The shippe of assured safetie wherein wee may sayle without danger towards the land of the liuing, promised to the true Israelites: conteyning in foure bokes, a discourse of Gods prouidence, a matier very agreable for this time, vvherof no commo[n]ly knovven especiall treatise hath bene published before in our mother tong. What great varietie of very necessarie and fruitfull matier is comprysed in this worke, conuenient for all sortes of men, by the table of the chapters follovving after the præface, ye may perceyue. Compyled by Edward Cradocke, doctor and reader of diuinitie in the Vniuersitie of Oxford.

Title page enclosed in a decorative border.

THE SHIPPE of assured safetie , Wherein wee may sayle without danger towards the land of the liuing , promised to the true Israelites : Conteyning in foure Bokes , a discourse of Gods Prouidence , a matier very agreable for this time , wherof no commonly knowen especiall Treatise hath bene published before in our mother tong .

What great varietie of very necessarie and fruitfull matier is comprysed in this worke , conuenient for all sortes of men , by the Table of the Chapters folowing after the Praeface , ye may perceyue .

Compyled by Edward Cradocke , Doctor and Reader of Diuinitte in the Vniuersitie of Oxford .

1. CORINTH. 4. As touching me I passe very little to be iudged of you , or of mans iudgement : 10 I iudge not mine own self . 1. PETR. 5. Cast all your care vpon God , for he careth for you .

¶ Imprinted at London by H. Bynneman , for William Norton . ANNO. 1572.

Heraldic impresa badge of Robert Dudley, 1st Earl of Leicester, showing a bear chained to a ragged staff, with the motto of the Order of the Garter.

HONI : SOIT : QVI : MAL : Y : PENSE :

That beareth vp this ioly Beare , A woodden staffe some say it is , Ragged in forme . But will ye heare ? I tell you plaine , they say amisse . Gods care it is that watcheth aye , And neuer sleepes at time nor tide , That of this Beare is th' only stay , The only supporte and the guide . So long then as he holdes it right , Stand sure he shall against his foe , And man , nor deuill , day nor night , Shall aye be able to worke him woe . God graunt him many blessed dayes To liue , before his parting hence , And that he may in all his wayes , Make God the staffe of his defence . AMEN . quoth E. C.

To the right honorable , and his especiall good Lorde and Patrone , Lorde ROBERT , Earle of Leycester , Baron of Denbighe , Knight of the Honorable order of the garter , of the Quenes Maiesties priuie Counsaile , and highe Chauncellar of the Vniuersitie of Oxforde . &c. Edwarde Cradocke , Doctor and Reader of Diuinitie in the layde Vniuersitie , wisheth muche health with encrease of honoure , and prosperous successe in all his godly affaires .

THere were three causes , righte Honourable , and mine especial good Lord , which moued mee at this time to take penne in hande .

The firste and principall , was the dutie and seruice , which I owe to God , who woulde not onely that by preaching and reading , but also by al other meanes possible I should seke the aduauncement of his kingdome .

The nexte was my zele towardes the house of God : the ruinous and decayed state wherof in this later age of the world I coulde neither forget without impietie , nor remember without compassion , nor passe ouer , and neglecte withoute great burden of conscience .

The third and last cause that prouoked me , was that I mighte enter into some pore account touching the course & race of my whole life , spent for the most parte of it in the Vniuersitie of Oxford , aswell to other my good Lords and Patrones , to whom I am muche beholding , as namely also to your Honoure , whom not only we Oxford men acknowledge as oure good Lord and Chanceller , but also next vnder the Queenes Maiestie , our cheefe heade . Whose honourable and curteous nature both shewed to other my far betters , and from me , thoughe vnworthye , at no time withdrawne , what it mighte iustly chalenge , and whose great authoritie and iurisdiction ouer vs , what laufully and orderly it might commaund , I could not be ignorant in any wise . It came therfore oftentimes to my remembraunce , that seing your Honor , with other the furtherers of our studies , haue so honorably spared me your good word , I could neither without infamie hold my peace , nor without want of good aduisement , not giue oute some testimonie of my bounden duetie .

And for this purpose ( to confesse vnto your Honor the very truthe ) howe small soeuer mine habilitie was : yet rather conuenient leasure of me muche desired this great while , than any goodwill vtterly was wanting . But as God worketh secretely many sundry wayes to helpe that forward which he wold haue done : at the last in dede fell oute oportunitie of me not so muche coueted or wished for , as heartily lamented and bewailed , that the plague daily growing and encreasing in the Vniuersitie of Oxford , & the publike lectures being for the very same cause intermitted hoping by Goddes assistance to prouide sufficiently for meself , more of a studious minde , than greatly vrged by any neede ( for my frendes , hearing at the last where I was , wrote me earnest letters to come downe vnto them ) amongst other I there remained . Wholely therefore being addicted , and giuen to contemplation , from the which at that time there was no great encombrance that might pull me backe , I began nowe seriously to minde the setting oute and publishing of some booke .

And being fully determined to wryte , vpon the matter notwithstanding whervpon I might fitliest ground my processe , I was not by and by resolued . Sometimes it came into my minde , to take in hande some controuersie of this time . But considering with meself what great learning hath bene lately shewed in such questions , I was quickly chaunged from that mind . For what could any body now wryte of , for the improuing or defending of suche things , which very plentifully alredy hath not bene discoursed ? Would a man gladly be instructed touching the vse of images ? let him peruse D. Calfehils boke against Martial . Wold he heare what can be said of the Masse ? Not only master Deane of Paules his bokes against Dorman are to be sene , but also the treatise of the righte reuerend father bishop Cowper , entituled The defense of the truth against the masse , and the works of the late famous bishop of worthy memorie D. Iewel . Who in two of his greate Volumes , hathe gone through with so many , & so profound maters of religion , that for diuers needefull poynts to be spoken of , they might well serue a Diuine for common place bokes .

Therfore taking more diligent & perfite deliberation , after many other things which I thought vpon , the very time and place where I then was , and the remembrance of Goddes Prouident care for me from my youth , and ( notwithstanding my diligence in taking heede , ) not least of al declared towardes me at that time , made me in loue ( as it were ) with the argument of Gods Prouidence .

Therwithal ( which inflamed me not a litle the more ) it could neither be hidden nor vnknowne vnto me , howe graciously besides our deseruing , how wonderfully beyond al reason , God hath lately protected with his mightie hand , not only our soueraigne Lady the Queenes highnesse , but vniuersally the whole state of this realme . For ( o good Lorde ) what subtile vndermining what crafty conueying , what cruell conspiring hathe bene attempted ? What mischeuous heades , what slie practises , what vngodly deuises haue beene founde oute ? Whiche neither by anye mannes wisedome coulde come to light , when they were hidde : nor by mannes strength and pollicie coulde be repressed , when they were broken out . But that god , whose prouident eye neuer slepeth , whose head is alwayes carefull and mindefull of vs , whose arme stretched out is neuer idle , when none other wise counsel could take place , by his maruellous forsighte hathe prouided for vs , and when strengthe seemed to faile vs , hath pitched his tent round about in our defense . Therfore may it wel be saide of these our priuie vnderminers , as Tullie that Romaine oratoure spake in his first inuectiue against Catiline : They doe nothing , they goe aboute nothing , they thincke of nothing , but by and by we do not heare of it only , but we see it also , and plainly feele it with oure handes .

And whereunto , I beseeche your Honoure , shoulde we ascribe this so greate a benefit , but to the Prouidence of almightie God ? By whose aide and furderance ( to vse againe Tullies owne words , which he hath in his oration pro Rabinio ) this common weale is much better gouerned , than by any reason or counsayle of mortall men . whereof ( as Pindarus also sayth in quarta Oda Pythiorum ) to shake in sunder the foundations , it is for them also an easie mattier , who them selues be weaklings , and of feble strength , but to set a Realme agayne in order , as it was before , if god be not the guide of Princes , it is a harde poynte .

How greatly then haue we cause to giue God thankes , to prayse him , to pray vnto him , to seeke his glory , and the furtheraunce of his Gospell , to stay oure selues quietly vnder the wings of his most gracious protection , to flee to his almightie Prouidence , as to our sure ship of safetie , our hope , our helpe , our refuge farre and neare .

Whereof when I wel considered how sweete and pleasaunt is the knowledge , howe profitable and commodious the vse , how full of maiestie the whole mattier : it came streightway to my mynde , that I coulde not by any meanes attempt a more godly labour , or more fruitfull for the edifying of the faythfull Christian . Of whome what great care I haue had , both by the very playnnesse and simplicitie of my style , vsed for the moste parte throughout my foure bookes , and by that paines and trauaile which I haue taken in opening & dissoluing of perplexed douts , I truste to the indifferent reader it shall well appeare .

Which discourse of mine ( such as it is ) not ouer curiously in dede attired , but yet ( as mine hope is ) enspired with a well meaning spirit , committeth it self presently into your Honours hands , as a refuge and sanctuarie poynted out and assigned by God him selfe , to be a supporter of all godly quarels .

Sheelde therfore ( I beseech your Honour ) that worke , which ( according to that habilitie that God hath lente it ) is a defence and mayntenaunce of that cause , wherby not your Honour only hath ben maruellously preserued and aduanced : but the Queenes Maiestie also , our most gracious and soueraigne liege Lady , yea the good state ( as I sayde ) of this whole Realme , so sore shaken and lyfted at with rebellious blastes , hath bene straungely and wonderfully protected . I meane alwayes the good Prouidence of almightie God : which , as it hath bene euer hitherto your Honors most trustie and assured stay : so God graunt it may neuer fayle your Honour to the end , still furthering , blessing , and prospering your good Lordeshippe . Amen .

Dated in London , Anno Domini . 1572. Maij 19. Your Honors humble Oratour alwayes at commaundement . EDW. CRADOCKE .

To the Christian Reader , grace and peace .

IT is a Prouerbe amongst the Grekes of no smal antiquitie , welbeloued in our sauiour Christ , that if in euils any good may be founde , the same must be sifted oute . A godly lesson surely , and very profitable to be obserued in this so great corruption of the worlde : Whereby it is very plainly set out vnto vs , how we oughte of all things to make our greatest aduauntage , not childishely discouraged with all frowarde blastes , nor cowardly yelding to any crooked and ouerthwarte assaulte , but taking the world as God sendeth it , to lerne dayly the experience of godly wisdome , and by all meanes to embrace the oportunitie of well doing . Therefore whether we be afflicted in body or goods , we are taught by this Prouerbe to take holde of some godly lesson : or if the loue of our deare frendes be any matier of discomforte to vs , we are willed to consider with our selues , whether this euill be so incommodious , that no goodnesse may grow out of the same : or if cloked falsehood and hypocrisie haue deceitfully blinded vs , and led vs away , we are warned to loke well about vs , to see what cōmoditic mighte arise therof : Or finally whatsoeuer heauinesse or mischaunce shoulde touche vs , we are charged to enter into a discrete & sober meditation , whether in any respect we might learne to be the better for the same . If any sweetenesse may be piked out of that that is soure , we must not by and by refuse , & cast away either the nutkirnell for the huske , or the corne for the chaffe , or the rose for the prickes that growe about it : but waying all thinges with indifferent balaunce , we muste picke oute suche mattier as may alwayes stande vs in good steede , and with great skill and aduisement make our choyse .

Wherein the great wisedome and Prouidence ( shall I say , or else also the exceding mercy of almightie god ? ) as in all other thinges notably , so in this poynt wonderfully is discouered . Who as he whippeth vs many & sundry times with the rod of his sharpe correction , to the intent our sluggishnesse might be wakned , & our vnstaied life & conuersation mighte be bridled with the yoke of discipline : so neuerthelesse , least we should be to muche discouraged , there is no inconuenience that euer befalleth to vs so great , nor no calamitie that besetteth vs so desperate and voyde of comforte , but that alwayes there is annexed to it some one thing or other , that auayleth vs , and assuageth and mollifieth our griefe . Wherof it commeth , that although muche bitternesse be founde in the lyfe of man , and all things goe not alwayes as oure heartes desire : yet by reason of this temperature , wherwith al things naturally be seasoned , to the wise and godly there is nothing that seemeth intolerable , yea there is nothing that turneth them not to muche good .

Whiche truely is not auouched of my parte as any idle inuention of mine owne brayne , but the same is playnely testifyed by the open scripture of Gods worde , and by manifest examples proued true . For first touching the recorde of holy scripture , who hath not often heard to his great contentation the comfortable saying of the Prophet Dauid , affirming that the very lighte shineth in the middest of the darknesse to them that be righteous , and feare God ? Whereby his meaning is nothing else , but that to such as be vpright , and keepe them selues vnspotted of worldly blemishe ( as by S. Iames admonition we are taught and informed by true religion ) Iacob . 1. God sheweth him selfe amiable often tymes , when with the cloudes of dispayre they seeme in maner to be ouerwhelmed . And S. Paule shooting Rom. 8. at the same marke , saith playnly , that to them which loue God , all thinges generally frame to a good ende , be they neuer so comberously bestadde , or so roughly and daungerously assayled .

The same , if all authoritie were set aside , as in a cleare myrrour , is represented and shewed vnto vs in the dayly experience of the worlde . Of the stories of the sacred Byble so commonly knowen and talked of , what neede I to make long rehearsall ? Wherein we see howe maruellously , contrary to al mens reason and expectation god hath wrought for the safegarde of his elect : bringing eftesones ( as we haue sayde ) the lighte out of the middest of the darkenesse , and vsing suche straunge meanes for thy preseruation , as surely in our carnall imagination would rather haue tended to their vndoing .

Who would euer haue thoughte , that Iosephes bondage of his rule and lordeship , or his greeuous imprisonment of his so honorable preferment , woulde haue ministred so great occasion ? Not they surely that dyd persecute hym : who contrarywyse were vtterly of this minde , that there could not be possibly a more speedie way to his destruction . Yet God so hampered his enimies , and so brake them of their malicious myndes , that not onely it was vayne , and voyde , whatsoeuer they diuelishly attepted , but also ouerthrowing them in their owne deuises , he made them the very instrumentes that shoulde bring Ioseph to honour . The infante Moses , when in a panyer that was made of rushes , he was caste downe into a ryuer , was he not in all mens iudgemente paste hope for euer to haue escaped ? Yet God so wrought in the childs greatest extremitie , that not onely he escaped in that heauy case , but by Pharaoes owne daughter , that chaunced by Gods appoyntment to passe by , he was brought vp , and fostred as hir owne sonne . The same is declared manyfestly by that which God did for the Israelites , soiourning at their gret peril in the wildernesse , by the history of Iudith and Hester , and other mo . Wherby we see clerely without doubt , how true that answere was , which god made to S. Paule : Virtus mea in infirmitate perficitur .i. my power is wroght in mans weaknesse , 2. Corinth. 12. or , then is my valiauntnesse and strengthe moste put in practise , when men shewe themselues to be at the weakest .

