Title page enclosed in a decorative border. 
THE SHIP of assured safety, Wherein we may sail without danger towards the land of the living, promised to the true Israelites: Containing in four Books, a discourse of God's Providence, a matter very agreeable for this time, whereof no commonly known especial Treatise hath been published before in our mother tongue.  
What great variety of very necessary and fruitful matter is comprised in this work, convenient for all sorts of men, by the Table of the Chapters following after the preface, you may perceive.  
Compiled by Edward Cradocke, Doctor and Reader of Divinitte in the University of Oxford.  1. CORINTH. 4. As touching me I pass very little to be judged of you, or of man's judgement: 10 I judge not mine own self. 1. PETR. 5. Cast all your care upon God, for he careth for you. 
¶ Imprinted at London by H. Bynneman, for William Norton. ANNO. 1572.    

 Heraldic impresa badge of Robert Dudley, 1st Earl of Leicester, showing a bear chained to a ragged staff, with the motto of the Order of the Garter. 
HONI: SOIT: QVI: MAL: Y: PENSE:   

That beareth up this jolly Bear,  
A wooden staff some say it is,  
Ragged in form. But will you hear?  
I tell you plain, they say amiss.   

Gods care it is that watcheth ay,  
And never sleeps at time nor tide,  
That of this Bear is th'only stay,  
The only support and the guide.   

So long then as he holds it right,  
Stand sure he shall against his foe,  
And man, nor devil, day nor night,  
Shall ay be able to work him woe.   

God grant him many blessed days  
To live, before his parting hence,  
And that he may in all his ways,  
Make God the staff of his defence.   AMEN. quoth E. C.  

To the right honourable, and his especial good Lord and Patron, Lord ROBERT, Earl of Leycester, Baron of Denbighe, Knight of the Honourable order of the garter, of the queens majesties privy Counsel, and high Chauncellar of the University of Oxford. etc.  
Edward Cradocke, Doctor and Reader of Divinity in the laid University, wisheth much health with increase of honour, and prosperous success in all his godly affairs.  
THere were three causes, right Honourable, and mine especial good Lord, which moved me at this time to take pen in hand.  
The first and principal, was the duty and service, which I owe to God, who would not only that by preaching and reading, but also by all other means possible I should seek the advancement of his kingdom.  
The next was my zeal towards the house of God: the ruinous and decayed state whereof in this later age of the world I could neither forget without impiety, nor remember without compassion, nor pass over, and neglect without great burden of conscience.  
The third and last cause that provoked me, was that I might enter into some poor account touching the course & race of my whole life, spent for the most part of it in the University of Oxford, aswell to other my good Lords and patrons, to whom I am much beholding, as namely also to your Honour, whom not only we Oxford men acknowledge as our good Lord and chancellor, but also next under the Queen's Majesty, our chief head. Whose honourable and courteous nature both showed to other my far betters, and from me, though unworthy, at no time withdrawn, what it might justly challenge, and whose great authority and jurisdiction over us, what lawfully and orderly it might command, I could not be ignorant in any wise. It came therefore oftentimes to my remembrance, that seeing your Honour, with other the furtherers of our studies, have so honourably spared me your good word, I could neither without infamy hold my peace, nor without want of good advisement, not give out some testimony of my bound duty.  
And for this purpose (to confess unto your Honour the very truth) how small soever mine ability was: yet rather convenient leisure of me much desired this great while, than any goodwill utterly was wanting. But as God worketh secretly many sundry ways to help that forward which he would have done: at the last in deed fallen out opportunity of me not so much coveted or wished for, as hearty lamented and bewailed, that the plague daily growing and increasing in the University of Oxford, & the public lectures being for the very same cause intermitted hoping by God's assistance to provide sufficiently for meself, more of a studious mind, than greatly urged by any need (for my friends, hearing at the last where I was, written me earnest letters to come down unto them) amongst other I there remained. Wholly therefore being addicted, and given to contemplation, from the which at that time there was no great encumbrance that might pull me back, I began now seriously to mind the setting out and publishing of some book.  
And being fully determined to write, upon the matter notwithstanding whereupon I might fitliest ground my process, I was not by and by resolved. Sometimes it came into my mind, to take in hand some controversy of this time. But considering with meself what great learning hath been lately showed in such questions, I was quickly changed from that mind. For what could any body now write of, for the improving or defending of such things, which very plentifully already hath not been discoursed? Would a man gladly be instructed touching the use of images? let him peruse D. Calfehils book against Martial. Would he hear what can be said of the Mass? Not only master Deane of Paul's his books against Dorman are to be seen, but also the treatise of the right reverend father bishop Cowper, entitled The defence of the truth against the mass, and the works of the late famous bishop of worthy memory D. jewel. Who in two of his great Volumes, hath go through with so many, & so profound matters of religion, that for divers needful points to be spoken of, they might well serve a Divine for common place books.  
Therefore taking more diligent & perfit deliberation, after many other things which I thought upon, the very time and place where I then was, and the remembrance of God's Provident care for me from my youth, and (notwithstanding my diligence in taking heed,) not lest of all declared towards me at that time, made me in love (as it were) with the argument of God's Providence.  
Therewithal (which inflamed me not a little the more) it could neither be hidden nor unknown unto me, how graciously besides our deserving, how wonderfully beyond all reason, God hath lately protected with his mighty hand, not only our sovereign Lady the Queen's highness, but universally the whole state of this realm. For (oh good Lord) what subtle undermining what crafty conveying, what cruel conspiring hath been attempted? What mischievous heads, what sly practices, what ungodly devices have been found out? Which neither by any man's wisdom could come to light, when they were hid: nor by man's strength and policy could be repressed, when they were broken out. But that god, whose provident eye never sleepeth, whose head is always careful and mindful of us, whose arm stretched out is never idle, when none other wise counsel could take place, by his marvelous forsighte hath provided for us, and when strength seemed to fail us, hath pitched his tent round about in our defence. Therefore may it well be said of these our privy underminers, as Tully that Roman orator spoke in his first invective against Catiline: They do nothing, they go about nothing, they think of nothing, but by and by we do not hear of it only, but we see it also, and plainly feel it with our hands.  
And whereunto, I beseech your Honour, should we ascribe this so great a benefit, but to the Providence of almighty God? By whose aid and furtherance (to use again Tully's own words, which he hath in his oration pro Rabinio) this common weal is much better governed, than by any reason or counsel of mortal men. whereof (as Pindarus also saith in quarta Oda Pythiorum) to shake in sunder the foundations, it is for them also an easy matter, who themselves be weaklings, and of feeble strength, but to set a Realm again in order, as it was before, if god be not the guide of Princes, it is a hard point.  
How greatly then have we cause to give God thanks, to praise him, to pray unto him, to seek his glory, and the furtherance of his Gospel, to stay ourselves quietly under the wings of his most gracious protection, to flee to his almighty Providence, as to our sure ship of safety, our hope, our help, our refuge far and near.  
Whereof when I well considered how sweet and pleasant is the knowledge, how profitable and commodious the use, how full of majesty the whole matter: it came straightway to my mind, that I could not by any means attempt a more godly labour, or more fruitful for the edifying of the faithful Christian. Of whom what great care I have had, both by the very plainness and simplicity of my style, used for the most part throughout my four books, and by that pains and travail which I have taken in opening & dissolving of perplexed doubts, I trust to the indifferent reader it shall well appear.  
Which discourse of mine (such as it is) not over curiously in deed attired, but yet (as mine hope is) inspired with a well meaning spirit, committeth itself presently into your Honour's hands, as a refuge and sanctuary pointed out and assigned by God himself, to be a supporter of all godly quarrels.  
Shield therefore (I beseech your Honour) that work, which (according to that ability that God hath lente it) is a defence and maintenance of that cause, whereby not your Honour only hath been marvelously preserved and advanced: but the Queen's Majesty also, our most gracious and sovereign liege Lady, yea the good state (as I said) of this whole Realm, so sore shaken and lifted at with rebellious blasts, hath been strangely and wonderfully protected. I mean always the good Providence of almighty God: which, as it hath been ever hitherto your honours most trusty and assured stay: so God grant it may never fail your Honour to the end, still furthering, blessing, and prospering your good Lordship. Amen.  
Dated in London, Anno Domini. 1572. Maij 19 Your honours humble Orator always at commandment. EDW. CRADOCKE.   

To the Christian Reader, grace and peace.  
IT is a Proverb amongst the Greeks of no small antiquity, well-beloved in our saviour Christ, that if in evils any good may be found, the same must be sifted out. A godly lesson surely, and very profitable to be observed in this so great corruption of the world: Whereby it is very plainly set out unto us, how we ought of all things to make our greatest advantage, not childishely discouraged with all froward blasts, nor cowardly yielding to any crooked and overthwart assault, but taking the world as God sendeth it, to learn daily the experience of godly wisdom, and by all means to embrace the opportunity of well doing. Therefore whether we be afflicted in body or goods, we are taught by this Proverb to take hold of some godly lesson: or if the love of our dear friends be any matter of discomfort to us, we are willed to consider with ourselves, whether this evil be so incommodious, that no goodness may grow out of the same: or if cloaked falsehood and hypocrisy have deceitfully blinded us, and led us away, we are warned to look well about us, to see what commoditic might arise thereof: Or finally whatsoever heaviness or mischance should touch us, we are charged to enter into a discrete & sober meditation, whether in any respect we might learn to be the better for the same. If any sweetness may be piked out of that that is sour, we must not by and by refuse, & cast away either the nutkirnell for the husk, or the corn for the chaff, or the rose for the pricks that grow about it: but weighing all things with indifferent balance, we must pick out such matter as may always stand us in good steed, and with great skill and advisement make our choice.  
Wherein the great wisdom and Providence (shall I say, or else also the exceeding mercy of almighty god?) as in all other things notably, so in this point wonderfully is discovered. Who as he whippeth us many & sundry times with the rod of his sharp correction, to the intent our sluggishness might be wakened, & our unstaid life & conversation might be bridled with the yoke of discipline: so nevertheless, lest we should be to much discouraged, there is no inconvenience that ever befalleth to us so great, nor no calamity that besetteth us so desperate and void of comfort, but that always there is annexed to it some one thing or other, that availeth us, and assuageth and mollifieth our grief. Whereof it cometh, that although much bitterness be found in the life of man, and all things go not always as our hearts desire: yet by reason of this temperature, wherewith all things naturally be seasoned, to the wise and godly there is nothing that seemeth intolerable, yea there is nothing that turneth them not to much good.  
Which truly is not avouched of my part as any idle invention of mine own brain, but the same is plainly testified by the open scripture of God's word, and by manifest examples proved true. For first touching the record of holy scripture, who hath not often herded to his great contentation the comfortable saying of the Prophet David, affirming that the very light shines in the midst of the darkness to them that be righteous, and fear God? Whereby his meaning is nothing else, but that to such as be upright, and keep themselves unspotted of worldly blemish (as by S. james admonition we are taught and informed by true religion) 
jacob. 1.  God showeth himself amiable often times, when with the clouds of despair they seem in manner to be overwhelmed. And S. Paul shooting 
Rom. 8.  at the same mark, says plainly, that to them which love God, all things generally frame to a good end, be they never so comberously bestead, or so roughly and dangerously assailed.  
The same, if all authority were set aside, as in a clear mirror, is represented and showed unto us in the daily experience of the world. Of the stories of the sacred Bible so commonly known and talked of, what need I to make long rehearsal? Wherein we see how marvelously, contrary to all men's reason and expectation god hath wrought for the safeguard of his elect: bringing eftsoons (as we have said) the light out of the midst of the darkness, and using such strange means for thy preservation, as surely in our carnal imagination would rather have tended to their undoing.  
Who would ever have thought, that josephes' bondage of his rule and lordship, or his grievous imprisonment of his so honourable preferment, would have ministered so great occasion? Not they surely that did persecute him: who contrariwise were utterly of this mind, that there could not be possibly a more speedy way to his destruction. Yet God so hampered his enemies, and so broke them of their malicious minds, that not only it was vain, and void, whatsoever they devilishly attepted, but also overthrowing them in their own devices, he made them the very instruments that should bring joseph to honour. The infant Moses, when in a pannier that was made of rushes, he was cast down into a river, was he not in all men's judgement passed hope for ever to have escaped? Yet God so wrought in the child's greatest extremity, that not only he escaped in that heavy case, but by Pharaoes' own daughter, that chanced by God's appointment to pass by, he was brought up, and fostered as her own son. The same is declared manifestly by that which God did for the Israelites, sojourning at their great peril in the wilderness, by the history of judith and Hester, and other more. Whereby we see clearly without doubt, how true that answer was, which god made to S. Paul: Virtus mea in infirmitate perficitur i my power is wrought in man's weakness, 
2. Corinth. 12.  or, then is my valiantness and strength most put in practice, when men show themselves to be at the weakest.  
Nevertheless if any man here make exception, saying, that God doth not always exalt those, whom he hath humbled, or by the way of poverty call men to riches, or send them worldly prosperity whom he hath afflicted with his heavy hand: if we speak of this naughty world, where wickedness for the most part beareth sway, here in deed I grant well, the godly are not always so advanced.  
Yet this dare I boldly say, that god never suffereth them so heavily and intolerably to be oppressed, but that in the midst of all their evils he finds out some way for them to release their smart. So that even in their deepest miseries and calamities they may either espy out some light of comfort, or else also take some advantage by the same, that might serve them very agreeably to some godly purposes. For we read not in deed of our father Abraham, that after his fleeing out of his native country, when he had set himself manfully against many mishaps and mischances, he become by and by a great Lord, like joseph. But yet we read notwithstanding, that both when he was in great danger by his wives occasion, and also after her discesse, in his great anguish and heaviness, and in all other his manifold and most bitter troubles, God still was present with him in such sort, and so eased him, and relieved him at his need, that he bore all things peaceably without grudging, setting all worldly vanities at naught, in respect of the life to come.  
We read not of king David, that Princely prophet, that he never felt in mind and body any grief and vexation that might disquiet him. Nay contrariwise, we learn God so plagued him often times, that he was well-nigh wasted with stark anguish and woe. Yet God was ever so far of from forsaking him, that guiding him with the light of his holy spirit, he gave him wisdom and dexterity to pick good out of evil.  
Whereupon he confesseth in his Psalms, that the very rod and staff, which he was beaten with, were his comfort, and that God humbled him and brought him low, not to drive him to wanhope and despair of his goodness, but to teach him his ordinances, and his statutes.  
I pass over the Apostles of our saviour christ: who many times persecuted by the jewish Synagogue, did not always escape their hands without all manner of harm. And yet whatsoever it was that they suffered, there was nothing that could cast them under the feet. Yea it is written of them in plain words, that when they were checked and beaten before the jewish magistrates, and high Priests, they departed from their presence with joy and gladness, that 
Acts. 5.  they were accepted as worthy to suffer any rebukes for the name of christ.  
Neither will I say any thing of the blessed Martyrs, whose great patience and constancy had never so famously come to light, if persecution of tyrants had been removed.  
With one only example of Severinus Boetius I will stay, and satisfy meeselfe. He being (as we read) a right worthy, wise and grave senator, and one that had so well deserved of the common weal, as no one of the Roman Senatoures could do more, was nevertheless upon displeasure of the Emperor Theodorike, either because he had seemed over-earnest in maintaining against him the Senate's honour, or else (as some think) because he showed himself zealous in impugning the sect of the Arrians, (unto whose faction the said Emperor was thought to be inclined,) was not only deposed from his high estate, but also without any regard had to his former merits, was first outlawed, and banished, and afterwards in his absence, without having any advocate to plead his cause (O unworthy and unseemly dealing) was adjudged to dye by the same Senate, whom before so zealously he had supported. Nevertheless he was so far off from murmuring against GOD, or too unpacientlye bearing this unkindness, that he hath left behind him a very godly and learned monument of his Christianly affected mind.  
So well could he use his adversity, not only for his own advantage, but also to the great furtherance of the posterity that should come after.  
I for my part must in deed of necessity confess, that I am no wise to be compared with any of these, not only in none other thing, but also (God be thanked) touching either prosperity or adversity. Who as I never had great wealth, wherein I give place to many both better learned, and more worthy: so surely never hitherto hath any such worldly inconvenience chanced unto me, whereof I greatly made account.  
But yet as in an unlike case, this (as meseemeth) fallen not out far unlike, which happened to me soon after midsummer this last year. Who first fleeing from Oxford, where I was in danger, to the city of London for my refuge, upon hope to have found there some stay, was yet afterwards by reason of charges which grew beyond mine expectation, forced to think of some other place. And thinking diligently of the matter, to travel strait down to my friends, both I thought it no way to be any great ease, their dwelling being so far of: and also (as I well considered) my coming in that hot time of the plague, might seem neither voided of danger nor suspicion. Therefore, for want of a better chifte, I concluded to return to Oxford: nothing doubting by God's help, amongst other which remained there as well as I, to provide well enough for myself. But suddenly not long after my coming back, (see I pray you, what matter I had of discouragement) my neighbour hard by me, fallen sick of the Pestilence. Here I remembered one of Virgil's verses, who saith in one of his Ecloges these words.  
When fired is thy neighbours brickwall,  
Surely thy danger is not small.  
Therefore my mind gave me, that it was now high time for me to stir, and by and by (as the phrase is) I removed away speedily with bag & baggage: not only content in this case, but also very well apaid of a lodging somewhat simpler than mine other was. Thither therefore I fled, and there, as I might, I took my rest. Anon after, word came unto me, that my laundress also, which washed my clotheses, had her house visited in like manner. Wherewithal if I should say, I was never a whit moved, I dare say, I should hardly be believed of a great meinie. How much more might I have been troubled, hearing the bells knolling both day and night, for such as but the day before had been merry, lusty, and in good liking? yea and seeing also daily and hourly whole households going with corpses by my window side?  
But God always be thanked, and praised for it, although my body in deed was in some danger: yet my mind nevertheless was not much brought out of quiet. Who as I sought not death wilfully, which I studied by all honest means to avoid: so yet notwithstanding my delight in the world was not so great, but that heartily I could have yielded to God's calling. In the mean time seeing it pleased God to deliver me (as it were) out of the Dragon's mouth: I thought it my duty to embrace (as it were) that light, which seemed more than half in darkness to be offered & presented to me, and amongst those evils, and great perils, wherewith I was then assailed, to see whether I could pike out any good.  
Whereupon having advised myself, I saw forthwith ready at mine elbow, pen, ink, and paper, and sufficient furniture of books: thereto such leisure & opportunity was ministered unto me on all sides, that I could not possibly wish greater. Briefly, my mind being at peace and rest, there was nothing that might hinder me from well doing. Therefore, that I might not utterly be unthankful to almighty God, and at least wise testify my good meaning towards his dear espouse the congregation: I was fully purposed with myself to bequeathe (as who saith) to the broad world some poor token and monument of my good will.  
And in this case, dear brother in our saviour Christ, I refer it verily to thy own conscience, whether with any thing more fruitfully, my thought might have been held occupied, than even with this passing worthy, most high and excellent consideration of that, which can never be praised enough, I say, of God's endless Providence. Whereof long before in a great meinie, and now presently in myself such great proof, and experience was showed unto me, that I supposed I should do very evil, not to make other partakers of such wholesome lessons, as thereby I meself had then learned. From mine earnest traveling wherein, although I knew I might be discouraged by reason of mine own insufficiency: yet was I greatly comforted by the saying of a certain wise man, affirming that in magnis voluisse sat est, that is to say: in the enterprising of great things, it is enough to put forward a well willing purpose.  
What pains I have taken, and what I have brought to pass, that might make for the furtherance of the christian reader, that will I gladly refer to their judgement, that have perused other writers of the same matter. Who by such diligent conference as shall be void of affecaffection and partiality, shall quickly perceive without much ado, both what I have added of mine own doing agreeably to the doctrine of sound religion: and with what choice and circumspection I have now and then borrowed the authority of many other. Once this will I boldly say, which I trust upon farther trial, shallbe openly & manifestly proved true: There is nothing avouched in this whole work, of a singular and private judgement, (which kind of teaching, although I know it be plausible in ytching ears, that take pleasure in novelties and strange things, yet of my part I delight not in it.) Yea I will say farther, There is not one thing taught in this discourse, not very well concording with the received faith of Chrystes Church, and very consonant to the rule of holy scripture. There is nothing therefore I am well assured, that any godly learned man will mislike. The godly learned man say I, and I pray thee reader, mark well my words: for the superstitious I deny not, will in deed found great fault, whom because they are the enemies of gods truth, I would be loath to satisfy in any wise. And this hitherto speak I freely with good conscience of the learning & matter of this book. Touching the form & method which I have used, I do the christian Reader to understand, that in this my process I have followed that kind of order which the Rethoricians & Melancthon namely, termeth by the name of Doctrinal. Therefore writing of God's Providence, because I would not have men think that I speak as Plato did of his common weal, or Tully of his perfect Orator, describing that, which neither is, nor shall be: I declare first and foremost that Gods Providence is not an idle and bore name of a thing that is no where to be had, but that which is, hath been, and shallbe ever. And hereof make I open proof in my two former books, alleging in my first book certain grounds and foundations, whereupon I build this my doctrine: and replying in my second book, against their fond and vain reasons, which by all means possible would impugn it. In my third book I proceed to disclose the nature of God's Providence, giving thee reader, to understand, that it is not all one (as some ignorant think) either with Destiny or else Predestination, much less with the naked prescience, and for knowledge which some only would ascribe to God's power. Which Providence after I have defined what it is, at large I both prove and handle in the same book every member and clause of the definition. After this in my fourth book (so far as I am led by holy scripture) I utter the power of God's government: opening after what sort God ruleth the inferior bodies by the superioure, the earthly by the heavenly, and the base by the excellenter, and such as be of more perfection. And because this so worthy a meditation might seem yet of little, or no effect, if we should not apply it to some use: therefore the fruits and commodities that flow & grow (as it were) out of the same, in ample manner be set out.  
Now in prosecuting, and going through with all these things aforemencioned, from the beginning to the end of my four books, if it seem to any man somewhat strange, that for the most part I rehearse the testimonies as well of the scriptures, as the catholic fathers of the church, not in their own language, wherein they written, but by way of translation in our mother tongue: It may please them to understand, that I considered I had to do with two sorts of men: with some, that perchance are ignorant, & know neither the Greek nor Latin speech, & contrariwise with other that have good skill, and be profoundly learned in them both.  
Therefore, although the inculcating of much Greek and Latin, might peradventure have made a good show, and very well have served for the enlarging, and amplifying of my discourse: yet the unskilful, I knew well enough, could have slender forderance by such means, to the learned it was always free to have recourse and refuge to those authors, as well Greeks as Latins, which by me there are recited. By conference of whom they shall well perceive and find out, how faithfully I have dealt in my translation.  
It remains now, Christian brother, that thou catch not unto thee with the left hand, that which is raught out with the right: I say, that in no wise thou be overhasty to misconstrue me in any thing, that I write, but sincerely interpretate my doings.  
If there be any thing, which soundeth not well in thy ears at the first hearing: yet do not busily condemn that, which thou conceivest not by and by. Before thou give out thy verdict, and proceed to thy rigorous censure, I pray thee be well advised▪ Men see not always upon the sudden: but no man's eyes are more blinded, than there's which malice hath put out. If my shoe tread not always straight, I forbid not a brotherly admonition, which is void of bitterness, and biting gall: for the which I shall hearty give thee thanks. Only this I require of thee, that thou deprave me not behind my back.  
This I write, much misdoubting the old crooked practice of some crabbed Zoilus. Whose manner is, rather of envy to be nipping at other men's good endeavours, than of any charitable and godly zeal, himself to do any thing for common profit. But let him say what he list, it shall not skill. For as in publishing of this my work I sought not greedily the praise of the world, which by the like doing I might have hunted for, not a few years ago, having a book ready penned for the print in the latin tongue: so neither do I care a whit for the malicious dispraising of any ill disposed, envious, or vain glorious person: let him play the Momus, or the Mimus, with never so crafty a pretence, yea or else disguise himself how he will. Whom moreover fully I would have advertised, that I weigh more the honest testimony of three or four godly and learned men, whose sincerity of judgement is well known: than the cavilling of an hundred ungracious tongues. Yea, & were it so (as I dare say of the contrary I might assure meself) that I should find either none, or very few, who in a lawful quarrel would uphold my cause: yet I set more by the witness of a good conscience, than any ill will, or friendship to be had in the world. Farewell in Christ.   



A Table of the chapters of the first book.  
WHerefore the author written this work. Cap. 1. pag. 1.  
The division of this discourse. Cap. 2. pag. 6  
The corrupt judgement of some, denying God's Providence. Cap. 3. pag. 7.  
As there is a God that created the world: I oh there is a God that doth govern it. Ca 4. pa. 11  
That God wanteth neither might nor good will to govern the world. Cap. 5. pag. 17.  
That God governeth the world, it appeareth by the commodities that we receive by the bodies that are above: and by the four Elements. Cap. 6. pag. 21.  
He showeth God's Providence, by perusing the Anatomy of man's body. Cap. 7. pag. 29  
Epicures cavilling at the workmanship of man's body, is confuted. Cap. 8. pag. 39  
God's providence is proved out of scripture. Cap 9 page 44.  
He reciteth the fathers to the same effect. Cap. 10. pag. 58.  
He showeth that the very ethnics approved this doctrine of god's Providence. c. 11. p. 61  
That a certain opinion of God's Providence is rooted in our hearts by nature: which stirreth us up to pray to him, and to give him thanks. Ca 12. pag. 66.  
The prodigious wonders that come to pass in the world, be an argument also of God's Providence. Cap. 13. pag. 68  
Examples out of the scripture to prove God's Providence. Cap. 14. pag. 73.   

The chapters of the second book.  
Not tokens of gods providence towards us, can move us to be thankful, but still we be carping and cavilling. Ca 1. pa. 105  
Our wills be not forced by God's Providence, whereof. etc. Cap. 2. pag. 114  
God is not the author of sin c. 3. pa. 126  
How evil is done by gods will, the author maketh further declaration. c. 4. p. 147  
Ordinary means be not excluded by God's Providence. Cap. 5. pa. 162.  
God is burdened with unequal distribution, first. etc. Cap. 6. pag. 181.  
An answer to the first part of this former objection, showing that the poor have no cause to complain. Ca 7. pa. 183.  
The state of the rich and the poor, being both compared, he showeth in the end, that the poors case is the better. cap. 8. pag. 195.  
The author doth not simply condemn riches, but he would neither have the poor discouraged, nor the rich too much puffed up. Cap. 9 pag. 201.  
They are plainly disproved, that would have all men brought to a like state. Cap. 10. page 206.  
An answer to the second part of the objection of uneven dealing, showing how gentry and bondage first came in, and how necessary rulers be in a common weal. Cap. 11. pag. 216.  
It standeth with good reason, that subsidies & taxes should be paid. Ca 12. pa. 225  
That the servant hath no cause to complain of his state, nomote than the subject. Cap. 13. page 232.  
Though Princes be not always answerable to our affections, yet aught we not therefore to rebel. Cap. 14. pag. 239.  
That God suffereth evil and hurtful things, without any derogation to his Providence. Cap. 15. pag. 244.  
That the prosperity of the wicked, & the adversity of the godly, is no stain or blemish to God's Providence. Cap. 16. pag. 254.   

The Chapters of the third book.  
Making a recapitulation of the former book, he showeth that God's Providence standeth still invincible. Cap 1. pag. 268.  
That God's Providence is neither Destiny nor Predestination, and what it is, cap. 2. pag. 271.  
Of this, that God's Providence is an order what may be gathered, ca 3 pa. 279.  
That God's Providence being an order thought upon from everlasting, is immutable. cap. 4. pag. 281.  
God's Providence always being certain, whether chance and fortune may take place. cap. 5. pag. 291.  
An answer to them that deny Gods especial Providence to extend to all his creatures, aswell small as great. ca 6 p. 294.  
God's special Providence is proved to extend to small creatures aswell as great, out of the sacred scriptures. cap 7. pa. 314.  
Ancient fathers are alleged to the same purpose. cap. 8. pag. 316.  
That Gods special Providence pertaineth also to the meanest creatures, he showeth out of Plotine and Plato him self. cap. 9 pag. 324.  
He answereth an objection made against him out of S. Paul, whereby it would seem that God hath no care of oxen. ca 10. p. 327  
He entreateth of provision to be made for Ministers, and namely of tithes, declaring how far forth they depend of God's word, and what they borrow of man's law. cap. 11. pag. 332.  
He returns thither from whence he digressed, and showeth that the government of God's Providence is continual. cap. 12. pag. 357.  
That God governeth all things, according to the state of their own nature. cap 13. pag. 362.   

The Chapters of the fourth book.  
Of the ministery of Angels in general, and of the order and manner of God's government: wherein a sentence of Gregory and Aristotle is discussed. Ca 1. pa. 379.  
The pre-eminence of Angels, & their authority is proved by the circumstance of reason. cap. 2. pag. 386.  
The government of Angels is proved by Scripture. cap. 3 pag. 392.  
The authority of Angels is made manifest also by the learned fathers. c. 4. p. 393  
The fifth chapter containeth a disputation touching a proper Angel, which the consent of antiquity ascribeth to us, and showeth that it is a probable doctrine, and not directly (as some learned think) repugnant to the authority of holy scripture. cap. 5. pag. 399.  
The aid and furtherance that we have by the ministery of Angels, is showed by the examples of the sacred Bible. c. 6. p. 405.  
The furtherance that we have by Angels, is declared also by the examples of our tyme. cap. 7. pag. 409.  
Angels (notwithstanding their government) must not be called upon in our prayers, more than any other creature. c. 8. p. 414  
The profit that is to be taken by god's Providence, as also by all other things, standeth in the due use and application. ca 9 pa. 424.  
The comfort which we receive by God's Providence. cap. 10. pag. 428.  
What lessons we may pike out of God's Providence, for the maintenance of godly life. cap. 11. pag. 448.     

Gentle reader I pray thee in perusing this discourse, observe diligently these faults escaped in the print, hereafter noted, if there be any other small errors, I shall desire thee to use both thy patience and judgement, and to correct them as thou seest cause.  
In the fifth page of the Epistle Dedicatory, and first line, for Rabinio, read Rabirio.  
In the sixth page of the Preface to the reader, line 4. for thy, read their.  
In the 13. page of the Preface, line 23. for power, read manner.  
Pa. line  Fault.  Correction. 2 16 for ways read thus way ibi. 21 godly godlily 13 8 Achams dial Achaz his dial. For so I have since found it in printed copies. And so neither doth the note in the margente altogether hold, for I found it touched isaiah. 38. and also 4. Reg. 20. 22 34 which we which if we 38 23 posidonius Possidonius. 48 10 trieth try 49 12 ninth & four ninety & four 52 2 param paratae 69 2 to work: to work them: 70 8 a thing of a thing. 75 5 Chareas' Charras 77 20 braided broided 86 26 the staidness staidness 89 1 honoured? honoured. 93 1 abashed) abashed:) 98 4 avail avail ibi. 15 quodthey (making answer) (quoth they making answer) 110 20 the salt and the salt 111 21 fantasy frenzy 114 13 to approach approach 115 23 Gods. Gods, 138 8 creature creator 146 15 Saying Saving 168 8 decree. decree? 169 18 destiny. destiny? 180 16 methink this methinketh is 181 21 reason: reason? 182 1 sense. sense? 257 14 doluor dolour 280 8 in and 290 2 no not 299 6 alone all one 307 22 seem see 310 3 debating debasing 316 24 doubtless the whole. doubtless without the regard of every small several part, the whole 330 23 liberally literally 336 12 will fully wilfully 356 25 not all not at all 366 16 it please him it might please him) 367 12 shalt not that shall that 371 11 Bertrome Bertrame 424 1 in self in himself 465 12 you. him   

The first Book of God's Providence.  

The first Chapter.  
Wherefore the Author written this work.  
EVer since the time that our father Adam offending against the Majesty of almighty God, had wilfully & desperately cast down himself into the gulf, and whirlpool of all mischief: so importable hath been the penance that mankind hath suffered, that never after he hath enjoyed any quietness, or any safety and assurance in this wretched world. For whither could he cast his eyes to see any matter of comfort? The earth he knew was accursed for his sake: the fresh air so comfortable: to him before, did now fail him when he most needed: the fire and the water was as ready to swallow him & devour him, as to minister any thing for his necessary use: yea the very powers of heaven, the sun, the moon, and the stars vapouring down contagious exhalatitions, crossing him in all his doings with their crooked and overthwart constellations, seemed often as the very instruments of God's wrath, most cruelly to conspire against him.  
By means whereof, man being grievously encumbered, hath been driven, as it were by force, to seek out some refuge for himself. And many ways surely it hath been attempted of many & sundry kinds of men. Some one ways, & some an other, according to the measure of their capacities. Worldly n●m have always thought of worldly ay●es. Therefore the stay they sought for, could not be surer than the world itself. Such as were godly affected shot evermore at a further mark not contented with the vanities of this present life, but earnestly aspiring & pressing forward to that their peaceable country in the world to come. Therefore where their treasure was, there also they reposed their comfort, that is to say, with their God.  
Whom guiding their ships, they never feared any tempests, nor rashly ran to their destruction, upon the rude ragged rocks. Therefore nothing more rife in their mouth, than the saying of that kingly prophet: Although I walk in the midst of the shadow of death, yet will I not be aghast, because thou art with me. agreeably whereunto Isahac, not knowing what sacrifice his father meant: yet because God was with him, & guided him to his great comfort, well perceived how much more truly his father spoke, than he conceived when he made him this godly answer? The Lord shall provide. And how much better it was to be conducted by our saviour christ, than by the art & cunning of any mariner, Chrystes disciples learned in their great danger, very like (had not their master been there present to secure them) to have been overwhelmed in the bottom of the sea. Therefore David, when he had said, O let the people rejoice and be glad. What reason, I pray you, did he give? because they flourished in the world, because they had all things at their commandment? he said no such thing: but going straight to the fountain of all blessedness, because (saith he) thou shalt judge thy people righteously, and govern the Nations upon the earth: As who saith, our hope is not limited within the bounds of this life, neither make we any great account of any thing to be obtained in this world, but this is the foundation of our joy, and the very ground of all our felicity, which even then doth us good at the heart, when the world seemeth most to frown upon us, that thou art a righteous judge, who both art able to deliver the righteous out of trouble, and to reserve the unjust dealers to the due execution of thy just judgement to come. This benefit, with other more out of number we obtain by the means of thy government. Of whom we are most assured, that thou canst suffer no wrong dealing unrevenged, nor no virtue or godliness unrewarded.  
Seeing then the knowledge of God's heavenly & most gracious Providence is so wholesome & comfortable a doctrine, I have thought good by the assistance of his only direction, whom we speak of, to endeavour to writ of so good a matter. And the rather doubtless I have taken it in hand, for that I see other mysteries of our religion very commendably set forth in our mother tongue: touching this point so necessary to be known of all christian people, no special treatise published to the behoof & furtherance of our countrymen.  
Therefore, not as one the best able, yet according to my poor talon, not the jest willing, I have given the onset, to the intent that they which be afflicted may behold (as it were) present, or at the leastwise very nigh at hand in their misty darkness the clear beams of the sun of righteousness, after grief solace, after they have been tossed & shaken with the wild waves of the sea, the most quiet haven of peace & rest. On the other side, that they which be now set a fit, & have all things that their hearts can desire, stand not to much in their own conceit, nor over proudly display their Peacocks feathers, knowing in whose hand it rests to cast them down from the pinnacle of their stout and lofty imaginations.   

