A DEMONstration of God in his works. Against all such as either in word or life deny there is a God. By George More Esquire.  
Quicquid patimur mortale genus  
Quicquid facimus venit ex alto.  Annaei Sen. Oedip. 
AT LONDON Printed by I. R. for Thomas Charde. 1597.   

❧ TO THE MOST EXCELLENT AND MOST RENOWNED Princess, Elizabeth by the grace of God, of England, France, and Ireland, Queen: defender of the faith, etc.  
MOst excellent Princess, sith it hath pleased the God of heaven, so to bless the realm of England by the continuance of your majesties reign, as that like happiness no former common wealth hath been known, no foreign kingdom at this day can be said, to enjoy; graceless were the people of the Land, if with all gratefulness of mind they should not, first to God as the supreme cause, then to your highness as the Sovereign means of that their exceeding good, most dutifully acknowledge the same. whereunto though every one will readily subscribe, as hating the imputation of an unthankful person, yet he should be thought more curious than wise, who so would examine the performance of men's duties in that behalf. Wherefore (not accusing any, 
Plutar. de curiositate.  nor excusing all) that I might not seem to have the eyes of Lamia, which were laid up at home, and never used but to behold others abroad, I have thought fit to look upon myself, and to seek how to quit myself of that foul crime of ingratitude, which in this case towards the Almighty, and your Majesty, I had rather not live, then live to be justly suspected of. Of which there should need no other evidence, than mine own conscience to condemn me, if considering the world as it is, and perceiving how many, many ways are employed, I should sit still and be idle. But what should I do? Surely rather than nothing, 
Guido. Bitu.  I have chosen to do as did Diogenes at Corinth; he seeing upon occasion of danger, every man laying his hand to some one thing or other, about strengthening the walls for defence of the City, bestowed his labour in rolling his tub up and down. So I, beholding in this busy age of the world, some employed in the wars abroad, an honourable and now most needful service, others in government at home no less necessary, then of necessity to be maintained, have busied myself in turning my books too and fro: which being in him a stranger, in a strange common wealth commended, I hope in me in mine own Country shall not be reproved, and the rather, for that proceeding further, I have delivered faithfully, what of those faithful friends which never flatter I have learned, tending to the good of the common good, as I conceive. For, it serveth to occasion the dutiful remembrance of God, and performance of duty to your highness, whose hands bestow the benefits, which from his bounty do proceed. Of default wherein though there were no special cause, specially to suspect any, yet what is done to that end, ought not to seem vain, partly, for that much is above all possibility of satisfaction due, but principally, because even the best to good things are often slow. For (to say truly) while men are, they are but men, who being clothed with sinful flesh, cannot be so cleansed from sin, which liveth and dieth with the flesh, but that some corruption thereof of necessity will remain, which will in all fortunes minister just cause of blame. Whereby it cometh to pass that being afflicted in any sort, we murmur, complain, and lament, and in the greatest happiness we can have, seldom are we thankful, or well content so far forth as we ought to be. The consideration whereof hath moved many, whether feeling in themselves, or finding in others of faults so great, too great a mischief, highly to commend valiancy as the chief virtue, above all to condemn ingratitude as the worst vice, and constancy in what estate of life soever, as most availing, and best beseeming to advise. And yet such, though obtaining, as deserving the names of wise men, have showed themselves no more wise in their counsels, than men in their actions, being unable to perform what they could persuade, and failing to run the course themselves, whereunto they directed, and provoked others. He which said, 
M. Cicero. Tus. 2.  A viro dicitur virtus, virtue hath her name from man, that if we will be good men, we must be valiant men, 
Dion. Cass. lib. 38.  and that true valour doth consist in contempt of death & grief, even he was out of Rome, no sooner banished, but in mind he was dejected, and showed himself far other, then others he taught to be. 
The Athenians. Vale. max. 2.  They which decreed an unthankful liberty for ever to live a bondman, did notwithstanding most unthankfully reward the best men living amongst them: Wise Socrates with deadly poison, 
Aelia. 1. Aemil. pro. in Miltia. Plut. in Pho. Idem in Aristi.  valiant Miltiades with chains in prison, good Photion after judgement of death with threats of torment, just Aristides after many good deserts, with most injurious banishment. I say not this by way of comparison, to draw into question the good Subjects of England (whom with that weak minded Roman, or those light unsettled Grecians, I have no liking to compare) but to show, as well what difference there is between the words, and the works of men, as also that the most forward, being far to short in discharge of that which is required, especially towards God, not any aught to be grieved, how oft soever they be put in mind of that duty to his Majesty, whereof never they can be mindful enough. It is he who doth behold what we do, to whom we own infinitely more than we can do; his power is over us, his goodness towards us, none living can withstand the one, none can live and lack the other: our weakness is strengthened, our dullness quickened, by him; enabled we are by his only means to serve your Majesty, and our Country. Wherefore, what of him dutifully I shall say (albeit I shall say nothing, which to the most is not already known) my hope is will be acceptable to the good, to some profitable, to none offensive. If in a City the greatest of calling mislike not, that in the dead hour of the night, the chief time of rest, a poor man passing by their door should cry, look to your fire, I see no cause why the best of understanding, enjoying the sweet rest of worldly peace, should be offended, by the simplest to be put in mind of the Lord God, in what hour soever, who being forgotten, as a consuming fire, Nations great and mighty, 
Deuter. 9  cities great and walled up to heaven, will destroy, bring down, and cast out.  
Hereby emboldened most excellent Princess, I have adventured to write, challenging to myself nothing, in knowledge above the rudest, in desert before the unworthiest of your kingdom, and what I have written, I presume (with humble desire and hope of pardon) to dedicate unto your Highness, knowing that as you are, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Menan.  not only for your high place of rule over many, the living image of God, but for defence of his true religion, above all other Princes, his chief Lieutenant upon earth. So you will be pleased favourably to hear, and graciously to protect, what shallbe published to his glory, how simple soever the Author be, as he no doubt doth lend his merciful ear, to the meanest within your realm praying faithfully for the preservation of your Majesty, which great God, of goodness and power infinite, that hath raised your Highness to the dignity of a Prince, and hath made you in all princely virtues, all other to excel, settle & seal up in the hearts of your people, such love, duty, and obedience towards you, as that the best Subjects through the world, of the best Sovereign under heaven, they worthily may be said to be, and suffer me not longer to live, then so I shall live,  
Your Majesties, most humbly, most loyally, to serve you, George More.   

❧ The Preface to England.  
ENgland my dear Country give me leave, out of love and duty, a dutiful and loving Servant to speak unto thee. Contrary passions affect my heart, as divers thoughts distract my mind, when I compare the woeful plight of thy distressed neighbours, with the joyful estate of thy blessed self. While I think of their misery, I fear what may happen to thee, weighing thy many dangers by thy many enemies, and mistrusting a change through the changeable course of the world, which turning round like a wheel, placeth those allow which stood aloft, and long suffereth none in one state to continue. This having seen painted before mine eyes in the Histories of the greatest kingdoms, and heard sounded into mine ears by the sayings of the wisest men, grief hath pierced into my head, and bewraying itself in the windows thereof, hath passed down into the very bottom of my heart. Wherein if I go to far, impute it to my love which knoweth no measure, 
Musae: de Hero. et Leaned. Of other love spoken but in all love true. ovid. Epist 1  and cannot be left void of care, being always attended on with fear. It is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sweet, but bitter withal, because the sweet it tasteth is bitter seasoned evermore, and otherwise it cannot be, when as 
Res est soliciti plena timoris amor.  
Love is full of careful fear.   
But turning to thyself to my joy I see, that yet thou standest where thou hast done, and thou art as thou hast been by the space of many years, high to the view, happy to the wonder of the world. As a field oft trodden with the foot of the owner, as a garden still subject to the sight of the Master, thou art both fair and fruitful: and no marvel, being manured continually with the careful steps, and ever looked unto with the watchful eye, of the greatest Mistress, the most worthy Princess of the earth. For thy defence, Nature hath compassed thee with a strong fence of that which is by nature weak, itself lying open to every storm, keepeth thee close from the fury of thy foes, and serveth as well to disburden thy abundance, as to supply thy wants. Thy walls are of wood yet surer than stone, made by Art to strengthen Nature's work, which without them might against her will import thy hurt, being intended for thy good. Thereby long sithence Greece was delivered from the innumerable forces of the proud Persian seeking her dominion, 
Herodo. urania.  and by the same a few years past thyself wast preserved from the invincible Navy of thy professed enemy, thirsting after thy destruction. Look nearer home, and thou shalt see thy strength to be greater yet, not in Castles or fortifications artificially framed, nor in mass of riches politicly gathered, though there be want of neither, but in the brave minds and faithful hearts of thy people whereunto no force is to be compared, no treasure is to be esteemed equal. 
Eutrop. lib. 2.  Such were the Romans of whom Pyrrhus said, that if such Soldiers had happened unto him, he could have been Lord and commander of the world. Yet is not that thy strongest guard which consisteth in the strength of men: by wisdom thy dangers are foreseen, & by counsel prevented of those, which Lion-like, sleep not but with their eyes open, and are lifted up, and placed next before thy gates, in regard they are both watchful, full of courage and might. 
Contar. de rep. vene. lib. 3. There the chief Magistrate is a Duke, but all govern by the Senate.  The chief means which long have held the Venetian state in security, and might seem to suffice, for thy safety: but pardon me, if those with the rest for thee, I think to be nothing of themselves though wise, provident, and careful in all, as they ought to be. For, they are limbs but have no life, arms but out of joint, dead eyes which do not see, deaf ears which cannot hear, without thy Sovereign, which is thy soul, that giveth life, strength, and sense both to them and thee. She living thou canst not die, she reigning thou shalt command, thou shalt flourish, while she doth prosper, Inuitis dentibus et ensibus maugre the might, and malice, of thy greatest foes. For why? her life is precious, her government is pleasing in his eye, which is Lord of Lords, and ruleth both in heaven and on earth. Her study is to enrich herself with understanding and wisdom, wherein as there can be no excess, so no measure can slake her endeavour, such is her desire to obey God, and to order thee. And to the end blind ignorance should be banished out of thy bounds, and knowledge seated in all thy quarters, it is not her least care that all good arts and learn, should be taught and trained up in thy Schools, and sent forth into thy Cities, Villages, and Towns, especially to attend as handmaids upon that Lady Science, Divinity, more to be honoured then all the rest beside. So as who so looketh into thy Universities, may think that the liberal Arts, which are said to have been borne in Athens, and long sithence expelled thence, are now bred, and harboured with thee, and wheresoever he goeth, he may hear the full quire of Muses in thy Temples to make music to the Almighty. Wherhfore of her excellency thou mayest be proud, in her Majesty thou oughtest to rejoice, and as of judith the Servants of Holofernes said, 
judith, 11.  There is not such a woman upon the earth for beauty of face, and wisdom of speech, so lifting up thine eyes to her highness, what thou mayst see I need not say, but for heavenly and worldly wisdom, thy happiness incomparable to the world doth pronounce, her highness is not to be compared with. Then looking upon thyself, remember what Queen Saba said to Solomon, 
2, Chro 9  Because thy God loveth Israel to establish it for ever, therefore he hath placed thee King over them, that thou mightest do judgement and justice; and take it for an assured argument of God's great favour towards thee, that over thee he hath set such a Sovereign, as of wisdom and virtue, doth judgement and justice, sincerely before God, and uprightly in the sight of men. So having the favour of the mighty jehova, witnessed by the reign of her excellent Majesty, thou mayest boldly say, 
Proper. 2.  Vivam sivivat, I shall live if she do well, and mayest thou not as truly say? Si cadat illa, cadam, I shall fall, if she do fail? the beginning of the verse the eyes of all men see to be true, but who would not wish his shut before they behold the trial of the end? But even now is not danger of thee to be feared in respect of war daily threatened, which seemeth as a cloud to hang over thy head, and to darken the shining beams of thy Sun which is thy Sovereign? Deal plainly, and thou wilt confess with me, that thou hast long seen the cloud, but never felt the storm, for that by the heat of her princely power, it hath been so wasted from time to time, that only a thin mist thereof hath fallen upon thee whereby thou art warned, the better to be armed for thy defence. It doth whet thy courage, stir up thy mind, exercise thy body, increase thy strength, teach thee to fight, and keep thy weapons from rust. So hast thou a taste of war, but so, as it is no war unto thee. Thou seest the shining of armour, the glittering of swords, the marching of men, the running of horses: Thou hearest the sound of the Trumpet, and of the Drum, the report of small and great shot, but how? thou seest the one with delight, thou hearest the other with pleasure, and grief thou feelest of neither; whereby terrible war is delectable to thee, and that is fair in thine eye which is nothing less than fair in itself, it is called Bellum, which hath in it nihil belli, as the cruel Sisters are named Parcae, quae nunquam parcunt, as if they did spare, which never do spare any. Wherefore having the show without the sense of war, thou enjoyest the fruit without the show of peace, and reapest good of that, which of itself is ill. Wherein thy happiness is far the greater that through her care thou art secure, who watcheth that thou mayest sleep, and holdeth war out at the arms end, that thine may find their rest at home.  
Aurea rumpunt tecta quietem 
Sene. Her. Oetens.   
Vigilesque trahunt purpura noctes.  
Rooms of state are ill to rest in,  
Purple robes most nights are watched in.  
Agamemnon could never take rest when the rest of the Grecians were fast a sleep, 
Homer. Ilia. 10.  but looking towards Troy fetched many a deep sigh to behold the preparation of his enemies, and the peril his army might fall into. So be thou well assured that when thou art most quiet, and suspectest least, if any danger approach thy Coasts, the eyes of thy Sovereign are open to foresee, her head is busy to prevent all hurt which may befall thee. She lacketh not a wise Ulysses with counsel to assist her, nor a valiant Achilles to draw her sword for her. But above all, her hope and help is in the Lord her God, who standeth at her right hand, giveth her victory, and worketh thy safety, to set forth his own glory. How much then art thou bound unto her, and for her unto God, that by the means of her Highness, through the favour of the highest, of all Nations of the earth thou art the most happy. If I seek the world through, at this day I can find none to compare unto thee, and if I look back I can only say 
Talis Roma fuit cum caput orbis erat.  
Such Rome was when the head of the world it was.   
And that can I say but in comparison of the happiness of that estate when it was quiet at home, and made war abroad beyond the Alps, and from itself on the other side the Sea. 
Ammia. Marcell. lib. 14.  Then was it in the farthest parts known to be Regina gentium, the Queen of Nations, when at home by the courteous entertainment of all Strangers it was found to be Virtutum omnium domicilium, the receptacle of all virtues, 
Vellerus pater. 2.  whose virtue had not vice supplanted, and driven out of her gates, she had never within her own walls imbrued her hands in her own bowels. Let therefore the example of that famous City be an instruction and forewarning unto thee. Be not covetous, over delicate and proud; spare not thy purse to keep war from thy doors; think thy bargain great, if thou disburse the most of thy substance, to purchase thy peace. Think it not shame to thy men of authority to die, not leaving wherewith to bring their bodies to the grave, for so it was with Valerius Publicola, 
Livi. Deca. 1 lib. 2.  who having four times been Consul of Rome, and by the consent of all men said to be Princeps belli pacisque artibus, the only man for government in war and peace, his poverty is recorded not to his shame, but to his praise: nor hold it reproachful to the widows of thy best men to be relieved by the benevolence of their husband's friends, 
Ammia. Mar. 14. Eutrop. 2.  as it happened to the wife of Regulus, than whom there never died Roman with better mind to his Country, nor greater honour to himself: 
Ammia. Mar. 14.  neither let it seem much unto thee, that the daughters of those which spend their lives in thy service be endowed out of thy treasury, as was the daughter of Scipio, the nobility of Rome pitying the long absence of her Father, and the loss of the flower of her age. It was well with Rome when virtue with her was so embraced and so rewarded. But when waxing proud, she wasted her wealth, in sumptuous buildings, superfluous feasts, and rich attire, wantonness was in her streets, vice possessed her houses, and misery soon after overtook herself. Be thou therefore at defiance with pride, forbear all vanity and superfluity of expense. Know that houses are places to bait in for a while, and not to abide in for ever, that they are provided to serve necessity, rather than to nourish delicacy, and that for the common wealth much better it is that good hospitality be kept, than that fair houses be built. Remember also that men should eat to live, not live to eat, and that the throat being given but for a passage to the stomach, from whence to every part nurture is to be sent, for maintenance of the body, absurd and vile it is, for the throats only pleasure, to burden the stomach, to weaken the body, to dull the mind, to empty the purse, and to shorten the life; none gaining by a carcase pampered, but worms by which it shall be devoured. Lastly think, how vain the excess of apparel is, whereof the great variety showeth the extreme vanity of the people: all cost being lost, which is bestowed in the needless bravery thereof. It serveth to effeminate the minds of men, to provoke the lusts of the flesh, and to kindle pride in the heart, and causeth many to want in their old age, which had too much in their youth; whose folly seemeth no less than theirs, which lad themselves with many clothes in the Summer, and for want go naked in the Winter. Of all these the use is needful, but hurtful is the abuse, which being discovered is to be restrained in a well ordered common wealth. O that thy people would consider this, and make profit thereof, in sparing from their bellies to feed the hungry, in saving from their backs to  the naked: So should they abstain from evil, and do good, they should avoid the offence, and procure the favour of Almighty God, and much more able should they be to serve thee for defence of themselves. Now here I seem to hear thee say, that calling to mind what before hath been said, of the continual change and never resting course of the world, and finding thyself guilty of those blemishes, wherewith the beauty of Rome was defaced, before she fell, thou canst not but fear an alteration of thy fortune, & think thou shalt resemble Rome hereafter in the days of her sorrow, as heretofore thou hast done in her flourishing years. I dame not but that all things of necessity must alter, which are brought forth by nature, and I know that as in natural bodies, so in the condition of men, of Towns, of Cities, and of all estates, there is a time of growth, and a time of decay, an hour to flourish, and an other to fade, seasons of pleasure which have their terms, and turns of grief to succeed, when they are gone: so that the same oft-times are not yesterday and to day the same.  
Nulla sors longa est dolour ac voluptas 
Sene. Thiestos.   
invicem cedunt, brevior voluptas  
Ima permutat brevis hora summis.  
No lot at all doth last, pain and pleasure  
Each other succeed, shorter the pleasure,  
Low and high soon find of change like measure.  
I doubt not therefore but thou mayest be as Rome was, or as France is imbrued in thine own blood, wounded with thine own hand, and torn in pieces by thine own strength, or otherwise invaded and subdued by foreign power, as heretofore thyself hath been, especially the sins of thy people provoking the wrath of thy God against thee. Yet give me favour to speak, and have patience to hear what truly I shall say. far other thou art then Rome was when it fell to decay; that being set on fire by the burning ambition of great Potentates, Marius and Silla, Pompey and Caesar, equal in power and in place, in degree and in dignity, having under them many to kindle, and not any over them to quench, the flame of their desire: which being insatiable became intolerable, and not being bridedled in time, could not be endured long of the common wealth. Neither art thou like thy sister France whose territories are large, far removed from the eye of their King, whose Towns and Castles are many and strong, apt and easy to be held being surprised by seditious men; having neighbours at hand in love with her beauty, envying her greatness, desiring her spoil, and both ready and able to assist her disobedient Subjects and unnatural children; and thyself, thyself dost resemble in no sort, thy present face being compared with the picture of thy former age. When the wind of glory, under pretence to revenge an injury, drove Caesar cross thy Seas, thy name not being then, by which now thou art known, no wonder if unacquainted with arms, and naked without armour, thou gavest place at length to a mighty people, 
Romans.  practised in wars, and led by the chief Commander of the world. When distressed by thy Northern near bordering neighbours, thou wert enforced to pray aid for thy defence, and seeking friends, 
Saxons.  didst foes entertain to cut thine own throat; how could it be thou shouldest escape, thine enemies being strong in the field, and thou committing thyself to a faithless guard? who first by deceitful beauty entrapped thy King, and after by open hostility possessed thy Crown. When thy body was parted into seven parts which was but one, and had not one but many heads, what strength, what direction couldst thou have to withstand an united force of powerful enemies, 
Danes.  attempting with preparation, and pursuing with resolution thine overthrow? while two of one name, 
Harold.  but of Nation divers, contended for thy Sceptre, 
Edgar.  a third being by force put from it, which of right should have borne it, 
Norma.  opportunity was given to set a conquering foot in thy troubled Land, not unlikely to be subdued being discontented for the wrong at home, and dismayed with the sudden sight of an unlooked for invasion. So wast thou at a battle well fought, and well followed, brought under the new yoke of a foreign Ruler, 
William Conque.  the end of thy former toil being the beginning of thy future woe. Since when, often times thou hast been a woeful spectacle to thine own eyes, beholding the fearful face of civil wars, wasting thy fields, burning thy Towns, destroying thy people, and shedding the blood of the highest in authority over thee: which hath happened through the unjust government of thy Rulers, the ambitious humour of thy Potentates, or the rebellious hearts of thy Commons. But this now is not, nor hath been many years thy case. Thou art ruled by law, agreeable to justice, and executed with mercy, thy Sovereign submitteth herself thereunto, that the greatest may not disdain, and the meanest be willing, to obey her according to the same. Besides, thou art instructed in the knowledge of God, that of conscience thou shouldest perform thy duty, both to him and her. If the weak be oppressed, in her grace they find relief, if the strong presume too far, her Majesty doth hold them under, whereby it cometh to pass that either for conscience sake, or by force of government, thou hast peace and knowest no war at home. And that thou mayest be strong against foreign invasion, thou art furnished with arms, and trained to use them, many brave men hast thou practising the wars abroad, ready to return when thou shalt need them for thy succour, and so fast knit are the parts of thy body, the lower with the higher, all with the head, that thy strength is redoubled within thee. Thy body then being one, and thy weapons in thine hand, having strength in thine arms, courage in thy heart, and wisdom in thy head, whom canst thou fear? what needest thou mistrust? Although thou dost not shine with virtue without all stain of vice, though thou breedest and feedest weeds with thy Corn, some wicked amongst many good Children, yet if thy vice deface not thy virtue, if the weeds overgrow not the Corn, and the wicked do not overcome the good, thou hast no cause to suspect thine overthrow. So long as a disease take not the head, possess not the heart, nor run through the whole body, there is great hope of cure, no danger of death. The scar of vice is not high in thy face, it standeth low, and serveth as a foil, set under to set forth the virtue of thy Queen, which is thy eye wherein thy beauty doth consist. Thy greatest wound is in thy inferior parts, where, if it will not be cured, what is the worst. Ense rescidendum est, 
ovid. Meta.  ne pars sincera trahatur.  
If by the salve of mercy it cannot be healed, which often is, as often it should be applied, by the sword of justice it must be lanced, that the sound parts may be preserved, which course being held as it is held, so that the poison of the wound, feaster not too far, thou mayest be assured that the Lord God which often spareth the wicked for the sake of the good, and never punisheth the just for the faults of the ungodly will in mercy hold thee up, that thou shalt not fall. While thou art subject to thy head, which is so careful of thy health, that contempt of the majesty of God she doth cut off, and will not suffer sin, and iniquity, to grow up within thee, thou art safe under her government by his protection, from all thy enemies. As the mighty Oak fastened by the strength of his roots, so dost thou stand fast, blow the wind where it shall, it shall but blow down thy withered leaves. But that cannot ever be, what hath been united must be dissolved, and nothing is more sure, then that the Sun shall set which once doth rise, no man knowing how soon the brightness thereof may be darkened with a cloud. That being true yet is it no less true, that as all Creatures were in their first creation, so are they all both in their preservation and destruction, still subject to the will of their Creator: he hath set them a race, which they cannot choose but run, what he doth order, is not in their power to alter; nevertheless his own hand is not shortened, he is able to cut short, and to prolong, he can stop and turn the course how long, and which way his pleasure is. 
josu. 3, 4.  The waters of jordan coming down from above he stayed, so as they rose upon a heap, until the Priests bearing the ark of the covenant, and all the Israelites went through Iorden, 
josua. 19  and passed over dry. And when the Lord fought for Israel against the Amorites, he stayed the Sun in Gibeon, & the Moon in the valley of Aialon, until the people avenged themselves of their enemies. So as the Sun abode in the mids of the heaven, and hasted not to go down, for a whole day, and there was no day like that before it, nor after it. In like sort it is greatly to be hoped (which above all things with fervent prayer is to be desired) that the same God will stop the stream of whatsoever may hurt thy sovereigns health, and stay the course of her life so long, that no health, no life, of any mortal Creature shall be like unto hers, that shining amongst the Princes of the earth, as the Sun amidst the stars of heaven, she may give light and life unto his church for a long while, & be very late, if not the last, in going down. No doubt as it was the pleasure of the omnipotent God to deliver her out of the hands of her adversaries in miraculous sort, and to raise her to her princely seat over thee, and as of especial and exceeding favour, he hath in wonderful wise ever sithence preserved her from the mischievous practices, and dangerous attempts of many enemies abroad, and at home, first that she might be, since for that she hath been, a careful nurse of his church, and tender mother of his children, and so hath blessed her with honour and riches, that her breasts flow with milk, and her bones run full of marrow, to the continual feeding, and strengthening of his Gospel. So mayest thou be well assured, I speak what I heartily wish, and am verily persuaded, that, that good God by whom she now liveth and reigneth in Majesty, will show his power to the world's wonder, in the length of her days, and glory of her kingdom, if for the rebellion of thy people against him, he take not her to himself, as more worthy to reign with Angels in heaven, then to dwell with sinners, (wicked, and unruly sinners, in denying God, and disobeying her) upon earth. Beware therefore thou provoke not the Lord thy God, by presumptuous sins to change his countenance, and to turn his face away from thee. Remember that for the transgression of the Land there are many Princes thereof. Let thy people fear God, so shall they not fear the loss of her under whom, by his goodness, infinite blessings they enjoy, and thou art famous above all Nations. jerusalem is fallen, and judah is fallen down sayeth the Prophet, and why? because their tongue and works are against the Lord to provoke the eyes of his glory. That which was said concerning jerusalem and judah, think to concern thee, and know, that if thou committest the like fault, thou art like to feel the like smart, for he that spoke it is one, and the same yesterday, to day, and for ever. 
Num. 23.  He is not as man, that he should lie, neither as the Son of man, that he should repent. If thou cast behind thee his goodness, 
Psal. 73.  if thou settest thy mouth against heaven, and not desiring the knowledge of his ways, thou sayest out of the pride of thy heart, who is the Almighty that I should serve him? 
job. 22.  and what profit should I have, if I should pray unto him? and because thou hast no changes, 
Psal. 55.  therefore thou dost not fear him. Thou shalt not only dry up the fountain of his goodness, and dew of his mercy towards thee, but shalt kindle the fire of his wrath to consume thee. 
jere. 44.  So shall he take from thee thy stay and thy strength, and visit thy people as he visited jerusalem, by the sword, by the famine, by the pestilence: thy Cities shall be burnt with fire, Strangers shall devour thee in thy presence, and thou shalt be desolate. Thus far hath love which stirred me up, carried me on, and here doth not suffer me to stay, but forceth me further to put forth the best strength I have, whereby to remove out of the minds of thy people, that heavy block of gross ignorance, which may hinder them from the knowledge of God, and hasten destruction to fall upon them. For he not being by them honoured, they cannot be by him preserved, wherein before they can perform the least part of duty, they must know his being, believe in his power, and depend of his goodness: which his being, power and goodness, endeavouring to lay open, by the testimony of natural reason, and common sense of some, I may be thought to lack both sense and reason; in that I labour to prove that which needeth no proof, and do bring that into question, which is out of question, and cannot be doubted of. How that is it will appear, but be it how so ever, it shall much more grieve me if my travail be fruitless, leaving any to whose hands it shall come ill persuaded, then repent me that it should be needless, finding all well instructed therein.   