Neuerthelesse if any man here make exception , saying , that God doth not alwayes exalte those , whom he hath humbled , or by the way of pouertie call menne to riches , or sende them worldly prosperitie whome he hath afflicted with his heauy hande : if we speake of this naughtie world , where wickednesse for the moste parte beareth swaye , here in deede I graunte well , the godly are not alwayes so aduaunced .

Yet this dare I boldly say , that god neuer suffereth them so heauily and intollerably to be oppressed , but that in the middest of all their euils he findeth out some way for them to release their smarte . So that euen in their deepest miseries and calamities they may either espie out some lighte of comforte , or else also take some aduauntage by the same , that mighte serue them very agreably to some godly purposes . For we reade not in deede of our father Abraham , that after his fleing out of his natiue countrey , when he had set him selfe manfully agaynst many mishappes and mischaunces , he became by and by a great Lord , like Ioseph . But yet we reade notwithstanding , that bothe when he was in greate daunger by his wyues occasion , and also after hir discesse , in his greate anguishe and heauynesse , and in all other his manyfolde and moste bitter troubles , God styll was presente with hym in suche sorte , and so eased hym , and relieued hym at hys neede , that he bare all thinges peaceably wythoute grutching , setting all worldely vanities at nought , in respecte of the lyfe to come .

We reade not of king Dauid , that Princely prophet , that he neuer felte in mind and body any greefe and vexation that might disquiete him . Nay contrarywise , we learne God so plaged him often tymes , that he was welnigh wasted with starke anguish and woe . Yet God was euer so farre of from forsaking him , that guyding him with the lighte of his holy spirite , he gaue him wisedome and dexteritie to picke good oute of euill .

Whervpon he confesseth in his Psalmes , that the very rodde and staffe , which he was beaten with , were his comforte , and that God humbled him and brought him lowe , not to dryue him to wanhope and dispayre of hys goodnesse , but to teache him his ordynaunces , and his statutes .

I passe ouer the Apostles of our sauiour Chryst : who many times persecuted by the Iewishe Synagogue , did not alwayes escape their handes without all maner of harme . And yet whatsoeuer it was that they suffred , there was nothing that coulde caste them vnder the feete . Yea it is written of them in playne wordes , that when they were checked and beaten before the Iewishe magistrates , and highe Priestes , they departed from their presence with ioy and gladnesse , that Actes . 5. they were accepted as worthy to suffer any rebukes for the name of Chryst .

Neither will I say any thing of the blessed Martyres , whose greate pacience and constancie had neuer so famously come to lyghte , if persecution of Tyrauntes hadde bene remoued .

With one onely example of Seuerinus Boetius I wyll staye , and satisfye meeselfe . Hee beeyng ( as wee reade ) a ryghte worthy , wyse and graue Senatoure , and one that had so well deserued of the common weale , as no one of the Romayne Senatoures coulde doo more , was neuerthelesse vppon displeasure of the Emperoure Theodorike , eyther bycause he had seemed ouer-earnest in maynteyning agaynste hym the Senates honoure , or else ( as some thynke ) bycause he shewed him selfe zelouse in impugning the secte of the Arrians , ( vnto whose faction the sayde Emperoure was thoughte to bee enclyned , ) was not onely deposed from hys highe estate , but also withoute any regarde hadde to his former merites , was fyrst outlawed , and banyshed , and afterwardes in his absence , withoute hauing any aduocate to pleade hys cause ( Oh vnwoorthy and vnseemely dealing ) was adiudged to dye by the same Senate , whome before so zealously he hadde supported . Neuerthelesse he was so farre off from murmuring agaynst GOD , or too vnpacientlye bearing thys vnkyndenesse , that he hath lefte behinde him a very godly and learned monument of his Christianly affected minde .

So well coulde he vse hys aduersitie , not onely for hys owne aduauntage , but also to the greate furtheraunce of the posteritie that shoulde come after .

I for my parte muste in deede of necessitie confesse , that I am no wyse to be compared with any of these , not onely in none other thing , but also ( God be thanked ) touching either prosperitie or aduersitie . Who as I neuer had great wealthe , wherein I gyue place to many both better lerned , and more worthy : so surely neuer hitherto hath any such worldly inconuenience chaunced vnto me , wherof I greatly made accounte .

But yet as in an vnlike case , this ( as meseemeth ) fell not out farre vnlike , which hapned to me soone after midsommer this last yere . Who first fleeing from Oxforde , where I was in daunger , to the citie of London for my refuge , vpon hope to haue founde there some stay , was yet afterwards by reason of charges which grew beyond mine expectation , forced to think of some other place . And thincking diligently of the mater , to trauel straight downe to my frends , both I thought it no way to be any greate ease , their dwelling being so far of : and also ( as I wel considered ) my comming in that hote time of the plague , mighte seme neither void of danger nor suspition . Therfore , for want of a better chifte , I concluded to retourne to Oxforde : nothing doubting by Goddes helpe , amongst other which remained there as well as I , to prouide wel inoughe for meselfe . But sodainly not long after my comming backe , ( see I praye you , what matter I had of discoragement ) my neighboure hard by me , fell sicke of the Pestilence . Here I remembred one of Virgils verses , who saythe in one of his Ecloges these wordes .

When fired is thy neighboures wall , Surely thy daunger is not small .

Therefore my minde gaue me , that it was nowe highe time for mee to stirre , and by and by ( as the phrase is ) I remoued away spedily with bag & baggage : not only content in this case , but also verye well apaide of a lodging somwhat simpler than mine other was . Thether therfore I fled , and there , as I mighte , I tooke my rest . Anone after , woorde came vnto me , that my laundresse also , whiche washed my clothes , had her house visited in like manner . Wherewithall if I shoulde say , I was neuer a whitte moued , I dare say , I shoulde hardly be beleeued of a greate meinie . Howe muche more might I haue bene troubled , hearing the belles knolling both day and night , for such as but the day before hadde bene mery , lustie , and in good liking ? yea and seing also daily and hourely whole housholdes going with corpses by my windowe side ?

But God alwayes be thanked , and praised for it , althoughe my bodye in deede was in some daunger : yet my minde nathelesse was not much brought out of quiete . Who as I soughte not deathe wilfully , which I studied by all honest meanes to auoide : so yet notwithstanding my delighte in the worlde was not so greate , but that hartily I could haue yeelded to Gods calling . In the meane time seeing it pleased God to deliuer me ( as it wer ) out of the Dragons mouthe : I thought it my duty to embrace ( as it wer ) that light , whiche seemed more than halfe in darkenesse to be offered & presented to me , and amongst those euils , and great perils , wherewith I was then assailed , to see whether I coulde pike out any good .

Whereuppon hauing aduised meselfe , I sawe forthwith redy at mine elboe , pen , inke , and paper , and sufficient furniture of bokes : thereto suche leasure & oportunitie was ministred vnto me on all sides , that I could not possibly wishe greater . Breefely , my minde being at peace and rest , there was nothing that mighte hinder me from well doing . Therefore , that I mighte not vtterly be vnthanckefull to almightye God , and at leaste wise testifie my good meaning towardes his deare espouse the congregation : I was fullye purposed with my selfe to bequeathe ( as who saythe ) to the broade worlde some poore token and monumente of my good will .

And in this case , deare brother in our Sauioure Christe , I referre it verily to thine owne conscience , whether with any thing more frutefully , my thought might haue ben holden occupied , than euen with this passing worthy , most high and excellent consideration of that , whiche can neuer be praised inoughe , I say , of Goddes endlesse Prouidence . Whereof long before in a great meinie , and now presently in meselfe suche great proofe , and experience was shewed vnto me , that I supposed I shuld do very euil , not to make other partakers of suche wholesome lessons , as thereby I meself had then learned . From mine earnest trauelling wherin , althoughe I knewe I mighte be discouraged by reason of myne owne insufficiencie : yet was I greatly comforted by the saying of a certaine wise man , affirming that in magnis voluisse sat est , that is to say : in the enterprising of great things , it is enoughe to put forwarde a well willing purpose .

What paines I haue taken , and what I haue broughte to passe , that mighte make for the furtheraunce of the christian reader , that will I gladly referre to their iudgemente , that haue perused other wryters of the same matter . Who by suche diligente conference as shall be voide of affecaffection and parcialitie , shall quickly perceyue without muche adoe , bothe what I haue added of mine own doing agreably to the doctrine of sound religion : and with what choyse and circumspection I haue now and then borowed the authoritie of many other . Once this wil I boldly say , which I trust vpon farther trial , shal be openly & manifestly proued true : Ther is nothing auouched in this whole work , of a singular and priuate iudgement , ( which kinde of teaching , although I know it be plausible in ytching eares , that take pleasure in nouelties and straunge things , yet of my part I delight not in it . ) Yea I wil say farther , Ther is not one thing taught in this discourse , not verie well concording with the receyued fayth of Chrystes Churche , and verie consonant to the rule of holy scrypture . There is nothing therfore I am wel assured , that any godly learned man will mislyke . The godly learned man say I , and I pray thee reader , marke wel my wordes : for the superstitious I deny not , wil in deede find great fault , whom bicause they are the enimies of gods truth , I would be lothe to satisfie in any wise . And this hitherto speak I frely with good conscience of the lerning & mater of this boke . Touching the fourm & methode whych I haue vsed , I do the christian Reader to vnderstand , that in this my processe I haue folowed that kind of order which the Rethoricians & Melancthon namely , termeth by the name of Doctrinall . Therefore wryting of Gods Prouidence , bycause I would not haue men thynke that I speake as Plato dyd of hys common weale , or Tullie of his perfit Orator , describing that , which neither is , nor shal be : I declare first and formoste that Gods Prouidence is not an idle and bare name of a thyng that is no wher to be had , but that which is , hath bene , and shal be euer . And hereof make I open proofe in my two former bookes , alleaging in my firste booke certaine groundes and foundations , whereuppon I builde this my doctrine : and replying in my seconde booke , againste their fonde and vaine reasons , which by all meanes possible woulde impugne it . In my thirde booke I procede to disclose the nature of Gods Prouidence , giuing thee reader , to vnderstand , that it is not all one ( as some ignorant think ) either with Destinie or else Predestination , much lesse with the naked prescience , and for knowledge which some only wold ascribe to Gods power . Which Prouidence after I haue defined what it is , at large I bothe proue and handle in the same booke euery membre and clause of the definition . After this in my fourthe boke ( so farre as I am led by holy scripture ) I vtter the power of Gods gouernement : opening after what sorte God ruleth the inferioure bodyes by the superioure , the earthly by the heauenly , and the baser by the excellenter , and suche as be of more perfection . And bicause this so worthy a meditation mighte seeme yet of little , or no effect , if we should not apply it to some vse : therfore the frutes and commodities that flow & growe ( as it were ) out of the same , in ample manner be set oute .

Nowe in prosecuting , and going throughe with all these things afore-mencioned , from the beginning to the ende of my foure bokes , if it seeme to any man somewhat straunge , that for the most part I reherse the testimonies as wel of the scriptures , as the catholik fathers of the church , not in their owne language , wherin they wrote , but by way of translation in our mother tong : It may please them to vnderstande , that I considered I had to doe with two sorts of men : with some , that perchaunce are ignorant , & know neither the Greeke nor Latine speache , & contrariwise with other that haue good skill , and be profoundly learned in them bothe .

Therefore , althoughe the inculcating of muche Greeke and Latine , might peraduenture haue made a good showe , and very well haue serued for the enlarging , and amplifying of my discourse : yet the vnskilfull , I knewe well inoughe , coulde haue slender forderance by suche meanes , to the learned it was alwayes free to haue recourse and refuge to those authors , as well Greekes as Latines , whiche by me there are recited . By conference of whome they shall well perceiue and finde oute , howe faithfully I haue dealt in my translation .

It remaineth nowe , Christian brother , that thou catche not vnto thee with the lefte hande , that whiche is raughte oute with the righte : I say , that in no wise thou be ouer-hastie to misconstrue me in anye thing , that I wryte , but syncerely interpretate my doings .

If there be any thing , which soundeth not well in thine eares at the first hearing : yet doe not busilye condemne that , whiche thou conceiuest not by and by . Before thou giue oute thy verdict , and proceede to thy rigorous censure , I pray thee be well aduised ▪ Men see not alwayes vpon the sodaine : but no mannes eyes are more blinded , than theirs which malice hath put out . If my shoe tread not always streighte , I forbidde not a brotherly admonition , which is voide of bitternesse , and biting gall : for the which I shall heartily giue thee thankes . Only this I require of thee , that thou depraue me not behinde my backe .

This I wryte , muche misdoubting the olde croked practise of some crabbed Zoilus . Whose manner is , rather of enuie to be nipping at other mens good endeuoures , than of any charitable and godly zeale , himselfe to do any thing for common profite . But lette him say what he list , it shall not skill . For as in publishing of this my work I sought not gredily the praise of the worlde , whiche by the like doing I mighte haue hunted for , not a fewe yeres agoe , hauing a booke redy penned for the printe in the latine tong : so neither do I care a whit for the malicious dispraising of any ill disposed , enuious , or vaine glorious person : let him plaie the Momus , or the Mimus , with neuer so craftie a pretence , yea or else disguise himselfe how he will . Whom moreouer fully I woulde haue aduertised , that I weighe more the honest testimony of three or foure godly and learned men , whose sincerity of iudgement is well knowne : than the cauilling of an hundred vngracious tongs . Yea , & were it so ( as I dare say of the contrary I might assure meself ) that I shoulde finde either none , or verie fewe , who in a lawfull quarell would vphold my cause : yet I set more by the witnesse of a good conscience , than any ill will , or frendship to be had in the worlde . Farewell in Christ .

