The mirror of diuine prouidence Containing a collection of Theodoret his arguments: declaring the prouidence of God to appeare notably both in the heauens and in the earth, and in all things therein contained: taken out of his workes De prouidentia.

THE MIRROR of Diuine Prouidence .

Causes why he defendeth the Prouidence of God against the blasphemous mouthes , that denie the same .

THe children defend their Parents . Reasons why .

Seruaunts their Maisters .

Citizens theyr Cities .

The gard their Prince .

Much more ought Christians to defend Gods cause .

For God is nearer vnto vs then our Fathers , Reasons of the Conclusion . by whose benefite they be made parents .

He is better then our maisters , ( whose rule is by nature , not by the calamitie of the seruants ) .

He is stronger then any wall of brasse , as he , whom no time can weare away , nor force impaire .

Hee is more princely then any king , whose rule is perpetuall , and ouer all .

The Prouidence of God is prooued in the Heauens .

FIrst , Nature . in that the heauens being of a passible & corruptible nature , notwithstanding continue vntil this day whole and perfit , in an vniform order , Order . Motion . or motion , without interruption , by the onely word of the Creator .

Secondly , they being so neare the Sunne , Moone and Starres , ( which by nature be fierie ) , for all that are neither melted , dried , nor set on fire after so many thousand yeares .

It is proued also in the Sunne .

THe Sunne contrary to nature ( for that all fire is carried vpward ) doth cast downe his beames and heate towardes the earth . Likewise the water , being by nature fluxible and heauie , is carried vpward , and hangeth in the aire , without any staie .

Secondly , the Sunne is ordained to giue light to all creatures .

Thirdly , The vse of the Sunne . it serues for the distinction of time : for the Sunne by rising and setting , doth distinguish the day from the night , which is the measure of all time .

The Night is as necessarie as the day .

FIrst , by the night the light beeing interrupted , the day is made more pleasant in his second comming .

Secondly , the bodies beeing wearied with the day labour , and by sleepe , bed , and rest , well refreshed , are made apt again to the next dayes labour .

Thirdly , it giueth to the wilde beasts a free and safe opportunitie to seeke their pray .

Fourthly , and last of all , the daies thereby being measured , it is consequently the true measure of all time : The proofe of the conclusion . for by the night , daies are measured : by dayes , the weekes : by weekes , the moneths : by moneths , the yeares . And so it is the measure of all time .

Againe , the Prouidence is prooued by the foure parts of the yeare .

IN that God hath not ioyned the Winter and Sommer together ( which are extreames ) but hath placed betweene them , the Spring and Autumne , as meanes to qualifie their extremities , to the comfort and preseruation of all creatures : for in comming by litle , and litle , as by degrees from the extremitie of cold , to the extremitie of heat , we are both in lesse daunger , & receiue the more pleasure : for the sudden , and ouer great alteration from one extreame to an other , is very hurtfull vnto nature .

Secondly , as these foure parts of the yeare are prouidently disposed , so are they all necessary . The Winter to sowe , the Spring to growe , the Sommer to ripen , the Autumne to reape , and gather in .

Last of all he gathereth the Prouidence by the Starres also .

FOr the Starres , beside their light , are ordained as guides to direct Marriners sayling vpon the seas , where there is no tracke of Horse , Moyle , wheele , or wayfairing man .

A demonstration of the Prouidence by the Aire , Earth , Sea , Riuers , and Fountaines .

By the Aire .

FIrst , whereas it is by nature fluxible , & hath need of something to containe it , God hath so placed it betweene heauen and earth , as between two most strong walles , that it cannot break forth , but is kept in , to the preseruation of al liuing creatures , by the breathing wherof all that haue sence do liue .

Secondly , being moued with the watry clouds , it doth moisten the Earth .

Thirdly , it is as it were a chariot to bring the light of the Sunne vnto our eyes .

Fourthly , beeing placed between the Sunne , and the Earth , it doth with his naturall moisture and coldnesse , so temper the drinesse and heate of the Sunne , that wee receiue his light , without griefe , or hurt vnto vs .

And least we should imagine the Aire to be the chiefe cause of this so great benefite , God hath appointed the Sunne likewise to temper the extremitie thereof ; for were it not that the Sun with his beames did warme the Ayre , we were not able to abide the extremitie of his colde , as we may perceiue by the winter , when the Sunne goeth further from vs .

Fiftly , heereby is the Prouidence declared , for that the Ayre and Sunne , beeing in their owne natures hurtfull ( the one through the extremitie of his cold , the other by reason of his extreame heat ) are by the only prouidence of God so aptly disposed , that they turne to our great commoditie and pleasure .

Sixtly , neither in the Sunne , Ayre , nor any one of the Elements seuerally , nor yet in them all ioyntly , dooth the life of creatures , or the encrease of the Earth consist . For when the Ayre is most temperate , and the Earth watred with seasonable showers , the Sunne likewise vseth a moderation , and the windes do blowe most mildely ; yea , although the Husbandman plow neuer so skilfully , and sow in good measure , and time , yet doth not the Earth alwaies yeeld her ( looked for ) fruit liberally : neither is mankind alwaies free from sicknesse & diseases . Whereby God sheweth all things to bee ruled by his Prouidence , and not by Nature .

Last of all , by the Prouidence of God , the Ayre is so preserued , that although all liuing creatures haue breathed it so many thousand yeares : yet is it not consumed , or lesse then it was at the beginning .

In the Earth .

WHose diuers forme ( for God hath not made it altogether plaine , neither steepe , nor rough altogether , but hath diuided it into hilles , plaine fields , and thick woods ) maketh it pleasant to behold , and doth delight through her varietie .

Secondly , the commoditie is great , whilest the hills being drained by the valleis , do minister safer passage in Winter , and yeeld reliefe vnto cattell . Againe , the plain fields in Sommer , are more pleasant to both purposes .

Thirdly , as the hilles & mountaines doo yeeld matter for Carpenters , and other Artificers to worke vpon : So the plaine fields doo minister plentie of Corne , wherof they stand in need : wherin the Prouidence of God is declared to the mutuall helpe , and releeuing one of another .

Lastly , as God by his Prouidence hath enriched the Earth : so doth he preserue and encrease the same , that notwithstanding men haue reaped thereout , great and infinite treasures : yet is not the store consumed in so many thousand yeares .

In Riuers .

WHich by the onely Prouidence of God , doo ebbe , and flowe .

In Fountaines , and Springs .

WHich by the same Prouidence doo oftentimes breake out in the top of very high mountaines , whereas naturally they are carried downward , and by sinking of deepe pits , wee are compelled to drawe vp the water to our vse .

Secondly , hee doth not onely by his Prouidence carrie the waters contrary to their nature , vp to the top of mountains , but causeth them also to hang in the midst of the Ayre , without any stay .

Thirdly , wheras naturally water is cold , hee doth warme it in the bowells of the Earth , without fire , to the great profit and commoditie of all men , as may be seen in the hotte Springs .