The Table of the Chapters following.  

1. THat man not so much by the instinct of Nature, as by natural reason, confirmed by outward means, knoweth there is a God. Page, 19  
2. That the fool which denieth there is a God, may in some respect be denied to be a man. Page, 26.  
3. That out of the works of God, to sense and reason it is evident that there is a God. Page, 35.  
4. That reason and sense may judge there is but one God. Page, 55.  
5. That the power of God is over all, but extended most, over and upon the greatest men. Page, 67.  
6. That God is good to all, but best to the best men. Page, 103.  
7. That God is good to the worse sort, but to their greater hurt, & that good men should not be grieved thereat, but receive comfort thereby. Page, 122.    

A Demonstration of God in his works.  

Chap. 1. That man not so much by the instinct of Nature, as by natural reason, confirmed by outward means, knoweth there is a God.  
IT hath been an opinion very ancient, and common it is at this day, that all men by nature have such an impression of GOD in their minds, as that never any Nation or kind of people could be known, which had not without teaching a natural understanding, that there was a God; as if every one brought into the world a secret feeling, or found bred within himself a certain knowledge, of some divine power happy and immortal, excelling the state and condition of all humane things whatsoever. 
Cicero. de Nat. Deo. lib. 1.  Epicurus is said so to have thought, and first by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, aptly to have expressed that preconceipt, which of God by anticipation of nature, before all other instruction, he supposed every man to be endued with: so now, that the most carnal profane men, have an inward sense of that natural instinct, which while they are men they cannot shake off, generally for the most part it is conceived. It were to be wished that so it were, that the knowledge of God being rooted in the minds of all, not any could say in their hearts, there is no God. But when experience as well of that former wicked age, as of these latter wretched days, is a witness, that in all times some there are, who not only dare say in their hearts, but glory with their lips to pronounce, that all religion of God is a mere devise of man, found out of policy to contain men in duty, what force can nature be said to have, or what rule to bear in the minds of those touching God, whom so godless a resolution hath taken, and doth possess? For, they deny God in very deed, whatsoever in word they seem to profess, which take from him that reverence, and that fear, which in respect of excellency and of power, is due unto him as he is a God. Wherefore not Diagoras alone was to be named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, who in plain terms denied, that there was any God at all, 
Lucretius.  but Epicurus also, who first trod the religion of God under his foot; and as many as for like impiety, seem to be of his posterity, worthily are to be termed Atheists: of which sort the number being such, as the lewd lips, and lives of many show it to be, how should I believe, that all men by the force of nature are enforced to believe, that there is a God? But were it, that never man had lived so foolishly wicked, as once to make doubt thereof, yet except it be granted, 
Plato in Phedo.  that to learn, is nothing else, but to call to remembrance things before known, and that there is a continual 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whereby in the world the souls of men ever live, and are immortal, 
Ovid. Meta. 15.  as Pythagoras thought, remembering that he had been Euphorbus in the war of Troy, it cannot be that of God there should be a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the minds of men, as fond that Grecian seemed to suppose; 
Epicurus.  or a natural instinct, as many, I know not upon what ground, or in what sense do conceive: for, that nature being that of necessity, must be understood, which is the beginning of motion, and of rest, 
Arist. 2. Phisi. Cice. 2. de nat. deo.  that inward power, whereby every thing is moved or quieted of itself, how may it be said, that man thereby is stirred to the knowledge of God? It must be answered, that his soul (which being but a part is in steed of the whole) by reason an inseparable quality of the same is moved thereunto, and that, so to know God, as to have reason, is like natural unto him. True it is, that man being a reasonable creature, by reason the eye of his soul, cannot but see God who gave him the same wherewith to behold him, and hath laid himself open thereby to be perceived. But when and whence is that sight had, which breedeth such understanding within him? Not at the hour of his birth, coming into the world in soul as in body, naked and impotent, neither yet at any time after by the secret working of nature, begetting the same inwardly in his mind, without all help of outward means, but when by instruction of others, or at the least by view and consideration of other creatures, 
How a natural man is brought to know, there is a God.  the seeds of reason sowed in his soul, are grown to some measure of ripeness and perfection, then truly it may be said that he seethe and knoweth there is a God, if for sense and understanding he may be thought to be a man. For when God made the world, and all the creatures therein, he created man amongst them the best, because above all the rest he would be honoured by him. Wherefore all other being finished, lastly, his body was made, and his soul created, his body with eyes to behold, and his soul with reason to consider, as well them as himself, Which together with himself being creatures, were all made as lively witnesses of God that Creator, whom he especially was bound to honour: But although the first man being made in all perfection of body and of soul, was no sooner a man, but he perceived, and knew there was a God, so as to him that knowledge was natural, as his nature was perfect even at the first, yet when through the fall and disobedience of that first Father of mankind, the perfection of man's nature was utterly lost, it could not be that they which after succeeded, not being made by the hand of perfection, but by the seed of corruption begotten and engendered, either so soon or so well, should attain thereunto: nay, rather, considering the great transgression of that offender, in being not only unthankful to so bountiful a God, as had given all things for his use, but rebellious to so mighty a Lord, as had power over heaven and earth, worthily all weakness was to have followed, and the dark mist of ignorance, for ever to have blinded the eyes of his posterity. But God having an eternal purpose both of justice and mercy, was pleased to leave reason the natural eye of the soul unto all, by course of time to obtain a measure of perfection, whereby to know there is a God, and to his moreover to give faith, a supernatural and more excellent eye of the mind, whereby to believe in God, and to live for ever. And accordingly it was his will to set forth a double book to the world, the one his works, the other his word, that in the one as many as were appointed to be his, might learn to know him a right, to serve him after his will, and to repose their trust in him for their endless comfort; and in the other, all whosoever might so behold him, as they should not choose but perceive him to be a God, and have no cause in excuse of themselves, to say that he was hidden from them. That sacred book of his saving word may be shut to many, and in many places be unknown, but the huge volume of his works lieth ever open, and every where to be seen. 
Gene. 11.  The Sons of Noah for their pride and ambition, were scattered upon the earth, and their language was so confounded, that they understood not one another, yet all, and every of them saw the heavens, and perceived the firmament, which declared unto them, the glory of that God whom they had offended, and the work of his hands by whom they were disperse: For there is no speech nor language where their voice is not heard. Their line is gone forth through all the earth, 
Psal. 19  and their words unto the end of the world. Who seethe not the glorious arising of the Sun, his coming forth as a Bridegroom out of his chamber, and his rejoicing like a mighty man to run his race. 
Cicer. acad. quest. lib. 1.  It hath been said that from the Cimmerians, the sight of the Sun is clean taken away, and that only they enjoy the light of the fire, but where do they inhabit upon the face, or within the bowels of the earth? or who could witness that to others, which had not been there himself? The course of the Sun, goeth round the earth, and his light will have entrance, wheresoever the body of man can have passage. Miserable it is for a man to live in a dungeon, though but a short while, wanting the comfortable shining of the Sun; but impossible it is for a people to enjoy life, where the air is not tempered, and the earth nourished with the warmth of the same. Wherefore a fable it is to be noted, 
Homo Odysi. Ulysses sailed thither in his way to hell.  not to be believed, that any there are to whom the Sun is such a stranger, as that his beams are unknown, and his light never seen unto them. But the purpose of God being in his works, to manifest himself to all the Sons of men, it cannot be that from men, that glorious star should be hidden; and most strange it is, that amongst all, any one should be found to deny God, and to live within the view of the heaven, where he hath placed so many his creatures, so shining bright, & so exceeding clear, that they pierce the eye lids through, and strike even the closed eyes, that as well instruments of his power, as witnesses of his nature they may seem to be. 
Aclian. histo. 2. lib.  Aelian marveled at the wisdom of the Barbarians, that of them never any had the Gods in contempt, or was in doubt whether there were Gods or no; but rather he should have wondered at the folly of the Grecians, of whom some were doubtful, others resolute, that there was no God at all, or at the least, none such as had care of the world. I surely am amazed to consider how it can be, that a man there should be, Grecian or Barbarian, Turk or Christian, one or other, whose feet tread upon the earth, or whose eye lids are opened towards heaven, who doth not believe there is a God, and thinketh not with reverence of his holy name: yet is it said that such there have been, and such there are, whatsoever causeth them such to be. Surely, as it may be supposed that Anaxagoras would never have affirmed Snow to be black, but that he was stark blind of both his eyes, so it is to be judged, that never man could think there was no God, were he not altogether blinded in understanding, and bewitched with folly. True, it is the fool that hath said in his heart there is no God, but yet a man (it may be said) though never so much a fool; that can I not easily confess, for well it may be doubted, whether such a one so diseased in mind, or rather so dispossessed of himself, may truly be said, to be a man or no.   

Chap. 2. That the fool which denieth there is a God, may in some respect be denied to be a man.  
He that cannot away with society, 
Aristo. poli. 1  is said of a great Philosopher, not to be a man, because to be sociable is agreeable with the nature of man, but to be reasonable is much more natural unto him; take reason from him, and the best part of his nature is gone. That which causeth him to differ from a brute beast, and to be esteemed a man, is the mind, which without reason, is as an eye without sight, and as he which lacketh his sight is truly said to have lost his eyes, so that man which hath not reason may justly be thought to want his mind, and not be a man at all. Man of the Grecians is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth considering, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Plato in Cratylus.  that is to say, seethe, for that he alone amongst all living Creatures doth both see, & consider, those things he seethe. Which being done, only by the use of reason a fool cannot perform, and therefore in that he hath not the nature, he deserveth not the name of a man. But such notwithstanding have the show of men, and for men are taken throughout the world: mistaken they are in very deed, by such as they are themselves, of which sort the world is over full: who as pictures or images, of wood or of stone, carry the resemblance but not the substance, of those bodies which they represent. Xenocrates, 
Vale. many.  because he was not provoked to lust by the wantonness of Phryne, was said of her, and of others, reputed to be an image and not a man, 
Dioge. laerti.  so Carneades and Archimedes were accounted as dead men, when they were alive, for as much as their minds being distracted through earnestness of contemplation, the natural action of their bodies seemed to cease and give over, the one being forgetful at his meat to reach forth his hand to the dish, the other not knowing what the matter meant, when the Town of Syracuse was taken wherein he lived, his house spoiled, and the sword drawn over his head whereby he perished. But they rather in truth are to be thought dead, whose souls are dead for want of understanding, and such not to be men as want that which causeth men to be. For, it is not the bark that maketh the tree, but the vegetable power whereby it doth grow and flourish; nor the hide that maketh the brute beast, but the sensible life by which it hath motion and appetite; neither is it favour, countenance, or shape, that showeth a man, but that reasonable soul, whereby he doth discern good and evil, true and false. Wherhfore a young man being brought to Socrates to be seen, 
Dioge. Laer.  he bade him speak that he might see him, as if by his inward conceit, and not by his outward shape he could perceive what he was: 
Idem.  and Diogenes being asked at his return from the games of Olympus what assembly was there, answered, that there was a great assembly, and few men, accounting the greatest number not to be the same, which in outward appearance they seemed to be. And Cicero interpreting that precept of Apollo, 
Tuscula, 1.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, know thyself, sayeth, Non credo id praecipit, ut membra nostra, aut staturam figuramue noscamus, neque nos corpora sumus, neque ego tibi dicens hoc, corpori tuo dico, cum igitur nosce te dicit, hoc dicit nosce animum tuum, nam corpus, quasi vas est, aut aliquod animi receptaculum, ab animo quicquid agitur, id agitur a te. I do not think he commandeth that, to the end we should know the stature, or feature of our outward parts, for bodies we are not, neither I speaking this, do speak to thy body. When then he sayeth, know thyself, he sayeth, know thy mind, for the body is but as a vessel, or receptacle of the mind, that which of thy mind is done, is done of thee. And he again entering into consideration what man was, in express words delivered that he could not be pointed out with a finger, 
In Som. Scipio.  because, mens cuiusque is est quisque, the mind of every man, is every man him self. And, which chiefly is to be regarded, the word of truth which cannot err, 
Gene. 1.  hath defined him to be the very image of God himself, who being spiritual without bodily substance, and full of all wisdom and perfection, cannot be said by the face of a fool to be resembled, without extreme folly and impiety. Albeit therefore that the greater part, which is the grosser sort, will hardly be persuaded but that a foolish man is a man, yet nothing may more assuredly be resolved, then that such wicked fools, as by reason be no● led, to think there is a God, are not of the number of those which are made in the likeness of God, and are to be accounted men, by the judgement of all learned men, divine, and profane. But lest I may seem untruly to affirm that, which the world with common consent will gain say, calling generally all men by the name of men, be they wise or foolish, good or bad, religious or ungodly; it behoveth me to render some reason why the worse sort are so called, and to show as well what they are, as what they are not; albeit much harder it be, to prove that which is true, then to disprove that which is false. It cannot be denied but they have the birth and the shape, they lead the life, and die the death of men, yet are they not half men, but monsters amongst men to be reputed. That they are men in name but not in truth, the reason is because double is the nature of man, and a perfect man is a double man in himself, one without, and another within: without his body is man, and within his mind, so as there is both an outward, and an inward man, and both in one, if that one have the perfection of a man. 
The inward man.  That within is that same, which is said to be endued with reason, desirous of knowledge, apt to society, the image of God, the best of all creatures in the world. 
Gene. 2.  That which God breathed into the face of Adam, whereby he became a living soul, 
Gene. 1.  that whereunto he said, Rule over the fish of the Sea, and over the fowl of the heaven, and over every beast that moveth upon the earth, and that same whereof the Prophet of God to God himself pronounced, 
Psal. 8.  saying, thou hast made him little lower than Angels, and hast crowned him with glory and honour. 
The outward man.  The other, first was made of the dust of the ground, 
Gene. 3. Gene. 6.  of whom God said, he was dust, and to dust should return, and after, that his spirit should not always strive with him because he was but flesh, and that as water he falleth upon the ground and doth not return, 
a, Sam. 4.  as grass he withereth, and fadeth as the flower of the field. 
1, Kings, 2.  Which accordingly was understood by David, when his days drawing near that he should die, he said, I go the way of all the earth, and being considered in his beginning, and after his end truly as he is, by an ancient Father, is said to be, 
Bernard. medita.  Semen immundum, cibus vermium, post hominem vermis, post vermins, faetor et horror. Unclean seed, 
Man's natures by name distinguished.  worms meat, after a man a worm, an ill savour and a horror. Which two natures in man, as they were found to differ, so were they by name distinguished even at the first; the first earthly man being of the Hebrews called Adam, as homo tanquam ex humo, 
Ambros. de Isa. et anima  and the other heavenly of the Chaldeans Enoch, which signifieth true man, or that man which hath undertaken, and hopeth to call upon God, as if he were not a man, or at the least, not a true man, whose hope is not in God. So as a godless fool which hath no knowledge or sense of God, being that earthly man which is dust, flesh, and corruption, beginning in uncleanness of seed, and ending in the food of worms, is truly said to be a man, though in truth he is not half a man. For that he wanteth the inward, that is the heavenly man, which being much the better part, is much to be esteemed the greater half. And yet must it be confessed that in respect of that lesser and worse half, he doth bear the name of the whole. And for as much as that part doth only appear, and without that, the other can have no being in the world, nor can exercise his power but by means thereof, therefore it cometh to pass, in regard of that secrecy and near conjunction between them, that the open show of the outward man, causeth all a like to be taken for men, because the better sort are apt to think the best of that which is doubtful, and the worse will not suspect others, lest they should condemn themselves. But when it happeneth that a shameless mouth, bewrayeth a a godless heart, and that the folly of a senseless brain, breaketh out into the forehead, evidently to be seen, then boldly because truly, that mouth and that forehead, may be judged not to be of a man, sith manifestly it doth appear, that the inward man is extinguished and gone. But whereof then should they be thought to be? The proportion remaineth, and the living body of man: True, but the mind wanteth which is the breath of life, whereby not the body but the soul of Adam was said to become alive; before which breathed into him, he was a dead body, and without which breathing within us, we are, though not dead bodies, because our flesh liveth, yet dead in soul, for as much as the soul only of a brute beast doth live within us; and so being, we are inwardly beasts, and men only in outward appearance, and therefore to be named rather beasts than men, for that it is the life and not the shape, the nature and not the picture, that causeth true things to be discerned from counterfeit, and truly giveth the denomination to every thing. Wherhfore it hath pleased God, who alone is truth, and knoweth all things as they are, in his word to call him by the name of a man, which is according to the likeness and image of himself, and all those wretched sinners in whom that image is defaced, and that likeness blotted out, according to their brutish nature by the name of some brute beast or other. 
Math. 7.  The corrupt and unclean he calleth dogs and swine, forbidding that which is holy to be given unto them, 
Math. 23.  and pearls to be cast before them: the mischievous and hurtful, Serpents and vipers, the subtle Foxes, the cruel Lions: 
Luke, 13. Psal. 5, 6, 32.  and those which have no understanding, Horses, and Mules. So doth God name and note them to be beasts, which in wickedness or folly degenerate from the nature of man, and not only themselves, but even their works he marketh with the same brand, saying, that they hatch Cockatrice eggs, 
Isai. 59  and weave the Spider's web, and he that eateth of their eggs dieth, and their web shall be no garment, whereby it is to be gathered that their wickedness bringeth forth poison, and their folly, that which serveth to no use. And to show to the world that amongst all the wicked, and foolish children of men, such wicked fools as in the pride of their heart, dare stand at defiance with God, as if his name were a vain thing, and his power of no force, are least to be accounted men, and that they are brute beasts in very deed, 
Daniel, 4.  it pleased him to make Nabuchodonozer being a King, an example very notable thereof, in causing him to be driven from men, and to eat grass as the Oxen, 
His fashion, not his shape was altered, for he retained the shape of a man, living without understanding after the fashion of a beast.  his body to be wet with the dew of heaven, till his hairs were grown like eagle's feathers, and his nails like birds claws. So was he transformed into the fashion, and lived the life of a beast by the space of seven years: which days being ended, he lifted up his eyes to heaven, his understanding was restored, he gave thanks unto the most high, and praised, and honoured him that liveth for ever. Wherhfore, that all fools which deny God be denied to be men, and be taken for brute beasts, which have no understanding, let it not be grievous to themselves, nor seem strange unto others, for that the Lord God hath proved it to be true, whose power is an everlasting power, & whose kingdom is from generation to generation: but rather by remembering Nabuchodonozer, they may learn to know themselves, both what they are, and what they should endeavour to be. When his heart was puffed up with pride, and his mind void of reason: then he said to Shidrach, Misach, and Abednego, Who is that God that can deliver you out of mine hands? But after, being humbled by the mighty hand of that same God, and his understanding restored. I Nabuchadnezer, praise and extol and magnify the King of heaven, whose works are all truth, and his ways judgement, and those that walk in pride he is able to abase. Which example teacheth what they are, and aught to seem, who think with themselves, and say with their mouths there is no God; God showing by the outward show of him, what inwardly he was, and such like are, being blinded with ignorance of the Almighty: a beast he continued, and was not restored to the fashion of a man, until he returned to the knowledge of his God. Happy were it for all Atheists if in like sort God would lay his rod of correction upon them, whereby at the length, though after many years, they might be brought to know both God, and themselves; that here they might see the end of their miseries, which hereafter will be endless, if they continue in their wickedness. But if they enjoy the society, and take the food of men, yet let not the sufferance of the Almighty cause them to glory, and to think that God is not, which is, and themselves not to be that, which they are. For assuredly the Lord God will pour out his wrath upon those heathen which have not known him, whereby they shall perish in their folly, and he triumph over them in the end. Because living, they were dead in sin, dying, they shall live in torment, being justly rewarded with punishment of continuance, 
What they are which continue in Atheism.  for continuing in deadly ignorance without repentance. Wherhfore in a word to say what they are, men they are without the nature of men, men of chief imperfection, borne to utter destruction; better never to have been, than such to be.   