A Table of the Chapiters of the first booke . WHerefore the author wrote this woorke . Cap. 1. pag. 1. The diuision of this discourse . Cap. 2. pag. 6 The corrupte iudgement of some , denying Gods Prouidence . Cap. 3. pag. 7. As there is a God that created the world : I o there is a God that doth gouern it . Ca. 4. pa. 11 That God wanteth neither might nor good wil to gouerne the world . Cap. 5. pag. 17. That God gouerneth the world , it appereth by the commodities that we receiue by the bodies that are aboue : and by the four Elements . Cap. 6. pag. 21. He sheweth Gods Prouidence , by perusing the Anatomie of mans body . Cap. 7. pag. 29 Epicures cauilling at the workemanship of mannes body , is confuted . Cap. 8. pag. 39. Gods prouidence is proued out of scripture . Cap 9. pag 44. He reciteth the fathers to the same effecte . Cap. 10. pag. 58. He sheweth that the very Ethnikes approued this doctrine of gods Prouidence . c. 11. p. 61 That a certain opinion of Gods Prouidence is rooted in our harts by nature : which stirreth vs vp to pray to him , and to giue him thankes . Ca. 12. pag. 66. The prodigious wonders that come to passe in the world , be an argument also of Gods Prouidence . Cap. 13. pag. 68 Examples out of the scripture to proue Gods Prouidence . Cap. 14. pag. 73. The Chapiters of the second booke . No tokens of gods prouidence towards vs , can moue vs to be thanckfull , but still we be carping and cauilling . Ca. 1. pa. 105 Our wils be not forced by Gods Prouidence , wherof . &c. Cap. 2. pag. 114 God is not the author of sin c. 3. pa. 126 How euil is done by gods wil , the author maketh further declaration . c. 4. p. 147 Ordinarie meanes be not excluded by Gods Prouidence . Cap. 5. pa. 162. God is burdened with vnequall distribution , first . &c. Cap. 6. pag. 181. An answer to the first part of this former obiection , shewing that the poore haue no cause to complain . Ca. 7. pa. 183. The state of the riche and the poore , being both compared , he sheweth in the ende , that the poores case is the better . cap. 8. pag. 195. The author doth not simply condemne riches , but he wold neither haue the pore discouraged , nor the riche too much puffed vp . Cap. 9. pag. 201. They are plainly disproued , that wold haue all menne broughte to a like state . Cap. 10. pag 206. An answer to the seconde parte of the obiection of vneuen dealing , shewing how gentrie and bondage firste came in , and how necessary rulers be in a common weale . Cap. 11. pag. 216. It standeth with good reason , that subsidies & taxes shuld be paid . Ca. 12. pa. 225 That the seruaunte hathe no cause to complaine of his state , nomote than the subiecte . Cap. 13. pag 232. Thoughe Princes be not alwayes answerable to our affections , yet ought we not therfore to rebell . Cap. 14. pag. 239. That God suffereth euill and hurtfull things , withoute any derogation to hys Prouidence . Cap. 15. pag. 244. That the prosperitie of the wicked , & the aduersitie of the godlye , is no staine or blemishe to Goddes Prouidence . Cap. 16. pag. 254. The Chapters of the thirde booke . Making a recapitulation of the former booke , he sheweth that Gods Prouidence standeth still inuincible . Cap 1. pag. 268. That Gods Prouidence is neither Destinie nor Predestination , and what it is , cap. 2. pag. 271. Of this , that Gods Prouidence is an order what may be gathered , ca. 3 pa. 279. That Gods Prouidence beeing an order thoughte vppon from euerlasting , is immutable . cap. 4. pag. 281. Gods Prouidence alwayes beeing certayne , whether chaunce and fortune may take place . cap. 5. pag. 291. An answere to them that deny Gods especiall Prouidence to extende to all his creatures , aswel smal as great . ca. 6 p. 294. Gods speciall Prouidence is proued to extend to small creatures aswell as great , out of the sacred scriptures . cap 7. pa. 314. Auncient fathers are alleaged to the same purpose . cap. 8. pag. 316. That Gods speciall Prouidence pertayneth also to the meanest creatures , he sheweth out of Plotine and Plato hym selfe . cap. 9. pag. 324. He answereth an obiection made against him out of S. Paule , wherby it would seme that God hath no care of oxen . ca. 10. p. 327 He intreateth of prouision to be made for Ministers , and namely of tithes , declaring how far foorth they depend of Gods worde , and what they borrowe of mans lawe . cap. 11. pag. 332. He returneth thither from whence he digressed , and sheweth that the gouernement of Gods Prouidence is continuall . cap. 12. pag. 357. That God gouerneth all things , according to the state of their owne nature . cap 13. pag. 362. The Chapters of the fourth booke . Of the ministerie of Angels in general , and of the order and maner of Gods gouernement : wherin a sentence of Gregorie and Aristotle is discussed . Ca. 1. pa. 379. The preheminence of Angels , & their authoritie is proued by the circumstance of reason . cap. 2. pag. 386. The gouernment of Angels is proued by Scripture . cap. 3 pag. 392. The authoritie of Angels is made manifest also by the learned fathers . c. 4. p. 393 The fifth chapter conteineth a disputation touching a proper Angell , which the consent of antiquitie ascribeth to vs , and sheweth that it is a probable doctrine , and not directly ( as some learned thinke ) repugnant to the authoritie of holy scripture . cap. 5. pag. 399. The ayde and furtherance that we haue by the ministerie of Angels , is shewed by the examples of the sacred Byble . c. 6. p. 405. The furtherance that we haue by Angels , is declared also by the examples of our tyme . cap. 7. pag. 409. Angels ( notwithstanding their gouernment ) must not be called vpon in our praiers , more than any other creature . c. 8. p. 414 The profit that is to be taken by gods Prouidence , as also by al other things , standeth in the due vse and application . ca. 9. pa. 424. The confort which we receiue by Gods Prouidence . cap. 10. pag. 428. What lessons we may pike out of Gods Prouidence , for the mayntenaunce of godly life . cap. 11. pag. 448.

Gentle reader I pray thée in perusing this discourse , obserue diligently these faults escaped in the print , hereafter noted , if there be any other smal errors , I shal desire thée to vse both thy pacience and iudgement , and to correct them as thou séest cause .

In the fifth page of the Epistle Dedicatorie , and first line , for Rabinio , reade Rabirio .

In the sixth page of the Preface to the reader , line 4. for thy , reade their .

In the 13. page of the Preface , line 23. for power , reade maner .

Pa. line Fault . Correction . 2 16 for wayes read thus way ibi . 21 godly godlily 13 8 Achams dial Achaz his dial . For so I haue since found it in printed copies . And so neither doth the note in the margente altogyther holde , for I find it touched Esai . 38. and also 4. Reg. 20. 22 34 which we which if we 38 23 posidonius Possidonius . 48 10 trieth trie 49 12 ninth & foure ninetie & foure 52 2 param paratae 69 2 to worke : to worke them : 70 8 a thing of a thing . 75 5 Chareas Charras 77 20 brayded broyded 86 26 the stayednesse stayednesse 89 1 honoured ? honoured . 93 1 abashed ) abashed : ) 98 4 auaile auale ibi . 15 quodthey ( making answer ) ( quod they making answere ) 110 20 the salte and the salte 111 21 fantasie phrensie 114 13 to approche approch 115 23 Gods. Gods , 138 8 creature creator 146 15 Saying Sauing 168 8 decrée . decre ? 169 18 destinie . destinie ? 180 16 methink this methinketh is 181 21 reason : reason ? 182 1 sense . sense ? 257 14 doluor dolour 280 8 in and 290 2 no not 299 6 alone all one 307 22 séeme sée 310 3 debating debasing 316 24 doutlesse the whole . doubtlesse without the regard of euery small seueral part , the whole 330 23 liberally litterally 336 12 will fully wilfully 356 25 not all not at all 366 16 it please him it might please him ) 367 12 shalt not that shall that 371 11 Bertrome Bertrame 424 1 in selfe in him selfe 465 12 you . him

The first Booke of Gods Prouidence .

The first Chapter .

Wherefore the Author wrote this worke .

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 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 ouerthwarte 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 the 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 the 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 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 , than the saying of that kingly prophet : Although I walk in the middest of the shadov of death , yet wil I not be agast , bicause thou art with 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 the sea . Therfore Dauid , when he had said , O let the people reioyce and be glad . What reason , I pray you , did he giue ? bicause they florished in the worlde , 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 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 knowen of al christian people , no special treatise published to the 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 the 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 , stand not to much in their owne conceite , nor ouer proudly display their Pecocks feathers , knowing in whose hand it resteth to cast them downe from the pinacle of their stout and loftie imaginations .

The .ij. Chapter .

The diuision of this discourse .

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 extendeth , 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 instruction of the 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 Alexandrinus , who condemneth vtterly ( as it séemeth ) the very mouing or naming of such questions : As for example ( sayth he ) to enquire for proofes of Gods Prouidence , which being certaine , it is a haynous matier to imagine , that Prophesie came not by Gods prouidence , as also to doubt of that heauenvly order of dispensation , which concerneth our Lord and sauiour Chryst . For it is one matier to moue a question of infidelitie , an other thing to discusse a question 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 .

The corrupt iudgement of some , denying Gods Prouidence .

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 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 chance , or else to some course of necessitie . An other of them sayth : Casus & fortuna in omnibus dominatur Chance & fortune beare sway in al things . And an other of them almost with the same words : Sed profecto fortuna in 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 graunt 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 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 .

As there is a God that created the world . So there is a God that doethe gouerne it .

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 foundation , 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 will come to God ( sayeth the Epistle to the Hebrewes ) firste muste beleue that God is , and that he is a rewarder of them that seke him . Which were it not well setled , and depely fixed in our mindes , all truthe , godlinesse , & deuotion should be vtterly troden vnder the féete .

What say they then to the matier ? If they deny it , I might proue it vnto them by the same reason , that Dionysius vseth to Apollophanes : who when he was willed of Polycarpe , that he would wryte somewhat vnto him , whereby the said Apollophanes might be conuerted vnto the faith , by his own Principles , being counted 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 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 , men 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 , 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 can 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 : 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 men , albeit they were destitute of that knowledge , which more plentifully is ministred by the 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 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 , 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 ?

Aye as I haue saide , so will I not spare , In heauen of gods to say there is a race : Mankinde nathelesse in earth how he fare , They passe , I weene , a straw for his case .

The .v. Chapter .

That God wanteth neither mighte nor good will to gouerne the worlde .

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 wanteth 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 ignorance 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 , that he which wroughte all things with suche vnsearchable wisedome , he that 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 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 can he hate that which he hath made . Nay rather the same goodnesse the 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 fountaine 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 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 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 .

That God gouerneth the world , it appereth by the commodities that we receaue by the bodies that are aboue , and by the foure Elementes .

WHerin if any man be yet so frowarde that he will not heare of it , or so dul , the he knoweth not what it meaneth , or so gracelesse that he cannot broke it , or so thanklesse and vnkinde to god , the he will not acknowledge it , and confesse it : let the vnspeakeable commodities that he enioyeth by the sea & the lande , by the fresh aire , by the moone & the firmament , make him to blush , & to be red for starke shame . For euen as kings & princes take tributes & subsidies of their subiects : So thou of euery one of gods creatures reapest as great profite as thou couldest desire . For the sunne is the original cause as wel of light , as of heat , & ripeneth the corne and the frute , wherby our weak bodies be susteined . The moone with hir borowed light , tempereth ( as it were ) the darknesse of the night season , and when the sunne is gone past our orizont , conducteth the wayfarers in their iourney . The rest of the starres with 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 , & 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 with 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 intent 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 confort , when we are pinched with the roughnesse of the winter : 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 , that surely it is wonder to consider 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 cunning 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 trauaileth by the way , might enter the more commodiously through the 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 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 th intent 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 : What is man , that thou art so mindfull of him , or the sonne of man , that thou so visitest him ? Thou haste made him little lower than the Angels , with 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 what so euer walketh throughe the pathes of the Sea. O Lorde oure gouernour , howe excellente is thy name in all the worlde ?

Hitherto goeth the Prophete . Who first ( as you haue heard ) with great vehemencie demaundeth , 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 . What is man ( sayth he ) what 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 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 .

He sheweth Gods Prouidence , by perusing the Anatomie of mans body .

MVche it is out of question the 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 Turrian mans body . But nathelesse , so ferfoorth as I shall thinke it requised , I am the rather encoraged to take it in hande , that I mighte fellow that yolden 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 the eye that is not vtterly blered with sensualitie , them in this passingly wel fauored frame of mans bodily lineaments & proportion ? Wherin what is there to be sene not exceding profitable & commodious ? what , that 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 & common weles , what 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 that 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 them togither , & put them 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 instruments 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 vnderstand , as it were , by the secrete operation of nature , that life and 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 the 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 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 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 round 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 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 them 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 . 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 , 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 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 .

Epicures cauilling at the workemanshippe of mannes body , is confuted .

BVt abide you , whyles we stande thus reasoning of the matier , was there neuer any Momus in a corner , that 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 commeth naked into the world , in daunger of fire and water , impotente bothe of hande & foote , so tender of body , 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 man 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 constitucion , 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 him to haue dominion ouer the woorkes 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 what so euer walketh 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 complaine 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 .

Gods Prouidence is proued out of scripture .

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 , 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 graundsire 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 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 : whom then shal I feare ? the Lord is the strength of my life , of whom then shal I be afraide ? When the wicked , euen mine enimies , came vpon me , they stumbled , and fell . Though an hoste of men were 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 dwelling shal he hide me , & set me vpon a rocke of stone . And nowe shall he lifte vp mine head aboue mine enimies round about me . Therefore will I offer in his dwelling an oblation with great gladnes , I wil 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 ) howe 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 bow , and make redy their arowes within the quiuer , that they may priuily shote at them which are true of hert . For the foundations of the common weale will be cast downe . 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 ) what 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 . Howe so euer I stande towardes the world , The Lorde ( I knowe ) whose iudgement is incorrupted , aloweth the righteous : but the vngodly , & him that deliteth in wickednesse , doth his soule abhorre . Therfore as he is a iust iudge , no doubt , when he seeth his time , vpon the vngodly he shall raine snares , fire , and brimstone , storme , & tempest , & this shal be 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 why the Lord being righteous himselfe , necessarily loueth righteousnesse , as a qualitie most agreable to his owne nature , therefore with a fauourable aspecte will 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 conscience 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 complainte againste the triumphing of wicked and bloudthirstie men , saying : Lord , howe long shall the vngodly , howe long shall the vngodly triumphe ? Howe long shal all wicked doers speake so disdainefully , and make suche proude boasting ? They : smite downe thy people , O Lorde , and trouble thine heritage : They murder the widdowe , 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 their follie . Take heede ( sayth he ) ye vnwise among the people . O yee fooles when wil ye vnderstande ? He that planted the eare , shall he not heare ? or he that made the eye , shall he not see ? He that is wont to chastice whole nations for their transgressions , and to schole men ignorant of their duetie with his sharpe rodde of correction , doe yee not thinke hee would 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 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 ( 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 Prouidence . 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 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 the 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 prouidence 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 neque dicas coram Angelo , non est prouidentia , ne forte iratus dominus contra sermones tuos dissipet cuncta opera manuum tuarum . That is , let not thy mouth be an occasion , that thou shouldest make thy fleshe to sinne , nor say not before thine angel . There is no prouidence , least it chaunce the the Lorde being angry at thy talk , bring to confusion all the works of thine handes . This one thing in dede by the way I muste nedes confesse , that other translations be otherwise . For insteade of Neque dicas coram Angelo , Non est prouidentia : that is , and say not before thyne angel , ther is no prouidence , other say , Neque dicas coram 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 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 wisedome ( 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 we 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 power : and if thou hast appointed to saue Israell , there is no man that can withstand thee . Or ( to bring in but one place more ) which might woorthily stand 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 : Who sayth any thing is done , which 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 the Prophecies in the Bible a flat argument to proue the same ? for howe 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 .