Of the which hot Springs , or Bathes , there are of diuerse kindes , and operations . viz. Some are good to loosen , and mollifie the sinowes , which are stiff throgh cold . Othersome doo binde againe those which are loose , & make them strong . Againe , other are good to cut away fleame . Some doo purge melancholy . Othersome do dry vp sores & biles , &c.

All which diuersities , declare the Prouidence of God , to the comfort & reliefe of vs vnthankfull creatures .

The absurditie and impietie of their opinion whith deny the Prouidence of God .

IF God hath no care of those things he hath created , it is eyther because he is not able , or for that he will not .

To say say God is not able ( who by his onely word hath created the whole world , & all that therein is , in an order , and beautie so wonderfull , and vnspeakeable ) beside the impietie , it is an ouer great absurditie , considering that it is ( infinitely ) more easie to preserue them being made , then to create them when they were not , and to make them of nothing .

Againe , to thinke that God doth hate his worke , through enuie or disdain , those things which hee hath in such an vnspeakable excellencie created ( as that in the written veritie with a great liking he said ( They were all good ) it is an absurd and blasphemous impietie ; for no such wickednesse can come neare vnto God , who is altogether good , and goodnesse it selfe .

Againe , for what cause should God enuie the world , whether for the greatnesse thereof , or for the beautie ? God being vncreated , and infinite , who neuer had beginning , & shall haue no ende , comprehending all things , is limitted , and comprehended himselfe of nothing ; in whose hand are all the endes of the worlde , who measureth the heauens with his spanne , and the whole earth with his fist , how can he enuie the greatnes of the world , which being compared to him is not an handfull ?

As for the beautie thereof , seeing it hath both that & his whole beeing of God , there is no cause of enuie , but rather great cause for God to glorie in the excellencie of his creatures . For if the most enuious man , doth not hate the house , and building which hee hath made , because it doth excell in beautie , but rather dooth greatly boast , and is proud of the same : Much lesse ought we to thinke that God , in whom there is no enuie , or wickednesse , can enuie the excellencie of his creation .

The Prouidence of God in the Seas .

FIrst , in that God created therein , and doth preserue for the vse of man , infinit store of diuerse kindes of fishes .

Secondly , by his onely Prouidence , it is kept within his bounds , and dare not passe his prescribed limits ; as may appeare by the waues of the Sea , which beeing carried with violence against the sand on the shore , do retire again , as it were repenting their fact in presuming so boldly , and are afraid of their prefixed bounds .

Thirdly , the Sea is as it were a mediator to knit together in friendship , Countries that are farre distant one from an other : for God hath not giuen to any one countrie all things necessary , but hath as it were diuided his benefites , to the intent that one Countrie standing in need of an other , they should all liue together in mutuall amitie and friendship . Wherefore the Sea serueth to the easier transporting of that which we can spare , and to bring in such commodities as wee doo want , which by cart , and horses , cannot be done so speedily , and with so great ease : for the burden of one Ship will scarce be carried vpon a thousand horses or Camels backes .

Fourthly , least men should be ouertoyled with long and tedious trauell , God hath placed diuers Ilands in the middest of the Sea , to be as it were Innes , to rest their wearied bodies , and Markets to prouide such necessaries as they shall need .

A briefe collection of his arguments , declaring the Prouidence of God through all the parts of the earth .

FIrst the great benefites which wee receiue by the Sea , the Earth , the Aire , & Sun , do plainly declare the fatherly Prouidence of God towards mankind .

Secondly , it doth appeare in that wonderfull construction of the heauens , which hang ouer our heads .

Thirdly in the tribute , that the Earth & other parts of the world do pay yearly & daily to man : for God hath made them as it were seruants to man . The Sun to giue light , to warme , and to ripen the fruites of the Earth . The Moone to shine in the night season . The Starres to guide vs in the darke , to declare the course of times , and to direct those which saile on the sea . The Aire being drawne in of men , dooth refresh the naturall heate within . The Raine doth nourish , and make the fruite to growe . The Frost , first doth staie the plants and other fruites of the Earth , that they doo not spring forth before their time , and doth driue the naturall heate vnto the roote . Secondly it killeth wormes , which are hurtfull to the fruites . And lastly , it doth yeeld vnto vs great store of fowle .

A demonstration of the Prouidence in the framing of the Bodie of man .

WHere ( first of all ) God hauing giuen a mouth vnto man , to set forth the glorie of God , and to giue thanks for the great benefits receiued at his hand : it is an extreme wickednes to abuse & pollute that noble instrument in breathing out blasphemous speeches against the Prouidence of God .

The Mouth and other instruments of speech .

THe Mouth ( which alone doth sufficiently declare both the wisedome and great goodnes of God towards man ) may well be likened to the musicall Instrument , which beeing made of brazen pipes , blowne vp with bellowes , or the breath of man , and mooued with the fingers of him that playeth thereon , doth giue a sweet and pleasant sound : so in man , the lungs are as it were the bellowes , which beeing drawne together , and opened againe by the meanes of certaine muscles , doth send forth the breath throgh the windpipe , whereby the couer of the throate being opened , it is carried into the Mouth , where Reason ( which is a speciall gift of God in man ) by the helpe of the tongue , as with his hand , dooth carrie that breath vnto the teeth , ( which are as it were brazen pipes ) that it may runne vp and downe , and learne to slide easily without combrance , and least the tongue through his continuall motion , should wax drie ( whereby the facilitie in his moouing should bee hindered ) God hath annexed vnto it a certain kernell , running ( as it were a fountaine ) with continuall moysture .

Thus Reason ( which is in man ) carrying his purpose , and by help of the tongue , beating it against the teeth , through the drawing together of the lips , and an apt beating of the Ayre with the breath , that is sent out of the mouth , this articular voyce is framed and made .

Againe ( whereas the Heart being the fountaine of naturall heat , from whence all the parts of the body drawe their warmth , hath need of some cooling and refreshing ) the Lungs drawing impure and fresh ayre , and sending it vnto the heart , do receiue and take away the other , which was ouer-boyled by reason of the heat of the Hart , and expell it as superfluous and hurtfull ; and so that breath and ayre which is cast out as a thing superfluous , and to no vse , is by the Prouidence of God turned to this notable vse , to be the author and worker of our speech .

The Heart .

THe Heart ( beeing the most excellent part of mans body , hauing as it were the gouernment of the whole committed vnto him ) by the Prouidence of God is so enclosed , and defended with the brest , as with a most strong bulwark , that no outward force can lightly hurt it .

Secondly , the Heart beeing in continuall motion ( for it is the fountaine of the Arteries ) the nether part ( vnder which the Lungs are placed ) is soft , spungie , full of Pores and Arteries , but the vpper tip thereof , God hath made more stiffe , and hath couered it with a strong and tough coate of skinne .

Thirdly , for that the Heart is nourished , not onely with the vitall spirits , but also with bloud , God hath placed a great hollow veine going through the whole body , whereby it doth drawe his nutriment from the Liuer , as through a conduit pipe .

The meanes & Instruments wherby the body is nourished .

The Belly .

THe Belly with the helpe of the stomacke , doth draw the meate downe vnto it , where first keeping it , and drawing out the moysture , altering and changing it ; afterwards , when it is well sod and digested , he doth seuer and distribute it , sending the purer part thereof vnto the Liuer to be better strained ; and the rest being good for nothing , hee doth cast out through the expulsiue parts .

