THE MIRROR of Divine Providence.  
Containing a collection of Theoret his arguments: declaring the Providence of God to appear notably both in the heavens and in the earth, and in all things therein contained: Taken out of his works De Providentia.  
Printed at London by T.C. for john Smithick, and are to be sold at his shop in S. Dunston's Churchyard in Fleetstreet. 1602.   

To the Reader.  
THe copy of this collection having long since lain by me, I have now thought good to publish, as a work well worthy to be read and perused of all sorts of people, at this time, wherein Atheism like an ill weed, is grown to such height, as it seemeth to overshadow the plants of true Religion, while men attributing to Nature, what belongs properly to the Creator of Nature, do both deprive God of his glory, and also discover their impiety, to the danger of their own souls, and the hurt of others. The matter was originally handled by Theodoret, an ancient and learned Father of the Church, in ten Sermons, treating of Providence, the substance whereof hath been extracted, and digested into Method by a learned Divine, now deceased, who made this Collection following. Read it with advise; and if thou dost believe the Divine Providence, as thou oughtest, the meditation thereof may be sweet & comfortable unto thee: if otherwise thou doubt, or deny it, the consideration thereof may strike thee with shame and terror, and haply reclaim thee from so absurd and impious an opinion: which effect I do hearty wish, that it may work in thee.  
I. C.   

THE MIRROR of Divine Providence.  

Causes why he defendeth the Providence of God against the blasphemous mouths, that deny the same.  
THe children defend their Parents. 
Reasons why.   
Servants their Masters.  
Citizens their Cities.  
The guard their Prince.  
Much more ought Christians to defend God's cause.  
For God is nearer unto us than our Fathers, 
Reasons of the Conclusion.  by whose benefit they be made parents.  
He is better than our masters, (whose rule is by nature, not by the calamity of the servants).  
He is stronger than any wall of brass, as he, whom no time can wear away, nor force impair.  
He is more princely than any king, whose rule is perpetual, and over all.  

The Providence of God is proved in the Heavens.  
FIrst, 
Nature.  in that the heavens being of a passable & corruptible nature, notwithstanding continue until this day whole and perfect, in an uniform order, 
Order. Motion.  or motion, without interruption, by the only word of the Creator.  
Secondly, they being so near the Sun, Moon and Stars, (which by nature be fiery), for all that are neither melted, dried, nor set on fire after so many thousand years.   

It is proved also in the Sun.  
THe Sun contrary to nature (for that all fire is carried upward) doth cast down his beams and heat towards the earth. Likewise the water, being by nature fluxible and heavy, is carried upward, and hangeth in the air, without any stay.  
Secondly, the Sun is ordained to give light to all creatures.  
Thirdly, 
The use of the Sun.  it serves for the distinction of time: for the Sun by rising and setting, doth distinguish the day from the night, which is the measure of all time.   

The Night is as necessary as the day.  
FIrst, by the night the light being interrupted, the day is made more pleasant in his second coming.  
Secondly, the bodies being wearied with the day labour, and by sleep, bed, and rest, well refreshed, are made apt again to the next days labour.  
Thirdly, it giveth to the wild beasts a free and safe opportunity to seek their prey.  
Fourthly, and last of all, the days thereby being measured, it is consequently the true measure of all time: 
The proof of the conclusion.  for by the night, days are measured: by days, the weeks: by weeks, the months: by months, the years. And so it is the measure of all time.   

Again, the Providence is proved by the four parts of the year.  
IN that God hath not joined the Winter and Summer together (which are extremes) but hath placed between them, the Spring and Autumn, as means to qualify their extremities, to the comfort and preservation of all creatures: for in coming by little, and little, as by degrees from the extremity of cold, to the extremity of heat, we are both in less danger, & receive the more pleasure: for the sudden, and over great alteration from one extreme to an other, is very hurtful unto nature.  
Secondly, as these four parts of the year are providently disposed, so are they all necessary. The Winter to sow, the Spring to grow, the Summer to ripen, the Autumn to reap, and gather in.   

Last of all he gathereth the Providence by the Stars also.  
FOr the Stars, beside their light, are ordained as guides to direct Mariners sailing upon the seas, where there is no track of Horse, moil, wheel, or wayfairing man.    

A demonstration of the Providence by the Air, Earth, Sea, Rivers, and Fountains.  

By the Air.  
FIrst, whereas it is by nature fluxible, & hath need of something to contain it, God hath so placed it between heaven and earth, as between two most strong walls, that it cannot break forth, but is kept in, to the preservation of all living creatures, by the breathing whereof all that have sense do live.  
Secondly, being moved with the watery clouds, it doth moisten the Earth.  
Thirdly, it is as it were a chariot to bring the light of the Sun unto our eyes.  
Fourthly, being placed between the Sun, and the Earth, it doth with his natural moisture and coldness, so temper the dryness and heat of the Sun, that we receive his light, without grief, or hurt unto us.  
And lest we should imagine the Air to be the chief cause of this so great benefit, God hath appointed the Sun likewise to temper the extremity thereof; for were it not that the Sun with his beams did warm the Air, we were not able to abide the extremity of his cold, as we may perceive by the winter, when the Sun goeth further from us.  
Fiftly, hereby is the Providence declared, for that the Air and Sun, being in their own natures hurtful (the one through the extremity of his cold, the other by reason of his extreme heat) are by the only providence of God so aptly disposed, that they turn to our great commodity and pleasure.  
Sixtly, neither in the Sun, Air, nor any one of the Elements severally, nor yet in them all jointly, doth the life of creatures, or the increase of the Earth consist. For when the Air is most temperate, and the Earth watered with seasonable showers, the Sun likewise useth a moderation, and the winds do blow most mildly; yea, although the Husbandman blow never so skilfully, and sow in good measure, and time, yet doth not the Earth always yield her (looked for) fruit liberally: neither is mankind always free from sickness & diseases. Whereby God showeth all things to be ruled by his Providence, and not by Nature.  
Last of all, by the Providence of God, the Air is so preserved, that although all living creatures have breathed it so many thousand years: yet is it not consumed, or less than it was at the beginning.   

In the Earth.  
WHose divers form (for God hath not made it altogether plain, neither steep, nor rough altogether, but hath divided it into hills, plain fields, and thick woods) maketh it pleasant to behold, and doth delight through her variety.  
Secondly, the commodity is great, whilst the hills being drained by the valleys, do minister safer passage in Winter, and yield relief unto cattle. Again, the plain fields in Summer, are more pleasant to both purposes.  
Thirdly, as the hills & mountains do yield matter for Carpenters, and other Artificers to work upon: So the plain fields do minister plenty of Corn, whereof they stand in need: wherein the Providence of God is declared to the mutual help, and relieving one of another.  
Lastly, as God by his Providence hath enriched the Earth: so doth he preserve and increase the same, that notwithstanding men have reaped thereout, great and infinite treasures: yet is not the store consumed in so many thousand years.   