The two Chapter.  
The division of this discourse.  
IN doing whereof it beh●ueth us diligently to examine: first whether there be any such Providence, yea or no. And afterwards (that being well proved, and the adversaries refuted and convinced) to declare at large what it is, how farfoorth it extendeth, by what instruments God putteth it in execution, and the whole use and commodity that a true Christian man may receive by it. Which points being thoroughly discoursed, so much as I shall think requisite for the instruction of the godly reader, my mind is henceforth to rest myself under that mighty hand of his protection, whom in this treatise I have sought out▪ Neither do I fear in this mine enterprise the grave censure of Clemens Alexandrinus, who condemneth utterly (as it seemeth) the very moving or naming of such questions: As for example (saith he) to inquire for proofs of God's Providence, which being certain, it is a heinous matter to imagine, that prophesy came not by God's providence, as also to doubt of that heavenvly order of dispensation, which concerneth our Lord and saviour christ. For it is one matter to move a question of infidelity, an other thing to discuss a question that is moved, and doubted of by an Infidel. Which, were it not lawful to be done, not only Theodorite, Chrysostomus, Augustine, might be disallowed, but the said Clemens also himself might by just judgement be disproved.   

The three Chapter.  
The corrupt judgement of some, denying God's Providence.  
AND would to God this doctrine were so fired & established in men's hearts, that there needed nothing to be said of it. But now who seeth not in all ages how deeply this Atheism hath taken root? For first, what Epicure with his sect fantasied, touching Gods ordering of the world, it is out of question. Who to the intent he might safely, without any remorse, or any prick, or terror of a wounded conscience, go on forward in his wickedness, & his sensual voluptuous race, went about (as far forth as he might) to extinguish utterly, and to blot out all memory, and thinking of God's power. In the last Chore of Senecaes' Tragedy, called Hippolytus, it is said, Res humanas ordine nullo fertuna regit. etc. Fortune guides the world without any order, & disperseth her gifts with a hand that seeth not what it doth, in steed of the better sort cherishing the worse. That the fruitful soil should yearly yield her increase, Cyolops in Euripides ascribeth it not at all to god, but either to some lucky chance, or else to some course of necessity. An other of them saith: Casus & fortuna in omnibus dominatur Chance & fortune bear sway in all things. And an other of them almost with the same words: Sed profecto fortuna in omni re dominatur. But doubtless Fortune in every thing hath the upper hand. Yea what plainer testimony can we have of this godless opinion that hath poisoned the world? Doth not Virgile say, Fortune is almighty? and Cebes in his Table set her out like a blind goddess, that bestoweth her gifts without discretion?  
Well, these were Heathen men, you will say: I grant it. But were they (trow ye) only of that mind? No doubt, we christians also (at lest wise as we would be taken) how so ever we would countenance the matter otherwise, yet if we would but descend into our own lives, no doubt (I say) we might find ourselves a great many of us, of as corrupt judgement as they. The fool said in his heart (saith the Prophet David) there is no God. O great abomination (will some say) and worthy to be extremely punished. But abide a while yet, I pray you. Iwis he spoke it not in your hearing, that you might accuse him: Nay (I warrant you) he was not such a fool. How said he it then? Mark the Prophet: The fool said in his heart, there is no God. If you look upon his Angels face, you would think he glistered like any gold: If you will hear his goodly & godly words, you would pity him that he were not canonised for a saint. But let him not deceive you: For if you will but view his life and conversation, you shall see he fareth much like a tree, which Alexander's soldiers found in India: a mighty tree in deed to look to, very fair and of a goodly height. Which nevertheless when they beheld with much wondering, and woulds needs bring it away with them: they found, that what so ever was at the root of it, was forthwith turned into bay salt.  
Will't thou see now, how like the case is? Thou seest this worldling very high and mighty in his own conceit, fair mouthed & well visaged: And thou wonderest at him. But he is rotten at the root (if thou well examine him) he is hollow, he is altogether as bitter as bay salt. Therefore he rangeth loosely, as one that had never a bridle, imagining secretly with himself, that there is no god to control him, or keep him under.   

The four Chapter.  
As there is a God that created the world. So there is a God that doth govern it.  
But that this is an erroneous doctrine of them that teach so, and a godless and senseless imagination of them that think so in their hearts: to the intent I may open it, and make it plain: I will begin with that as my foundation, which is the chief principle, and groundewoorcke of all religions. And first I would demand this question of them, whether they believe that there is any God? For he that will come to God (sayeth the Epistle to the Hebrews) first must believe that God is, and that he is a rewarder of them that seek him. Which were it not well settled, and deeply fixed in our minds, all truth, godliness, & devotion should be utterly trodden under the feet.  
What say they then to the matter? If they deny it, I might prove it unto them by the same reason, that Dionysius useth to Apollophanes: who when he was willed of Polycarpe, that he would write somewhat unto him, whereby the said Apollophanes might be converted unto the faith, by his own Principles, being counted excellent in Astronomy: Dionysius writing to the blessed Martyr, doth frame unto him this argument in form following: Seeing the order (says he) whereby the bodies above move, is according to a certain rule: If that order by any should be altered, it were manifest, that the same so altering it, should be God. But the ordinary course of the celestial bodies was once changed and inverted, as Apollophanes himself could tell. Ergo, it was his part to have concluded (said Dionysius) following the grounds, and the Principles of his own Philosophy, that the cause of that alteration was the true God ruling in the heavens. And therefore consequently, abandoning his Maumetrie, and his foolish Idols, that he should only worship such a God. That the ordinary moving of the bodies above had been changed, he maketh it evident by three examples. First by this, that we read in the tenth of joshua, that the Sun clean contrary to his custom, stood still for the space of a whole day, and went neither backward nor forward, until the enemies of God's people were put to flight.  
Secondly, he proveth to him the same 
This I found no● in the Bible, n●ether is it expressed plainly in that copy of Dionysius his Epistle, which I have seen extant in Print, but only in Holcotte upon the Book of Wisdom.  conclusion by the mounting up of the Sun, appearing in Achams dial. And this was so great a miracle, that it made the Babylonians to be astonished, men that diligently observed all the courses, and movings of the supernal bodies. By means whereof, without any field fought or weapon drawn, they yielded to Ezechias of their own accord. Whereupon the Priests of the Persians' noting that day, made afterwards an annual feast, which they called the feast of the tripled Sun: And the Priests that celebrated that day, having their name of the feast, were termed the Priests of the tripled S●nne.  
But because Apollophanes might chance to deny this example, albeit he had seen before his face, the very testimony of the Priests against him: therefore Dionysius writeth to Polycarpe, that if he happen so gainsay these aforenamed demonstrations, he should put him in mind of the third, to wit, of the Eclipse, that befallen at the time of Christ's passion: which being contrary to all course of nature, he saw notwithstanding with his own eyes, and could not in any wise say against it.  
What can Atheists or Epicures bring into contrary this reason: Which as it notably setteth before us the divine power, and majesty of almighty God: So doth it well disprove their fond error, that would tie God to the necessity of second causes, saying that he can rule none otherwise, but as destiny draweth him to and fro. For if so excellent a creature as the Sun so much swar●ed, and declined from his wonted course, that Gods will and pleasure might with due submission be obeyed: shall the aspect of any inferior ●arre, or the influe●re of any planets make us fear? And where is that fatal fast linked chain, that so bridleth and restraigneth the living God? Which if it be of such force and efficacy, as the Stoike● dream: Then his sceptre wrested out of his hands, must be left to the arbitrement of his creatures, yea & Protagoras with his complices might face us down there were no God.  
But how blind an assertion that is (for I will not say now, how blasphemous) although we might justly some to have made already a sufficient proof, yet hardly let us go on a little farther. Surely the very heathen wise men, albeit they were destitute of that knowledge, which more plentifully is ministered by the word of God: Yet wonder it is to consider, how far then were able to set their foot, having no●● other light● to guide them, bu●●he very power of reason, and common sense. Especially touching this matter, the disputing and reasoning of Chrysippus, is well worthy to be wa●ed. Who being marvelously sharp witted, as Tully sayeth, handleth this case in such a sort, that he seemeth to have learned it of nature's self, and not to have invented it of his own brain.  
For (sayeth he) if there be any thing in the world, that man's wit, reason, and power cannot compass: that thing surely, that doth compass it, is better than man: But the Angels, the stars in the firmament, and the Planets, with all such things as move continually in their course, can not be wrought by any man. That thing therefore whereby they are wrought, is better than man. And that by what name should I rather call it by, than by the name of God? And by and by after going forward, if thou behold (says he) a goodly portly great house, although thou see not the Master of it, yet canst thou not be made to believe, that it was builded of Miso and Rats: And shouldst thou not seem to be stark mad, if so great furniture of the world, such great variety, beauty, and comeliness of things in heaven, such a largeness and hugeness of the sea and land, thou shouldst ween to be thy house, and not the house of the immortal God?  
You see the drift of the Philosopher, (for what need I to wade in him any further) whereby he attempteth to prove that, which neither. Christendom nor heathenness, can be in doubt of, to wit, that there is a God. Which being (as it is in deed) a most certain truth, it followeth that we ascribe unto him some action and doing in the world, agreeing and conformable to the divine power of his majesty. But what can be more agreeable for the creator of the Heavens, and the round earth, than to preserve by his heavenly wisdom, that which he hath form by his endless power, than that which he hath once made to guide ever, and as well to show his mercy in saving, as his might in creating? For what can be more unsavoury, than that saying of the Poet Ennius?  

Ay as I have said, so will I not spare,  
In heaven of gods to say there is a race:  
Mankind nevertheless in earth how he far,  
They pass, I ween, a straw for his case.    

The u Chapter.  
That God wanteth neither might nor good will to govern the world.  
WHat (says he) hath God no regard of his creatures? why so? doth he loath them perchance? Not, he see from their first beginning, that they were very good. How is it then? Belike either he can not govern them, or else he wanteth a good will. For either the one or the other he must needs say. Will he say he can not? Either then God is ignorant in what order and fashion it must be done, or else strength falls him, that he can not do it. To burden God with ignorance we may not: for what else were that in effect, but to say in plain words, he were no God? And how unlikely matter were it, that he which wrought all things with such unsearchable wisdom, he that teacheth man knowledge, he in whom all treasures of skill remain, the deep riches of whose understanding the Apostle considering, is so amazed: I say, how unlikely a matter were it, that he himself should be ignorant?  
Again, if thou say God is unable to discharge such a weighty function: how then was he able at the first to created all things of nothing? How could he knit things together so disagréeing amongst themselves with such an entire band (as it were) of friendship, as for example: the fire and the water, the day and the night, and make of all these such a consent and harmony, if he can not look to them and provide for them? or how is he called almighty, if there be any thing exempted from his power? He can therefore direct us, if it please him: let no Epicure ever say against that.  
But he will not peradventure: why will he not? He envieth not his own workmanship. How should he? especially seeing we depend of his goodness, much less can he hate that which he hath made. Nay rather the same goodness the caused him to make us, when we were nothing, should much more allure him to do for us, when now by his wisdom we are brought to somewhat. And how should he (I pray you) which is the fountain and well spring of all grace, be stained with such foul vices and enormities, as he so much detesteth in his creatures, I say, malice and envy?  
Neither is it to be thought, that for the avoiding of pains he will neglect us, seeing Christ our saviour, who came down from heaven for our sakes, suffered for us such cruel torments, and such terrible pangs of death. He that loved us so dearly, what will he not do for us? Howbeit we have not only to speak of that care, which God taketh especially for mankind, but of this general providence over all the world. The welding of the government whereof can not certainly be harder to be achieved, than the wonderful works of his creation.  
Whereof it is said in the Psalms, he spoke but the word, & they were made: he commanded, and they were created. For true is that saying of the wise Pythias, which Herodotus rehearseth to his commendation, In God it is all one labour to say a thing, and to do it: And (as Aristophanes said almost with the same words) to conceive in mind, and to express in deeds.  
Seeing therefore he is not spotted with any blemish, or stain of ignorance, who only is the author of all wisdom: Seeing he is almighty, and therefore able to do all things: Again, seeing he envieth not his own workmanship that setteth out his glory, he himself being blotted with no malice, but preserveth all things, especially the faithful: seeing also that nothing is hard for him to accomplish, but he is able to do with much ease what so ever it shall please him to take in hand: Not doubt he careth for the whole world, and leaveth nothing maysterlesse, or without a guide.   

The uj Chapter.  
That God governeth the world, it appeareth by the commodities that we receive by the bodies that are above, and by the four Elements.  
Wherein if any man be yet so froward that he will not hear of it, or so dull, the he knoweth not what it means, or so graceless that he cannot broken it, or so thankless and unkind to god, the he will not acknowledge it, and confess it: let the unspeakable commodities that he enjoyeth by the sea & the land, by the fresh air, by the moon & the firmament, make him to blush, & to be read for stark shame. For even as kings & princes take tributes & subsidies of their subjects: So thou of every one of gods creatures reapest as great profit as thou couldst desire. For the sun is the original cause as well of light, as of heat, & ripeneth the corn and the fruit, whereby our weak bodies be sustained. The moon with her borrowed light, tempereth (as it were) the darkness of the night season, and when the sun is go past our orizont, conducteth the wayfarers in their journey. The rest of the stars with their rising and falling in their course, show to the inhabitants of the earth the four sundry seasons of the year, the winter, summer, spring, and harvest. And in the sea they be guides to them that sail to their earnestly wished haven. Shall we extenuate these great gifts of God? or derive their original from a wrong foundation? which we esteem as slender, being of so precious and exceeding value: what shall we say of this, that Patricius mentioneth in his third book de regis, & regni institutione. For (says he) so soon as we come into the world, of the Sun we receive a spirit, of the Moon a body, of the star Mars blood, of Mercury wit, of jupiter desire, of Venus an inclination to Venereal acts, for the increasing and multiplying of mankind. Whereof every one of them, at the hour of death, we seem to make due restitution. And to speak somewhat of the elements, the air being received by the lungs, assuageth the heat that is about the heart, and when it is turned, & altered into rain, it watereth the earth with sweet showers. The same air with the sharp cold that cometh from it, as it were with a certain whip, keepeth in the good juice in the grafts and seeds, to the intent it break not forth out of season, but lie hidden secretly in the roots, until the beginning of the primetide do approach.  
Consider beside this, the great number, and the variety of the birds in the air, of whom we receive so great pleasure, that it well appeareth God's providence would not only supply our need, but also minister unto us things delectable.  
I let pass to speak of the fire, whereof as we feel no small comfort, when we are pinched with the roughness of the winter: so also it availeth us so many & sundry other ways, that at no time of the year we can miss it, without manifest danger of our health.  
Yea the earth itself being but a heavy & gross matter, yet so commodious it is by all means both for man and beast, that surely it is wonder to consider it: which receiveth us into the world, as we come out of our mother's wombs, and when we are once born & brought forth, yieldeth us sustenance always after, till at the last when all the world beside hath forsaken us, it receive us tenderly into her bosom, like a mother to cover us, & to keep us safe from the injury and violence both of foul and beast.  
Hereof especially it is worth the labour to consider the manner & constitution. For it is neither all even ground, nor yet all raised up aloft, but with marvelous cunning partly it is made plain and smooth, and partly it is divided into hills and dales. Therefore being brought into such a form, that both the floods in the winter season overflowing the green pastures, might have passage, and the labourer that travaileth by the way, might enter the more commodiously through the narrow straits.  
It were a long labour, and the same, in such store of other matter perchance not so needful to be told, what Colepittes of fuel, quarries of stone, mines of gold, silver, iron, lead, and other metals are digged out of the veins of the earth. Whereby we see not only many necessaries sufficed, but goodly and sumptuous houses erected, precious jewels, costly plate very curiously and quaintly forged. And not only these benefits afore named, we scrape and gather out of the earth: but therewithal ponds, brooks, wells, rivers, all salt and fresh waters, all the mighty and main Seas do issue and spring out of the same. So that with great plenty of savage and tame beasts, wandering in the woods, and the wild forests: we have all kinds of fish, that our hearts could wish.  
Be not these great signs and tokens of a God that is careful and tender over us? What and if I put to this the great use that we have of the water itself about our meats, in our drinks, in washings, in bathings, in purgings, in many other things, which I let pass?  
But this in any wise must not be skipped with silence, which Seneca speaketh of in the fifth book of his natural questions, that to the|intentintent these large and huge seas should not hinder any traffic betwixt man and man: God hath given us winds to help forward our ships and sails, that every countries commodities might be made common.  
At these wonders therefore above specified, and other more that came to his remembrance, the prophet David marvelously astonished, crieth out with great exclamation: What is man, that thou art so mindful of him, or the son of man, that thou so visitest him? Thou haste made him little lower than the Angels, with glory and honour thou haste crowned him, and thou hast made him to have the dominion over the works of thine hands. Thou haste put all things in subjection under his feet: all beasts and Oxen, yea and the sheep of the field, the fowls of the air, and the fish of the sea, and what so ever walketh through the paths of the Sea. O Lord our governor, how excellent is thy name in all the world?  
Hitherto goeth the Prophet. Who first (as you have herded) with great vehemency demandeth, repeating his question more than once, of what excellency man is, or of what worthiness the son of man should be esteemed, that God should make so much of him, or so highly and soverainely advance him? Wherein is diligently to be observed the variety & shift of words that the Prophet useth. What is man (saith he) what is the son of man? as who saith, neither God nor Angel, but a man, and the son of a man, that is, a mere mortal and sinful creature, subject to vanity and corruption. And yet as though he were thy own darling, so thou makest of him: being clothed in deed with the loathsome vesture of the flesh, but yet in the same not much inferior to the blessed spirits: son of Adam by depravation of nature, but thy son, & thy dear son by acceptation of grace: image of Satan by froward and peevish disposition, but thy own image and resemblance by his first creation. Yea with so great glory and honour thou haste set him up, that as thou reignest and rulest invisibly in the heavens: so next, and immediately under thee, thou haste given him visibly a dominion & sovereignty in the earth. So that there is no beast, be it Ox, or sheep, or any other, that can withdraw itself from the subjection of man. Not birds of the air, nor fish of the sea, that can privilege themselves from his bondage. Therefore must I say it, and say it again (saith the Prophet David) O Lord, O gracious Lord, thou that so honourably providest for us, so favourably dost shield us, so mercifully dost protect us, O how high art thou magnified, not in heaven only, where is the seat of thy habitation, but even throughout the whole earth? Where the strange works of thy hands appear so much the more glorious, as the matter that they are framed of is the more brittle.   

The. seven Chapter.  
He showeth God's Providence, by perusing the Anatomy of man's body.  
MVche it is out of question the this prophetical prince hath spoken: but yet me thinketh (forasmuch as we entreat of God's Providence) it should both be very incident to our purpose, and also make the whole matter that he hath thus noted unto us the more plain: if we should here upon occasion offered, notify, with as much brevity as we can, the making, constitution, and the whole nature of a man. Which examination of ours being finished, we shall have afterwards the better opportunity to discourse more largely of his pre-eminence.  
An hard matter perchance it might be thought for a man not yet entered in the art of Physic, to run through (as it were) the Anatomy of Turrian man's body. But nevertheless, so ferfoorth as I shall think it requised, I am the rather encoraged to take it in hand, that I might fellow that yolden precept, which biddeth a man know himself, so much made of (as Pliny says) in times past, that it was painted in the porches of the Heathen temples, and received as an Oracle that came from heaven. Which who so well weigheth and scanneth in very deed, shall both be the better able to descend and enter into himself, and learn the more wisely and fruitfully to consider & judge of God's works.  
Whose unsearchable & profound wisdom in all things that a man can turn him to, can not but notably show itself. But where more clearly to the eye that is not utterly blered with sensuality, them in this passingly well favoured frame of man's bodily lineaments & proportion? Wherein what is there to be seen not exceeding profitable & commodious? what, that is unseemly placed? what not with marvelous forecast and singular dexterity contrived?  
For to begin with one of the chiefest gifts, wherewith God ever endued man, I mean speech and language, the very sedeplot of societies & common weles, what engines & instruments hath god devised, that the same not only might be made perfect and apt for the expressing of men's minds, but round also & pleasant, & very fit for all tunes of melodious Music?  
Learn therefore, O thou that abusest this goodly quality, how the longs (as me seemeth) not unlike to a pair of bellows, is not trodden with men's feet, like the bellows of a pair of organs, but moved to & fro of the muscles & brawns o● man's bulk, compact with sinews and hard flesh, whichdoth both draw them together, & put them open, that the vital spirits, whereby men are most refreshed, might conveniently have their recourse. These spirits being brought to the windpype by the lungs, with much stirring and moving provoke the secret instruments of the tongue, & make it to break forth into a voice. Which to the intent it might be the better fashioned, & not poured out to much at random, it is compassed (as it were) about with a double wall, both of the teeth & the lips. Whereby we are given to understand, as it were, by the secret operation of nature, that life and death, being (as it is said) in the hands of the tongue, we should be well advised how we speak, and in what order and manner we dispose and frame our communication.  
I let pass other things so much the more tedious to be perused, as they are hardelier conceived, and born away. What should we say of the heart, which being guide and captain of the rest of the body, whereunto it giveth life, is defended with the breast, as with a fortress, from sustaining violence from without? Or what should we speak of the livers vain, which for releese and sustenance of the heart conveyeth▪ blood to it like a conduit pipe? Now as the liver draweth this nourishing matter from the belly: So the belly draweth the same food to it, by the help of the stomach, when it is broken and chewed with the teeth: Which first it keepeth for a while, till it be altered into a certain liquor, much like to the juice of sodden barley, when it is well beaten and pressed out, and afterward when it is well boiled and digested, it is agreeably distributed throughout all the body. And the liver in deed hath the purer part: as for the gross relics of it remaining, because they are not fit for nourishment, it repelleth them down to the entrails. To be short, there is no member of the whole body, which thereby receiveth not both comfort and convenient sustenance.  
And were it so, that our weak capacities could not thoroughly reach to the understanding of the curious workmanshyppe of our bodies: yet surely this consideration should stir us up to the praise of God, that he hath not only garnished us with a certain quick liveliness of the mind, but therewithal hath given us such a shape, as to mannes nature and disposition might seem most answerable and correspondente. For whereas naturally other living creatures be so form and compact together, that they be always poring upon the ground: man only God hath made bolt upright, with his face looking up to heavenward, as to the chief house of his progeny, that his eyes and whole heart being fast fixed upon it, he might the rather be induced to know God.  
Therefore in his upper part he hath placed his head, like an high castle of defence, and in the same hath he set his brain, as a jewel and treasure of great price. For look how the salad is a safeguard to the soldiers head, and even so the skull keepeth in the brain, and saveth it from the force of the enemy. Against the which, lest the brain lighting over sore, should take some harm, God almighty hath compassed it with two skins, called of the Physicians meningas, i the resmes. Whereof the one of them being thin and slender, not only goeth round about the whole brain, but also hath passage betwixt diverse turning ways, which are seen to be in the said brain. The other being thicker and more substantial, is therefore set betwixt the brain, and the brain pan, lest the brain being tender, should take hurt and damage by the hardness of the skull. Wherefore the brain (as I said before) in the head, as it were in a high tower is conserved and kept like a great treasure.  
And whereas he that hath charge over a garrison, hath need of spies and watchmen to foresee mischiefs to come, aswell in peace, as in war: neither is man's reason & understanding, being the very captain and guide of the body, left helpless and destitute of these. For God hath placed in the foresaid tower, two eyes, as it were, two watchmen to look round about them where they will, so quick and voluble of their nature, that they can quickly with a little rolling turn aside from any thing that is hurtful. The nose adjoining thereunto seemeth to stand beneath like a brickwall, that is directly placed betwixt them both. The eye lids that cover the eyes, be made undoubtedly as fit as can be, both to open and close again, as cause serveth. And they be trenched about (as it were) with the eye bries, by means whereof, whether they be open or fast shut, if any mote or drop of moisture should fall upon them, it might be easily repelled and kept off.  
The ears and the nostrils, because the one of them heareth a sound, the nature whereof is to go upwards, the other of them smelleth and tasteth odours, which likewise vapour up a loft: They are both of them very fitly placed, both in the higher part of the body, and next the brain. Which being the seat of our memory and understanding, not only conceiveth and judgeth that which passeth by the ear, but is much helped and refreshed by sweet savours.  
But I, that in all parts of the body go about to trace out God's Providence, take upon me as great a labour in my judgement, as if I undertook to number the waves of the sea. I list not therefore to say any thing, either of the neck, arms, or legs, or of the veins, and other secret parts.  
I pass over likewise the five senses, the comely and necessary use of the hair, with other such like things. The more curious handling whereof to them chief appertaineth, which profess such learning and kind of knowledge. For dear brother, I will appeal to thy own conscience: How thinkest thou? Doth not this that I have touched already, sufficiently set out unto thee, that clear light that shineth of his own accord? Who can wander in darkness, that hath such torches in the firmament to give him light? Who can pretend ignorance, that hath his Schoolmaster teaching him in his bosom? Who so dull and blockish of understanding, that can not learn so sensible and plain a lesson, looking never besides his book? unless we be grown to such a desperateness, that we will wilfully bereave ourselves of both our eyes. How can we not perceive and see that which so daily and hourly is before our face? Before our face, quoth I, nay I pray you, how can we look besides it? for if thou cast up thy face towards the sky, the heavens declare the glory of God, and the firmament showeth his handy works If thou look down upon the earth, the very earth itself is full of the lords goodness, wherein thou haste so many arguments of his Providence, as there be beasts in the fields, or the wild forests: fish in the main Sea ●trées, herbs, flowers growing upon the soil: if thou turn thee on the right● hand, or on the left, the wind blowing in thy face, the air besetting thee round about, will cast thee in the teeth with God's benefits, and very heinously charge thee, if thou find fault.  
Lactantius telleth us of one Archimedes, a Sicilian, who with a globe of brass which he devised, could so counterfeit the making of the whole world, that he resembled the rising and setting of the Sun, the waning and waxing of the Moon, the moving and removing of the Stars and Planets, in such order as they go forward and turn in the very heavens.  
The like Tully writeth of Posidonius his familiar friend. And Patricius speaketh of a Dove that was so frained by Architas Tarentinus, and according to the art of Geometry, so cunningly measured by due proportions, that the tempered air that was shut into it, forced it to fly.  
Certainly these were strange devices, whereof no man could doubt that saw them, but that by great sleight and conveyance they were brought to pass. What then might we conclude of him, that with a word made heaven and all the earth. Whose power and wisdom in inventing, if we must needs be driven to confess, to be utterly unsearchable, and paste finding out, should we then mistrust his goodness in protecting, that see the mighty hand of his Majesty so plainly before us in creating.   

The eight Chapter.  
Epicures cavilling at the workmanship of man's body, is confuted.  
But abide you, whiles we stand thus reasoning of the matter, was there never any Momus in a corner, that could espy an hole to creep out at. Yea (as saith the sect of Epicures) there be too too many things out of square. Go to then, let them tell us hardly what they be. O (say they) there is no order, and many things come to pass otherwise than they should. Wherein? Man, whom you so advance, is born utterly so weak and feeble, that he hath no shift in the world to help himself. The brute beasts are armed every one with a certain natural defence, the bulls with their horns, the Bears with their teeth, the Lions with tearing and devouring, the beast called Bonasus with his dongue casting, the Cuttle fish with an ink that he flings about him, some with flying, other with hiding of themselves, all one way or other can safeguard themselves. But man cometh naked into the world, in danger of fire and water, impotent both of hand & foot, so tender of body, that in cold weather he is benumbed with cold, in summer he is parched with heat, needle, and sickly, subject to all casualties that may happen, gripped eftsoons at the heart with inward griefs of the mind, passions, pangs and perturbations, which other living creatures be free from.  
With these and other the like words, these Epicures dilate man's misery, affirming that nature to mankind is a stepdame rather than any mother. Not untruly in deed altogether, if the mark they shot at, were not open blasphemy against God: but their conclusion utterly is to be detested. For what if God have not given a man great claws, and talons, nor covered him with an héerie skin, like a bear? which as they were nothing seemly for so gentle and mild a creature: so neither were they commodious for man's use. For how should he scale a brickwall, or climb up a ladder, when he attempteth the building of an house, or set sure foot, when he goeth upon brick, or hard stones, if he were pawed, and talanted like a Lion?  
Man therefore being amiable, & lovely of his shape, hath not in deed any such thing: but what then? he hath that which by all means is far better, I mean, reason, and understanding, by the which we have affinity with God himself.  
Man hath no scales like a Dragon, whereby he may bear off a cruel blow: But he hath art, and policy lodged in his tender brain, whereby he was not only able to invent complete harnis for his body, but all engynnes and instruments of warfare, yea, not only all engines and instruments of warfare, but whatsoever else you could imagine either profitable, or pleasant for mankind.  
Man is not so strong of constitution, nor so well fenced by nature against heat and cold, as be sheep, Oxen, and other beasts: But their wool and skins be at his commandment, wherewith he may be clothed from top to toe. For this purpose of all other creatures, God hath only given man hands, to the intent he might put in execution that which reason willeth too be done.  
With them therefore he may make himself not only all kind of apparel, but he may till and sow the ground, he may graff trees, and plant Vineyards: with them he may mow the grass, and reap the corn, inn it, thrash it, grind it, bake it, and make bread of it: With them he may make conserves, siropes, preservatives, and all manner of confections: With them he may writ books and letters into far countries, and put in ure and practise all Sciences. Whereof the huge numbered, the great skill, the subtile invention, the most profitable and wholesome use too naught else, but the gift of reason can justly and truly be ascribed. The power whereof is so great: that there is no Serpent so venomous, no Lion so fierce, no Elephante so strong, no bird so swift, no dumb beast so furious, either by Sea or land, which by man's industry and wisdom cannot lightly and easily be brought under.  
So true is that saying before rehearsed out of the Psalms: Thou hast made him to have dominion over the works of thy hands, and thou haste put all things in subjection under his feet, all sheep and oxen, yea and the beasts of the field, the fowls of the air, and the fish of the sea, and what so ever walketh through the paths of the sea.  
And yet will fond Epicure open his polluted mouth, and say God hath not well provided for mankind? and yet will he complain of disorder, he himself most disordered of all other, telling us that the world is out of frame. O vain man, if I might call thee a man, nay rather godless monster, patched up of blasphemies and loud lies.   