The Liuer .

THen the Liuer ( when hee hath thus receiued the best and purest part of the meate , not being contented with the former purging and cleansing ) doth begin a fresh , strayning it through more narrow passages , and so being better purged and seuered , the drosse and slimie part thereof , the Splene doth drawe vnto him for his nutriment , and that which through ouer-much boyling , is turned into a chollericke nature , is sent vnto the gall or bladder , wherein choller is contained and kept ; an other part thereof , which being ouer-thin , will serue for no nutriment , the bladder appointed for vrine , doth receiue it , and cast it out as superfluous ; the rest being thus thoroughly purified , is made like vnto bloud .

The great hollowe vaine called Vena caua .

WHen the Liuer hath thus turned it into bloud , it is conueyed into a great hollowe veine , from whence being caried by other small veines vnto euery part of the body , it serueth for the nourishing of the whole body .

The Veines .

THe Veins ( wherin the bloud is carried to the nourishing of euery part of the body ) are made of a very fine and thin ryne of skinne , the Pores whereof are couered as it were with a spungie matter : for as bloud being grosse must haue the greater Pores to passe forth : so again least it should runne out altogether at once , and that it might feed and moysten the parts adioyning by litle and litle , as necessitie requireth , God hath couered them with this spungie substance .

The Arteries .

THe Arteries ( for that the vitall spirit which is carried in them , is so thinne , that it will passe away through very small holes , and can hardly bee kept in ) are not made of one , but of two skinnes , and those are very fast and thicke , that it cannot breake forth .

Againe , God hath compassed the Veines with Arteries , that the bloud beeing stirred with the moouing of the warme spirite might runne the more easily , whereas otherwise by standing still it would congeale and waxe stiffe .

And therefore in certaine places they are ioyned and knit together with very fine Pores , that the bloud there-through may receiue a litle of the spirit , the better to further his motion ; and the spirit on the other side ( beeing somewhat moystned with the humour of the bloud ) is preserued from being dried vp .

The stature of man .

MAn onely among all creatures is made to go straight vpright , and vpon two feete onely , whereas all other goe groueling .

The Legges .

THe Legs consist of the parts knit together with ioynts , whereof one part is ioyned to the hippe , an other to the knee , and the third part to the ankle , with very strong sinewes and muscles , for the readie moouing of them . Againe , those sinewes and bands , are neither too loose , nor too straight , for being ouer-straight , as the parts could hardly , or not at all be mooued : So if they were ouer loose , they would not tarry , but fall out of ioynt . And thus through the great benefit of Gods Prouidence , man is able to goe , run , stand , and sit , when he lift .

The Buttockes .

FOr that it would be hard to sit vpon that hard bone , and naked ioynt , God hath giuen man Buttockes , as it were a pillowe , or quishion to sit vpon , by the meanes whereof hee is able to sit on the bare ground , yea vpon an hard stone without any griefe .

The Backe bone .

THe Back bone taking his beginning at Os sacrum , dooth runne vp into the necke , and is as it were a strong piller , sustaining and holding vp the belly , shoulders , hands , necke , and the head .

Againe , this bone beeing hard and full of knobs , is not placed in the forepart of the body ( least it should hinder or hurt the necessarie extension of the belly , stomacke , and lunges , when they receiue in meate , or breath ) but in the hinder part as it were a prop or stay .

Thirdly , it is not one whole bone , but consists of many ioynts , that with the more ease a man might turne and winde his body euery way .

Lastly , it is by the Prouidence of God fedde with certaine marrow , comming from the braine .

The necke may wel be likened to the cesterne in a Conduit , in the sides whereof many holes are stricken , whereby the water ( that was brought thither in a great pipe ) is sent forth to diuers places .

Likewise the necke reaching downe to the mouth of the stomacke , doth send the meate and drinke into the belly . It hath besides the windpipe , which reacheth from the lunges to the top of the throate ; there are veines also , and arteries in it , which carrie bloud and spirit vp to feede the braine .

The braine also dooth send downe the marrow through the necke into the backe bone , thorough certaine bones adioyning vnto it , with which marrowe the bones are nourished , and wherof the sinewes spring , which binde the ioynts together , and the muscles take their motiue power .

The head and braine .

THe head is placed vpon the height of the body , as it were a Castle vpon the toppe of a great hill , wherein the braine ( mans especiall treasure ) is kept , as in a very strong hold . The skull is as it were an helmet , compassing the braine , & defending it from outwarde force , which otherwise would soone receiue great hurt .

Againe , least the braine which is soft and tender , should be hurt with the hard & stiffe bones , God hath enclosed with two coates of skin ; whereof one , which is next the braine and dooth enclose it , is very thinne and soft , the other is a more stiffe and tough skin ( being placed betwixt the brain and the skull ) neither ouer-hard for hurting the braine , nor yet ouer-thin least the skull through his hardnesse should hurt or fret it .

The Eyes .

THe Eyes are placed in the Head , as watchmen in the top of a Tower ; and to the intent they should watch on both sides , God hath set there not one alone , but two eyes ; one towards the right hand , the other to the left .

Againe , for that they watching for the safegard of the whole bodie , had need of some bulwarke to defend them , God hath placed the browes ( hanging ouer them ) that both they serue for a defence , and are a meanes to make vs seme the further off .

Thirdly , ( the browes seruing for a pendant house to cast off the wet ) God hath set fine haires in the vtter parte thereof , which enclining towards the temples , do receiue the swette falling from the forhead , and carry it from the Eyes ( as hurtful vnto them ) downe by the vtter side of the face .

Fourthly , for that these watchmen had need of harnis and weapons , God hath also armed them with their lids , and certain haires in them , as it were speares to keep out litle gnats , moates , dust , and such like , which would otherwise flie into the eyes , and hurt them .

Fiftly , these haires be not crooked ( as the other vpon the brows ) least they should runne into the eyes , and hurt them : neither doo they runne straight downeward , for so would one ruffle & weare another , through the often closing and twinckling of the eye-lids : but they are set somewhat a slope , and runne outward , so that they neither hinder one an other in the shutting , and serue for the better defence of the Eyes .

Lastly , all things in the eye are wonderfull , and ●et out the great Prouidence of God . viz. The smalnesse of the sight , the garland about it much like the Rainbow , of diuers colours , the circle like ●nto horne : the christall spheare and glassie humour about it : his ●ouble coate , one coloured like 〈◊〉 grapes , the other in forme like a●●shers net : his seate full of kernells : his nutriment which is bought from the braine in a very thinne vessell : and the cleansing of it in expelling the superfluous humours at the corners of the Eye .

The Blood .

THe meat being receiued into the Belly , this Iuice is first assimiled to the Belly , and made white , then being sent vp to the liuer , it is there turned into blood ; afterward , part of it being sent vp to the braine , it is made white againe , and is turned some into bones , and othersome into tough and hard sinewes .

The sence of Smelling , and his instrument .