Chap. 3. That out of the works of God, to sense and reason it is evident that there is a God.  
Darkness and light, sight and blindness, are not more contrary, than wisdom and folly, than ignorance and understanding, which as in all things sufficiently, so most assuredly touching God, appeareth to be true. The fool seethe not that there is a God, and sayeth in his heart there is none; for his eyes are not in his head, and his heart is at his left hand: wherefore it is no marvel that he is blind, and consider nothing aright. But with men of reason contrariwise it is, they walk not in darkness, nor stumble at noon days, to them things seem as they are, and God above all things is manifest unto them. For heaven and earth yield testimony of his divine nature, and magnify his infinite power, yea all the creatures of the world are lively witnesses, be they dead or living, and evident proofs, though they lie hidden and cannot be seen, that a God there is, who hath made them, and doth rule them, according to his will. So as man having sense and reason, cannot be ignorant or doubtful thereof, when by sense he may perceive, and by reason consider, what those creatures are which so notably set forth the being of their Creator. Opening his eyes toward heaven above, or to the earth beneath, he doth behold such variety, such excellency of work, so much beyond his skill to judge of, so far above his power to reach unto, that not only his mind is moved to a sudden admiration of that he seethe, but his heart is touched with a solemn reverence of that, whatsoever is Author thereof, though what it is he doth not conceive. For reason, 
Reason leadeth to the knowledge of God.  his guide, by nature leadeth him to think that strange and notable effects cannot proceed but from some rare or worthy cause, and that although the cause in the effects be resembled, yet are the effects by the cause excelled, being that which from itself giveth being to another, but more to itself reserveth, then on the other it bestoweth. Whereby it cometh to pass that looking only upon the frame of heaven, and face of the earth, & beholding the great beauty of them both, th'one being adorned with stars of sundry forms and bigness, the other set with trees, and decked with flowers, of divers colours and proportions, he cannot but think that frame and that face, of so exceeding beauty, to have been made and devised, by some skill of excellency, whereunto of duty reverence doth belong. Which are things so manifest, and apparent, as by men of common reason they are seen and perceived. But who so with a sharp eye doth enter into the world, and with sound judgement examine the parts thereof, he easily doth find, that the whole, and every parcel of the same, is like a glass of Crystal, wherein the might and majesty of God doth shine in such sort, as that the eyes and minds of all, be they not stark blind, and void of understanding, are striked and pierced therewith, so that they are enforced to see whom to acknowledge, and they cannot but acknowledge God, whom their eyes do behold, to be the maker and ruler of heaven, and of earth, and of all things therein contained. By the swift, constant, and continual motion of heaven, by the course of the stars, all observing order, though thousands in number, by the due succession of day and night, the true pattern of life and death, by the seasons of the year still fading, and never failing to return, what can be thought, but that there is a mover, and a ruler, of being eternal, and of wisdom infinite, which first turned round the wheel, placed the lights, distinguished the times, and hath caused them all, so long in such order to continue. But let us examine a part, the sundry parts, of the great and little world, whom God that Lord of all, useth as instruments, and employeth as officers, to execute his will, and to show his power, and we shall see that with one voice they witness all, and all agree in one, that they had a maker, and have a Master, by whose power at the first they were, and at whose commandment continually they are. The throne and footstool of this great Lord, is heaven and earth, which are the roof and foundation of the whole world, of which th'one is of substance thin and pure, and the other thick and corrupt, the one light, the other dark, the one still in motion, the other ever at rest. Wherhfore being most contrarily disposed, impossible it is, that either of the other should be caused; so as in the contrariety of their nature, they acknowledge they had a Creator, who at the first made them to be such, as neither could have being by the others help. Between them, to fill and take up, 
The Elements the ministers of God.  the height, and the depth, the length and the breadth of the whole; fire reaching heaven, water touching earth, and air possessing the middle room, are placed and joined to, and with them both, as universal Ministers of that mighty general: But what are their natures? Most repugnant, 
The repugnancy of their nature proveth there is a God.  and utterly disagreeing, fire hot and dry, water moist and cold, air hot and moist, earth cold and dry, more apt to destroy, then able to make or preserve one another. And why are they such? To show that they are not of themselves, and that all things of them should consist. For all natural bodies whatsoever receive constitution from them, as they their power from the justness of their temperature, which being unable of themselves to make, by reason of their contrary and disagreeing qualities, they crave an umpire, not only of fullness to supply their weakness, and of indifferency to join them with equality, but of authority absolute to command their service, and of wisdom infinite to direct their course; which ever tending to the world's good, and never failing to the world's end, excludeth chance, and proveth choice, as well in their placing, as in their ordering, and that by him to have been made, which could do all, and would do best. Consider how they are placed, 
The power and wisdom of God in placing & ordering the Elements.  and how ordered, and both will appear to be so as therein the power and wisdom of God doth so appear, as wonderful it is to consider. The fire being full of motion, clear and pure, as best agreeing with heaven which ever moveth, with the clear substance thereof, and purity of the bodies therein, is set next thereunto, whether it may seem easily to have been carried, being light of nature, and given to ascend; but how strange is it that there against nature, it should be held within a sphere, and not suffered to mount. The earth massy, heavy, and full of dross, was fittest to be at rest. Wherhfore it was laid lowest, and from heaven that resteth never, removed farthest, & although it cannot but press downward by reason of weight, yet can it not fall down from one appointed place, 
Pondere terra suo subsedit. ovid. fast. 3  where it hangeth, and upholdeth itself in miraculous sort. The water that is cold, and moist, and least meet of all the rest to have the company of fire, far from that, and next unto the earth, wherewith it well sorteth, being cold and somewhat heavy, is bestowed, but so, as in wonderful wise it compasseth, surmounteth, and overfloweth the same, being penned in with banks, not made or devised by any creature whatsoever. Then is the air which is warm & moist, placed between fire and water, as between two adversaries a stickler, being friend to either side, through qualities agreeable to either part. It reacheth up to the one, and down to the other, and although it be joined to them both, which are mighty and merciless, yet being weak and of small force, it doth both preserve itself in safety, and hold those in continual peace, which continually are disposed to war. So are they martialled in places best agreeing to their natures, that according to their most power, they may execute their best service, at the will of their Commander. And to the end they should all agree in mixture, which are divers or contrary of nature, for that all natural bodies, have being and constitution of them, they are each to other so joined, and coupled in fellowship, that they are all in all, and hold together a perpetual friendship. 
The transmutation of elements  For fire extinguished, passeth into air, air thickened, groweth into water, water mudded, incorporateth into earth; and again, earth into water is dissolved, water into air exhaled, and air into fire extenuated: whereby it cometh to pass, that none is alone without the others company, and all are settled in a common society, which holding, they give constitution to other things, and bring no destruction to themselves. For as in themselves, so in other things considered, they are mingled in such sort, as one is Master, and the rest give place, which causeth them to rest in peace. O the depth of that wisdom, and riches of that power which hath placed, disposed, and joined them in so wonderful wise, and to so necessary use. Hereof it is, 
Fron whence the variety and diversity of creatures.  that within the bowels of the earth, veins of sundry metals, & quarries of divers stones are found, in colour and nature, one differing from another, that out of the earth variety of herbs and flowers do spring, whereof none in sent, leaf, and virtue do agree; that trees are unlike, in bark, and in fruit: that all brute beasts, are known so well a sunder, and that as well the fishes of the Sea, as the fowls of the air, are seen infinitely to differ. For as the earth is a receptacle of all influences descending from heaven, & like a mother bringeth forth, and feedeth those things which are begotten with in her, herself receiving nourishment from water, breath from air, and natural heat from fire; of which according to the several quantities which she receiveth, she yieldeth forth her brood, more or less perticipating of every of them, but taking most from herself, because in herself she overmatcheth all the rest, so after the like manner, all living things bred or fed upon the face of the same, and within the depth of the Sea, have their being, being earthly, watery, or ayriall, according to the place of which they are, & temperature which they receive; and all by the inward power they have, to move, or to rest, to increase, or to decay, show forth that first power whereby strength was given to those elements at the first, to strengthen all things which of them should consist.  
Hoc opus immensi constructum corpore mundi 
Manili. Astro. 1.   
Membraquae naturae diversa condida forma  
Aeris atque ignis, terrae pelagique iacentis  
Vis animae divina regit, sacroque meatu,  
Conspirat Deus, et tacita ratione gubernat,  
Et multain cunctas dispensat faedera parts,  
Altera ut alterius vires faciatque feratque.  
This work of world so huge framed into a body  
And parts of nature form forms divers to bewray,  
Of air and fire, of earth and sea, which low doth lie  
Souls power divine doth rule, and by a sacred way  
God doth with all conspire, and govern secretly,  
And so doth many leagues between all parties make,  
That each, each others virtue may both give & take.  
He which so said, was deceived in that he thought the heaven and the elements to have soul and life: whereby they are moved, and ordered, but he perceived truly, that by the secret working of God they all are governed, and by him sundry ways united, to make and to suffer each others virtue and power. But daily experience may seem to control what hath been said touching the places, and the peace, which the elements are said to hold. For it is seen that water is drawn up near the fire, which ought to remain below the air, and air passeth down into the earth, whose place is prefixed above the water, whereby their peace is broken, and they are at war amongst themselves, the air thundering above, and the earth trembling below. True that so it is, and fit it should be so, the more to show his authority that doth command, and their duty which do obey; for thereby appeareth his power in heaven and on earth, when he thundereth from heaven, and shaketh the earth, and that the elements are his instruments to use at his pleasure, when he maketh them to follow and to forsake their nature. Which is done, the water ascending, and the air passing down, and after the same water falling down when the cloud is broken, and that air going up when the earth is opened, and both returning to their appointed quarter, and executing as before their prescribed order, to the quiet preservation of the world. 
The care and the eye, perceive there is a God.  So as sounding the thunder, the ear doth hear, and the earth shaking the eye doth see, and when both are calmed, of both we are assured, that one supreme there is, whose only will as dutiful servants to their only Sovereign they all obey. Whereas were they of themselves, and subject to no higher power, which could command their service, and correct their disorder, in the world, nothing should be but a general Chaos and confusion of all together. They could neither be divided for each others safety, nor mingled but to each others hurt. For, would fire continue under heaven and above air, without consuming the one, or wasting the other? The nature of it being continually to befed, or immediately to be extinguished; or should not the earth by the air be rend a sunder, or by the water be overwhelmed, the air piercing into every corner, and not i●●luring to be smothered, and the water overflowing whatsoever it lieth over? No more possible were it they should be mingled, and not destroyed, following their nature, which being contrary, would never suffer them to agree. So should they have no being, nor cause any other thing to be. Wherhfore the heaven, and the elements, the placing and the ordering, the open show and the hidden strength of them all, bear witness, and make proof, not to be denied, impossible to be disproved, that there is a God. The consideration whereof might suffice, and needless it were to seek further, were it not too great an oversight for man to overlook himself, who being the worthiest creature of all other, is the fittest to set forth the glory of his Creator, by whose admirable wisdom he is of such incomparable perfection, 
The body of man the pattern of the world, and his soul the picture of God.  that his body is the pattern of the universal world, and his soul the picture of the immortal God. So that in him, more than in all the rest, God is to be seen and known, his body showing outwardly the work of his hand, and his soul inwardly bearing the image of himself. His body of earth doth represent whatsoever is between heaven and earth; yea, the very heavens themselves are figured, all natural causes contained, and their several effects produced therein. 
Three heavens resembled by the body of man, divided into three parts.  Three heavens there are said to be, which the members of the body divided into three parts, make a lively resemblance of. The lower serving for generation and nurture, are like the lowest heaven, within the compass whereof, the elements are found: for as from them all beasts, plants, trees, living, and other things, have being, receive nourishment, growth, motion, and sense; so of four humours there engendered, all the members are made, fed, moved, and augmented. The same agreeing in nature, as in number, with the elements, and producing effects in all answerable unto them: choler being hot and dry as fire; blood warm, and moist as air; phlegm as water cold and moist, melancholy as earth, cold and dry; of which altogether a perfect mixture, and just temperature being made, the growing life of plants, and that which to brute beasts giveth motion and sense, in the body of man is found & doth appear. The upper part in which the heart is seated, may be compared to the higher heaven, the eight sphere wherein the stars are fixed, which holding one just and continual motion, giveth light and life to all the world beneath, through shining beams, and comfortable warmness it sendeth down, and every where bestoweth: for so the heart being still in motion, after a just proportion preserveth the whole body, in life and health, by sending forth the spirits of life, wherewith it is well stored into all the parts by veins and arteries in due course to be conveyed. Lastly, the head the uppermost part, is as the third and highest heaven, there sitteth the mind as in a Tower, and doth behold, govern, and direct all the actions of the whole body, causing it to move and to rest, to perform and to forbear, what seemeth good thereunto, even as that excellent almighty power from that high throne his seat, moveth the heavens, directeth the stars, and preserveth all things within the compass of the world. 
Man a little world.  Wherhfore it is not without cause that man is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a little world, when as his body alone being but the one half, & the worst part of him is the figure of the whole, and with good right may be termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in regard of the great beauty which above other creatures it hath; and serveth no less than all the world beside, to show the great excellency of that power, which first was the founder & framer thereof. Whose exceeding beauty caused some to think that God himself was like thereunto, 
Cicero de natu. Deo. 1.  supposing the fairest and finest shape, to be most fit for the best and divinest nature. Wherein they were like deceived, as if they should have thought, the counterfeit of Venus to have resembled the countenance of Apelles, the same being for excellency of work the chief spectacle of his Art, but altogether unlike the favour of himself. But strange it may seem, and incredible it may be thought, that man alone, either in part or in whole, should represent the world, which consisteth of things both contrary in nature, and infinite in number. I confess it is so strange, that it is a wonder, but wonderful is that God, who to show the greatness of his power, could make man so strange a creature, that in variety what of outward shape, 
Man in himself resembleth all creatures,  and what of inward conceit, he should express and excel all other things whatsoever. Sundry are the sorts of metals and stones hidden under the ground, infinite are the kinds of herbs, trees, and fruits, growing, and of beasts going and creeping on the earth, so of fish swimming in the Sea, and of fowl flying in the air: all which are framed of so just a shape, and of proportion so agreeable, as of each kind found within the same region, and upon the same Coast, all, or most of all are so like, as not the like, but the same they would seem, were they set a sunder & not seen together; and yet if all at once could be viewed, sufficient difference to show the diversity of each kind might be noted. But amongst all the children of men, not any two, though bred within the same climate, though borne of the same parents, could ever be found, in whom difference did not appear, of height or of breadth of feature or of favour, Albeit for number and place of all members, and parts, they are all as one. Many have been said exceedingly to have resembled each other, 
Valer. Max,  and none more than Alexander and Ephestio, whereby the Mother of Darius was occasioned in steed of Alexander to salute Ephestio; but though both were strangers unto her, she soon found that she was deceived, and craved pardon of her error. Somewhat there is which better is discerned, then can be described, that causeth amongst all men such difference to appear, as easily one from another, and every one may be known a sunder. By which diversity of shape in his own kind, expressing the variable show of all kinds of things whatsoever, 
In man some thing resembling every creature.  it is to be thought that he was made to represent not any one, but all the creatuers of the world: which yet to make more manifest, some things he hath of them all, whereby in him alone their counterfeit may seem to be drawn, and laid open to be seen. His flesh is as the earth, sound, substantial, and firm, it is branched with sundry veins, as the earth is distinguished with divers metals. Which therefore are said to lie in veins, because they follow the like course, and are dispersed a like: inwardly with bone, as the earth with stone it is strengthened, it is quickened and nourished, with the same life that causeth plants to spring and herbs to grow, and like times it hath for the renewing and decay of blood, as they have for the rising and falling of their sap. It feeleth a Winter and a Summer, a spring and a fall, it is also furnished with those senses, which every sensible thing hath, of which some others want sight, some hearing, some one sense, some an other, and yet perfect in their kind, that not wanting any, if nature be not wanting unto it. And as in the outward fashion and disposition of his flesh, so in the inward motions and dispositions growing from the same, he is to himself unlike, 
Man unlike to himself, and like to all creatures in their affection.  and like to all the rest beside, that are moved or affected in any sort. Of divers creatures the motions are divers, and as by kind they are severed, so are they severally affected. Serpents are wily, Doves simple, Lions are bold, Dear fearful, wolves are cruel, Sheep gentle, Asses are dull, Horses quick, Camels slow, Roes swift: and not one, but all are most of all of the same kind a like. Whereas of men, one is simple, an other subtle, one fearful, an other hardy, one is gentle, an other cruel, one quick, an other dull, one swift, 
Difference between men. Man differeth from himself.  an other slow; such difference there is between one man and an other. Yea, oftentimes such odds there is between a man and himself, as not the same, but an other than himself he seemeth to be, for he is both simple, and subtle, both gentle, and cruel, both hardy, and fearful, both dull, and quick, both swift, and slow: subtle to deceive an other, and simple to avoid his own danger, cruel where he hateth, and gentle to those he loveth, hardy against a naked faint hearted enemy, and fearful against an armed resolved adversary, swift to revenge, and slow to forgive, dull in learning the best things, and quick in apprehending the worst. So is he most unlike to himself, and like affected to all the rest, yea sundry more affections he hath then all the rest beside. For what beast is jealous or malicious, what given to revenge, or moved with compassion, which doth hope or despair, which counterfeit, or dissemble? The Leopard is not so changeable in the spots of his skin, as man is variable in the affections of his mind. Innumerable are his fancies, unspeakable his conceits, infinite his devices and desires. The daily new fashions of attires, the sundry forms of sumptuous buildings, the rare inventions of all kinds of arts, faculties, and mysteries, are evident proofs that the humours of men's minds are ever flowing, and like the river Nilus, Semper aliquid apportant novi. Bring ever forth some new thing or other. Wherein I must confess, he goeth beyond all creatures by reason of reason, 
Reason following affection giveth strength thereunto.  wherewith alone he is endued. Which being captivated by the strength of affection, followeth the sway, and altereth the course thereof, adding force incredible thereunto. But by that which hath been said, evident it is, that of all worldly things the lineaments are drawn in the very body, and bodily affections of men, be they never so many in number, and so divers in nature: his outward proportion, and inward disposition being infinite in variety. Which notwithstanding, is not a more fair picrure of the world, 
The soul of man the lively image of God.  than his soul is a lively image of God, the same dwelling in that earthly tabernacle, as God sitteth in his heavenly throne. It is simple without mixture, and spiritual without bodily substance, it moveth, and is not moved, it never resteth, and is everlasting, it is one in nature, and divided in power; and being in one, and the same place at once, and in the same time, it runneth through all the places of the earth, it remembreth things past, perceiveth things present, and beholdeth things to come; it seethe all, and of nothing is seen again; rule also it beareth, and cannot be overruled in thought, or judgement, joy, or grief. All which are properties belonging to the nature of God, and not found in any natural thing, but only in the soul of man, 
God said to be an immortal man, and man a mortal God.  which from God was breathed into him. Wherhfore, for the true resemblance between them, the heavenly God hath been said to be an immortal man, and an earthly man a mortal God, 
Caelius Rhodi. ex Mereurio.  man being taken in respect of his divine soul for a God on earth, and God esteemed in regard of that humane image, to be a man in heaven. Such was the conceit of a mortal man, who perceiving that divine part of himself, far to excel, and greatly to differ from his earthly nature, could not but think that there was a deity of like quality, 
The being of God proved, by the being of the soul so like unto him.  that was Author thereof. So is the being of God fully proved, in being so truly resembled by that, which such a creature could never have been, had it not by such a Creator been caused to be, as is a God spiritual and immortal, that ever was, and ever shall be. For impossible it were that a bodily substance should beget a spiritual essence, and that from mortal seed an immortal soul should spring. Remove the opinion of God, whose works are as well above the compass, as within the course of nature, 
The cause by the effects discovered.  and it cannot be, but that affinity there must be, between the spring, and the stream, the seed, and the fruit. Wherefore, what could not be made by natural means, whose bounds are certain, must be thought to have been created, by a power supernatural whose limits are unknown; which being discovered in effects to be wonderful, is to be deemed a cause admirable, in all height of reverence rather to be esteemed, then either to be denied, or doubted of. Sith then the image of God is lodged within the body of man, and continually doth present itself, to the view of reason, no less than the face lieth open of the eye to be seen; as impossible it may seem that a man should think that there is no God, whose picture within himself the eye of his mind doth still behold, as it is incredible that seeing his own face in a glass, he should not judge it to be the face of himself. For more certain is the sight of reason being sound, and less subject to deceit, then is the judgement of the outward sense, which sundry ways by outward means may be deluded. But if any be so blinded with the mist of ignorance, that by looking into his own nature, he cannot discern that image of God, yet turning from himself, and casting his eyes upon the creatures of the world, if any thing he can think, he cannot but think, that there is a God. For what can be thought to move heaven, but that which made it? What to open and shut the gates thereof, one whereat the Sun goeth forth in the morning, the other wherein it returneth in the evening, but that which dwelleth therein, and hath rule over the same? What to set in order such an army of stars, and to cause them all to hold one certain & just course, but that to which all things are easy, and nothing is impossible? What to restrain the fire from ascending, and the earth from falling down, to keep the Sea from overflowing, and to set peace between fire and water, in discord to make unity, and a friendly conjunction between things of contrary disposition, but that power which hath power over heaven and earth, and doth command and control, both nature herself, and all natural things whatsoever; and what should that be, but even that which in power, wisdom, and perfection, is infinite, admirable, and incomprehensible? That of the Grecians is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for the sharpness of his sight, and swiftness of his course, because he seethe all, and ruleth over all in a moment. Of the Latins Deus, for that of his fullness and bounty, having all, he giveth all that the world hath; of the English, God, for as much as in respect of excellency he is only good, and goodness itself to be esteemed. If then it stand with reason that nothing can make itself, and no power other than God, can be found or imagined sufficient to perform the least of those things before mentioned, reason doth assure us that there is a God, and over and above reason, every sense: for the light of heaven doth show it to our eyes, and the birds of the air do sound it into our ears, we taste it in the fruits of the earth, and the sweet savouring flowers breath it up into the very brain of our heads, so as we are enforced to feel, perceive, and understand the same. Wherhfore unreasonable and senseless is that man that seethe not, and believeth not that there is a God.   