In Rivers.  
WHich by the only Providence of God, do ebb, and flow.   

In Fountains, and Springs.  
WHich by the same Providence do oftentimes break out in the top of very high mountains, whereas naturally they are carried downward, and by sinking of deep pits, we are compelled to draw up the water to our use.  
Secondly, he doth not only by his Providence carry the waters contrary to their nature, up to the top of mountains, but causeth them also to hang in the midst of the Air, without any stay.  
Thirdly, whereas naturally water is cold, he doth warm it in the bowels of the Earth, without fire, to the great profit and commodity of all men, as may be seen in the hot Springs.  

Of the which hot Springs, or Baths, there are of diverse kinds, and operations. viz. 

Some are good to loosen, and mollify the sinews, which are stiff through cold.  
Othersome do bind again those which are lose, & make them strong.  
Again, other are good to cut away phlegm.  
Some do purge melancholy.  
Othersome do dry up sores & biles, etc.     
All which diversities, declare the Providence of God, to the comfort & relief of us unthankful creatures.   

The absurdity and impiety of their opinion  deny the Providence of God.  
IF God hath no care of those things he hath created, it is either because he is not able, or for that he will not.  
To say say God is not able (who by his only word hath created the whole world, & all that therein is, in an order, and beauty so wonderful, and unspeakable) beside the impiety, it is an over great absurdity, considering that it is (infinitely) more easy to preserve them being made, then to create them when they were not, and to make them of nothing.  
Again, to think that God doth hate his work, through envy or disdain, those things which he hath in such an unspeakable excellency created (as that in the written verity with a great liking he said (They were all good) it is an absurd and blasphemous impiety; for no such wickedness can come near unto God, who is altogether good, and goodness itself.  
Again, for what cause should God envy the world, whether for the greatness thereof, or for the beauty? God being uncreated, and infinite, who never had beginning, & shall have no end, comprehending all things, is limited, and comprehended himself of nothing; in whose hand are all the ends of the world, who measureth the heavens with his span, and the whole earth with his fist, how can he envy the greatness of the world, which being compared to him is not an handful?  
As for the beauty thereof, seeing it hath both that & his whole being of God, there is no cause of envy, but rather great cause for God to glory in the excellency of his creatures. For if the most envious man, doth not hate the house, and building which he hath made, because it doth excel in beauty, but rather doth greatly boast, and is proud of the same: Much less ought we to think that God, in whom there is no envy, or wickedness, can envy the excellency of his creation.   

The Providence of God in the Seas.  
FIrst, in that God created therein, and doth preserve for the use of man, infinite store of diverse kinds of fishes.  
Secondly, by his only Providence, it is kept within his bounds, and dare not pass his prescribed limits; as may appear by the waves of the Sea, which being carried with violence against the sand on the shore, do retire again, as it were repenting their fact in presuming so boldly, and are afraid of their prefixed bounds.  
Thirdly, the Sea is as it were a mediator to knit together in friendship, Countries that are far distant one from an other: for God hath not given to any one country all things necessary, but hath as it were divided his benefits, to the intent that one Country standing in need of an other, they should all live together in mutual amity and friendship. Wherefore the Sea serveth to the easier transporting of that which we can spare, and to bring in such commodities as we do want, which by cart, and horses, cannot be done so speedily, and with so great ease: for the burden of one Ship will scarce be carried upon a thousand horses or Camels backs.  
Fourthly, lest men should be overtoyled with long and tedious travel, God hath placed divers islands in the midst of the Sea, to be as it were Inns, to rest their wearied bodies, and Markets to provide such necessaries as they shall need.   

A brief collection of his arguments, declaring the Providence of God through all the parts of the earth.  
FIrst the great benefits which we receive by the Sea, the Earth, the Air, & Sun, do plainly declare the fatherly Providence of God towards mankind.  
Secondly, it doth appear in that wonderful construction of the heavens, which hang over our heads.  
Thirdly in the tribute, that the Earth & other parts of the world do pay yearly & daily to man: for God hath made them as it were servants to man. The Sun to give light, to warm, and to ripen the fruits of the Earth. The Moon to shine in the night season. The Stars to guide us in the dark, to declare the course of times, and to direct those which sail on the sea. The Air being drawn in of men, doth refresh the natural heat within. The Rain doth nourish, and make the fruit to grow. The Frost, first doth stay the plants and other fruits of the Earth, that they do not spring forth before their time, and doth drive the natural heat unto the root. Secondly it killeth worms, which are hurtful to the fruits. And lastly, it doth yield unto us great store of fowl.    

A demonstration of the Providence in the framing of the Body of man.  
WHere (first of all) God having given a mouth unto man, to set forth the glory of God, and to give thanks for the great benefits received at his hand: it is an extreme wickedness to abuse & pollute that noble instrument in breathing out blasphemous speeches against the Providence of God.  

The Mouth and other instruments of speech.  
THe Mouth (which alone doth sufficiently declare both the wisdom and great goodness of God towards man) may well be likened to the musical Instrument, which being made of brazen pipes, blown up with bellows, or the breath of man, and moved with the fingers of him that playeth thereon, doth give a sweet and pleasant sound: so in man, the lungs are as it were the bellows, which being drawn together, and opened again by the means of certain muscles, doth sand forth the breath through the windpipe, whereby the cover of the throat being opened, it is carried into the Mouth, where Reason (which is a special gift of God in man) by the help of the tongue, as with his hand, doth carry that breath unto the teeth, (which are as it were brazen pipes) that it may run up and down, and learn to slide easily without cumbrance, and lest the tongue through his continual motion, should wax dry (whereby the facility in his moving should be hindered) God hath annexed unto it a certain kernel, running (as it were a fountain) with continual moisture.  
Thus Reason (which is in man) carrying his purpose, and by help of the tongue, beating it against the teeth, through the drawing together of the lips, and an apt beating of the Air with the breath, that is sent out of the mouth, this articular voice is framed and made.  
Again (whereas the Heart being the fountain of natural heat, from whence all the parts of the body draw their warmth, hath need of some cooling and refreshing) the Lungs drawing impure and fresh air, and sending it unto the heart, do receive and take away the other, which was over-boyled by reason of the heat of the heart, and expel it as superfluous and hurtful; and so that breath and air which is cast out as a thing superfluous, and to no use, is by the Providence of God turned to this notable use, to be the author and worker of our speech.   