THe sence of Smelling doon discerne betwixt sauours , d●lighting in that which is pleasa●● , and repelling that which is vnsauory , as a thing hurtful to nature .

Likewise through that instrument is the head purged of certain excrements . For the head being placed in the highest part of the bodie , all the vapours doo ascend vp thither , which being hurtfull to the brain , are expelled thorow certaine spungie holes and pipes . And that these moist & clammie excrements may with more ease and speed be carried away , God hath appointed 2. waies to purge them , that is through the roofe of the mouth , and the nostrils .

The sence of Hearing .

THis sence doth discerne betweene sounds , delighting in a pleasant harmony , and loathing the contrary . By the means wherof also wee attaine to the knowledge of the liberall Sciences , and of the will of God .

The Hands and Armes .

THey are neither longer nor shotter then is needfull , but are of a iust length , and framed to the performing of those workes wherevnto they were ordained . The Arme is diuided into three parts , whereof one part is ioyned to the shoulder , another to the elbow , and the third to the wrest .

The Fingers .

THe Fingers consist of three ioynts , or peeces , the extremities whereof are some hollow , denting inward , other some are round like vnto a spheare , the which round endes beeing as it were grafted in the hollow ends : they are bounde together with strong sinowes , and by the helpe of certaine muscles they are moued , where also , least their hardnes should hinder the closing of the Fingers , God hath couered them with a thin and soft skin or coate .

The Nayles .

THe nailes seruing for to keep the ends of the fingers from hurt , are made thin and light for hurting the soft flesh that is vnder them : broad , that they might the better helpe and sustaine the fingers , being pressed with any burthen . Thirdly , they are as it were round , which force is strongest for defence , and shall least hurt with pressing the fleshe vnder it .

The Feete .

THe Feet are not made round like an hoofe , nor hard , but soft , and stretched out in length ; wherby , and through the flexible composition of the toes , man is able to stand the more sure , and moue with the more ease .

The great vse of the Hands .

MAn only hath Hands , wherwith he doth plough , sowe , plant , reape , thresh , gather in , &c. with infinit workes moe , seruing both to pleasure and necessitie .

The Shippe .

THe Ship ( being made with the hands of man ) is as it were the Sea waine , or chariot , where the mast serueth in stead of the beame , or draught tree , whereon the yokes hang : the sailes are the yokes : and the winde as it were the horses , and mules to drawe it , which by certaine cordes are directed , as it were with bow yokes to draw euen together . Again the stern is , as it were the bit or rains , which the Pilot taking in his hand doth guide the ship , sitting in the hinder part , as it were in the circumference of a waine , or chariot . And with this sterne he doth guide the ship , not only when the weather is calme , but is able therwith to break the force also of the boistrous stormes , and as it were with a bit , to bridle and hold in those rough and vntamed horses , which all is wrought and much greater things , our handes being the meanes and instruments .

How Arts are as it were allyed to the mutuall helpe one of an other .

THe Carpenter receiueth his tooles of the Smyth , the Smyth againe hath of the Carpenter his house . The husbandman doth minister foode to them both , but yet hee is compelled to borrow of them both , his house , and other instruments necessary to till his ground , &c. All which are made with the hands of man .

The Prouidence of God in teaching man the necessary vse of Mettalls .

FOr man himselfe could neuer haue found out this treasure so deeply laid vp , and hid in the bowels of the earth , or hauing found it , who else could teach him to know the vaines of siluer & gold ? who taught him to know the nature of the glasse ? and so skilfully to discerne the same , as to know which sand should be tryed by fire , and after what sort , and how long it should lye there ?

To be short , God alone hath opened these vnto man , as also how ( by the help of fire & breath , or winde ) to make thereof such diuers kindes of vessels to all purposes , wherein also the notable and necessary vse of the handes may easily be seene .

Of the Silke-worme .

LEast man should be puft vp ( by reason of his great skill , and cunning in so many Artes ) and wax ouer proud in himselfe , God hath shewed by this little Worme ( which draweth a finer thred then man is able ) that it is the onely gift and goodnesse of GOD ; which Woorme ( as it serueth to beate downe the pride of man ) doth declare also the great Prouidence and goodnesse of GOD towardes vs , whilest both she , and her whole labours are at the commaundement of man .

Of Phisicke .

WHereas man being mortall , is subiect to diuers diseases , God hath giuen him this knowledge , both to preserue health , and to remoue sicknesses : In so much that Art hath inuented medicines for euery disease . The earth also doth bring foorth diuers kinds of hearbes , whereof some are foode for man , other some for cattell , and another sort for medicines . So that oftentimes of those hearbes , which if they should be eaten would kil a man , is made a medicine to remooue sicknesses , and to cure the bodie .

Of Grammers .

THrough the helpe of this science ( which teacheth both to speak and write ) many bookes are written very necessary for the vse of man , both concerning the mysteries of Christian Religion , and diuers other needfull Sciences , by the meanes whereof man is able to talk also with them that bee absent : For although the tongue ( which is the instrument of speech ) be silent , the right hand taking the pen , doeth commit to writing whatsoeuer we haue to do , or would communicate with our friend , although he be neuer so far from vs , And thus the hand ( not onely the mouth & tongue ) is made the chariot to carry our speech .

The apt placing of the Fingers .

THe hand being diuided into fiue Fingers , the thombe is opposed , & set against the foure , bending the contrary way , and as it were clasping the rest : wherby man is apt to take any thing the more readily , and to hold it the faster , and more surely .

A demonstration of the Prouidence , in that God hath giuen to man the rule and dominion ouer all brute beasts .

Of the Bee .

THe Bees of all creatures doo liue the most orderly , & keep lawes most duly .

First they take their flight out of the hiues orderly , & by course , and lighting vpon hearbes , trees , & flowers , do gather out of them that which is for their vse ; wherewith being loaden , their former feete seruing in steed of hands to laie it on their neckes , they returne againe into their hiues .

Secondly , they build theyr combes ( without the helpe of any rule to direct them ) in so good a proportion and order , with the corners so euen and coequall one to another , that he , which is most cunning in the Mathematicall sciences , is not able to do the like , or come nearer vnto it .

Thirdly , they liue a most pollitike life , where nothing is priuate , or proper to one , but the treasure is common to all , whereby there is no strife , or iniurie amongst them .

And to conclude , they haue the best kinde of gouernement , whilest they haue but one , as it were a king to rule them , vnto whom also they yeeld a willing and dutifull obedience .

What man hath to learne of the Bee .

FIrst man ought to learne of the Bee to abhorre idlenesse , and idle persons .

Secondly , with a readie and chearfull mind to labor in his calling .

Thirdly , to gather his goods with painfulnesse , not iniuring any man , for the flowers are not the worse by the Bee , to any vse or purpose .

Fourthly , not to seeke ambitiously after honour , and principalitie .

Fiftly , if he be called to any office , to rule with right & equitie .

Sixtly and last of all , not vnnaturally to hourd vp their riches , but charitably to impart to such as stand in need .

The Spider .

THe Spider in drawing so fine a thred , and weauing his web so artificially , hath taught man to make Nets , and so consequently the skil of hunting , fowling , and fishing .