The ix Chapter.  
God's Providence is proved out of scripture.  
While I am here about to make a pause, me thinketh I am pulled at on both elbows: Sir, (says one sort) you tell us a tale out of Philosophy, you should rather teach us out of the word of God, which with your vocation is more sitting. And by and by saith an other company: Where is all this while the consent of the Church, that we may know you speak not your own fantasy?  
I will make a brief answer to them both: Patience a while I pray you, that I may satisfy your reasonable expectation.  
But to you my friends in the mean time a word or two: In this great corruption of our nature, which our grandsire Adam hath brought upon us, we are not yet (God be thanked) left so bore, but that even in these our ashes there be raked some sparks of fire: and although it be in deed through a small clift that it appeareth, yet the dawning of Christ our day star is not utterly shut out of our hearts. And I speak this of us, as we are not regenerate, & new born by God's especial sanctifying spirit.) By means whereof, no doubt the very heathen Philosophers a great meinie of them (as partly anon after you shall more perceive) saw so much in God's matters, that (as SAINT Paul saith, writing to the Romans) they are justly driven from all excuse.  
And would you then put our slender sparks, by debarring their due use, and stop the course of that little ordinary light that is left unto us? Nay rather (as it is our bound duty) let us think it our part to give God thanks for it, and even take that for an argument of God's provident care that he hath over us.  
But Scripture in deed must be preferred: neither have I truly forborn it. Which in this case verily doth offer itself in such abundance, that no Christian heart can say against it. For to speak first of the Psalms, how often is this doctrine there urged? how often doth that kingly Prophet against all adversities, against all enemies that oppressed him, set it as a brazen brickwall: yea how doth he solace himself with the very thought of it? what sovereign comfort doth he conceive by it? The Lord is my light (saith he) and my salvation: who then shall I fear? the Lord is the strength of my life, of whom than shall I be afraid? When the wicked, even mine enemies, came upon me, they stumbled, and fallen. Though an host of men were laid against me: yet shall not mine heart be afraid. And in the same Psalm: In the time of trouble he shall hide me in his tabernacle: yea in the secret place of his dwelling shall he hide me, & set me upon a rock of stone. And now shall he lift up mine head above mine enemies round about me. Therefore will I offer in his dwelling an oblation with great gladness, I will sing, & speak praise unto the lord.  
Again in the xj Psalm, bringing in his friends by a dialogism, that counseled him to flee from persecution: In the Lord put I my trust (saith he) how say ye then my friends, to my soul, that she should flee as a bird unto the hill? hereunto he imagineth his friends thus to answer: Lo, the ungodly bend their bow, and make ready their arrows within the quiver, that they may privily shoot at them which are true of heart. For the foundations of the common weal will be cast down. At these words this Prophetical godly Prince, having his heart wholly fixed upon God, flteth to God's Providence for his only refuge. Ah (sayeth he) what hath the just done, that he should so be entreated? But no force, the Lord is in his holy temple, the lords seat of judgement is in heaven. His eyes consider the poor, and his eye lids trieth the children of men. How so ever I stand towards the world, The Lord (I know) whose judgement is incorrupted, alloweth the righteous: but the ungodly, & him that delighteth in wickedness, doth his soul abhor. Therefore as he is a just judge, no doubt, when he seethe his time, upon the ungodly he shall rain snares, fire, and brimstone, storm, & tempest, & this shallbe their portion to drink. Neither is it to be marveled at (says the Prophet) that he is so zealous in the behalf of the godly. For why the Lord being righteous himself, necessarily loveth righteousness, as a quality most agreeable to his own nature, therefore with a favourable aspect will his countenance behold the thing that is just.  
Thus we see this heavenly Prophet, notwithstanding that he is so dreadfully beset, his greatest foes being armed (as it were) to his destruction, the laws neglected, justice despised, and all conscience being utterly banished and exiled: How little yet he shrincketh for all this, or giveth place at all to their fury, yea how strongly rather he fortifieth, and protecteth himself with the invincible bulworcke of God's Providence.  
So in the ninth and fourth Psalm, after he had grievously poured out his complaint against the triumphing of wicked and bloodthirsty men, saying: Lord, how long shall the ungodly, how long shall the ungodly triumph? How long shall all wicked doers speak so disdainfully, and make such proud boasting? They: smite down thy people, O Lord, and trouble thy heritage: They murder the widow, and the stranger, and put the fatherless to death. And yet they lay, tush, the Lord shall not see, neither shall the God of jacob regard it. Forthwith he beginneth to take heart of grace, and very bitterly he inveigheth against their folly. Take heed (saith he) you unwise among the people. O ye fools when will you understand? He that planted the ear, shall he not hear? or he that made the eye, shall he not see? He that is want to chastise whole nations for their transgressions, and to school men ignorant of their duty with his sharp rod of correction, do ye not think he would be revenged of you? As if he should say: Nay be you right well assured, you are not privileged but according to the wickedness of your malicious dealings, so shall Gods heavy wrath and indignation light on your necks.  
And in the ninety nine Psalm, he seemeth to use this anchor of God's wholesome and comfortable direction, to s●ays all the raging tempests of this troublesome and unquiet world, saying the Lord is King, be the people never so unpatient: he fitteth between the Cherubins, be the Earth never so unquiet.  
But what mean I so long to devil in the Psalms? Whereof it is too too evident, that their whole scope and drift chief tendeth to this effect, to disprove and gainsay their vanity, who (as Chrysostomus writeth in his second Preface upon the Psalms) either disannul God's providence altogether, or else would suffer it to go no further than the precincts, & lymites of the heavens.  
For trow ye, this was only the Prophet David's mind? Nay also even holy judith, a Matron so well commended for the wise government of herself, her great zeal towards her nation, her unconquerable godly courage, as none in all the Bible more, so plainly speaketh of this matter, that assuredly you could not wish a more worthy testimony. But what says she then? when she had put on sackcloth and ashes in stead of all other armour, and for the better withstanding of the most cruel assaults of Holofernes, she had withdrawn herself into her oratory, to make her earnest prayers to almighty GOD, amongst other words, which she spoke in the bitterness and anguish of her heart, submitting herself with all humility to the just judgements of GOD, Et hoc factum est (quod she) quod ipse voluists. Omnes enim viae tuae paratae sunt, & tuae judicia, in tua providentia posuisti. That is to say: And this now is come to pass, even as thou wouldst thyself. For all thy ways be prepared, and thought upon before, & thou hast ordered thy judgements by thy Providence. As if she should say, this affliction that so sore doth touch us, is surely come upon us by thy decree. For thou Lord dost nothing, not determined upon long before, and the very execution of thy judgements at what time, and by what instruments it should be done, by thy everlasting counsel it is appointed. It is our parts therefore to take that patiently, which thy hand hath justly laid upon us. After this sort seemeth the godly widow to pour out her heavenly meditation. For what else can we gather by her words? which how wisely and orderly they be couched, while she proveth her hypothesis by her thesis. I say a particular case by a ground universally found true, the learned undoubtedly can soon tell. Sentenciously therefore hath she spoken of a very pithy and sententious matter.  
But how much more severely Solomon in his book which he calleth Ecclesiastes, straightly forbidding us to let any thing pass us by way of talk, whereby the infirmity of our flesh, of itself being prove enough to all mischief, might the rather be brought to an inconvenience: and very gravely charging us by express words, not to be so hardy none of us all, as to say presumptuously before our Angel, that there is no providence or government of the world: yea moreover threatening us, that if we do so, God will bring all our handy works to none effect. His words be: Ne dederis os tuum, ut peccare facias carnem tuam neque dicas coram Angelo, non est providentia, ne forte iratus dominus contra sermons tuos dissipet cuncta opera manuum tuarum. That is, let not thy mouth be an occasion, that thou shouldst make thy flesh to sin, nor say not before thy angel. There is no providence, lest it chance the the Lord being angry at thy talk, bring to confusion all the works of thy hands. This one thing in deed by the way I must needs confess, that other translations be otherwise. For instead of Neque dicas coram Angelo, Non est providentia: that is, and say not before thine angel, there is no providence, other say, Neque dicas coram Angelo per imprudentia peccatum esse, that is, & say not before thine Angel, that thou hast offended unwares. Yea, some also vary not a little in the interpretation of the sentence and clause following. The Greek text itself neither maketh mention of God's providence, nor yet of our proper Angel, for it says, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. that is, & say not before the face of God, that it is ignorance, to wit, that caused thee to offend. Yet certainly not only Glosa interlinearis in Lyra his Commentaries, but also the famous learned man Trittenhemius in the fourth book of his eight questions proposed unto him to be assoiled by Maximilian the Emperor in his time, with other more, use this very same place to none other purpose, than I have alleged it. Which the rather maketh me to believe, that the Greek Copy interpreted by the common translator of the Latin bible, varied somewhat from that text of the 70. interpreters now extant.  
But what need I greatly to make matter, or to pass whether it be so, yea or no. The Scripture (God be thanked) is plain enough otherwise. Whereby, if we have not already sufficiently strengthened our assertion: what shall we say to those flat words in the very first Chapter of Saint Paul's Epistle to the Ephesians? where it is expressly said, that God worketh all things according to the advised determination of his own will. In which place also he useth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, he effectually worketh, and not only of our doings he moderateth and furdreth the success, as Pallas is feigned in Virgil, to turn away Pandarus his dart from the breast of the stout champion Menelaus, towards his bodies lower parts that were strongly harnised with his belt. He addeth immediately upon it, According to the advised determination, intent, or purpose of his own will: that we may know, he doth nothing without his Providence.  
What of this, that is written in the book of Wisdom? doth it not plainly set out God's government: God's wisdom (sayeth the author) reacheth from one end to an other, mightily & comely doth she order all things. Or this golden sentence that is written in the book of Hester. Is it meet we should make of it as nothing? Where good Mardocheus making his prayer: O Lord Lord (sayeth he) the king almighty. For all things are in thy power: and if thou hast appointed to save Israel, there is no man that can withstand thee. Or (to bring in but one place more) which might worthily stand in steed of all) what godly man should doubt of God's Providence, hearing jeremy so fervent in his Lamentations, bursting out so hotly into these words: Who saith any thing is done, which the Lord hath not commanded? that out of the mouth of the highest there proceedeth not good and evil? But might this our learning which we defend, be gathered only of the Prophets' words? be not all the Prophecies in the Bible a flat argument to prove the same? for how could they (I beseech you) tell before hand of things to come, ne were it not that God had before ordained them? Come their Prophecies of themselves, or of God? God forbidden we should say of themselves. S. Peter iwis teacheth us an other lesson: In time's paste came prophecies unto us (saith he) not by the motion of any man's will, but the holy men of God spoke unto us in such sort as they were first moved and set on by the holy Ghost. It was not they then so much that spoke any thing, but rather God that used them as his instruments. And did God warn before what he would do touching the captivity and deliverance of the jews, of judas his traitorous dealing towards his dear Master, of the cruel conspiracy of the Rulers of his people, of his sons death, of Jerusalem's destruction. & c? What differeth this (I pray you) from ordaining? Could a man wish a more manifest proof out of God's word?   

The ten Chapter.  
He reciteth the fathers to the same effect,  
WHereof although the authority be so inviolable, that of itself it only should prevail, as well able to discuss all doubts, and to open and decide all controversies concerning the substance of our faith: yet seeing many men make exceptions, as though nothing but forced gloss, wrested and racked texts, singular and private inventions were brought in: go to, let us see a while whether the ancient, catholic, and learned Fathers did any otherwise determine of so great a matter. And first come forth I pray thee, godly father Clemens Alexandrinus, tell us thy learned judgement. Who so ever 
Lib. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  thinketh there is no Providence (saith he) me thinketh he is worthy of punishment, and a very wicked man: yea not so worthy that we should vouchsafe to dispute with him. Do thou also tell us, bishop Gregory, thou worthy father of Nazianzene. That there 
In his second discourse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  is a God (saith he) the cause of all things, both wrought and preserved, both our eye sight, and the very law of nature can teach us. And thou also of blessed memory, right reverend father, holy Basile, say thy mind, we beseech thee in like manner. There is nothing (saith he) which 
Upon the first Chapter of Genesis.  God doth not foresee, there is nothing which he doth neglect. The eye which never sleepeth, veweth and considereth all things, with all things it is present, safegarding and preserving every thing. Very well, but let us hear one more of the Greek Church, Mendoza thinketh Chrisostomus offereth himself, as not unworthy to have concluded upon the case. Is there 
In Psal. 13.  no foundation (says he) and how standeth the building? Is there no keel, and how holdeth the ship together? is there none that made the ship, & how was it made? is there no builder, & how was the house erected? Is there no Mason, and who built up the City? In the end thus he knitteth up: What soever thing in the world be done, practised, and put in ure, they have some body to oversee them, and to work: and shall the world only be without a governor?  
Enough now of the Greek fathers: what of the Latins? Certainly as they had like judgements, so framed they also like arguments. Who would not think (saith Lactantius) that this world so marvelously wrought, is governed by some Providence? For there is nothing that can hold out, without some body to guide it. So the house that is forsaken of the inhabitant, falls to ruin: the ship that is without a governor, goeth to wrack: and the body that is given over of the soul, cometh to nothing. Much less let us think, that this world being so mighty and huge of quantity, could either be founded without a workman, or be able to stand so long without a guide. Worthily spoken out of doubt, & very conformable also to that lesson, which S. Austin teacheth us in his third book de trinitate, affirming that nothing is done which proceedeth not out of the inward and intelligible court of the sovereign Emperor, according to his unspeakable justice. And Leo archbishop of Rome putteth the matter so far out of all controversy, that he sticketh not to say these words: The hearts of the faithful do not doubt, but that God's Providence is always present in all parts of this world, and that the success of our worldly affairs dependeth not of any power that the Stars have, which is none, but all things be ordered at the most just and mercy full pleasure of our Sovereign Lord.   

The xj Chapter.  
He showeth that the very ethnics approved this doctrine of God's Providence.  
BUT what need we to speak more of the Fathers? Surely it is so far off, that any godly man should need to doubt of this so christian-like and sound doctrine, that the very best and wisest of the heathen men acknowledged it for a certain truth. Therefore Hesiodus saith of God, that he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, one that hath a great broad eye, and a face that can look into every corner. Sophocles likewise affirmeth, that he seeth all things, and commandeth all things to be done. So true is that saying of Theophilus in the second book ad Autolicum: the poets and Philosophers themselves have written of God's justice, of his judgement, of eternal condemnation, and moreover of God's providence. As for Marcus Cicero he hath so largely entreated of this matter, not only in his second & third book de natura Deorum, in his books de divinatione, de fato, de Legibus, de universitate, that (only constancy excepted) we could not greatly require any thing at his hands And that grave sentence of Clearchus, mentioned by Xenophon lib. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is not to be let pass, teaching us, that neither swiftness nor darkness, nor strong bulwark of defence, can be any refuge for us against God, because (saith he) all things be in his hands, & the whole world is governed by his divine power. Yea a great many might be named besides these before mentioned and rehearsed: who being only brought up in the school of nature, were yet still of this judgement, that there is a God ruling in the heavens, unto whom it was their duty to submit themselves.  
Therefore S. Austin writing contra Faustum Manicheum. Touching the Providence 
Lib. 20. ca 10.  of God (saith he) both the Pagans be of the same mind that we be, & the jews, and you, and all Heretics, that by any means are called Christians. And Lactantius yet somewhat more openly in his book entitled de origine erroris, that 
Cap. 9  the world (says he) should be made by god's Providence, to say nothing of Trismegistus, who professeth the same: of the Sibyls verses, the report as much of the Prophets, who with one spirit & voice bear witness that the workmanship of the world is Gods making: even amongst the Philosophers almost all in manner it is agreed upon. The same also the Pithagoreans, the Stoics, the Peripatetics, those which were the chiefest Philosophers of every sect, did acknowledge: till at the last many worlds after arose doting Epicure, which was so bold as to deny that, that is most evident. And forsooth for none other cause, but for that he was desirous to invent novelties, that he might make a sect of his own name. And because he could found out no new invention, yet that he might appear to be singular, and to disagree from the rest, he would fain overthrow their old learning, wherein he had all the Philosophers barking round about his ears, and reproving him. Thus far goeth Lactantius.  
You see then, that the very heathen miscreants, how sensual soever they were otherwise, yet all of them do not hold against us. Nay contrariwise it is a plain case, that not the meanest of them, not nor the fewest neither be of our side. And yet otherwise questionless very Pagans, men that could see no further than they were led by the drift of their own reason, men (as S. Paul calleth them) that were strangers from the common weal of Israel, foreyners from the covenants of promise, without Christ, and without GOD, What should we Christians do then, that are endued with a more especial spirit, unto whom God hath sent his own son, as it were directly out of his own bosom to reveal unto us all godly knowledge? Shall we always stumble in the open light? Shall we halt and go crooked in the plain pathway? Shall we wink wittingly and willingly, when the sun shines so clearly before our face?  
For I beseech you, with the eyes of a sound judgement, all affection and partiality set a side, let us yet look well about us: let us poise all things diligently with even balance. We have herded Gods own lively voice, speaking (as it were) nay rather thundering in his word: We have the testimony of ancient Fathers, the authority of whose consent we esteem, and reverence in due place: we have the wisdom of worldly men, that is to say very nature, and common sense to teach us, where against busily to contend, it were a labour doubtless to little purpose: yea we have heaven and earth, the main Sea, the elements all in order, warning and admonishing us day and night of the subjection and homage we own to God. What more I pray you, could we desire for our farther satisfying & instruction?   

The twelve Chapter.  
That a certain opinion of God's Providence is rooted in our hearts by nature: which stirreth us up to pray to him, and to give him thanks.  
SVrely so clearly and manifestly all things make for our purpose, that were it not for this, that we know, God governeth the world, & hath a care of all things which he hath wrought: why we should flee to him by our prayer to crave the assistance of his aid, or wherefore we should yield him thanks for any benefit received at his hand, I see no cause. And truly were it so, that our prayer and thanksgiving should be frustrate, and of none effect: then all fear and love which we own to God, all faithfulness and truth béetwixte man and man, yea and (to tell you at a word) all godliness and religion should fall flat to the ground. Whereof (O the living God) what a great disorder and confusion? what an huge heap of all evils should ensue in the life of man?  
But now seeing all men's breasts be embalmed and seasoned with this liquor, and seeing in all men's minds it is naturally (as it were) engrafte, that God only is the protector of the world, no one thing in heaven, or in all the earth being exempted, or privileged from the authority of his jurisdiction: Thereof it is (as Gregorius 
Lib. de providentia cap. 7.  Nyssenus writeth) that being driven to our shifts, we repair unto him: thereof it cometh, that we both fear him, and honour him with all our hearts. Whereunto also perchance if any man be slack (as alas too many be) out of what other fulsome pump doth flow this abominable ordure, but from the weakness and imbecility of our faith? When so ever therefore our hearts quail, and we begin to faint in this persuasion, (Satan daily tempting us at our elbow,) it standeth us verily much upon, to call heartily unto God for grace, craving this above all things at his hands, that he would vouchsafe of his great goodness to increase our faith: which if we do unfeignedly with a true heart, then may we safely say with the Prophet: My soul truly waiteth still upon God: for of him cometh my salvation. He verily is my strength, and my salvation, he is my defence, so that I shall not greatly fall.   

The xiij Chapter.  
The prodigious wonders that come to pass in the world, be an argument also of God's Providence.  
Nevertheless if I should here stay, and go no further, my disputation might seem to some men either to be over coldly handled, or else not sufficiently debated for the capacity of the common sort. Truth it is, the discourse of reason must in deed with all men be of great force: but yet (as we be taught by our own trial) not so much the subtlety of disputing, as the experience of all such things as have been heard of and seen with the corporal eyes, enter (I wots not by what means) a great deal more speedily into meaner heads. To the intent therefore the cause which we take in hand may be set out and beautified with more lively colours: let us see how even by dumb signs God himself hath preached unto us this doctrine. And here (if need were) I could be furnished to this purpose very many ways. For not only Fritschius Laubanus hath largely set out unto us the strange wonders & monsters which have been in the world: but also one Boaistuau surnamed Launaye, and one claud de Fesserant, a Parisian, in the French tongue, besides divers other not a few. But I will rest only upon an history rehearsed by Fabricius Montanus in a book of his, the which he writeth of this very same matter of God's Providence. An history (as he reporteth) not a thing done many worlds past, but such a thing as chanced about Zurich, where he himself had his abiding, and the same also in fresh remembrance, as both heard of, and seen in his tyme. And truly even in this order he doth tell it.  
A certain vagabond (saith he) had miserably mangled and killed his fellow, with whom he had turned in over night to take his lodging in a barn and very early in the morning, when he had removed the carcase of the body slain, as far as he was able out of sight, he took his heels towards Eglisavium, a town which belonged to the said Zurich. Now he which was the owner of the said barn, who before had given a nights lodging both to the rogue, and his companion which he killed: when he had perceived in the morning certain tokens of the murderer, he forthwith uttered it, and made it known. In the mean time this murder was well forward on his way: nevertheless through the crying of the ravens and jays, as he passed by, that seemed very boldly to catch at him, he was bewrayed to the reapers dispersed here and there in the fields, who were much aghast at this strange sight. The varlet notwithstanding kept still his high way, and even now one would have thought he had been out of danger, when sodeynely come after him with huon cry, such as were charged to pursue him, making very diligent inquiry, whether any body had passed thereaway. To whom they answered again, that saving one certain man, whom the ravens and the jays had much troubled in his going, they saw utterly, no body, yet that they might soon conjecture, that he was a naughty pack, and ungracious body, and that they themselves gathered no less by the strange dealing of the jays and the ravens, adding further, that if they would high them a good pace, it was an easy matter to overtake him. They did so as they were advised: by means whereof, the wretch being by and by apprehended, was soon after executed upon the wheel. Fabritius saith that he himself was present at his death, and not a little marveled at his patience, while he suffered those horrible and grifly pains, which commonly all they endure, that abide such a cruel & shameful death: for he neither roared nor lamented, as in that case a great many do, but at every wound which was given him by the tormentor, he cried heartily unto God with deep sighs, acknoweledging therewith the marvelous Providence of almighty God whereof he had seen so great proof.   

The xiiij Chapter.  
Examples out of the Scripture to prove God's Providence.  
Would you have me bring forth unto you an other kind of examples, as thoughforsoth our whole life were not full. But be it so hardly: Whence then shall we fetch them? whence better than from the Scriptures? For (O marvelous God) surely when I read of the strange meeting betwixt Abraham's servant, and Rebecca, I am even amazed to consider it. Whereof that you may the better understand the whole story, I will set it out, and declare it the more at large. When the good old man father Abraham, being now at the last cast, perceived he drew towards his grave (for age is a preamble to death) he charged his servant to procure a marriage for his son Isaac, & that not out of the number of the Canaanites, amongst whom at that time he led his life, but rather out of the race of his ancestors. Which also he should do upon an assured confidence in God's promises, which he held for certain, and out of doubt. And to the intent he should not fail him in so weighty a case, he caused him for his better assurance to take an oath.  
Upon this the servant, most worthy of credit and estimation for his faithful and good behaviour, well weighing and considering his masters words, upon a conscience that he had to perform his faythed and sworn loyalty, and in respect of that eye which seeth what every body doth, and with what carefulness and true fear of God he is faithful in the accomplishing of his affairs: first he moveth this question, whether he might bring Isaac his master's son son back again into his native country, the maid affianced refusing to take any long journey. But when Abraham could not abide to hear of this, still charging & commanding him in plain words, not in any wise to convey his son homeward where he was born, but to follow that which he was called to, not doubting of God's assistance in so godly an enterprise as that was: he took leave of his master, and all his household, and after he had travailed a long voyage, at the last he came into Chartas, a city of Mesopotamia, where he setteth his Camels to resse in the shade, to the intent he might ease them of their labour.  
In the mean time well remembering his master's lesson, and knowing that his good success depended wholly on God's Providence: what did he? O worthy example, and meet of all Christians to be followed. He went not (as some would have done) to consult with wysardes, neither did he seek help of sorcerers, or fled for his refuge to the enchanters, not nor yet asked he any counsel at what hour he might come to have his purpose. All these things verily and such like, he either esteemed as mere vanities, or else detested also as ungodly means. But what did he? falling down upon his knees before God, O Lord (saith he) the God of my master Abraham, prospero (I beseech thee) mine attempt that this day I have undertaken, and extend thy goodness towards my master. Behold I stand here before this well, and the damosels of this city come forth to draw water. Grant therefore that it so fall out, that the maid to whom I shall say, I pray thee set down thy tankard, that I may drink, and she say, drink thyself, and I will give thy camels drink also: that (I say) it may be she whom thou hast most certainly provided for thy servant Isaac, and that I may be certified by this token, that thou haste dealt graciously with my master.  
Thus lo he behaved himself, I say, this godly servant of the Patriarch Abraham, and in this manner he proceeded in his suit. Wherefore who could not justly marvel at the singular good zeal of this worthy man? Or who could praise (as it deserveth) every clause & particle of his prayer, wherein faith and wisdom, as it were goodly diamonds, be so apparent? for that he not passing upon other things, dependeth only upon god, and in him reposeth his whole hope, that surely is to be ascribed to his great wisdom conjoined with a like godly purpose. And whereas he is persuaded of his master's God, that he is a general sanctuary for all men that will flee unto him for succour, and asketh and waiteth at his hand for an happy conclusion of his voyage, that eteraynely is a sign and token of an excellent & passing good faith.  
What was therefore his reward? with what success went he forward or in his matter that he went about? For it is a worthy thing doubtless to consider, how graciously they are thought upon that fear God. He had all his will at the first ask: for before his prayer was fully ended (see the strange case) forth of the city cometh Rebecca, not glystering (I warrant you) with any braided hair, nor trymly garnished with Gold: but (as it become a virtuous and godly maid) very soberly, decent and comely, with her earthen vessel that she carried about her upon her shoulder, a very beautiful damosel to look to, and thereto also a pure maid: down goeth she to draw water, she filleth her stone pot, and up she cometh again. The servant we speak of seeing this, thought by and by with himself: this gear goeth as I would have it, now it is high time for me to stir. What will ye more? he runneth me to her straight ways, praying her that he might drink out of her vessel. Whereunto very courteously she consented. Yea moreover whiles the servant, being thirsty, drank a good draft, I will draw water (quoth the Damsel) for the camels too, that they also may be satisfied. Can any thing chance more luckily, or more according to his desire?  
Therefore when the servant afterwards had reported in order what had happened to Bethuel the maidens father, and to her brother Laban, not without great wondering, they suddenly broke out into those words: This thing is the Lords own doing, and we can not say against thee, good nor bad. Lo Rebecca is present before thy face, take her to thee, and go away with her, and let her be a wife for thy master's son, as God himself also hath appointed. See we not here in Abraham's servant the very image of God's Providence before our face?  
But what shall we now say to joseph? Alas poor man, I pity him to see how miserably he was tossed. For when he dreamt as he was laid sleeping in his bed, of a certain sovereignty to be given him over his brethren (for to that effect his dream tended) and had told the same in their hearing to his father and there's: jesus God, into what a flame of envy did he fall? how terribly went they about all to tear him both with tongue and teeth, not only renting him, and rating him with reproachful slanders, the very daughter of this smoking malicious rancour, but endeavouring also (if it were possible) to devour him with bread and salt? And what did their haughty stomachs leave undone to prevent him (shall I say) of his dream? Nay, God himself rather, if it might have been? Their reverend hoar headed father, unto whom joseph was no small comfort and stay: the reverence of their own brother's blood, the innocency of his tender youth, the consideration of the vanity that is in many dreams, which oftentimes be but fantasies, and prove to nothing, could not remove them, not nor move them from an heinous act.  
O blind and beastly bold envy, that forgetteth nature, and forsaketh all humanity, whither carriest thou men headlong to thy bottomless pit of mischief? For first they would have made him out of the way by defiling their hands with this guiltless blood. Which cruel counsayls of there's, if it might have taken place, then in deed (joseph being so dispatched of his avision) it could not otherwise have been choose, but that needs they must have had their purpose.  
But how true is the saying of the wise Solomon: In vain is wisdom. In vain is forecast, in vain is counsel taking against the Lord. And that which his father David written in his▪ xxxiij. Psalm, how well proveth it in this case? The Lord bringeth the counsel of the Heathen to nought, and maketh the devices of the people to be of none effect, and reciteth the consultations of mighty Potentates: But the Counsel of the Lord endureth for ever, and the thoughts of his heart from generation to generation.  
Afterwards their brother Reuben very earnestly entreating them, who not a little abhorred this so unnatural a murder, crying out against them with open mouth, for so vile and horrible an attempt: they drew out their brother joseph out of a deep pit, where they had cast him, and because they could not abide to look upon him with their devilish and despiteful eyes, whose rule and dominion over them was so lively represented to them in a dream, they thought good to cell him to certain Ismaelites, being newly come Merchants out of Gilead For thus they imagined with themselves: When we have once by the sale of him made a good pe●ce of money, and have sent him into far Countries, where we shall not see him, nor hear of him any more: Then surely being made a bondman (I warrant him) we shall keep him short enough, from ever bearing rule over us.  
A shrewd devise I ensure you, and verily not unlikely to have prevailed, had not God himself sworn to the contrary. But seeing he himself was set against them, whose will no man is able to refiste, therefore that came to pass, which Gregory writeth of in his Morals: 
Lib. 6. cap. 11.  Cum dei voluntatem mutare volunt, f●●●t●nt dei voluntatem, & resistendo, consi●●o dei obsequuntur. That is, whiles they would altar God's will, they do it, and whiles they would bend all their force to withstand God's decree, unwares they put it in execution. To go forward with the story: they sold therefore their brother to the Ismaelites, and the Ismaelites again (as God would have it) put him from them to Potiphar the clerk of king Pharaoh's kitchen. All this hitherto fallen not out annsse for joseph. For he being constant at all assays, shrunk never a whit at the matter, nor held himself ill appay●e, complaining of his change of fortune: but always praised God, and gave him thanks: always bore himself after a like sort in the base state of a bondman, yet still carrying about him a free heart, and in his mean servile condition not obscurely bewraying his gentle blood, in body well set, and of feat and seemly proportion, of parsonage very comely, in countenance full of favour, fellowelyke with his equals, humble & lowly to his superiors, kind to his friends, not rough to his utter enemies, faithful in his affairs abroad, at home diligent in his service, in counsel politic, in success happy, by nature gentle, and welfaring to deal with: by education well nurtered, & brought up from the beginning in all godly knowledge, to be short, the corruptions and superstitions that reigned in Egypt notwithstanding, yet abiding in faith and doctrine unhurte still, and unmeimed, in life and conversation unslayned. No wonder therefore in my judgement, nor any marvel at all it was to see, that a man so well favoured and beloved of God, should grow in such credit & authority with king Pharaoh, that he should make him ruler ou●r his house. For whom could he have sought out more fit to weld such a government? Nay whom could he have found comparable to him in all egypt?  
But see the fickleness of the world, and how little we have cause to trust it, our sweet is never so pleasant, but now and then it is tempered with a sour sauce: our joy is never so perfect, which eftsoons is not soused and sauced with sorrow: our weal is never so wealthy and well liking, but that stound meal it is interlaced and wrappeth with woe. For the Devil his desperate and deadly foe, with his sly engines and enchanted snares, so busily sought to do him mischief, that by and by he threw into the heart of the queen his mistress such a firebrand of flaming passions, that she (O wicked and witless woman, without all stay of herself) not fearing God, passed all shame of the world, not regarding that sacred band before entered with her husband, smally esteeming her own honour, having first yielded wilfully up her hold to the subjection and tyranny of Satan, sought afterwards all subtle practices blindfelde to carry joseph into the same pit. Therefore being armed with impudency, and fraught with falshodde and deceit, she seemeth to fléere and fawn upon him at the first, and with flattery and fair promises to bait her hooks: then to pray him very instauntly, and to be earnest & importunate out of measure: soon after also to lay hand of him, and to fall to some pretty dalliance in her husbands absence. But God so strengthened his servant, and with the eye of his fatherly protection so directed and guided his pathway, that he passed all her gins without stumbling, and not a whit feared her embushments. Therefore he considered not in this case that he was a servant, and she his mistress that might command him, nor feared her any thing the more for her high power and dominion, nor was greatly moved with that dangerous tempest, which he see hanging presently over his head, to lose the bridle to the flames of her inordinate desire, but with much steadfastness of mind, and with an high constancy of courage, against the consideration of his bondage, against the enticing of a corrupt nature, and his youthly appetite not uneasy to be kindled and set on fire, against her smooth sugared words, and her manifold and great behests, against an whole rabblement of mischiefs, which he was sure should follow his repulse, he set only a godly and good purpose, as sufficiently able to overwey them all. And first (as me seemeth) the person of a servant laid aside, and taking upon him as a counsaylour, and one that would give good instructions, very gravely he accuseth all wandering lusts, that are not bridled with the yoke of wedlock, and being a ieoly lusty young man, to one that was stricken more in years, a servant to his Lady and mistress: yea moreover being yet a single man, & feeling his own infirmity, to one that now lived in matrimony, & might use the remedy that was provided concerning the staidness & sober mood, with other like virtuous qualities, that had any affinity with the same, he giveth very fruitful and wholesome lessons. Me thinketh now it were very well done to hear joseph speak himself, that we may learn the better his good manner of behaviour.  
Behold (saith he) my liege Lord hath put me in trust with all things belonging to him, and he knoweth not himself what he hath in his house, neither is there any thing that is not at my commandment, or not delivered up into my hands, beside you madame, that are his wife. How can I therefore do such a trespass, and offend against God? As who should say, You see him not madam, whom I see: for this earthly affection of yours hath made you drunk. But no such wine hath overcome me, that see always before me the guide & governor of the whole world, who beholdeth the earth with such eyes as can not serve from the precise rule of justice. For neither house to lurk in, nor strong walls to keep out, nor gates fall shut upon us, nor the darkness of any cloudy night can at all hinder his eye sight. Who not only knoweth thoroughly, what every man thinketh and sayeth, but pierceth also to the very secrets of man's heart. Mine eyes therefore being fixed on him, I tremble and stand in awe, and as for wedlocks undefiled bed I have no will to dishonest it, knowing well that it is the fountain of our birth, and the first gate, whereby we enter into the world, whereunto also we impute the increase and continuance of mankind. Embrace then (O woman) that yoke, and stay yourself in it with contentation, break not the bands that you are linked with in an holy society with your husband, nor look not upon other men with curious eyes, but have your mind and thought upon your bedfellow. And seeing you are made sure unto him, as it were with a nail of Adamant, be always as true to him as any Steel, and go not beyond those bounds that nature hath limited for you both, defiling and dyshonouring that bed, which God himself hath so highly honoured? And because you are called to government, it is your part diligently to take heed, lest yielding yourself a servant to the sweet dames of voluptuousness, and by their egging and provocation breaking the laws of God and man, you blemish my masters royal state with some notable spot of infamy: or suffer yourself the rule other, to be thrown down and mastered with brutish lust, or when you have lost yourself your right wits, by disgrasing your princely dignity, you deprive reason also of her rule, and give it over to fond affections. Which as I speak it of a good zeal (all bitterness and malice set a part) so also could I wish you in like manner to accept it, and take it in good worth. I truly madame (as it becometh me) desire nothing more earnestly, than that you being loased and set at liberty from this fiery chain that hath entangled you, may keep the honour of your chaste wifehoode. But if you will not do thereafter in calling yourself home again to a more sober and godly consideration: Yet (be you right well assured) I of my part both with hand and foot will shun, and abhor this enormous crime. For albeit I serve in body, yet in mind I am free, and such a grievous offence as this is, not only resisting chastity, but fight also with all justice I hate & detest with all mine heart. For whereas I have received great benefits at my lieges hand: I should deal very unjustly and unkindly to recompense him again with so shrewd a turn. It pleased him when I was a stranger, and bought with money, to prefer me before all his servants that were born at home in his own land, and now of late being choose into his own household, I begun to have authority over other, and by my masters own acceptation being appointed the overseer of his house in all things I bear a stroke, and my master would have nothing privileged or exempted from my jurisdiction, you only his wife excepted, that are tied fast to your husband, as to your head, with a knot by no means to be loased.  
With what face therefore, or with what countenance could I look upon so gracious a sovereign Lord, if with my diligent and faithful service I should not travail to requited his kindness. For without doubt, unthanckefulnesse is most worthy of all men to be hated, and loathed even with detestation, being not only one of the greatest vices in the world, but the very mother also of all other vices beside. For notwithstanding that every unjust prank is very greatly and earnestly to be eschewed, yet never from that bottomless infernal lake came a more pestilent and pernicious fury, than is this vice of ingratitude towards such as have well deserved. Seeing therefore my liege Lord, that hath done already so much for me, hath such a confidence in mine honest and upright dealing, that he hath delivered up all his substance from his own hand into mine. It is not my part in steed of husbanding and safe keeping his treasure committed to my charge, to become a thief, and a false harlot, and to lay hand on those things, which I have nothing to do with. For I must not do as Adam my first father did, who, having all other fruit in Paradise at his commandment, reached his hand to that tree which he should not have meddled with at all, and so for unlawful coveting of one tree, lost the lawful use of all the rest.  
No doubt these and such like matters did joseph put into the queens mind, and God so held his hand over him, that in nothing that he did, he was to seek: Soon after seeing she could not speed, she espied out her wished opportunity, and when other were far enough out of the way, catching fast hold of his cloak, she cried out mainly with a loud voice. But he fléeing her force, and stopping his ears at her persuasions, when he had run away with his cloak behind him, and walked up and down bore of his old apparel, but yet clad with modest sincerity, and not naked of honest conversation. (For he blushed not, as Adam did after the breach of God's law, but he was so affected in his mind, as our first parents were before their fall, whom the nakedness of their bodies made not to be abashed). Then this wily madame, as one that was her crafts mistress, incenseth the king her husband against his loyal and faithful servant, & sticketh not, with a shameless mouth, to call him a betrayer of chaste life, which was a chief defender of that virtue. And although joseph without any great ado could quickly confute such an open slander, yet he had rather hold his peace, and quietly put up an injury, than reveal the treachery of his mistress, and publish her disordered appetites, to the world. Therefore without any cause known why, neither hearing before of the quareile that was brought against him, nor being suffered in the judgement hall to say any thing in his own defence, he was fettered and cast into a deep dungeon, where (God wotteth) he had but a sorry lodging, and endured full many a rough storm. O rueful and hard case: What would many a one have done in the like taking? Surely they would have boasted their innocency, they would have bragged of their faithful service, they would have rattled their accuser, they would lamentably have complained of their own state, yea what would they not have done? I think verily they would have murmured against God himself. None of all this doth joseph: but meekly and mildly like a lamb he demeaneth himself in all respects.  
And perchance thus he reasoned with himself, calling secretly to remembrance, how much God had done for him in times past: I wisse long before this time I have been as dangerously beset, as I am now, and yet (God be thanked) the snare was broken: God gave me favour in their eyes, at whose hands I could lest look for any such thing. And now who knoweth, why I fall into this affliction? It may be, God would have my patience to be yet further assayed: And because no man is perfit, that is of flesh and bone, it is possible also God will chasten me to make me the better to understand it: And what if also it please God to use this as a way for my preferment? I know not in deed perfitly how the matter standeth, especially when I ask counsel of flesh and blood: But sure I am of this, that God is just, and therefore he will not suffer me to take wrong: I doubt not neither, but that as he hath hitherto preserved me far beyond all men's expectation: so he will continued his loving kindness, and still be my grations and good Lord In the mean time so long as I do mine endeavour to pursue and follow my vocation, I will both hope well, and hold my peace, humbling myself always (as it becometh me) under his mighty hand. Neither will I study to tread in their malicious steps, that so busily have bent themselves to work me woe, by seeking any means to be revenged. But rather kiss the rod with submission, wherewith I am scourged by God's hand. So doing, be it so he have conceived any displeasure, he will fling away again the rod of his indignation, and behold me with a more amiable and cheerful countenance, than ever before he was accustomed. Well in deed might joseph thus conceive with himself, and very like it is that he did so.  
Wherein the sequel that followed, declared how little he was deceived. For while he grew in much credit with him that had the custody of the jail, he expounded the dreams of two of his prison fellows. By occasion whereof being better known to king Pharaoh, who afterwards dreamt in like manner, and therefore sent for out of ward: king Pharaoh telling him of his swiven, he prophesied of a general dearth, that seven years after should molest the world: advertising the king in what order his majesty might best proceed to prevent so great an inconvenience. The king that heard his wise counsel, perceiving his profound and deep wit, rejoiced much at his so well governed demeanour, but especially to see in so tender and green youthly years such ripe and grounded discretion. Whereupon highly esteeming him for his wisdom, he made him second person in his dominion, and committed unto him as well the whole state of his realm, as the care and ordering of his provision for the dear years that were expected.  
In the mean time (see, I pray you how God worketh to put his counsel in execution) the dear years come fast on the poor souls starve for hunger in every corner of the streets, the very rich men complain for wants of corn, at a word, all the world is so troubled, that men are almost at their wit's end. But fair far a good friend at need: For now worthy joseph thou must play thy part, that the fruit of thy wise government may show itself. This famine daily increasing, and spreading itself far and wide, jacob that was a great way off, hearing of the provision that was in Egypt, rebuketh his sons of sloth, and charges them forthwith without longer tarrying, that taking with them for their voyage a certain sum of money, they should be packing into Egipte to buy them corn. What need many words in so plain a case?  
Away they go with all speed, as the spur of necessity must needs provoke them: to their brother they come the strait way, and (will they nill they) whom before they so deadly hated for his shadowed empire in a dream, to him now they are forced to do homage, bearing sway, and reigning in a very truth. Therefore they avail their bonnets, and with great humility they fall down before him, praying him to have ruth of their afflicted state, & to relieve them at lest for their money in that great penury, that had pinched them. Here joseph at the first, as though he had no manner of inkling who they were, seeming to make it very strange with bend brows, & rugged looks fraineth them of their country from whence they came. To whom quoth they (making answer) out of Chanaan for sooth, to buy necessaries to preserve our life. All this while being known to joseph, they knew him never a whit again, joseph beholding them with steadfast eyes, and remembering well his old dreams, whereof he now seeth the effect, to the intent he might come to the knowledge of such things as he desired to hear of, beginneth to lay heinously to their charge, saying he known well enough they were but spies, come purposely to view the weakness of the land, thereby the better to take occasion to break in afterwards with their armies, & to subdue the realm. Hereupon making great protestation, that there was no such thing meant of their behalf, that they were his servants ready at commandment, all of them the sons of one man, men of peace & so forth: at the length after many other words enterpartened betwixt them to and fro, they fell into the mention of their youngest brother.  
Whom after that with much entreating they had brought back with them from their father's house (for so joseph straightly enjoined them, utterly discouraging them otherwise from coming any more in his sight) he (I say) this said tender hearted joseph, that was inflamed with a dear affection, seeing all his brethren before his face, when he had dissembled the matter a long time, could now no longer forbear, but freely and frankly disclosed himself to them what he was: And betwixt tears and great joy suddenly breaking out into a loud voice.  
be ye not dismayed (sayeth he) my dear brethren, nor let it seem over rigorous and hard dealing to you, that y● sold me for money into this country. For assure yourselves, it was for your safeguard, that God sent me hither into this place. Hitherto for the space of these two years passed, there hath been in the world a great dearth, and now there be five more behind, wherein neither the ground shallbe tilled, nor corn reaped. Therefore God sent me before you, both to preserve your posterity, & to save you from a very great danger that was towards you. It was not you then, that sent me hither, but it was God. Good Lord how flatly and evidently doth he utter and signify his good nature? How comfortably speaketh he to his poor brethren, who thought they had deserved no such thing? Here all lordliness is set a side, no mention at all of any quarrel: But so far off he is from accusing them, that he seemeth rather to take their part. It was not you (says he) that sent me hither, but it was God. As who should say, it was not my dear brethren, your devise and conveyance, that brought me to this place. It was not (I say) your doing, but Gods working. Therefore be you not grieved with the remembrance of my former bondage, which was guided by God to so good an end: Pluck up your hearts again, and set fear aside. Gently in deed spoken, and like a brother: But what is this that he sayeth, you sent me not hither: For truly it is worthy to be examined. Did not josephes' brethren procure his coming unto Egypt? Not surely (saith he) for that they dealt so cruelly & unkindly with me pricked forward with the sting of envy, it was their fault: but that in their great rage of malice, I should come hither, rather than to an other place, it was fully and wholly the work of God, who secretly using them, as his instruments by his own only direction brought it to pass. They in deed of their parts did that which is evil, but God of their evil hath wrought that which is good: They sent me away, but God hath set me in the right way: They were the occasion that I was made a servant, but god was the cause that I am become a lord.  
Truly even here to stay, and to ease ourselves, as who sayeth in our Inn, after a long and painful journey: How plainly doth this history set out unto us the very nature, and property of God's Providence? wherein we see joseph both alow, and aloft, both serving like a bondman, and reigning like a Prince: One while oppressed injuriously, an other while advanced justly, beaten (as it were) black and blue with blustering whirl winds, & driven into unknown coasts with the rage of outrageous tempests: but arriving yet at the last at a peaceable and quiet haven. Such a guide had he to conduct him even amongst the hard & huge rocks, that his ship in no wise could miscarry: such an anchor had he to fly to, when he stood in most danger of sturdy storms, that no menacing waves could overwhelm him.   