The Heart.  
THe Heart (being the most excellent part of man's body, having as it were the government of the whole committed unto him) by the Providence of God is so enclosed, and defended with the breast, as with a most strong bulwark, that no outward force can lightly hurt it.  
Secondly, the Heart being in continual motion (for it is the fountain of the Arteries) the neither part (under which the Lungs are placed) is soft, spongy, full of Pores and Arteries, but the upper tip thereof, God hath made more stiff, and hath covered it with a strong and tough coat of skin.  
Thirdly, for that the Heart is nourished, not only with the vital spirits, but also with blood, God hath placed a great hollow vein going through the whole body, whereby it doth draw his nutriment from the Liver, as through a conduit pipe.    

The means & Instruments whereby the body is nourished.  

The Belly.  
THe Belly with the help of the stomach, doth draw the meat down unto it, where first keeping it, and drawing out the moisture, altering and changing it; afterwards, when it is well sod and digested, he doth sever and distribute it, sending the purer part thereof unto the Liver to be better strained; and the rest being good for nothing, he doth cast out through the expulsive parts.   

The Liver.  
THen the Liver (when he hath thus received the best and purest part of the meat, not being contented with the former purging and cleansing) doth begin a fresh, straining it through more narrow passages, and so being better purged and severed, the dross and slimy part thereof, the Spleen doth draw unto him for his nutriment, and that which through overmuch boiling, is turned into a choleric nature, is sent unto the gall or bladder, wherein choler is contained and kept; an other part thereof, which being over-thin, will serve for no nutriment, the bladder appointed for urine, doth receive it, and cast it out as superfluous; the rest being thus thoroughly purified, is made like unto blood.   

The great hollow vain called Vena cava.  
WHen the Liver hath thus turned it into blood, it is conveyed into a great hollow vein, from whence being carried by other small veins unto every part of the body, it serveth for the nourishing of the whole body.   

The Veins.  
THe Veins (wherein the blood is carried to the nourishing of every part of the body) are made of a very fine and thin ryne of skin, the Pores whereof are covered as it were with a spongy matter: for as blood being gross must have the greater Pores to pass forth: so again lest it should run out altogether at once, and that it might feed and moisten the parts adjoining by little and little, as necessity requireth, God hath covered them with this spongy substance.   

The Arteries.  
THe Arteries (for that the vital spirit which is carried in them, is so thin, that it will pass away through very small holes, and can hardly be kept in) are not made of one, but of two skins, and those are very fast and thick, that it cannot break forth.  
Again, God hath compassed the Veins with Arteries, that the blood being stirred with the moving of the warm spirit might run the more easily, whereas otherwise by standing still it would congeal and wax stiff.  
And therefore in certain places they are joined and knit together with very fine Pores, that the blood therethrough may receive a little of the spirit, the better to further his motion; and the spirit on the other side (being somewhat moistened with the humour of the blood) is preserved from being dried up.   

The stature of man.  
MAn only among all creatures is made to go strait upright, and upon two feet only, whereas all other go groveling.   

The Legs.  
THe Legs consist of the parts knit together with joints, whereof one part is joined to the hip, an other to the knee, and the third part to the ankle, with very strong sinews and muscles, for the ready moving of them. Again, those sinews and bands, are neither too lose, nor too strait, for being over-straight, as the parts could hardly, or not at all be moved: So if they were over lose, they would not tarry, but fall out of joint. And thus through the great benefit of God's Providence, man is able to go, run, stand, and sit, when he lift.   

The Buttocks.  
FOr that it would be hard to sit upon that hard bone, and naked joint, God hath given man Buttocks, as it were a pillow, or cushion to sit upon, by the means whereof he is able to sit on the bare ground, yea upon an hard stone without any grief.   

The Back bone.  
THe Back bone taking his beginning at Os sacrum, doth run up into the neck, and is as it were a strong pillar, sustaining and holding up the belly, shoulders, hands, neck, and the head.  
Again, this bone being hard and full of knobs, is not placed in the forepart of the body (lest it should hinder or hurt the necessary extension of the belly, stomach, and lungs, when they receive in meat, or breath) but in the hinder part as it were a prop or stay.  
Thirdly, it is not one whole bone, but consists of many joints, that with the more ease a man might turn and wind his body every way.  
Lastly, it is by the Providence of God fed with certain marrow, coming from the brain.  
The neck may well be likened to the cistern in a Conduit, in the sides whereof many holes are stricken, whereby the water (that was brought thither in a great pipe) is sent forth to divers places.  
Likewise the neck reaching down to the mouth of the stomach, doth send the meat and drink into the belly. It hath beside the windpipe, which reacheth from the lungs to the top of the throat; there are veins also, and arteries in it, which carry blood and spirit up to feed the brain.  
The brain also doth send down the marrow through the neck into the back bone, through certain bones adjoining unto it, with which marrow the bones are nourished, and whereof the sinews spring, which bind the joints together, and the muscles take their motive power.   

The head and brain.  
THe head is placed upon the height of the body, as it were a Castle upon the top of a great hill, wherein the brain (man's especial treasure) is kept, as in a very strong hold. The skull is as it were an helmet, compassing the brain, & defending it from outward force, which otherwise would soon receive great hurt.  
Again, lest the brain which is soft and tender, should be hurt with the hard & stiff bones, God hath enclosed with two coats of skin; whereof one, which is next the brain and doth enclose it, is very thin and soft, the other is a more stiff and tough skin (being placed betwixt the brain and the skull) neither overhard for hurting the brain, nor yet over-thin lest the skull through his hardness should hurt or fret it.   

The Eyes.  
THe Eyes are placed in the Head, as watchmans in the top of a Tower; and to the intent they should watch on both sides, God hath set there not one alone, but two eyes; one towards the right hand, the other to the left.  
Again, for that they watching for the safeguard of the whole body, had need of some bulwark to defend them, God hath placed the brows (hanging over them) that both they serve for a defence, and are a means to make us seen the further off.  
Thirdly, (the brows serving for a pendant house to cast off the wet) God hath set fine hairs in the utter part thereof, which inclining towards the temples, do receive the sweat falling from the forehead, and carry it from the Eyes (as hurtful unto them) down by the utter side of the face.  
Fourthly, for that these watchmen had need of harnis and weapons, God hath also armed them with their lids, and certain hairs in them, as it were spears to keep out little gnats, moats, dust, and such like, which would otherwise fly into the eyes, and hurt them.  
Fiftly, these hairs be not crooked (as the other upon the brows) lest they should run into the eyes, and hurt them: neither do they run strait downward, for so would one ruffle & wear another, through the often closing and twinkling of the eyelids: but they are set somewhat a slope, and run outward, so that they neither hinder one an other in the shutting, and serve for the better defence of the Eyes.  
Lastly, all things in the eye are wonderful, and ●et out the great Providence of God. viz. The smallness of the sight, the garland about it much like the Rainbow, of divers colours, the circle like ●nto horn: the crystal sphere and glassy humour about it: his ●ouble coat, one coloured like 〈◊〉 grapes, the other in form like a●●shers net: his seat full of kernels: his nutriment which is bought from the brain in a very thin vessel: and the cleansing of it in expelling the superfluous humours at the corners of the Eye.   