Of the Oxe , the Horse , and the Elephant .

HErein is the Prouidence of God toward man notably declared , in that he hath subdued these beasts ( which in strength do farre excell Man ) & caused them to submit their necks and backes , & to imploy their whole strength to the vse & seruice of man ; wherin as man hath to acknowledge with thankfulnes the great goodnes of God ; so must he learn therby to obey God , by whose means they are subdued vnto him . Not only these , but all other beastes whatsoeuer are subiect vnto man , whilest they serue either to feede or cloath him , or els to carry burdens , or for some other necessary vse .

The cause wherefore wilde beasts and Serpents were created .

WHeras some beasts do rebell against man ( others beeing easily subdued ) it dooth manifestly appeare , that they are not naturally subiect , but by the commaundement of God , which only doth keep in the rest , that they doo not likewise breake out and rebell .

Againe , God hath created some altogether enemies vnto man , to suppresse , and bridle as it were his insolencie , and to traine him vp in Vertue , that the terror of those beasts might teach him to knowe howe needfull the helpe of God is , and so to exercise himselfe in prayer , and dutifully to obey GOD , by whose onely helpe hee is defended .

So that this feare , is as it were a guide to bring man vnto God . And least man beeing continually in feare of them , should liue a troublesome and vnpleasaunt life , GOD hath striken those venemous beasts with a naturall feare of man , that they hide them selues in Caues and holes vnder the grounde , and hath so brideled their furie , that they hurt but seldome times , and that in their owne defence , when they are by men hurt , or prouoked therevnto .

As for the wilde beastes , he hath sent them into the woods , craggie Rockes and Dennes in the Wildernesse , to dwell farre from the companie of man , and hath set them theyr appoynted time , ( the night when man is at rest , and safe ) to seeke their praie .

So that the wilde beastes and venemous serpents , are as it were whips and rods for children , and such as are not throughly instructed in the feare and loue of God ; but as for men , and such as are strong in faith , they are without any feare of them , as did appeare by Noah , Daniel , Paul , and many moe .

Riches and Pouertie , are both necessary for man .

WHereas the enemies here take occasion to blaspheme God , & say that there is no Prouidence in him , nor care of man , because they see the wicked abound in wealth , and liue in all kinde of pleasures , the godly man contrariwise through the oppression of the rich , to liue in great pouertie , and very miserably : they ought rather to conclude , and that more truly ( bridling this rash iudgment , & learning to reforme their common errour ) that riches cannot therefore be the true felicitie and happines ( as they dreame ) wherby vertue is thus by their own testimonie suppressed , neither that Pouertie is miserie , seeing that godly men , and such as excell in vertue , doo oftentimes liue in want and necessitie .

Againe , seeing they acknowledge vertue to be the most pretious Iewell , and such as doo most feruently imbrace & follow her , to liue a most happie life , there is no cause why they should extoll riches , as to thinke them the onely note of true happinesse , which they see commonly with theyr eyes , to be the greatest enemy vnto vertue .

Of Vertues , what they are , and first of Prudence .

Prudence is as it wer the watchfulnes and care of the mind , or reason , wherwith man is endued ; As foolishnesse and lacke of foresight ( which is contrary to Prudence ) is a drunkennesse , which rising of affections , doth darken and blinde the reason and vnderstanding of man , not suffring him to foresee that which is profitable and conuenient for him ; The cure whereof , and health of the mind , is called Prudence .

Temperance .

TEmperance is a right constitution of the minde , when the rude and disordered desires therof , are brideled , and ruled by reason .

Fortitude .

FOrtitude is that whereby a man is stirred vp vnto a lawfull anger , and iust reuenge .

Iustice .

IVstice is a lawfull and right gouernment of the mind , wherby the affections subiect vnto her , are ruled and directed .

The affections of Lust & Anger , submitting themselues vnto reason , and being ruled thereby through a mutual qualifying one of another , do absolue , and make this notable vertue of Iustice .

Riches and great aboundance , is an enemie vnto vertue .

THe great troubles , and continuall cares , which follow the getting and possessing of riches , the infinite tossing and turmoyling of those men which haue them , ( whilest they are neuer at rest ) , cannot accorde with the quiet and peaceable state of vertue , but are enemies that hurt and hinder the good course therof .

Secondly , he that is giuen altogither to serue the belly , in eating & drinking , desiring daintie fare , and delighting in great diuersitie of meates & drinks ( which faults and many moe , accompany such as abounde in wealth ) how is it possible that he should liue a temperate and contented life ?

Thirdly , hee that doeth thus quench the watchfulnesse of reason , and set on fire the affections , bringeth reason into seruitude , and make her a seruaunt vnto the belly , whom God hath set as ladie and mistris ouer all the bodie : he that deliuereth the prince as a prisoner vnto his subiects , & casteth the gouernor of the chariot to be torne in peeces of his horses : He ( I say ) that will not suffer the Pilot to hold the sterne any longer , and to guide the ship , but will let it be carried headlong with the stormes of these tempestuous affections , and so to be drowned in waues : Hee is not onely vtterly voyd of wit & wisdome , but hath abandoned & giuen himself ouer to all kind of Intemperancie and filthie pleasures .

Lastly , in great abundance there is small hope of iustice , for he that is greedily bent to heape vp great riches , doth make no difference betweene right & wrong . So that riches is an enemie to euery kind of vertue .

Pouertie is a great helper , and furtherer vnto vertue .

FIrst the want of things necessary doth compell the affections to be subiect to reason , and will not suffer them to swell vp , or to striue against their ladie & gouernesse , as it falleth out oftentimes in such as are wantonly brought vp , and delight in belly cheare .

Secondly , the mind therby being deliuered from superfluous troubles , and voyde of outward cares , dooth enioy great rest and quietnesse : So that looking into her selfe , shee dooth beholde her own dignitie , and taking the rule into her handes , dooth prescribe vnto her subiects , lawes of moderation and order , and suppressing or punishing the rebellious affections of Lust and Anger ( the one by the other ) , dooth bring them into order .

Thirdly , the great labour and trauel ( wherevnto Pouertie driueth man ) doth much profite to bridle & keep vnder the outragious lusts , for it doth consume and spend that matter wherwith they are fed , so as they are not able to breake forth .

Last of all , the examples of godly & vertuous men in all ages from the beginning dooth manifestly declare , that pouertie doth furder more to the obteining of vertue and riches . In so much that many ( as Socrates , Diogenes , Anaxarchus and others , for the loue they bare to vertue , and that they might the better attaine vnto it , did giue and cast away their riches , and all that they had , chusing rather , and delighting to liue in voluntarie Pouertie .

Riches are not ill of themselues , but through the abuse of men .

RIches , for that they come from God are not il in themselues , but are giuen as necessary instruments to make & polish the beautifull Image of vertue : which if man shall contrariwise abuse to the making of an Image of wickednesse , the Instrument is not to be blamed , which was to be wel vsed , but the man which hath wickedly abused the same . As Iron and Wine although they be diuerse times abused to murther , and drunkennesse , are not to be cast away , and condemned as superfluous , but are kept notwithstanding as verie necessarie , & commended as great blessings of God : Euen so riches are not therefore to be blamed , because wicked men abuse them , but to be acknowledged as the gifts of God , necessarie for many good purposes .