The Conclusion of this first book.  
ANd shall we not now think that this God is a governor, whom joseph found such a fatherly protector? whom Abraham's servant had such a gracious conductor: whom Moses in the midst of the river, past all hope, tried to be a deliverer? under the shadow of whose wings the prophet David so safely rested? under the banner of whose defence all godly men of all ages have been preserved? For why should I in such store of examples out of scripture, not necessary, neither at this time more largely & plentifully to be rehearsed, bring in Oedipus & jocasta, julins Caesar, or any such to prove that to us christians, which Gods word so evidently preacheth, nature teacheth, reason ratifieth, long trial confirmeth, the godly and ungodly acknowledgeth, all heaven & earth confesseth? Dull and doltish might we think ourselves, if beset with such testimonies, we conceived it not: hard hearter, if we conceived it, and believed it not: unkind, if we believed it, and refused to commit ourselves into the hands of our gracious God, if we mistrusted his almighty power, or doubted in any wise to depend of his goodness.  
From the which so grievous a trespass, and so odious and detestable an offence, that we may show ourselves earnestly to abhor, let us have that sweet song of that prophetical godly Prince both ready always in our mouth, and deeply rooted in our hearts: God is our hope and strength, a very present help in trouble. Therefore will we not fear, though the earth be moved, and though the hills be carried into thee midst of the sea: though the wa●ers thereof rage and swell, and though the mountains shake at the tempest of the same.    

The second book of God's Providence.  

The first Chapter.  
No token of God's Providence towards us, can move us to be thankful, but still we be carping and cavilling.  
HItherto have b●n brought suc●e profess touching Gods Providence over the world, as I have thought good to be alleged for the staying and satisfying of a feeble conscience. Which albeit they be so apparent, that even in common sense they be found agreeable to the truth: yet greatly doubtless it is to be pitied, and to be lamented (as you would say) with bloody tears, that we neither comprehend by our understanding, how great gifts and benefits we enjoy at God's hands, nor show any token of our duties, and thankful hearts for the same, but contrariwise we be so far off from being pricked with any remorse of our unkind behaviour, that furiously like mad dogs we bark and bite at the throne of God's justice, and open our mouths wide against heaven itself.  
The hound acknowledgeth his bringer up, and is always about his elbow, when he is at home, and in his absence is desirous to see him, and at his return showeth no small signs of his rejoicing, hanging his ears, and wagging his tail, thereby to show his submission and great kindness to his master. For albeit that he wanteth discretion, and have not the use of reason, as men have: yet with him acquaintance of long continuance beareth such a stroke, and the daily benefits, which he taketh at his masters hand, that he can easily distinguish a known man from a stranger, and his master that keepeth him, from one that he never saw.  
The Elephant (as Cassiodorus doth write in his book de Opere variorum) being a beast mighty of his limbs, but yet without joints and sinews, (by means whereof he is not able to bow his legs, but is forced when he taketh his rest to lean directly with his whole body against a tree) is thus daunted and broughtee into subjection. The hunter that pursueth him observeth well the tree that he hath recourse to, when he would take his ease in the night season, which afterwards he saweth so far a sunder, hard at the very root, that the Elephante after repairing again to the same tree, with the very poise of his unwieldy body falls down together with it to the ground▪ and being not able after his fall to get up upon his feet again, by reason of his great stiffness before specified, cometh the hunter in the morning, and helpeth him up. Which the kind Elephante so gently accepteth at the hunter's hand, that from thenceforth mindful of his benefit, the beast taketh him to his master, well content to submit himself to his order, and to be ruled always after at his beck.  
Thus can the brutish dumb beasts consider of such as have done them good: where as we that be reasonable creatures, having wisdom and understanding to lead us the way, than the which nothing is more swift. (For the very swiftness of the Sun in his revolution is nothing comparable to the lively agility of the mind, the one going round about the earth within the space of four and twenty hours: the other within the twinkling of an eye, both fetching his vagary about, and with the wings of his thought, fléeing up straight to heaven, and yet mounting up higher too, that it may as much as is possible, both enjoy the contemplation of God's majesty, and view the number that is infinite, as well of the Angels as the Archangels.) We (I say) that be capable of understanding, and have a reasonable soul to guide us, have not yet any feeling of God's benefits, nor any weighty and grave consideration of his manifold and sundry gifts: but contrariwise we spurn daily without ceasing, at the provident care that he taketh for us, converting those excellent qualities, wherewith so liberally he hath endued us, to the very infamy and slander of his holy name.  
For (even to touch the quick, and to come nigh to the matter which we take in hand) what could God our most bountiful father do more for us, or how could he more effectually show forth and express his dear love, which continually he beareth towards us, than in holding us up, when we are ready to fall under the foot? in setting us strait, when we gad out of the way? in making his holy angels our servants and ministers to direct us? in preserving us day and night from very desperate and dreadful dangers? Finally (to let many other things pass, which it were an endless labour to rehearse) in turning the reproachful vessels, and heavy instruments of his deserved wrath to the furtherance and comfort of his elect?  
Yet so thankless have some been in all ages (yea I might say also so godless and so utterly given over to themselves) that neither the high heavens, setting forth the glory of almighty GOD, can bring them to a sound judgement, or a right conceiving of God's works: nor the Sun proceeding like a bridegroom out of his chamber, and with his beams giving light to the whole world: nor the Moon with her waning and waxing brightness, that causeth the Sea efte-soone to ebb and flow: nor the Stars, that one while show themselves in the Firmaments, an other while withdraw their presence, partly conducting the mariners that are tossed with the waves of the wild sea, and partly giving warning to the husbandmen, when they might best take in hand their tillage: nor the vapours ascending from the earth, the salt and the fresh waters into the middle region of the air, and converted afterwards into clouds, and resolved either into sweet showers of rain, as in the lusty spring & summer season it befalleth, or else into hail, frost & snow, as in winter commonly it chanceth: nor the marvelous conjunction of the earth and the sea: nor the continual course of the running streams: nor the cold springs of the clear and pure waters: nor the great abundance of all kinds of fruit: nor the variety of birds, and beasts, and of salt and fresh fish of all sorts, and the commodity that riseth by them many ways: nor the feat framing of man's body, with an agreeable shape to a nature endued with reason: nor the immortality of his soul, that with wisdom weldeth the whole body: nor arts and sciences innumerable, not only serving for our necessity, but ministering also things delectable, that serve for our pleasure and recreation: finally, none other thing that is bestowed upon us by God's bountiful and free dispensation, can make mad men sober again, or reclaim them from their fantasy to their right mind: but when they have all things that can delight them, or do them good, as it were furious firebrands, blown forward with the sends of hell, incensed to mischief & mischance, they attempt (asmuch as in them lieth) to depose god of his empire, and to thrust him down headlong from his throne, carping & cavilling at his wise government, and with the poisoned arrows of their crabbed and cursed eloquence, directly shooting against heaven.  
Wherein they deal (as me seemeth) much like unto Caius Caesar, mentioned by Seneca and Suetonius, and I fear it will happen to them not much better. This Caius (as it is written of him) having ordained a rich and a royal feast for his counsellors, and peers of his Realm, it chanced that the very same day that this great feast was kept, there was such thundering and lightening in the element, and such terrible tempests of wind and rain, as though heaven and earth should go together, and that dreadful day of doom were now ready at hand. Whereat the unwise Emperor taking snuff, in a great chafe proclaimed war against God, commanding all his subjects, that were skilled either in the crossbow, or the long bow, or were cunning in flinging of the dart, or any other instruments of warfare, upon pain of death to bring forth their artillery, and to bend all their ordinance against the sky. What will ye more? the fond Emperor found as foolish subjects, that failed not in all points to do his will. But what followed? All their darts and arrows falling down again upon their own heads, slew a great number of the common people, assembled by all likelihood, to see this so wise a spectacle.  
Have we not now (trow you) a like case in hand? yes surely have we. For these curious carpers, that can never be satisfied nor content (because they stand iolily in their own conceyts, and think nothing well ordered, wherein they themselves have not to do) begin to murmur, and pick quarrels, & in great haste to shoot out their foolish bolts against God, and his marvelous Providence far passing the reach of all men's wits. But in the mean time, what get they by it? When they would wreak their teen, and spit out their poisoned malice against God, they may be well assured they miss foully of their purpose. For in stead of prevailing against God, their blasphemous slanders like mighty darts and sharp arrows, lighting heavily and violently on their own heads, turn utterly to their own destruction.   

The two Chapter.  
Our wills be not forced by God's Providence, whereof they be instruments.  
BUT now let us begin to join battle, and to approach somewhat nygher to their armies. First what manner of men be they? and how come they furnished and appointed? Certainly there is no cause why we should fear them, what face soever they set on the matter. For either they be such kind of men as the famous ancient father Clemens Alexandrinus speaketh of in his seventh book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Who not perceiving the liberty of man's soul, which touching voluntary actions can not be compelled to any thraldom, and taking to heart things done by unskilful injustice, think there is no God: or else such as falling to sensuality, or else besides their expectation lighting on some lamentable misfortunes, and pitifully bewailing their own state, through impaeiencie run into the like follies, either grossly professing plain Atheism, or else, if they confess there is a God, yet saying at leastwise that he seethe not all things which be done, all tending in effect to one point.  
For what engines of artillery bring they forth? or with what rams would they batter down the mighty walls of God's Providence? first, and foremost, seeming to be very careful for man's state, and presuming, they should be better ruled by their own wills, than by Gods. O (say they) if this doctrine should take place, what should then become of our free will?  
Lo ye hear them builders of the great tower of Babylon, crying out: Let us go make us a city, and a tower so high, that the top may reach to heaven: 
Genes●. 11.  and saying (as it is in S. james his Epistle) To day and to morrow 
jacob. 4.  we will go into such a city, and there we will spend our time a whole year, and we will make our bargains, and we will be gainers. A proud vaunt (I ensure you) of an arrogant sort of men. But no force, God willing you shall see them scattered by and by.  
Only I will demand of them this question: Of what liberty do they speak? is it of that which we received in our first creation? No man can challenge that which will acknowledge himself ransomed by jesus christ. For if we be redeemed, it is necessarily presupposed, that we were once captives: if we were captives, we surely lost the liberty which so freely was given us in our creation. Ille enim captiuus dicitur, (saith Chrysostomus, expounding these words of the xxv Psalm Redime me, & miserere n●●i) qui efficitur non potestatis suae, sed ditionis alienae, qui suggestionibus ●ius subditus est. That is, he is rightly said to be a captive, that is become not at his own free choice any more to do what he list himself, but at an other man's ordering and disposition, utterly bound to do that which it shall please his keeper to put into his head. Were we captives then? Yea, we were so in deed without question, and we were captives, not to the Turk, or any foreign Prince, but even to the Prince which ruleth in the air, and worketh 
Ephe. ●.  in such stubborn and wilful children as would needs be governed by their own will. Therefore touching the liberty of our first creation, we may as soon pipe in an ivy leaf, as any more have authority to make claim to that. Nam libero arbitrio male utens 
Aug Encherid. ad Laur. ca 30.  homo, & se perdidit, & ipsum. For when man in Paradise had abused his free-will, he both lost himself and his free-will too, saith Saint Austin.  
What liberty then speak they of in God's name? is it of that which christ hath procured us by the benefit of our new birth in Baptism? Neither is that truly so perfect in this life, but that we also which have received the first fruits of the spirit, sighing and groaning in ourselves, may still give attendance for our adoption, that is to say, the redemption of our bodies from many frail imperfections, that they carry with them: justly crying out with Saint Paul: Ah wretched man that I am, who shall deliver me 
Rom. 7.  from the body of this death? Which being spoken of saint Paul in saint Paul's own person (as by the coherency of the text appeareth, and S. Austin 
Lib. 1. contra duos Epistolas Pelag. ad Bonifacium. Lib. 1 de Nuptijs & concupiscentia. ca 29. 30. &. 31. Lib. 1. Retract. cap. 23.  in many places confesseth, reknowledging the same also in his retractations, induced as he saith, by the grave authority of other godly fathers, his predecessors, whom he also mentioneth by name, writing against the Pelagians) which I say then, being spoken of saint Paul, in his own person, whom no man doubteth to have been the very child of God: what shall then any of us that are regenerate, esteem, or deem of his own self, but that at the lest he is as much entangled as he was, and wrappeth in the wretchedness of bondage?  
Neither yet do I therefore derogate from the benefit of our saviour christ. GOD forbid. Whom the 
john. 8.  son of God hath made free, those (I know) are free in very deed. But from what? From all kind of miserable thraldom, that our great grandsires guile hath brought upon us? from sickness? from peril? from anguish of mind? from adversity? from nakedness and famine? from all kind of sins and infirmities? from death itself? Yea truly. But when? in this life? Yea sir, by hope, even in this life. So S. Paul also speaketh, saying: We are saved by hope. For else should 
Rom. 8.  I not only strive against reason, but also fight openly with our common sense. For who seeth not that death, sickness, and affliction, with all other kind of calamities be remaining still: notwithstanding the redemption of our saviour christ, and that even to the regenerate? Now so long as death is not yet thoroughly swallowed 
1. Cor. 15.  up, neither shall the sting of death, which is sin, be utterly removed or put away, for the effect continuing in his full force, it is necessarily to be presupposed, that the cause went before. Not that this temporal resolution of our souls and bodies the one from the other is precisely & absolutely wrought by our sin (the reward whereof is rather a death that is everlasting) or that it abideth as a punishment that the godly suffer for the same: but that sin and death be so jointly conjoined together, that so long as the one of them taketh place, the other by the course of God's ordinance, can not of necessity be far of. Such dear affinity there is betwixt them, and such strait cozenage and alliance.  
Now where sin is, there also is bondage, as Saint Peter telleth us 
2. Pet. 2.  in plain words. And where bondage is resident, there truly can be no tarrying for free-will. Where then is become at last the freedom of our renewed nature? The hard necessity whereof (as Saint Augustine termeth 
Retract. lib. 1. cap. 1.  it) precéedeth from none other fountain or spring, than the offence and trespass of our father Adam. Surely where so ever it be, (if it be any, as I deny not altogether but that it is) this I must needs say of it, it is maimed, it is mangled, it is much defaced with the remaining relics of our old man.  
But let it be hardly what they will: for what doth God's Providence annoy it? Hath it a natural possibility, whereby 
This distinction is to be found, lib. 3. Hypognosticon, being assc●ibed to S. Augustine, and not far from the beginning  we can do the works of nature, eat, drink, walk, and talk, and such like? Let it have so still. Yet though will also be joined with our power, oftentimes even in such things we come to short. How many lusty and strong men have appointed on this or that day, to take such or such a voyage, when such occasions suddenly have fallen out by the will and providence of God, that they were feign to altar their mind and tarry at home? How many have been on their journey to go this or that way, and were prevented?  
The king of Babylon purposed to invade the Moabites: yea he purposed it not only, but he now made thitherward with all his power. And yet even in the midst of his journey, God turned him an otherway, and caused him to come against jerusalem. Whereupon the Prophet jeremy crying out: I know 
Hieremie. 10  Lord (sayeth he) that man's way is not his own, neither is it in man to govern, or to direct his own steps. And Solomon very agréeably unto the same, sayeth in deed that man's heart adviseth 
Proverb. 16  him of the way whither he will go, but that God guideth his steps notwithstanding.  
How many purpose to do this or that which their strength serveth them to do very well, and yet are letted? The Prophet Balaam being sent for by Balac the king of the Moabites, was minded 
Nume. 22. 23  more than once to have cursed the people of Israel: But when it came to the point, he confesseth himself that he could not, not though the king would give him an house full of silver and gold. Why then chanceth all this? For that our will is compelled by violence? Not not so. For so voluntary a thing is our will, that if it be forced to any thing, it is no more a will. Therefore thus Austin defineth it: Voluntas est animi motus, cogente nullo, ad aliquid vel non amittendum, vel adipiscendum. That is to say, Will is a moving of the mind without compulsion, either to save, or else to get somewhat.  
Have we also a strength natural in civil actions, pertaining to outward conversation? Well may we so have, for any foreign force. Yet the very Heathen men could say this, that if mankind 
Cicero de natu. Deorum. lib. 2  have any understanding, faith, virtue, or concord, they could be powered upon the earth from no where else, but from above. Whereby what else do they declare, but that nature of itself is nought else but a barren soil, utterly unable to yield fruit, if the dew of grace coming from heaven, with his wholesome liquor do not moisten it.  
Is there (say they) in our reformed nature a certain liberty and freedom to do things acceptable in God's sight? I will not stand here to allege the falls and frailties of God's children, nor show how little they are able to satisfy from point to point the comaundementes and laws of God: 
Esa 64. Bernde verbis Origenis, serm 1. in festo omnium sanctorum, serm. 5. de verbis Esaiae.  nor prove that even after their regeneration, they are yet by the consent of grave fathers, like the soiled clot of a woman in her flowers All this and more to I will let alone, nay I will grant unto them rather of mine own accord, the by faith in christ jesus, our works be accepted in very deed, yea moreover that they us ghostly, holy, and pure sacrifices, which must be offered and dedicated unto God. For it liketh me not now to dispute with them in that.  
But this will I say, and say again: what so ever possibility we have either in deeds natural or moral, or in actions which spring from faith, and be spiritual, God's Providence hurteth it not at all. The property whereof is such, that it conducteth us always, as it were by the hand, and driveth nothing by violence against nature. Therefore aliter agunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, aliter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, one manner of moving have those things that be void of choice, an other kind of moving have those things that be moved of their own arbitrement. And both of them in deed serve God's ordinance, but yet not both after one sort.  
Sticks & stones can not stir to or fro, but a violent hand must first move them. Therefore in them the similitude that Chrysippus useth in the defence of destiny, 
Aul. Gell. de noctib. Attic. lib. 6. cap. 2.  may take hold, to wit, of a roller that is cast down a steep hill, which although it begin not to go down voluntarily at the first, yet afterwards the swift tumbling of it downwards, is to be ascribed (says he) to the roundness of the proportion, after the which it is framed.  
But men and reasonable creatures have an inward motion of their own, not moved by compulsion, as such senseless things be, but of their free choice & deliberation. Neither is it consequent (as Austin setteth it out very well) that if the order of all causes be certain to God, therefore nothing should be in our free-will. For even our wills themselves, be amongst the order of those causes, which be certain to God, and comprehended by his for knowledge, in as much as men's wills, be also the causes of men's works. Therefore it is so far off, that our wills should be excluded in this case, that contrariwise I take them to be the very instruments, whereby the will of God works.   

The three Chapter.  
God is not the author of sin.  
ANd hitherto we are burdened but as injurious to man. This accusation is the more heinous, that they say, we are not content to keep us only at that stay, but that we press forward boldly without blushing, making God the author of all the corruption and deformity that is in any man's naughty doings.  
Which saying of there's, if it could be proved true, than all that we have well said before, were quite disgraced. For what greater blasphemy can be devised, than to make him author of our evil, from whom as from a most clear & precious fountain, is derived and fetched all our goodness? what more swerving from all reason, than that he which should be revenger of all innocents, & the only executor of justice upon the face of the whole earth, should be found himself to do wrong? But the more grievous the offence is that we are burdened with, & the more outrageous the enormity is to be accounted that is laid unto us: the more substantially should they prove their pretended quarrel. Go to then: let them orderly open and declare unto us, who ever that professed the gospel, brinced such poisoned doctrine to the flock and congregation of the faithful people?  
Yes (says Staphylus) Nicolaus Gallus 
Staphylus in his second reply against Smideline.  writeth, that Melanchthon affirmeth in his notes upon Paul's Epistle to the Romans, that as well these works which be stark nought be wrought in us by god as the adultery of David, the cruelty of Manlius & such like: as also these works, which be indifferent and betwixt both, eating, drinking, and like things appertaining to the necessity of this present life. Sayeth Melanchthon so? Why be not his own words rehearsed in such order and manner as he written them? Forsooth there is a good cause why: for than no doubt he should bewray himself to be the very same man that he is in deed a peevish counterfaiter and a forger.  
But Nicolaus Gallus doth write so of Melanchthon A pretty matter in deed, that when men be bend maliciously to coin slanderous fables, they must be fathered upon such as Nicolaus Gallus. For this I must needs tell them (let them deal as colourably, as they list) it is a shame for any man to bely the devil. Sure I am Melanchthon writeth no such thing, nor none other that professeth as he doth, but rather the flat contrary.  
Marry if they be disposed to cavil with us for this, that we make god a punisher of transgressors, I cannot well skill of such dealing. For what kind of punishment do we attribute unto God, which same the scriptures do not express? Say we, that God taketh vengeance upon them that have him in contempt, by delivering them up unto a lewd mind? They be the very words of S. Paul in his first chapter to the Romans. Or affirm we, that he sendeth strong illusions, whereby such as will not embrace the love of gods everlasting truth, are brought to believe lies and vanities? S. Paul also sayeth the same in his second chapter of his second Epistle to the Thessalonians. Or is our manner of speech, to say that God sendeth evil spirits with a commandment and power given them to do harm? We speak it not without the warrant of God's word, read who so list. 1. Reg. 22. and. 2. Paral. 28. also job in the first & second chapter. Or doth this seem so strange unto them that it is said, God hardeneth the hearts, or blindeth the eyes of the wicked, or that he maketh them drunk with the wine of giddiness? These in deed be the phrases of the holy Ghost, we deny not, uttered Exodus. 4. 7. 9 10. 11. 14 Deuter. 2. joshua. 11. and the first book of Samuel, the second chapter, Paral. 22. and the second book, and Psal. 105. Or finally is this our doctrine, that there is no evil done in all the world, that the hand of God doth not direct? The prophet Amos seemeth to speak yet more hardly, while he asketh this question in the third chapter of his prophesy, Whether there be any evil in the city, which the Lord hath not caused? And God himself in the prophet Esay, when he had promised that he would make king Cyrus to come from the East, to ransack the city of Babylon, & to subdue many nations: demandeth, who it is that hath brought these things to pass? whereunto making answer again, I the Lord (saith he) the first and the last, I am he. But roughlier yet (as it seemeth) in the five and forty chapter of the same prophesy, where he professeth that he is the Lord, and that there is no more but he, raming light, and causing darkness, making peace, and creating evil. But neither the place of Amos, nor this of the prophet Esay we understand or construe any otherwise, than we are taught by the consent of the learned fathers. Therefore we say with Basile, Create Deus mala, hoc est, transmutat ipsa, & in meliorem statum, exitumque deducit, ut i●m mala esse desinant, bonique naturam accipiant. To be Englished thus, God createth evil things, that is to say, he transformeth them, and bringeth them to better state and conclusion, to wit, than they were done for, so that those things which be evil of themselves, cease now to be evil, as God useth them, and take upon them the nature of that that is good. The reason also that is given by Clemens Alexandrinus in his seventh book of Coverturs, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, why God by no means is the author or cause of evil, seemeth to tend to the same end. For by him (sayeth he) that is Lord of all, all things be ordered and ordained both universally and particularly for the safety of the whole state Soon after the said Basil understandeth this word evil in an other sense, as if it should signify wars, plagues, dearths, withal such kind of afflictions as may happen in this mortal life: evil in deed to them that suffer them, but in respect of God, who justly scourgeth, 
So saith Austin, contra Adimantum. cap. 26.  when he sendeth them nothing less.  
briefly, if we speak of our evil works themselves, I say, they are to be considered after two sorts, as they have evil qualities & imperfections in them, whereby they are properly called evil, and so they cannot directly be ascribed to God: and again, as they be brought out and wrought in nature, and so it is evident, that they can not be done without God. For this not only the divines, but the philosophers also teach, that God being a pure form, that is always doing, and sequestered from all concretion of any matter, he moveth all things continually, and suffereth nothing to be idle. But (as I said before) he moveth every thing, according to every things nature: one way, things the be lifeless: an other way, things that bear life: and of things that bear life, not all of them after one sort neither, but otherwise he moveth brute creatures, otherwise such creatures as be reasonable: & of such as be endued with reason, otherwise good men, whose nature is reform by god's spirit: otherwise evil men, that be left in the corruption which they sucked of Adam.  
And like as a good horseman governeth 
He showeth by an apt similitude, how God maketh his creatures to move.  in deed all his horses: but yet such of them as have sound limbs, & be lusty geldings he maketh to go lively, and with an easy pace: other that be lame & ill liking, go under him halting and ill favouredly, when he spurreth them forward, not through the fault of the horseman, but through the lameness of the jade, which lameness notwithstanding could not be perceived without this spurring forward of the horseman: even so God, who hath the guiding of us, and can bridle us, and order us as it pleaseth him, useth to deals with all men, that can move themselves forward, when they are spurned: no doubt as every man is, so he maketh him to go, either sound, if he be regenerate, or lamely, if he remain in his corruption.  
Hereof it cometh that God is said in the scriptures, to strike wicked men blind, to harden their hearts, to seduce the prophets, and sand men the spirit of error, that they may believe lies, and so forth.  
Upon this occasion it is likewise, that tyrants and notorious evil men be called the lords scourges, axes, hammers and sword.  
God's goodness therefore, & his judgements in all places we acknowledge, & have in reverence, yea although we be not able to give a reason of them. Contrariwise the instruments themselves, which be evil, and their peevish & ungracious doings we condemn, I mean the treachery and wiliness of Satan, the mercilessness of Manlius, the envy and malice of josephs' brethren, the wickedness and hardness of pharao's heart, the rebellious mind, and the detestable inceit of Absalon: king David's adultery, and vain glorious numbering of his people, the railing and scolding of Semeis, the rancour and treason of David's enemies, the wicked Apostasy of jeroboam and the ten tribes, the ravening of the Chaldeans, the unsatiable avarice of the Babylonians, their impotent rage, and their untolerable vaunting of themselves, the wood fury of the jews and Pharisies against Christ. Finally, we altogether mislike the devilish conspiracies and beastly cruelty of all the enemies of 
Contra Faust●̄ Manich. li. 22. cap. 78. Pulgentius ad Monymum.  God's church. Whereof we confess undoubtedly with SAINT Austin and Eulgentius, that God in deed was the very orderer and disposer, in as much as he used their corruptions, as he thought best for his glory: but in no wise the proper worker that infused or poured into them such noughtiness. For that they did evil (as the same Austin telleth us very well) it 
Lib. 1. de Predestin. sauct. cap. 16. & lib. de libero arbi. & great. cap. 20. &. 31.  came of themselves. But that in sinning against God, their noughtiness should do this or that: it was not in their power, but in the power of God. Who divided their darkness, and dispersed it in such order, that of this also that they did expressly against his will, there was nothing brought to pass, but his will. That than which now we have already spoken touching the cause of sin, we see it so manifest and plain a matter, that it needeth not to be discoursed upon with any longer process.  
For I would gladly demand of the adversary: what of all this can be disproved? Will he say that graceless men be so privileged, that there is no God to master them, and to keep them under? Let him tell me then why they should have the prerogative. Or if he grant unto me, that GOD maistreth them: will he say they are not Gods instruments, that serve in the execution of his will? Let him say then how God can be a master, towards them which serve him not to any purpose. Or if this poisoned infection, this venom of cursed malice, that lieth lurking & loitering in the bosom of every lorell, be stirred up by the hand of God, as it were the fulsome humour of a carrion that is drawn up by the sun beams: shall we say then, that God is defiled with it? It were more than abominable to think it, to say it, open and flat blasphemy: to stand to it, damnable apostasy.  
For contrariwise it is so far off, that whereas three things concur in every evil action, asi utia suadentis (as S. Augustine sayeth) nequitia volentis, & 
Contra Faustum Manichaeu in lib. 21. cap. 9  justitia punientis, the subtility of the devil persuading, the peevishness of the man that is willing, and the just vengeance of God punishing and forsaking: God only doubtless is free from blame, as doing nothing that swerveth from justice: the rest are stained shamefully with all iniquity. They of kind malice, mind nothing but to follow their corrupt desires: God of his native goodness, the creator of all things that have natural existence, so measureth all things with just reckoning and even weights, that those things also which were no sins, no were they not directly against nature, may be so judged and ordered, that they trouble not natures universal course. Therefore the very doings of naughty men, as they be instruments directed by the hand of God to that end which they little think of, in nature and substance be God's good works: on the other side, as they be set forward by satans egging, and depraved by the corruption of man's ill will: there lo by their deformity they are espied to be hatched in the devils nest.  
Now how this might agree and hung together, that the▪ same work should be both evil & good, of the divers fountains that it springeth off, & the divers ends and marks, whereunto it tendeth and shooteth forward: if it can not be so well perceived: Anselmus in his book de casu diaboli, so far forth as it toucheth God, seemeth by an apt similitude very prettily to open it, and set it out, saying: that like as we are not afraid to confess that, that is a creature of Gods making, which is begotten notwithstanding by man's leudely disposed will (for we say God is the creature of that infant which is born in whoredom and adultery) so in some manner of respects he seethe no cause why we should make danger to say, God had to do with that work, which nevertheless hath his beginning of an evil affected disposition.  
To make the matter more plain, I pray you, was not Gods delivering of his son christ to the jews, by the hand of judas, as his instrument, a good deed? it was so questionless: for it was done for the salvation of the faithful. Yet it was not good, as it came of judas, who partly carried away with hatred, partly blinded with avarice, betrayed his master.  
After the same manner it may be said of the hangman that executeth a felon at the commandment of the Magistrate. The doing whereof may have two originalles, either the magistrate, whose instrument the hangman is, and so this execution of the felon is good, or else the hangman that doth that which he is about, with an inward moving of his own, whereby he also is the cause of the felons death, whom he executeth. If the hangman therefore put this felon to death for the better maintenance of justice, the execution is good, and deserveth commendation: but if he be stirred up to the slaughter of him with hatred (because peradventure he was his enemy, whom he is about to dispatch out of the way) then can he not choose before God, but he must needs be guilty of his death. So we see the the same work, as it may be considered in two several respects, is both a good work, and it is faulty also: and one way to be done laudably, an other way with blame and shame enough. Even so we say of God, who although he work all things willingly, which be done in the world: yet doth he not all things with the same mind, as peradventure do some of his instruments, by whom he worketh: neither willeth them to be done with the same intent, which maketh God's works to be praise worthy, man's doings oftentimes to be nothing so. Thus far I have traveled meetly well in loasing this same knot of Gordius, I say, in discussing such a doubtful and hard point, as being let alone, might peradventure rather have wounded a weak conscience, than have any thing edified the reader.  
Yet if this that is said be not sufficient, I dare undertake that S. Austin might supply the rest. He in his Enchiridion, 
Cap. 101.  furnishing us very handsomely with a feat example: Presuppose (saith he) that an untoward child wish the death of his father, whom god also would have to dye. In this case we see God, and the unthrifty child will in deed both one thing, namely the death of the man. But is this naughty son therefore to be allowed? No. For God and he willed it not both after one sort. For the unthrifty son willeth it to enjoy his father's goods, God willeth it, to rid him out of misery, if he be of the elect, or to give him due punishment, in case he be otherwise.  
By this it appeareth how vain and foolish their talk is, that come in with such fond objections: If a thief be the minister of God's will, why find we fault with him? if a murderer execute God's judgements, why is he not rewarded? for truly the answer is soon made. Their meaning was not (say I) as Gods was. Whose will and pleasure if they had so greatly desired to satisfy: why followed they rather that their froward and desperate inclination, than Gods will revealed in his word?  
Hereby also we may learn what to answer them, which will object God's hatred against sin, and such as be delighted with a naughty life, saying: If God stir up sinners to do evil, and make them vessels of reproach: how can he hate them or their sins, and not rather love them, and make much of them? For he hateth nothing of those things which he made. Sa. 12. To this Austin replieth writing ad Simplicianun, after 
Lib. 1. que. ●.  this manner, as it followeth: whereas God of the number of the wicked, whom he doth not justify, maketh vessels serving to reproach, he hateth not in them that which he made: for asfarfoorthe as they be wicked, they be audible in his sight. But as farfoorth as they be vessels, they be made to some use, that by the punishment that is ordained for them, the vessels which be made to honour, may take profit. Therefore God hateth not the vessels of reproach, neither as they be men, nor as they be vessels. That is to say, neither that which he made in them by creating, nor that which he doth in them by ordaining. For he hateth nothing of those things that he made. But yet that he maketh them vessels of perdition, he doth it for this use, that other may be corrected. For he hateth wickedness in them, which was not of his making. And as a judge hateth theft in a man, but he hateth not his punishment, that he is condemned to a minepitte to dig for metal: for the theft was of the thieves doing, the punishment the judges appointing: So God, whereas he maketh vessels of perdition of the dough of the wicked, he hateth not that which he maketh, that is to say, the work of his casting them away, that perish in such pains as are due unto them, whereby such as he hath mercy upon, find occasion ministered unto them of salvation. So it was said to Pharaoh: For this purpose have I stirred thee up, that I may show my power upon thee, and that my name might be spoken of throughout all the earth. This showing forth of God's power & this bruting of his name throughout all the earth, helpeth to make them to stand in awe, and to seek the reformation of their own ways, unto whom such an effectual calling appertaineth. So saith Austin: whereby it is manefystly showed, that the work, and the deformity of the work be not all one.  
So then that act which in some respect is a sin (namely for that it erreth from God's law, & tendeth not to that end which it aught to level at, and moreover faileth of that due perfection that might justly be required in it.) That act (I say) which 
Lectione. 143. iu. 11. cap. Sa.  is a sin, and is wrought (as Holcotte writeth upon the book of wisdom) both by God and man after some sort: on God's behalf, by whom man's hidden malice is only caused to come forth, like an adder that is pulled out of his hole) is done justly: and therefore it hath not in it the nature of sin, so far forth as it is done of God. But as it is done by man, it is done unjustly, and therefore as it is wrought by him, it may properly be called sin. And for this cause, according to Austin's mind, God is not the author of sin, because although that thing which is a sin is done of God, yet for any thing that God doth in it, it is no sin.  
Hitherto Holcote some what obscurely in deed, but yet not without a good reason. For although the deed itself that is naught cometh of God, yet this noughtiness that is in it, can not justly be laid to God's charge. Who maketh both the work, and the man that doth it, to serve his most holy and unblamed purpose.  
Unnatural therefore, and ungodly was the dealing of josephs' brethren, that made sale of their brother joseph, and would send him into foreign countries: good and gracious was Gods doing, that so well could use these his wicked instrumenets, seeking nothing but their brother's hindrance, not only to his highpreferment, but also to the relieving both of them, and their good old father, and generally for the sustenance of all the coasts round about him. Wickedly doubtless did Pharaoh, that so cruelly entreated Gods own people, the Israelites: justly and mercifully dealt God, who not only overwhelmed both him, and all his horsemen and chariots in the red sea: but mightily delivered them out of his hands, whom he so maliciously pursued. Most traitorously and villainously did judas, that delivered up his master to the jews his extreme foes: most lovingly and bountifully did God, who spared not his own only son, but gave him up into their hands 
Rom. 8.  for our benefit. Finally to let other things pass, both Herode & Pilate, with all their complices, that so bloodily conspired against christ, did most abominably and detestably in the sight of God: God himself, by whose secret counsel and determination (as it is in the Acts) it was appointed upon 
Cap. 4.  long before, did that which was seemly for his goodness, and thereto very well framing and consonant to the severity of his justice, for the raunsoming of his elect out of Satan's bands. In which, and such other like cases (as Saint Austin saith) what greater 
Epistola. 48.  cause can be rendered, why GOD should be just, and man a trespasser, Nisi quiam re una quam fecerunt, causa nonest una ob quam fecerunt? Saying, that in one, and the very same thing, in the doing whereof God and man joined, the same cause of doing it can not be assigned?  
Now that this deformity afore mentioned must be distinguished from a deformed act, as it is clearly showed by that that hath been said already: so Thomas of Aquine doth set it out yet 
Thom contra gentes. lib. 3. c. 26 2. § adhuc peccatum.  somewhat more plainly. For every fault proceedeth (saith he) of somewhat that is amiss in the next agent, and not of any influence that cometh directly from the first mover. As for an example: the lameness that maketh a man to halt, ariseth of some sore or hurt done to the leg, and not of that natural force, whereby we are able to move our selves: whereas notwithstanding it cometh all of our native force, whatsoever perfection we should have to move, that seemeth by our lame going to be wanting. Even so fareth it in this case concerning our deformities & deformed doings. The next and secondary agent that moveth man to sin, is his will. Therefore the default and blemish that is in a sinful action, is to be arrected to man's will, and not to God the first agent: from whom notwithstanding whatsoever maketh for the perfection of a deed that is done sinfully, as from the fountain of nature, must needs have his beginning.   