Chap. 4. That reason and sense may judge that there is but one God.  
THe world consisting of heaven and earth, it may seem to have been the pleasure of God, the maker of them both, to place in either of them, one special creature, that for excellency and unity of nature, should be the picture & image of himself. The sun in heaven, and on earth the soul of man; to the end that man, of whom chiefly he would be honoured, beholding the sun with his bodily eye, and with reason the eye of his mind, looking into his own nature, as well without, as within himself, might perceive, that a God there is, and that there is but one: who doth both shine in heaven, as that glorious star the Sun, and rule on earth, as that excellent creature the soul, whereunto all other living creatures are subject. Of this it hath been spoken, 
The Sun a resemblance of God.  of that it may be said, that being in the firmament above, it exerciseth his power on all the creatures below, and holding an unity in itself, it disperseth itself through the corners of the world, and giveth light to every star that shineth, and causeth life in every thing that liveth, and is of such brightness, that it darkeneth the most glittering stars, and dazzleth the sharpest eyes, although neither star have light, nor eye sight, but by means thereof. So as very notably it expresseth the nature, and the power of that only and mighty God, who from above beholdeth, and ordereth all things whatsoever or wheresoever being, and giveth sight and understanding to all, albeit in his greatness and glory, of none he can be seen or understood, and yet as the Sun is visible to the eye, and the soul subject to the sight of reason, 
God of man in a measure seen and conceived.  so God in a measure, is truly said sensibly to be seen, and judicially to be conceived, of all those which have eyes to behold, and reason to consider such creatures, as he hath ordained to be witnesses of his nature. But the soul being buried in the body, 
The body the grave of the soul.  as in a grave, which therefore is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the grave of the soul, and the Sun shining in heaven openly to be seen, the eyes of men have been drawn to look upward, and there to seek God, where manifestly appearing, they could not but see him in all glory and majesty to shine. Howbeit, in searching to know what he was, their errors were as gross, as their opinions were divers; Some thinking the Sun, others the Moon, and othersome the whole circuit of heaven, 
By natural reason impossible to know what God is.  to be a God. And no marvel that they were deceived, when by the low reach of natural reason, they sought to apprehend the high mystery of that supernatural power, which is infinite and incomprehensible: But that it was only one, otherwise they could not think, reason manifestly teaching, that otherwise it could not be. For when by consideration of all natural things it is evident, that nothing is of power sufficient to make or to move itself, and that consisting of contraries, they are more apt to destroy, then able to cause or preserve one another, most reasonably it is that there be, because of necessity it is that there must be, a maker, a mover, and a ruler of them all, and how? A maker, of omnipotency to do what he will, a mover, of authority to dispose as he will, and a ruler of all goodness and excellency, to order and preserve all according to his will; else were it impossible that the world should have been made, moved, and ordered as it hath been, consisting of parts no less repugnant in nature, then infinite in number. Which the Grecians well observing, found out three names answerable to those three properties, 
Aristid. in hymno, in iovem. Dioge. Laerti. Caelus Rhodi. The Grecians by three names expressed the nature of God.  and gave them all to one God; as agreeable only to one alone, calling him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sometimes by one, and sometimes by the other; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as that whereby all things are caused to be, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for that he giveth life and motion to all, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in regard of his excelling goodness, in governing and preserving both the whole, and every particular whatsoever. Who so being as in very truth he is, the original cause from which all things do proceed, the root of life out of which all life doth spring, and the fountain of goodness, from whence all good doth arise & flow, then is he but one, for it cannot be that more than one, that cause, that root, and that fountain can be. 
The cause of causes can be but one.  That cause of causes, that is, the causer of all things, was to have being, before any thing had beginning, and be he must only by, and of himself, for be he could not by participation of any thing else, when all whatsoever is, or ever was, by him was made, and from him did proceed. So was he the first, yet not by priority of time, by worthiness of nature, or by order of beginning, for he was before time, above nature, and without beginning, but first, because all were after him, and none equal and together with him: And as the first, so the last, for having no beginning, he can have no ending, being unborn he cannot die, if nothing had power to make him, what can be able to destroy him? Then being the first and the last, the beginning and the end, he is that he is, and shall be that he shall be, when all things that are shall not be, not as now they are, but changed in nature, as he can never be, that is above nature, and therefore one alone, and the same. And being the first and the maker of all, he was almighty, and had all power in himself. But so he could not be, if any other were of like power, and could do as much as himself. For what is given to the one, is taken from the other, so as what the one hath, the other wanteth, and to have any want at all, were against the nature of either, there being no fullness where there is want, nor perfection where defect is found. If then a maker and almighty, as he must be that is God; there can be no partner of his power, there ought to be no partaker of his glory. Neither possible is it that life should be given by more than one: whereof the root must be one or none, for when all things that can be living of contrary qualities must consist, and life is nothing else but an union of body and soul, which can never be united but when those contraries of disposition to one just, and peaceable constitution are reduced, whereby nurture groweth, and strength doth ensue, it followeth that whatsoever giveth life, must be of all unity, without any the least diversity within itself; otherwise, if any difference it should have, and not altogether be one, wherein it wanted indifferency, more to the one, then to the other it would incline. So should there be no equality of mixture for partiality of favour, and so no peace, no unity, no life should be, wherefore one in nature, one in number, one in all, that one which is the author of life ought to be. If it be said that Gods may be the same in nature, and yet sundry in number, and that in them giving life, no such unity is required, but that which may fall into more than one, no affinity being between the life givers, and the living things, between the nature of Gods, and the natural parts of the world, it must be answered, that in truth to God neither nature nor number can be ascribed, he being an essence in no sort to be conceived; if not supernaturally and all in singleness he be considered. For although he be not seen of men, 
God seen of men in the glass of nature.  but in the glass of nature, yet therein his greatness doth appear so much to exceed her compass, as easily they perceive, and assuredly resolve that he is so much above, and so far without her reach, as that he cannot be subject to the force of her laws. Wherefore, when mortal men according to their natural understanding search for him, they find what he is not, and thereupon conclude him to be that which most probably their weakness can never be comprehended. Whereof it hath been, that sundry wise & learned men have thought no better way to define what he was, then by way of denial, to show what he was, not saying that neither the heaven, nor the sky, nor the sun, nor the moon, nor the elements, nor the world was God, but the works of God, and therefore God to be the maker of all. So reason teaching that multiplicity must needs be after unity, and that one there must be, before many ones there can be, the same concludeth, that God which is the first, cannot be multiplex sed unus, not many but one. Again, sith nothing can be compounded which may not be dissolved, it followeth, that God which is everlasting without dissolution, could not be but eternal without composition, and therefore ens unum et simplicimum. And so being most reasonable it is to think, that he that is only, and merely one, one in all unity and simplicity, is fittest to set at one those things which are of contrary disposition, he being not likely to lean to either side, who hath nothing in him bending to either part, whereas being many and divers (as divers they must be, if they be many) they could not possibly make a peace, where contrariety moveth a war. For how should things subject unto them, by them be drawn together, who through diversity of themselves are not one, but stand asunder? How should fire end water, become friends, if as Thales thought, 
Dioge. laerti.  there were one God to do all out of water, and one other, as Heraclitus might as well have thought, to do as much out of fire. There could not, nor there needed not an atonement to be made between them, if both Gods had power a like by either, without the help of other to do what he would. But they must be united and coupled as man and wife, before any living thing can be brought forth.  
Quip ubi temporiem sumpsere humorque calorque  
Concipiunt, et ab his oriuntur cuncta duobus, 
ovid. meta. 1.   
Cumque sit ignis aquae pugnax, vapour humidus omnes  
Res creat et discors concordia faetibus apta est.  
For when moisture and heat have had temperature  
They do conceive, & from them two springs all increase,  
While fire with water strives made is the creature  
By vapour moist, for breed being apt the warring peace.  
Fire as the man, and water as the wife, are to be considered, who being joined in marriage, their issue it is whatsoever hath life, for all living things consisting of body and soul, there must be moisture to breed a bodily substance, and heat to bring forth a living soul, whereof the experience is seen in the egg, and in the bird, the egg being first a substance full of moisture without life, and after a bird by long and continuing warmth, quickened, and made alive, yet of itself neither moisture can make the body, nor heat the soul, but both well tempered, cause and join together both a body and a soul. Wherhfore, sith fire and water must be made friends, that heat and moisture may meet and join in one; sith a just temper by an equal temperature of contraries must be made, that one constitution of divers natures, as one harmony of sundry times may consist, before either life can be had, or nurture can be yielded; great reason it is, that he that should draw all into one, should be but one, and alone, without the fellowship of any other, that none there should be to resist his power. And not otherwise can it be supposed, that he is, or can be, being that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from whom as from a fountain all good doth flow, he must be summum bonum, & sum bonus; the chief good, and chief in goodness; and therefore one God, without match or peer. Goodness in him, and he in goodness ought to excel, and that incomparably, because all good into all parts of the world is derived from him, and he alone in good estate doth preserve, govern, and order all. The Sun shineth, the earth flourisheth, trees grow, beasts move, and man through him and by him, doth enjoy whatsoever is good in every of them. How then can he be compared with, if all good from one, nothing from an other can proceed? If any be his equal, then doth he not excel, if he alone command, and all the rest obey, who is his fellow ruler, whose authority is like unto his? It was not without ground that of old tota Musarum chorea, 
Caelius Rhodigi. 1.  all the whole company of Muses were said to sing and dance ad imperium Apollinis, at the commandment of Apollo: and of him, 
Orphe.. in hymno Apollinis.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with his loud Cithern he governs all the world: thereby the rule of one God above all, and the thankful obedience of all on earth, to one alone was intended and signified: who therefore is said to be called Apollo, quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is simple, 
Plato in Cratilus.  and one or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as sequestered from others, and without company alone. But if it be thought that for the rule of the world there needeth not a chief King, and that there may be fellow Gods in heaven, as men have peers on earth, and that one God is not sufficient to be the author and worker of all good; let it be sought if it be reasonable, and by reason it shall be found to be impossible, 
Impossible the world should be ruled by more Gods then one.  that the whole world should be ruled, as it is, and so long as it hath been, all things being ordered with such wisdom, and held in one settled course without destruction, if there were more rulers of the world than one, who being of equal power, and of divided rule, could not but strive to excel, which of all things to the nature of God is most agreeable. Then should there be war in heaven without end, for who should give place, the warriors being equal that do contend? And in the world nothing but contention and trouble; the fire with the water, the air with the earth, the stars with the planets, all powers both high and low, both heavenly and earthly would fight; for how should the Subjects be at peace, their Sovereign's being at variance? Which so being, what could ensue but confusion and destruction? Wherhfore, the quiet peace of earthly creatures, the wonderful harmony of heavenly bodies, the just return, and never failing course of every time and season, doth show and prove, that to one power and one will, that is to one God, whose power is his will, they are subject all. Day to day, and night to night; the Moon to the night, as the Sun to the day, the one to the year, as the other to the month, is a witness that more rulers than one they know not, that more Gods then one they have not. If it be said notwithstanding, that which hath been said, that by the judgement of ancient Poets, men of learning and wisdom, it may be thought there are more Gods then one. For that by them several kingdoms to sundry Gods were allotted, as if one were not sufficient to govern all. 
Why many Gods by the Poets feigned.  It may be answered, that thereby their meaning was to beat down the pride of earthly Kings, who could not be contented with their own, but thought themselves fit, and ambitiously sought to rule the whole world. And that therein also did appear that multiplicity of Gods, doth overthrow the dignity of a God, that from many, many mischiefs would ensue, and that to rule in order, keep in peace, and in happiness to preserve the world, there needed but one, and more than one there could not be. For their authority being divided, and severed sundry ways, they were ever at strife and contention together, about the saving or destroying of men, armies, Cities, and common wealths.  
Mulciber in Troiam, pro Troia stabat Apollo, 
Quid. Tristi. 1. Eleg. 2.   
Aequa Venus Teucris, Pallas iniqua fuit.  
Mulciber against Troy, Troy might Apollo trust,  
The Troyans' Venus found upright, Pallas unjust.  
Mulciber at the request of juno, 
Homer. Iliad  made armour for Achilles, delivered him from Xanthus, 
The contention of the Gods.  pursued the Trojans with fire, & was ready to burn men, City and all, but was pacified by juno again. Apollo being angry with the Grecians, sent a plague amongst their ships, encouraged the Troyans' against them, saved Troy by repulsing Patroclus, and hide Agenor from Achilles, by casting such a mist about them, that the one had opportunity to fly, and the other no light to pursue. Venus was indifferent to both sides, she rescued as well Paris the Grecian, from the force of Menelaus, as Aeneas the Trojan, from the fury of Diomides. Pallas being wholly for Greece, stopped her ears at the prayers, and regarded not the tears of Hecuba, and other the Ladies of Troy, and in favour of the Grecians, reasoned with jupiter, when all the rest kept silence. At the length they fell all together by the ears, Pallas with Mars and Venus, overthrowing the one, and overcoming the other. Neptune provoked Apollo, who refusing to fight, Diana was offended, and reproached him for a coward. Then juno took her up for her boldness, and jupiter sat laughing in heaven to behold the folly of them all. Such are they by the Poets noted, such their actions and affections described to be, not comely for mortal creatures, but more unseemly for heavenly wights, and most unworthy such as should be rulers and governors of the world. Hear if my purpose were to stand upon the opinions of men, I could show their judgements by reporting their sayings, which being infinite, are not so many as they are manifest to prove there is no God but one. 
Orpheut.  One naming him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the first borne, an other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Sibilla.  and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, unborn, and unmade, an other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, borne of himself, and of his own nature, and sundry others by sundry other speeches expressing the nature of God, to be of all unity and simplicity. 
Lactantius.  As well may appear by the religious labours of learned writers, 
Mornaeus.  as well ancient as modern, faithfully collecting the same. But why should man seek the testimony of others, for proof of that, whereof his own eye is a sure witness, and his understanding an assured evidence to himself? For as he cannot but see that there is but one Sun in the firmament that lighteneth the world, warmeth the air, comforteth, and bringeth forth whatsoever groweth, and flourisheth upon the earth, and one only soul in man, which giveth life to his flesh, light to his understanding; causeth his actions, ordereth his affections, employeth and directeth all the parts of his body. So therein may he most evidently see and know, that one God there is, and only one, which hath made the Sun, and created his soul, and hath framed them both to be such as they are; of purpose to express his own nature, that appearing to be one to him alone, and to none other, all honour and glory should be yielded for ever.   

Chap. 5. That the power of God is over all, but extended most, over and upon the greatest men.  
GOD being the maker of the world, and the Lord of all, it is not to be doubted but that he hath power over the world, and that all things are subject unto him. The heaven and the earth, the fire and the air, the Sea and the Land, men, beasts, every, and all wheresoever, and whatsoever being, are the work of his hands, and therefore his alone, and only his to be commanded.  
jupiter est quodcunque vides, 
Lucan. 9  quocunque moveris,  
Estque Dei sedes nisi, terra, et pontus, et aer,  
Et caelum, et virtus.  
Thine eye thou canst not turn, nor move thy foot from God,  
The earth, the Sea, the air is but the seat of God,  
So heaven, and power also.  
No man can look beside, 
God every where to be seen.  or turn away from God, no place is without the view of his eye, and th'authority of his presence, his power is in, and through all, it is wonderful, and above all to be considered, whether living in heaven, fixed in the firmament, swimming in the Sea, growing within the bowels, or moving upon the face of the earth. For how should it otherwise be, he being able by saying the word, to perfect the whole work of heaven and earth, out of dust to create the body of man, and with his breath to make him a living soul; what power can be greater, or what is able to express the greatness thereof? If heaven and earth had a voice, if the birds of the air, and the beasts of the field could speak, they would open their mouths, and strain themselves, to sound out the wonderful might of their almighty God. But sith they are not framed so, as so they can do, let man which is fashioned for that use, & to whom it chiefly doth belong, never cease to pronounce, and to proclaim how wonderful that God is, whose creature he is, and by whom power is given unto him, not only more than unto all, but over all the creatures of the world. Surely, it is the will of God it should be so, for having made him his Lieutenant upon earth, both to supply his place, and to hear his voice, necessary it is that he should both know the power of him whose person he doth represent, and acknowledge that authority whereunto he is to be obedient. Yet as in the first beginning, such was the pride of the first man's heart, that where eyes were given unto him to cast them upward to behold heaven, and therein to glorify as well the maker of himself, as the Creator thereof, he looked down upon himself, and lifted up his mind into heaven, desiring rather to be as God, then to honour God as he should have done, so ever since the offspring of his seed, being lineally infected with the corruption of his attainted blood, hath offended in the proud conceit of itself, and in forgetfulness of the Lord God; every branch drawing venom from that poisoned root, though all bring not forth like bitter fruit. 
All the children, but not all like heirs of Adam.  All are the children, but not all alike the heirs of Adam, all are stained with his sinful inclination, but such chiefly are defiled with his undutiful rebellion, as enjoying the glory of the world, give ear to the alluring voice of flesh and blood, 
The glory of the world, occasion of the greater sin.  and follow after the false persuasion thereof. Riches, reputation, and authority, lift up the mind, give boldness, and cause the heart to swell: whereas poverty dejecteth, contempt causeth grief, and subjection is accompanied with fear. Every of those doth minister occasion of sin, which, who so hath them, cannot be freed from; but not being of one nature, they breed offences not of the same measure, before the face of almighty God. In time of necessity the poor man's tongue is hardly restrained from blasphemy; 
Hard in poverty not to sin.  when the sweat of his brows doth not gain bread for his mouth, when he laboureth with his hands, and goeth naked without clothes, when notwithstanding that he rise early, and sit up late, cold doth pinch his body, and hunger his belly, so as he goeth to bed with heavy cheer, and riseth with a grieved mind, want standing before him, and behind him, ready on every side to devour him. What is he, which trusting in the Lord looketh up to God, and calleth on him as the young Ravens do, for their food, and doth not murmur or despair? 
All are offenders.  No man can be thought so free from the corruption of nature, which in that case doth not offend, in word, or in thought, open  before the world, 
The greatest men the greatest sinners.  or secretly within himself. But it is the rich and mighty man, he whose eyes swell with fat, and is clothed with purple and gold, who feedeth daintily, and liveth sumtuously in all abundance, not feeling want, or fearing danger; which beholding what he hath, and not looking to him which gave it, is proud of his own strength, forgetteth the Lord God, and in the midst of his happiness, is most unhappy. It is not to be doubted but that private men, men of mean and base account, sin often against God, both in thinking too well of themselves, and in performing not well their duties towards God and man. But it is to be observed, that the higher in place, and greater of estate, being not contented with that they have, but still aspiring, and greedily seeking what is none of theirs, soonest forget they are under the Lord of heaven, and therein most grievously provoke his anger against them. 
Rulers and Magistrates duly to be regarded.  Here I would not be thought to draw into question the lives, or into hatred the names of those, which are rulers, and live in chief place of authority under God: of whom far be it from my pen to write, or from my heart to think, otherwise then with all duty to their place, and reverence to their name. Neither by taxing them, do I seek to clear those, whose offences are held within compass by want of means, and who sin not, because they cannot in so high a degree, for in ill as in good, voluisse sat est, the mind makes the matter. But as after the curse given, the most fertile ground hath been found to bear thistles and briars most, if it lie at rest, and follow the nature of itself, and yet the soil not the worse, though not manured it yield the worst fruit: even so, if since the transgression, the greatest ones have brought forth the most grievous sins, out of that natural corruption whereunto they are subject, not being restrained by force of laws, nor lacking means whereby to pursue their desires, yet, being graced with the place of authority, they are and aught to be reverenced of men accordingly, the person, 
High Magistrates the special images of God.  not the function deserving blame. They are called to be the special images of God, which being, they are lightened with knowledge, & endued with understanding, they subdue affection, and follow reason, they excel in virtue, no less than they exceed in dignity, all other of other sort, how good, and how great so ever. For, for a private man not to be an oppressor, for a poor man not to be proud, for him which is under law, not to pass the compass of law, though it be not always common; yet ever as a common thing it is regarded: but to have power over all, and to do wrong to none, to sit in the highest seat, and not be puffed up, to be lawless, and not to do that which is unlawful, is a virtue so divine as aproacheth near to the nature of God, and cannot be found in any but in those, which are next under God, and as Gods are set in chiefest place of rule. He said truly, which said 
Est virtus placitis abstinuisse bonis. 
Quid. Epist. 16.   
From pleasing things, 'tis virtue to abstain.   
And he again, 
Cicero pro Muraena.  Non Asiam nunquam vidisse, sed in Asia continenter vixisse laudandum est, Not never to have seen Asia, but in Asia temperately to have lived, is to be commended. But that virtue as many may seem to have, as abstain from pleasure for fear of pain, and that praise, all such to deserve, as live temperately in the midst of delicacy, against their will. Which is not the case of Princes, with whom no fear is of punishment, all pleasures are present, and nothing able to withstand the force of their desires. Wherhfore, 
Good Princes truly said to be Gods.  all good Princes and rulers, which rule their affections by the law of reason, and govern themselves as they ought to do, being subject to no earthly power, are truly said to be Gods, and ought accordingly of men to be reverenced, admired, and not to be compared with. Which sort I mean in no sort to touch, neither any as Kings, (for great is the name of a King, and not rashly or presumptuously to be spoken of.) But if any, as men offending against the majesty of God, through the pride of their hearts, or iniquity of their lives, against whom the Lord God hath been pleased, as against other sinners to stretch forth his arm, that they with the rest might feel his strength, and find their own weakness, and know that as out of dust he made, and raised them to be such as they are; so not being as they ought to be, he is able as dust, with the breath of his nostrils to blow them away. Hereof, if times and places be examined, in all ages, of all Nations, examples sundry may be found, to show that so it is, 
God from time to time hath advanced the poor, and pulled down the rich.  and hath been ever, ever since there have been men in the world. So hath the Lord God from time to time as well advanced the poor, as pulled down the rich, and caused no less the weak to prevail, than the mighty to fall, that both the poor might receive comfort, and the rich advertisement, the weak encouragement, the mighty warning: they to depend of the providence, these to stand in awe of the power, and all justly to be occasioned to give all glory to his name, 
Adam the first man and the greatest Lord.  that is almighty. He that was the first, was the richest, and greatest Lord that ever was on earth, with whom I think fit to begin, because he began the fray, whereof his successors have felt the blows, his fall being their foil, and his punishment the pattern of their pain, if not warned by his example, they turn from the right way, 
Genesis.  and tread in his wandering steps. God of his power made him out of the earth, and from his side took a woman without his grief, 
The power of God seen in the example of Adam.  which he gave him for the comfort of his life. And that God of his goodness granted unto him, being but a lump of earth, rule and authority over all the earth, whereby he was as great as he could wish, and more happy than he did conceive himself to be, all things being ready to serve him, and nothing able or apt to resist him. But when rebelling against that good God his maker, he showed himself an unthankful creature, and was not pleased to be a chief Sovereign in bearing rule like unto God over all the world, but would be a very God on earth, as God himself was in heaven, having all knowledge of good and evil, what followed? He saw his own nakedness, whereof he was ashamed, and durst not come forth into God's presence whom he had offended, but finding himself to be stripped of all, and that of that God, who most frankly had given all, even all power, and perfection, perfection of his own nature, and power over every creature unto him, he knew nothing more, than the power of God, and the weakness of himself, and that for his presumptuous desire to know both good and evil, his knowledge then was of God's former goodness, which justly he was deprived of to his shame, and of his present ill estate, which to his grief deservedly he was entering into. For his wife being punished in the sorrow of her birth, and the earth cursed for his sake, and for his woe, out of Paradise his princely seat was thrown, by the hand of his God, and by the sword of the same God there drawn, and shaken against him, he was kept from ever coming in again. So being banished from his native blessed soil, and turned into the wide world where the earth yielded thistles and briars unto him, as testimonies of her rebellion towards him, in regard of his presumption against God, the present use of a toilesom life, and the perpetual memory of his happiness lost, Gave him abundantly to understand, how bountiful and full of power the hand of God was unto him at the first, in giving, and forcing all to be under his rule, and then how hard and heavy it was upon him, that for maintenance of his life, he was driven to strive with the earth, which though he trod under his feet, he could not subdue without the strength of his hands, and the sweat of his brows. 
In the example of Adam the power of God is to be seen of all sorts.  Hear, of all sorts, the power of the God omnipotent, is to be seen: the poorest are not of less value, nor the basest of meaner account, than dust, which was raised to the possession, and commandment of all worldly things: the richest, and greatest have not more, nor more authority than had he, which was owner and ruler of all, between heaven and earth, from the uttermost bounds, and round about the compass of the same; who notwithstanding, became naked, banished, and forced to labour, or not to live. After the sins of the world, with the Sons of men growing to be infinite, and infinitely to exceed, in contempt of God, and height of pride, God to make known to all the people of the earth, that he could both destroy, and preserve, both call together, and scatter asunder, 
Genes. 7.  at his pleasure, he first opened the windows of heaven, 
The flood.  and broke up the fountains of the deep, whereby all the mountains under heaven were covered, and the whole earth overwhelmed with water, and none saved alive but only Noah, with such few as in his ark, by the commandment of God were preserved; and when being increased and multiplied, they went about to erect a Tower, which standing on the earth, should reach up to heaven, 
Gene. 11.  as if they would climb up to the highest, and sit with him above, he made their own tongues the instrument of their own punishment, by confounding their own language, in such sort, as speaking, they were heard, and not understood: whereby they were scattered, their weakness appeared, and the building was left undone, but standing high, 
The Tower of Babylon a monument of man's vanity and God's omnipotency.  as a monument of their vanity, and of his omnipotency, far, and near, to be seen. What diversity then was there, between the rich and the poor, the mighty, and the weak, when all of all sorts were drowned, eight only, not for wealth or dignity, but for justice, and virtue excepted? Or what pre-eminence had any, when all could speak, and none deliver his mind, all hear, and not one understand? 
The rich soil about Sodom, brought forth great sinners. Gene. 13.  It followed that the rich soil about Sodom and Gomorra, which was as the Garden of the Lord, before it was destroyed, brought forth wicked and exceeding sins against the Lord. But was their riches their ransom, their power their defence? 
Gene. 18.  Nothing less, only righteousness might have been, if amongst thousands it had been found in ten, which not being, and the cry of their sins ascending up to heaven, the Lord rained fire and brimstone out of heaven upon the two Cities, whereby they were overthrown, and the inhabitants of them destroyed all, save only just Lot, 
Gene. 19  with his wife and two daughters, which immediately before, were by the Angels taken by the hands, and set without the City. 
Gen. 25, 27  Though jacob had gotten the birthright, and his Father's blessing from Esau, yet when he departed from his parents to go to Laban, it doth not appear but that he went alone. When he slept, 
Gen. 28.29.  he laid a stone under his head, and desired of God only meat and apparel, and being come to Laban, he served twice seven years for Rachel, first upon agreement, secondly constrained by deceit, wherefore poor was his estate, his condition base, and pains with patience, his only means to recover his right. 
Gen. 30.32.  Yet being contented, and depending upon the goodness of God, he became rich, above measure, and was named Israel, because he had power with God, and should prevail with men. 
Gen. 37.39.  joseph stripped out of his coat, was by his brethren cast into a pit, from which being lifted out, he was first sold to the Ismalites, after by them to Potiphar: lastly being falsely accused of his masters wife, 
Gene. 41.  he was cast into prison. But he fearing the Lord, and the Lord being with him, whatsoever he did, did prosper, till at length he became ruler over all Egypt. Great was the poverty, and the misery extreme, 
Exod. 1, 2, 3, 8, 9, 10.  which the Israelites did suffer under Pharaoh, a King, but proud, and hardened in heart, against the great King of heaven and earth. While they (poor souls) were cruelly afflicted, 
The misery of the Israelites under Pharaoh.  all manner of bondage being laid upon them, to make them weary of their lives, Pharaoh affying in his own strength, scornfully asked, who is the Lord, that I should let Israel go? And seeing the miracles performed by his Sorcerers, and wisemen, which were done by Moses and Aron, he persisted in rebellion against God, and cruelty over his people; and albeit the Enchanters perceiving their skill to fail, when they could not turn the dust into Lice, were enforced to say unto him, this is the finger of God, and he saw the Lice to be over his land, upon man and beast, the murrain to fall upon the cattle, the plague of sores upon the people, and thunder, and hail, and lightning upon the ground, whereby men, beasts, herbs, and trees, were smitten and broken to pieces, and Grasshoppers strange and innumerable, to cover the ground, and to devour whatsoever was left, and darkness by the space of three days, to be in all the land of Egypt; that not a man during that time, could see an other, or rise up from the place where he was; yet God being willing to get honour of him, he hardened his heart so as he still pursued Israel. 
Exod. 14.  But they flying, and he pursuing, 
The great power of God in delivering Israel, and punishing Pharaoh.  the Sea was divided and brought together again, that Israel might escape, and he be drowned with all his Host. Which variety of grievous punishments, partly by base and conetmptible creatures, and partly by fearful & unusual means inflicted, is an argument that God is able sundry ways, and can use as well the least, and most silly instruments, as the greatest, and most terrible weapons, to punish the sins of men, and amongst men to pull down the pride of the highest, and to overthrow the strength of the greatest, and that he so doth, to make it known, that none is like unto him in all the earth: and where the Sea was made dry land, and the same the bottom of the Sea again, it appeareth that both Sea and land are ready to execute his will, and serve to show his power, no less in destroying his enemies, then in preserving his chosen; how poor, how weak, how distressed soever. Wherefore the Israelites being afraid when the Philistines went up against them, and having no hope by their own strength to escape, being unarmed and altogether unprovided; 
1. Sam, ●7.  they said to Samuel, Cease not to cry unto the Lord our God, for us, that he may save us out of the hands of the Philistines. They then coming to fight against Israel, and having full assurance of victory, not seeing a man to draw a weapon, or to lift up his hand against them; as Samuel offered the  offering unto the Lord, the Lord thundered with a great thunder out of heaven upon them, and scattered them, so as they were pursued and slain before Israel. 
2, Chr, 20.  Ichosophat in like sort, the children of Moab and Ammon, coming with a great multitude to battle against him, was dismayed, for he saw nothing in him and his, able to withstand so mighty and many enemies. He therefore sought the Lord, and set his eyes toward him; who laying ambushments against the children of Ammon, Moab, and Mount Seir, which were coming against judah, caused them to slay and destroy one another. So by the strange working, and mighty power of the Almighty, the enemies of judah, were killed of themselves; their own hands serving, nay striving, 
2. Chr, 32.  to cut their own throats. Senacharib invading judah, and besieging the strong Cities, and thinking to win them for himself, proudly vaunted what Nations he had overcome, and spared not blasphemously both to speak and write against the Lord God of Israel. But Hesechias the King, and the Prophet Isaiah, praying against him, and crying to heaven, the Lord sent an Angel which destroyed all his valiant men, and the Princes and Captains of the Host, so as he returned with shame into his land; and being come into the house of his God, they that came forth of his own bowels, slew him there with the sword. Infinite it were to rehearse the notable examples of Gods wonderful works remembered, throughout the whole volume of holy Scripture, both in the confusion of the rich and mighty, being wicked, and preservation of the poor and weak, being godly: they are every where to be read in the History of the Prophets, judges, and Kings, and as well in the time, as before the coming of Christ. Wherefore, leaving the same to the view of all, which of all lie open to be seen, I will of much remember somewhat, that of profane men hath been recorded, wherein the strength of God's hand is to be admired, when it pleaseth him for the secrecy of his judgement to put it forth, and to execute his will upon the Sons of men; which being of less credit, and of no worth, in comparison of the assured testimony of the word of truth; it may serve for better use to some, as ill food doth best agree with bad stomachs, and dim light with sore eyes. It is not to be doubted but that the burden of poverty is great, 
The burden of poverty great.  & that by the strength, not of the body, but of the mind, it is to be borne out. Whereof it hath been truly said, 
Menander.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to endure poverty is not every man's case, but his that is wise; and accordingly it hath been seen to fall out in the example of Socrates, Diogenes, Anaxagoras, and other Philosophers, whose minds being fortified with wisdom, by no force of poverty could be overthrown; whereas the common sort, being led by the present sense of outward things, admire riches in others, and finding want in themselves, are dejected in mind, and carried on to foul actions, or unseemly complaints, to whom I may say as Paulus Aemilius did to Persius, lying down at his feet, and uttering base words, and requests unmeet for a King, 
Plutarch in Aemilius.  though a Captive at that time, they seek to amend their ill hap with a worse fault, and show themselves both worthy their mean condition, and unfit for better fortune. But how, and whatsoever the wickedness of man is, such hath God evermore showed his power to be, in giving honour to the poorest of estate, and raising the basest to the highest place, that men beholding and considering the same, how so ever they are weak, cannot but acknowledge his strength, 
Poverty exalted.  and therein repose their comfort, 
Plutarch in Pho. 1.  and their hope. Photion of a poor man, became the General, and Commander of the Athenians, by the space of twenty years, wherewith his wife thought herself more graced, and honoured, than she could be with all the riches and jewels of the world. 
Doubtful whether Photion or Alexander the greater.  He contemned the gifts of Alexander, and thereupon it was doubted whether was the greater man, because it was doubtful whether had the greater mind. Poor Aristides was a principal actor, 
Herodo. uraria Calliope.  and had not the least honour in the service at Salamis; and at Plateas; was the chief leader of all the Athenian forces; whom virtue did put forward, poverty could not hold back, nor daunt, nor dismay in any sort. 
Eutrop. 1.  The mean estate of Cincinuatus, did not stop his passage to preferment; from the plough he was called to be Dictator, which was to be the greatest ruler in the common wealth. Which office having discharged to the good of his Country, and his own glory, to his former course of life, with no less contentment than commendation he returned again. Fabritius being in poverty, 
Eutrop. 2, 3.  was sent in embassage amongst other Romans to Pyrrhus, of whom Pyrrhus conceived such liking, that to win him to be his, he offered him the fourth part of his kingdom: which offer he contemning, Pyrrhus admiring the greatness of his mind, and esteeming the Romans according to him, was ready to accept most reasonable conditions of peace: which being not accorded on, and Fabritius disclosing the treason of his Physician unto him, he said with admiration, Ille est Fabritius qui difficilius ab honestaten, quam sola cursea suo averti potest. This is that Fabritius whom it is harder to draw from honesty, then to turn the Sun from his course. So doth God make virtue often to shine through the cloud of poverty, causing it to be graced rather by the show, then overcomed by the shadow thereof. And as it pleased Alexander the great to prefer before many of noble birth, 
just. 2.  Abdolminus, a man of no parentage, and base condition to a kingdom, because that his benefit should seem rather to be given freely, then deserved by nobility, and that his own greatness therein might the more be seen. So is it to be observed, that the Lord God hath raised many from the lowest step to the highest seat, from unknown houses, to the greatest honours, as well to show his power, as that the glory might be wholly his, 
August. de civita. dei. 18  no worth or desert being theirs. Ptolemey, a man of base birth, of a common Soldier, grew to be King of all Egypt. 
Livi. decad. 1, lib. 5. just. 2. iovi. elo. 1. Pompo. Laetus.  So it happened to Servius Tullius the Roman, to Agathocles the Syracusan, to Narses of Persia, to justinus of Thracia, and to sundry others in sundry places the like. Of whom though it cannot be said that they knew God, and acknowledged his goodness therein, yet may it not be denied to be done by God, and thereof the glory to belong unto him. 
The power of God in pulling down.  And as in lifting up, so in pulling down his hand hath not been idle, to show how much he disdaineth pride, and that his will is, to be feared, even of the greatest, and highest, and strongest amongstmen. 
Herod. Clio.  Croesus' a King, and infinitely rich, yet not satisfied with the greatness of his estate, his mind was to make war against Cyrus, his desire being to conquer the kingdom of Persia. Wherefore with might and main, & full assurance of victory, he passed the river Halys, entered the Country, & encountered the forces of Cyrus; where the fight ending by reason of the night approaching, & the victory resting doubtful, through the valour of the Lydians, countervailing the number of the Persians, Croesus retired and was pursued, till at the length, at Sardis his chiefest City and greatest strength, he was by Cyrus besieged, and surprised. So as in a moment he fell from his throne of glory to a plight of misery, and of the richest King, became the poorest man in the world.  
Irus erat subito, qui modo Craesus erat. 
ovid. trist. 4,   
Irus he soon became, which was Croesus but even than.  
In whose example, being so great a King, the weakness may appear of the greatest man, if it be considered how weak he was in mind, 
The weakness of man.  to withstand the greediness of desire, in judgement to understand the Oracle of Apollo, and in providence to preserve himself in the midst of his friends, and safest place of his kingdom. Weak in himself, and not strong in any thing that he had. 
Solon.  Solon before told him when he boasted of his treasure, that therein he was not, nor in any thing could be happy before his end. And Apollo foretold him, that if he invaded Persia, he should overthrow a great kingdom. But no more he perceived the one than he regarded the other, and therefore he perished, his pride, and his folly, being both rewarded with his fall. And being fallen into the hand and heavy judgement of his enemy, by whom he was committed to the merciless execution of fire, all flaming, ready to consume him, when no worldly mean could serve; Cyrus relenting for pity, and his servants labouring for his delivery, his tears pierced the clouds, and drew down the dew of heaven in so plentiful wise, that the fire was suddenly quenched, and he miraculously saved. Which history be it true or false (as false I do not think it, though true some will not allow it to be) it may notwithstanding serve well, truly to show, or profitably to resemble unto us, that only God is omnipotent, and the greatest monarchs weak, and frail men, easily carried with desire, deluded through error, and overtaken with danger; and that being set highest, they are subject soon to be overthrown, Perflant altissima venti, the highest, to the strength of the winds are subject most. But were they fastened to their kingdoms, as are the stony mountains to their foundations, yet were they not of power sufficient to withstand the power of that heavenly jehovah, who commandeth the lightning, and sendeth forth the winds, and is able to shake the world, and to rend in sunder the mass of the earth. Wherhfore, when his will is to stretch forth his arm against the Sons of men, which being set aloft, lift up their heads too high; as earthen vessels they are broken, and as water cast upon the ground, they sink and are not seen. And on the other side, being pleased to turn his countenance towards them, he can at an instant raise them from death to life, & of nothing restore them to what he will. For millions of means he hath in store, 
The power and means of God infinite to execute his will.  and at hand, whereby to effect his pleasure whether to save, or to destroy. The elements stand before him, whole armies of Angels attend upon him, infinite powers and virtues unknown, are in his eye, ready to be disposed of at his beck. Will he consume? Fire is sent, and in vain is the help of man. Is he pleased to spare? Water is poured down, and help given in a moment. In other sort, yet to no other end as sundry ways, and still to the same purpose, the overruling power, and pleasure not to be resisted of that supreme King did appear, both in the foil of Cyrus, taken at the hands of a woman, 
Herodo. Clio.  whose kingdom he thirsted after, and would not be satisfied till he was drowned in his own blood, and also in the fall of his Son Cambyses, 
Herodo. Thalia.  who having upon a false suspicion caused his brother Smerdis to be slain, and after fearing no danger from any mortal creature, as he leapt to the back of his Horse, the scabbard fell from his sword whereby his leg was hurt, & he quickly dead of the wound. What man is, and what of himself he is able to perform by all the wealth he hath, and all the forces he can make, may well appear by Darius and Xerxes, two mighty monarchs, the one the richest, the other the mightiest of his time in the world. Darius to be revenged of the Scythians, 
Herodo Melpo. justi. 2.  being a King of infinite treasure, raised an army of seven hundred thousand men, besides a Navy of five hundred sail of ships, wherewith passing into Europe, and through Thrace, he went into Persia, with full resolution to subdue, and subvert the whole people of Scythia, wheresoever found. But what ensued? They flying before him, and he following after them, into deserts and solitary places, still hoping to constrain them to fight, at the last his victual failed, whereby his men perished, and he was enforced to hasten home, his enemies driving him homeward with pursuit, and he not without difficulty escaping with his life. So was his voyage lost, his purpose made void, his desire of revenge wrought grief to himself, and his great preparation against his enemies, had end in the destruction of his own forces. 
Herod. Polym.  After him Xerxes pretending revenge of the Athenians, but desiring to be Lord over all Greece, set forward with so huge an army both by Sea and Land, that for the multitude of his men, and number of his ships, wherewith he seemed to cover the Seas, he was said to march upon the Sea, and to sail upon the Land. But what was his success? After that he had prevailed at Thermopylas, and surprised Athens, supposing that all Greece would have yielded unto him: at Salamis with a small fleet his huge Navy was beaten, and there his honour being drowned, he was easily persuaded to hasten home, and with great loss of his people, hardly saved himself. So was the Sea made the instrument of his overthrow, which proudly, but foolishly he took upon him to command, and to correct, as if nothing had been able to resist his will. Who so thirsteth after honour, Summumque credit gloriam, 
Roethius de consola. 2.  and esteemeth glory above all, and thinketh to do great things answerable to the greatness of his desire; let him consider the proud minds, and the miserable ends of Cesar, and Pompey, both Romans, and both conquerors over many and mighty Nations; but being overcomed of themselves, both came to destruction, through the unsatiable ambition which forced them to pursue one another, and of all others to be maligned. 
Dion. Nicae. lib. 42.  Pompey living to see and lament his ruin, and in shame through treachery to lose his head, and Cesar falling in that place, 
Suet. Eutrop Dion.  which was the theatre of his glory; and at that time when he sought highest to be raised, and amongst those of whom he thought himself unfeignedly to be beloved. So hath the mighty power of the God almighty, appeared to the world, in the fall of many great Monarchies, how long, and how strong so ever seated upon the earth. That which was the first of the Assyrians, than which, never was any of larger dominion, and longer continuance, extending over the fourth part of the world, and flourishing in all glory, 
Vellerus pater. 1.  above a thousand and three hundred years, the Son succeeding the Father from Ninus to Sardanapalis, 
Diodo. lib. 3.  at the last in the overthrow of that last effeminate unworthy King, had a sudden and a miserable end; the Assyrians of the Persians being vanquished, and enforced to serve them, whom by the space of many years they had commanded before. In like manner were the Persians brought under by the Grecians, and by the overthrow of Darius, 
Herodo. 7.  in his third fight which Alexander dispossed of all in one hour; after that they had been famous by the many conquests of Cyrus, 
Qu. Curtius.  Cambyses, Darius, and Artaxerxes, and had been Lords of the world two hundred and thirty years. Neither did that Monarchy long endure, 
Appia●n in proae. histor. Roma.  though raised, and extended by the exceeding virtue, of a most excellent Soldier; but as in short space, it grew to a wonderful height, looking over, and overruling, the known then bounds of the earth, so in few years it fell to be divided, and rend in pieces, 
Livi. decad. 5 lib. 4.  through the ambition of four Kings, who never ceased to strive for all, till all became a prey to the Romans. Lastly, they which from a small and base beginning, waxed the wonder and terror of the world, so that they commanded whom they would, and refused to be Lords over some who desired to be their subjects, the Sea with the Land witnessing, and striving, for the honour of their virtue, at the length overburdened with greatness, they sunk under the weight of themselves, and for lack of enemies against whom to draw their swords, they sheathed them in their own bodies; first opening by ease and wantonness the way to destruction, 
Vellnus pater. 2.  and after through civil dissension, occasioned by intolerable ambition, running headlong to destruction. For albeit after the loss of sundry kingdoms and provinces, whereof they had been Rulers, they seemed in the succeeding times of the better Emperors to hold up their heads again, yet was that smiling of Fortune like the shining of the sun, which overcast with a cloud, is suddenly vanished and gone out out of sight. As the time had been, when Rome was said to be Terrarum gentiumque Dea, 
Pompo. Laetus in hist. Romana.  cui par est nihil, et nihil secundum, of all kingdoms and Nations the God, whom nothing doth match, or come near unto. So was the time again, when forsaken of her inhabitants, she was left desolate by the space of forty days. Such was th●● variable estate of that mighty Monarchy as of the rest, though seeming to be built upon pillars of Marble, & knit together with bonds of iron, soon shaken, and soon overthrown. Whereby it is evident, 
No worldly thing able to resist the power of God.  that multitude of men, heaps of treasure, strength of horses, valorous minds, politic heads, all give place when God is pleased to punish.  
Sardanapalus was settled in a most glorious estate, the Army of Xerxes was above number infinite, as the wealth of Darius, not to be valued; Mars himself not more valiant than Alexander, of the Romans for valiancy and policy both, the world never knew the like; 
Time.  yet time which knew them all great, and standing aloft, saw them all down, & brought to nought. 
Two objections.  But here two objections may be made, one, that I labour to manifest the power of God over man, which to no man is unknown. Another, that I seek to prove it by examples of times so long passed, as may seem little to concern our present age, and such as may be doubted of whether they be true or false. Answer 1 To the first, I say, that I can hardly think any man, much less any Prince so ignorant, as not to know, that the God immortal, hath power over mortal men; he dwelling in heaven above, and they set under him, on earth below. But when looking into the outward actions of men, which are framed by the inward disposition of the mind, I see such to be used, and pursued for the best, as in no wise can be good, if we be subject to a God, as the greedy seeking of many after worldly wealth, and the continual striving of some to possess the whole earth; both hoping, though above hope, to effect their purposes and desires, I surely think, such covetous and ambitious persons, so seldom to think of GOD, as that knowing, they do not know his power, like as it cometh to pass, that seeing, we do not see what is before our eyes, when our minds are carried another way. It cannot be doubted but that Alexander was taught of Aristotle, to know that he was a man, and yet may it seem, that he thought he was a God, in that he challenged no less unto himself. Insomuch as by the Lacedæmonians it was so decreed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sith Alexander will be a God, let him be a God. 
Aeli. hist. 2.  But when being wounded at Assacana with an Indian dart, he saw his blood, he said to those that flattered him in that his foolish conceit, this surely is blood, not 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
Hom. jiad 3. Spoken by Venus wounded by Tytides.   
that humour which floweth from the blessed Gods.   
Neither would Philip his Father, have willed and straightly commanded one of his servants every day at the rising of the Sun, 
Caeli. Rhodi. 10.  thrice to cry unto him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Philip, thou art a man; but that being a King, he feared lest he should forget that he was a man, finding how hard it was, for him living in all happiness, to know what he did know, in that which should lay open unto him the frailty of his nature, and the uncertainty of his estate. Wherefore sith easily men forget, what they like not to call to mind, and soon wax ignorant of most known things, which seldom or never they have in thought, it hath been, and may be judged, not inconvenient, to put those great ones in remembrance, which would have none great but themselves, that a greater there is above them, which hath power over them, and is able to bridle their immoderate desires. While they command others without resistance, they love not to think of of a Commander whom they are unable to withstand, especially being guilty to themselves that they do offend. But necessary it is, aswell for them selves, as for themselves, as for others, that in time they be awaked out of that sleep of forgetfulness, whereby lying buried in the grave of ignorance, they dream what they are not, but neither know what they are, nor what they ought to do.  
To the second objection, Answer 2 I answer, that although men (for the most part) are affected most, with those accidents which are fresh, and come before their eyes, and are moved least with such events as are old, and far removed from their present sense, whereof it hath been said, 