Why God hath not giuen riches to euery man .

AS God hath not giuen to euery member of the bodie the like operation , but to euerie one a peculiar function , as the eye to discern colours , the eare to iudge the difference of soundes , and so forth in all the rest , that through the varietie of their operations , & the mutual help that they haue one of another , the bodie should want nothing necessary , and that among the members there should be no grudge , or enuy , whilest no one part can iustly say vnto another ( I haue no need of thee ) : Euen so hath not God made all rich alike , but some poore , that one standing in need of another , through their mutuall helpe ; this his Common-wealth might be preserued ; which otherwise would be quite ouerthrowne : whilest euerie man abounding in wealth , there wold be found none to sow , plow , or to do any such inferior & necessary works . Whereby one of these two inconueniences would followe of necessitie , that euery man must learne all Artes , and do all workes himselfe , ( which thing is vnpossible ) or else that all men should perish together for want of things necessary ( which were absurd and lamentable ) . So that in this diuersitie also the Prouidence of God doth notably appeare .

The state & condition of the Rich and Poore , is naturally alike , and all one .

1 First , all men , both rich & poore , haue one and the selfe same earth for their house , nurse , mother , and graue , alike common to euery one .

2 The Sunne , Moone , and Starres , giue their light indifferently to all , neither is the Aire peculiar vnto the rich , but all breathe of it alike .

3 The bodies likewise both of rich and poore are alike , but that the poore man hath ( for the most part ) the stronger , and more healthfull bodie . For ( as a wise Physitian saide ) Scarcitie & Lack is the mother of good health , to the preseruation whereof , Exercise also , and Labour , is of great force , and helpeth much .

4 The soules in them , are both of like nature .

5 They haue one beginning of generation , or conception , & are brought forth with paine alike . But that the poore women ( commonly ) are deliuered with more ease : For through continuall labor , her childbirth is the lesse painfull .

Againe , comming into the world , nature hath not cloathed the riche mans childe better then the poore mans , but they are broght forth both alike naked , and fed with milke alike .

7 And as they had one entrance into the world , so doo they depart alike : for death is common vnto both , and hath no respect of persons , but striketh in differently .

8 After death also they do both of the in putrifie and rot , the like matter and corruption issueth out of them , and together they become wormes meate . So that in all or the greatest respects , the condition of the rich and poore are both alike .

How Riches and Pouertie are common vnto all men .

GOD hath so ordained Pouertie , with all kinde of Artes , that the Rich and wealthie are compelled to bring theyr money vnto the poore man , and to buye of him all thing , whereof they stand in need , without whose helpe they are not able to liue , notwithstanding their great wealth . Wherein we are to acknowledge the great wisedome and Prouidence of God , who hath giuen riches vnto some , and to other knowledge in arts and sciences , that through this necessitie ( where they stand in so great need one of another ) they might be knit together in mutuall concord and friendship . For as the Rich men doo stand in need of Poore Artificers , to supply their necessary wants : so again the poore men are set on worke with the rich mens money . So that both of them standing in neede ( the one of wares , the other of money ) doo shew how Riches and Pouertie are common vnto all men , and both verie necessary .

God hath not giuen Riches to good men onely .

GOD hath not bestowed Riches onely vpon good men , least the enemie should accuse God not to deale with indifferencie , or slaunder the godly , that they should loue God onely in respect of these blessings , and for feare of loosing the same . Wherefore he hath distributed riches & pouertie indifferently vnto both , & hath ordained them , as certain instruments , or matter to worke withall , which the godly vsing to the attaining of Vertue , and the vngodly abusing vnto vice , there is no excuse left , or hope of pardon for such as spend their liues in wickednes , whether they be rich or poore . For they which get their riches well , and honestly , and doo not encrease them with other mens hurt & miserie , but vse them to the reliefe of such as stand in need , do iustly accuse & condemne the couetous and vngodly rich men : As the poore man , which tempereth his pouertie with the studie of wisedom , and sustaineth the rage thereof with a stout and valiant minde , doth condemne the wicked life of such as beeing poore , doe spend their dayes altogether in vngodlinesse .

The poore are commonly more healthfull then the rich .

WHerin the care & Prouidence of God dooth notably appeare , in that foreseeing the diuerse helpes and remedies that such as bee wealthy are able to prouide , which the poore man by reason of his necessitie cannot do , he hath as it were , allotted vnto the poore man a more strong and healthfull body ; so that health doth recompence the want of wealth : and oftentimes it falleth out , that the rich man wisheth the poore mans health , when the poore man will not chaunge his state for all the rich mans wealth .

Againe , in sicknesses you shall see the poore man who lyeth on the bare ground without bedde or matte , to take his griefe more quietly , and haue lesse paine then the rich , which lie in beddes of Downe , and haue all kindes of Phisicke to mittigate their paine . So gracious is God in prouiding for these , which through want are not able to prouide for themselues .

How the difference in the estates of men ( whereof some obey , and other commaund ) is very necessary .

GOd in the beginning made but one man of the earth ( for the woman was made of a bone taken out of Adam ) least through the diuersities of earth she should bee thought to be of an other nature . Of which couple sproong all mankind . So that in the beginning there was no such difference of Lordes and Seruants . Neyther in the time of Noah , ( when hee , and his wife , his three sonnes , and their wiues , entered into the Arke ) doo wee read that any Seruant went in , or find this name of Seruant : for as then was not this distinction of degrees instituted , or thought necessarie . But afterward when it was perceiued that much mischiefe did rise through ouer-much libertie , whilest there was no magistrate to bridle the outragious multitude , Lawes were deuised , which being found to be verie necessary ; it was also as necessary that there should be Law-makers , and magistrates to execute & put the same in practise : which could not possibly be , ( this equalitie among all men remaining still . And therefore it was needfull that there should be this difference of magistrates and subiects : for God seeing that by sin there was brought in a wonderfull disorder and confusion of all things , did prescribe an order in setting downe Lawes to suppresse and bridle the rage thereof , the raines whereof he hath deliuered into the handes of the magistrate , to put the same in practise : wherevpon ariseth this necessarie distinction of maisters and seruants ; Magistrates to commaund , and inferior subiects to obey .

Seruitude is very profitable and necessary .

AS in a ship , the good order is the preseruation of such as saile therin , whilest some doo rowe , othersome do make fit the Cables , others are busied about other thinges necessarie , which they are commaunded to intend : and the guide in the fore ende of the ship , doth discrie the Rockes , quicksands , and shelues , giuing warning to the maister , who holding the sterne doth direct the ship , and hath the rule & authoritie ouer all the rest , whose commandement they do readily obey , whereby they are preserued , and saile without feare , or daunger , which could not be , if euery man should be occupied about one , and the selfe same thing , or without order do euery man what he thought best : So likewise in a house where diuers workes are to be done , which require the help of many men , if there should be no one man to rule & commaund the rest , but that euery man might do what he list , it were vnpossible for any familie to consist or stand . So that it is verie necessary , that there be both Maisters and Seruants .