The Blood.  
THe meat being received into the Belly, this juice is first assimiled to the Belly, and made white, then being sent up to the liver, it is there turned into blood; afterward, part of it being sent up to the brain, it is made white again, and is turned some into bones, and othersome into tough and hard sinews.   

The sense of Smelling, and his instrument.  
THe sense of Smelling done discern betwixt savours, delighting in that which is pleasant, and repelling that which is unsavoury, as a thing hurtful to nature.  
Likewise through that instrument is the head purged of certain excrements. For the head being placed in the highest part of the body, all the vapours do ascend up thither, which being hurtful to the brain, are expelled thorough certain spongy holes and pipes. And that these moist & clammy excrements may with more ease and speed be carried away, God hath appointed 2. ways to purge them, that is through the roof of the mouth, and the nostrils.   

The sense of Hearing.  
THis sense doth discern between sounds, delighting in a pleasant harmony, and loathing the contrary. By the means whereof also we attain to the knowledge of the liberal Sciences, and of the will of God.   

The Hands and Arms.  
THey are neither longer nor shotter than is needful, but are of a just length, and framed to the performing of those works whereunto they were ordained. The Arm is divided into three parts, whereof one part is joined to the shoulder, another to the elbow, and the third to the wrist.   

The Fingers.  
THe Fingers consist of three joints, or pieces, the extremities whereof are some hollow, denting inward, other some are round like unto a sphere, the which round ends being as it were grafted in the hollow ends: they are bound together with strong sinews, and by the help of certain muscles they are moved, where also, lest their hardness should hinder the closing of the Fingers, God hath covered them with a thin and soft skin or coat.   

The Nails.  
THe nails serving for to keep the ends of the fingers from hurt, are made thin and light for hurting the soft flesh that is under them: broad, that they might the better help and sustain the fingers, being pressed with any burden. Thirdly, they are as it were round, which force is strongest for defence, and shall least hurt with pressing the flesh under it.   

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

The great use of the Hands.  
MAn only hath Hands, wherewith he doth plough, sow, plant, reap, thrash, gather in, etc. with infinite works more, serving both to pleasure and necessity.   

The Ship.  
THe Ship (being made with the hands of man) is as it were the Sea wain, or chariot, where the mast serveth in stead of the beam, or draft tree, whereon the yokes hang: the sails are the yokes: and the wind as it were the horses, and mules to draw it, which by certain cords are directed, as it were with bow yokes to draw even together. Again the stern is, as it were the bit or rains, which the Pilot taking in his hand doth guide the ship, sitting in the hinder part, as it were in the circumference of a wain, or chariot. And with this stern he doth guide the ship, not only when the weather is calm, but is able therewith to break the force also of the boisterous storms, and as it were with a bit, to bridle and hold in those rough and untamed horses, which all is wrought and much greater things, our hands being the means and instruments.    

How Arts are as it were allied to the mutual help one of an other.  
THe Carpenter receiveth his tools of the Smyth, the Smyth again hath of the Carpenter his house. The husbandman doth minister food to them both, but yet he is compelled to borrow of them both, his house, and other instruments necessary to till his ground, etc. All which are made with the hands of man.  

The Providence of God in teaching man the necessary use of Metals.  
FOr man himself could never have found out this treasure so deeply laid up, and hid in the bowels of the earth, or having found it, who else could teach him to know the veins of silver & gold? who taught him to know the nature of the glass? and so skilfully to discern the same, as to know which sand should be tried by fire, and after what sort, and how long it should lie there?  
To be short, God alone hath opened these unto man, as also how (by the help of fire & breath, or wind) to make thereof such divers kinds of vessels to all purposes, wherein also the notable and necessary use of the hands may easily be seen.   

Of the silk-worm.  
Lest man should be puffed up (by reason of his great skill, and cunning in so many Arts) and wax over proud in himself, God hath showed by this little Worm (which draweth a finer thread than man is able) that it is the only gift and goodness of GOD; which Worm (as it serveth to beat down the pride of man) doth declare also the great Providence and goodness of GOD towards us, whilst both she, and her whole labours are at the commandment of man.   

Of Physic.  
WHereas man being mortal, is subject to divers diseases, God hath given him this knowledge, both to preserve health, and to remove sicknesses: In so much that Art hath invented medicines for every disease. The earth also doth bring forth divers kinds of herbs, whereof some are food for man, other some for cattle, and another sort for medicines. So that oftentimes of those herbs, which if they should be eaten would kill a man, is made a medicine to remove sicknesses, and to cure the body.   

Of Grammars.  
THrough the help of this science (which teacheth both to speak and write) many books are written very necessary for the use of man, both concerning the mysteries of Christian Religion, and divers other needful Sciences, by the means whereof man is able to talk also with them that be absent: For although the tongue (which is the instrument of speech) be silent, the right hand taking the pen, doth commit to writing whatsoever we have to do, or would communicate with our friend, although he be never so far from us, And thus the hand (not only the mouth & tongue) is made the chariot to carry our speech.   

The apt placing of the Fingers.  
THe hand being divided into five Fingers, the thumb is opposed, & set against the four, bending the contrary way, and as it were clasping the rest: whereby man is apt to take any thing the more readily, and to hold it the faster, and more surely.    

A demonstration of the Providence, in that God hath given to man the rule and dominion over all brute beasts.  

Of the Bee.  
THe Bees of all creatures do live the most orderly, & keep laws most duly.  
First they take their flight out of the hives orderly, & by course, and lighting upon herbs, trees, & flowers, do gather out of them that which is for their use; wherewith being loaden, their former feet serving in steed of hands to lay it on their necks, they return again into their hives.  
Secondly, they build their combs (without the help of any rule to direct them) in so good a proportion and order, with the corners so even and coequal one to another, that he, which is most cunning in the Mathematical sciences, is not able to do the like, or come nearer unto it.  
Thirdly, they live a most politic life, where nothing is private, or proper to one, but the treasure is common to all, whereby there is no strife, or injury amongst them.  
And to conclude, they have the best kind of government, whilst they have but one, as it were a king to rule them, unto whom also they yield a willing and dutiful obedience.  