Tit. Calphur.  Vilia sunt nobis quaecunque prioribus annis  
Videmus, et sordet quicquid spectavimus olim.  
The things seem vile our former years have seen,  
Of no account is that which we before have known.   
So as what we have never seen, I know we hardly believe, and therefore old histories are feigned fables we commonly hear and receive; yet in truth, according to the judgement of the wisest, habet in exemplis antiquitas, 
Cicero. de orato.  ut in atatibus authoritatem senectus, in example's antiquity, as in ages the most ancient, 
The authority of antiquity.  hath most authority. For sith God is, as he ever was, one and the same, and all men, since the first man, to reason and affection, to like virtues and vices are subject, it cometh to pass, that amongst the sons of men, nihil est sub sole nowm, there is nothing new under the sun. Why then should not the first time serve as a glass, wherein to behold our present age? and the examples of our eldest Fathers, be documents of ourselves, and our youngest children, as discipulus pioris est posterior dies? the second day is scholar to the first? That God which reigneth in heaven, and hath ever ruled in heaven and on earth, made man at the first, and first and last disposeth his actions, ordereth his course, lifteth him up, & throweth him down, at his pleasure. Wherefore, all is one, whether yesterday or to day, in the beginning, or in the end of the world, this, or that hath happened. But because such is our weakness, that we are carried more with sense then the understanding, & so dull we are, that we have no feeling of that, which is not done at our elbows, and before the very threshold of our doors; it shall not be amiss, for the better satisfaction, and full instruction of all sorts, to call to remembrance what we have heard to have been done not long before our days, and what our eyes have been witnesses of, even amongst ourselves, wherein that unspeakable power of the almighty hath so appeared, as that the blindest of sight could not but see, and the dullest of conceit but understand and perceive the same.  
It is not long since the Emperor Charles the fifth at the entreaty of the Spaniards, 
1541. jovij hist. 40  sailed with a great Navy out of Italy into Africa, to be revenged of Hasavaga; who being Governor of Algiers under Barbarussa, maintained there, certain notable Turkish Pirates, which greatly had molested and spoiled the Coast of Spain. Wherhfore having levied a royal Army of Spaniards, 
The enterprise of Charles the fift at Algiers.  Germans, & Italians, he came before Algiers with an exceeding strength, and making full account by means of his great Artillery, and through the number and valour of his soldiers, to surprise the town; he summoned Hasanaga (by a messenger sent unto him, and suffered to land, upon signification of a parley) to yield and deliver up the Town, Carolo Caesari terrarum Domino, to Charles the Emperor, Lord and Commander of the world. Which Hasavaga laughing at, and refusing to do, he landed his forces, being above twenty thousand men, & straightly besieged it, both by sea and land. But within a short space after, there arose such a tempest, and such plenty of rain fell from heaven, that with extremity of wet, the land forces were exceedingly weakened; not having Tents wherewith to cover themselves, nor being able to discharge their shot, wherein their chiefest strength did consist; and the ships riding at anchor, with vehemency of wind being shaken and driven together, a hundred and forty of them, in the view aswell of the enemy, as of the Army, to the encouraging of the one, and discomforting of the other, were miserably sunk and cast away, not without the loss of a great number of good horses, & which much was the most, of many gallant and brave men: so as the great losses sustained, and the victual wasted, enforced the Emperor to rise, and to departed from Algiers with all speed; to embark again, & to hasten home, for safety of the remainder of his army. But scarcely were his men shipped and launched into the main, but that a new tempest, far greater than the former, overtook him, which scattered them a sunder, drove them upon sundry places of danger, some backward, into the mouth of their enemies, others upon rocks and sands, and drowned the greatest part in the bottom of the sea, very few escaping; and Caesar himself, with much ado arriving, as a man without life, though alive. 
— tanquam iovis ignibus ictus, 
ovid. Trist. 1. Eleg. 3.   
Vixit, at ut vitae nescius ipse suae.  
as stricken by th'almighty hand,  
living, of his life he did not understand.   
Such was the will of God, to punish the wilfulness of that man, which neither by advise of counsel, nor persuasion of friends could be stayed, from pursuing his desire of revenge, 
Charles the fift, reposing his trust in earthly means, was deceived.  and that with affiance only in his own strength. For being asked of Hasavaga, what moved him to think he should be able to win the town? he presently answered, pointing to the fleet with his finger, The force of my Artillery, and the valour of my men: not seeming once to think of God, who did not so much as lift up his eye to heaven. Wherhfore the Lord God, to show himself to be himself, that is, the Lord of hosts, the giver of victories, and the Ruler of all worldly powers, with the winds, the messengers of his anger, as with the breath of his nostrils, shaked, scattered, and consumed those earthly means, wherein that worldly Prince reposed his trust. A great example of the weakness of man, & of the might of God: to teach the Princes of the earth, not to be resolute in their purposes, nor over confident in their own forces, but to seek for help where it may be found assuredly, without failing, and powerfully, beyond all resisting of flesh and blood. The like of late years, even before our eyes, 
The overthrow of the Spanish fleet, 1588.  and touching ourselves, hath evidently appeared, in the happy overthrow of that Spanish fleet, prepared to invate the kingdom of England, and to make a bloody conquest of the Nation, and supposed and said, by the setter and sender of it forth, to be invincible. What success it had, we saw, they felt, the world knoweth: and time will never forget, but all places, and all ages, the farthest and the last, shall remember, to the glory of God, whose work it was, to the renown of Queen Elizabeth, whose Lieutenant she was, and to the honour of Englishmen, whose soldiers they were, 
Char. Lo. Howard of Eff.  commanded by a noble Admiral, the happy leader of that fleet: all manfully fight under the banner of Christ, for the defence of his Gospel, the maintenance of their own faith, and safety of this noble Realm. Therein that mighty King may see what he did, and know what he can do. He sent to conquer the kingdom, but with his own overthrow gave honour to the Nation, he meant to destroy the people, but killed scarce a man. His Admiral saw the Ports, but could not land a ship, his Navy went round the Realm, but found no creak to rest in. Chased it was, beaten it was, it felt the rage of the winds, 
The elements seemed to conspire against the Spanish forces.  the fury of the Sea, and the torment of fire: as if both fire, and water, and air, had conspired to fight against him, which sought to possess that earth which was none of his. So the Lord God, high and mighty, stretched forth his arm, to make his strength known, that all the world might learn to fear & honour his holy name; especially that he, which was proud in his own forces, and lifted up in his own eyes, might see and understand, that God favoured not th'ambition of his heart, and the greediness of his desire: and that his strength was weakness, and his greatness nothing, God bending his countenance, & putting out his hand against him. And that we, which were defended & kept safe, with the shield of his mercy, might evermore with thankfulness acknowledge his goodness, and with continual praises, set forth his everlasting glory, to the uttermost parts of the world, (if it may be) and to the world's end. But if he proceed as Pharaoh did in the hardness of his heart, it is to be thought, that the purpose of the Lord is, to get more honour of him. And if we forget, as Israel often did, to walk after his Law, and to serve him aright, it is to be feared, lest before we come to the Land of Canaan, we shall feel the bitterness of famine, & the sharpness of the sword, and the destruction of many thousands amongst us. The Lord GOD which hath done so much for us, make us mindful of him, and careful of ourselves, which we shall be, if truly we think of him, and of ourselves; that is, if in his favour, and not in our own power we repose our safety; if we set our strength in his arm, and look for defence from his right hand, resolving that all flesh is corrupt, feeble, and frail, and that even the purest, the soundest, & the mightiest, consisting thereof, as a flower in the field is easily pulled up, and as the greatest Oak, is cut down in an hour: the one assuredly to whither, the other never to grow again. So, when the mightiest Prince of the earth, affying in himself, maketh war against us, and threateneth with fire and sword to devour us, we may with comfort think, and say with assurance to ourselves, as did the Athenians, when Xerxes with his huge and unmatchable army, 
Herodo. Polimma.  came to conquer Greece, his quarrel being specially to them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he is not a God, but a man, which warreth against Greece; and that neither is, or ever shall be any mortal creature, void of evil from the hour of his birth; and that the greatest, to the greatest mischief is subject, and therefore being a mortal man, he may fail of his purpose.  
But further, they which knew not but the God unknown, may we, which know & serve the true God, and Lord of all, with joy and comfort say, and pronounce to our Leaders, as Hesekiah did to his Captains, when Senacharib invaded & threatened judah. Be strong and courageous, fear not, neither be afraid for the king of Ashur, neither for all the multitude that is with him, for there be more with us, then are with him: with him is an arm of flesh, but with us is the Lord our God, for to help us, and to fight our battle. Even so, (no doubt) said that princely Lady, above all Ladies and Princes to be renowned, to her Generals and Commanders; when being by a mighty King threatened, & injured sundry ways, she was provoked, Not by malice of revenge, 
Her majesties own words, than which better cannot be, in her prayer to God, when she sent her forces to Cales, in the year 1596.  nor quittance of injury, nor desire of bloodshed, nor greediness of lucre, to put forth her strength: but of a heedful care, and wary watch, that no neglect of foes, nor oversuertie of harm, might breed either danger to her, or glory to them. And so resolving, humbled herself before the most omnipotent maker, and guider of all the world's mass, and prayed victory from him, for the surety of her Realm, and the glory of his Name, with the least loss of English blood.  
Wherhfore, that mighty jehova, to whom she bent her heart, heard her voice, favoured her enterprise, gave a speedy & happy victory to her forces, with best fore-winds sent them out, & brought them home, the blood of very few being shed, and that not spilled, but well bestowed, no valour wanting, nor policy forgotten, before the conquest, and all temperance used, & mercy showed after the victory, by those her noble Generals, which with exceeding virtue, to their everlasting fame, discharged the great trust reposed in them, and the most honourable place they served in. Wherhfore her Highness is, through the power of the Highest, safe without fear to be surprised at home, as Croesus was for his greediness of the Persian treasure, & hath not been overthrown, and put to flight at Sea, as Xerxes was, pursuing his revenge of the Athenians, nor discomfited and vexed by the fury of the winds, as Charles was, endeavouring to quit the injury of Hasavaga, nor chased & beaten in the eye of her enemy, as the Spaniards were, by and before the forces of her Majesty, gaping after the spoil of her kingdom, & thirsting after the blood of her subjects. For her strength is in the arm, and and her hope in the help of the most mighty God, whereby she is, and may be assured, that he in her will show his power, and she through him, shall gain that honour; for which as his most especial image, she shall be throughout the world, and to the world's end, renowned and admired. So be it, Amen. Amen.   