The four Chapter.  
How evil is done by God's will, the author maketh further declaration.  
THis case therefore being so clearly and manifestly discussed, and so diverse and sundry ways sufficiently proved and confirmed, that God being not in very deed the author of our acts and doings, as they be so ill-favouredly shapen and brought out, I mean, with that vicious quality that is in them: is yet the only worker whereby our sinfulness is brought to light, and the dyrectour and guider of the same: this question of many men is moved, and of me not lightly to be passed over, whether GOD be willing that any sins should be done, yea, or no. For the words of the prophet David in the fifth Psalms seem utterly to sound to the contrary, where he saith, according to the common translation of the Latin Bible: Non deus volens iniquitatem tu e●. Thou art not a God that willeth any iniquity. And no less plainly speaketh the author of the book of wisdom in his. 14. Chapter, saying that God hateth alike aswell the wicked man, as his wicked deeds. For see (I pray you) what a sequel may be inferred, if he hate them, belike he hath no mind to them, & if he have no mind to them, why should he will to have them done?  
But surely the premises being considered, it were not at all to any purpose to stand long in resolving of such a doubt. For first is this a well settled foundation, and a clear case to be agreed upon amongst them that dispute this controversy, that all things, be they good or bad that are done in the world, be disposed and ordered by God's Providence? As for that point I trust, it is already made so plain, that it needeth not any longer to be in question. Well then, if God from the beginning did for see that evil things should happen, evil (I say) in them that were the instruments by whom they were wrought, as slaughters, or whoredoms, treasons, etc. If he determined with himself, not to resist them, but to suffer them to go forward, and to have their course: yea moreover if he ordained, that they should be done, either punishing one sin by an other, in leaving men to themselves, or else for some other meaning best known to his secret wisdom: finally if he himself also were a meddler in them, as one that made them to break forth, for the better disclosing of the hypocrisy that is lodged and harboured in men's hearts: how can we say that GOD foresaw any thing to be brought out by his own working, and yet had not to do with it? or that he had to do with it, and yet ordained it not? or ordained it, and yet would not suffer it? or was content to suffer it, and yet would not have it done? had not he knowledge enough to prevent it, that so long foresaw it? or wanted he power, that wrought it? or wisdom, that so wisely ordered it? or will, that suffered it? Let them tell then, who forced him to suffer it contrary to his mind? But that verily were as hard for them to do, as to find me out one, by making search within the compass of heaven, and the round earth, of more might and puissance than God himself.  
Therefore this sentence of saint Austin, which he writeth in the hundredth chapter of his Enchiridion, is well worthy to be considered and thought upon: For therefore (saith he) great be the works of the Lord, sought out of all them that have pleasure therein, inasmuch as it cometh to pass by a maruellouse and unspeakable way, that that is not done besides his will, which also is done against his will. For why? it should not be done, if he would not suffer it: and surely he suffered it not unwilling, but with his will. And it could not be, that he● which is good, would suffer any thing to be done that is evil, unless that he also being almighty, were able to use an evil work to the accomplishing of a good. These be Austin's own words.  
Wherein by those his distinct terms, Besides his will, and against his will, methinketh he would give us to understand, that in God's will, which of itself is no more but one, there be yet distinct manners of willing a thing to be done. Whereof it cometh, that that which God would not absolutely and in all respects, he would yet for some certain end, whereunto he would use it.  
And this which I now have spoken, needeth not to seem strange to the hearer. For it happeneth even in the affairs of our daily life. The merchant that is dangerously storm beaten upon the seas, when he bringeth home that which he hath toiled for, is doubtless willing enough of his own part to save his merchandise, and to bring them away with him to land: but for fear of shipwreck, and coming in danger of his life, he will not even in that respect save his wares, and therefore he casts them into the sea, that he himself may escape safe without shipwreck. A good magistrate will kill none of his citizens, the preservation of whom he knoweth is committed to his charge. But yet if there be any man that is a thief, molesting and troubling the common weal, to the intent such naughty packs might be punished, and other men frayed by his example from the like lewd practices and attempts, such a one he can be well content to dispatch, and rid out of the way.  
Be it spoken, that we have said for example sake, not to signify, that God is urged to do any thing in like manner, who hath all his creatures at his commandment, and most freely dealeth in all things that he taketh in hand: but rather to show and make it manifest, that for these and those considerations which may move us, or not move us, as occasion may serve us to or fro, we may once, and at one present time both will and not will the same thing.  
Which as I have examplified it of ourselves, so truly and very agréeably to the scriptures, the same may also be applied to God. Forbiddeth he not (I pray you) in his ten commandments, that any manslaughter or murder should be committed? And yet it is written of Elie 
1. Reg. 2.  his sons, that they had not the grace to hear their father's counsel, in as much as the Lord was willing to kill them. And doth not god condemn in like manner all conspiracies that be made to overthrow the innocent? And yet would he have joseph sold by the false train of his brethren, that by that occasion he might come to Egypt. Which joseph himself also witnesseth, speaking to his brethren with these words, Genes. 45. It is not you, but God that sent me before ye, to the intent I might be a stay to you in the time of the dearth. Doth he not condemn adulterers in like manner, and committers of abominable and wicked incest? yet would he with the incest of Absalon, that defiled himself with his father's wives, punish the adultery of King David being his father. For even so sayeth God his own self. 2. Reg. 12. I will stir up evil against thee out of thy own house, & I will take thy wives before thy own eyes, and I will give them to thy neighbour, that shall sleep with them in the sight of this Sun. Thou haste done it in secret: But I will do it before all the people, and in the sight of the Sun. briefly (to bring but one other example) is not theft plainly condemned in God's word? yet he would have the Israelites to rob the Egyptians, yea he would have the Sabaeans and Chaldaeans to vex job with driving away of his cattle, and taking from him his camels, and other of his movable goods. For when Satan required of God to lay hand upon job, and to afflict him, so God maketh answer again unto Satan: Behold I permit to thy arbitrement, whatsoever he hath in possession. The Sabaeans then, and the Chaldaeans, were set on by God's voluntary permission, to spoil job, & to rob him of all his goods. Which job considering with himself, putteth all up mildly and quietly, saying: The Lord gave me, and the Lord hath taken from me again: Blessed be the name of the Lord.  
Whereby we may easily gather, how true the saying of S. Austin is, affirming that many things be done against God's will, which nevertheless be not done besides his will. Against Gods will be traitorous and deceitful trains, whereby the innocent is entrapped: against God's will, is the enticing away of a man's son or daughter, or any servant to him belonging without consent of the party that hath just title and right unto them: against God's will is incest, and taking away of other men's goods: and yet the all this is not done without gods will, of jacobs' children, of Absalon, of the Sabeans. etc. it is evident by the words of the holy scripture.  
And this is the very same distinction, that others also have taught, saying that Gods will is understand after two sorts, sometimes of those things which God simply alloweth, sometime of those things which he liketh not simply and of themselves, but only that it pleaseth him to use them to some certain end. In the first sense we say, that god willeth those things which he commandeth in his law, & that he willeth not those things which be forbidden by his commandment. And of this will Christ spoke, when he said, Not all that say Lord Lord, shall enter into the kingdom of heaven, but he that doth the will of my father which is in heaven. And in that meaning we say in our lords prayer, Thy will be done in earth as it is in heaven. This will amongst the schoolmen, is called Voluntas signs, whereof you may read in the Master of sentences, lib. 1. dist. 45. In the second sense, we say God willeth many things which he forbiddeth, not that he liketh them for any thing that is in them: but so far forth as by them he either putteth good men to their trial, whom it liketh him to chasten, or else is revenged of sinners, by giving them over from one sin, to fall headlong into an other. Therefore he stirred up some of the Palestines to kill Elie his children. For they were not ruled by their father's counsel, because the Lord was willing to kill them. 1. Reg. 2.  
Notable is that figured representation in job, of the talk that is imagined betwixt God and Satan: who asketh God leave to afflict job. By the which we may see, that both job was distressed of the Devil, that desired to undo him, and of the Sabeans, and the Chaldeans, that were greedy of their prey: But yet not without the will of God, unto whom job ascribeth the great anguish and calamity that was brought upon him, saying: The Lord gave, and the Lord took away. The end therefore that God respected in making him a prey for thieves, was to put him to the exercise of his patience. The end of God's purpose in Absalon's incestuous act, was to punish the adultery of his father David, in the conveying away of joseph by his brethren, to send him before into egypt, that in the time of the great dearth, he might provide for his father and all his household. Therefore it is neither the stealing away of joseph, nor Absalon's incest, nor the robbing and ravening of the Sabaeans and Chaldaeans, that God alloweth, as they be the breach of his law, the disturbing of a fellowship, and society amongst men, and the hindrance of love, and charity of one man with an other, but as by them he executeth his purposed determinations, either in being revenged of the wicked, or in exercising the patience of the elect, in keeping them in modest and humble behaviour in their affliction, and in making them to continued steadfast against all assaults, even like stout champions unto the end. These be those marvelous counsels of almighty God, whereby out of darkness he fetcheth light, & (as it were) from amongst thorns maketh Roses to spring forth: this is the wondered coupling together of his goodness and almighty power, that maketh him to suffer nothing to be evil done, which he doth not convert to a good end, as before we have declared out of Austin. 
Enchirid. cap. 100   
These therefore, and the like places may be quickly answered, Thou art not a God that willeth iniquity. And God hateth wicked men and their wickedness alike. For true it is in deed, that he willeth not the iniquity itself, or rather (as the Hebrew word of the Psalm might be translated) he delighteth not in it: nay also (that more is) he hateth not it only, but him that doth it. And why? for so far forth as he maketh himself ugly with this deformity of sin, he studieth to blot God's image out of his heart, wherein he was created in true holiness and righteousness, and to print in himself the devils shape. Which in God's sight can not choose, but be a hateful thing.  
And yet that he permitteth both 
An idle permission may not be ascribed to God.  sin and sinful men, shall we say it is against his will? Not truly, such a permission as it openly fighteth with God's Providence, so doth it manifest violence to God's word. Which so plainly teacheth us, that no man needeth to be in doubt, not only that god permitteth evil men, but that also he ordaineth them: not only that he ordaineth them, but that he useth them also as his instruments. Therefore David calleth his adversaries the sword and hand of the Lord in the 13. and. 14. verse of the. 17. Psalm. And the lord calleth the Medes and the Persians' his consecrated people, and the instruments of his wrath. Esay. 10. and. 13. For the same reason the king of the Babylonians is compared to an axe and a saw, in the very same tenth chapter of Esay before mentioned: and in the. 27. Chapter of jeremy, God calleth him his servant. Not that either Nabuchodonozor, or the Medes and Persians', or any other infidels and godless men do God any such kind of service, as the godly that submit themselves to Gods will revealed in the scriptures: but that God so ordereth their malice, that unwares they execute Gods decreed will and pleasure from everlasting. And this will is it, that is termed of the schoolmen voluntas bene placiti. Whereof sayeth Mardocheus in the thirtienth Chapter of the book of Esther, that there is no man able to resist it.  
I omit divers words in the Bible, of seducing, blinding, deceiving, sending strong illusions, giving men over to themselves and such like, spoken not of creatures only, but of God himself. Which if any man would think to salve with the gloze of naked permission: he should not only force upon them a sense nothing coherent, but also fall into that error, which julian the Pelagian did maintain. Against whom for the same doctrine S Austin in sundry places hath written too too manifestly and plainly: especially contra julianum Pelag. Lib. 5. cap. 3. & lib. 3. cap. 5. lib. de praedestinat. sanct. cap. hundred. in Psalm. 104. & lib. de gratia & libero arbitrio, cap. 20. 21. 31.  
And certainly (say we what we list) if God purposely remove that away from us, which is the only mean, whereby sin is debarred, albeit that he doth it justly: yet how can it be said, that he would in no wise have sin, which so necessaly followeth the withdrawing of his grace?  
This therefore is our brief resolution touching this point, the God in deed would a sinful act, as it is a thing the is brought out in nature: for why, were it so, that he would not have it to break out, certain it is, that it should still be repressed. But the deformity of a sinful act, and the want of godliness that is in it, simply and in all respects he would none of, saving only so far forth as it is a punishment for sin, and an instrument of God's direction, whereby he worketh wonderfully beyond all man's reason the effect of his hidden and unknown will.   

The u Chapter.  
Ordinary means be not excluded by God's Providence.  
WE stand yet (God be thanked) upon even ground: man's will is saved harmless, and Gods is sufficiently defended, if not by me peradventure, who am able to say but little, yet by the goodness of the cause itself. And would to god we were every man so affected, that we could be content willingly to give place to a truth, that is manifest and out of doubt. Surely less would the world be disquieted, and with more Christian and godly concord, might all matters of dissension be taken up. But now who seeth not this self love, that almost ruleth and reigneth in every state?  
By occasion whereof, it cometh to pass, that God's cause being rather outwardly for a show pretended, than inwardly any sincerity in the heart intended, error groweth, wickedness floweth, smooth hypocrisy prevaileth, faith and truth faileth upon the earth.  
But (to give over, and cease all complaints not so peerless peradventure in this so corrupt an age, as bootless altogether and fruitless:) hath the adversary of God's Providence nothing else to reply? Yes, now cometh he forth with a fell blow, not unlike if our armour be not the better, to give us such a wipe as was never herded of. For see you not (says he) the great absurdity of your doctrine? see you not into what a foul inconvenience you will bring us? If it be true the you teach us, to what purpose should we either give counsel to any other, or ourselves take any deliberation? for howsoever we take advisement, whatsoever we would do to the contrary, that that God would have done (say you) for any man's will, must needs be. And what then should it avail us to take heed to ourselves, or to seek means to prevent a mischieve? Why should we send for the physician, when we are sick? or require help of the surgeon, when we have received a wound? And as for prayer to what purpose should it serve? if God have before appointed to satisfy our heart's desire: doubtless he will then do it of his own accord without our prayer: if not, who seeth not the we waste our wind all in vain?  
These and the like objections, are thought to press us very sore, either because they contain odious matter, that might exulcerate at the first hearing, the mind of him that giveth ear: or else because they are so thick heaped, and so vehemently forced upon us with such earnest and hot demands.  
But let us pull them a while in sunder, & examine them severally by themselves, that by this mean we might the better espy their force. What is the then, that he says? Be consultations hindered if God's Providence bear sway in the world? And why more (on God's name) than our free will? Which how little it is letted by this occasion, it is not now needful to be told, seeing already it is answered (I trust) enough for our purpose For I would gladly in few words ask one question or two, of this Disputer: Can will, which is the power of reason, & not only dependeth of appetite, which we have common with brute beasts, be severed, or sequestered from election? Or can there be an election, where no choice is offered? or can there be a choice offered, where there is no consultation? Surely no. For either good or bad counsel goeth before all our voluntary actions. And voluntary actions I call those, wherein reason dealeth, and not only the appetite hath to do. Whereof it cometh, that whatsoever is done of ignorance, or only upon a braid of mind by the Philophers' judgement is not voluntary. Which in case it were otherwise to be determined, than brute creatures also, which are carried away headlong with their sensual movings, might be said to have voluntary actions: than the which there is nothing that can sound more out of course. To return then to the point whereupon I stand, if man's will do not therefore sustain hindrance or damage, for that it is ruled by Gods: neither is counsel and advisement-taking, (without the which our free will can not hold,) by the same reason abolished and pulled away. Still therefore it continueth (who can say nay?) how so ever that at sometimes it take no place. For true it is that is said of the wise Solomon, The heart of man adviseth himself of his way, notwithstanding that God doth 
Proverb. 16.  direct his steps.  
Yea what said I? it continueth? nay it serveth to the executing of God's counsel also. For to what other effect tended the advise, that judas gave his brethren, as the Ismaelites came sojourning by them, when he broke out suddenly into these words? What were we 
Gone, 37.  the better to kill our brother, and afterwards to hide his bloodshed? Come, let us cell him to the Ismaelites, and let us not stain our hands with such a foul act: for he is our brother, and of our flesh. Whose words when his brethren hard, & well liked, they straight ways made their merchandise of their brother joseph: which was the only occasion that he came into Egypt. The counsel which the younger sort gave Roboam in the. 12. chapter of the third book of kings, was a mean that afterwards God's decree was executed against him, disdaining to give ear to the people. The counsel of Chusai was preferred of Absalon, before the advise of Achitophel: and why? The reason is given in the. 7. chap. of the 2. book of the kings. The Lord forsooth had ordained thee (Chusai his persuasions prevailing,) Achitophel with his instructions should not be herded, to the intent the Lord might bring evil upon Absalon. Great consultations had the jews, Scribes, and Pharisies, deliberating to put Christ to death, lest the Romans should come upon them, and take from them their Empire, whereby unwitting, and unknowing what else were they but instruments of gods decree. I let other examples pass, seeing these are sufficient to serve our turn. So then, if God work by our counsels, how be they against his Providence? if they be not against his providence? why may not they stand with it?  
But no counsel can serve, if God have appointed otherwise. What then? Neither is it thy part to desire, that thy counsel should prospero against God. Follow thou thy docation, do thy duty, consult and be advised, as God shall put it into thy mind. In the mean time stand not so in thy own conceit, that thou shouldst prefer the counsels of thy head before Gods.  
But to what purpose should we study to prevent a mischieve? Or desire the Surgeons and Physicians help, if our state depend wholly upon Gods will? Such an other idle reason was much made of amongst certain Sophistes, that disputed of destiny in times passed: which S. Origen rehearseth in his second book contra Celsum. One going about to persuade a sick man, not to seek help of the Physician, reasoneth the matter with him in this manner: It is concluded by destiny long before, that either you shall recover your health, or no. If it be your destiny to recover, you have no need of the Physician: if it be not your destiny, the Physician can help you nothing. An other also dissuadeth his friend by a like argument from marriage. But what answer now made they that defended destiny. They feigned the sick man thus to invert the argument, yes marry (answering again) if it be my destiny to escape my malady, I will sand for the Physician, because he professeth to heal them that be sick, that by his means I may have that which destiny hath decreed. The other that was dehorted from entering into wedlock, they imagined thus, to wrest his friends argument out of his hand: If it be my destiny to have children, because that can not otherwise be brought to pass, than by the copulation of the male and the female, I will the rather marry a wife, that my destiny may agreeably take his place.  
Thus we see how that they also which supported destiny, and wrapped all things in the necessity of the second causes, yet dealt not with us in such sort, that they excluded the means, whereby that which was fatal came to pass. Not surely, it never came into their minds to be so fond. For even Tully in his book de Fato, alleging this very same argument, which was made to the sickman, bringeth in Chrysippus the Philosopher, finding fault with it, and refelling the vanity of it with this distinction. For (saith he) in all fatal chances, some things there be that are simply determined without any condition that is annexed: and some things there be that be so linked to their causes, that the one can not be without the other. As for example, this is destiny without concondition, Such a day Socrates shall dye. Therefore to this man, whether he do any thing to hasten his destiny, or leave it undone: in this sentence afore going, his dying day is precisely & without any addition foreappoynted. But if the sentence of destiny be thus, Oedipus shall beget Laius, it can not be said, whether he company with a woman, or no. For this company-kéeping, is a thing the is necessarily annexed to it, and (as you would say) alike, fatally conjoined. So in like manner (saith he) if a body should tell before, that it should be Milo his destiny to wrestle in the games of Olympia, & an other would conclude upon it, Ergo, whether he have an adversary, or no adversary, it will be his destiny to wrestle, he should conclude but fond. For this clause, It shall be his destiny to wrestle, hath a relation to an other thing that is annexed. For without an adversary no man can wrestle. Therefore all such captious as these be, are confuted after a like manner. And by and by he bringeth in the reason made to the sickman, & before rehearsed out of Origene: If it be thy destiny, whether thou call for the Physician, or not, thou shalt recover, saying that it is a captious kind of speech, because it is as fatal for the sick man to send for the Physician, as it is to recover his health. Hitherto out of Tully de Fato.  
That which Chrysippus and the Sophistes could say in the defence of destiny, we may with much better cause apply to the maintenance of God's truth. By whose most wise Providence from everlasting, not only the effects, and consequents of every thing be ordained, but the causes also, and the antecedentes be in like sort ordered and disposed. Therefore he that hath committed to us the care and charge of our own health, as he willeth the preservation of the same, so he giveth us warning, whensoever we are beset with any danger, he putteth it into our head to take heed, he showeth us provided remedies, which we may use: briefly he doth furnish us with all kind of helps, and telleth us all means to save ourselves. And what must we do now of our own parts? shall we think it enough to lie tumbling us, and rolling us in the mire, and to say only, God help? no, if God have betaken to us the custody of our own lives, it is good reason that we look to them: if he offer us helps, it is meet to use them: if he give us warning of any perils that may fall upon us, we should not rashly and unadvisedly run upon them: and if he minister unto us shifts and remedies for our safeguard, it were great folly & madness to neglect them.  
But there be some which follow your 
Objection.  counsel, and yet speed not a whit the better, there be other before this time, that have done nothing thereafter, and yet sometimes have success good enough. Yea, what if it stand with God's pleasure 
Answer.  to deal extraordinarily at sometimes, that his almighty power may be the better known: were it our parts therefore to tempt his majesty, and to look for that, as of duty, which is done of an especial privilege? Nothing less. We surely must stick to that that is ordinary, and we must not presume any other way to help ourselves, than God hath laid evidently before our face● if that do not always serve, we must think it gods punishment for our deserts. Who thereby doth us to understand, that we should not trust over much to any worldly stays, knowing that without his favour our best nourishment is but poison, our surest buckler of defence nought else but a ruinous and rotten pillar. We must therefore crave evermore his blessed aid & assistance, and diligently fly unto him by prayer. Than the which there is nothing that he more requireth at our hands.  
Nay, but that is to no purpose (will some say) if God so long ago have appointed what he will do. For what intreting might 'cause him to change his mind? Thereto I answer, our entreating tendeth not to that end, that for our sake God should altar his own determination. For we wish nothing but the satisfying of his holy will. Therefore when we pray for any worldly thing, we remember always the exception which is taught us by our saviour christ: Thy will be done in earth, as it is in heaven. contrariwise, when we make suit unto God for any thing that pertaineth to our soul's health, we nothing doubt, but that as God hath stirred up in us this good desire (which we take to be a sure token of his favour towards us) so he will mercifully condescend to our most godly request. For all that call upon the name of the Lord shall be saved: and, He is nigh 
joel. 2. Rom. 10. Psal. 145.  to all them that call upon him, I say, that call upon him with an unfeigned heart. He will do the will of them that fear him, and he will grant their suit, & save them.  
We waste not then our wound in vain (whatsoever the godless lift to say) so often as we have recourse to God, not not though he have determined before what to do. Who if he give us not our ask, yet he giveth us at leastwise that which is more expedient: like a wise & skilful physician, forséeing much better what is good for his patient, than we do, that are biinded with our own disease.  
Certainly if these men's talk were ought worth, what should we say to the Patriarch Isaac? Because God had said before, that a great posterity should come out of his loins: should not he therefore desire God to perform his promise which he made him? What a fond reasoning is that? For willingly he suffereth many times, that things should happen, which seem clean contrary to his promises, yea he performeth not his behests, which he maketh to any man, but first entreated with much suing. God had given Isaac a barren wife. What could be more repugnant to the promised fruit of his body? And yet that Rebecca should conceive, Isaac (as Moses telleth it) maketh his earnest 
Gene. 25.  prayer unto God.  
It is a goodly lesson, that Raphael the Angel giveth the younger Toby, when he counseleth him to take Sara to his wife, a woman not so well reported of amongst the common sort, and all for the death of her seven husbands, but yet promised unto him notwithstanding by Gods own mouth. When thou comest 
Good counsel for new married folks.  (saith he) into the chamber with her, where you both must lie, for the space of three days you shall forbear her, and you shall do nothing with her all that while, but only fall both of you to your prayers. That done, take the heart of the fish brought thither, and thereof make a certain perfume. The savour whereof so soon as the evil spirit perceiveth, he will fly away from the damoysel, and never come to her any more. Afterwards, when it shall be thy mind to couple with her, first arise out of bed, and make thine humble prayer unto God, that it might please him to extend towards you his mercy, and to work so effectually with the medicine, that the maid may be cured and made whole: of whom soon after you shall beget male children. But set fear aside, for she was ordained for you before the world was begun, and by your means God will deliver her from the devil. So far goeth the Angel.  
Who seeth not now that by God's Providence the diligent use of prayer, and the exercise of good works is not taken away? Sara from the beginning of the world was lotted to be Tobias his wife: and yet they were both of them commanded to consecrated (as it were) this their marriage unto God by prayer. This also was God's decree, that Sara should be set lose from the devil: and yet at the Angel's commandment Toby useth a perfume in driving away the evil spirit. What? that long journey the Toby made, when he went a suitor for his wife, was it against God's Providence? Are the two Tobies, either the younger or the elder therefore the slacker in godly exercises, & in doing of virtuous deeds? do they nothing but live at their own ease, looking when the should fall unto them sleeping sound and quietly on both the ears, which God had appointed them from everlasting? Would not Tobies father take the salve made of the fish to recover his sight therefore? Did that make the good old man's son disobedient to the Angels counsel, either in helping Sara, or in calling to God for mercy, that his marriage might the better prospero? Questionless all that we have spoken of, was ment towards them a long while before the world was created, & surely by none other but God himself, who is always true in all his promises, & defraudeth i● man of any thing which he behesteth. And they without doubting or delaying followed on (of their parts) with a good courage, as God's providence in all things did conduct them. They left no good work undone, whereby they might procure God's favour, they were continually earnest in prayer, they gave alms to the poor, of that which God sent, they neglected no physic ordained of god, they consulted aswell of other matters belonging to them, as also about their voyage, how they might make it for their most advantage: finally they left nothing undone, that their calling & election might by all means possible be made sure to them: & there was nothing more lief unto than in all the world, than to do good where need was, & to hung always upon God.  
What needeth much to be said? christ our saviour recordeth his own self, the god knoweth what we have need of before we ask, & yet he exhorteth his disciples to pray. He known the he should die upon the cross, a most terrible & shameful death: whereof he also gave warning to his Apostles afore, the he should go to jerusalem for that end: yet maketh he his prayer to his heavenly father, as though it had been all uncertain, saying: Father if it be possible, let this cup pass from me. Howbeit not my will, but thy be done. Why was this prayer uttered by our saviour christ, but to give us an examplé, that we also should do the like, not harping so much upon God's ordinance, that we should refuse the duty of our vocation.  
To say plainly in the end what I think: the conclusion of these disputers, that would either have prayer or counsel, or physic, or any other such thing removed, because of God's Providence, methinks this not much otherwise framed, than if a man should thus reason: we must not eat for the sustenance of our body, nor plough the ground to have corn, nor walk forward to come to the end of our journey: for whether this be done, or not, that which God hath foreseen, must algates be. For if this kind of reasoning be captious, as before we said: I ensure you their peevish prating cannot be voided of blame. Still therefore we must hold this for a like certain, yᵉ. God in determining before of the end, whereunto every man is directed, doth also at the same time appoint ways & means that might lead us (as it were) by the hand to the same end. So then, there is nothing left, either touching the way or the end, that pertaineth not to the ordering of God's Providence.   

The uj Chapter.  
God is burdened with unequal distribution, first, because all men be not alike rich, and secondly because they be not preferred after a like sort.  
WHo seeth not now these good fellows, that so busily urge their absurdities, and would make all the world to believe, that we uphold our cause utterly without reason: who seeth not, I say, that seeth any thing, how far wide from the mark they be themselves, how far destitute they are, not of reason only, but almost I might say, of common sense. Yet all the store is not spent. Some odd corner or other must be shaken up, that some hidden treasure may be found, not before peradventure herded of. Let them fall to then, and bring it forth. Where is it? what is it? let us see at leastwise for our love, if it may not be bought for money.  
For surely (say they) if the affairs of the world were aswell ordered as you pretend, there would be a more equal distribution & even dole, than there is. Now begin they to pour out, by all likelihood anon we shall hear of somewhat. Why? what is it then on God's name? Let them speak, that it may be redressed. Is this reason (say they) that one man should have all, an other nothing? that one should l●●e pleasantly & all at ease, an other should get his living with the sweat of his brows?  
And what hath one deserved more (I pray you) than an other, that there should be such a divination of degrees & states? he serveth, he ruleth, he is base, he is noble, he is a master, he is a servant, he is a king, he is a subject. Were we not all descended of our father Adam?  
When Adam dolue, and Eve span,  
Who was then a gentleman.  
Then touching the flesh, there is no such prerogative: much less there should be any such pre-eminence touching our spiritual generation. By the which undoubtedly we are Gods children, and that not only for our new births sake (for so some should be excluded) but even for this cause also, that we are all creatures of gods making, framed & fashioned every one of us according to his own image.   