The Seruant hath a more pleasant life then the Maister of the house .

WHereas some thinke it a sore and greeuous thing to serue , and beeing wearied with continuall labour , to take his portion measured out as his Maister shall thinke good ; if they will diligently consider all things , and looke thoroughly into both their estates , they shall find the Seruaunt to liue the more pleasaunt life . For although hee be in bondage of bodie , yet is his minde free , and voyd of many cares wherewith the Maister is greatly ouer-charged .

Dearth & scarcitie doth neuer breake his sleepe , he neuer taketh care how to sell his commodities , or is grieued when they lie vpon his hands and waxe cheape , neither standeth hee in any feare of his Creditors , or taketh thought how to discharge outpayments , and to maintaine his familie . He dare meete a Sergiant in the teeth , and is not afraide of the frowning countenance of the Iudge , but without all care of minde , eateth his meate with a good stomacke , sleepeth soundlye , and is in good health ; wheras the maister with these , and many moe cares is so vexed and tormented continually , that he can neither eate his meate quietly in the day time , nor take any rest in the night , but passeth his time in great care , and small pleasure .

Againe , seeing the Maister dooth oftentimes labour as painfully , as any Seruaunt , but the Seruants are troubled with no care like vnto the maister , there is no cause why they should bee thought miserable in respect of their labours ( which is common to their maisters with them ) but great cause , why they may be said to liue more pleasantly , as that they are voyd of all care of minde , wherewith the maister is oftentimes spent & consumed .

Ill Magistrates and Maisters .

THese men haue not their authoritie from God , but the wickednes of such as be subiect hath drawne the same vpon them . For when they would reape no profit by such as ruled well and honestly , but through their lewd behauiour contumeliously did cast off their discipline , they bereaued themselues of the Prouidence of God , through want of whose counsell and direction they haue receiued these wicked Princes & Magistrates , that 〈…〉 of the ill gouern 〈…〉 might remember the other , and learne how necessary it is to haue , and obey , honest and godly gouernors .

The seruants which haue a sound and goodminde , are not hurt by seruing of ill maisters .

MAny seruants haue beene found to bee great louers of Vertue , which serued with a readie and good mind , doing that which was their dutie , not compelled , but from their heart , and haue had a great care of their masters : whereby they haue not onely obtained liberty from their bondage , but haue gotten great wealth and credit , as rewards for their good & faithfull seruice .

So that seruice is no hinderance to the attaining of vertue or wealth . As may appeare by Abrahams seruaunt , and Ioseph , with many moe . Whereof the one ( beeing sent by Abraham his Maister to choose a wife for Isaac his sonne ) is set foorth as a patterne of a faithfull Seruant , and one that feared God . And Ioseph by seruitude attained to greater wealth and honour then his brethren , who neuer serued , but were alwaies at freedome .

The wickednes of the Maister , cannot hurt a godly Seruant .

AS may appeare in Ioseph , whose godly and chaste mind ( notwithstanding the wanton allurements , faire promises , and great daunger in repelling his Mistresse vnlawfull lusts ) was not corrupted or defiled , but continued sound and constant in vertue . Likewise Abdias , Seruant vnto wicked Achab , and cursed Iezabel , who sought the vtter destruction of all the seruaunts & Prophets of God ) did preserue from death , and nourish an hundreth Prophets , whom he hid an two Caues , notwithstanding the brutish crueltie of his Lord ; Neither did the great famine and dearth of victualls ( which was exceeding sore at that time , by reason that it rained not in three yeares , and six moneths ) any whit slacke his care in prouiding all things necessary for them .

Againe , in the time of Zedechias , the last king of the Iewes , who would not giue eare vnto the words of the Lord , but cast the Prophet Ieremy into a deepe and stinking dungeon , Abdimelech one of the kings seruaunts , an Ethiopian , and an Eunuch , not regarding the wickednes which raigned in the Court , and the great hatred which was conceiued against the Prophet , nor once calling to remembraunce his owne seruile condition and state , went boldly vnto the King , and reprooued his vniust sentence and crueltie against the Prophet of God , mouing him with godlie perswasions to take Ieremie out of the Dungeon , which beeing obtained , this Eunuch was aduanced , and did minister all things necessary during the whole time of the siege , when the Iewes were led captiues into Babylon , by Nabuchodonozor the king .

Daniel , Ananias , Azarias , and Mizael , though they were led captiues into Babylon , and liued in bondage vnder a most wicked king , yet could they not be brought to transgresse the lawes of the liuing God in any point , either for desire of life , or feare of death , or any torments whatsoeuer .

Wherefore let no man condemne seruitude as euill , or thinke that the wickednesse of the maister can ouerthrow the vertue of a good and godly seruant , if he haue a mind well disposed , but in all things let him confesse , and acknowledge the Prouidence of God . For by these examples it doth appeare plainly , that a seruant may be vertuous & godly , though his maister be neuer so vicious and vngodly .

Why doth God suffer the godly to be led into captiuitie ?

GOd hath a care euen ouer those that do offend , and of great loue doth punish them ; wherefore when he suffreth the wicked for their sinnes to be ledde captiue , hee sendeth with them also good men , as schoole-maisters , and teachers , by whose good counsell & example they may be directed in the true and right path .

Againe , these godly men being in captiuitie , haue not only bin a means of saluation vnto their fellowe prisoners , but through their good life and doctrine , haue brought also many Infidels to the light and knowledge of the true God . So that in all his doings God sheweth himselfe to haue a speciall care of man .

The studie of Righteousnes is not without fruite , although in this life it doth not appeare . And of the Resurrection .

ALthough the godly in this life are commonly oppressed with pouertie and seruitude , and liue not in like pleasure & prosperitie as the wicked doo : yet notwithstanding they haue pleasures , and great pleasures . For the godly do not think the praise and rewardes of mortall men to be a sufficient recompence for theyr trauailes ; and therfore contemning them , they doo looke for the promises of GOD , and attend the comming of their Guide and Captaine , to receiue those crownes of vnspeakable glory , ( rewards from heauen ) . They wayt for the Resurrection of their bodies , that being taken vp into heauen , they may ioy with the holie Angels , and haue the continuall and endlesse fruition of him , for whose sake they haue suffered so many troubles , which is a most excellent reward , and the onely true happinesse .

Againe , seeing the possession of vertue is a most precious Iewell , and is not gotten ; nor kept without great trouble and paines : it were a great absurditie , that all other inferior arts and exercises should haue theyr rewards , and Vertue onely be without all recompence .

There is an Eternall life , where Vertue is rewarded .

WHereas God suffereth some vertuous and godly men in this world , to liue & die without honour , and in great contempt ; Other some againe to liue in great honour : It is an euident argument ( for that God is iust in all his dooings ) that there is another life prepared , wherein they whiche haue doone well , shall be rewarded accordingly . So that in giuing honor vnto some here , he doth manifest and declare that vertue hath her crowne & reward ; And in suffering other , some to liue without all honour or reward , hee doth shew plainly that there is another life , and doth thereby notably confirme the hope of those thinges which are looked for .