Chap. 6. That God is good to all, but best to the best men.  
WIth God is power infinite, and wisdom incomprehensible, as he is a God, he cannot be but omnipotent, but altogether and exceeding wise; wise above the reach, omnipotent beyond the judgement of any mortal creature. Yet in nothing is he to himself so like, and to man so well known, as in that he is good, and therein, both his power and his wisdom are excelled, although from him, neither the one nor the other can be divided. By his power, he made the world of nothing, and by his wisdom he made it to be of all perfection, 
The goodness of God, the cause of creation & preservation of the world.  and the same through both he doth daily rule, order, and preserve; but it was his goodness, which first caused him to make it, and it is that, which maketh him still to be careful of it, to the end all should be partaker of that, which of nothing but of itself can participate. Other cause there could be none, because being of all fullness, he could feel no want, nor any thing could be added unto him. Not excellency, wherein he ever was above all that have been, or could be incomparable. Nor glory, which filling heaven, surmounted far the measure of worldly honour; his goodness only was enlarged when it was communicated, and so much the more, by how much the less it was deserved. When he had framed the goodly vault of heaven, and established the sure foundation of the earth, 
Gone, 2.  and finished all the host of them both, he saw all that was made, and all was good; for nothing other then good from him could proceed: but to man much more, though not more worthy, 
Man the end of god's creation.  that goodness did abound. He was the last of his creatures, as the end of his creation, all made for him, and all represented in him; the rest, by his word commanding, whereas his body by his hand working, & his soul by his breath quickening, 
Man the image of God.  became alive: whereby he was the very Image of his Maker, pure, full of knowledge, and a Lord over all. And albeit he fell wilfully to be ignorant, being unthankfully disobedient, and was deprived of his lordly estate, being through his own default both in body and soul defiled, yet would GOD, because he would be Go, as infinitely above measure, so everlastingly without end, vouchsafe to restore him again, in cleansing his thoughts, instructing his heart, & holding all things in subjection unto him. 
What the state and condition of man, were, being fallen, and not restored by god.  Which if he had not done, and did not still continue to do, man should not differ from a brute beast in understanding, his whole life should be filthy and corrupt, and not a day, nor an hour, he should live in safety. His reason should be as the subtlety of the Fox, his desire as the lust of the Horse, his life soiled in vice, as the swine wallowing in mire, and soon ended should it be, by the assault of devouring beasts, or fury of pestilent diseases. This were the condition of man, were it not for the goodness of God. 
God is ever working for the good of man, generally and particularly.  But for the good of man, or rather for his own goodness sake, he is ever working both generally, in the behalf of all mankind, and particularly, for the benefit of every one, but especially, for the preservation of those which are his, and repose their trust in him. Sundry ways he offereth instruction to their hearts, and giveth correction for their faults, he striketh a natural fear in the creatures, whereby they become, and remain subject unto them, and discovereth the virtue of whatsoever hath or wanteth life, for their necessary use, for the strength & comfort of their days. Let some instans be produced. The Sea he holdeth within banks to the good of all, lest they should be overwhelmed, & drowned with the earth. The Turk he boundeth within limits, to preserve the Christians, that they may not be overrunned & devoured of infidels. The Sun he causeth to shine upon all the world, for the health and comfort of all Nations; and with his Gospel he lighteneth some special places, for the spiritual comfort and soul's health of his chosen. So is he good to all, 
The goodness of God in withholding & bestowing  but in greater measure to some, and good he is aswell in bestowing benefits, as in withholding mischiefs; but chiefly good, in that out of his own mere goodness, without any the lest their worthiness, he doth whatsoever he doth for them. For all being guilty of the transgression, and all under the sentence of condemnation alike, no grace is of duty, nothing but punishment is due. This the world cannot but see, and every one as he receiveth most, ought most to acknowledge the same. Not a man living upon the face of the earth, but in that he liveth and is a man, in that all the creatures are under his rule, in that he knoweth how to rule them, & to make them serve his use, which for his use are appointed, is infinitely bound unto God, 
Every man bound infinitely to God for his goodness.  and to confess how good a God he is therein. For whatsoever man he be, without hurt to God, or wrong to him, he might have been a stone, without life, or with life a brute beast without reason. So to have made him, was in the power of the Maker, & no cause in himself, why of better condition he should be. Wherefore in this the goodness of God is generally upon all, even upon the most barbarous people of the world, that they live, and that in life they enjoy many pleasures and commodities, through the commandment they have, and good they receive of the creatures, knowing how to overcome the strongest, to tame the wildest, 
The goodness of God specially is to those, which have knowledge of him, and his service,  and to employ them all to some good use or other. But incomparably more is the blessing of God extended unto those, which over and above the common benefits of natural life, and humane reason, have the true knowledge of God, and of his Son revealed unto them, whereby they live a spiritual life, and are in the way to everlasting salvation. Who being inwardly touched with religious love, & fear of God their Creator and their Saviour, are led and strengthened by his spirit to rule and bring into order, the most subtle, cruel, and forcible beasts of the world: 
Lust. Seneca Thyestes.  That whereby Thyestes' deceived his brother, and defiled his bed: That, 
Anger. Plutarch. in vita Alex.  which stirred Alexander to murder his dearly beloved Clitus: That, which drove Heliogabalus to hide himself there where he died a most contemptible death: 
Fear. Aelius Lam.  That which soon killed Diodorus the Logician, 
Grief Dioge. Laert.  because soon enough he could not answer the questions of Stilpo: That which suddenly took away the breath and the life of Dionysius of Sicily, 
joy.. Fulgos.  when he was in his best health. 
Hope. Maxi. Tirius.  And that which forcibly carried Alcibiades from Licaeum to the Bar, from the Bar to the Sea, from the Sea into Sicily, out of Sicily to the Lacedæmonians, from the Lacedæmonians to the Persians, from the Persians to Samos, from Samos to Athens, from Athens to Hellespont; and so tossed him up and down from one part of the world to another. Which being lodged in our breasts, 
The danger of unruly affections.  are still at hand, make sudden and dangerous assaults, and are not to be resisted, but when by the good Spirit of God they be subdued. Not only the Heathen men before named, & infinite others which might be remembered, have felt the sting and the strength of those mischievous & mighty enemies, but even the children of God, and the best of the best beloved of them, being left to the course of nature, and counsel of flesh and blood, have been by them vanquished and led captive away. 
The force of affections.  Not the sincerity of David, nor the wisdom of Solomon, nor the strength of Samson, was able to withstand the poison, 
Math, 26, Acts Apo.  the craft, and the force of them. The Apostles themselves, before the coming of the holy Ghost, being overcomed thereby, denied their master, and forsook him: 
The spirit of God only able in some measure to conquer affections.  but after, being strengthened with that spirit, they spoke with confidence before Princes and Tyrants. It is that spirit alone which is able to conquer those enemies, and to make them serve as friends to the good of men; whereby being ruled & brought into order, 
The good of affections well ordered.  one becometh the root of amity & concord, another, the whetstone of fortitude, a third, the watch of safety, a fourth, the ground of patience, a fifth, the mother of repentance, a sixth, the preservation of bodily health, and quietness of mind; which so had and held, honourable is the condition of man, his life is pleasing to God, and full of comfort to himself. So as inestimable is that goodness, whereby such happiness is obtained; and right happy are they, which by that especial testimony may be assured, that especially they are beloved of the Almighty, who is the true author and free giver of all goodness whatsoever. 
All the children of god not in one degree of happiness upon earth.  But as all the children of God are greatly blessed in that government over themselves, whereby they lead a godly and contented life upon earth, yet are they not all in one degree of happiness, neither do they receive one measure of his goodness therein. The Princes of the earth, the special images of God, 
Good princes specially endued with the good Spirit of God.  they which represent his person and his office, and are therefore said to be Gods in the world, are most endued, when they are endued therewith; and not without cause, for that they are not only to have care of themselves, but of many thousands committed to their charge, whose affections being unruly, are by them as their own to be governed: but not being their own, that government with much the greater power & wisdom is to be performed: Wherein, impossible it were, but that the mightiest and the wisest should fail, were they not continually assisted by the spirit of that God, who being not only full of power and wisdom, but perfect power and absolute wisdom itself, can never fail in performance of whatsoever he will have brought to pass. Thereby it is, 
Whereby Common weals do flourish and are maintained.  that Commonwealths are maintained, and do flourish, that good men are defended from the wicked, that Princes and Rulers are established and set fast in their kingdoms, being guarded with the love of good subjects, and from the malice of wicked persons preserved. For although the good example of the King, be a law to good men, and law is the curb of the wicked, and the bridle whereby to restrain their wilful practices & ungodly attempts, yet were not the best by the inward working of God, made inclinable to follow that which is good, & the worse sort secretly touched and troubled in conscience, or frighted and dismayed in mind, by the power which GOD hath, and exerciseth over their hearts, examples would not suffice to draw the one, nor law to hold back the other, which as a weak net laid open to be seen, easily they would by subtlety avoid, or violence break through. Therefore we see it falleth out, 
2, Kings, 19  that when God will, Senacharib a king, is killed of Adramaleke and Seleuster, and Viriathas an Emperor, 
Eutrop. 4.  is murdered of his own guard; the hearts and hands, 
God the only ruler of men's hearts, & disposer of their actions.  of sons and of servants, are stirred up, and strengthened against parents and masters, though Kings and Emperors; without fear of law, or feeling of nature. And again, of his goodness towards the good (such as he favoureth and is careful to preserve) he keepeth down the hearts, and holdeth fast the hands of wicked men, that they have no power over their own will. Absalon aspiring to the kingdom ariseth, 
2. Reg. cha. 15.16.17.18  and taketh counsel with Ahitophell against David, the son against the Father, the servant against the Master. Absalon young and lusty, hath the hearts of the men of Israel turned after him, and the counsel of Ahitophell is as the Oracle of God. Wherhfore David flieth, and forsaketh jerusalem. But God being mindful of his servant David, to deliver him out of the hands, and from the treason of his enemies, Ahitophell his counsel is turned into foolishness, he hangeth himself, the people of Israel are slain before the servants of David, of very few infinite in number, Absalon caught of an Oak, is taken up, & killed between heaven and earth; and David is restored, and remaineth King. We need not look far of, nor far back, to find examples of the goodness of GOD, in the defence of good Princes, and of the weakness of their estate which are destitute of his help: the one sort standing safe invincibly protected; the other as naked of defence, subject to all danger, and easily overthrown.  
Our neighbour Countries have seen the sudden fall of their Princes, by the bloody hands of cruel murderers, even of late in these last days of the world, days of disobedience, & of treason, of unnatural affection, and of all sin and iniquity, unworthy to be graced with the light of heaven, whose pureness if it were possible would be defiled, with the noisome vapours of wickedness, arising daily from the face of the earth. 
The great power and goodness of God in the preservation of her Majesty.  But yet notwithstanding all malicious conspiracies, traitorous practices, and dangerous attempts, against the annoyted of the Lord, our most excellent Sovereign, Queen Elizabeth, she liveth; and reigneth in safety and in glory, to the glory of him, by whose goodness no less carefully, then by his power miraculously, she hath been preserved; her wicked enemies by the fervency of his displeasure, as stinking mists by the burning beams of the Sun, being dispersed & consumed. All Princes may seem to have means sufficient, by their own strength, of their own defence, being furnished with strong guards ever attending, and many eyes still watching to foresee, what is intended against them; so as nothing can be thought so subtle, or secret, which is not like to be discovered and prevented; but all will not serve, where GOD is unwilling to preserve. 
All means of men without the help of God are vain. Psalm. 127.  If GOD do not keep the City, they labour in vain that watch it, their eyes are dim, and their ears deaf, manifest dangers pass by their sight, and never come to their understanding. So many are the devices of mischief, and so cunningly disguised, under the colour of love, and pretence of friendship, 
God only searcheth and seethe the heart. I●ue Saetyr. 1  that God alone who searcheth the heart, and seethe the inward thought, is able to discern the malicious mind of a wicked man. It was not said without cause, fronti nulla fides, no trust to the outward countenance, and in animis hominum multae latebrae, multi recessus, in the minds of men there are many dark corners, and secret places; for, there are not by many, so many furrows and wrinkles in the forehead to be seen, as under the skull near the brain, there be privy corners, and close angles, which the eyes of an Eagle are unable to pierce into. Wherhfore, when man through the corruption of his nature, inclining more to ill then to good, is not so ingenious in the devise, nor so industrious in the practice of good, as of ill; no marvel it is, if evil conspiracies overcome good counsels, 
Faithful counsellors the surest defence of the King.  and designs of mischief go beyond all means of defence. Faithful counsellors, loving truth, and hating covetcousnes, are the surest strength of the King's life, and best instruments of his safety, for not being delighted with lies, they are not deluded by flatterers, 
To love truth & be liberal, fit for Counsellors to Kings.  nor by gifts or rewards are they blinded, which are not coveteously disposed. But truth possessing their hearts, and their hands being full of liberality, they advise faithfully without fear, and wisely without error, and so clear are their eyes, that they see far and near. For money which often dazzleth, 
The force of money.  and darkeneth the eyes of the taker, as often bringeth light, & sight to the giver; many secrets are made known, many practices laid open, from every quarter advertisements are given, to such as will draw their purses, and are not sparing of rewards. Doors and locks are easily had to keep money in, but to hold it out, hardly can a lock or a door, strong enough be found.  
— Precium si grandefer as custodia victa est, 
Tib. 2. Eleg. 4.   
Nec prohibent claveis, et canis ipse tacet.  
Bring money store the keep is overcome,  
The keys let in, the barking dog is dumb.  
Wherhfore, right happy is that Prince, whose counsellors and servants, love truth, and hate covetousness. As without such it is impossible for a King to sit safe in his kingdom, so by the means of such, as great safety is had, as by the help of man can be obtained; for they are friends that flatter not, and watchmans that sleep not, and such alone, as for friends & watchmen are to be esteemed. But be they in all, as they ought to be, yet are they but men; do they what they can; without the help of him that sitteth in heaven, all is in vain. If God be not their guide, they run astray, following their own ways, they easily miss the path of truth, & fall into the pit of error: though greedily they seek and hunt after truth as a most precious jewel, Yet truth being buried in the deep, 
Truth buried in the deep.  and covered over with many pleasing veins of right show, but counterfeit substance, they stick in the shallow, & fall in liking with the deceitful shadow of that they desire. For by nature being slow to conceive, and dull to understand, we soon turn away from matter of difficulty, & lay easily hold on easy and ready things, which evermore are the worst, both in respect of themselves, & in respect of the hurt they bring to the possessors of them. Lies, errors, vices, are the smile baits whereby we are quickly caught, and willingly carried away to mischief & misery. 
The baits of mischief & misery.  Lies are ill told, but well heard, errors dangerous guests, but entertained as dear friends, vices the bane of all our happiness, but used, fostered, and delighted in, as the only pleasure & comfort of our lives. All which being the seed of the Serpent, our ancient and first enemy, creep into us, as he did into our old beginning Parents; whose posterity we are, and are deceived as they were, by the alluring face of ease and glory. 
Men drawn to il by ease and glory.  An easy thing to eat an Apple, and what more glorious then to be as God, in the knowledge of good and evil? But it was a lie that first was told, and being believed, ignorance was our understanding, and our knowledge error; then vice got the possession of our hearts, and rule of our minds: so were we of ourselves not Gods, but devils in the world, and so are we still, if by the spirit of God we be not lightened, and guided in the ways of truth, wisdom, & virtue: wherewith who so is endued, is in some measure enabled, to discern truth from falsehood, knowledge from ignorance, virtue from vice; and by means thereof not being deceived, is delivered from the malice of sathan, and from all the practices of his wicked ministers, be they never so secret, subtle, and mischievous. Wherefore, it is the goodness of God, which only can, and assuredly doth, save and protect, as well Princes as others, out of the hands of their enemies; so as he which said, 
Seneca Thebais.  Eripere vitam nemo non homini potest, every man may take away the life of any man, said most untruly, and false and foolish is that opinion, that who so is careless of his own life, is master of another man's. As if that desperate wretch which doth not regard to be killed, had power to kill whom he would. It might be so if men's actions were framed of themselves, and that by no other guide then by their own nature they were directed. Then might a traitorous servant, or a disguised stranger approaching near the person, take away the life of the greatest Emperor, who being of innocency without fear, & magnanimity without suspicion, could not but lie open to the wicked will of the vildest caitiff in the world. And then should not a good Ruler live, amongst sinful and ungodly men, He seeking to correct their faults, and to bridle their disordered desires, and they to be void of punishment, endeavouring to remove him from amongst them. But far otherwise it is, men's hearts are not in their own hands, neither are their hands directed after their own wills, God moveth the one, and carrieth the other; and stayeth both the one and the other, according to his pleasure.  
Marius' being declared an enemy to the people of Rome, 
Appian de billis civilib. lib. 1.  and put out of the protection of Law, so as any that would (that could I should say) might take his goods and his life, impune, safely, without fear of punishment; a French soldier offering himself for the purpose, was sent by the Magistrates of Minturna, with a sword in his hand to kill him in his bed; he to hide himself, lying secretly in a poor house of that City. But the French man coming to perform the deed, when he saw him, and heard him say, Darest thou kill Marius? he ran like a mad man out of the chamber, and cried out, that to kill Marius was not in his power. Calphurnius Crassus, 
Dion Cass. lib. 68 in vita Ner.  conspiring with others the death of Nerua, the true pattern of a good Emperor, Nerua knowing their conspiracy, placed them at a public show next unto him, and not fearing danger, being strengthened with a great mind, and a clear conscience, delivered swords ready drawn unto them, and asked them whether they were sharp enough? who having the swords in their hands wherewith they might have killed him, had not the courage to lift them up against him. Ehud, 
judge, 3.  a man lame of his right hand, killed Eglon King of Moab, but it was the will of God it should be so; for he stirred up Ehud for a saviour, to deliver the Children of Israel out of the hands of the Moabits. But Abishai going down with David by night to seek Saul, and finding him a sleep, 
1, Sam, 26  and being minded to smite him with a spear to the earth, so as he should not need to smite him again, yet had not the power to touch him, because he was told by David, 
No man may lay his hand on the Lords anointed, & be guiltless.  whose heart was directed by the Spirit of God, that no man could lay his hand on the Lords anointed, and be guiltless. Wherein, divers did appear the will of GOD to be towards those wicked Kings, in destroying the one, and saving the other: but evermore to be full of goodness, and full of power, 
God ever good to his  as having all power over the actions of man, and using the same always to the good of his chosen. Eglon in his Court, amongst his friends, in his parlour amidst his greatest strength, 
The wicked never in safety.  by the left hand of a lame man lost his life; he saw Ehud come, but did not foresee, nor could avoid the mischief he brought with him. On the other side, 
The good in the midst of danger defended by the hand of God.  Saul a sleep, enclosed with his enemies, was not suffered to fall into their hands, but was in danger without fear, and in safety without defence; being then by the will of God, ruling the heart of David, and leading the hand of Abishai, strongly defended, when in no sort he could defend himself. And both Eglon was killed to deliver Israel from the servitude of Moab, & Saul preserved, to teach Israel obedience to the Lords anointed: but reserved withal, to be distressed of the Philistines, and to fall upon his own sword, 
God useth the wicked against the wicked, for the good of his, without good to themselves.  that thereby might appear the exceeding goodness of God, in using the hand of the wicked against the wicked, for the safeguard of his people; whereby what good soever ariseth to them, no more turneth to such instruments thereof, then came to the builders of the Ark, they being drowned in the displeasure of God, when Noah alone with his, through the work of the others hands, 
The goodness of God towards Princes and Rulers, continueth to the end. 1, Reg. ca 2.  was saved alive. In other sort the Lord dealeth with good Princes and Rulers, he standeth by them while they live, and doth not forsake them when they die. David, after that he had reigned many years over Israel, in Hebron & jerusalem, and had established his soon Solomon in his throne, being old and stricken in years, slept with his Fathers, and was buried in the City of David. 
1. Reg. cap. 11.  Solomon, although his heart turned after other Gods, and was not perfect with the Lord his God, as was the heart of David his Father, yet for David's sake he made him Prince, and kept him safe in his kingdom all his life long; so as he reigned forty years over all Israel, & at the last, slept with his Fathers, 
2. Chr. cha. 17, 18, 19, 20.  and was buried in the City of David. Ichosophat walked in the first ways of his Father David, and sought the Lord God of his Father, and walked in his commandments, and lifted up his heart unto the ways of the Lord; wherefore the Lord established the Kingdom in his hand, and gave him rest on every side, and he reigned five and twenty years in jerusalem, & then slept with his Fathers, 
2. Chr. cap. 27.  and was buried with them in the City of David. So jothan became mighty, because he directed his way before the Lord his God, and his life ended, he slept with his Fathers, and was buried in the City of David. 
2. Reg. ca 18  Hezekiah reigned many years, and had exceeding much honour and riches, and prospered in all things he took in hand, for he trusted in the Lord God of Israel, so that of ter him, was none like unto him amongst all the kings of judah, neither were there any such before him, wherefore he slept with his Fathers, and was buried in the highest Sepulchre of the sons of David, 
2, Chr. cap. 32.  and all judah and the inhabitants of jerusalem did him honour at his death. Good Kings are favoured of God, and through his goodness enjoy infinite blessings both of life and death. No practice, no enterprise of the wicked, is able to prevail against those whom God protecteth. 
The judgement of God against wicked Princes. 2. Reg. ca 1,  It was Ahasiah which consulted with Belzebub, that fell through the lettuce window in his upper chamber, and died. jehoram, that wrought evil in the sight of the Lord, which was killed by the hand of jehu; both ill sons of an ill Father, 
2. Reg. ca 9  and by God were punished, no less for their own, then for their Father's iniquity. joash it was, against whom his own servants conspired, and whom they slew in his bed, because he fell to Idolatry, killed Zacharie, and forgot the kindness which Ichoiada his Father had done unto him. 
2, Chr. c. 15  Amaziah, against whom treason was wrought in jerusalem, after he had turned away from the Lord, who flying to Lachish, 
2. Chr. c. 26.  was pursued and there slain. Vzziah, that was a Leper unto the day of his death, and dwelled as a Leper in an house a part, because he was cut off from the house of the Lord.  
It was Ahab, 
1. Reg. c. 22,  who sold himself to work wickedness in the sight of the Lord, whose blood the dogs licked, in the place where before they had licked the blood of Naboth. 
2, Reg. c. 28.  Benadab, which had done wrong and much hurt to the people of Israel, who by Hasaell his servant was stifled, when he lay sick on his bed. 
Acts, 13.  And Herod it was, that wicked Herod, who imprisoned & beheaded john the Baptist, and despised and mocked our Saviour Christ, who sitting on the judgement seat, arrayed in royal apparel, was suddenly stricken with the Angel of the Lord, because he gave not glory unto God, so that he was eaten with worms, & gave up the Ghost. Whereby manifestly appeareth the different estate of good and bad Rulers, the bad, being by the justice of GOD, though not in the course of their life, yet at the hour of their death, assuredly punished: as the good, by his goodness are, if not while they live, at the least when they die, most graciously protected. Which when the worse sort happen to observe, and consider, although they hate to live the life, yet do they wish to die the death of the righteous, and to have their end like unto theirs. 
Numb. 23, 24.  As did Balaam the wicked Prophet, when from the top of the Rocks, and from the hills he beheld jacob, and that the multitude was, as the dust, and that no man was able to number the fourth part of Israel, notwithstanding all the malice and the might of Balaack against them, they being still preserved by the blessing of GOD; so as he could not curse them, but was enforced to confess, that if Balaack would give him his house full of Silver and Gold, he could not curse whom GOD did bless, nor could pass the commandment of the Lord, to do either good or bad of his own mind. Wherefore safe is the seat, and singular aught to be the comfort of all good Princes and Rulers, being by the powerful hand of the omnipotent and everliving GOD protected. They may be assured, that without his sufferance, who is their defence, no power, no practice of man, or of sathan, can prevail against them.   