He reciteth the fathers to the same effecte ,

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 substance 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 . Who so euer Lib. 6. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . thinketh there is no Prouidence ( saythe he ) mee thynketh he is worthy of punishement , and a very wicked man : yea not so worthy that we shoulde vouchsafe to dispute with him . Doo thou also 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 foundation ( 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 : What soeuer thing in the world be done , practised , and put in vre , 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 . Who 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 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 .

He sheweth that the very Ethnikes approued this doctrine of Gods Prouidence .

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 best and wisest of the heathen men acknowledged 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 iudgement , 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 hands , & the whole world is gouerned 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 Faustum 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. the world ( saith he ) should be made by gods Prouidence , to say nothing of Trismegistus , who professeth the same : of the Sibils verses , the report asmuch of the Prophets , who with one spirit & voyce beare witnesse that the workmanship of the worlde is Gods making : euen amongst the Philosophers almost al in maner it is agréed vpon . The same also the Pithagoreans , the Stoikes , the Peripatetickes , those whiche were the chiefest Philosophers of euery secte , 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 inuention , 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 them , 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 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 , that 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 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 .

That a certaine opinion of Gods Prouidence is rooted in oure hartes by nature : whiche stirreth vs vp to pray to him , and to giue him thankes .

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 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 flat 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 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 waiteth 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 .

The prodigious wonders that come to passe in the worlde , be an argument also of Gods Prouidence .

NEuerthelesse if I should héere stay , and go no further , my Dysputation mighte séeme to some men either to be ouer coldely handled , or else not sufficiently debated for the capacitie of the common 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 with more liuely coloures : let vs sée how euen by dumbe 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 the strange wonders & monsters which haue bin in the world : but also one Boaistuau surnamed Launaye , 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 ouer 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 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 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 .

Examples out of the Scripture to proue Gods Prouidence .

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 . 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 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 , 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 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 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 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 when 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 was no small comfort and stay : the reuerence of their owne brothers bloude , the innocencie of his tender youth , the consideration 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 auision ) 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 the counsell of the 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 dominion 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 them 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 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 contrarie . 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 the Ismaelites agayne ( as God woulde haue it ) put him from 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 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 from 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 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 band before entred with hir husbande , smally esteming hir owne honor , hauing firste 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 protection 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 commaunde 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 desire , but with muche stedfastnesse of minde , and with an high constancie of courage , against the consideration of his bondage , 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 rablement 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 concerning the stayednesse & sober moode , with other like vertuous 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 with 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 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 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 the 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 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 hand : 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 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 notwithstanding 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 . For I muste not doe as Adam my firste father did , who , hauing all other frute in Paradise at his commaundement , 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 made not to be abashed ) . Then this wily madame , as one that was hir craftes maistresse , incenseth the king hir husband 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 , 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 remembrance , 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 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 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 from 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 remembring wel his olde dreames , whereof he now séeth the effect , to the intent 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 land , therby the better to take occasion to breake in afterwards with 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 the sonnes of one man , men of peace & so forth : at the 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 , when he had dissembled the 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 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 shal be 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 , that 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 brethren , 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 working . Therfore be ye not gréeued with the remembrance of my former bondage , 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 than 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 seruaunt , but god was the cause that I am become a lord .

Truely euen héere to stay , and to ease our selues , as who sayeth in oure Inne , 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 aduanced iustly , beaten ( as it wer ) blacke and blew with blustering whirle windes , & driuen into vnknowne coastes with the rage of outragious tempests : 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 , when he stoode in moste daunger of sturdie stormes , that no menacing waues could ouerwhelme him .

The Conclusion of this first booke .

ANd shall we not nowe thincke that this God is a gouernor , whome Ioseph found such a fatherly protector ? whome Abrahams seruaunt had such a gracious conductor : whom Moses in the middest of the riuer , past all hope , tryed to be a deliuerer ? vnder the shadowe of whose wings the prophet Dauid so safely rested ? vnder the banner of whose defence al godly men of all ages haue bene preserued ? For why shuld I in such store of examples out of scripture , not necessary , neither at this time more largely & plentifully to be rehersed , bring in Oedipus & Iocasta , Iulins Caesar , or any such to proue that to vs christians , which Gods word so euidently preacheth , nature teacheth , reason ratifieth , long triall confirmeth , the godly and vngodly acknowledgeth , all heauen & earth confesseth ? Dull and doltish might we thinke our selues , if beset with suche testimonies , we conceaued it not : harde hearter , if we conceaued it , and beléeued it not : vnkinde , if we beléeued it , and refused to commit oure selues into the handes of oure gracious God , if wée mistrusted his almightie power , or doubted in any wise to depende of his goodnesse .

From the which so gréeuous a trespasse , and so odious and de●estable an offence , that we may shew our selues earnestly to abhorre , let vs haue that swéete song of that propheticall godly Prince bothe ready alwayes in our mouthe , and déepely rooted in our hearts : God is our hope and streng●h , a very present helpe in trouble . Therefore will wee not feare , though the earth be moued , and though the hilles be caried into the midste of the sea : thoughe the wa●ers thereof rage and swell , and though the mountaines shake at the tempest of the same .

The seconde booke of Gods Prouidence .

The first Chapter .

No token of Gods Prouidence towards vs , can moue vs to be thankfull , but still we be carping and cauilling .

HItherto haue b●n brought suc●e profes touching Gods Prouidence ouer the 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 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 ) 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 the 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 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 instruments 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 ) 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 efte-soone 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 best 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 the maruelous coniunction of the earthe and the sea : nor the continuall course of the running streames : nor the 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 men sober againe , or reclayme them from 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 , blowen forward with the sends of hel , incensed to mischeue & mischaunce , they attempt ( asmuche as in them lieth ) to depose god of his empire , and to thrust 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 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 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 .

Our willes bee not forced by Gods Prouidence , whereof they be instruments .

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 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Who not perceyuing 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 them buylders of the greate towre of Babylon , crying out : 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 non potestatis suae , sed ditionis alienae , qui suggestionibus ●ius subditus est . That is , he is rightely 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 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 confesseth , 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 : We are saued by hope . For else should Rom. 8. I not only striue against reason , but also fight openly with our common sense . For who séeth not that deathe , sicknesse , and affliction , with al other kind of calamities be remayning still : notwithstanding the redemption of our sauiour Chryste , and that euen to the regenerate ? Now so long 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 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 . 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 occasions 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 an otherway , and caused him to come against Ierusalem . Wherupon the Prophete Ieremie crying oute : I knowe Hieremie . 10 Lorde ( sayeth hée ) that mannes waye is not his owne , neyther is it in man to gouerne , or to directe his owne steps . And Salomon very agréeably vnto the same , sayeth in déede that mannes hearte aduiseth Prouerb . 16 him of the way whither he will go , but that God guideth his steppes notwithstanding .

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 , 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 . Deorum . lib. 2 haue any vnderstanding , faythe , vertue , or concorde , they coulde be powred vpon the earthe from no where 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 comaundementes and lawes of God : Esa 64. Bernde verbis Origenis , serm 1. in festo omnium sanctorum , serm. 5. de verbis Esaiae . nor proue that euen after their regeneration , they are yet by the 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 them rather of mine own accord , the 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 actions 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 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 them . 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 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 .

God is not the author of sinne .

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 , from whome as from a most cléere & pretious fountaine , is deriued and fetched all our goodnesse ? what more swaruing from all reason , than that he which shuld be reuenger of all innocents , & the only executor of iustice vpon the face of the whole earth , should be found himself to do wrong ? But the more gréeuous the offence is that we are burdened with , & the more outragious the enormitie is to be accounted that is laid vnto vs : the more substancially shuld they proue their pretended quarell . Goe to then : let them orderly open and declare vnto vs , who euer that professed the gospel , brinced such poysoned doctrine to the 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 the 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 : 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 . 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 commaundement 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 he asketh this question in the thirde chapiter of his prophesie , Whether there be any euil in the citie , which the Lord hath not caused ? And God himselfe in the prophet Esay , when he had promised that he would make king Cyrus to come from the 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 the place of Amos , nor this of the prophet Esay we vnderstand 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 transformeth 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 vpon 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 whole 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 them , but in respecte of God , who iustly scourgeth , So sayth Austine , contra Adimantum . cap. 26. when he sendeth them 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 , 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 the 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 horseman gouerneth He sheweth by an apte similitude , how God maketh his creatures to moue . in déede all his horses : but yet such of them as haue sounde lims , & be lusty geldings he maketh to goe liuely , and with an easie pace : other that be lame & ill liking , 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 without 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 , when 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 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 the Chaldeans , the vnsatiable auarice of the Babilonians , their impotent rage , and their vntollerable vaunting 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 with S Austine and Eulgentius , that God in déede was the very orderer and disposer , in as much as he vsed their 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 the prerogatiue . Or if he graunt 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 , that 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 Faustum 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 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 the ▪ 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 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 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 the 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 peraduenture do some of his instruments , 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 peraduenture rather haue wounded 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 vntoward child wish the death of his father , whom god also would haue to dye . In this case we see God , and the vnthrifty childe wil in dede both one thing , namely the death of the man . But is this naughtie sonne therefore to be allowed ? No. For God and he willed it not bothe after one sorte . For the vnthriftie sonne willeth it to enioy his fathers goods , God willeth it , to ridde him out of miserie , if he be of the elect , or to giue him due punishment , in case he be otherwise .

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 Simplicianum , after Lib. 1. que . ● . this maner , as it foloweth : Wheras 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 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 shewe my power 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 whome 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 that end which it ought to leuell at , and moreouer fayleth of that due perfection that 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 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 , 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 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 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 .

How euill is done by Gods will , the author maketh further declaration .

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 shapen 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 man , as his wicked dedes . For sée ( I pray you ) what a sequele may be inferred , if he hate them , 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 menne to them selues , or else for some other meaning best 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 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 vnwillyng , but wyth 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 . 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 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 conspiracies that be made to ouerthrowe 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 euen so sayeth God his owne selfe . 2. Reg. 12. I will stir vp euill against thee out of thine owne house , & I wil take thy wiues before thine owne eyes , and I will giue them to thy neighboure , that shall sleepe with them in the sighte of this Sunne . Thou haste done it in secrete : But I will 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 , 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 , whatsoeuer 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 , 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 the all this is not done without 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 will of my father which is in heauen . And in that meaning we say in our Lordes prayer , Thy will be done in earth as it is in heauen . This will amongste the schoolemen , is called Voluntas 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 reuenged 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 vpon him , saying : The Lord gaue , and the Lorde tooke away . 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 hinderance 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 vnto the end . These be those maruellous counselles of almightie God , whereby oute of darckenesse he fetcheth light , & ( as it were ) from 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 willeth iniquitie . And God hateth wicked men and their wickednesse 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 translated ) 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 in Gods sight can 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 men , 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 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 themselues 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 vpon 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 arbitrio , cap. 20. 21. 31.

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

This therfore is our breefe resolution touching this poynt , the God in déede wold a sinfull acte , as it is a thing the 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 beyond all mannes reason the effecte of his hidden and vnknowne will .

The .v. Chapter .

Ordinarie meanes be not excluded by Gods Prouidence .

WE stand yet ( God be thanked ) vpon euen ground : mannes wil is saued 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 with a fell blowe , not vnlike if oure armor 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 inconuenience you wil bring vs ? If it be true the you teach vs , to what purpose should we either giue counsell to any other , or oure selues take any deliberation ? for howsoeuer we take aduisement , whatsoeuer we would do to the contrary , that that God would haue done ( say you ) for any mans will , must néedes be . And what then 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 , when we haue receiued a wound ? 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 the 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 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 the 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 occasion , 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 common 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 actions . And voluntarie actions I call those , wherin reason 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 the 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 dammage , 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 way , notwithstanding that God doth Prouerb . 16. directe his steppes .

Yea what sayd I ? it continueth ? nay it serueth to the executing of Gods counsell 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 ? What were wee Gene , 37. the better to kill oure brother , and afterwardes to hide his bloudshed ? Come , let vs sell him to the Ismaelites , and let vs not staine our hands with such a fowle 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 the ( Chusai his persuasions preuailing , ) Achitophel with his instructions shuld not be heard , to the intent the 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 instruments of gods decre . I let other examples 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 , if our state depend wholy vpon 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 Physition , 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 from entring into wedlocke , they imagined thus , to wreste his friendes 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 , Such a day Socrates shall dye . Therfore to this man , 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 company with a woman , or no. For this company-kéeping , is a thing the 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 : 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 ? 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 Answere . 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 God hath layd euidently before our face● if that do not alwayes serue , we muste thinke it gods punishment 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 change his mind ? Therto I answere , our intreating tendeth 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 remember alwaies the exception which is taught vs by oure Sauioure Chryste : Thy will be done in earthe , as it is in heauen . Contrariwyse , 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 graunt 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 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 . When thou commest Good counsell for new married folkes . ( sayth he ) into the chamber with hir , where you bothe muste lye , for the space of three dayes you shall forbeare hir , and you shall doo nothing with hir 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 . This also was Gods decrée , that Sara should be set loose from the diuel : and yet at the Angels commaundement Tobie vseth a perfume in driuing away the euill spirite . What ? that long iorney the Tobie made , when 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 the should fall vnto them 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 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 conduct them . They left no good worke vndone , wherby they might procure Gods fauour , they were continually earnest in prayer , they gaue almes to the poore , of that which God sent , they neglected no physike ordeyned of god , they consulted aswel of other matiers belonging to them , as also about their voyage , howe they mighte make it for their most aduantage : finally they left nothing vndone , that their calling & election might by al means possible be made sure to them : & there was nothing more liefe vnto than 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 , the god knoweth what we haue nede of before we aske , & yet he exhorteth his disciples to pray . He knew the he should die vpon the crosse , a most terrible & shamefull death : whereof he also gaue warning to his Apostles afore , the he shuld go to Ierusalem for that ende : yet maketh he his prayer 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 eate 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 cannot be void of blame . Stil therfore we must hold this for a like certeyne , yᵉ . God 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 .

God is burdened with vnequall distribution , first , bycause all men be not alike riche , and secondly bicause they be not preferred after a lyke sorte .

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 , 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 , than 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 reason ( say they ) that one man 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 ) than an other , that there should be such a diuination 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 ?

When Adam dolue , and Eue span , Who was then a gentleman .

Then touching the fleshe , there is no suche prerogatiue : muche lesse there shuld be any such preheminence 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 , that we are al creatures of gods making , framed & fashioned euery one of vs according to his own image .