Againe , if there were no life after this , they which are punished heere might seeme to haue great iniurie , seeing other committing the like or greater faultes , to receiue no punishment at all . And the vertuous men likewise which are not rewarded , as other godly men are , should haue too great cause to complaine , and accuse the iustice of God : So that of necessitie ( except we will denie God to be iust ) there must be another iudgement , where such as haue escaped punishment heere , may suffer according to their deserts ; and they which haue receiued heere no reward for their well doing , may be fully rewarded , and recompenced for their great labours .

The Resurrection of the bodie is necessary .

FOr it were great absurditie & want of iustice , if the soule alone , ( and not the bodie ) should be glorified or tormented , seeing the bodie hath bin a great furtherer and setter forward , as well of the godly as the wicked operations of the minde , and an instrument to performe the same . Wherefore in iustice it is requisite , and verie necessary ( seeing the bodie hath bene a copartner here with the soule , both of her godly labors , and wicked pleasures ) that it should be raised againe , and together with the soule receiue due punishment , as they haue deserued , or like glory , as rewards for their vertuous and godly labours sustained together in this life .

It is not vnpossible for God to raise againe the dead bodies .

ALl things are possible vnto God , and easie to be done , ( seeme they vnto man neuer so hard , or vnpossible ) for he that made all things with his word , can easily gather together the parts of man ( although they be deuoured of beasts , and consumed into dust and ashes ) and raise him againe : As it is much more easie to restore a thing being decaied , then with his onely word to make all things of nothing , as he did .

How God in times past had a care , not onely of the Iewes , but of all men ; And of the Incarnation of Christ our Sauiour .

NEither the heauens , nor the earth , the sea , the Moone , or Starres , neither this whole visible , and inuisible creation , do so notably declare , and set out the exceeding greatnesse of the goodnesse and loue of God , as this , that the onely begotten sonne of God , of like substance to the Father , tooke the shape of a seruant vpon him , and was conuersant here among men on earth , in the similitude and figure of man , that taking vpon him our infirmities , and bearing our diseases : he might so be our Physitian , and Sauiour , through whom we haue obtained this notable benefit ( by adoption ) to be made the sonnes of God .

For God , when he saw our reuolting from him , being our Creator , vnto a most cruel tyrannie , and how we had wilfully throwne our selues into the dungeon of all mischife , treading the lawes of nature vnder feete ; and that these visible creatures could not perswade and bring vs to the obedience of our Creator , it pleased him of great mercie to worke our saluation another way , in great wisdome & iustice .

For in the restoring of man , God did not vse his onely power , whereby he was able to do what he would , neither yet mercy alone , least the enemy of mankind should haue cause to accuse his dealing , as iniurious , but did deuise and take a course , wherein he declared both great loue and iustice , for vniting vnto himselfe the captiue nature of man , he brought it into the field to reuenge his former foyle , and did so furnish it with all things necessary , that the enemie which in times past had preuailed against man , was now by man vtterly ouerthrowne ; So that his tyrannie being dissolued , man was by iustice deliuered from most miserable seruitude , and restored to his former libertie , which was the cause that Christ was borne of a woman , and tooke flesh of the virgin .

The cause wherefore Christ fasted fortie dayes .

CHrist by his fasting , and hunger , did as it were prouoke the enemy to a conflict , who perceiuing his hunger , was in great hope of victorie , and came with a good confidence as it had bene to deale with Adam ( whom that way hee did ouerthrow , but ( finding vnder Adams nature ) his Creator ) he departed , as confounded .

Againe , in fasting hee would not passe the number of 40. daies ( which fast both Moyses & Elias did performe in times past , least men should doubt of the veritie of his humanitie , and hungring , he shewed himselfe to be a man in truth , and not onely in outward shew and appearance .

The death of Christ .

HE was nayled on the Crosse , and suffered , not for his sinnes , but for our redemption . For when man ( through transgression ) had cast himselfe in debt , and was not able of himselfe to paie the same : Christ taking the nature of man ( as it were mony to paie the ransome ) did rule , and guide it with so great wisedome and Iustice , that hee satisfied the law , and paying the debt did set man againe at libertie .

For this cause hee suffered death vpon the Crosse , ( which was by the lawe accursed , as also the nature of man , because it had transgressed the lawe ) that by taking vpon him the curse , which was common to all , and suffering that most shamefull death vndeserued , he might deliuer all men from their deserued condemnation : for though hee was not subiect vnto the curse ( as being free from all sins ) yet was hee content to suffer death , which was the punishment due vnto sinne .

The Resurrection of Christ .

WHen Christ had thus broken the bondes of Death , and wrought the saluation of man , he returned againe into heauen , and by the raising and carrying of his owne bodie , did giue as it were an earnest or assuraunce vnto all the godlie of their resurrection and ascention .

This misterie of Christs Natiuitie and death , was purposed from euerlasting .

WHereas some curiously doo seeke to know the vnsearchable wisdome of God , and demaund wherefore God did not worke this from the beginning , but hath let it ouerslip so many thousand yeres , they are to learne , first that it is ouer great presumption and arrogancie in them , too curiously to searche out those things which God hath hid , and reserued vnto himselfe .

Secondly ( for the thing ) it was determined long since , euen from the beginning , but deferred vntill this time , as most fit and conuenient to set out his great wisedome and loue towards man .

How God had a care of all men , euen from the beginning .

IT doth manifestly appeare by the whole storie of the olde Testament , that God in his Prouidence had alwayes a care of all men , not onely of those which came of Abraham , but of all the of spring of Adam . For by this one people of Israel hee brought all Nations from their Idolatrie to the knowledge of the true God ; for in blessing their good life with prosperitie and great victories , he did declare his goodnesse ; and as it were allure all men to imbrace their doctrine ; and againe in punishing their wickednes , and suffering them to be led captiues into straunge and farre countries , hee did both shewe his iustice , and vsed them as meanes to preach and set out the glorie of God , and the truth of their doctrine vnto all nations , which if they had remained stil in their own country , could not haue bene done so plentifully , and effectually .

The preaching of the Gospell vnto the Gentiles .

When that great misterie of our redemption was fulfilled , and the time was come that the incarnation of Christ ought to be published through the whole world , then did God dispearse and scatter abroad the remnant of his people ( which of his great mercy hee had chosen from among all nations , euen from the beginning ) into all the coastes of the earth , that all they which were deceiued with the multitude of Gods , might learne that there was but one God , the Creator of heauen & earth : as also that the Gospel ( which was to be preached by the holie Apostles ) might haue the easier passage .

But how can the Iewes be said to further the Gospel , which they did by all meanes withstand and hinder ?

THeir incredulitie & stubburnesse did so litle hinder the truth of the Gospell , that it was an occasion of great confirmation thereof , whilest those things which they denied , were so substantially prooued by so many testimonies out of the lawe and Prophets , that both their errors were vtterly confuted , and the Gentiles were notably confirmed in the trueth of Christ , whom they sawe by so many Prophets and so long ago to be foretold . So that God may well be said in all ages , to haue had a great care and Prouidence , not onely of the Iewes , but of all mankind euen from the beginning .

Deo gloria . FINIS .