What man hath to learn of the Bee.  
FIrst man ought to learn of the Bee to abhor idleness, and idle persons.  
Secondly, with a ready and cheerful mind to labour in his calling.  
Thirdly, to gather his goods with painfulness, not injuring any man, for the flowers are not the worse by the Bee, to any use or purpose.  
Fourthly, not to seek ambitiously after honour, and principality.  
Fiftly, if he be called to any office, to rule with right & equity.  
Sixtly and last of all, not unnaturally to hoard up their riches, but charitably to impart to such as stand in need.    

The Spider.  
THe Spider in drawing so fine a thread, and weaving his web so artificially, hath taught man to make Nets, and so consequently the skill of hunting, fowling, and fishing.   

Of the Ox, the Horse, and the Elephant.  
HErein is the Providence of God toward man notably declared, in that he hath subdued these beasts (which in strength do far excel Man) & caused them to submit their necks and backs, & to employ their whole strength to the use & service of man; wherein as man hath to acknowledge with thankfulness the great goodness of God; so must he learn thereby to obey God, by whose means they are subdued unto him. Not only these, but all other beasts whatsoever are subject unto man, whilst they serve either to feed or  him, or else to carry burdens, or for some other necessary use.   

The cause wherefore wild beasts and Serpents were created.  
Whereas some beasts do rebel against man (others being easily subdued) it doth manifestly appear, that they are not naturally subject, but by the commandment of God, which only doth keep in the rest, that they do not likewise break out and rebel.  
Again, God hath created some altogether enemies unto man, to suppress, and bridle as it were his insolency, and to train him up in Virtue, that the terror of those beasts might teach him to know how needful the help of God is, and so to exercise himself in prayer, and dutifully to obey GOD, by whose only help he is defended.  
So that this fear, is as it were a guide to bring man unto God. And lest man being continually in fear of them, should live a troublesome and unpleasant life, GOD hath stricken those venomous beasts with a natural fear of man, that they hide themselves in Caves and holes under the ground, and hath so bridled their fury, that they hurt but seldom times, and that in their own defence, when they are by men hurt, or provoked thereunto.  
As for the wild beasts, he hath sent them into the woods, craggy Rocks and Dens in the Wilderness, to dwell far from the company of man, and hath set them their appointed time, (the night when man is at rest, and safe) to seek their pray.  
So that the wild beasts and venomous serpents, are as it were whips and rods for children, and such as are not thoroughly instructed in the fear and love of God; but as for men, and such as are strong in faith, they are without any fear of them, as did appear by Noah, Daniel, Paul, and many more.    

Riches and Poverty, are both necessary for man.  
WHereas the enemies here take occasion to blaspheme God, & say that there is no Providence in him, nor care of man, because they see the wicked abound in wealth, and live in all kind of pleasures, the godly man contrariwise through the oppression of the rich, to live in great poverty, and very miserably: they ought rather to conclude, and that more truly (bridling this rash judgement, & learning to reform their common error) that riches cannot therefore be the true felicity and happiness (as they dream) whereby virtue is thus by their own testimony suppressed, neither that Poverty is misery, seeing that godly men, and such as excel in virtue, do oftentimes live in want and necessity.  
Again, seeing they acknowledge virtue to be the most precious jewel, and such as do most fervently embrace & follow her, to live a most happy life, there is no cause why they should extol riches, as to think them the only note of true happiness, which they see commonly with their eyes, to be the greatest enemy unto virtue.  

Of Virtues, what they are, and first of Prudence.  
Prudence is as it were the watchfulness and care of the mind, or reason, wherewith man is endued; As foolishness and lack of foresight (which is contrary to Prudence) is a drunkenness, which rising of affections, doth darken and blind the reason and understanding of man, not suffering him to foresee that which is profitable and convenient for him; The cure whereof, and health of the mind, is called Prudence.  

Temperance.  
TEmperance is a right constitution of the mind, when the rude and disordered desires thereof, are bridled, and ruled by reason.   

Fortitude.  
FOrtitude is that whereby a man is stirred up unto a lawful anger, and just revenge.   

justice.  
Justice is a lawful and right government of the mind, whereby the affections subject unto her, are ruled and directed.  
The affections of Lust & Anger, submitting themselves unto reason, and being ruled thereby through a mutual qualifying one of another, do absolve, and make this notable virtue of justice.    

Riches and great abundance, is an enemy unto virtue.  
THe great troubles, and continual cares, which follow the getting and possessing of riches, the infinite tossing and turmoiling of those men which have them, (whilst they are never at rest), cannot accord with the quiet and peaceable state of virtue, but are enemies that hurt and hinder the good course thereof.  
Secondly, he that is given altogether to serve the belly, in eating & drinking, desiring dainty fare, and delighting in great diversity of meats & drinks (which faults and many more, accompany such as abound in wealth) how is it possible that he should live a temperate and contented life?  
Thirdly, he that doth thus quench the watchfulness of reason, and set on fire the affections, bringeth reason into servitude, and make her a servant unto the belly, whom God hath set as lady and mistress over all the body: he that delivereth the prince as a prisoner unto his subjects, & casteth the governor of the chariot to be torn in pieces of his horses: He (I say) that will not suffer the Pilot to hold the stern any longer, and to guide the ship, but will let it be carried headlong with the storms of these tempestuous affections, and so to be drowned in waves: He is not only utterly void of wit & wisdom, but hath abandoned & given himself over to all kind of intemperancy and filthy pleasures.  
Lastly, in great abundance there is small hope of justice, for he that is greedily bend to heap up great riches, doth make no difference between right & wrong. So that riches is an enemy to every kind of virtue.   

poverty is a great helper, and furtherer unto virtue.  
FIrst the want of things necessary doth compel the affections to be subject to reason, and will not suffer them to swell up, or to strive against their lady & governess, as it falleth out oftentimes in such as are wanton brought up, and delight in belly cheer.  
Secondly, the mind thereby being delivered from superfluous troubles, and void of outward cares, doth enjoy great rest and quietness: So that looking into herself, she doth behold her own dignity, and taking the rule into her hands, doth prescribe unto her subjects, laws of moderation and order, and suppressing or punishing the rebellious affections of Lust and Anger (the one by the other), doth bring them into order.  
Thirdly, the great labour and travel (whereunto Poverty driveth man) doth much profit to bridle & keep under the outrageous lusts, for it doth consume and spend that matter wherewith they are fed, so as they are not able to break forth.  
Last of all, the examples of godly & virtuous men in all ages from the beginning doth manifestly declare, that poverty doth further more to the obtaining of virtue and riches. In so much that many (as Socrates, Diogenes, Anaxarchus and others, for the love they bore to virtue, and that they might the better attain unto it, did give and cast away their riches, and all that they had, choosing rather, and delighting to live in voluntary Poverty.   