The .vij. Chapter .

An answere to the first parte of this former obiection , shewing that the poore haue no cause to complayne .

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 conference 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 than such as are lefte destitute of worldly stayes : which how true it is , who can better witnesse , than the Israelites ? In whom wealthe alwayes ●used wantonnesse , 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 the 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 the 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 prompt 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 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 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 them 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 banketting 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 mannes 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 with any heat . Wherof there ariseth necessarily a great calmnesse , yea ( I might say ) a goodly harmony in the body & minde of man : in comparison wherof , all muficke & worldly me lodie is doutlesse as nothing 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 , howe that many of you be not wise according to the fleshe , not many of you mightie , not manye of you noble : but God hath chosen the foolishe things of the worlde to confounde the wise : and the weake things of the worlde God hathe chosen to make the strong ashamed : and the base and contemptible things of the world God hath chosen , & those things which were not , that he might put away 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 than simple pouertie . Wherewith if men could content themselues , iust dealing oute of doubt would 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 amongst the rest , who very quickly , and sharpely making answere . How it is possible ( sayeth he ) that thou shouldest be good , who hauing nothing lefte thee by thy fathers testament , haste yet aspired in so shorte time , to suche a great abundance of worldly welth ?

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 , 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 Marcellinum , 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 :

The euils nowe that peace to vs continuing long hath brought , We rue full sore : for nowe alas loase life much harme hath wrought More fearsly , and more furiously that nowe on vs dothe fall , Than weapons force , and loe the worlde subdued , it maketh thrall By cruell wreache . Since pore estate from Rome is gone away , There wantes no sinne , no heinous acte .

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 the best : perchaunce 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 of things néedefull , there nature most of all woorcketh .

The .viij. Chapter .

The state of the riche and the pore , being bothe compared , he sheweth in the ende , that the poores case is the better .

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 , 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 walles , these strong toures , and these courtly palaces of princes . Yea ( the 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 chéekes so puffed vp before , are not now only suncke in and shrunken to the hard bone , that all the téethe may be séene standing 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 preheminence , 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 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 . Therefore sayde our sauioure Christe , that it was 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 that is about them , in the scripture is compared to thornes : whervpon no man is able to treade without pricking & tearing of his tender 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 .

The author doth not simply condemne riches , but he would neither haue the poore discouraged , nor the rich too-muche puffed vp .

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 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 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. them 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 them much vpon ) I should then think them thrise happie : first happy , that they haue riches , them happier that they vse them to gods glory , but finally happiest in this respect , 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 Who is he , and we wil commende hym ? for wonderful things hath he done amongest his people . Who 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 them 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 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 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 common 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 complayne of pouertie .

The .x. Chapter .

They are playnely disproued , that would haue all men brought to a lyke state .

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 the sense of hearing is not in like maner communicated 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 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 , 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 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 foole 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 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 ? Who looking oute of the hyghe prospecte of hys Prosa , 6. lib. 4. Prouidence ( as Boetius saythe ) knoweth what for euery body is beste beseeming , and ( as it were ) shapeth euery body suche a garmente , as he knoweth 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 themselues 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 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 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 ? 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 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 common 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 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 distribution 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 .

An answere to the second part of the obiection of vneuen dealing , shewing how gentrie & bondage first came in , and howe necessarie rulers be in a common weale .

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 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 man 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 communicate 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 vpon Genesis in his . 29. homilie , may very well in this case serue oure tourne . In the begynning ( sayth he ) all mennes honour was alike , and no man was preferred before an orher . But when sinne entred into the world , it marred our libertie , and disgraced the authoritie which was 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 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 realmes & dominions , Kings , Quéenes , and Emperors hauing power and iurisdiction ouer all the rest . Who onlesse with 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 which should folowe the wante 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 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 gotten 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 commissions , 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 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 question , and whether it were by his owne trial , or otherwise , he could not choose but sée muche that spake these woords : where there is none to gouerne , there the people goe to wracke : but Prouerb . 11. where there is muche wise 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 commoditie 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 sheweth 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 , 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 number 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 them 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 .

It standeth with good reason , that subsidies and taxes should be payde .

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 when we speake oure lib. 3. delegibus pleasure of any thing which we mislike , we 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 the 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 attendance 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 vs , for feare of the inuasions of foreine enimies : in what perill of life oure soueraigne standeth 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 ) that yée pay your tributes , your subsidies & your taxes : wherupon immediatly enioyning vnto vs this charge , Giue therfore to all men ( sayeth he ) their duetie , tribute to whome you owe tribute , custome to whom custome , fear to whom feare , honoure to whom ye owe honor . Neither had that chosen vessell the Apostle , sucked that holesome lesson out of his own fingers , but rather long before lerned it of our sauior Christ . Who being captiously demaunded 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 which 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 common 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 the 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 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 , that which is Caesars right ? Would he ( trowe yée ? ) that is chéefe mirror of constancie , & the only example of true obedience , eyther so muche swarue from their vertuous and godly steps , the had bene his bringers vp from his tender youth , or so farre step aside from 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 from that minde , that although ( as he truely said ) kings children of right shuld Christe being soone of an eternall king , but heyr of no worldly coheritaunce and therfore f●ce , hauing nothing to pay , would yet rather woorke a myracle , than be any example of disorder . go frée : yet rather than he would giue occasion to the weaker sort to fall or stumble 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 when thou hast opened his mouthe , thou shalt finde a peece of twentie 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 : we haue found this man peruerting the people , and forbidding Luke . 23. to pay tribute to Caesar . Wherin they blushed neuer a whit , to father the 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 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 the seruaunt hath no cause to complaine of his state , nomore than the subiecte .

THat which hath ben saide in the defense of Princes , maye proporcionablye in some poynts be alleaged for them that weld but the gouernment of their priuate houses . The seruaunt hath all the labor , ( they say : ) but the master hath as wel all the care . The seruaunt 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 seruaunt is at the maisters check , & now & then must suffre his correction : and good reason he shuld , if he deserue 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 iniunction , 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 : 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 ground in the winter for cause of the colde , he must go on begging in the sommer ( saith Salomon ) and yet ( which would anger Prou. 20. him a little more ) nothing shal be 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 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 . Where 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 . Who also ( as he sayth ) nyghte and day was in a lyke readinesse for all 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 . Whereof eyght houres he spente in reading , wryting Lib. 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 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 continual 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 .

Though Prynces bee not alwayes answerable to our affections , yet oughte wee not therefore to rebell .

NAy sir , but all gouernours ( wil they say ) doo not fauour Gods truth , and some doo not further iustice , nor doo 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. 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 preuent not Gods iudgement , ouerhastily giuing our vngodlie verdite of them , whom we ought not without gret reuerence once to name : and secondly , 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 imperfections . 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 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 Faustum 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 with out any great harme .

The .xv. Chapter .

That God suffereth euill and hurtefull thinges , without any derogation to hys Prouidence .

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 commeth 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 , 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 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 . Wisedome 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 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 ) wroughte 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 whome 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 . Whiche 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 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 brethren , take away their enuy , take away al the bloudy conference that they had one of them 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 what God had reueled to the king : no man had gathered vp in Egypt suche a great deale of corne together : no man by his wise 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 with suche wonderful works of the Lord : no where had ben those plages , that had ben poured vpon Egypt , nor those wondrous works which God did by Moses and Aaron : nobody had gone ouer the red sea dry-shod : no man in this mortal life had bene acquainted with the foode of Manna : no freshe streames of water had gushed out of the rocke , that folowed them : the law had not bene geuen man from God : none of all that that is wrytten in Exodus , in Leuiticus , in the boke of Numbres , & in Deuteronomy , had comen to the knowledge of mankinde : certainly their fathers inheritance , & the land of promisse , none of the Israelites had entred . And ( to come to the text of the history which we haue in hand ) take away the malice of this deuillishe king Balac , which made him so desirous to haue the Israelites cursed : take away his subtilitie , wherewith he enticed Balaam to curse them , and thou shalt take away altogither the order of Gods dealing , and the fauour of his Prouidence towardes Israels children : no where 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 we haue brought proues oute of the olde Testament . Now if you couette an other while to haue this that we saye confirmed by the testimonies of the newe testament , if you sette aside the malice of Iudas , and leaue oute hys treason , you shall remoue awaye with it altogether , bothe Christes crosse , and his passion : and if Chrystes crosse be gone , the principalities , and powers , can not be spoyled , nor triumphed ouer vppon the woodde of the crosse . If Christ had not died , neyther hadde he risen againe , neither had there beene any the first begotten of the deade . If there hadde beene none the first begotten of the dead , neyther coulde wee haue hadde any hope of oure resurrection . Of the deuill himselfe if we putte nowe the like case , to witte , that hee hadde beene restrayned by some necessitie from committing sinne , or that after sinne committed , his malicious wil hadde beene taken from him : therewithall oute of doubte there hadde beene taken from vs the strife that wee haue againste the wilye traines of the deuill , and the crowne of victorie coulde not haue beene looked for of his parte , that had lawfully wrastled and buckled with him . If wee shoulde haue no ghostly ennimies that woulde stande againste vs , there coulde not then ( I say ) be any bickering , nor rewardes 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 , whyche in comparison , lasteth for the space of the tournyng of a mannes hande , should cause vnto vs a farre greater waighte of glorye in the time to come , neither could any of vs for suffering of tribulations in this worlde , hope for the infinite glory of the world hereafter . Oute of all which premisses wee may nowe inferre this conclusion , that God dothe not only vse good instruments , but bad also to the doing of a good worke For in this great house of the worlde , there be not onely vessels of golde and siluer , but of woode 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 S. Austine maketh them ? These heretikes De ciuitar . lib. 11. cap. 22. marke not ( sayeth he ) what force they haue vsed in place , and considered as they be in their own kinde , and in how goodly order they are disposed , moreouer howe muche they garnishe the worlde for their proportion , as it were a weale publike common to them and vs , yea what commoditie they bring to vs oure selues , if we can vse them agreeably , and according to knowledge : Insomuch that the venimes themselues , being therefore damageable , bicause they agree not with our nature , yet whe 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 howe on the contrarye side , euen these things , wherewith they are delited , as meate and drinke , and this light wherof 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 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 handled very largely .

The .xvj. Chapter .

That the prosperitie of the wicked , and the aduersitie of the godly , is no staine or blemishe to Gods Prouidence .

BVt that euil should be in the world , wer it for none other thing , but for our exercise , the 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 with Gods Prouidence , the men wickedly disposed and set on mischéeue , should leade 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 aduauntage , 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 with other of the 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 them 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 , where he Psal. 73. saw how 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 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 were but hoysed vp alofte , to none other ende or purpose , but that their swinge downe 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 , with 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 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 the 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 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 we 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 hathe on euery side ? Thou haste blessed the worke 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 the 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 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 , the 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. seemeth to be ioyous , but greeuous : but afterwarde it bringeth the quiet frute of righteousnesse vnto them , which 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 the 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 conuersation . 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 terrible tempest that falleth vpon them . For euery braunche ( sayth our sauioure Christe ) that beareth not frute in me , Iohn . 15. my father taketh away : 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 from 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 the is borne against thée of the common sort , if thou waxe old amongst them the 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 we thincke nothing more vnfortunate , than him that hath ben alwayes 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 Conclusion of this second booke .

IT now remaineth in the ende , bicause ( my matter so requiring ) I haue driuen oute this parte of my discourse into a greater length , than otherwise I woulde haue gladly done , that I exhorte the godlie Christian in fewe wordes ( all Epicures and Atheistes sette aside ) to trace oute the steppes of the Martyres , the pathes of the Prophetes , the highe way of the Patriarkes and Apostles , to giue God moste hartie thankes for the prouident care that he hath ouer vs , to commit the whole state of our life to his gouernment , and to betake oure selues wholly into his handes . This if we do , well may it be that we shall leese the peace of this worlde , I say , this earthly and fleshely peace : but truly this peace of God , which moste oughte to be regarded , this peace and tranquilitie of the mynde , this ioy and comforte of oure conscience more worth in value than any golde , shall be ministred to vs in more abundance than it was before : the worlde in déede will hate vs , according to the olde maner from the beginning : but God alwayes wyll tender vs no lesse than the father dothe his owne children . So long as wée bee heere , we shall be crossed and ouercrossed many wayes , many gréefes shall grype vs at the heart , and many pluckes shall be giuen at vs to pull vs downe . But at our departing hence a gladsome and ioyfull ende shall receaue vs into an other world , with any bloudy stripes that can be layde vpon vs , with any cruell torments to be boughte out : Then shal our vertuous and godly workes , which so gladly we embraced in our former lyfe , with cherefull attendance awayte vpon vs . Then shall that blessed company of those heauenly wightes , the Archangels and Angelles in their order , with their musicall songes of moste swéete and melodious harmonie , carry vs vp with triumphe into Abrahams bosome . Where at our comming , as it were at the méeting of the bride and brydes groome , so louingly , so amiably , so hartily wée shall be entertayned , that all that blessed societie that hath gone before vs , shall reioyce , and all heauen shall ring of it for very ioye .

Tell me nowe here , my déere brethren , is it reason ( thinke you ) wée should enioy suche a portion prouided for the electe , and will we disdayne yet in our lyfe time the poore state of the electe ? Should we presume to reigne with our Sauioure Chryste ? And shall we take scorne to serue with our sauiour Chryst ? would we be in glory with our Lord Iesus Chryst , & make we daunger to beare Chrystes reproche ? would we so faine be partakers of Christes blessed life , & will we not beare in our bodies Christes bitter death ? We can not do so , we may not do so , it wil neuer be . Wherfore ( to knit vp briefly with a short clause ) in no wise let vs be like that vnthriftie Csau , who like a dolte made away his birthrighte , I am ashamed to say , for howe small a trifle . I say , let vs not forgo that which is euerlasting , for that that lasteth but the twinkling of an eye : that which we may surely truste to , for that which sodenly slideth away , euen then , when we thinke we haue the best holde of it : pure golde for brickle clay , the treasure of life , for the rewarde of death .

The thirde booke of Gods Prouidence .

The first Chapter .

Making a recapitulation of the former boke , he sheweth that Gods Prouidence standeth still inuincible .

GOD alwayes be thanked for his gracious Prouidence , 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 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 , 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 with 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 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 .

That Gods Prouidence is neither Destinie nor Predestination , and what it is .