The vij Chapter.  
An answer to the first part of this former objection, showing that the poor have no cause to complain.  
THis complaint (as meséemeth) of uneven dealing, finds fault, especially with two states of man's life, namely poverty and bondage, and setteth all felicity in great wealth and riches, in living all at ease, in bearing of authority and sway of rule.  
To the intent therefore that our conference may the better appear, wherein we must set together by way and manner of comparison aswell the poors state, as the condition of him that is rich, and the servants aswell as the masters and Lords: I will entreat severally & particularly both of the leading of a poor life, and of him that is an inferior, and liveth by service.  
First, what say they against poverty? can they blemish it with any note of infamy? There is nothing slanderous or reproachful, which is not also marked as dishonest: nothing is dishonest, which is not also enemy to virtue. Let them say then what virtue it is, that is hindered by means of poverty? Is it any of those virtues, which proceed of our understanding?  
Which of them is it? the knowledge of God? or of ourselves? God is better known of none, than of such as be humbled, & brought low. None more humble than such as are left destitute of worldly stays: which how true it is, who can better witness, than the Israelites? In whom wealth always ●used wantonness, and wantonness wrought vile Idolatry: whereas oppressed with penury, they were forced to fly to God, as their only sanctuary of refuge.  
Doth it let us then from the knowledge of ourselves? Nay rather what can more further us? for it removeth pride, the root of all other vices, & therewithal it bringeth with it a contempt of the world, and a diligent consideration of our latter end. The meditation whereof cannot choose but make us to descend oftentimes into ourselves. So far is it of, that it should bring us into any oblivion of our own state.  
What then? is it any impediment to humane learning, as the skill of Philosophy and the seven sciences? They can not say that neither. For the very Philosophers themselves (the most of whom, as it is well known, were not rich) thinking it should be a fowl encumbrance to them to be wealthy, that they might the more quietly apply their books, either fling their substance into the sea, or else otherwise dispersed it, as they themselves thought it: most convenient.  
As for these manuary arts, called handy crafts, being so much in the use of our daily life, what else could drive us to invent them, but pure need?  
Let us now go to those virtues that are chiefly placed in the appetite. Whereof if there be any that might be stayed, or tangled through any want, there were none more like than liberality. But that Christ himself denieth utterly, who measuring this liberal and large dealing not so much by the value of that that is given, as by the free affection of man's heart, prefereth the poor widows mite in the gospel, before the rich gifts of many other. For be it so, that we have a ready and prompt good will, S. Paul telleth us, it is accepted according 
2. Cor. 8.  to every man's ability, and not after the rate of that which he hath not: as who sayeth, it is sufficient liberality to have a bountiful and beneficial mind, yea though our purse be nothing correspondent. Which doctrine is so sound and sensible, and by all means so agreeable to reason, that they also which were but trained in nature's school, have held it for a most sure and most certain truth. What shall we say then? that the poor may have a good will, there is no doubt. Whereupon with good cause we may in like manner inserre, that notwithstanding his poverty, he may be liberal. And may he deserve so good a name, (say we?) having nothing to bestow thereafter? Yea surely may he, and not only for 
A poor man may use liberality.  the cause mentioned, I mean his good heart, but also for this that he may show himself bountiful, in not rigorously exacting all his own (for liberality consists not in giving only, but in taking) in helping with his service, in surdering with his counsel, in assisting and aiding with his pains.  
How much more may he have a godly and a Christian courage? which could never surely be better tried, than by bearing himself upright in his poor estate.  
How much more might he be temperate in forbearing these vain worldly pleasures, and in restraining his unbridled appetites with in the narrow precinct of reason? Happy is that necessity, that maketh them healthful of their body: the happier, that it maketh them wise, and keepeth them sober and discreet: but without all comparison most happy, that it spurreth them forward to be virtuous. and what spur more forcible and violent, than the want of this worldly pelf? For look where poverty is resident, and there riot and banqueting dare not come in place, where riot and banqueting be far off, there always moderate and sober diet: moderate and sober dyette, bringeth the state of a man's body into good temper, cutting of all superfluous humours, that by any means might disturb the same: the temperature of the body woorcketh a stayed moderation in the mind: the mind, when it is kept in a good stay, doth not boysteously break out into any outrage, is not disordered with pangs and passions, nor carried away rashly with any heat. Whereof there ariseth necessarily a great calmness, yea (I might say) a goodly harmony in the body & mind of man: in comparison whereof, all muficke & worldly me lodie is doubtless as nothing to be esteemed. For whereas reason the mistress ruleth, according to a right measured rule, and the brute appetite standeth in awe, there wisdom, there temperance, therr gentle, modest, and good comely behaviour, there peace of conscience, and joy in the holy ghost: finally, there all virtue and godliness, yea and God himself surely is abiding.  
O blessed state of poverty, that is any occasion of this. Who would now marvel, that Christ himself would be poor? that he chose such poor men to his Apostles? that he is said to be sent ambassador from God his father, not to the rich worldlings that received him not, but to preach the gospel of most glad tidings to the poor? And who (I pray you) of all other, either took hold of it more assuredly, or embraced it more comfortably, or stood in it more constantly to the death? Therefore S. Paul speaking of such men, My brethren (sayeth he) 
1. Corinth. 1.  you see your calling, how that many of you be not wise according to the flesh, not many of you mighty, not many of you noble: but God hath choose the foolish things of the world to confound the wise: and the weak things of the world God hath choose to make the strong ashamed: and the base and contemptible things of the world God hath choose, & those things which were not, that he might put away those things that are: and all to this end, that no flesh might boast itself in his sight. Is that now any hindrance to virtue, that is such a great furtherance to God's kingdom, where unto we can not pass, but by the way of virtue?  
For what should I go for ward to speak of justice, to the which it is appropried to give every man his own? Surely poverty is not the cause that any man is despoiled of his own.  
O but the poor (sayest thou) do robb● and pilfer by the high way.  
Blame not his poverty for that: So do the rich. But why doth any man rob or pilfer? forsooth for the desire of riches. 
The desire of riches, is cause of robberies, & not poverty.  Richeses than is it that maketh robberies, much rather than simple poverty. Wherewith if men could content themselves, just dealing out of doubt would more flourish, and every man might the better hold his own. But because man's greedy gut is never staunched: thence cometh the ordure of all iniquity, thence floweth the most fulsome stream of all sin and wickedness into the world. For questionless, qui festinat ditescere, non er●t innocens, he that maketh 
Proverb. 2●  haste to be rich, can not be guiltless. Therefore when Sylla over-gloriously displaying his peacocks feathers, made great brags in the Roman Senate, of the notable wealth that he was grown too: there steppeth me up a grave father amongst the rest, who very quickly, and sharply making answer. How it is possible (sayeth he) that thou shouldst be good, who having nothing left thee by thy father's testament, haste yet aspired in so short time, to such a great abundance of worldly wealth?  
And because we are now fallen into some mention of Romish matters: what shall we say of Rome itself? Which so long as it was bore in riches, was clad in virtue. But soon after, when poison was shed into it, I say, when it was endued with large possessions: then wantonness began to have her will, and without bit or bridle to run at riot? Therefore S. Austin in his fift Epistle ad Marcellinum, replying against their cavils, that reported the Roman Empire had sustained much harm by Christian Emperors, sticketh not to tell them plainly, that before the coming of our saviour Christ, Rome was in far worse case. For proof whereof he bringeth in Tully and Saluste, the very heathen miscreants own authors, but especially one singular place out of the sixth Satire of the Poet Juvenal. Who setting out the felicity of that worthy city, while it yet was but poor, & in mean estate, concludeth afterwards with these words:  

The evils now that peace to us  
continuing long hath brought,  
We rue full sore: for now alas  
lose life much harm hath wrought  
Moore fearsly, and more furiously  
that now on us doth fall,  
Than weapons force, and lo the world  
subdued, it maketh thrall  
By cruel wreache. Since poor estate  
from Rome is go away,  
There wants no sin, no heinous act.   
This sayeth Juvenal of poverty, or rather S. Austin out of Juvenal. Then enemy it is not to good manners, as some peradventure would not stick to say, but rather a very dear and especial friend.  
I say nothing now, how agreeable it is to nature, (which notwithstanding maketh very much for the praise and commendation that it may deserve:) but I pass over to the commodity that it bringeth with it. For in deed this poor man that liveth (as we term it) but from hand to mouth, can not maintain at his table so many sumptuous & dainty dishes, nor is able to fill in so many pots, nor to use such variety of wines that are fetched from far countries, or to drink always to his friends of the best marchebeare or hippocras: yet can he sleep as sound upon his hard couch, and live as merrily with his salt butter, his onions, and his heads of garlic, as the best: perchance also so much the more healthily, as he fareth the more sparingly and hardly.  
Wot ye what Aurelianus the Emperor was wont to do? Vopiscus sayeth of him, that when so ever he fallen sick, he would never call at all for any Physician, but in stead of all other Physic, it was his manner to cure himself with forbearing of his meat and his drink.  
That which he did voluntarily, the poor ploughman of the country is forced to do many times for very need. Therefore Aurelianus observed it, but as a remedy when he was sick: the other useth it for the most part, as a continual preservative.  
Therefore these poor labouring folks very ●●l●ome f●●le themselves diseased. If at any time they be, a posset of milk, and a little ginger will stand them in a great deal more stead, than all the costly cons●racs of a wealthy Apothecary, will fu●der a richer man: So falls it out, that where there is greatest scarcity of things needful, there nature most of all woorcketh.   

The eight Chapter.  
The state of the rich and the poor, being both compared, he showeth in the end, that the poors case is the better.  
AND here I can not but note the great wisdom of our creature, reducing that which is unequal yet in some things to an equality. For the diseases & maladies wherewith the rich are most troubled, he eftsoons easeth with the provided help of Physicians. So the dangerous childbearing of these tender dames, that be their wives, is relieved with the care of many skilful and cunning middewives. But where these remedies be not at hand, nature's self is so bountiful, that she supplieth the room of a Physician.  
Look also upon the children as well of the rich as the poor, when they be newly born, and you shall see in them utterly no difference. For substantial men's children be not clad with purple, nor poor men's infants wrapped in rags, when they come from their mother's wombs: but both the one and the other naked, both drawing breath from the air in like manner, both after a like sort sucking milk at their mother's bresres.  
Neither yet have they only such a reremblance, when they be first born and brought out: but also when God sendeth his messenger to call them hence. For death summoning us to the grave, no 
All men be at deaths beck.  man so hardy that dare disobey. Whose power and dominion is so great in this middle earth, that he neither fears riches, nor bredeth any harnessed men, nor yet steppeth from them a foot, that are attired in cloth of silver, and decked up in garments of beaten gold: but setteth at naught all these mighty high walls, these strong towers, and these courtly palaces of princes. Yea (the more is) he entereth into their secret chambers, not moved with their tears, not pacified with their gifts, not humbling himself to their Physic, nor always giving leave to his subjects to bequeath their legacies: but every one of them he pulleth upon their knees, he tormenteth, he teareth them, he consumeth, and all to wearith them.  
Therefore be he rich, or be he poor, they all hie them to one end: and when their race is run out, that they be now tumbled into their graves, their loathsome and ongly shape is not far unlike. For then all men's bodies rot away, 
O that all men would consider it.  all to begnawne with worms, that creep and cral about their carcase. Then the menacing tyrants eye is piked out, and the mouth that never could be satisfied, licketh up the dust, and the slanderous tongue is but matter of daltance for the vermin: and the white neck, that stood up so bolt upright, is not only made to come down, but it is quite disfigured and disgraced: and those big cheeks so puffed up before, are not now only sunk in and shrunken to the hard bone, that all the téethe may be seen standing in a grisly manner, but they fall clean away, and turn to dust: To be brief, those wicked fingers that had done so much harm with crafty writing, lie scattered one joint from an other.  
In this therefore the rich man hath nothing singular above other folks: Except this perchance be his pre-eminence, that the nicelier he was dieted and pampered up, the fulsomer will be the ordure that steymeth from him.  
In other things, the poor man shall not need greatly to give him place, having as much need to seek to him for his art, as he to run to him for his money.  
In this point also far beyond him, that he can sleep quietlyer in his bed, and go the kings high way with less danger.  
For now, if it please you, a little 
Richeses and p●●ertie compared.  while let us set poverty and riches both together, that contraries set one against the other, may the better show themselves what they be. We have proved already, that Poverty is no hindrance to any godly knowledge, but an occasion rather and a mean, whereby we are driven to seek after it. Contrariwise riches and wealth oftentimes make men to forget themselves, and God too. poverty spurreth men forward to learn Arts, whereby they might help both themselves and there's. Richeses for the most part engendereth idleness, and contempt of learning, and learned men. poverty causeth sobriety, and maketh men virtuous and discreet. So Tully defendeth Ro●●ius Amerinus that led a poor husband man's life, against his great enemy Er●●us, saying, that the poor country life which he so opprouricusly called rude, was the mistress of frugality, diligence, and upright conversation. On the other side, riches be the sinews of vice, (as (sayeth Bion Botisthenites) at least the occasion as recordeth Isocrates. Therefore said our saviour Christ, that it was easier for a camel, or (as some 
Math. 19  translate it) a gable rope to go through a needle's eye, than for a rich man to enter into the kingdom of heaven. poverty is the nourice of concord, and an entire band of amity and friendship, making one man to have need of an others help: Richeses and wealth breedeth discord (as experience teacheth) causing bear friends now and then to be at deadly food one with the other. Therefore we read Genes. 36. that jacob and Esau, being both brethren, could not yet devil peaceably together. poverty maketh men healthful, and to be quickly cured when they be sick: Richeses, surfytting, and diseases with much neschnesse and tenderness of men's bodies be linked and coupled in a straight league of alliance. poverty maketh men to be quiet minded, and to tune up their pipes with a merry note: abundance of riches (says Ecclesiastes) will not suffer a man 
Eccle 5. Ma●h 13, Ma●. 4. Luke. 8.  to take his rest. Therefore the great care that is about them, in the scripture is compared to thorns: whereupon no man is able to tread without pricking & tearing of his tender flesh. If I were disposed to go forward with the comparison, perchance I might yet say more. But it may be, some will think I have go already too-too far. Let this hardly suffice.   

The ix Chapter.  
The author doth not simply condemn riches, but he would neither have the poor discouraged, nor the rich toomuche puffed up.  
SVrely what so ever hath been said, precisely I condemn not riches. Which if they be got lawfully and by godly means, and spent honestly & liberally, as the purse is able to bear out, especially with a greater care to relieve our brother's extreme need, than to maintain a bravery ourselves: in this case surely for my part I am so far from condemning the use of them, that I say rather with Solomon: To wise men their riches is a crown. 
Proverb 14.   
I know Zacheus was rich, so was joseph of Arimathia, joachim Susannaes' husband, Mardocheus, Abraham, and other more. Whom I know were very godly notwithstanding, and of the number of them that shall be saved.  
And surely it is very well noted of S. Austin upon the. ●1. Psalm, that Lazarus being but poor and simple, was carried by Angels into the bosom of Abraham, that was rich, to give us a plain signification, that it is neither riches nor poverty that offendeth God, but a mind rather that is covetous and over greedy of the world. That rich men have done harm with their goods, that is true in deed: but they have also done with them much good: as we in Oxford have had lately two such founders of rich men, as have not been seen before these many years. Richeses (will some say) have carried some to the devil: so have they in deed. But some also have 
Luke. 16.  made them friends with the riches of iniquity, that might receive them, when they should need, into such perdurable mansion-places as should never fail.  
Neither be those words of our saviour christ, whiles he seemeth to make such 
Math. 19 Mark. 10. Luke. 18.  an impossibility for a rich man to enter into heaven, so to be scanned or taken, as though he simply pronounced sentence against him that were rich. For christ our saviour his own self, who undoubtedly could best tell his own meaning, interpreted himself otherwise. Who seeing his Disciples strycken blank, with the rigorous comparison which he had used: to open himself to them more plainly, spoke to them again with these words: O children, how hard is it for 
Mark. 10.  them that trust in riches, to have entrance into the kingdom of heaven?  
It is not then the riches, but the confidence in riches that our saviour christ so misliketh. Which if rich men either could or would avoid (as surely it standeth them much upon) I should then think them thrice happy: first happy, that they have riches, them happier that they use them to god's glory, but finally happiest in this respect, that being laded and clogged with such 
Math. 7. Luke. 13.  mighty and heavy burdens, they can enter yet into so narrow a throughfare, as must lead them by the hand to everlasting life.  
And this verily is not my saying, but the writer called Ecclesiasticus in effect, 
Ecclesi 31.  I ensure you, saith as much: whose words to rehearse in this place, it is surely nothing from the purpose: Blessed is the rich man (saith he) that is found without blemish, and hath not go after gold, nor hoped in money and treasures Who is he, and we will commend him? for wondered things hath he done amongst his people. Who hath been tried thereby, and found perfect? Let him be an example of glory.  
Therefore (as I began to say) I think verily riches, being Gods good guyfte employed upon us, to be no damnable or displeasant thing before God. But yet would I not have them so much made of neither, as though the poor labouring man, that hath not this great store of coin, should therefore loath or mislike his own state, or believe he is therefore less favoured or beloved of God.  
For he is not able in deed to tell many bags of gold. What of that? He hath so much the less to answer for.  
He wanteth this great substance: I ween God doth much more for him than he is ware of. He wanteth therefore much matter of temptation, which percase it were hard for him to resist.  
He hath not much wealth. Whether it be much or little, it skilleth not, so he have that which may suffice. A small 
Psal. 37.  thing to the just man (saith the Prophet) is better than great riches to the wicked. And S. Austin writing to the 
Expla. 121. c. 1.  widow Proba, telleth her, It is better to have sufficient, than to flow in wealth. But king Solomon in his proverbs 
Cap. 17.  goeth further with us, saying, that a dry morsel, if peace be with it, is better than an house full of sacrifices with strife.  
What speak we of his poverty, all the while he is able to get his living? The common Proverb is, God never made the mouth, but he made also the meat. Certayvely the world can not go so hardly with him, but that one or other, for his good service at leastwise will entertain him. unless peradventure he hath so leudely bestowed his time, that like an unprofitable and untoward graff, he show himself meeter to be cut off from the common weal, than to live longer in the world like an idle drone be, that can neither help himself, nor any other.  
Godliness is a great gain (S. Paul 
1. Timo. 6.  saith) if a body can be content with that which God sendeth. Therefore let a faithful Christian in any wise stay himself, and considering that we brought nothing into the world, nor yet (saving our winding sheet) are likely to carry any thing out: if it please God that we have sufficient food, and apparel to clothe our naked bodies, let us never complain of poverty.   

The ten Chapter.  
They are plainly disproved, that would have all men brought to a like state.  
FOr whereas some think they speak wisely, when they talk of an equal distribution, and would have no man richer than an other, but every man to be brought to like estate: they say (I will be plain with you) they wots not what. For do they not see (say they?) or else dissemble they, what a disordered confusion their folly would bring unto the world?  
Doubtless (as to me it seemeth) these fellows handle the matter in such a sort, as though they were not half well pleased that the soot can not see as well as the eye, or that the hand can not smell aswell as the nose, or that the sense of hearing is not in like manner communicated to the legs, as it is to the instrument of the ear, or finally that all the distinct offices and scuerall parts in man's body, were not cast and shuffled into one confused heap. Which if they think to be a foul absurdity (as in deed it is, and they can not deny:) what might move them to wish the like in the body of the common weal: which (as Tully saith truly in his second book of Duties) for this end chief was first founded and erected, that every man in safety might keep his own.  
Doth it grieve them (say they) that there is no just dealing? I would gladly ask them then what justice is. A virtue (I trow they will answer me) that giveth to every man his own. They say well. But I would demand again of them this question, how every man could have his own?  
Shall that be called every man's own, that is extorted and wrested from his mate? where is theft then?  
Shall no man have any thing in his possession, which he might lawfully challenge as his own? Where is then Non concupisces alienum Thou shalt not covet that that is another man's? But this gear, I dare say, they will much mislike. And good reason truly, that they should do so. For it fighteth (as well they see) against justice, and openly contrarieth Gods commandments.  
What say they now to almsgiving, so much commended in the scripture? and what is their opinion of liberality? I hope they will not so foul forget themselves, that they will profess any enmity to virtue. S. Paul saith, a man's good will is accepted, according to that which is his own to give. And these men resign all their right, and will have nothing. How then, for God's sake will they be liberal? Will they rob Peter to cloth Paul? and hurt one man, to the intent they may help an other? Where learn they that? not at that wise Prince king Solomon, I am right well assured: for he telling them utterly an other tale, saith, Fontes tui deriventur foras. 
Proverb. 5.  etc. that is, let thy fountains be made to flow abroad, and the rivers of waters in the streets. Whereby he counseleth us in deed to be free and liberal of that we have: but what followeth? But let them be thine, even thy only, and not the strangers with thee.  
But liberality & justice must divide equally (they say) that one man may not have all, an other a little, or never a whit.  
I hold well with that: but yet equally equalitate Geometrica, non Arithmetica: equally (I say) according to such a due measure and proportion, as for every body is most fit, not equally in such sort that every body should have alike. Which truly were neither agreeable to justice, nor yet to reason. For justice, even as it is a virtue, hath this property, that it so frameth and moderateth itself, as the prescription of wisdom would require. Is it therefore wisdoms advise, that every body should have equally one like to an other? Let them have so then hardly: for my part I would not speak to the contrary. But I am right well assured, it is otherwise. For wisdom rather would foresee how every man would use that that is given him: it would not put a sword into a mad man's hands, nor suffer a fool to inherit, who knoweth not how to use that that is left him. Nay wisdom would rather way what men deserve, and what they are best able to discharge, and thereafter bestow her guyftcs, and employ her benefits and rewards. Then if either all men were fit for all things, or every man's deserving were alike, than (I say) their accusation of God's justice might have some colour. But seeing the contrary is so evident, that no man needeth to be in doubt: how dare they presume but once to open their wicked mouths in controlling Gods unsearchable and hid works? Who looking out of the high prospect of his 
Prosa, 6. lib. 4.  Providence (as Boetius saith) knoweth what for every body is best beseeming, and (as it were) shapeth every body such a garment, as he knoweth to be meetest for their wearing, whiles according to their rate he provideth for them.  
But every thing must be ordered according too their foolish fantasy. What a peevish dealing is this? Cunning workmen, when they see themselves set to the school, & rebuked of them that have no skill, are commonly wont to take scorn, and to find themselves grieved not a little, that every fool should so rashly intermeddle himself, & so unwisely shoot his bolt at he well knoweth not what. Alas we are but children in comparison of God, or rather nobody at all: little knowing what the government of the world requireth, or what were best in the welding of so great a charge. And yet like jolly wise heads, that carried whole common weals about us, as though we were worthy to be of Gods own counsel, as though all the wisdom of the world were remaining with us: so arrogantly will we take upon us in God's matters. And trow you that his divine majesty, hath cause to take it in good part? And is it like, that he will bear it patiently, and not rather conceive just indignation to be snapped at, and taunted of us poor silly wretches, that are nothing but dust and ashes?  
But let them in the name of god have their will: Let every man without any restraint, be an heir of fair lands, and not one having an inch more than his fellows. What will they get by it? Surely by all likelihood this must needs follow, that men will straightway begin to be very lordely, every man taking scorn to seem any thing serviceable to his fellow. For who (I pray you) would perform any duty of his office to an other, were he aswell able to live, as he? Who would play the cook in seeing the meat dressed, that should serve his equal? Who would winnow the corn, or grind it, or sift it, or make it into dough, and kneade it, or finally bake it in the oven, enduring even in the summer season such intolerable pains of heat? Who would go to the plough, and the cart, to stand an other man in steed, and there alto weary himself, going up and down with his great quarter shoes in the miry furrows, what wind or wether soever chance? What mason or carpenter would bestow his labour in the building of an other man's house? or what sclater would venture himself to be shaken with every burlie blast, whiles he standeth upon high far from the ground, about to tile the building that is erected, if stark need did not compel him? Who would be a mariner, or a shypmaster, to be tossed in such danger of the Seas: to say nothing of the great pains that poor weavers take, tayllers, shoemakers, smiths, tanner's, cobblers, tynckers, tapsters, souters, and a great meynie other more? If no man were wrynged with poverty, if all men had like possessions, none would do service to an other. But one of these two things should happen whether we would, or not, that either every body should be fain to learn all the sciences that pertain to the maintenance of our life, or else all men generally should dye up, for want of necessary relief. Now that one man can not learn all handy crafts, it is so evident that it needeth not to be proved. For experience telleth us for the most part, that one artificer can not excel in two grounded arts both at once, but that the one of them is such an hindrance to the other, that he can not follow them both himself to any purpose. And surely good reason why: for the mind being earnestly occupied with comprehending of many & sundry matters, is so disstraught and haled too and fro, that it can take no sure hold of any one of them, every art requiring for the better accomplishing thereof, not the half man only, but the whole. Whereof (I pray you) what other sequel could we look for, but that all men should miserably go to wrack, and all long of this equal distribution? But it fareth with them, which would so feign have this equality of Lacedaemon, as it doth commonly with those, who for the nourishing of their bodies eat and drink of the best, so long as the belly of them will hold. For as these gorbellies, which be swollen with much quaffing, & laying of one fine morsel upon an other, very dayntily discern the differences of tastes & savours, being so nicely dieted that they can not skill nor brook any common meats: so these fellows being bewitched with the love of riches, had rather want necessaries, & so starve at last for stark hunger, than embrace painful poverty, that is used to a little.  
But let us give them leave to play the fools: In the mean time of our parts let us acknowledge God's Providence, which not only hath the care and oversight of things in heaven, but especially of those things in the earth, which concern us that be men, and that the rather, because of this distribution of worldly goods, to them seeming so unequal: and thereof let us fully be persuaded, that this unegal dealing, in appearance, is in deed the original fountain of all good order, not in men's private cases only, but also in the affairs of the public weal.   

The xj Chapter.  
An answer to the second part of the objection of uneven dealing, showing how gentry & bondage first came in, and how necessary rulers be in a common weal.  
THat part of their quarrel which lay partiality to God's charge, for not enduing all men with like wealth, I have answered so far forth as I have thought good. It followeth now that I say somewhat touching the other part of their complaint, wherein they find fault with bondage, showing themselves (as it seemeth) very sorrowful that every man can not be advanced in like manner: alleging also that they are all lineally descended from their father Adam, and (that more is) created and form every one of them after the image and likeness of God himself. A sore argument (as it seemeth) and be it so we look not to it in due time, not unlike to give us a fowl wipe. For is the matter so plain, (will some say?) that we have all that dignity by our creation, that we be not only Adams, but God's children also? What could be more said? For if we communicate in such an high prerogative, it would seem to stand with good reason, that we should not be inferior the one to the other in any smaller dignity of less importance. What answer then hereunto are we able to make?  
That which Chrylostomus that godly father hath left written upon Genesis in his. 29. homily, may very well in this case serve our turn. In the beginning (saith he) all men's honour was alike, and no man was preferred before an orher. But when sin entered into the world, it marred our liberty, and disgraced the authority which was given to nature, by bringing in servitude and bondage. We had then at the first in deed, such an equality as they tell us of. That I grant well. But what tell they us of that which we had at the first? God it knoweth we have lost it many worlds past, yea even in him we lost it, in whom we first had it: I say, in our father Adam whom they brag and boast of so much. Who when he had maimed his nature by sinning against God, fallen with all his posterity from good to evil, and from evil daily to worse and worse, and so held on the course of wickedness, and the plain pathway of corruption, till the general flood threatened (No only with certain other excepted) had overwhelmed universally the whole world. For soon after, when Cham had done otherwise than was comely for him, his father's curse distinguished both him and his, from all his brethren. Then began gentry, & bondage not before so well known as merited, took fully his place: Then was it thought needful to keep men in awe, that had no stay or measure of themselves.  
And as sin brought in disorder, so 
The first beginning of magistrates.  disorder brought in laws, and laws could not well be executed without officers, and officers without authority and pre-eminence to be given them above the rest, what could they do? Therefore were magistrates ordained of all sorts, that should see both well doers condignly and worthily rewarded, and malefactoures severely punished: namely, in private houses the good man: in schools, the professor of the faculty which he undertaketh: in villages Constables: in towns and cities Mayres and Baylives: in universities chancellors: in shires sheriffs, and justices of peace: in Diocées Bishops: in armies Captains: in Counties and Provinces Dukes, Earls, archbishops, or any other the Prince's Deputies: and (to leave out many inferior Officers) in realms & dominions, Kings, Queens, and Emperors having power and jurisdiction over all the rest. Who unless with their sword in hand, they restrained the unbridled fury, and repressed the rage of unsober heads: unless they should bend their whole force to see justice executed upon felonous, unquiet, and seditious persons: O the living God, what a world should we have? while some should be poisoned in their cups, other 
The inconvenience which should follow the want of magistrates.  murdered in their beds, not a few killed in the common streets, many slain very cruelly in the high ways? Yea méethinketh I see in my mind, as if I were present at the thing done, and saw it with my bodily and outward eyes, what a stir and hurlyburlie in every corner of town and city, by these loitering loselles should be stirred up: while some poor souls should be forced for very fear to take them to their heels, other that were of more courage, as in the defence of themselves & their dear friends, should be driven to take themselves to their weapons, grievously anguished and pinched even at the heart root to see their silly infants, that think no body any harm, had away from their mother's breasts, to be tossed and tormented upon their spears, their wives and daughters deflowered and ravished before their faces, that wealth that they had gotten with great pains, for the maintenance of them and there's, ruffled and rifled of every roister, rudely rushing into their houses, and in the end (lest perhaps any mischieve should be left undone) after all sacrileges, spoils, and robberies committed, not without terrible shedding of much blood, their very houses and churches fired, and flung down upon their heads. For if experience itself doth teach us, not without our great grief, that there also where princes put in ure and practise their commissions, yet the heat of those factious and furious flames flash abroad: almost no politic invention being either able to prevent it before it be thoroughly kindled, or to quench it without tragical and heavy slaughters, when it is once broken to an issue: what devilish tempests, (trow ye?) should we have, if all princely authority set aside, all laws and magistrates utterly trodden under the feet) every rogue and naughtipacke might have his swinge? It might be quickly told, what, I ensure you. No doubt all the world would be in such an uproar, that you would think dooms day were at hand. He was a wise Prince therefore out of question, and whether it were by his own trial, or otherwise, he could not choose but see much that spoke these words: where there is none to govern, there the people go to wrack: but 
Proverb. 11.  where there is much wise counsel, there is the safeguard of the common state. Blame not then the governor of the world, for keeping us in comely order, but considering what a disordered thing sin is, that so straightly needeth to be kept under, beware of it, and fly it, as a stinging serpent. But as for the laws, and good orders which thereby are caused, making some for the commodity of others to be exalted to government in the common weal, against them in any wise do not murmur, nor she we not thyself in any case to conceive thereof any grief.  
Surely, I think there is no man, 
By a similitude he showeth the decency of order.  but seeing the ship how smoothly it cutteth the waves, as it hyeth forward towards the haven, with spread sails and wind all at will, he marveleth at the decent course that it holdeth forth. Wherein first, they that sail sit quietly in the ship, and do nothing: The mariners next, either row with their oars, or draw at their cords, or do some other thing else, that they are charged with. Then after, he that sitteth in the former part of the ship, casts his eyes as far as ever he is able to look, to mark whether he can see any dangerous rocks, or any strait way of passage, that he may give warning thereof to the shippemaister, who sitting at the stern, overséeth all the mariners, and telleth them always what they have to do.  
Here I think no man is so fantastical, to think that all men should meddle with the stern. Yea it is so far off, that any sober man would find fault with this appointing of every man to his several task, that he would rather like very well of it, to see every thing done in such decent order. What then should move any man to desire or wish, that the house or common weal where he liveth, should not be ruled and ordered in like manner? Especially seeing there is as great a resemblance as may be possible, betwixt an house, a common weal, and a ship?  
The same we might say of an army royal, where the captain general is chief governor of the band, having other under him, that be captains and guides in like sort, some of a greater number of soldiers, and some of a less: who taking their watch word of their grand captain, sometimes make their armies to gather round on a plump, sometimes to stand four square, and (accordingly as they see their advantage,) one while after one sort, an other while after an other. None of all the which, could well & commodiously be done, ne were it not that these bands had as well inferior soldiers, that would gladly submit themselves to an order, as heads and captains to inform them, and teach them what to do. For in an army nothing doth more harm, than to have many ringleaders that should guide the people. Of whom look how many heads there be, & commonly so many sundry minds, affections and judgements are wont to follow. Tell me now I beseech you, what can more be against reason, than to commend much in a ship the chief rule and government of one man: and to like well, that an army should have one principal captain to lead the rout, having under him likewise according to his own discretion some thought fit to be put in credit and authority, than other: and yet either in the ordering of a private house, or (that more is) in the governing of a whole kingdom and Empire, being so like & comparable to a ship or army in all respects, odiously to inveigh against the rule of one?   

The twelve Chapter.  
It standeth with good reason, that subsidies and taxes should be paid.  
OFut (will some say) it is a fowl matter to be burdened with subsidies and taxes, to be at beck and commandment, when a body is called: to be put to such toil and labour, as poor subjects and servants be encumbered with.  
It is well said of ●ullie, as an Heathen writer, that when we speak our 
lib. 3. delegibus  pleasure of any thing which we mislike, we deal neither reasonably nor indifferently to overslip the commodities thereby enjoyed, and to make only mention of those things that offend us. We can gladly find fault with the levying of subsidies and taxes: but we consider not in the mean time what great costs and charges the Prince for our sake is put unto. We can speak of our homage and attendance which we give to the Prince: but we say nothing of the great care and trouble, that we are content to lay upon the Prince's shoulders. We can amplify and set out to the uttermost the pains and labours that we take ourselves: but how busily the Prince watcheth about us, for fear of the invasions of foreign enemies: in what peril of life our sovereign standeth by the occasion of rebels, and rebellious hearts, undermining the whole state of the realm, the smart whereof must needs touch us, if their pestilent devices should take effect: thereof we will not once make one word.  
Yet surely S. Paul teacheth us very plainly, that we should be subject 
Rom. 13.  and serviceable to Princes, not only for fear of their displeasure, if we frowardly 
So seemeth Chrysostomus to understand this place.  behave ourselves: but also (the great benefits considered, whereof by their means we have fruition) even for very conscience sake. And for this cause also it is (sayeth he) that ye pay your tributes, your subsidies & your taxes: whereupon immediately enjoining unto us this charge, Give therefore to all men (sayeth he) their duty, tribute to whom you owe tribute, custom to whom custom, fear to whom fear, honour to whom you owe honour. Neither had that choose vessel the Apostle, sucked that wholesome lesson out of his own fingers, but rather long before learned it of our saviour Christ. Who being captiously demanded of the Pharisies, and other that were Herodes complices, whether it were lawful to give tribute to Caesar, yea, or no: after he had well viewed their tribute coin, understanding by their answer, that the image and superscription of it was Caesar's, Give therefore (said he) to Caesar, 
Math. 22. Mark. 12. Luke. 20.  those things that are Caesar's, and give unto God, those which are Gods. See ye now here I pray ye: ye have heard the holy Apostle counseling, Christ our saviour commanding, yea reason and conscience also requiring, that we should yield to Princes their due subsidies. What greater arguments could we 
He means such subsidies, as the necessity of the common weal requireth not such as Roboam exicted. 3. Reg. 12. Luke. 2.  seek out, that more thoroughly and effectually could persuade us? Would we see the practice of godly men, by whose example we might be moved? Lo here at hand the good old father joseph, who went up from Galilee out of a city called Nazareth into judaea, unto the city of David, which is called Bethlehem (because he was of the house and lineage of David) purposely to be taxed with Marie, that was given him to wife, she being now great with child, and therefore (as we may well conjecture) very unable to travail so long a journey. So than not only to pay their money it seemed good and reasonable unto them, but also, for that only end so endure unreasonable great pains. And should we in any wise think it too much, sitting quietly at home in our own houses to pay our duties? They, because of their subjection, were content to make this payment to a foreign Prince, being utterly unto them a stranger: And should we not tender willingly, withal our hearts, such right, as belongeth to our Princes, being born at home in our own country? They yielded this duty to an heathen prince: and should we deny it to such a governor, as by all means surdereth Christ's gospel? What a peevish frowardness were that? But of joseph and the virgin Marie let this be said: Let us see now what a pattern hath been prescribed unto us by our Lord and saviour his own self. What did he, I say which taught us to give Caesar, that which is Caesar's right? Would he (trow ye?) that is chief mirror of constancy, & the only example of true obedience, either so much serve from their virtuous and godly steps, the had been his bringers up from his tender youth, or so far step aside from his own doctrine, that he would refuse in his own person to do that himself, which before he had willed & charged other? Nothing less. For so far was 
Math. 17.  he of from that mind, that although (as he truly said) kings children of right should 
Christ being soon of an eternal king, but heir of no worldly coheritaunce and therefore f●ce, having nothing to pay, would yet rather work a miracle, than be any example of disorder.  go free: yet rather than he would give occasion to the weaker sort to fall or stumble into any error, he would charge Peter his disciple in this manner, saying unto him: Go to the sea, and cast in an angle, & take the first fish that cometh up, and when thou hast opened his mouth, thou shalt find a piece of twenty pennies: that take, and give it unto them for me and thee.  
Wherefore I can not but marvel so much the more at the great impudency of our lords accusers, who sticked not to set on a brazen face, & with a shameless mouth to make him author of contumacy, who only is the upholder of Prince's thrones, saying: we have found this man perverting the people, and forbidding 
Luke. 23.  to pay tribute to Caesar. Wherein they blushed never a whit, to father the loathsome heresy upon our blessed saviour jesus Christ, which josephus an ancient historiographer ascribeth rather 
Antiq lib. 18. cap. 2,  to one judas Gualonites. But what lie can be so abominable, or what slander can be so passed all shame, which despite, envy, and devil: she malice can not quickly coin of their own accord?  
Even so are we handled now adays, that be the professors of the gospel of jesus Christ. There is no frantic dream of any Anabaptiste, Libertine, Swinckseldian, or any such so vain, sottish, and void of reason, which the proctor's of the Pope's peerless power can not find in their hearts to lay to us. But with how little equity, or sincerity in this case, as in all other they use to deal with us, josias Simlerus, Bullingerus, with such other as themselves have impugned their errors, may against them be open witnesses. We therefore (of our parts) following the steps of our saviour Christ, do very lightly esteem such uncharitable forged tales. Whereof the falsehood being once known, we are sure, with all godly men, will much more discredit their pretended quarrel, than by any means hinder Christ's gospel.   