Riches are not ill of themselves, but through the abuse of men.  
RIches, for that they come from God are not ill in themselves, but are given as necessary instruments to make & polish the beautiful Image of virtue: which if man shall contrariwise abuse to the making of an Image of wickedness, the Instrument is not to be blamed, which was to be well used, but the man which hath wickedly abused the same. As Iron and Wine although they be diverse times abused to murder, and drunkenness, are not to be cast away, and condemned as superfluous, but are kept notwithstanding as very necessary, & commended as great blessings of God: Even so riches are not therefore to be blamed, because wicked men abuse them, but to be acknowledged as the gifts of God, necessary for many good purposes.   

Why God hath not given riches to every man.  
AS God hath not given to every member of the body the like operation, but to every one a peculiar function, as the eye to discern colours, the ear to judge the difference of sounds, and so forth in all the rest, that through the variety of their operations, & the mutual help that they have one of another, the body should want nothing necessary, and that among the members there should be no grudge, or envy, whilst no one part can justly say unto another (I have no need of thee): Even so hath not God made all rich alike, but some poor, that one standing in need of another, through their mutual help; this his Commonwealth might be preserved; which otherwise would be quite overthrown: whilst every man abounding in wealth, there would be found none to sow, plough, or to do any such inferior & necessary works. Whereby one of these two inconveniences would follow of necessity, that every man must learn all Arts, and do all works himself, (which thing is unpossible) or else that all men should perish together for want of things necessary (which were absurd and lamentable). So that in this diversity also the Providence of God doth notably appear.  
The state & condition of the Rich and Poor, is naturally alike, and all one.  
1 First, all men, both rich & poor, have one and the self same earth for their house, nurse, mother, and grave, alike common to every one.  
2 The Sun, Moon, and Stars, give their light indifferently to all, neither is the Air peculiar unto the rich, but all breath of it alike.  
3 The bodies likewise both of rich and poor are alike, but that the poor man hath (for the most part) the stronger, and more healthful body. For (as a wise Physician said) Scarcity & Lack is the mother of good health, to the preservation whereof, Exercise also, and Labour, is of great force, and helpeth much.  
4 The souls in them, are both of like nature.  
5 They have one beginning of generation, or conception, & are brought forth with pain alike. But that the poor women (commonly) are delivered with more ease: For through continual labour, her childbirth is the less painful.  
Again, coming into the world, nature hath not clothed the rich man's child better than the poor man's, but they are brought forth both alike naked, and fed with milk alike.  
7 And as they had one entrance into the world, so do they depart alike: for death is common unto both, and hath no respect of persons, but striketh in differently.  
8 After death also they do both of the in putrefy and rot, the like matter and corruption issueth out of them, and together they become worms meat. So that in all or the greatest respects, the condition of the rich and poor are both alike.   

How Riches and Poverty are common unto all men.  
GOD hath so ordained Poverty, with all kind of Arts, that the Rich and wealthy are compelled to bring their money unto the poor man, and to buy of him all thing, whereof they stand in need, without whose help they are not able to live, notwithstanding their great wealth. Wherein we are to acknowledge the great wisdom and Providence of God, who hath given riches unto some, and to other knowledge in arts and sciences, that through this necessity (where they stand in so great need one of another) they might be knit together in mutual concord and friendship. For as the Rich men do stand in need of Poor Artificers, to supply their necessary wants: so again the poor men are set on work with the rich men's money. So that both of them standing in need (the one of wares, the other of money) do show how Riches and Poverty are common unto all men, and both very necessary.   

God hath not given Riches to good men only.  
GOD hath not bestowed Riches only upon good men, lest the enemy should accuse God not to deal with indifferency, or slander the godly, that they should love God only in respect of these blessings, and for fear of losing the same. Wherefore he hath distributed riches & poverty indifferently unto both, & hath ordained them, as certain instruments, or matter to work withal, which the godly using to the attaining of Virtue, and the ungodly abusing unto vice, there is no excuse left, or hope of pardon for such as spend their lives in wickedness, whether they be rich or poor. For they which get their riches well, and honestly, and do not increase them with other men's hurt & misery, but use them to the relief of such as stand in need, do justly accuse & condemn the covetous and ungodly rich men: As the poor man, which tempereth his poverty with the study of wisdom, and sustaineth the rage thereof with a stout and valiant mind, doth condemn the wicked life of such as being poor, do spend their days altogether in ungodliness.   

The poor are commonly more healthful than the rich.  
Wherein the care & Providence of God doth notably appear, in that foreseeing the diverse helps and remedies that such as be wealthy are able to provide, which the poor man by reason of his necessity cannot do, he hath as it were, allotted unto the poor man a more strong and healthful body; so that health doth recompense the want of wealth: and oftentimes it falleth out, that the rich man wisheth the poor man's health, when the poor man will not change his state for all the rich man's wealth.  
Again, in sicknesses you shall see the poor man who lieth on the bare ground without bed or mat, to take his grief more quietly, and have less pain than the rich, which lie in beds of Down, and have all kinds of Physic to mitigate their pain. So gracious is God in providing for these, which through want are not able to provide for themselves.    

How the difference in the estates of men (whereof some obey, and other command) is very necessary.  
GOd in the beginning made but one man of the earth (for the woman was made of a bone taken out of Adam) lest through the diversities of earth she should be thought to be of an other nature. Of which couple sprung all mankind. So that in the beginning there was no such difference of Lords and Servants. Neither in the time of Noah, (when he, and his wife, his three sons, and their wives, entered into the Ark) do we read that any Servant went in, or find this name of Servant: for as then was not this distinction of degrees instituted, or thought necessary. But afterward when it was perceived that much mischief did rise through overmuch liberty, whilst there was no magistrate to bridle the outrageous multitude, Laws were devised, which being found to be very necessary; it was also as necessary that there should be Lawmakers, and magistrates to execute & put the same in practice: which could not possibly be, (this equality among all men remaining still. And therefore it was needful that there should be this difference of magistrates and subjects: for God seeing that by sin there was brought in a wonderful disorder and confusion of all things, did prescribe an order in setting down Laws to suppress and bridle the rage thereof, the rains whereof he hath delivered into the hands of the magistrate, to put the same in practice: whereupon ariseth this necessary distinction of masters and servants; Magistrates to command, and inferior subjects to obey.  