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 Prouidence is , 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 Homer that auncient Greke Poet , maketh Iupiter so strongly to be withholoē , that he complaineth 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 definition , 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 the contrary , but that Austine might be wel inough alowed in the which he writeth of it in his fifte booke ae Ciuitate , saying , the he alloweth destinie Cap. 8. 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 prouidence 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 . Therfore Gods prouidence comprehendeth al things togither ( as it were ) with Gods Prouidence and destinie compared . 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 : We affirme De ciuit . lib 5. Cap. 9. not that ●uery thing commeth to pasle by destinie nay we affirme that nothing commeth 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 contrary but that It 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 then we may giue Destinie his name of that which god before hath spoken , sauing that thys worde nowe a dayes is applyed to an other mattier , wherevnto wee would not wishe 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 limitte with other circumstances his definition : ) but rather ( as S. Austine speaketh ) a preparing of some men to grace , de Prede . sanct. 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 heauen 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 , & wherin 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 them 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 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 .

Of this , that Gods Prouidence is an order , what may be gathered .

HAuing shewed how destinie and Predestination differ from the Prouidence 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 vpon from euerlasting . If it be an order , then things must not be brought to passe confusedly , as some dreme , but the very maner of doing , yea the time & place must be obserued , the meanes & instruments ( as it were ) 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 .

That Gods Prouidence , being an order thought vpon from euerlasting , is immutable .

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 way in the sea , & a sure path among the waues , declaring thereby , that thou haste power to helpe in all things , yea thoughe a man shuld venter himselfe vpon the sea without a ship . But to the intent the worckes of thy wisdome shoulde not be vaine , therfore doe men commit their liues to a a small peece of woode , 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 withoute 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 worde , and my counsell standeth , Cap. 46. and I doe all things , as I will 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 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 Answer . ceremonies : yet afterwardes it pleased him to disanull them . Howe can you say then , that Gods Prouidence is not mutable ?

I answere the 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 the 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 : 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 complaint , 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 the true cause , that it wil not worke with him , as it did before . So then in 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 ●●wes were 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 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 consummatum 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 the Niniuites , and the good king Ezechias .

But surely to him that will examine 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 the Niniuites being changed , Gods will was altered neuerthemore , who wel forsaw in them both their naughty life and their conuersion . Wherunto to bring them by repentance , he ordained Ionas his preaching to be a meane , that occasion might not be giuen him to subuert them . The same may be saide of king Ezechias , to whom being sore sick , God bad that he shoulde haue warning of his 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 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 ? Can he repent himselfe of any thing , from whome nothing can 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 will 1. Reg. 15. not lie , nor repent . For he is not a man , 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 change 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 wrath hath not the heate of a stiffe stomacke , Gods mercy hathe not the wretched heart of him that is moued inwardly with compassion , whence the worde M. ● SERICORDIA is deriued , and Gods zele is without the disdaine of the minde . But Gods repentance is saide to be a chaunge , which men loke not for of those things whiche be vnder his gouernment , Gods wrathe is the execution of his vengeance against sinne : his mercy is his goodnesse , when he helpeth vs : and Gods zele is his prouident care , whiche maketh him not to suffer his people , being in subiection to him , scot free to loue that which he forbiddeth . In the meane neyther Goddes will , nor his counsell is turned otherwise than it was before , nor the which is altered by God , maketh God to be altered . Whose vnuariabilitie standeth 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 .

The .v. Chapter .

Gods Prouidence alwayes being certaine , whether chaunce and fortune may take place .

BVt now whiles we haue shewed our selues very carefull for the auoyding 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 from that fatall chaine of necessitie , which before we so much abhorred ?

Touching chaunce & fortune , I could giue that counsell the Basile doth , wryting vpon the. 32. Psalme . Beware 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 without cause , nothing hapneth at a venture . Say not any hap was euill , nor call any houre vnluckie . For these be the sayings of vnlearned men and such as be ignorant in the schole of Christ . We know moreouer with Lactantius , that Fortune Lib. 3. de fals● sap. cap. 29. is nothing . And I cannot but with Austin finde great fault with them , who when they should say , THVS GOD WOVLD 1. Retra . cap. 1. HAVE IT , choose rather to saye , THIS WAS 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 which hath an vnknowen Ibidem . reason , and a cause which is priuie and hidden from vs . And I thinke that Boë●ius wente nothing out of the waye , that sayde Happe was an vnware betyding of causes comming togither in such thinges as were done for another ende . Yea if Fortune be nothing else but that which doth many things vnloked for , bicause we see not the causes , that be hidden from vs , as Lactantius defineth it out of Tullie : If in the stead of Fortune God had rather ben placed , I say ( the 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 , perchance He sheweth by examples , howe that which semeth chaunce to man 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 them wil come to passe by chaunce , bicause they were not made priuie to their Lords commaundement . But their Lorde which knoweth how it is , wil iudge nothing in this case to haue comen by chaunce . Which same also may be made manifest by this example . Presuppose I knew of a certen treasure , which shuld be hidden in a plot of grounde , and bad some body dig in the same place . Now he the digged there , when he shuld finde such iewels vnloked for , & such● a pretious treasure , would with 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 with God. Who knowing before the méeting & coniunction of al causes , which concur in any thing that is done , can haue no experience of any fortune . Therefore What necessity we admitte in those things which be don in the world . 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 will of God is the necessitie of all things that come to passe , 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 the haue existence , & also of the maner of their existence , wherof the one maner of being is necessary , the other contingent , or accidentall . Therfore those things which god hath ordered to fall out of necessary causes god so knoweth of before , the 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 , without 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 standeth the nature of that which is called Contingentia .

Now that many things may be , which shal be neuer , Christ himself is a witnes . 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 Prouidence . 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 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 Prouidence , 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 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 , the nothing might be much disturbed : the same to Gods Prouidence might much more iustly be asrribed . Which doth nothing by violence & compulsion , 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 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 .

An answere to them that deny Gods especial Prouidence to extende to all his creatures , aswell small as great .

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 alteration to be loked for . Whervnto we adioyned this clause : Wherby all things in heauen and vnder heauen , be continually gouerned and prouyded for according to the state of their owne nature . Touching Gods administration 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 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 curant , parua negligunt : saying after his heathenish maner , the Gods care for great matiers , but these small trisles they will not looke to . And in his oration made in 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 tempests , 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 violence that hath hapned : wheras contrariwise the commodities which we vse , & the light which we enioy , & the breath which we draw , is bestowed & giuen 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 , 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 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 , 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 , 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 seate 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 the Varto , telleth vs of a certayne towne vndermyned 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 , 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. wysedome , 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 himselfe to féede euery one of them . Hathe he suche a care ouer any thing whiche he wyll not knowe ? The Prophete making exclamation : Who 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 , 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 withhelde 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 , O the deepenesse ( sayeth he crying oute with muche woondering and admiration ) Rom 11. of the riches bothe of the wisedome and knowledge of God! how vnsearchable are his iudgementes ! and his wayes howe farre be they past finding out ! For who hath knowne the mind of the lord ? or who was his counseller ? or who hath giuen to him first , and he shal be recompensed ? 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 continual 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 , as to holde vp from falling , to holde vp all things , as with al things to be present● 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 the 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 , who created the endes of the earth , dothe not faint , nor is wearied with any paine ? and that his knowledge 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 with 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 , 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 .

Gods speciall Prouidence is proued to extend to small creatures as well as great , out of the sacred scriptures .

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 headlong 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 whole disposition thereof is from the Lord.

What can be more soden , than when a body is slaine at vnwares ? yet in Exodus , if a man ( sayeth Moses ) hath not laid Cap. 21. waite , but God hath offered him into his hande , then I will 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 West , nor from the Southe , but that God which is iudge , bothe humbleth and setteth vp .

And ( to vse the very woordes of oure sauioure Christ ) are not two sparrowes solde for a farthing ? yet as simple and Mat. 10. base as they be notwithstanding , 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 slender and small value , poore simple sparowes ( 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 .

The .viij. Chapter .

Auncient fathers are alleaged to the same purpose .

WHat say other of the ancient wryters ? Are they also of the same mind ? nothing lesse . For Clemens Alexandrinus one the liued before thys mans time Clemens Alexand. lib. 7. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . many yeres , telleth vs an other lesson : Chryste ( sayeth he ) being the vertue and power of his father , easlie goeth ouer all things , as he will himself , not leauing the least thing in the worlde , wherof his gouernement dothe not take the care . For doutles without the regard of euery seueral part , the whole could not be wrought in good order . And surely ( as I take it ) to goe throughe with a diligente care and ouersighte of all partes of the worlde , euen till we come to the very leaste , is a token of an exceeding greate power . 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 nowe ( sayeth he , concluding ) the eye of God , howe there is not the leaste thing in the world , 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 worlde , and yet cast away the care of the simplest things , neglecting , bicause of his great honoure , to looke to those things , wherof he disdained not to be the workman . So doth Gregorie the Great very pithily Grego . in 37. cap lobi li. 27 cap. 11. proue vnto vs the same cause : saying the he which gouerneth the chefest things , doeth not also leaue the meanest destitute , bicause the care of his gouernment is so bestowed vppon the greatest things , that neuerthelesse the same ouersighte is not kept away from those things which be small . For he that is euery where present , and euery where present alike , euen in the gouernment of those things , which 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 commended 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 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 iudgement 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 : who 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 wilt thy selfe , of as small a quantitie as can be thought of : Thou wouldest woonder if thou marke but his little limmes , howe euery one of them standeth in order , and the quicke nimblenesse of his life , that maketh him to bestirre himselfe , that in his owne defense he may flie from deathe : he loueth life , he desireth pleasure , he shunneth grefe , he hathe the vse of diuers senses , he is liuely in that mouing , that is onuenyent for him . Who gaue the gnatte such a byting sting to sucke bloude with ? howe slender a pipe is it , that he supperh with ? who ordred this geare who made them ? Arte thou stricken with horroure , when thou thinckest of to little and small matters ? Prayse then that greate God , which was the authoure . Therfore my brethren keepe this well in minde : Lot no manne make you to fall from the saithe , and from a catholicke and sounde doctrine . He made a sille worme in the earth , that made an Angell in heauen : but an Angell in heauen for a celestiall habitation , a sily woorme in the earthe for a terrestriall dwelling . Did he make an Angell to crepe in the mire , or a poore woorme 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 well euery whit , 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 , 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 , when he had sayde , fire , haile , snowe , frost , and the spirite of tempest , all whiche things some fooles thincke to be oute of order and to be tosted ( as it were ) by happes aduenturous , he added thereunto the clause , WHICH DOE HIS COMMAVNDEMENT . Let not those things then seeme to thee to be moued at a venture , which neuer fall , nor moue any way , but to doe suche homage and seruice , as God appoynteth .

The .ix. Chapiter .

That Gods especiall Prouidence pertaineth also to the meanest creatures , he sheweth out of Plotine , and Plato himself .

WIth what face then can it be saide of Tullie , that the harme and damage which is done by tempests , falleth 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 from 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 well with hys whole 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 common weales , nor none other suche , withoute a fewe and small things set in order , deale wel in many and great affairs For neither ( say the masons ) can the greate stones be well laide in the building of an house , withoute the small stones be well tempered and layed with 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 willing , and able also to haue care of small matters aswell as greate .

The .x. Chapiter .

He answereth an obiection made against him out of S. Paul , wherby it would seme : that god hath no care of oxen .

PLato goeth forwarde ( for he debateth the 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 commeth 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 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 whiche thou Ionae . 4. haste not laboured , neither madest i● growe , whiche came vp in a nighte , and perished in a nighte : and shoulde not I spare Niniue that greate Citie , wherein are three score thousande persons , 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 mentioned 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 them . 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 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 . Whom cruelly by false & wrong dealing , to defraude or defcate of their 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 written , that he which eareth shuld eare in hope , and that he that thresheth in hope , should be partaker of his hope . If we haue sowen 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 temple ? and they which wayte at the altar , are partakers with the altar ? So also hath the Lorde ordeyned , that they whiche 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 .

He intreateth of prouision to be made for Ministers , and namely of tythes , declaring howe farre foorth they depende of Gods worde , and what they borrowe of mannes lawe .

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 consider 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 the 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 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 considerations , 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 , than to confer any thing at all to the aduauncement and furtheraunce of the Gospell . Who now gladly giueth care to that sage prince , king Salomon , 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 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 ? Wyll 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 open the windows of heauen 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 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 formam , & 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 of water be condemned as Iewishe By this it may wel appeare to the indifferent and well disposed reader , that as I meane not , that the Sabboth shuld bee lewishely kept , being abrogated , as it is a ceremonie of the lawe : so neither would I that tythes shuld be paide in such maner and forme as they were in the olde testamente , by any direct commandement of gods word , notwith standyng that the lawe of tythes in all respectes is not disanulled , no more than the lawe 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 the 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 lawe 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 , 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 store-house , 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 whiche they wer ordeyned , not as they are lew●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 our office is aboue that of the Leuites .

But the Ministers may now haue the We haue no expresse worde 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 . tempore 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 , and commine , and yet neglect in the meane time fayth , mercy , and iudgement : 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 . 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 lawe of tithes in the old Testament , is renued in the new , 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 granted , ye procéede slackly and negligently 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 swyn 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 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 the 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 Iewishe , I doe not in any wise maintain the vse of them . 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 the they might chéerefully , and ( as it were ) with Whye tithes w● ordained . a certaine libertie of their minde , addicte themselues wholely to Goddes seruice . 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 dwelt in Ierusalem , to giue a parte to the Priestes and Leuites , THAT THEY MIGHT BE ENCOVRAGED IN THE LAWE 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 , wine , 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 dwelte in the cities of Iudah , they also brought the tithes of bullockes and sheepe , and the holye tithes , whiche were consecrate vnto the Lorde theyr God , and layd them vpon many heapes . Tythes they were no doubte , wherewith 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 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 heauenvly 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 religion , 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 substance 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 : whose doctrine what it is , it maye well 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 handsome 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 newe 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 law ? No , For ther be some things conteined in the lawe , which be morall , some things ceremoniall , and some things iudiciall . The morall part of the Lawe at all tymes , and of all persons muste be needes obserued . The ceremonialles were to be kepte only of a certaine kinde of menne , as the Iewes , and at certaine times , as namely for example , circumcision . And these were only in a figure . Moreouer , there were some things iudiciall , as if anye had stollen a sheepe , he was iudged by the lawe to pay foure folde . Therefore nowe the question is of the tenthes , whether they pertaine to the morall lawe . And it seemeth they doe not , bicause the morall preceptes be of the lawe of nature : And that only is the lawe of nature , wiche naturall reason it selfe dothe persuade vs of . But we are nomore persuaded by naturall reason , to geue the tenthe , than the ninthe parte , or the eleuenth , or so forth . Ergo , we are not bounde to the tenthes by the lawe of nature . But on the other side if they shoulde not be payed , then shoulde not they doe well that paye them .