Chap. 7. That God is good to the worse sort but to their greater hurt, and that good men should not be grieved thereat, but receive comfort thereby.  
WHen it pleaseth God in the secrecy of his judgement, to afflict good men, and to suffer the wicked to flourish in this world, such is our weakness, that we stagger in mind, and seeing it often so to come to pass, we often fall into doubtful and undutiful conceits, even of God himself, as if, either he were not, or regarded not, the doings and deservings of men: which unjust surmise, springeth out of that old root of unthankfulness, wherewith mankind was corrupted at the first; whereby fond opinions grow up in the mind, and shadow the light of reason, so that we cannot discern true things from false, and good from evil; for so blinded by the dark mist of ignorance, 
Ignorance causeth men to ascribe to fortune, what is done by God. Fortune.  we make Fortune the Author of that, whereof God is the doer, and ascribe to Chance, whatsoever is performed by the providence of the Almighty. Her we call a Goddess, which is more often bad then good, and is never so like herself, as when to herself she is most unlike; now favouring, now frowning, ever the same, and never the same, constant in nothing, but that she is unconstant in all. This men say of her, and yet believe in her, when with the best it goeth ill, and well with the worse sort.  
Res humanas ordine nullo, 
Sene. Hyppo.   
Fortuna regit, spargitque manu  
Munera caeca, peiora fovens.  
men's matters quite out of order,  
Fortune doth rule, and gifts scatter,  
Blindly, fostering the worse.  
If courage prevail against fear, 
Audentes fortuna juuat. 
Virgil. aneid. 10.   
Fortune helps the hardy.   
If coward's triumph, & valiant men go down, 
O fortuna viris invida fortibus, 
Sen. Her. Fure.   
Quam non aequa bonis praemia diviolis?  
O fortune that of valiant men envious art,  
How ill dost thou reward men of desert?   
Are men raised from base account, to honour? 
— Ex humili magna ad fastigia rerum, 
Juvenal. Sat. 3.   
Extollit quoties voluit fortuna iocari.  
From base to place of highest sort,  
Fortune doth lift, disposed to sport.   
Are they spoiled of their goods, & fall they from high to low estate? 
Nempe dat et quodcumque libet fortuna rapitque, 
ovid. trist. 4.   
Irus et est subito qui modo Craesus erat.  
Fortune doth give and take at her pleasure,  
Now poor, which but now had infinite treasure.   
Is the course of the world observed often to change, and that it is with men of either part, now well, now ill? 
Passibus ambiguis fortuna volubilis errat, 
ovid. trist. 5,   
Et manet in nullo certa tanaxque loco  
Sed modo laeta manet, vultus modo sumit acerbos,  
Et tantum constans in levitate sua est.  
With doubtful steps Fortune wavering doth wander,  
In one place she standeth never still or fast;  
But now doth smile, and now again doth lower,  
And constant only is in levity at last.   
So that he said truly, which said: 
Sunt qui in fortunaeiam casibus omnia ponunt, 
Iwe. Sat. 13   
Et nullo credunt mundum rectore moveri.  
There are which fortune say, by chance all things to guide,  
And therein do the Ruler of the world deride.   
They accuse Fortune of injustice, but they believe in her power, they blame her as a blind dispenser of her gifts, but they extol her, as the only disposer of worldly goods; they say she is unconstant, full of levity, and of no assurance, and yet in all attempts, whether of war or peace, they pray for themselves, 
The blindness of men concerning Fortune.  and wish to their friends, above all other things good fortune. So blindly are men led, to think all things to be ruled of that, which of itself is nothing: nothing but a false light, given in the darkness of ignorance, and never seen, but when the true cause lieth hidden, 
Fortune in truth nothing.  which is that heavenly, spiritual, incomprehensible essence, the Lord God of heaven & earth: whereby the whole world, and every part thereof, is daily, and continually governed and disposed of. He it is, and he alone, which lifteth up, and pulleth down, which giveth wealth, and causeth want, which punisheth and rewardeth, preserveth, 
The benefits of God sometimes towards the wicked, when his rod is upon the godly.  and destroyeth when he will, and where it pleaseth himself. And although his benefits are often seen to be heaped upon wicked men, when his hand of correction lieth heavy upon his chosen: and base & cowardly persons he suffereth to triumph, when men of good minds and great virtue are trodden under foot, yet in neither is his goodness, or his justice to be taxed, but both in both, the more to be extolled, if duly as they ought to be, they be considered of.  
This may seem strange in the eyes of men, but his ways are not the ways of men, neither doth he tread in the steps of flesh & blood. It is more easy to see what he doth, then to perceive the secrecy and depth of his purpose, which not being discovered, his works may be thought void of judgement, when they are full of all wisdom and understanding. But why should he favour the ungodly, which are careless of him, and frown upon those who give themselves to his honour and service? Why was Toby after many good works of mercy and charity made blind? and Haman, 
Toby. 2.  a man full of pride and cruelty, 
Hest. 3. God in the end blesseth the good, & punisheth the wicked.  extolled above all the Princes next after the King? Surely good men have no more cause to be grieved thereat, then had Toby, when his sight being restored, he saw his son, and the sons of his son with joy and gladness, nor the wicked more to rejoice then had Haman, when he was highest upon the gallows, which he provided for Mardocheus. The Lord God, the God of justice & mercy, so dealeth with his chosen, as a loving Father, with his beloved children, he scourgeth them, but hath pity on them, his hand is heavy, but to keep under their rebellion, and his rod sharp, but to cut of their corruption, that they may be fit heirs of that heavenly kingdom, which no impure or defiled thing can enter into. 
God both just & merciful to his, in what sort.  So is he both just and merciful, showing mercy in justice unto them; for sinning, he doth not spare them, and punishing, he doth preserve them. His justice is great, but his mercy doth exceed: he correcteth and stayeth his hand, for he is not angry for ever. He striketh, & strengtheneth to bear the stripes, which never are out of measure, nor above their power: and at the last, after that he hath drawn the blood, and bound up the wound, the punishment being passed, & the pain ended, endless is their joy, and their glory everlasting. 
In what order the mercy and justice of GOD is toward the wicked.  With the other sort far otherwise it is, though God be, as he cannot but be the same, that is, both just and merciful evermore, yet doth he not deal in the same manner with all: with the wicked his mercy goeth before, and his justice cometh after, whereby it cometh to pass, that their end is far worse than their beginning. The sun shineth, & the rain falleth upon them, they grow in the fat, and are fed with the sweet of the earth, which is the singular blessing, and the great mercy of God: for if he should be towards them as they deserve, the air should be darkness, and the heavens brass unto them. But being but weeds, and still the more noisome, the more they wax & have continuance, though God suffer them to grow, and overgrowe the corn, at length when harvest cometh, the corn is laid up, and they as weeds are cast out, and thrown into the fire. So are they at last overtaken by his justice, which before by his mercy would not be taken: which was the greater and sweeter towards them, because their condemnation should be the juster, and his judgement the sharper against them. Wherefore when we see them flourish, & have proud looks, what may we say, and say truly? 
— tolluntur in altum 
Claud. in Ruff. lib. 1.   
ut lapsu graviore ruant.   
They are lifted up on high, that their fall may be the more heavy: which they themselves seem to see, when they say 
— quicquid in altum 
Sene. Agam.   
Fortuna tulit, ruitura levat.  
What Fortune hath exalted,  
She lifteth up with mind, to have dejected.   
For they cannot but see it so to be, beholding the variable course of the world, and of the greatest worldlings the daily fall. Though they wander which are not led, and are blind which are not lightened by the spirit of God, yet time teacheth them to say, as experience forceth them to know, that as of trees the highest growing, so of men, they which most are exalted, are soon overthrown. Agamemnon considering the destruction of Troy, and his own triumphant estate, said 
— magna momento obrui  

Sene. Troas.  Vincendo didici  
That great things in a moment are overwhelmed,  
So much by overcoming now have I learned.   
And fearing lest his feet might slip, from that high step where Troy stood.  
Tu me superbum Priamae, tu timidum facis. 
Idem.   
Thou Priamus, dost make me both proud & a coward.  
The overthrow of Priamus made him proud, but afraid with all, least thorough pride, as Priamus was, he might be overthrown. Good it were that they which are proud of their good fortune, would after the example of Agamemnon, conceive what they might be, by considering what others have been. Whereby they might show themselves the more temperate, while they stand aloft, and the less abject when they are down. But much better it were, both for themselves & others, that they were not proud at all. So should they escape that judgement, which being proud, by no fear they can avoid; for, 
Prover. 16.  calamitatem praecedit superbu●, et ante ruinam cor extollitur. It is pride which goeth before calamity, and ruin which followeth after the heart puffed up, and, 
Sene. Her. Fur.  sequitur superbu● a tergo Deus. A proud man God followeth at the heels, to be revenged of him. 
The folly of vain glorious men.  Well may a vain glorious man out of the pride of his heart, being dazzled with the glittering false show of his own greatness, say to himself 
Mayor sum quum cui possit fortuna nocere. 
ovid. Met. 6   
I am too great to be beaten by fortunes rod.   
But be he never so great, and so high, so great, and so high, he can never be. 
Non sit ut inferior suppositusque Deo. 
ovid. trist. 4   
But that he is inferior and subject to God.   
If he be a man, God is above him, and hath power over him, to abase his height, and to turn his greatness into nothing, even in the twinkling of an eye. He is not a man, which is not subject by the heat of the Sun, by the cold of the air, by the force of sickness, by the subtlety of enemies, and by other infinite means often felt, before mistrusted to be brought into danger, if not into loss of his life; how then can any be out of his reach, who commandeth the Sun, & sendeth out the winds, who bringeth sickness, and stirreth up enemies, and can both strike with all, & kill with any one, when, how, 
Ieremi. 51.  and as often as he will? Though Babel should mount up to heaven, and though she should defend her strength on high; yet from me shall her destroyers come, sayeth the Lord. 
Obediah. 3.  And to Edom, though thou exalt thyself as the Eagle, and make thy nest amongst the stars, thence will I bring thee down. 
Of all vaninities, the vainest to be proud.  Wherhfore, of all vanities it is the vainest, for a man to be confident in pride, sith the Lord God, who is best able to punish it, of all faults can least endure it. But the purpose of God, being to bring them low, which are puffed up, and to turn his blessings upon them, into cursings against them, their minds become as empty of understanding, as their hearts are full of pride, 
The wicked fall by their own folly, or by others envy.  so as their eyes look ever upward, and never down, till they fall down through their own folly, or others envy. While ambitiously they climb, suddenly they slip, and feel the mischief, before they fear the danger, their proud eyes being then forced to bewail their misery, when mercy is gone, and cannot be found. For God will not suffer them to see the pit they shall fall into, lest they should escape the punishment they are appointed unto by his divine unsearchable providence. If the question be, what the means are whereby they are overthrown, the answer must be, that means they are not, but extremes, whereby extremity is brought unto them; which proceeding from their own corruption, as diseases bre●de within their own bodies, are the cause of their ruin, or (if not so) occasion others of like disposition, to spin the Spiders web, wherein filly flies they are entangled and surprised unawares. For it is the will of God, that sinful men should stumble at their own sins, and that one sinner should be scourged by the hand of another. While then they are of their fortune proud, and yet not content, but ambitious without end to gain that whereto they aspire, 
Prodigality or covetousness, overthroweth the glorious wicked man.  they are prodigal or covetous above measure, aiming alike at the top of glory, but seeking by contrary steps to ascend thereunto. Some, desiring to be gracious, the more to be glorious in the eyes of men, think gifts and expense, the only means whereby to win the hearts of men unto them: but measuring their purses by their desires, as they are infinite, infinitely they spend, until like lamps lacking oil, their light is out, and their glory gone. Others, thinking riches the best friends they can have, and liking to depend of none but of themselves, suppose by the closeness of their hands, to to uphold the pride of their hearts, & therefore never rest per fas et nefas, by hook and by crook, to increase the mass of their substance: whereby it cometh to pass, that they abound in wealth, and are laden with authority and credit in the world. But wanting wisdom to dispose the one, & virtue to support the other, as men carrying heavy burdens on weak shoulders, their shoulders shrink, and they sink with their burdens to the ground. I speak only of wicked men, in whom there is no virtue, no good disposition at all, and yet nevertheless by the sufferance of GOD get wealth, and place of account by craft and deceit, or by some other base and dishonest course. Whose happy estate being compared with their little worth, and examined why they should be so happy, to the best the best that can be said, is 
— fati plus valet horae secundi  
quam si te Veneris commendet epistola Marti.  
It better is to be borne in a happy hour,  
Then that Venus to Mars should write in thy favour.   
Other I doubt not but many there are, aswell poor through spending, as through sparing rich, whom God doth love & favour, and in both, doth for both, that which turneth to their good: which happening sundry ways, I will not construe any way but to the best. 
Men of great and good minds often poor.  So are there which out of great and good minds, for love to the Commonwealth, for honour of their Country, and service of their Prince, open their purses wide, and pour out their substance, to their utter impoverishing, esteeming riches as did Epaminondas, 
Aemil. prob. in vita Epa.  whom all the gold in the world could not withdraw from any the least duty to his Country: or as Perdiccas, who refused a great revenue in Macedonia, 
Plu. in vita Alexan.  to follow Alexander into Asia. But such men, of such minds, how poor soever, are rich in true honour, and cannot so well be said to spend, as to bestow, nor to waste, as to employ, neither aught to be connmned for their poverty, but for their virtue to be commended, as most worthy men, most worthy praise. Of which sort which would have nothing theirs, but what was their Countries, and had rather live poor in a rich Commonwealth, then rich in a poor, being covetous only of their countries good, and of their own good name, it were to be wished, that now there were, as heretofore there have been many; but were they sought out to be numbered, in what one kingdom might it not be said, 
— numero vix sunt totidem quot  
Theborum portae, vel divitis ostia Nili, 
Iwenall satire 3.   
— they rather are the fewer,  
than Thebes gates, or Nilus' mouths in number.   
I will not affirm those to be few which I wish were many, but boldly I dare say, that the City of Theabes being famous for seven gates, and the river Nilus for as many Mouths, that city or country which had seven such worthy men, should in fame no less exceed, than the safety of the Citizens, is of greater price than the beauty of the City, and the honour of the land more worth than the richness of the soil. On the otherside, to call in question those which by frugality increase their patrimony, or use the favour of the Prince to the raising of their estate, or grow rich through the benefit of their service, were most injurious, and very undiscreet; except the increase of their private gain withdraw from the common good, & their exalting be the pulling down of the state wherein they live. 
Riches the blessing of God.  Riches are the great blessing of God, which enable men to the best things; and being well gotten and well used, draw many followers after the possessors of them.  
Divitioris enim sectam plerumque sequntur 
Lucre. lib. 5.   
Quamlibet et fortes, et pulchro corpore creti.  
Each richer sect, most commonly as true,  
Both strong, and fair of body do pursue.  
Plutus the God of riches, 
Plutus the blind GOd of riches, made to see. Caeli. Rho. lib. 11.  which at Sparta was kept blind and laid on the ground along, as having neither life nor sense, with Herod the Sophist was said to have received his eyesight: because being very rich, he was very bountiful, and knew how to use his wealth to the relief of the poor, which caused many to follow him & to love him. Though Plato being a wiseman, 
S●. de legib,  thought it almost impossible for a man very rich, to be honest, yet Solon, 
Plu. in vita Solon.  as wise as he, desired to have riches, but not to get them by wrong; as if being lawfully obtained, they might of good men, as good things be justly possessed. 
Plu. in reipgerens. praecip.  Agesilaus is said to have contemned riches for himself, but withal, that he loved to enrich his friends; wherein showing a great mind, meet for so great a Prince, 
Riches of a King not to be rejected.  he signified, that riches of a King, were not to be rejected as unprofitable, but as things most necessary to be laid up: for being with his friends, they were ready for himself, when he should have, as often he must have cause to use them being a King. And for the same reason they are not of servants to be neglected, whom it is fit to be enriched, when for their kings service they are to be employed. Themistocles after a field fought, seeing many chains of gold about the necks of dead men, willed a soldier to take them, saying to him, Thou art not Themistocles: 
Plutar in reipgere. praecep.  as if for himself, being a great Commander, he thought it altogether uncomely, to rifle the bodies of dead men for gain. But how necessary he thought wealth to be, as well for his private, as for the public state, may well appear by his politic devices to get money, for the enriching both of the Athenians and of himself, after the war ended against the Persians, wherein their treasure was consumed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Heroda Urania.  for he ceased not to enrich himself, so is it witnessed of him. Wherefore I commend both Themistocles, seeking without ceasing to be rich, and Epaminondas spending without care to be poor, being affected to the good of the common good, as they were.  
But Chrisogonus, who laid hands on the goods of Sextus Roscius, ut per luxuriam effunderet, 
Cicero pro Rose.  quod per scelus adeptus est, that riotously he might spend that which wickedly he had gotten. And Plantianus, 
Dion. Nicae. in Sever.  who being in chief honour, and credit, with Severus the Emperor, left not a Country, or a City unspoiled, to uphold thereby his greatness, and his pride. And as many others as either wastefully spend, what wickedly they have gotten, or heap treasure up to lift up their estates, and to hold up their ambitious minds, I think to be in the number of those wicked ones, whom God doth exalt, but to throw down, and whom he doth bless at the first, the more to punish in the end, causing either themselves through folly, or their like through envy, to be instruments of their fall. For so is it seen, that the one sort in vain humours of expense go many times on, and never look behind them, till poverty be at their heels, and misery light on their heads; wherewith being cast down, they are trodden upon, and are no more pitied, if desperately or reproachfully; they end their days, than was Anthony, 
Dion Cass. in Octaviano.  who died upon his own sword, and Clodius, who being dead, was cast out sine imaginibus, sine canta●, 
Cicero pro Milone.  sine ludis, sine exequijs, sine lamentis, without any solemnisation of his memory, by picture, song, play, funeral, or mourning; both extreme prodigal, of that which by craft and violence they had gotten: men full of glory, & by their own folly overthrown. And the other contemning others, through too much affiance in themselves, cannot be but envied, and maligned, so as hardly they escape the mischief intended against them. For the more haughty they are, 
Men the more haughty the more subject to envy.  the more to envy they are subject, and to malice the more, the mightier they show themselves, and the faster they seem to stand, being not endured of those, who are equal in mind, but inferior unto them for want of means. Though pride be often beggarly attired, 
Envy the daughter of pride.  yet is she always by her daughter Envy attended on, who never dieth, while her mother liveth; and as a fowl bird, of a black Crow full gorged with malice, she waiteth the time when, 
She loveth none of her mother's kind.  and watcheth the occasion whereby, to work mischief to as many of her mother's feather, as she seethe to be parched above her; 
Envy looks upward.  whose eye being observed evermore to look upward, it hath been truly said, crestentis dignitatis semper comes invidia, 
jovij. hist. 33  he that riseth in honour, is ever accompanied with envy. And again, Esummo quasi fulmen deijcitictos invidia, 
Lucre. lib. 5.  envy as lightning striketh down from the top to the foot. For never sleeping in her business, and fearing no danger being armed with malice, she leaveth no way unsought, nor letteth any opportunity slip, 
Pride by envy overthrown,  that may serve to undermine that glorious Tower of foolish pride, which being built, upon the false ground of worldly wealth, is easily overthrown. Proud men especially being rich, look high, and are like unto high trees, which overlook all the rest; whereby it cometh to pass, that standing only by the strength of their own roots, their helm lying open without defence, (for friends they have none to shroud them) is soon stricken with the lightning of envy, or thunder of malice, and being swayed, is made serve to way up the foundation of themselves. 
Dion Cass. in Nero et Antoni.  Hereof Pallas, and Celander, the one Servant to Nero, the other to Marcus Antonius, Emperors of Rome, are examples very notable, both of them being made through their masters favour, mightily rich, and exceeding proud. Wherhfore, being of the Romans, which could not endure their insatiable greediness and greatness of power, envied, and maligned, they were conspired against, and never left unpursued, until they changed their hateful life, with miserable and reproachful death. But many seem of estate to be greater than the wind of malice can shake, 
Princes in their kingdoms above the reach of envy.  and higher to be advanced, than the fire of envy can mount up unto. It may seem true, that Princes over their people, & Sovereigns over their subjects, are placed in that height of pre-eminence, as suffereth no envy towards them, in those which are set under them, as the sun shining directly over our heads, doth permit no shadow to be of our bodies. None I suppose, did or could envy the greatness of Alexander, when the world was under his sceptre, nor the glory of the Romans', when Carthage was razed, which before only was, 
Velleius pater 2. What envy is.  Romani amulaimperij, that City which envied the greatness of Rome. For envy is a grief stirred by the prosperity of another, than whom we think ourselves to deserve better. Wherefore for the most part it is between neighbours, 
Envy between men of a faculty and equality. Self-love a cause of anuie.  and men of a faculty or some equality, figulus invidet figulo, faber fabro, one beggar bideth woe, that another by the door doth go. We have all by nature a touch, if not a full measure of self-love, which causeth us partially to prise our own worth, and inwardly to grieve when others be preferred, though worthily, before us. From which mischief, kings in their own kingdoms, by all reason should be free; because being anointed of God, they shine as Gods, and by the brightness of their majesty, dazzle the eyes of envy, so that they cannot pierce unto them. They have no peers, they suffer no equality, none hath power, or can have desire to compare with them, except some monster in nature, who graced with too much familiarity, can think himself an equal, where he ought to be a vassal: and where he is bound to do service, dare presume to show contempt: as Ixion dealt with jupiter in attempting to dishonour juno, 
The fable of Ixion.  being of a base and vile wretch, deserving all torture, most unworthy favour, (as having treacherously deceived and wickedly murdered Deioneius his Father in law) taken up into heaven, & made of jupiters' privy counsel. But vaunting of his villainy, both for his vaunting, and his villainy, he was thrown down into hell, & there bound to an iron wheel, bound about with many Snakes; that the wheel still turning, and the Snakes tormenting, he should never be at rest, whereupon by Virgil it was aptly said. 
invidia infaelix furias, amnemque severum  
Cocyti metuet tortosque Ixionis angues, 
Georgico. 3.   
Immanemquerotam, et non exuperabile saxum.  
Wretched Envy, the Furies, and Cocytus' lake,  
Merciless shall fear, and snakes wreathed round Ixion  
And the cruel wheel, and the never settled stone.   
A fable, but serving aswell the favourites of great Princes, as the Princes themselves to good use, teaching Princes to beware whom they advance & draw near unto them: and warning favourites not to grow proud through the grace they find, least in thinking too well of themselves, they fall to envy those, whose presence they are happy in, but most unworthy of, if thankful & dutiful they be not as they ought to be. Which happening sometimes through the wonderful unhappy wickedness of man's nature, 
Calligula offered sacrifice to envy. Dion Cass. 59  (for man is the greatest wonder that nature hath,) Calligula may seem not without cause, to have offered sacrifice unto Envy, as fearing himself to be subject to her force, and therefore desirous to stand in her grace: so as I dare not say, that the greatest are altogether free from the mischief of that fury. But if greatness hold any out of the danger of envy, yet being wicked, they are not so great as that they can hold up themselves: for he that is the greatest, 
God throweth down the greatest  sitteth over them, and being offended at their wickedness, thrusteth them with his foot from their seat, and causeth their own weight to break their own necks. Whose fall men beholding, and not knowing the cause, say of such as was said by Rome overthrown, 
Inse magna ruunt.— 
Lucan.   
Great things throw down themselves.   
Imputing that to overgreatnes, which was provoked by wickedness, & performed by the powerfulness of the Almighty. Never man in the eye of the world was more highly, & seemed more surely to be seated, than Dionysius the second, 
The greatness of Dionysius. Aelia. lib. 6.  his Navy great, four hundred ships at the least, his forces, a hundred thousand foot, and nine thousand horse, the City of Siracuse, where he lived, furnished with goodly Havens, and environed with high & strong walls, having ever in readiness munition, and whatsoever warlike provision needful; of wheat laid up in store, many thousand quarters, & above all, his friends and confederates were infinite, wherein trusting, he thought his kingdom fastened with bonds of iron. But exceeding in wickedness no less than he did excel in greatness, he put to death his brethren, cruelly murdered his sons, 
The wickedness of Dionysius, the cause of his fall.  and caused his daughter's first to be dishonoured, & after naked to be slain; so as not any one of his progeny came so to be buried, as was to be expected; some being burnt alive, and others cut in pieces and cast into the sea. Wherefore by the just judgement of God against him, it came to pass, that his latter years he spent in extreme beggary, and through drunkenness having lost his sight, 
Shameful and miserable the end of the ungodly.  he became a scorn to the world; and in the midst of Greece shamefully spent the remainder of his life. Such is the end of the ungodly, though rich, though mighty, though in all prosperity they flourish, yet at the last they whither, their wealth is laid up for their woe, of glorious Tyrants they become miserable caitiffs, for the Lord GOD will not suffer their sins to go unpunished. Which who so feeleth not in this life, is but spared for a while, that he may be punished for ever. 
The wicked are punished, if not in this life, assuredly in the life to come.  For otherwise the Lord God should be, which he cannot be, unjust: if he should exceed in goodness towards them, and should not revenge their rebellion against him, if both in life and death, and after death, to everlasting life they should find favour, which with most unthankfulness, the worst part of wickedness had provoked his displeasure. Then should the condition of them, be far better than of the best, his benefits towards them being in this world much greater, and their happiness no whit lesser in the world to come. But God to put that out of doubt, in respect of our weakness, which ought not to be doubted of, in regard of his uprightness, often is, if not ever wont, to lay open his judgement by some notable way of punishment, either upon themselves or upon their heirs, before the eyes of men, which is blindness not to see, and wickedness not as a good lesson given for our instruction, thankfully to receive. Great were the Emperors of Rome, and the Tyrants of Greece, but as wicked as they were great for the most part; 
Slayd. de 4. Monarchijs. The miserable death of the wicked Roman Emperors.  and therefore of the Romans', thirty were slain, by those in whom they did, or in likelihood might repose their trust; being servants, or soldiers, children, or wives unto them; and four being fearful of their enemies, or weary of their own lives, became murderers of themselves, being all justly punished by the hand of God, who wickedly had provoked the displeasure of God, by pride covetousness, or cruelty. So of all the Tyrants of Greece, 
Aelian. lib. 6.  three only left their progeny heirs of their tyranny, 
The tyrants of Greece punished in their posterity.  Gelon in Sicilia, Lencamor in Bosphorus, the Cipselides in Corinthus; the will of God being to revenge the Father's sin, by cutting off the children, and not suffering them to reign. Of all Nations, examples are to be found, of the constant course of God's justice, towards wicked and ungodly men, be they never so great, evermore showed, either upon themselves, or their houses, in rooting them out from the face of the earth. Some have been visited in their own persons, by foul and loathsome diseases, whereby they have been made unwilling to live, and yet unable to die as, Sylla, Hadrianus, and Maximianus. Some fed upon alive, 
Pluto. in Silla. Dion. Nicae. Pompon. Latus. josep. Naucle. Baptis. Egna. justin. & Egesippus.  and gnawn till they were dead, by worms, and lice, as Herodes Ascalonites, Honoricus King of the Vandals, and Arnulphus the Emperor. Some tormented in mind, living in horror of conscience, and dying in base and fearful sort, as Atalus King of Pergamus, and Aristobulus Son of Hyrcanus. Some also when they were in health, and strength, suddenly and miraculously taken away, as Fabius the proud Senator with a hair swollowed in milk, 
Abbas ursper.  and Pope Adrian the fourth, after that he had accursed Frederick the first, choked with a fly in a draft of cold water. Which sharp corrections of God, in so maniefold wise inflicted, serve to show, that his means are, as his power is, infinite to chastise and scourge, the proudest, and greatest, under heaven offending against him. Whereby the fairest and goodliest of body may learn to know, that being ungodly, they stand in danger by grievous diseases, or vile creatures to be consumed, the soundest of understanding to be tormented in mind, the richest in treasure to be spoiled in an hour, & the best in health to be delivered unto death, by many and strange ways, not to be feared or suspected; which if they happen to escape, yet have they cause still to fear, that what is held from them is laid up for their children; 
The Parents feel pain in the after punishment of their children. 1. King. c. 14 2, Chro. 13.  who being part of themselves, proceeding from out their loins, as they foresee, they cannot but forefeele their own present pain, in the future punishment of them. jereboam rebelled against God, and did cast him behind his back, by whom he was exalted, and made Prince over his people Israel. Wherhfore the Lord God, albeit he was made strong, by vain and wicked men gathered unto him, did not only smite him before judah, 
The bitter sentence of God against jeroboam and his posterity.  and plague him that he died; but pronounced a fearful judgement against his house, that he would cut of from him, him that piffed against the wall, and would sweep away the remnant of his house, as a man sweepeth away dung, till it be all gone; and further, that the dogs should eat him of jeroboams stock that died in the City, and the fowls of the air, him that died in the field. Which sentence provoked by the wickedness of jeroboam, was by the justice of God performed accordingly upon all, save only Abiah, who was suffered to come to the grave, because in him there was found some goodness towards the Lord God of Israel. 
1. Kin. c. 16.  The like was threatened by jehu the Prophet, and executed by Zimri, against the posterity of Baasha, because being by God made Captain over Israel; he walked in the way of jeroboam, and made the people to sin. 
1 Kin. c. 17.  Ahab sold himself to work wickedness in the sight of the Lord, yet having humbled himself before the Lord, evil was not brought in his days, but in the days of his Son it was brought upon his house. The Lord God hath said it, and it cannot be but true, 
Exod. 20.  that he will visit the sins of the Fathers upon the children, unto the third and fourth generation, of those that hate him. What comfort then can the ungodly have in their greatness, when they see by the example of others, what is like to happen unto themselves? Can the high Tower of prosperity whereon they stand, be delightful unto them, when they behold the deep dungeon of misery before them, whereinto they are ready to fall, and cannot but fall, continuing in their sin? 
The life of the wicked cannot be but sorrowful.  The whole body is out of frame, if the least member thereof suffer pain, how then can the mind be at rest, and take delight, when it is vexed with grief, and tormented with fear of that, which no fear can avoid? Is it possible for that man travailing on the way, to have a pleasing thought, who is enforced to think, that the end of his journey shall be the beginning of his calamity, that his place of rest must be the bed of sorrow, his passage unto it the way of shame, and that for his sake, his whole train as himself, shall have entertainment alike. The threatening of that only so black a cloud to fall in this life, might seem sufficient, to make men lay aside the glorious and rich attire of pride and wantonness, which serveth to no good use, and to put on the sober habit of virtue, and torn cloak of true repentance; which like the Vine leaf might serve, both to let in the shining beams of God's mercy, and to defend the sharp shower of his wrath in this world. But if that prevail not to withdraw them from their sinful ways, 
The punishment in this life nothing to that which is to come.  them is that punishment nothing, in comparison of the torment that is behind, that as a cloud passeth, and like a shower scattereth, and is soon done. The thread of life is quickly cut asunder, be it spun how long so ever. The blow is sharp, but short, the pang is no sooner come, but the pain is gone. Though the way to bodily death, be to the body grievous, which loveth no grief, yet the mind hath patience, 
The mind findeth comfort in hope of the end of pain.  and findeth comfort, by thinking it shall have end; which so armed, resisteth the force, and overcometh the fury of the sharpest assault, that by grief can be made, against those earthly walls which compass it about. Thereby Anaxarchus was hardened to endure what punishment soever Nicoreon could lay upon him, 
Cicero Tus. 2  without entreaty to be spared in any sort, and Caius Marius unbound, to hold still his legs, until the swollen veins thereof were lanced: and many are confirmed to contemn the most exquisite torture that can be devised. 
The exceeding punishment in the life to come.  But the other which beginneth when this life endeth, never endeth after it once beginneth; and laying hold as well on the soul, as on the body, holdeth both body & soul in torment perpetual, and intolerable, vexing the soul, with extreme horror of God's displeasure, with knowledge of happiness lost, & misery found, and with utter despair, ever to recover the one, or to remove the other; the body with fire violent and unquenchable, still burning, still scorching, and never consuming, and both together, with continual sight of continuing pain, and never dying sense of everlasting woe. Who fearing to feel much less would not say, 
O ego ne taleis possim sentire dolours, 
Tob. 2.   
Quam mallem in gelidis montibus esse lapis.  
O rather than I ever would endure such grief,  
I wish a stone to lie within the frozen cliefe.   
Surely with good reason, the highest under heaven may wish, rather to live a brute beast in the woods, or to lie a dead stone in the rocks, then by living out of the favour, & dying in the displeasure of the Almighty, to suffer in hell the misery of that punishment which is due to their sin. But every one is not of that mind; in so saying I may be said, surdo canere, to speak to those which have no ears, in regard of some. It may be that some there are, it were to be wished that none there were, which think with Lucretius, 
The opinion of Atheists touching hell. Lucre. lib. 3.  the irreligious Poet, that after the soul from the body shall be divided, 
Quibus e sumus uniter apti,  
Of which we are comely made,  
Scilicet haud nobis quicquam qui non erimus tum,  
Accidere omnino poterit, sensumque movere,  
Non si terra mari miscebitur, et mare caelo.  
Nothing then to us, which nothing shall be then,  
At all whereof we can have sense can happen,  
Though land with Sea, and Sea be mixed with heaven.   
And that in fearing the torments of hell, we fear in the light, 
— Nihilo quae sunt metuenda magis quam 
Idem.   
Quae pueri in tenebris pavitant finguntque futura.  
Those things which nothing ought more fearful to be  
The which in the dark, boys fear and feign to see.   
Or some such, who forgetting themselves to be men, 
Suet. in Cali.  as Caligula, for his greatness amongst men thought himself to be a God, commit all wickedness with greediness, and never think of their end. But as that vain glorious Tyrant then felt, when he least thought to feel, that he was a wretched man, ending his days in extreme torment of body, through many wounds given him by his own Servants, and in no less anguish of mind, with the sight of his dear wife, and only daughter murdered together with him. So can they look for no better end which are of no better mind, and for all such sensual Epicures, as believe they shall feel no more after they are dead, then before they were borne, they did, (the soul and the body being asunder, as they were before they came together) much happier it had been never to have lived, then by such misery to learn, as learn they must in the end, how miserably they were deceived. 
job. 22.  The wicked is kept unto the day of destruction, and they shall be brought forth to the day of wrath, whom leaving to the secret judgement of the Almighty, who is a God of justice, as of mercy, and as of favour so of revenge; I say there is no cause why any servant of GOD, how mean of degree, or poor of estate so ever, should grudge at the prosperity of the wicked, but considering that nothing happeneth by chance to either part, and that all things be they good or bad, come by his providence to both, who is wise and cannot be deceived, just, and will not be corrupted; they ought with patience to abide his pleasure, and with full assurance to expect his favour, at such time to come as shall seem good to him, and shall be best for them. If ever delay bring commodity, and stay to be rewarded with advantage, it is when the Lord God with affliction trieth his chosen, and they with sufferance attend his pleasure. Then truly if ever it may be said, 
Habent paruae commoda magna morae. 
Ovid fast. 3.   
The least delay is rewarded with great commodity.   
In that case delay be it never so great, is to be esteemed small, because the profit ensuing, is infinitely more than can be supposed, before it be enjoyed, which with less grief is to be looked after, and greater comfort to be longed for, in regard of the undoubted performance thereof. 
The sure hope of the godly.  For if of any thing men may be sure, which they see not already done, well may they be assured, that the Lord being a God of mercy, will never forsake those that put their trust in him, and so being of revenge, will surely take vengeance of those which proudly and maliciously rebel against him. If it be long before he come, let them know that the slowness of his feet he will recompense with the weight of his hand. Wherhfore it becometh, and behoveth the servants of God, still to attend the will of their Master, and never to be impatient, or discontent; for any thing he doth, or ought he hasteneth, or slacketh to do; which notwithstanding must be confessed to be a matter exceeding hard, of flesh and blood to be performed, considering what David, a man after Gods own heart, witnessed of himself, 
The weakness of the best. Psal, 73.  saying, that his feet were almost gone, that his steps had well-nigh slipped, and that he fretted at the foolish, when he saw the prosperity of the wicked. 
Psal. 37.  But the same David adviseth not to fret because of the wicked, but to wait patiently upon the Lord, and to hope in him, adding that evil doers shall be cut off, and they that wait upon the Lord shall inherit the Land. Therefore sayeth he, yet a little while, and the wicked shall not appear, and thou shalt look after his place, and he shall not be found. So as in confessing his weakness, he witnesseth what man of his own nature is, but teacheth what he ought to be, being the child of God, new borne, and led by his spirit. job, an upright and just man, feeling himself afflicted, and seeing the wicked to flourish, 
job. 22.  asketh wherefore do the wicked live, and wax old, and grow in wealth? and with all rehearseth many, and great blessings of God upon them; as if there were no reason why the Lord should deal so well with them, which behave themselves so ill towards him. But forthwith he answereth. Lo, their wealth is not in their hand, and sayeth, therefore let the counsel of the wicked be far from me. And further, how oft shall the candle of the wicked be put out, and their destruction upon them? He will divide their lives in his wrath. They shall be as stubble before the wind, and as chaff that the storm carrieth away. 
The judgement of God against the wicked.  God will lay up the sorrow of the Father, for his children, when he rewardeth him he shall know it, his eyes shall see his destruction, and he shall drink the wrath of the Almighty. A fearful judgement which cannot be but true, being set down in the word of truth. Most wretched are they that now believe it not, and shall feel it hereafter. By the example then of job and David, two specially beloved of God, 
job & David examples of patience.  the godly have to learn, upon what stay to rest, that they slip not: and how to instruct their minds, that their mouths sin not, when they behold the prosperous estate of evil doers; if as natural men they grudge, and cannot but grieve, let them like spiritual children correct and comfort themselves, in full assurance of the Lords favour towards all which repose their affiance in him, and of his wrath in the end, to be poured out upon as many as have been contemners of his name. So having hope, they shall have patience, to attend the end of his work, and performance of his good pleasure. But it is too common even with the better sort, to think too well of themselves, which causeth them to open their mouths against God, and to upraide him with their good deeds, and his injustice, if the world go worse with them then with others, whom they suppose worse to deserve. 
Herod. Clyo.  As Croesus' being a Captive with Cyrus, prayed leave to expostulate with Apollo, wherefore receiving his gifts, he had deceived him with an answer: but at the last, he found it was his own ignorance in mistaking, and not Apollo's fault in mistelling, which caused his overthrow. For the words gave him occasion, as well of fear to lose his own kingdom, as of hope to gain the kingdom of Cyrus. Even so it is with us, lack of judgement moveth our discontentment, and as first lack of knowledge maketh us apply that to our hurt, which is intended for our good: so lastly, want of grace forceth us undutifully to challenge, and falsely to charge God, whose name we ought, with all praise to honour, and with all obedience to submit ourselves unto his will. What greater fault can there be in man, then being but a worm, 
job. 23. Psal. 103.  but dust, and in his best estate altogether vanity, to lift up his voice against the Lord God, his first maker, his daily preserver, his only and everlasting Saviour. Wherhfore men cannot be too careful, to contain themselves, within the straightest bounds of modesty, and humility, in that behalf, least giving way to the corruption of their nature, they go farther, and become of evil speakers, evil doers, and turn away from the performance of those duties, which by God they are called, and appointed unto. When unworthy men are advanced above those which deserve well of the common wealth, when dissolute, and ungodly persons, are placed over such as fear God, & live in uprightness of life, it cannot be denied, but that to the better sort held down, and kept under, great provocation is given, of mislike, and offence. For an unseemly and heavy thing it is, that virtue should be subject to vice, which being contrary, 
Virtue.  will ever be an enemy thereunto. But as virtue is a good habit of the mind, 
Good men ought not to forsake for any respect the performance of their duties.  which no assault of vice can overcome, and alter from the nature of itself. So virtuous men should be such, as no disgrace, or disdain done by the wicked, should drive them to forsake the performance of those duties, which to God, and to the common wealth they owe. Marcius Coriolanus being banished out of Rome (who not long before in taking the Town of Corioli, 
Livi. decad. 1 lib. 2.  had showed great virtue, and won much honour) took in such disdain that disgrace, that he became an open enemy, and chief leader against his Country. But his mother Veturia, coming unto him, and upbraiding him with his fault, he found his error, laid down his arms, went out of the field, and died with grief of mind. How much more ought they which know God, and are tied with a religious fear, to do according to his commandment, to be steadfast and constant, in the obedience of his will, and if by injury of the world, they be drawn a side, from the right way, at his voice to return again, and to leave all, rather than proceeding in a wrong course, to go forward in his mislike. The consideration hereof, may serve to strengthen thy mind o man, who soever thou be, if thou be a good man, to continue in thy honest calling, and never to shake off the least duty, to thy Country, notwithstanding that thou seest, the wicked to flourish, and thyself to live in no regard. For looking first upon him who is made rich, 
What good men should do, beholding the prosperity of the wicked.  and whose house doth increase in glory, remember that when he dieth, he shall take nothing away, and consider whether all his worldly pomp, which lasteth but a short while, be answerable to that hellish torment: which dying out of God's favour, he shall feel for ever. Then turning to thyself, know what thou art, a simple instrument, in the hand of thy God, used by him to some good work, and to some good end or other, not being in thine own power, to do after thine own pleasure: and think with all, thou servest a Master, which can abundantly, and will assuredly reward thy travail, and that thy treasure laid up with him, neither moth can eat, nor canker corrupt, nor thieves steal away; and weigh whether all the pain thou takest, all the scorn thou sufferest, all the affliction thou feelest, in the swift passage of a short life, be equal in any measure to that heavenly rest, and everlasting glory, which the Lord God hath provided for thee being one of his. Then judge of it be not fit, if not good, if not of all things, thou canst think of the best, for thee to be patiented, to obey the will of thy God, and to attend his pleasure. Surely what soever thou art, if thou be the man thou shouldest be, thou hast no cause at the prosperity of others to repine, but at thine own happiness great reason to rejoice.  
FINIS.  
Feb. 1596.    