The xiij Chapter.  
That the servant hath no cause to complain of his state, no more than the subject.  
THat which hath been said in the defence of Princes, may proporcionablye in some points be alleged for them that wield but the government of their private houses. The servant hath all the labour, (they say:) but the master hath as well all the care. The servant hath not all the liberty, but so much the more healthful peradventure. The servant yieldeth a duty and due obedience to his master: and why not: I pray you? the master yieldeth him his wages, meat, drink, & raiment. The servant is at the masters check, & now & then must suffer his correction: and good reason he should, if he deserve it: but he hath far less occasion to break his sleep, than his master hath, whiles after his good days work done faithfully, & painfully in his master's service, he layeth him down quietly to take his ease, without care of any thing that should trouble his head.  
Neither is that true that they ground upon, when they tell us the servant hath all the toil. For whether he be Prince, or subject, Lord or tenant, private man or one that weldeth office, gentleman or page, citizen or man of the country: finally, whatsoever his vocation or calling be that liveth here in the vale of this miserable mortal world, what is he that one way or other is not subject to toil and labour? Was it not laid upon our father Adam for his wicked transgression of God's injunction, that in the sweat of his brows he should eat his bread? And with what face canst thou tell me, thou art of Adam's lineage, taking scorn of the punishment enjoined ever from the beginning to Adam's children? Then if thou will't live, labour: if thou will't thrive, take some pains: refuse not the sweet nutkirnell, because of the bitterness in the busk, or the hardness in the nutshale: contemn not the odoriferous and pleasant rose, for the sharpness of the pricks that be about it: shrink not to gather the primrose in the lusty fresh flourishing fields, for fear of the snake or adder, that lieth sunning herself upon the green bank. For he that never ventured, never wan: without some hazarding of himself the rich merchant never came by his goods: without great business & travail in this wretched world, no man could ever compass his hearts desire.  
That God in deed must help us forward and be he that must give us the success, it is a true saying. But surely 
In Ctimeno.  Euripides said true: God helpeth them forward that take pains. And no less worthy of credit is that seat sentence of plutarch: It is impossible for him 
in Paulus Emilius his life.  that never slyngeth the dart, to light jump upon the mark. Therefore if the sleepy sluggard will not blow the ground in the winter for cause of the cold, he must go on begging in the summer (says Solomon) and yet (which would anger 
Prou. 20.  him a little more) nothing shallbe given unto him notwithstanding. What is he, that he would be privileged from that which is lotted to him from his very birth? Man is born to swink and labour (job telleth us) none otherwise 
Cap. 5.  than the foul is hatched to fly.  
What maketh he of himself in the name of God, that he disdaineth to sweated for his living? Doth he think himself better than the worthy patriarchs of the old Testament? or nobler than the mighty monarch, and great potentates of this world? No thought not scorn to he we timber for his ark his own self, to square it, to smooth it, to dress it, and to spare no pains to bring it to that form and fashion that God required. Father Abraham, being a master of a very great meynie servants, yet gave not his men the charge to entertain his guests, but himself bringing a calf out of his stable, killed the beast, commanding also not his maids, but his wife, to make cakes for his strangers. Rebecca being now ripe for marriage, and therewithal a gentlewoman of a good house, did not think it much to bear either the pitcher, or the tankard, or some other kind of vessel not far unlike it, and to water the camels that Abraham's servant, whom she known not, brought with him a great way of. The famous jacob her own son made it not tough to keep sheep twenty years space, having a conflict many times with wild beasts, that would have all to torn him with their teeth, in the day time burned with the heat of the Sun, in the night season taking himself little rest. Neither were his wives such coy damoysels, but that they could look to their own sheep, nor his sons so lordely brought up, but they could well-enough play the herdsmen, yea and take more pains to than any of the servants of their father's household. What life Moses led a long time, and how little skemishe or dangerous his wife made it for such matters (to say nothing of other histories of the Bible) it is well known. And this of the Pariarkes.  
If we speak of kings and Emperors, justine, who lived. 509. years after christ, in his childhood was a swineherd, and after a neat-heard, next he served a poor carpenter, last of all he betook himself to warfare, where began all his preferment. Of Alexander the great, plutarch giveth this testimony, that neither wine bibbing, nor sleeping, nor pastime for the recreating of himself, nor brydales, nor the beholding of strange sights, which are wont to make meaner folks to forget themselves, could pull him away at any time from doing of Princely acts. Where of the short time that he lived, bore witness, wherein he achieved many noble enterprises worthy of immortal fame. jason is commended in Xenophon to have been so painful and politic a captain, that when he attempted to overfetche his enemies, or to prevent them of their purposes, or to set upon them with main force, for the most part he never failed to bring it to pass. Who also (as he saith) night and day was in a like readiness for all things that he had to do, not asmuch as then idly occupied, when he sat at his meat. He was never wont to take his rest, before he was come to the end of his journey, and had brought his matters to good effect. He caused his soldiers to accustom themselves in like manner: whom also he made exceedingly much of, whensoever they had done any notable warlike feat, being persuaded every one of them that should deserve any wages at his hands, that recreation and quietness should none otherwise be purchased, than with taking pains. Ranulphus in his Polychromcon saith of Aluredus sometime king of this land, that to the intent he might never be idle, he divided the day natural, consisting of 24. hours, into three parts. Whereof eight hours he spent in reading, writing 
Lib. 6. cap. 1.  and praying: eight more in looking to his body's health: the last eight hours about the affairs and business of his realm. For the distinguishing whereof he caused a candle to be set up in his chapel divided into. 24. parts. Of Theodosius 
Lib. 1. cap. 1.  son to Gratian the Emperor, Sozomenus writeth in his tripartite history, that he was wont in the day time to be exercised in the deeds of arms, and to deal in such matters as pertained to his subjects, and almost all the night long to go to his book. But to rehearse all their examples that have consumed the course of their whole life in continual exercises, it were surely a peerless labour. Seeing then it is not the subject or servant only that taketh pains: what cause have they any of them both, under the pretence of labour, to find fault with subjection?   

The xiiij Chapter.  
Though Princes be not always answerable to our affections, yet ought we not therefore to rebel.  
NAy sir, but all governors (will they say) do not favour God's truth, and some do not further justice, nor do in all points as they aught to demean themselves in their government.  
Who doth that? Surely not thou thyself, that layest it to Prince's charges. But beware how thou resistest them notwithstanding. They can not be worse than Herode and pilate was: yet christ (as thou mayest read in the Gospel) acknowledged their authority to be from his father, so far of from withstanding their lawful power, that he submitted himself to all the extremity they could use.  
When soever God shall give thee any occasion to complain of that, take heed it be not the just plague of God, which he will lay upon thy shoulders for thine own deserts. The Scripture truly is plain enough in this case, affirming in deed that sometimes God sendeth such rulers as be not the best or godliliest disposed, but prop●e● peccata populs, because the people have 
job. 34.  offended God. And thereof it cometh, that he speaketh such terrible and threatening words by the mouth of the Prophet Zacharie, saying, that the 
Cap. 11.  shepherds of judah and Israel he cut of in one month, and that his soul loathed them, and their soul abhorred him. Whereupon holding on his process, he pronounceth against them a very heavy sentence: Then said I, I will not feed you: that that dieth, let it dye: and that that perisheth, let it perish: and let the remnant eat every one the flesh of his neighbour. This cometh to pass, so often as we fear not God, and embrace not his Gospel, as we aught to do.  
It is our parts therefore that have true English hearts, to make carnest suit unto God, for the queens Majesties long prosperous reign, and so reliligiously always towards God, so loyally towards our Queen to behave ourselves, that we may still have virtuous and godly rulers. But in case it so fall out, that Princes always should not satisfy us, I say, that their manners and demeanour seem not always answerable to our desires: yet must we diligently take heed, that in any wise we observe two things: first, that we prevent not God's judgement, overhastily giving our ungodly verdict of them, whom we aught not without great reverence once to name: and secondly, that we be not lightly moved to shake the foundations of a well settled state, tearing and renting out our own bowels, & not only bringing our native country, which we aught to tender above all things in the world, but ourselves and all ours into desperate peril. For surely (talk we never so long at our pleasure and fantasy what we list) it is hard for any body to be utterly void of imperfections. julius Cesar was railed at for ambition, the great Alexander was noted for his drunkenness, Pyrrhus was thought rash in his counsel, Hannibal not to be sure of his promise, Fabius to be too great a lingerer, before he would join in battle with his army, Marcellus contrariwise to be greedy of fight. And many other great Potentates there were more, which had somewhat in them to be amended.  
But seeing we enjoy by their occasion no small safety and quietness, and not one of us all is able to do all things at all times as we should: it were more reason we should dispose ourselves (if need were) to be bearers, than to be headlong and rash disturbers. The kingdom of the Persians' held on (saith Isocrates) a long time, and not through any other virtue which was in them, but because they had their Prince in such high honour and estimation. Ibi enim 
Contra Faustum lib. 21 ca 14.  sunt regna felicia (as Austin noteth) ubi pleno omnium consensu regibus obeditur. For there be the happy realms, where Princes and headrulers with all men's full consent be obeyed. Whereas certain it is, that the contrary doth commonly breed so much mischief, that it is too pitiful to hear of it. Therefore if it can not be made to sink into our heads, that we should obey our Princes for conscience sake, or because they be appointed over us by the infinite wisdom of God's 
Rom. 13.  Providence: yet the great and manifold inconvenience that springeth out of the fountain of sedition, should of force move us to stand in awe. Thus hitherto we have go forward without any great resisting, at lest with out any great harm.   

The xu Chapter.  
That God suffereth evil and hurtful things, without any derogation to his Providence.  
But Epicure yet our heavy friend, saith plainly, he will not take up so. And now methinketh he beginneth to fall sadly to his business, and to take upon him like a clerk. For now he presseth us very hardly, demanding us if God govern the world, how is it that he suffereth evil? For (saith he) either God would take evil away, and is not able: or else he is able, and yet not willing: or he is neither willing nor able: or he is both willing and able. If he be willing (saith he) and not able, it cometh of weakness, which very much swerveth from God's nature. Again, if he be able, and not willing, he seemeth envious, and that agreeth with him as little. If he be neither willing nor able, he is both envious and weak too, and therefore consequently not a God. If he be willing and able also, which is the only property of a God: then whence (I pray you) cometh evil? or why taketh he it not out of the way? And this his argument is set out by Lactantius in a book that he writeth the troth 
Cap. 13.  Dei. Wherewith he telleth us, that many of the Philosophers were so troubled, that maugre their beards they were almost driven to this point, that they could defend God's Providence no longer. Whereof truly I do not so greatly moruayle, considering how hardly our dull eyesight is able to pierce into the Sun beams, so long especially as it is not cleared with the brightness of God's word.  
But what answereth Lactantius to it himself? For I would gladlyer hear other men's solutions in mattiers especially of such weight, than mine own. God (saith he) is able to do what he will, and no weakness or envy is in God. He is able therefore to take evil out of the way, but he will not. And yet we must not conclude that he is therefore envious: for therefore he taketh it not away, because (as I have taught) he also giveth us wisdom with it, and there is more good and comfort in wisdom, than griefs in evils. Wisdom also maketh us to know God, and by that knowledge to obtain immortality, which is the greatest good we can have. So then unless we first learn to know evil, neither shall we be able to come by the knowledge of that that is good. But this Epicure see not, nor any other of the philosophers, that by the removing of evils, wisdom also should be removed, and that no steps of virtue can remain afterwards in man, the showing forth whereof consists in bearing the bitterness of evils, and in overcoming and keeping of them under. How little cause therefore have we to find fault with God, if it be true that Lactantius saith? And truly he hath spoken nothing, which both in reason and conscience we find not true. O hour much therefore are we beholding to almighty God, who so sweetly and comfortably disposeth all things, that even that which were otherwise most noisome, and could not but ill favouredly break out: yet by his marvelous working he turneth to good?  
But my mind greatly giveth me to hear an other while father Origene: who entreating of this very same matter, so largely and amply setteth it out, that we could not wish or require any more. God (saith he) wrought not malice, but yet being able to let it 
In Num. ca 23 homil. 14.  from going forward, after it is found out of other, he doth not so, but useth both, it and them that have it, for convenient and necessary causes. For by them in whom malice is abiding, he hath made them well known and tried, who go on the way towards renown, that cometh by the exercise of virtue. Which malice if it should be destroyed, doubtless there should be nothing left that should set itself against virtue. And virtue not having any contrary to strive against, could not so clearly shine forth and become brighter, (as it were) and better scoured. Now virtue, if it be not proved and examined, is no virtue.  
But if this be said only by me and not confirmed by the testimonies of holy Scripture, it will seem rather to be a gay painted flourish, set together by the art of man's wit, than a truth, and a thing that is out of doubt. Let us search then, whether out of the Bible we may pieke any such lesson. Let us come to the history of joseph. Take away the malice of his brethren, take away their envy, take away all the bloody conference that they had one of them with an other, so cruelly raging against their brother, until such time as they had sold him: I say, these things taken away, see how much thou shalt overthrow the whole manner and order of God's Providence. For with the same labour thou shalt undo all that ever joseph did in Egypt for all men's safeguard and preservation. Pharaos' dream had been never expounded, through the envy of his brethren: joseph being pulled (as it were) from his father's side, had not come into egypt: no man had understood what God had revealed to the king: no man had gathered up in Egypt such a great deal of corn together: no man by his wise provision had remedied the extreme need, that men should have been driven to, by the occasion of the dearth: all Egypt had starved for hunger, yea and the countries had died up round about: Moreover, Israel himself should have ended his days in like manner, and his seed begging their bread, if they had not entered into Egypt: neither had the children of Israel come thence again with such wonderful works of the Lord: not where had been those plagues, that had been poured upon Egypt, nor those wondrous works which God did by Moses and Aaron: nobody had go over the read sea dryshod: no man in this mortal life had been acquainted with the food of Manna: no fresh streams of water had gushed out of the rock, that followed them: the la had not been given man from God: none of all that that is written in Exodus, in Leviticus, in the book of Numbres, & in Deuteronomy, had comen to the knowledge of mankind: certainly their father's inheritance, & the land of promiss, none of the Israelites had entered. And (to come to the text of the history which we have in hand) take away the malice of this devilish king Balac, which made him so desirous to have the Israelites cursed: take away his subtility, wherewith he enticed Balaam to curse them, and thou shalt take away altogether the order of God's dealing, and the favour of his Providence towards Israel's children: no where shall be those prophecies to be seen, foretold by the mouth of Balaam both to the children of Israel, and to the Gentiles.  
And hitherto we have brought proves out of the old Testament. Now if you covet an other while to have this that we say confirmed by the testimonies of the new testament, if you set aside the malice of judas, and leave out his treason, you shall remove away with it altogether, both Christ's cross, and his passion: and if Chrystes cross be go, the principalities, and powers, can not be spoiled, nor triumphed over upon the wood of the cross. If Christ had not died, neither had he risen again, neither had there been any the first begotten of the dead. If there had been none the first begotten of the dead, neither could we have had any hope of our resurrection. Of the devil himself if we put now the like case, to wit, that he had been restrained by some necessity from committing sin, or that after sin committed, his malicious will had been taken from him: therewithal out of doubt there had been taken from us the strife that we have against the wily trains of the devil, and the crown of victory could not have been looked for of his part, that had lawfully wrestled and buckled with him. If we should have no ghostly enemies that would stand against us, there could not then (I say) be any bickering, nor rewards should be laid up for the overcomers, nor the kingdom of Heaven should be provided for them, that have the upper hand, nor this light afflictyon of ours, which in comparison, lasteth for the space of the turning of a man's hand, should 'cause unto us a far greater weight of glory in the time to come, neither could any of us for suffering of tribulations in this world, hope for the infinite glory of the world hereafter. Out of all which premises we may now infer this conclusion, that God doth not only use good instruments, but bad also to the doing of a good work For in this great house of the world, there be not only vessels of gold and silver, but of wood also, and of clay, & some of them serving to honour, other of them to dishonour, and yet neither of both sorts could be spared. Thus far goeth Origene speaking so much of the use of the evil that is in sin, that we might well hold ourselves satisfied.  
But of serpents and beasts venomous, with such other pernicious things what say we? are we able to stand in the defence of them, saying that they also are expedient? The mad sect of the Manichees had always against them a great quarrel, calling them as they did also moths and flesh flies, gentes tenebrarum the Bentiles of the darkness. But what trow ye, is the answer that S. Austin maketh them? These heretics 
De civitar. lib. 11. cap. 22.  mark not (sayeth he) what force they have used in place, and considered as they be in their own kind, and in how goodly order they are disposed, moreover how much they garnish the world for their proportion, as it were a weal public common to them and us, yea what commodity they bring to us ourselves, if we can use them agreeably, and according to knowledge: Insomuch that the venimes themselves, being therefore damageable, because they agreed not with our nature, yet when they are used in time and place, and in such sort and manner as they ought to be, they become wholesome medicines. Neither do they observe how on the contrary side, even these things, wherewith they are delighted, as meat and drink, and this light whereof they have the fruition, through the immoderate use of them out of time are perceived, and felt to do harm. I leaus out that which Austin writeth in the same place, wherein he proceedeth so far, that he sayeth, nothing that is natural is evil. If touching this matter there be any scruple yet remaining (as it is not like) you may resort to that long ninth chapter of S. Austin's third book de libero arbitrio, where this Theme is handled very largely.   

The xuj Chapter.  
That the prosperity of the wicked, and the adversity of the godly, is no stain or blemish to God's Providence.  
But that evil should be in the world, were it for none other thing, but for our exercise, the to some peradventure would seem tolerable enough. This (say they) toucheth the quick: why be the godly defaced and disgraced? and why doth God suffer them to be thrust down of every wily and ambitious hypocrite? We are well content, seeing you would algaces have it so: let it stand hardly with Gods Providence, the men wickedly disposed and set on mischieve, should lead here in this world their desperate & ungodly life: yet at lest wise, why are they suffered so to prospero? why are they born, and bolstered up (as it were) in their wickedness?  
Here Epicure (as Lactantius sayeth) took a great advantage, and derived (as 
De falsa sapientia, lib. 3. cap. 17.  it were) out of this fountain, all his honey sweet sugared doctrine, that so pleasantly tickled the senses of the common sort.  
Yea not only it furthered Epicure with other of the shameless brood, but it evermore much troubled and discouraged all such as were godlily affected, as it well appeareth. job. 21. Psa. 73. jer. 12. Hab. 1. etc. in so much that it made them to stagger, as they themselves also confess.  
Wherewith then shall we stay ourselves, that the like do not happen unto us? If we speak of the wicked, Asaphe solaceth himself thus, saying: that he entrod into God's sanctuary, where he 
Psal. 73.  saw how God had set them on a slippery place. The good Poet Claudianus being almost shaken out of joint (as he sayeth) with the like consideration of naughty men's prosperous success, yet confirmeth himself afterwards in the like manner, seeing how heavily God had taken vengeance upon that godless and graceless man Ruffinus; saying that now he knew well enough, that they were but hoist up aloft, to none other end or purpose, but that their swinge down again, might be the more grievous. They walk therefore in this world, as it were, through a goodly green pasture, or rather some pleasant Paradise, where there wanteth nothing that is deloctable either for the sight or the sense: but assoon as ever they set out their foot to come forth, there is a foul monstrous dung on to receive them, where laded with as many irons as they can bear, they shall sit all in horrible darkness, having nobody that ca be suffered to have access unto them, but the vyting & stinging serpents, the loathsome & foul ugly toads, snakes, adders, with other most venomous and lothely beasts. They are fatted and grazed in the fertile fields: but therefore be they fatted and grazed, that when they are butchorde and knocked in the head, their flesh might be the fit for the shambles. I say, these soldiers of satans band take their pleasure in deed while they here be, they are clad in purple, and far deliciously at all times, they riot, ruffle, and keep revel routs. But they shall come down again with a mischieve: their seat (assure yourself) was never so high set up, but hereafter it shall be trodden under feet ten times lower: They were never in such jollity here on earth, but they shall be broken hereafter with double and triple, and without all comparison with more doluor and sorrow, than their joy was ever able to countervail.  
Now if we speak of the godly, whose life is hidden with Christ in God (as Paul writeth to the Colossians) they 
Cap. 3  in deed are pinched in the mean time, they languish and faint, and perchance are ready for very weariness to fall under their unwieldy burden. But if they fall, they shall take no harm: and why? Quia dominus supponit manum suam: for the Lord putteth his hand under them to hold them up. They have in deed their adversity, but they have it in this world, that they might learn the more effectually the contempt of the world: without the which they could never be God's children. Therefore so God dealeth with them, as the nourice that would wain her youngling, whose manner is to lay mustard upon her pap, that the infant tasting it afterwards, might refuse to meddle with it any more. Yea he useth us much like a mother that frayeth her child with Hodge Goblin, to the intent he might run into her lap. For God being an earnest lover, (as Chrysostomus 
In Psal. 114  writeth) or rather more earnest than any lover, suffereth us to be brought to such an extremity, that we should be forced to continual prayer, and to daily invocation and calling on him, all other things set apart, only thinking upon God.  
If God suffered us always to have the world at will, than might it be said of us, as it was objected concerning job: Doth he fear God for nought? Haste 
job. 1.  thou not made an hedge about him, and about his house, and about all that he hath on every side? Thou haste blessed the work of his hands, and his substance is increased in the land: Even as if he should say, job his fear, and love that he had to Godward were corrupted, and no true fear or love, but all utterly for his present gain. But now this can not be said of Gods elect, who in suffering, and patience, are made like to the image of the son of God. Whereby this 
Rom. 8.  maliciously disposed world may see evidently, wherefore they be made Christians: not surely for any worldly commodity, which in comparison they utterly contemn, but (as SAINT Austin writeth ad Honoratum) for the fruition of life the is 
Epist. 12●  everlasting, because we behold, as in a mirror, how that went before in his example, after whose name we are called Chrystians.  
And certainly this is one of the chiefest 
The afflictioe of the just, be an argument of the resurrection of our bodies.  arguments that we can have for the resurrection of our bodies. For if God love justice (as he is most just) not doubt he will espy a time both to be revenged of the wicked, that have lived inordinately contrary to his holy will, and to show mercy and favour towards his elect, that have so srriven for the testimony of his name. Which seeing it happeneth not in this life, wherein (as we have declared) the wicked prospero, the godly are open to all injuries that may be laid upon them: therefore it must needs follow of congruence, that the time is appointed for it in the world to come. Whereunto S. Peter seemeth to have a respect, while he exhorteth the congregation in this manner: Humble 
1. Peter. 5  yourselves under the mighty hand of God, that he may exalt you in time convenient. And S. Paul in many places 
Rom. 8.  calling us to the consideration of the same, telleth us that as yet we but look for the deliverance of our bodies, being now saved only by hope, the now we be dead to the world, and until Christ which is our life shall appear at the 
Coloss. 3.  last day, we shall not appear in glory. To the which purpose also maketh the Parable of the rich glutton, and the poor Lazarus in the gospel, to leave out other 
Luke. 16  proofs a great meinie.  
Seeing then the time of our redemption is in an other life, that there is then an other life, it is a clear case. Whereof, unless there be a resurrection, that our souls and bodies may again be coupled: how can our souls and bodies be partakers? And if our souls and bodies be not partakers of life: how can we receive in our bodies, either the reward of righteousness or iniquity? But if God after the quality of our woorckes neither in this life, nor in the life to come do consider us, where then is becomen his justice? Let this hope then be laid up in our bosom, until such time as we meet our bridegroom, persuading ourselves most assuredly, that God can no more be unjust, than he can cease any longer to be God. In the mean time we shall go forward in deed in our vocation, sowing our seeds with tears: but we 
Psal. 125.  shall come back afterwards with our hands full, not without great triumphing and rejoicing.  
For (as it is notably written to the Hebrews) no chastising for the present 
Cap. 12.  seemeth to be joyous, but grievous: but afterward it bringeth the quiet fruit of righteousness unto them, which are thereby exercised.  
But if God would grant unto Epicure, that which he most desireth, that all chastisement removed from the children of his inheritance, they might pass out their time here in the world, with as much ease and prosperity as could be wished: what great goodness might come of it to Gods choose, and dearly beloved people? Are they not of flesh and blood? Have they not their affections and imperfections to be cut shorter, and straiter to be pulled in? Yes verily have they even as well as other. Who if they were suffered to range loose at their own will, could not choose but grow to an exceeding security of conversation. But God preventing this so great enormity, plucketh them eftsoons by the ears (as it were) when they are ready to fall into a deadly sleep, and as they sit beavily nodding by themselves, openeth their slumbering and sleepy eyes with some suddenly raised blast of some terrible tempest that falls upon them. For every branch (saith our saviour Christ) that beareth not fruit in me, 
john. 15.  my father taketh away: and every one that beareth fruit, he purgeth it, that it may bring forth more fruit. What is he then, that is so perfect upon the earth, that hath not need of the exercise of tribulation, if not to call him from wickedness, yet to stir him to goodness? if not to stir forward, yet to keep him from sliding backward? if not to keep him from sliding, yet to establish him in standing? if not in virtue to establish him, yet in his virtues to increase him? if not to increase him, yet to make his valiantness better known? Thou art a stout champion (saith Seneca) but how shall I know 
De divina Providentia. cap. 4.  it, if thou have no opportunity to try thy manhood? How shall I know what courage thou haste against poverty, if thou still wallow in wealth? How can I know how constantly thou canst wrestle with reproach and slander, & the hatred the is born against thee of the common sort, if thou wax old amongst them the be always clapping thee on the back?  
Let Epicure go now, & prate of good men's adversity till his heart ache: yet surely we will be so far of from his jeudnesse, that rather than in any point we will yield to him, we will say with the wise Demetrius, whom Seneca so much 
Cap. 3. eiusdem libri.  commends, that we think nothing more unfortunate, than him that hath been always happy. For what should I stand here any longer to heap up more matter, than I have need, either out of Chrysostomus, who in his first homily to the people of Antiochia, numbereth at the lest ten causes of the affliction that happeneth to the godly? Or out of the grave father S. Austin, who in a numbered of places doth the same? or out of Origene, or any of the rest?   

The Conclusion of this second book.  
IT now remains in the end, because (my matter so requiring) I have driven out this part of my discourse into a greater length, than otherwise I would have gladly done, that I exhort the godly Christian in few words (all Epicures and Atheists set aside) to trace out the steps of the Martyrs, the paths of the Prophets, the high way of the patriarchs and Apostles, to give God most hearty thanks for the provident care that he hath over us, to commit the whole state of our life to his government, and to betake ourselves wholly into his hands. This if we do, well may it be that we shall lose the peace of this world, I say, this earthly and fleshly peace: but truly this peace of God, which most ought to be regarded, this peace and tranquillity of the mind, this joy and comfort of our conscience more worth in value than any gold, shall be ministered to us in more abundance than it was before: the world in deed will hate us, according to the old manner from the beginning: but God always will tender us no less than the father doth his own children. So long as we be here, we shall be crossed and overcrossed many ways, many griefs shall gripe us at the heart, and many plucks shall be given at us to pull us down. But at our departing hence a gladsome and joyful end shall receive us into an other world, with any bloody stripes that can be laid upon us, with any cruel torments to be bought out: Then shall our virtuous and godly works, which so gladly we embraced in our former life, with cheerful attendance await upon us. Then shall that blessed company of those heavenly wights, the Archangels and Angels in their order, with their musical songs of most sweet and melodious harmony, carry us up with triumph into Abraham's bosom. Where at our coming, as it were at the meeting of the bride and bride's groom, so lovingly, so amiably, so heartily we shall be entertained, that all that blessed society that hath go before us, shall rejoice, and all heaven shall ring of it for very joy.  
Tell me now here, my dear brethren, is it reason (think you) we should enjoy such a portion provided for the elect, and will we disdain yet in our life time the poor state of the elect? Should we presume to reign with our saviour christ? And shall we take scorn to serve with our saviour christ? would we be in glory with our Lord jesus christ, & make we danger to bear Chrystes reproach? would we so feign be partakers of Christ's blessed life, & will we not bear in our bodies Christ's bitter death? We can not do so, we may not do so, it will never be. Wherefore (to knit up briefly with a short clause) in no wise let us be like that unthrifty Csau, who like a dolt made away his birthright, I am ashamed to say, for how small a trifle. I say, let us not forego that which is everlasting, for that that lasteth but the twinkling of an eye: that which we may surely trust to, for that which suddenly slideth away, even then, when we think we have the best hold of it: pure gold for brickle clay, the treasure of life, for the reward of death.    

The third book of God's Providence.  

The first Chapter.  
Making a recapitulation of the former book, he showeth that God's Providence standeth still invincible.  
GOD always be thanked for his gracious Providence, that he hath so well conducted us, whiles we sailed so dangerously amongst the rocks, that he hath so assisted us, and born us out, while we endured such a continual and cruel conflict. For now the swelling seas, that ear while were thought likely to overwhelm us, are well quieted and calmed again, the sturdy rocks be removed, and our passage, that was so cumbersome, by reason of our resisting foes, lieth plain and open for us on all sides. With good cause therefore might I use the words of the 93 Psalm: The floods have risen, O Lord, the floods have lift up their voice, the floods have lift up their waves. The waves of the sea are mighty, and rage horribly: but yet the Lord that dwelleth on high is mightier.  
Where now are they become that told us, we have taken away free will? For we have answered them, that man's chief freedom is to be ruled and ordered by the will of God. Whose Providence taketh not away our free wills, but directeth them: nor withstandeth them, but conducteth them: nor forceth them by any violence, but useth them rather as to his divine Majesty it seemeth best. Or where now will they show their face, that affirm we make God the proper worker and causer of our sin? for contrariwise we have plainly proved by the assertions of the school writers themselves, that God poureth no malice into men's hearts, but bewrayeth it in making it to come to light, nor causeth us to sin and do evil, whereunto we are prove enough of our own accord, but so ordereth our doings, whiles we sin, that we serve as his instruments, to that end and purpeses which he hath ordained. Or who be they that dare say, and stand to it, that we disannul prayer & advise-taking, or frustrate any wholesome provided remedies? For we say rather, they be the ordinary means, whereby God executeth his judgements. Who not only hath determined what he will do, but the very manner also he hath foreappoynted, whereby he will bring us to his purposed end. Or who complaineth any more of the distinction of the poor and the rich? or finds fault, that all men be not equals? For we have showed that no state is so incommodious, which Gods goodness hath not relieved many sundry ways, that no degree or vocation is so wealth or well at ease, that hath cause to be puffed up with any vain conceit. Or finally, who blameth the evil that turneth to good? or misliketh prosperity, the pittefall of the wicked? or affliction and anguish, the file and touchstone of the godly? Yet these were the weapons which our adversaries chief trusted, and the engines of their artillery, wherewith we were most assailed. Then maugre the beards of all Epicures, God's providence remaineth a sure castle and bulwark of defence, shot at in deed very terribly, but nowhere hit, and very cruelly threatened, but without taking harm.   