Hereunto some haue made answer , that lyued before we were borne , that there be some lawes only morall , some onlye ceremoniall , some partelye morall , and partly ceremoniall . This lawe , Thou shalt not kill , is only morall . So likewise is this , Thou shalt worship 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 lawe ceremoniall . But if we say , remember to kepe holy the Saboth day : something it hath in it , that appertaineth to the law morall or naturall , and something there is in it that is ceremoniall . This poynte is morall , whereof also natural reason giueth vs secrete warning , to witte , that we 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 .

Wherupon they say also that the commaundement which 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 where he serueth : and this is the lawe of nature . But that the tenthe parte shoulde be paide , it is ceremoniall . But is the paimente of tenthes kept nowe ? I say that the determining of that pertaineth to any prince , that hathe authoritie to make a lawe , and that the Churche hath that power and libertie to appoynt either the tenth or ninthe parte , or any other suche porcion . Wherefore the tenths be still holden , not bicause the paiment of them is necessary by the law 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 haue heard in this manner : If we haue sowen 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 . Apostolicarum , 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 conclusion 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 newe 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 : We giue warning and commaundement , that in no wise ther be vsed any negligence in paying the tenth part to god , * * That whiche the Lord himself appoynted to be giuen him in the old testament , that is , the tenthe part , the same nowe is assigned to Gods Ministers , by the decree of this counsel in the newe . Cap. 10 which the lord himself apointed to be giuen him . For it is to be feared that god wil depriue him of his necessaries for his transgression , whosoeuer he be that withdraweth from God , that which he oweth . Which words be so wel liked of that they be rehersed euen as they stand in order , by the Synode of Mentze , assembled vnder the archbishop Rabanus . The same righte of tithes is established in Concilio Aquense , vnder Pipine the Emperor , ca. 32 et . 33 , & proued at large many wayes . As for other counsels & Canons , I passe than 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 began first by the Patriarks , was continued by the law of Moses , was alowed and well liked of by our sauioure Christ , hath ben euer holden from the beginning as a law inuiolable in the church : séeing reason persuadeth them : Scripture willeth them , the very causes of their institution not remoued , require them : seing the counselles , 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 complaints ? 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 house hath moued to be the more earnest in prosecuting of this cause .

The .xij. Chapter .

He retourneth thither from whence he digressed , and sheweth that the gouernement of Gods Prouidence is continual .

I Wil now thither againe haue recourse , from 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 the 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 the he vouchsafed in times past to accepte and take them for a sacrifice . There is not then the least thing in the world , the doeth not féele the benefite of Goddes Prouidence . Which if it should but withdraw it selfe for a moment , all heauen & earth 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 seuenth day , either bicause ( as Chrysostomus 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. contra 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. from the beginning of the 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 , the it might driue forwarde withoute further helpe , by the very force & violence of his owne swaye . But continually it is in watche and ward according to that saying of the Prophete : Beholde he that keepeth Israell , Psal. 121. will 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 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 sowe the fields , and plant vineyardes , which 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 them 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 can we do without him ? & what one thing can we not do by his helpe ? For of him it is the we haue 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 How we 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 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 .

The .xiij. Chapter .

That God gouerneth all things , according to the state of their owne nature .

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 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 them 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 mentioned 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 without cause , saying : Let vs not be suche foolish flatterers of God , that whyles we would make 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 sheweth a similitude of the Sunne , how gods prouidence 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 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 spring-time 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 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 portions doth not communicate 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 the mattier , I say , the 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 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 themselues . 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 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 worthy Archbyshop D. Cranmer , sayth , Christes body is excepted from this rule , if it be hyd out of sight vnder the phantasticall forms of bread and wine . 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 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 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 Bonifacium 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 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 etiam cum integra manet . Nec est distantia partium ab inuicem , vt oculi ab oculo , aut oculi ab aure , aut capitis à pedibus , sicut est 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 with 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 , Chrystes body is in euery place : So doth Canisius the Iesuite in the preface of his first booke de corruptelis verbi Dei. Contra Faustum 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 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 conclusion of this thirde booke .

THus we haue procéeded hytherto in shadowing out ( as it were ) the nature of Gods Prouidence . In shadowing it out I say , Christian reader : for that I haue garnished it or adorned it with liuely colours , I dare not in any wyse professe . Nay truly I am rather of this mind , that as the Maiestie of God is vnserchable , so the hidden mistery of his Prouidence is not altogither to be compassed with mans wit. M. Cicero . li. 1 de natura Deorum . Therfore the wise saying of Simonides mai very wel in this case be applied . Of whom the tyraunt Hiero , when he had demaunded what maner of thing God is : he required a days respite , that he might take the better deliberation . The next day after , when the Tyraunt asked the same question , Simonides requested the he might haue two days longer to take aduisement . At the last , when the Tyraunt saw , that the more time he gaue him to consulte of the matier , the further of he was alwais from his answere , still asking double as many dayes to aduise him selfe as before had bene granted to him : not a litle maruelling at his straunge demeanor , he required of him earnestly what he mente , that he shoulde deale with him so frowardly in such order . Vnto whom Simonides making answere : for surely ( quod he ) the longer I am thinking of your question , the harder it séemeth to be discussed .

Euen so verily say I of Gods Prouidence , the further I wade in it , and the more I muse of it in my minde : the more still I finde it intangled and beset with darknesse and mistie cloudes . But that which we can not vnderstande , bicause God hath mesured our capacities , would to God at least we would reuerence , and supply that with vertuous & godly life , which otherwise in knowledge séemeth wanting . Would to God ( I say ) when we heare any thing , whiche we can not by and by conceiue : we would yet at least wise learne this poynte of wisdome , to stand in awe , and to tremble at Goddes iudgements . So did that godly Psalmist , who after he had spoken of the like matter , brake out into these woordes : Suche Psal. 139. knowledge is too wonderfull and excellent for me : I can not attaine vnto it . The Prophet Ieremie in like manner being amazed at the order of Goddes gouernement , yet vseth no vncomely or vnreuerent talke , but confessing rather his want of skill , Thou art iust Lord , ( sayeth he ) if Ierem. 12 I should dispute with thee . As who shuld say , Howesoeuer my braine be not able to searche out thine hidden woorckes , yet thou Lorde , arte able to iustifie whatsoeuer thou doest .

For it is very truely and notably said of Paule : Science and skill ( as it may be 1. Corinth . 8 considered by it selfe withoute Goddes especiall grace ) doeth make a man stand in his owne conceite , and puffe him vp , but loue and charitie dothe edifie . And be it so that any man suppose , he vnderstandeth any thing , yet he knoweth nothing in such sorte as he ought to knowe it . But if any body loue God , by him it is that he obtaineth knowledge .

God graunt we may euery one of vs bothe know God , and be knowne of him to our comforte . Amen .

The fourth booke of Gods Prouidence .

The first Chapter .

Of the ministerie of Angels in generall , and of the order and maner of Gods gouernement : wherin a sentence of Gregorie and Aristotle is discussed .

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 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 : Whome hath he made gouernoure vpon the earth besides himself ? or whom els hath he sette ouer the rounde worlde which he hath made ? This is spoken to this purpose , that thou maiste gather by his woordes , that God hathe committed this authoritie to none but himselfe . For he that made the worlde 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 , 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 which 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 champions 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 excellent 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 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 Answer . 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 , the 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 dependeth of his direction ? ) but the very order and manner of his dispensation . For God only is he which commaundeth , which authoriseth , which giueth strength & vertue to accomplish , & therfore ( as I might well conclude ) at whose only becke all things how , according to that sentence of Elihu . The Angels of their part what else is it the they haue to do , but to sustaine the burden 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 worcke 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 , weldeth 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 content to suffre the angels to enioy their office : but in comming 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 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 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 from 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 bounds 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 that be gouerned , he subdueth all thing● to his gouernement .

The ij . Chapter .

The preheminence of Angels , and their authoritie is proued by the circumstance of reason .

WHat of all this can be disproued ? Wherunto first reason it selfe bringeth a credite , them 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 ? 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 dominion and rule they haue vnder God , without all ambiguitie it is expressed . These then , and other names be giuen them as very manifest arguments 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 stand in stéede : so reason and iustice by their authoritie and priuiledge may commaund 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 man nedeth to dout . How much lesse should we be holden which 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 man 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 the 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 , 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 sorowes are retourned vppon me , and I haue receiued no strength . For howe can the seruaunt of this my Lorde , talke with my Lorde , being suche a one ? For as for me , straightewaye 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 , 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 ) was like lightning , and his raiment white as snowe : And for feare of him , the keepers were 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 .

The gouernement of Angels , is proued by Scripture .

Whereby , 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 with mee in these things ( meaning the defense of the 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 , whiche standeth for the children of thy people . To this scope also as some think tended S. Paules words , when he sayd , that the woman ought therefore to haue power on hir hed , bicause of the Angels . Who assisting the congregation which their presence , mighte ( as they say ) take iuste 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 .

The authoritie of Angels is made manyfest also by the learned fathers .

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 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ( 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 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 : Which ( 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 lewde , 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 , 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 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 second causes commeth betwixt . Therfore these grosse and corruptible bodies he gouerneth by the heauenvly 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 , than 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 .

The fifth chapter conteyneth a disputation touching a proper Angel , which the consent of antiquitie ascribeth to vs , and sheweth that it is a probable doctrine , and not directly ( as some learned thinke ) repugnante to the authoritie of holy Scripture .

THere be some ( I am well assured ) that loke to heare more particularely this case discussed , and namely whither to euery body from 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 .

Each body present hath at hande that comen is to the lighte , A free and frendly Angels helpe his lyfe to guide arighte : For euill Angell meete it is that none we should beleeue Assigned of God , that good mens life should enterprise to greeue .

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 , 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 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 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 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 , the 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 .

The ayde and furtheraunce that we haue by the mynisterie of Angels , is shewed by the examples of the sacred Byble .

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. 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 : When 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 , 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 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 .

The furtherance that we haue by Angelles , is declared also by the examples of our time .

BVt bicause these examples 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 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 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 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 last 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 , 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 commaunded 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 .

Angelles notwithstanding their gouernement ) must not be called vpon in our prayers : more than anye other creature .

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 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 becommeth 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 would haue no honor to be done to them , whose 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●● Porphyrie ( sayeth he ) that Philosopher of Platoes secte doeth also giue vs verye good counsel , saying that Gods Angelles should be followed in conuersation , and not worshipped with 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 woman 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 would 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 vpon them euery where , with a sure confidence 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 atque 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 considering , In Epist. ad Colos. cap. 1 if any body ( sayeth he ) be of that minde that he thinketh that he may haue deuotion towards any of the Angels or powers aboue , let him knowe that he is in an error . For he that humbleth himselfe in suche sorte to them , who themselues be subiects , he is farre wide , not holding the head which is Christ .

What a sore censure is , the this S Amb. giueth against such as will be deuout to angels , which if I my selfe shoulde haue pronounced which 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 them 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 , that 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 wold not haue Angels to be adored : howe muche more wold he not haue hir to be adored , which was 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 long ago by S. Paul : howsoeuer that texte be not nowe to be found in his Epistles .

The case therfore thus standing , might I not which good cause , exhort the reder in this maner , vsing S. Augustines own words ? Let vs not make it a religion to worship those men that be gone hence . For if they De vera religione , cap. vltimo . led here a godly life , they may not be counted for such men , that they wold seke after such honoures . But they would , that God should be honored of vs , by the lighte of whose influence they are very glad that we also are companions with them in their wel deseruing . Therfore saincts must be honored by folowing of their vertuous steppes , & not worshipped with any religious deuotion . And anon after : Let vs beleue also that the good angels wold haue vs so to do , that we with them mighte ioyne in the seruice of one god . And yet more . wherfore we honor them by loue , and not by seruice . &c. Neither do we builde for them any temples . For they will not be so honoured of vs , knowing well that we our selues , if we be good , be the temples of God. Wherefore it is well written , that man was forbidden of the angel to worship him , but all only to worshippe one God , vnder whome the Angell was as well a seruaunt as he .

But nothing ran be so plainly spoken , 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 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 : we 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 knoweth not to whome he may commit the common weale . But to procure Gods fauoure , from whome nothing can be hidde ( for he knoweth all mens deseruings ) we nede no spokesman , 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 the which he saithe , whiles he thus speaketh to the woman of Cananaea : Tel me , O woman , Chrysostomus de muliere Chananaea homilia . 12. in Tomo . 50 how durst thou being a sinner , & void of righteousnesse , be so hardie as to approch to him ? wherunto he maketh hir to answer , I know what I haue to do . And immediatly vpon these hir wordes , See the wisdom of the woman ( saith Chrysostomus ) 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 them to speake for hir , she taketh repentance to bear hir company , which supplied the rouine of an aduocate , and so shee went straight forward to the cheefe fountaine . Therfore ( quoth she ) Christ descended , therfore he toke flesh , and was made man , 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 would hinder vs euen with their great numbre , from comming to that only one God , whiche is the giuer of blisse : to whose presence that we might be brought , we haue not nede of many , but one only mediatour , & that must be euen he himself , by partaking of whome we are happye , I meane the word of god , not that which was made , but that wherby all things were made .

S. Austine ye sée here , is at a plaine 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 the said Euangelistes his owne selfe : Beholde ( sayth he ) Iohn himselfe howe he obserueth humilitie . No dout he was a iust man , & therto also of great worthinesse , which dranke out of the lords brest , the secretes of Gods mysteries : he he ( I say ) which by drinking out of the lords brest , did brethe out Diuinitie with a ful stomake , saying : In the beginning was the Word , and the Worde was with 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 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 .

The profit that is to be taken by Gods Prouidence , as also by all other things , standeth in the due vse and application .

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 obiections that barke and bite at the same doctrine : not only hauing declared at large , what Gods Prouidence is , but ( so farreforthe 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 , 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 the 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 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 .

The comforte which we receiue by Gods Prouidence .

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 , 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 , the like hath bene done often times both before , 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 the middest of our aduersitie , be we neuer so left naked of worldly ayde , we shal recreate our selues with this sentence : the lord gaue , & the lord toke away : blessed be the name Iob. 1. cap. of the lord : then with Mauricius the emperor séeing his wife led to execution , we shall be ready to breke out into this confession : thou art iust lord , & thy iudgment is right . Psal. 119. Finally , whatsoeuer shal become of vs , we shall always be thus persuaded , that God hath al the bones of the righteous in Psal. 34. his custodie , & not so much as one of them 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 , 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 race appoynted which ye muste runne , and a compasse 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 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 compassion 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 ye Esai . 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 the yoke of our affliction so heauily pressing vpon 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 , 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 punishment for euill dooing .

But it gréeueth vs to runne into slander , when we haue well deserued , and to lose the 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 . Whose 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 , from lying Psal. 120. lyps , and from a deceitful tong . What 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 wickednesse : so is the tongue set among our members , 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 the 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 which spiteful words by Semei that malicious man , 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 when 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 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 . Who 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 mention , saying , I was blanke , and not once opened my Psal. 39. mouth , bicause thou didst it .