Faults escaped.  
THE first number noteth the page, the second, the line, r, signifieth read, a, signifieth add. Page, 4, line 25, r, thy, before temples; page, 14, line, 26, rescindendum: pa. 18 li. 28, make a comma, after common sense, pa 26, l. 21, to, before be, pa. 30. l. 28, before, an ill, r. after a worm. p. 50, l. 29. r. apportant: p. 51 li 19, a comma, after place; p. 60. l. 14, a comma, after not. p. 61 li. 9, for end. r: and p. 61, l. 24: r, strives: pa. 62, l 16: r, tunes: p. 72. l. 16; to, before be: p. 40, l. 16, a, not before overfloweth: p. 74, l. 3, and, after encouragement. p. 75, l. 14, he, before was: p. 76, l. 30: leave out, own p. 81, l. 28, for it, r, yet: p 83, l. 28: r, honestate: 16, l, 29, r, cursu: p. 91, l 14, Goddess: 16, l, 17, r, the, for that: p 94, l, 13, vidimus: p, 95, l, 13, r. with, before understanding. p, 98, l 7, r, to, before resolute: p, 100, l, 23, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p, 110, l, 8, r, Sharezer. p, 98, l, r, invade: p, 101, l, 1, then: p, 129, l, 4, r, superbia, 16, l, 6, r, superbos: a, ultor: 132, l, 30, r, condemned, for commended: p, 133, l, 14, r, for months, mouths: 16, l, 18, mouths: p, 136, l, 17, r, cantu: p, 137, l, 10, r, crescentis p, 144, l, r, what, for, which: p, 146, l, 29; r, Nicoreon: p, 148, l, 6, for comely, r, jointly: p 148, l, 15 for fugiunt, r, fuigunt.  
Quotations in the margin, either wanting or false printed.  
Page, 14. Ovid meta. 1. pa. 16: josua 19, 1, josu. 13, p, 17, Proverb: 28, Isai, 3, pa, 30, r, Samuel, 2, ch, 24: pa, 33, r, Psal, 5, 6, 32, pa, 78, for Ge, 40, r, Genesis 41: pa, 80, 1, Sam. 7, pa, 80. 1, Chro. chap, 32, pa, 90, Hero. 7, 16, Q Curtius, 8, p, 93, Ho, Iliad, 5, p, 101, 2, Chro. chap. 22, p, 119, li, 30, 2, Chro, chap, 24, p, 120: for Acts, 13, r, Acts, 12: pa, 134, 5, de leg●. p, 147. Tib, 2, p, 150, Psal, 73.   

A Table of the special things contained in the former Treatises.  

A.  
ABsolon and Ahittophell take counsel against David, but prevailed not, and why. Page, 110.  
Adam the first earthly man, so called of the Hebrews. Page, 31.  
Adam by the breath of life made alive in soul. Page, 32.  
All the children, but not all like heirs of Adam, Page, 69.  
Affections overcommed the children of God. Page, 108  
Agamemnon watched, while the Grecians slept. Page, 7.  
Beholding the destruction of Troy, he considered his own estate. 128.  
Agesilaus, his love to enrich his friends. Page, 134.  
Ahab punished in his posterity. 145  
Alexander preferred Abdolminus a base man, and why.  
Alexander his pride and blindness. 92, 93. Stirred with anger, he killed his friend. Page, 107.  
Alcibiades tossed with hope, to and fro. 107.  
Haman, a wicked man exalted. 125.  
Anaxagoras thought snow to be black. 25.  
Anaxarchus his parents. 146.  
Antiquity hath authority in examples. 94.  
Anthony his death. 136.  
Anthropos whereof derived. 26.  
Apollo why so called. 63.  
Archimedes, his earnest contemplation and death: taken for a dead man, being alive. 27.  
Arts banished from Athens, and harboured in England. 4.  
Athenians commended thankfulness, but were unthankful: and their comfort being threatened by Xerxes. Page, 100  
Atheists, who are to be thought. 20.   

B.  
BAasha punished in his posterity. Page, 145.  
Babel her Tower a monument of man's vanity, and God's omnipotency. Page, 77.  
Barbarians, never Atheists. 25.  
The body the grave of the soul, 56   

C.  
CAlligula offered sacrifice to Envy, 140. his pride and end. 148.  
Carneades living, said to be dead. Page, 27.  
Carthage envious of Rome.  
Caesar blown into England with the wind of glory. 12.  
His proud mind, and miserable end. 89.  
Cambyses his fall. 87.  
The cause more excellent than the effects. 37.  
The cause by the effects discovered. 52.  
Charles the fifth, his expedition to Algiers, and ill success, 95.  
Chrisogonus. 135.  
Cicero his weak mind in adversity. E.  
Cleander, rich and proud, 137.  
Clodius his death. 136.  
Common wealth's subject to change. Page, 10.  
By what means they flourish. 109.  
Contention of the Gods, 65.  
counsellors faithful, chief instruments of the King's safety. 112.  
Coriolanus through disgrace, an enemy. 153.  
Creatures, subject to the will of the Creator, 15.  
Diversity of creatures from whence. Page, 41.  
Their great likeness. 48.  
Croesus' his fall. 86.  
Cyrus' his soil. 87.  
Cymmerians, see not the sun. 24.   

D.  
Darius' his overthrow. 88  
David, not suffered to smite Saul. 117.  
His feet ready to slip. 150.  
Day, the longest in the year. 16.  
Delay bringeth benefit. 150.  
Diogenes, his care not to be idle. E.  
His opinion of a multitude. 28.  
Dionysius killed with sudden joy. Page, 107.  
Dionysius of Sicily, his greatness and fall, 141.  
Disgrace should not drive men from their duty, 153.  
Divinity the Lady Science. 4.   

E.  
EHud killeth Eglon by the will of God. 117.  
Elements the ministers of God. 38.  
Elements, how placed and ordered. 40.  
Their transmutation. 41.  
They follow, and forsake their course. 43.  
Their strength and working. 42.  
By Nature strong. 2.  
England preserved from the Spaniards. 3.  
Strong in her people. 3.  
Her walls of wood. 2.  
Strong in the counsel of wise men. 3.  
Chiefly preserved by the life of the Q. 4.  
Her present estate, 13.  
Her security. 15.  
Like Rome. 7.  
Enoch, signifieth true man. 31.  
Envy her definition. 138.  
The daughter of Pride. 137.  
She looketh upward. 137.  
She never sleepeth. 138.  
Her punishment.  
Epaminondas his-contempt of rithes. 132.  
Epicurus, his opinion of the praeconceipt of God, 19  
He first trod religion under his foot. 20.   

F.  
FOrtune. 122. 123. 124.  
The fool hath said in his heart, there is no God. 25.   

G.  
GOD, how known by Nature. 21.  
His eternal purpose of justice & and mercy. 23.  
His two Books published to the world. 23.  
His works open to all. 23.  
His power, and wisdom.  
An immortal man. 51.  
Why so called. 54.  
Resembled by the Sun and the soul. 55.  
Expressed by three names. 57  
Seen in the glass of Nature. 60.  
Without the compass of Nature. 60.  
How to define what he is. 60.  
Only and merely one. 60.  
Everlasting, and eternal. 60.  
His sundry names, showing he is but one. 66.  
Every where seen. 68  
His power upon the greatest. 73. 84  
His power in creating, and punishing Adam. 74.  
In preserving Noah, and drowning the world. 76.  
In throwing down Monarchies. 90. 91.  
In the defence of England.  
God in goodness most like to himself. 103.  
His goodness. 103, 104.  
He worketh continually for the good of man. 105.  
Good to all but in greater measure to some. 106.  
He punisheth the good, and favoureth the wicked: and is both just and good. 126.  
His proceeding, with the good, and with the wicked. 126.  
Good deserts ill rewarded: E.  
Good men should not be grieved at the good of the wicked.  
Graece preserved from Xerxes. 3.   

H.  
Heaven beareth witness of God. 36.  
Heavens three. 45.  
Resembled in man's body. 45.  
Heliogabalus his death. 107.   

I.  
Jacob, raised by God. 77.  
jerusalem and judah fallen down, and why? 17.  
job of the prosperity of the wicked, 151.  
joseph raised, delivered, and preserved, 78.  
jehosophat delivered.  
jeroboam his death, and punishment, 144.  
The Israelites preserved and delivered. 79.  
Ixion, an example of Envy. 139.   

K.  
THE King, the living image of God. E.   

L.  
LAmia, her eyes laid up. E.  
Lies, baits. 114.  
Learning the remembrance of things before known. 21.  
love bitter sweet. 2.  
Lucretius an irregligeous Poet. 148.   

M.  
MAN, the image of God. 29. 104.  
A little world. 46.  
Sociable. 26.  
Reasonable. 26.  
Not to be pointed out with a finger. 28.  
His mind himself. 28.  
His body the pattern of the world. 45.  
His shape fair. 47.  
Man outward, and inward. 30.  
Termed a beast. 32.  
Like to all, but unlike himself. 48, 49.  
The Lieutenant of God. 69.  
His rebellion from the beginning. 69.  
His corruption in either fortune. E.  
His weakness. 85.  
His ignorance in the power of God 92, 93.  
Forgetful what he is. 92, 93.  
Affected with present things. 94.  
Through God's spirit, a great ruler. 108.  
His heart and hand in the power of God. 110.  
Easily deceived by ease & glory. 114  
Magistrates special images of God. 72.  
Marius' his patience. 147.  
Money, and the force thereof. 113   

N.  
NAbuchadnezer, as a beast. 33.  
Nature what. 21.  
Nicoreon. 146.   
O.  

P.  
PAllas rich, and proud. 137  
Perdiccas love to Alexander. 132  
Poverty a provocation to sin. 70  
Plato his opiniou of riches. 134.  
Poverty a heavy burden. 82.  
Poor men raised to great place. 73, 82.  
Pride, a vain thing. 129, 130.  
Subject to envy. 130.  
Goeth before calamity. 129,  
Easily overthrown. 130.  
Princes take least rest. 6.  
Changed for the transgression. 17,  
Of the people.  
Blessed with greatest measure of God's goodness. 72, 73, 109.  
In their kingdoms above envy. 138.  
The sudden and strange ends of some. 142.  
Pyrrhus of the Roma. 3.  
Pythagoras of the soul. 21.   

Q.  
Queen Elizabeth, her due praise 4.  
Her victory of the Spanish fleet. 98.  
Her speech to her Generals. 101.  
Mightily preserved by God 98 111.   

R.  
REason the natural eye of the soul. 21.  
It leadeth to the knowledge of God. 36.  
It teacheth there is but one God 60  
Religion thought a devise of policy. 20.  
Riches the blessing of God. 134.  
Rome, the receptacle of virtues. 8.  
imbrued in her own blood, 8.  
When she fell to decay. 9  
Rulers to be regarded. 71.   

S.  
Socrates' ill rewarded. E.  
His knowledge of a man, 28,  
Solon his opinion of riches. 1●4.  
The sun a resemblance of God. 55  
The soul the lively image of God. 51.   

T.  
THemistocles. 135  
Thyestes deceived his brother. 107.  
Toby after many good works made blind. 125.  
Truth a precious jewel, hardly found. 114.   

V  
VEnice governed by the Senate. 3.  
Virtue hath her name from man E.  
She often shineth through the cloud of poverty.   

W.  
WIcked men used against the wicked for safeguard of the good. 118.  
They are never safe. 117.  
Their miserable end. 119.  
Tehy desire to die the death of the good. 121.  
How God proceedeth with them. 126.  
They are lifted up to their greater fall. 127.  
They are reserved to the day of destruction. 149.  
The world like a wheel. 1.   

X.  
Xerxes' his overthrow. 88  
Xenocrates said to be an image and not a man. 27   
FINIS.