Servitude is very profitable and necessary.  
AS in a ship, the good order is the preservation of such as sail therein, whilst some do row, othersome do make fit the Cables, others are busied about other things necessary, which they are commanded to intend: and the guide in the fore end of the ship, doth descry the Rocks, quicksands, and shelves, giving warning to the master, who holding the stern doth direct the ship, and hath the rule & authority over all the rest, whose commandment they do readily obey, whereby they are preserved, and sail without fear, or danger, which could not be, if every man should be occupied about one, and the self same thing, or without order do every man what he thought best: So likewise in a house where divers works are to be done, which require the help of many men, if there should be no one man to rule & command the rest, but that every man might do what he list, it were unpossible for any family to consist or stand. So that it is very necessary, that there be both Masters and Servants.   

The Servant hath a more pleasant life then the Master of the house.  
WHereas some think it a sore and grievous thing to serve, and being wearied with continual labour, to take his portion measured out as his Master shall think good; if they will diligently consider all things, and look thoroughly into both their estates, they shall find the Servant to live the more pleasant life. For although he be in bondage of body, yet is his mind free, and void of many cares wherewith the Master is greatly overcharged.  
Dearth & scarcity doth never break his sleep, he never taketh care how to sell his commodities, or is grieved when they lie upon his hands and wax cheap, neither standeth he in any fear of his Creditors, or taketh thought how to discharge outpayments, and to maintain his family. He dare meet a Sergeant in the teeth, and is not afraid of the frowning countenance of the judge, but without all care of mind, eateth his meat with a good stomach, sleepeth soundly, and is in good health; whereas the master with these, and many more cares is so vexed and tormented continually, that he can neither eat his meat quietly in the day time, nor take any rest in the night, but passeth his time in great care, and small pleasure.  
Again, seeing the Master doth oftentimes labour as painfully, as any Servant, but the Servants are troubled with no care like unto the master, there is no cause why they should be thought miserable in respect of their labours (which is common to their masters with them) but great cause, why they may be said to live more pleasantly, as that they are void of all care of mind, wherewith the master is oftentimes spent & consumed.   

Ill Magistrates and Masters.  
THese men have not their authority from God, but the wickedness of such as be subject hath drawn the same upon them. For when they would reap no profit by such as ruled well and honestly, but through their lewd behaviour contumeliously did cast off their discipline, they bereaved themselves of the Providence of God, through want of whose counsel and direction they have received these wicked Princes & Magistrates, that 〈…〉 of the ill govern 〈…〉 might remember the other, and learn how necessary it is to have, and obey, honest and godly governors.   

The servants which have a sound and goodminde, are not hurt by serving of ill masters.  
MAny servants have been found to be great lovers of Virtue, which served with a ready and good mind, doing that which was their duty, not compelled, but from their heart, and have had a great care of their masters: whereby they have not only obtained liberty from their bondage, but have gotten great wealth and credit, as rewards for their good & faithful service.  
So that service is no hindrance to the attaining of virtue or wealth. As may appear by Abraham's servant, and joseph, with many more. Whereof the one (being sent by Abraham his Master to choose a wife for Isaac his son) is set forth as a pattern of a faithful Servant, and one that feared God. And joseph by servitude attained to greater wealth and honour then his brethren, who never served, but were always at freedom.   

The wickedness of the Master, cannot hurt a godly Servant.  
AS may appear in joseph, whose godly and chaste mind (notwithstanding the wanton allurements, fair promises, and great danger in repelling his Mistress unlawful lusts) was not corrupted or defiled, but continued sound and constant in virtue. Likewise Abdias, Servant unto wicked Achab, and cursed jezabel, who sought the utter destruction of all the servants & Prophets of God) did preserve from death, and nourish an hundredth Prophets, whom he hide an two Caves, notwithstanding the brutish cruelty of his Lord; Neither did the great famine and dearth of victuals (which was exceeding sore at that time, by reason that it reigned not in three years, and six months) any whit slack his care in providing all things necessary for them.  
Again, in the time of Zedechias, the last king of the jews, who would not give ear unto the words of the Lord, but cast the Prophet jeremy into a deep and stinking dungeon, Abdimelech one of the king's servants, an Ethiopian, and an Eunuch, not regarding the wickedness which reigned in the Court, and the great hatred which was conceived against the Prophet, nor once calling to remembrance his own servile condition and state, went boldly unto the King, and reproved his unjust sentence and cruelty against the Prophet of God, moving him with godly persuasions to take jeremy out of the Dungeon, which being obtained, this Eunuch was advanced, and did minister all things necessary during the whole time of the siege, when the jews were led captives into Babylon, by Nabuchodonozor the king.  
Daniel, Ananias, Azarias, and Mizael, though they were led captives into Babylon, and lived in bondage under a most wicked king, yet could they not be brought to transgress the laws of the living God in any point, either for desire of life, or fear of death, or any torments whatsoever.  
Wherefore let no man condemn servitude as evil, or think that the wickedness of the master can overthrow the virtue of a good and godly servant, if he have a mind well disposed, but in all things let him confess, and acknowledge the Providence of God. For by these examples it doth appear plainly, that a servant may be virtuous & godly, though his master be never so vicious and ungodly.   

Why doth God suffer the godly to be led into captivity?  
GOd hath a care even over those that do offend, and of great love doth punish them; wherefore when he suffereth the wicked for their sins to be led captive, he sendeth with them also good men, as schoolmasters, and teachers, by whose good counsel & example they may be directed in the true and right path.  
Again, these godly men being in captivity, have not only been a means of salvation unto their fellow prisoners, but through their good life and doctrine, have brought also many Infidels to the light and knowledge of the true God. So that in all his doings God showeth himself to have a special care of man.    

The study of Righteousness is not without fruit, although in this life it doth not appear. And of the Resurrection.  
ALthough the godly in this life are commonly oppressed with poverty and servitude, and live not in like pleasure & prosperity as the wicked do: yet notwithstanding they have pleasures, and great pleasures. For the godly do not think the praise and rewards of mortal men to be a sufficient recompense for their travails; and therefore contemning them, they do look for the promises of GOD, and attend the coming of their Guide and Captain, to receive those crowns of unspeakable glory, (rewards from heaven). They wait for the Resurrection of their bodies, that being taken up into heaven, they may joy with the holy Angels, and have the continual and endless fruition of him, for whose sake they have suffered so many troubles, which is a most excellent reward, and the only true happiness.  
Again, seeing the possession of virtue is a most precious jewel, and is not gotten; nor kept without great trouble and pains: it were a great absurdity, that all other inferior arts and exercises should have their rewards, and Virtue only be without all recompense.  