Thus Dauid the kingly prophet considering Gods iust decrée , was content to represse his own griefe , which otherwise excessiuely might haue broken sorth , and quietly to put vp the iniurie the was done vnto him . Wherevpon what reward folowed his great pacience to them that shal read the historie it wil sone appere . I besech you , let this kings worthy example be a patterne & president for vs to followe . Which if we diligently lay before our face , we shal hang more vpon gods iudgement , What we 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 whom vengeaunce properly dothe belong . Which they well weying their owne offences , and howe muche they haue to answere to them 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 pacience & mekenesse : this pacience & mekenesse shal worke in vs a trial of ourselues , feling sensibly , as it wer the present assistence 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 occasion 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 from time to time bothe is , and hath bene a great stay of refuge to al the afflicted membres 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 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 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 ordinance , 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 the 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 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 or féende of hell so desperately sette to do vs mischéeue , that shall euer at any time preuaile againste vs . Nay contrarywise it shal be so farre of , that ( as oure Sauioure himselfe affirmeth ) these signes , Mark. 16. and tokens shall followe them , that effectually beleeue . In the name of Christe they shal cast out deuils , they shal speake with new tongues , they shall driue away 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 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 the very summe and substaunce of all blessednesse dothe 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 .

The .xj. Chapter .

What lessons we may pike oute of Goddes Prouidence , for the maintenaunce of godly life .

LEt vs nowe sée bréefely in a woorde or two , what instructions we maye 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 congruence must néedes folow , that ye yeld me that honor and obeysance , that is conuenient & 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 vpon vs , and the burden which voluntarily we should take in hand , we ( I say ) the will be taken for Gods vessels , and the chickens and birds ( as it were ) of his hatching , the we render to god due honor , & feare his name . And this christian dutie of ours shal be then most reuerently performed , if we resigne vp our selues wholly into gods hands , if we repose al our trust & affiance in his goodnes if we wil cal vpon him hartily so often as we stand in nede , & when we haue receued any thing of his bestowing ( as no doubt al things flow from his fountaine ) beth in word & déede giue him thanks . Whervnto we are moued by nothing more than by a depe examination of Gods Prouidence . For were it so that god wer of such a nature , that he could neither heare nor sée what is done on the earth ( as the image of Iupiter is set out in Créete without either eyes or eares ) or were it so he were restrayned of his libertie , through the fatal necessitie of these second causes : them in dede in vaine should we come vnto him , or haue recourse to the throne of his diuine maiestie . But séeing al things depend only vpon 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 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 with 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 lesson and heauenly consolation is that , which is proposed to vs in the Epistle to the Hebrues ? Let thy conuersation be far from auarice : for Hebr. 13. why , it is Gods own saying , I wil 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 ) vpon gods shoulders . Who questionlesse wil not sée the Psal. 37. righteous left bare of necessarie priuision , or suffer their children to go on begging .

Where agaynst if any body make exception , Acts. 5. 2. Cor. 11. Luke . 16. bringing in either Peter , the denied he had golde or siluer , or Paule , who amongst other of his calamities reckneth hunger , & thirst , & nakednesse , wherwithal 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 contented minde is in stede of a continual feast ) nor the faithfull séede of the righteous can be forced or driuen to any beggery , either bicause they are traded vp in honest sciences , or else bicause they are satisfied which 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 way , but yet not oppressed : stil nedy ( as S. Paul confesseth ) but yet not wanting that that is needefull , persecuted continually , but not forsaken : thrown down , but not perished , alwayes carying aboute with them , the mortification of the Lorde Iesus in their body , that the life of Iesus mighte be also made manifest in their body . S. Paule therfore in the same Epistle painteth him 2. Cor. 6 self out , & other of his own order , as right as possibly may be deuised , saying : that they were as deceiuers , & yet true : as vnknowne , and yet famous : as dying & yet liuing , as chastised , & yet not put to death : as sorowing , & yet alwayes 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 can 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 land 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 dearth shall apprehend them .

Which doutlesse is not spoken of myne own braine , but the scriptures ratifying and approuing that whiche I say . Was 3. Reg. 17. not Elias the prophet pinched ( trowe ye ) verie nigh in the great scarsitie of victuals , wher which 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 the poore widowe of Sareptha , ( as he was commaunded by God himself ) of hir pouertie miraculously relieued his own want , that litle meale & oyle left in hir cruse , encreasing in the verie vse of it from day to day . The prophet Daniel into what a streight I pray you was he brought , continuing six days long without eyther meat or drinke in the Lions denne ? But God sent him by and by his holy Angel , who ( by the ministerie of the Prophete Habacucke , whome he hoysed vp by the In 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 the Lions den , I say , when 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 the 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 open our harts I beséech him for his great mercies , & giue vs a sound understanding , that we may the 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 the could possibly more excite vs ( as very wel sayth Theodorete in his first oration de Prouidentia ) than the consideration of Gods louing kindnesse , & his dominion & soueraintie ouer the world .

Pacience likewise & humilitie those goodly vertues albeit that they may wel be comprised vnder the argument of conforte in respecte of their cause originall , which is ioy & solace in the holy ghost , with out the which , ther is no christian pacience : yet bicause they pertain also to a christian life , they may well hither be referred . To them therefore , I say , to bothe of them what a spurre is the knowledge 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 indignation 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 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 from 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 the 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 of captiues , taken prisoners of Caianus the king of the Auares , who had offered for the said litle sum to dimisse them al without harme . Whervpon Caianus séeing he was set at nought , conceiued no small indignation , & forthwith without sparing any one of them , caused them al to be put to the sworde . In the yere following , which was the 19 of Mauricius his empire , a certayne religious man hauing the spirit of prophecie , running bare headed and bare footed through the citie of Constantinople , prophecied in all mens hearing , that the Emperor should be slaine with the 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 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 punishment 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 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 , them 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 , 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 the he should be thrust from 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 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 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 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 , 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 vpon this rule , looking vpon it ( I say ) that we might well remember it , well remembring 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 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 ?

The conclusion of this fourth booke .

BVt there is better hope I truste to be conceyued , whereof I doubte not but very shortly we shall sée the fruite , especially if we will listen diligently , and giue eare to this wholsome doctrine . Our foundation we haue layde already vpon a rocke , which will neuer fayle vs : if we builde not beside it , there is no doubt but all will be well inough . We haue begon very commendably ( God alwayes be praysed for it ) and why we should not agreably go forward , if the fault be not in our selues , I sée no cause . Onely let vs shake off sluggishnesse , as the chéefe roote and occasion of all euill , that our profession be not stayned or disgraced wilfully by our negligence , and with handes and hearts lifte vp to the throne of grace , let vs ioyntly with one consent call to God without ceassing , for the heauenly ayde of his protection .

O Lorde the buckler of our defence , our strong hold and sanctuarie of refuge , couer vs , we beséeche thée , vnder the shadow of thy wings , least Sathan our ancient enimie like a wilie kite snatche vs vp : & séeing thou hast translated vs out of the power of darkenesse into the kingdome of thy deare sonne : expell from vs from hencefoorth all myste of errour , and clense vs from al pollution of the spirite and the flesh , that béeing made méete for the inheritaunce of thy sainctes in light , we may sing for euer with clere brestes , glory , honoure and prayse to thy holy name : confirme we beséeche thée , that good worke which thou haste begonne in vs , and as in our weake childhoode thou hast bene our safegarde , so in our further growen yeres be our supporte and gracious ayde , that béeing holden vp continually by thy goodnesse , we may neuer at any time fall from thée . Graunt this , O heauenly father , for thy sonne our Lorde Iesus Christes sake . To whome with thée and the holy Ghost be al power and magnificence , and prayse , and thankesgiuing ascribed from generation to generation . Amen .

FINIS .

The Index or Table of the principall mattiers conteyned in this Booke .

A. AChaz his Dyall . 13 Aduersitie why God sendeth to godly men . 258. 259. Afflictions of the iuste , an argument of our resurrection . 259. 260. 261. Afflictions necessarie why . 263. The names giuen to Angels in the scripture . 387 The maiestie of Angels . 389 Neither Angels nor saincts muste be honored with inuocation . Reade the eight chapter of the fourth booke . pag. 414 B. The brayne in the hed as an highe towre , kept like a treasure . 35 C. The nobler creatures haue preheminence ouer the baser . 388 The communitie of al things disproued , 208 Chrysippus confuted . 273 Why the Ceremonies of the Iewes were ordeyned . 285 Chaunce what it is . 287 To vs many thinges fall out by chaunce , which to God are certaynely knowen before . 294 Cities destroied by poore seely beasts . 309 Cruelty superfluous towards dumb beasts to be auoyded , 330 Godly mens comfort wherin it standeth . 34. 428. 429. 430. 431. 432. 433. and so to the end of the tenth chapiter of the fourth booke . Christs bodily ascention standeth not with his bodily presence vpon the earth . 372 D. Agaynst Destinie . 14 Howe the defenders of Destinie made their doctrine to stande with ordinary meanes . 170. 171 Destinie what it is . 272 Destinie & Gods Prouidence compared . 275 A Doue wrought by maruellous arte by Architas Tarentinus . 38 E. The earth our extreme refuge . 24. The commodities taken out of the earth . 25 The eyes placed in the head , as spyes and watchmen to forsee euill . 35 Euill mennes deedes howe they be Gods good workes , 137 he sheweth by a similitude . 138 In euery euill action three thinges concurre . 136 The ende maketh a good or euil acte . 139 An euil worke , and the deformitie of an euill worke not all one . 143 Euill why it is not taken away by God. 246. 247. 248. 249. 250. 251. 222. Epicures sweete doctrine whence it floweth . 255 F. Our Freewils how farre they extend . 116 117. 118. 119. 120. 121. 122. 123. 125. Fortune what it is . 287 Howe Aristotle proueth that God medleth not with matiers of fortune . 295 G. That there is a God , it is proued . 11. 12 God can not be stained with ignorance . 18 From Gods power nothing exempted . 19 God is not blotted with those vices , whiche he detesteth in his creatures . Ibidem . Howe God stirreth his creatures by a similitude he declareth . 132 God is the orderer and disposer of euill , but he poureth no wickednesse into mennes heartes . 134 The venime of oure cursed malice is stirred vp by God , as it were the fulsome humor of a carraine drawne vp by the sunne beames . 136 Howe God may be iuste , and man a trespasser in the same thing . 146. 147 Why God is saide to repente , and to be angry &c. 289. 290. 291 There is no impediment , why God shuld not care for the least things . 311 Why God without any tedious irk somnesse , may ouersee all things . 312 Howe we haue oure being of God. 361 God gouerneth not like the king of Persia . 3●4 The difference betwixte Gods gouernement , and suche as be gouernoures vnder God. 385 H. Hypocrites be like a tree , which Alexanders souldiers found in India . 10 The Historie of Abrahams seruaunte . 73. 74. 75. 76. 77. 78. The Historie of loseph sette out at large , beginning . 79. and ending . 102 The lamentable History of Mauricius the Emperoure . 458 Happe , what it is . 287 J. Instruments of God euill men how . 133 K The knowledge of our selfe is commended by an oracle that came from heauen . 30 L. To Laboure and toyle , all men subiecte . 233. 234. Without Laboure nothing had . 234 M. The distinction of membres , pertaineth necessarily to mannes body . 368 Man , why made bolte vpright . 33 Mannes state bewailed of Epicure , 40. is preferred before the state of brute creatures . 42. 43 Newe marryed folkes howe they should behaue themselues . 176 Magistrates howe they began . 219 The inconuenience that shoulde followe the want of Magistrates . 220. 221 N. What Necessitie wee admitte in those things which be done in the worlde . 295. 296. 297. 298. O. Obedience to the Prince , was the cause why the kingdome of the Persians so long continued . 243 P. Gods Prouidence howe comfortable a doctrine . 5 Howe heathen men haue ●rred touching Gods Prouidence . 8 All that beare name of Christians , beleue not Gods Prouidence . 9 No worthyer action can be ascribed to God , than the woorcke of hys Prouidence . 17 Gods Prouidence would not only suffise vs for things nedefull , but furnishe vs also with things delectable . 23 Epicure sore handled of the Philosophers for denying Gods Prouidence . 64 Gods Prouidence defined . 274 Gods Prouidence is immutable . 282. 283 He sheweth by a similitude of the Sunne , howe Gods Prouidence is extended to all his creatures . 364 Philosophie , as the lighte of nature , is not to be despised . 45. 46 The drifte of the Psalmes . 51 The great Pacience of one executed for murder vpon a wheele . 72 What Predestinacion is . 278 Wherein it differeth from Gods Prouidence , and wherein it agreeth . An idle permission may not be ascribed to God. 162 Pouertie hindereth neither vertue nor knowledge . 184. 185. 186. 187. 188 Pouertie is not the cause of robberies , but the desire of riches . 190 Pouertie the mother of vertue and sober diet , and health . 191. 194 Wherein the state of Poore and riche is all one . 196. 197 Pouertie and riches compared . 199. 200 Neither Princes nor any other , doe in all things as they ought . 240 The ende of the Prosperitie of the wicked . 256 Prosperitie and aduersitie , why they happen indifferently to the good and euill . 305 Q. It is one thing to moue a Question of infidelitie : an other thing to discusse a Question that is moued , and doubted of by an infidell . R. Riches not to be condemned . 201 Reuengement not to be soughte of sinners . 440 S. Speache and language the seede plotte of societies and common weales . One Sinne punished with an other . 128. 129 Sinne the cause of bondage . 218 The lawe of the Sabboth , and of Tythes are compared . 338. 339 The lawe of the Sabboth why made . 339 The Sacrament of Chrystes supper , howe it is his very body and bloud . 370. 371 Sinners must not seke to be reuenged . 440 T. The tonge why it is compassed , as it were with a double wall . 31 To be Thanckefull , we learne at brute beastes . 106. 107 That Taxes should be payed , Iudas Guacouites denyed . 231 Tythes howe farreforthe the authour defendeth . 338. 346. 350 Why Tythes were ordained . 346. 347. 348 V. The Vertues of the Starres and Planets , and their commodities . 22. 23 W Worldly men seke worldly endes . ● The Windes why giuen . 26 Caius Caesar his wrathful mad mode . 112. 113 Howe a man may Will the same thing that God doth , sinnefully . There be two distinct maners of Willing a thing to be done . 151. 156. 157 Against Gods Will be don many things , but not besides his will . 155

FINIS .

Framed printer's device of a woman holding the reins of two horses (McKerrow, 138)

¶ Imprinted at London by Henrie Bynneman , for Wylliam Norton , dwelling in Paules Churchyarde , at the signe of the Quenes armes .