There is an Eternal life, where Virtue is rewarded.  
WHereas God suffereth some virtuous and godly men in this world, to live & die without honour, and in great contempt; Other some again to live in great honour: It is an evident argument (for that God is just in all his doings) that there is another life prepared, wherein they which have done well, shall be rewarded accordingly. So that in giving honour unto some here, he doth manifest and declare that virtue hath her crown & reward; And in suffering other, some to live without all honour or reward, he doth show plainly that there is another life, and doth thereby notably confirm the hope of those things which are looked for.  
Again, if there were no life after this, they which are punished here might seem to have great injury, seeing other committing the like or greater faults, to receive no punishment at all. And the virtuous men likewise which are not rewarded, as other godly men are, should have too great cause to complain, and accuse the justice of God: So that of necessity (except we will deny God to be just) there must be another judgement, where such as have escaped punishment here, may suffer according to their deserts; and they which have received here no reward for their well doing, may be fully rewarded, and recompensed for their great labours.   

The Resurrection of the body is necessary.  
FOr it were great absurdity & want of justice, if the soul alone, (and not the body) should be glorified or tormented, seeing the body hath been a great furtherer and setter forward, as well of the godly as the wicked operations of the mind, and an instrument to perform the same. Wherefore in justice it is requisite, and very necessary (seeing the body hath been a copartner here with the soul, both of her godly labours, and wicked pleasures) that it should be raised again, and together with the soul receive due punishment, as they have deserved, or like glory, as rewards for their virtuous and godly labours sustained together in this life.   

It is not unpossible for God to raise again the dead bodies.  
ALl things are possible unto God, and easy to be done, (seem they unto man never so hard, or unpossible) for he that made all things with his word, can easily gather together the parts of man (although they be devoured of beasts, and consumed into dust and ashes) and raise him again: As it is much more easy to restore a thing being decayed, then with his only word to make all things of nothing, as he did.    

How God in times past had a care, not only of the jews, but of all men; And of the Incarnation of Christ our Saviour.  
NEither the heavens, nor the earth, the sea, the Moon, or Stars, neither this whole visible, and invisible creation, do so notably declare, and set out the exceeding greatness of the goodness and love of God, as this, that the only begotten son of God, of like substance to the Father, took the shape of a servant upon him, and was conversant here among men on earth, in the similitude and figure of man, that taking upon him our infirmities, and bearing our diseases: he might so be our Physician, and Saviour, through whom we have obtained this notable benefit (by adoption) to be made the sons of God.  
For God, when he saw our revolting from him, being our Creator, unto a most cruel tyranny, and how we had wilfully thrown ourselves into the dungeon of all mischief, treading the laws of nature under feet; and that these visible creatures could not persuade and bring us to the obedience of our Creator, it pleased him of great mercy to work our salvation another way, in great wisdom & justice.  
For in the restoring of man, God did not use his only power, whereby he was able to do what he would, neither yet mercy alone, lest the enemy of mankind should have cause to accuse his dealing, as injurious, but did devise and take a course, wherein he declared both great love and justice, for uniting unto himself the captive nature of man, he brought it into the field to revenge his former foil, and did so furnish it with all things necessary, that the enemy which in times past had prevailed against man, was now by man utterly overthrown; So that his tyranny being dissolved, man was by justice delivered from most miserable servitude, and restored to his former liberty, which was the cause that Christ was borne of a woman, and took flesh of the virgin.  

The cause wherefore Christ fasted forty days.  
CHrist by his fasting, and hunger, did as it were provoke the enemy to a conflict, who perceiving his hunger, was in great hope of victory, and came with a good confidence as it had been to deal with Adam (whom that way he did overthrow, but (finding under Adam's nature) his Creator) he departed, as confounded.  
Again, in fasting he would not pass the number of 40. days (which fast both Moses & Elias did perform in times past, least men should doubt of the verity of his humanity, and hungering, he showed himself to be a man in truth, and not only in outward show and appearance.   

The death of Christ.  
HE was nailed on the Cross, and suffered, not for his sins, but for our redemption. For when man (through transgression) had cast himself in debt, and was not able of himself to pay the same: Christ taking the nature of man (as it were money to pay the ransom) did rule, and guide it with so great wisdom and justice, that he satisfied the law, and paying the debt did set man again at liberty.  
For this cause he suffered death upon the Cross, (which was by the law accursed, as also the nature of man, because it had transgressed the law) that by taking upon him the curse, which was common to all, and suffering that most shameful death undeserved, he might deliver all men from their deserved condemnation: for though he was not subject unto the curse (as being free from all sins) yet was he content to suffer death, which was the punishment due unto sin.   

The Resurrection of Christ.  
WHen Christ had thus broken the bonds of Death, and wrought the salvation of man, he returned again into heaven, and by the raising and carrying of his own body, did give as it were an earnest or assurance unto all the godly of their resurrection and ascension.   

This mystery of Christ's Nativity and death, was purposed from everlasting.  
WHereas some curiously do seek to know the unsearchable wisdom of God, and demand wherefore God did not work this from the beginning, but hath let it overslip so many thousand years, they are to learn, first that it is over great presumption and arrogancy in them, too curiously to search out those things which God hath hid, and reserved unto himself.  
Secondly (for the thing) it was determined long since, even from the beginning, but deferred until this time, as most fit and convenient to set out his great wisdom and love towards man.   

How God had a care of all men, even from the beginning.  
IT doth manifestly appear by the whole story of the old Testament, that God in his Providence had always a care of all men, not only of those which came of Abraham, but of all the of spring of Adam. For by this one people of Israel he brought all Nations from their Idolatry to the knowledge of the true God; for in blessing their good life with prosperity and great victories, he did declare his goodness; and as it were allure all men to embrace their doctrine; and again in punishing their wickedness, and suffering them to be led captives into strange and far countries, he did both show his justice, and used them as means to preach and set out the glory of God, and the truth of their doctrine unto all nations, which if they had remained still in their own country, could not have been done so plentifully, and effectually.   

The preaching of the Gospel unto the Gentiles.  
When that great mystery of our redemption was fulfilled, and the time was come that the incarnation of Christ ought to be published through the whole world, than did God disperse and scatter abroad the remnant of his people (which of his great mercy he had chosen from among all nations, even from the beginning) into all the coasts of the earth, that all they which were deceived with the multitude of Gods, might learn that there was but one God, the Creator of heaven & earth: as also that the Gospel (which was to be preached by the holy Apostles) might have the easier passage.   

But how can the jews be said to further the Gospel, which they did by all means withstand and hinder?  
THeir incredulity & stubborness did so little hinder the truth of the Gospel, that it was an occasion of great confirmation thereof, whilst those things which they denied, were so substantially proved by so many testimonies out of the law and Prophets, that both their errors were utterly confuted, and the Gentiles were notably confirmed in the truth of Christ, whom they saw by so many Prophets and so long ago to be foretold. So that God may well be said in all ages, to have had a great care and Providence, not only of the jews, but of all mankind even from the beginning.    
Deo gloria.  
FINIS.