The two Chapter.  
That God's Providence is neither Destiny nor Predestination, and what it is.  
Sing then we have proved God's Providence by diverse & sundry reasons, and at large have answered their cavillations, that repined and murmur at the same: it followeth that we now perform in due order that parcel of our promise which is behind. And truly thus far have we prosecuted our discourse, as god, which willed me to go forward, hath chief put it into my mind: Nevertheless what Gods Providence is, whereof I have held so long a process, opportunity yet served us not to define. The doing whereof, with other things needful to be discussed, being reserved of necessity for this place, it might now be required of us, as of duty, that we should attempt at leastwise to go through with it.  
What is then this Providence which we take in hand? Some odiously burden us with the name of destiny, other seem to know little difference betwixt Providence and the doctrine of Predestination. Whose error by a short conference might be quickly known.  
For first, what make they of destiny, wherewith so bitterly we are charged? Certainly (as it liketh Chrysippus, one of the chiefest of the Philosophers amongst the stoics) It is an everlasting 
Aul. Gellius de noct. Atticis. Lib. 6. cap. 2.  and unavoidable course of the world, and a chain that is fast wrapped and tangled in itself by ever-during orders of causes, the one following directly by the force of the other, whereof it is linked so inviolably, that by no means it can be pulled in sunder. Wherewith Homer that ancient Greek Poet, maketh jupiter so strongly to be withholoen, that he complaineth miserably, crying out, that when he would, he is not able to go against it. So then as they fond set out the matter, not creatures must bow at God's beck, but god rather must be subject to his creatures, than the which there can be nothing imagined more out of course. Therefore the Prophet jeremy speaking of it, utterly dasheth and 
Chrysippus confuted.  disgraceth both Chrysippus, & his definition, saying in the person of God himself, that we should not learn the manner and way of the heathen, nor be afraid of the 
Cap. 10.  signs of heaven, though the heathen be afraid of such. And Gregory mentioning the same matter in his Homily made upon the epiphany: Be it far (saith he) from the hearts of the faithful to avouch that destiny is any thing: no doubt meaning Destiny in that sense here before determined by Chrysippus. For else know I not the contrary, but that Austin might be well enough allowed in the which he writeth of it in his fift book a Civitate, saying, the he alloweth destiny 
Cap. 8.  so farfoorth, as we submit the very ordering and knitting together of these causes to the will and providence of God, whom rightly & truly we believe both to know of all things long before they are done, & to leave nothing that shall be done, not disposed and ordered as it shall fall. According to this understanding Boetius opening 
De con so. phil. Lib. 4. Pros. 6.  to us what is Destiny, defineth it thus: Destiny is a disposing and ordering of those things, which of their own nature might be altered, whereby God's providence setteth all things together in such sort as they shall come to pass in their course.  
As then by this definition we see Destiny dishonoureth not God's power, whereunto it yieldeth and giveth place: so also we may perceive, that it differeth from Providence not a little. Which 
God's Providence defined.  certainly is nothing else but an order thought upon from everlasting, and most steadfastly decreed in God's counsel, without any alteration to be looked for, whereby all things in heaven, and under heaven be continually governed and provided for, according to the state of their own nature. Therefore God's providence comprehendeth all things together (as it were) with 
God's Providence and destiny compared.  one view, be they never so infinite, be they never so diversly dispersed: but destiny disposeth every several thing, and in movings, in places, in forms and fashions, in times and seasons doth distinguish them, and divide them the one from the other. God's Providence is eternal, Destiny is temporal. God's Providence ruleth, Destiny is ruled. God's Providence is the cause of all things that come to pass in the world, Destiny in comparison is but an effect. God's Providence worketh as of itself, Destiny worketh as it is set on by God. All thing that is under Destiny, is also under God's Providence: all thing that is under God's Providence, is not likewise ordered by Destiny. For God, who dealeth freely in the affairs of the world, as compelled to nothing that he doth, not only useth Destiny in this administration, but the ministery also of other superior powers, as soon after (God willing) it shall be more at large uttered and set out.  
Howbeit considering well the abuse of this odious term Destiny, with the same Austin I say again: We affirm 
De civit. lib 5. Cap. 9  not that ●uery thing cometh to paste by destiny nay we affirm that nothing cometh to pass by destiny, because the name of destiny in those things wherein it is used to be considered, that is in the constellation of the stars, at the conception or nativity of any creature born into the world, forasmuch as it is vainly upholden, we show that it is utterly to no purpose. But truly an order of causes, where Gods will may do most, we neither deny, nor yet call by the name of destiny: unless perchance we understood this word FATV●, that is Destiny, as it is derived à FANDO, which signifieth speaking: for we can not say to the contrary but that It is written in holy scripture, God spoke once. For whereas it is said, god spoke once, it is as much to say, as unmovably: ●s who saith, he spoke not minding to altar his determination, in such sort as he knew without varying how all things would come to pass, and what also he would do himself By this mean than we may give Destiny his name of that which god before hath spoken, saving that this word now a days is applied to an other matter, whereunto we would not wish men's hearts to be so inclined.  
Betwixt Providence and Destiny, what odds there be, by this that we have touched already, I trusie, sufficiently it may appear. So that hereafter I doubt not but the adversary shall have the less cause to bring this doctrine into common hatred, by any such ignorant suspicion. They now that imagine, that this general government, which we speak of, is all one with Predestination, err in deed in so thinking, but of a certain simplicity, which is void of malice. Therefore to minish this their wrong conceit, we shall not much need to go further, but to tell them what 
Lib. 1. ad Monymum.  Predestination is. Surely not as Fulgentius too generally defineth it, saying, that it is an everlasting provision and preparation for the bringing of God's works, which hereafter shall happen, to effect: (although the same author doth limit with other circumstances his definition:) but rather (as S. Austin speaketh) a preparing of some men to grace, 
de Prede. sanct. Cap. 10.  and a decree made for their salvation: or (more plainly to speak of it) it is Gods most wise determination, by the which he hath most constantly decreed before 
What predestination is.  the world was founded, to call them whom he loved in christ, to be adopted into the number of his sons, to be justified from their sins by faith, and at the last to the bliss of heaven by the way of good works, to the intent they may be fashioned after the image of God's son, and that in them may be made manifest the glory & mercy of the creator. In this then (as it appeareth) God's 
Wherein God's providence & Predestination agreed, & wherein they differ,  Providence and Predestination do both agree, that both of them proceed out of God's counsel, and depend of God's will, and both of them respect the time to come. But in this they differ, that Providence is extended to all creatures in general. Predestination (as we now speak of it) pertaineth only to Gods and such as be his choose vessels. Again by the Providence of God things be guided to ends agreeable to their nature. Predestination leadeth to those things, which far pass the reach of nature, as namely our newebirth and adoption in christ, the inheritance of God's kingdom, sanctification, with such other like gifts of the holy Ghost.   

The three Chapter.  
Of this, that God's Providence is an order, what may be gathered.  
Having showed how destiny and Predestination differ from the Providence of God, let us come now to a more exact handling of the essence & nature of the same. Providence (said we) is an order thought upon from everlasting. If it be an order, than things must not be brought to pass confusedly, as some dream, but the very manner of doing, yea the time & place must be observed, the means & instruments (as it were) whereby God worketh, must be considered, the strength and efficacy whereof dependeth altogether of God's Providence. They therefore reason fondly, who hearing us talk of the end which God bringeth us to by the operation and work of his Providence, as health and preferment in other things like, or contrary to the aforenamed, would therefore by and by conclude, that God useth not an ordinary way to bring it to pass.  
Truth it is in deed, that sometimes God neglecteth all outward helps, and to show his power, setteth himself directly against all course of nature, or common reason, as when he conducted the Israelites through the r●d sea, saved the three children in the furnace, and Daniel amongst the Lions, or whensoever he doth any thing that is prodigious. But neither is it our part to tempt God, when he enspireth any wholesome counsel into our minds: and we in our definition have regarded that chief which is usual.   

The four Chapter.  
That God's Providence, being an order thought upon from everlasting, is immutable.  
WHen we had said, God's Providence was an order, we added, thought upon from everlasting. It is not therefore any rash, or hot brained devise, that we should have any occasion to mistrust it, but a thing fully determined upon, not without great deliberation by him that is fountain of all wisdom. And that which thus far hath been spoken, may be grounded upon certain words left written in the. 14. chapter of the book of Wisdom. But thy Providence, of father, governeth all things from the beginning: for thou hast made a way in the sea, & a sure path among the waves, declaring thereby, that thou haste power to help in all things, yea though a man should venture himself upon the sea without a ship. But to the intent the works of thy wisdom should not be vain, therefore do men commit their lives to a a small piece of wood, and passing over the sea in a ship, are saved.  
Yet going forward, and most steadfastly decreed upon (say we) in God's 
Cap. 23.  counsel without any alteration to be looked for. This is it which is uttered somewhat more at large in the book of Numbers by the mouth of the Prophet Balaam, God is not as man that he should lie, neither as the son of man, that he should repent: Hath he said it, and shall he not do it? and hath he spoken, and shall he not accomplish it? The same also is confirmed by the Prophets Esay, speaking in Gods own person: I say the word, and my counsel standeth, 
Cap. 46.  and I do all things, as I will myself. And king Solomon in his proverbs, Many (saith he) be the thoughts of man's heart: but the lords determination holdeth on still. Many other like places were easy to be found, if need were.  
But very reason might suffice for a confirmation. For seeing Providence is the will of God, by the which (as Damascene writeth) all things in the world be governed in convenient order: and Gods will is essential to his nature: surely if Gods will and purpose should be changed, God himself (which were impossible) should be changed likewise. The second causes in deed being divers, no marvel though they hinder themselves now and then: but God's will can not be letted by any manner of constraint.  
Here peradventure will you say: God once liked well enough of the jewish 
Answer.  ceremonies: yet afterwards it pleased him to disannul them. How can you say then, that God's Providence is not mutable?  
I answer the God in deed is always 
Objection.  of one mind, but nevertheless that he always foresaw by his wisdom, that all things were not agreeable for all times & seasons. S. Austin in his Epistle ad Marcellinum saith, that the husbandman at one time dungeth his ground, at an other time soweth it, and at an other reapeth it: but yet this maketh not the husbandman's art to be uncertain. And sore a further example he bringeth in one Vinditianus a Physician, who with a certain medicine healed a sickemanne: Who a few years after, having fallen into the same disease again, without ask counsel of the Physician, used the same Physic that he did before. But perceiving anon after, that it wrought with him nothing as he looked it should, but rather that he waxed worse: to the Physician he returneth in posthast, and by and by he openeth to him all the matter, beginning to make a great complaint, as though he had not been well used of him in his Physic. Hereupon Vindicianus, when he had quietly hearoe him out his tale, very soberly making him answer, as not much amoved with his talk: Not marvel sir (quoth he) for I did not minister it. At these words, when other that were present, made a wondering, thinking it was his common usage to minister his Physic with enchantments: Not surely (quoth he again) it is no such matter: he is of an other manner of age, and other kind of humours be in his body now, then when I first ministered to him any medicine. And that is in deed the true cause, that it will not work with him, as it did before. So then in process of time we see that as natures altar: so must the manner of curing patients be varied and altered in like sort. But shall we therefore say, that the act of Physic is not sure?  
Not more (assure yourself) is God to be thought wavering, because in times past he liked well with the jewish ceremonies, which now he hath abrogated and put away. For the times, and causes why things be done, must be always discreetly and wisely weighed: which if they differ, & vary from that they were, than were it not unconstancy, but great wisdom to frame our affections in like manner.  
Why the jewish ceremonies were 
Why the ceremonies of the ●●wes were ordained.  ordained, it can not be unknown to any body of mean learning. Forsooth to this end, that the people being rude and very apt to fall away to idolatry, might have some such order prescribed unto them, as might both keep them under for a time from running licentiously to their own idle inventions, and also nourish them in the faith of Christ's coming, represented to them in their sacrifices so many ways. Until such time therefore as Christ came, the very body of all those shadows that went before, and especially until such time, as he had made upon the cross a consummatum est: with his own only oblation, making perfit for ever them that are sanctified: stood all the rites of the jews in full force, as it were handwryting of our sins not taken away. Which afterward being canceled by the death of Christ, the true Paschal Lamb, whose blood removed from us the wrath of God, and took away the sins of the world: how could they continued any longer, without manifest prejudice and derogation to our Lord and saviour jesus Christ? God then is not a whit the more unconstant for any thing that is objected yet.  
Whose Providence to prove variable and uncertain, is there yet any more left behind? Yes marry (will they say) there be sundry places in the scripture to that effect, as namely touching the Ninivites, and the good king Ezechias.  
But surely to him that will examine circumstances, it shall well appear, that God when he decréeth any thing to be done, doth jointly also at the same time appoint both the very instant at what time and hour it should be, and also how long it should continued & hold on. Therefore whereas God commanded jonas to preach destruction to the Ninivites for their offences, & afterwards to proclaim their pardon, being converted from their evil ways: what else would he mean by that, but that at the first their sins were so great, that they deserved a downfall, and an overthrow? And that afterwards their amendment was so acceptable and welcome to him, that he thought them worthy of a pardon? So that the Ninivites being changed, God's will was altered neverthemore, who well foresaw in them both their naughty life and their conversion. Whereunto to bring them by repentance, he ordained jonas his preaching to be a mean, that occasion might not be given him to subvert them. The same may be said of king Ezechias, to whom being sore sick, God bade that he should have warning of his death. And yet when he had prayed to him, after he prolonged his life for many years. Did not God signify by this, that the disease, with the which the king was touched, could not be remedied by man's help, but yet might be relieved by God, who commonly in such a desperate case is wont most effectually to show his power? And came not this to pass by Gods own will, who disposeth things in their order, and giveth them that success that it pleaseth him?  
For what need I to say as some do, that God, when he threateneth either death or any such punishment due for sin, hath a condition, which he understandeth, that is to say, their amendment and reformation whom he so frayeth? For sure we are of this, whatsoever is done by the preacher, as God's outward instrument, whereby he worketh, whether it be by threatening or fair promises in the behalf of God, while he proceedeth according to Gods revealed will in holy scripture: yet God hath his secret judgements, and a just manner of dealing, which mannes measured capacity can not reach.  
Nay (say they again) you must not escape us so. For the words of scripture be a great deal more plain, ascribing unto God repentance of his former deeds, which without change of his mind could not be.  
In deed that such a manner of speech is in scripture I deny not (for we read that God repented him of the creation of man, of making Saul king, & of divers other such like things) but how will they prove therefore, that God in his providence is mutable? For as repentance seemeth to be attributed to God, so anger, zeal, and indignation, with other humane affections be likewise given to him in the Bible. Is God therefore subject to any passions? Can he be inflamed with any choler, or any heat, proceeding of our gross humours? Can he repent himself of any thing, from whom nothing can be hide, either past, present, or to come? Nay, let that be held for a certainty, which Samuel spoke afterwards to king Saul: The strength of Israel will 
1. Reg. 15.  not lie, nor repent. For he is not a man, that he should repent.  
But how then shall we reconcile the words of the scripture: Out of doubt god speaking to us men, beareth very much with our childish weakness, and to the intent we might the better understand him, it pleaseth him of his goodness to lisp and stammer with us as it were. Because then, when men change their minds, they correct that which was amiss, and they that amend their doing, are sorry for it: therefore by this word Repentance, is noted to us the change which God maketh in his woorckes. And surely of such manner of speeches a very handsome saying it is that S. Austin 
Cap. 20.  hath in his first book contra adversarium legis, & prophetarum, God's repentance (saith he) is not after any thing mistaken, God's wrath hath not the heat of a stiff stomach, God's mercy hath not the wretched heart of him that is moved inwardly with compassion, whence the word M. ● SERICORDIA is derived, and God's zeal is without the disdain of the mind. But God's repentance is said to be a change, which men look not for of those things which be under his government, God's wrath is the execution of his vengeance against sin: his mercy is his goodness, when he helpeth us: and God's zeal is his provident care, which maketh him not to suffer his people, being in subjection to him, scot free to love that which he forbiddeth. In the mean neither Gods will, nor his counsel is turned otherwise than it was before, nor the which is altered by God, maketh God to be altered. Whose unuariabilitie standeth in this, that whatsoever God hath decreed to bring to effect, the same shall come to pass unfallibly and unuariably, both in what time, and in what order, and after what sort, and with so long continuance as God himself hath decreed.   

The u Chapter.  
God's Providence always being certain, whether chance and fortune may take place.  
But now while we have showed ourselves very careful for the avoiding of one perilous gulf, it standeth us upon to take heed, lest we be not mischéeved upon the sudden some otherway. We have proved that God's providence is no fickle or wavering thing, but a sure stay whereupon we may safely take hold. A good point of doctrine (I trust) as to God honourable, and to us mortal creatures no small comfort. But by and by in the neck of it cometh a foul stur. If we make Gods decree so certain in the government of all things in the world: where then is chance and fortune? and what is becomen of hap? All which, if they be at once set aside: then how, and which way shall we lose ourselves from that fatal chain of necessity, which before we so much abhorred?  
Touching chance & fortune, I could give that counsel the Basile doth, writing upon the. 32. Psalm. Beware thou say not this came to paste by chance, & this fallen out by course of nature. For there is nothing not ordained by God, nothing not determined of before, nothing chanceth without cause, nothing happeneth at a venture. Say not any hap was evil, nor call any hour unlucky. For these be the sayings of unlearned men and such as be ignorant in the school of Christ. We know moreover with Lactantius, that Fortune 
Lib. 3. de fals● sap. cap. 29.  is nothing. And I cannot but with Austin find great fault with them, who when they should say, THUS GOD WOULD 
1. Retra. cap. 1.  HAVE IT, choose rather to say, THIS WAS MY FORTUNE.  
Nevertheless if you demand of me, whether I condemn by all means the meaning of these words, I will not say that I do, at lest wise being rightly understand. For I agree well to this definition of Austin, who saith, Chance is nothing else but that which hath an unknown 
Ibidem.  reason, and a cause which is privy and hidden from us. And I think that Boë●ius went nothing out of the way, that said Hap was an unware betyding of causes coming together in such things as were done for another end. Yea if Fortune be nothing else but that which doth many things vnloked for, because we see not the causes, that be hidden from us, as Lactantius defineth it out of Tully: If in the stead of Fortune God had rather been placed, I say (the profane 
Lib. 3. de falsa sap. cap. 29.  name only excepted) I could found no fault. Therefore in respect of God, who beholdeth & worketh all things, I say nothing is casual, in consideration of ourselves, to whom many things happen not foreseen, I say, there be casualties a great numbered.  
That which I here speak, perchance 
He showeth by examples, how that which seemeth chance to man before God is not so.  to the reader may seem dark: but being exemplified, I doubt not, it will be after wards plain enough: If then some Lord sand his servant to the shambles, and command him to be there at six of the clock, and afterwards having his bailie aside, that knoweth not of it, bid him do the same: without doubt they will meet both together, I say both the bailie & the servant, which to both of them will come to pass by chance, because they were not made privy to their Lord's commandment. But their Lord which knoweth how it is, will judge nothing in this case to have comen by chance. Which same also may be made manifest by this example. Presuppose I known of a certain treasure, which should be hidden in a plot of ground, and bad some body dig in the same place. Now he the digged there, when he should find such jewels vnloked for, & such● a precious treasure, would with say; he had a great fortune: but I which witted how the ●atten stood, should have nothing at all which I might justly attributerto any hap.  
To apply mine examples, even so fareth it with God. Who knowing before the meeting & conjunction of all causes, which concur in any thing that is done, can have no experience of any fortune. Therefore 
What necessity we admit in those things which be done in the world.  w● say●● say well, that all things in deed come to pass by necessity, but not by any absolute and fatal necessity: by the necessity in deed of God-den for fight and Providence, but not by necessity of nature, & all causes else assembled. For we donot coming 〈…〉, I say, that which is casual, & cometh by hap, the property whereof is such, that although it be done after some certain fort, yet hath it of self and of his own nature, that it might have been done otherwise: But we 
Aug. de Gene. ad l●teram, lib. 6. cap. 15.  say with Austin: The will of God is the necessity of all things that come to pass, For doubtless God hath foreseen nothing, which shall no certainly fall out in such sort as God hath ordered it, and foreseen it. But yet doth not this foresight and will of God change the nature of things, but rather limits every thing within the compass of his own nature. For surely God is the creator both of things the have existence, & also of the manner of their existence, whereof the one manner of being is necessary, the other contingent, or accidental. Therefore those things which god hath ordered to fall out of necessary causes god so knoweth of before, the they can not but fall out necessarily in such sort, as he hath foreseen them: those things which God hath appointed to fall out voluntarily, without any forcing antecedents, God so knoweth of before, that considered as they be in themselves, & in the principles of their own kind, when they be, they might not have been: and being not, yet they might be: wherein standeth the nature of that which is called Contingentia.  
Now that many things may be, which shallbe never, Christ himself is a witness. Who being taken of the jews, when he exhorted Peter to put up his sword, told him that he could obtain of his father twelve legions of Angels in his defence. And this whereas christ affirmed that it might be, and yet Scripture maketh no mention that it ever was: God undoubtedly foresaw it, not only touching the natural possibility that it had to be brought into existence, but also touching this point, that it should never at any time come to effect. If it be so then that God's forknowledge doth not take from things possible their possibility, neither doth it make any accidents, that they can not be, as they are in their own kind.  
That which is spoken of God's foreknowledge, may be applied also to God's Providence. For the effect of God's Providence (as Thomas say. q. 23. a. 4. ad. 1.) is not only that some things should come to pass after any manner of sort, but that some things should come to pass, either casually or necessarily. And therefore that falls out necessarily, that God's Providence disposeth necessarily to fall out, and that hath a casual success that the order of God's providence so frameth. Of things casual, which also seem to be taken away by God's Providence, so speaketh the same Thomas of Aquine 1. q. 22. a. 2. ad i After one sort (saith he) we must talk of the universal cause, and after another of the cause particular. For the ordinary course of the cause particular it is possible that something might escape, but not the order of the cause universal. And yet nothing is withdrawn notwithstanding from the order of the cause particular, but by some other particular cause, which is a let to it. As wood is letted from being burned by the pouring on of water. And therefore seeing all causes particular be concluded to serve the cause universal, it is impossible that any thing should be wrought, which should avoid the order of the universal cause. As farforth then as any effect or deed done, escapeth the order of some particular cause, we may say, it was casual, and came by lot, in respect (I say) of the cause particular: but in respect of the cause universal, from whose order it can not be withdrawn, we may say, it was cast and provided for, and therefore not casually, but necessarily it fallen out.  
The universal cause meant by this author, no doubt is the Providence of God, or (that which is alone) God himself, called of some the first movable, and the principal cause and agent: of whom all things have both their being & moving, who hath all second and inferior causes, which he calleth particular at commandment. Nevertheless that which Boëtius writeth in his Topikes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I say of Destiny, namely that it descendeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because it draweth all things after it, giving-place (as it were) after a sort, the nothing might be much disturbed: the same to God's Providence might much more justly be asrribed. Which doth nothing by violence & compulsion, but rather so useth the senruice of these particular & second causes, that as he hath his will by them, so they have there's. Therefore after long running abroad, to come again to our definition, the Decree of God's Providence (as I said) is eternal, but yet executed in convenient time, unchangeable of itself, but yet maketh not all creatures without possibility of change: worketh necessarily, but yet freely: subdueth all things to obedience, but yet doth nothing by constraint.   

The uj Chapter.  
An answer to them that deny Gods especial Providence to extend to all his creatures, aswell small as great.  
HItherto have we thus far proceeded, showing and proving evidently, that God's Providence is an order thought upon from everlasting, & most steadfastly decreed in God's counsel, without any alteration to be looked for. Whereunto we adjoined this clause: Whereby all things in heaven and under heaven, be continually governed and provided for according to the state of their own nature. Touching Gods administration of things in heaven, I think no man will resist me in that point, only Epicure excepted. Whose gross fantasy is such, that he wéeneth God doth nothing else but walk up and down in heaven and take his pastime. But for the answering of his vain conceits, that which hath been said already might suffice.  
That which followeth hath more controversy, when I ascribe also to God a continual government of all things, without exception, whatsoever it be that is under heaven. For the chief captain and ringleader of all the Peripetickes, in his treatise concerning good Fortune, would prove by two arguments at the lest, that things casual, and such as seem to come by hap, be exempted utterly from God's government. And one of his reasons is the prosperity of the wicked: of whom, that God should have any care, he saith it is an unlikely matter. His other proof is, that if God meddled with these mattiers of Fortune (so it pleaseth him to call the temporal commodities of this world) he would rathest send them good luck, which were men of wisdom and discretion, whereas contrariwise we see for the most part, that the veriest asses and dolts have the best fortune. Nay he is so far off from condescending to us, that God should have any thing to do in these variable accidents that chance in the earth, that (as Laertius 
Clemens Alexandrinus, Epiphanius, Augustinus, Eusebius.  the writer of his life saith, and S. Ambrose, with other more) he restraineth God's Providence to the precinct of heaven. A great adversary (I ensure you) in such a cause, and not altogether of me to be contemned. But this yet toucheth me somewhat nigher, that mine old friend Tully, whom hitherto I have counted so sure a card, should now deal with me so unkindly, in shrinking from me, peradventure when I have most need. For having told me so much before of God's government of the world, yea and proved the matter too so substantially: now cometh he me in upon the sudden (I wots not how) with his Magna 
In fine 2. lib. de natura Deorum.  dij curant, parva negligunt: saying after his heathenish manner, the Gods care for great matters, but these small trifles they will not look to. And in his oration made in the defence of Roscius Amerinus, If the most gracious and mighty jupiter (saith he) by whose beck and arbitrement heaven and earth, and the sea is governed, oftentimes hath annoyed men with vehement winds, or immoderate tempests, or excessive heat, or intolerable cold, if he have razed cities, & destroyed corn, whereof me thinketh nothing is done by God's counsel for any harm, but by the extremity & great violence that hath happened: whereas contrariwise the commodities which we use, & the light which we enjoy, & the breath which we draw, is bestowed & given to us (as we see) by him: what should we marvel at L. Sylla, that when he only governed the public weal, wielded the rule of the whole world, & established with laws the majesty of the Empire, which by his deeds of arms & by his chivalry he had so well recovered, he could not to all things have a careful eye? unless this be taken for a marvel, that man's wit and policy could not compass that which God with all his power could not achieve.  
But what marvel we at Tully, being a stark miscreant and a Paynim, seeing amongst us also that be Christians there want not patrons of this learning? Surely a certain grave father, writing upon the first chapter of Habacuk, touching these little seely creatures, as flies, gnats, worms and such like, teacheth that God doth not take of them any several or particular care, but generally and superficially (as it were) looketh over them. For these be his very words upon the same place of Habacuk, which I have noted: Like as amongst men Gods Providence runneth through every several person: so amongst other living creatures we can conceive in deed a general disposition, an order, and a course of the world: as for example, how a great meinie of fish breed and live in the water, how creeping and four footed beasts multiply in the earth, and with what food they be nourished. But it is a fond toy to bring God's Majesty so low, that he should know how many gnats come into the world, and how many go out, what a number of fulsome worms, and of fleys, and flees there be on the earth, what great fish there swim in the water, and which of the lesser sort of them must be devoured of the greater. Let us not be such foolish flatterers of God, that whiles we would make his power to go down to these base things, we should do injury to ourselves, saying, that over reasonable creatures, and unreasonable, God's provident care is all alike. Hitherto this writer.  
But both he and the rest of them might be soon answered. For first, as for Aristotle objecting the prosperity of these smooth hypocrites of the world, and the adversity of godly & wise men, albeit that might well enough suffice, which I have written in my former book, yet this furthermore shall be added out of Austin De cinitate: These 
Lib. 1. de civit. Cap. 8.  goods and evils which be temporal, God would have common both to the good and the evil, to this end and purpose, that neither these goods (as they are called) should be coveted over greedily, which evil men also are seen to have: nor these evils of adversity should with shame and dishonour be eschewed, wherewith good men also many times are touched. Solomon said wisely in the first chapter of his proverbs, when fools have prosperity, it is their undoing. What get they then (I pray you) by the world's fawning upon them?  
On the other side saith the Prophet 
Psal. 119.  with all the godly afflicted: It is good for me Lord, that thou haste brought me low, to the intent I might learn thy statutes. What harm then doth the guiltless sustain, that can bear Gods fatherly correction? But that which Aristotle never known, no marvel though he never rightly weighed. Surely if the calmness of this deceivable prosperity should always laugh upon us in this world, never would man's soul desire (as full well saith S. Austin to the widow 
Epistola. 156.  Proba) the haven of true and assured safety. Therefore when Aristotle hath even uttered to us all his fantasy, let us yet, which be Christians, say with the Prophet, whom we know was the instrument of the holy Ghost, that the very rod and staff of God's chastisement, 
Psal. 136.  is our comfort.  
Tully though he be likewise an heathen man, yet (as meséemeth) hath a godlyer meaning in some respect. For supposing that all goodness doth proceed from God, whom profanely he nameth jupiter, yet the hurt that is done by winds and tempests, or by any other ways and means, cometh not (as he thinketh) from the spring and fountain of God's counsel, but I wot not of what blind sway of the world. The like error is maintained of a kind of Heretics, which be called Coluthiani, saying, that God created no evil thing.  
And well shot in deed of them both, but (God knoweth) too-too far from the mark. For (alas good men) whiles they would defend God's innonocencie, which notwithstanding without their aid is able to support itself, they see not in the mean time how they pull God out of his throne of judgement, not only despoiling him of his justice, but also by heinous sacrilege, depriving him of his almighpower. God createth no evil thing, they say: it is true, if they ment it so, as though no creature of Gods making were to be esteemed as evil. But will they say the execution of vengeance against sin, proceedeth not from the seat of God? To whom then shall we flee for refuge, when might overcometh us in our right? Where then is become the defender of forsaken widows, and the shield and buckler of poor orphans? Is there any evil done in the world, which God is not able to prevent. How then doth he call his God most gracious and most mighty jupiter? But as for Tully, let him go hardly with his God.  
Of our God let us believe, as the 
jonae. 1. Psal. 107. Esa. 3. Exod. 19 Genes. 30. Psal. 136.  scriptures teach us, that whether it be the destroying of corn and fruit, or the ransacking and subverting of towns and cities, or any other mischief that is done in the world: it cometh, every whit of it of God's displeasure, even as we are certainly assured that the contrary is the benefit of God's blessing. 
Cap. 29. lib. 8 naturalis suae historicae.  Therefore whereas Pliny alegeth the Varto, telleth us of a certain town undermined by connies in the country of Spain, and of an other thrown down by mouldiwarpes in Thessalia, and how that frogs drove citizens out of their houses in a town of France, and of Locusts, that did the like in Africa, with many other the like terrible examples of God's wrath, executed by most loathsome and contemned vermin: we may be well assured that these dumb fily creatures could never be set on by themselves, but (as it must needs be) they were stirred up by God himself.  
Let us now come to our aforesaid writer upon Habatuk (for Tully's error is not unrefuted, if it please you but to call to memory that which hath been elsewhere spoken) first he granteth to us of his own accord, that God hath a general disposition, and a confused order (as it were) for the governing and guiding even of these things that be base. For he will not greatly stick with us about this, that God is not ignorant what a great number of fish there be in the sea, after what sort these creeping and four footed beasts do increase, with what meat they live, and such other like pretty things. But he taketh it to be a debasing of God's Majesty, and therefore for sooth he can not take it well, that we should say he hath any knowledge concerning gnats, loathsome worms, flies, or fleas, or any such other simple creatures.  
Is it a derogation then to God's Majesty to know any thing, which he hath created? if the very knowledge of such things dishonour God, much more should their creation. But God hath created nothing, whereof he hath cause to be ashamed, who testifieth of all his works, that they be exceeding good. And the Prophet David crieth out, that God hath wrought all things in 
Psal. 140. Psa. 33.  wisdom, and that the earth is full of the goodness of the Lord. Doth not God know his poor seely creatures, saith he? how then did he created he wist not what? Holy writ recordeth, not only that God knoweth with what food and sustenance every living thing is nourished, but also that God openeth his own hand, not disdaining himself to feed every one of them. Hath he such a care over any thing which he will not know? The Prophet making exclamation: Who is 
Psal. 113.  like (saith he) to the Lord our God, who notwithstanding that he ruleth above in heaven, yet humbleth himself to behold whatsoever is in heaven, or in earth● Doth God see all things upon the earth, and yet hath he no understanding what they be? Wherefore then doth he behold them? S. Peter being eftsoons demanded of our saviour Christ, whether it were so that he loved him, yea or not, in the end maketh answer with these words: Yea Lord thou knowest all 
john. 21.  things, thou knowest that I love thee. If God be he which knoweth all things, as all Christians certainly believe, and many ways else (if need were) it might be proved: why then (I pray you) doth this author, being otherwise a godly and learned father, take upon him to make such an exception? But surely (what so ever he say to the contrary) not only God conceiveth all things by his infinite and endless knowledge, not not the meanest things that are being excluded: But (that which more is) he hath over all things an especial care.  
Which truly if it were otherwise, I say, if God withdrew from any thing the help and furtherance of his direction, yea, and though it were but for the moment of one hour, it would straighte-waye consume and fall to nought. For at the first (saith Gregorious 
Lib. 16. ca 16. in. 34. cap. libri job.  Magnus) was every thing made of nothing, and to nothing again should their substance come, ne were it not that he that made them, stayed and withheld them with the hand of his government. All things therefore which God hath made, of themselves are neither able to hold together, nor to move or stir to or fro: but so farfoorth they have a being, as God hath given them that gift to be: so far forth they are able to move, as God by his secret working setteth them on.  
With consideration whereof, the Apostle is so vehemently inflamed, that no longer able to stay himself, O the deepness (sayeth he crying out with much wondering and admiration) 
Rome 11.  of the riches both of the wisdom and knowledge of God how unsearchable are his judgements! and his ways how far be they passed finding out! For who hath known the mind of the lord? or who was his counsellor? or who hath given to him first, and he shallbe recompensed? FOR OF HIM, AND THROUGH HIM, AND FOR HIM ARE ALL THINGS. To him be glory for ever. Amen.  
If then God be he, who (as it were) under proppeth all things, if he vouchsafe all things the great benefit of his presence to that end, who out of no place can be expelled: if he behold all things with a continual watching eye (as I have elsewhere declared:) if he can utterly be ignorant of nothing: what then should let him particularly of all things to have a care? Should good will? But even by the common received sentence of all Christendom, and heathnesse, he is most gracious. Should pains? As though it were not as easy for almighty god to govern, as to hold up from falling, to hold up all things, as with all things to be presents to be present with all things, as to know whatsoever is in the world, to know whatsoever is in the world, as to view all things with the eye of his Providence. Can he not know this, which the Prophet Esay telleth him of so plainly, that the everlasting God, the Lord of all, who created the ends of the earth, doth not faint, nor is wearied with any pain? and that his knowledge and understanding is unsearchable? Who surely is so far of from fainting himself, that (as the same Prophet addeth) he giveth strength unto him that fainteth, & unto him that hath no strength, he increaseth power. But very Tully, though an Ethnic and heathen writer, yet could well have said 
M. T. Cic. de nat. Deorum lib. 2.  thus much, that non ea quae agit, molitur Deus cum labore operoso, ac molesto, not that which God doth, he attempteth with any busy or painful labour. And his reason is: Von enim venis, et neruis, & ossibus continetur. etc. For God doth not consist of veins, sinews, and bones, nor is nourished with such meats and drinks, that he should gather either too sharp, or too gross humours: neither is he of such a constitution of body, that he should dread mischances, or any stripes: or stand in fear at any time of being sick, by occasion of the weariness of his limbs. If Tully thought so well of God, being profanely brought up in gentility: what else then becometh us, having in manner sucked Christianity with our mother's milk, to conceive of him that made heaven and earth, but that as he himself is most perfect, without any blemish or defect: so his goodness, so his power, so his wisdom, and knowledge of his creatures, so his foresight and providence in welding the government of the word by all means most absolutely is perfit? For seeing these his annexed properties appertain to his very substance: very reason and nature, forceth us not to judge any otherwise of them, than of him himself.   

The vij Chapter.  
God's special Providence is proved to extend to small creatures as well as great, out of the sacred scriptures.  
But what needeth all this ado? Let this commentatour pass hardly in the name of God: and let us give ear an other while to the scriptures? What say they? Do they teach us, that God lightly looketh to his poor creatures, or that he suffereth the world at any time to be carried away headlong with a blind ranging course? Nay rather we learns by God's word, that even those things which seem most to proceed of fortune, are yet ordered by God.  
For what things come more at an aucnture, than lots which be thrown into a man's lap? Yet these be Salomon'S 
Prou. 10  own words: Lots (sayeth he) be cast into the lap, but the whole disposition thereof is from the Lord  
What can be more sudden, than when a body is slain at unwares? yet in Exodus, if a man (sayeth Moses) hath not laid 
Cap. 21.  wait, but God hath offered him into his hand, than I will appoint thee a place of refuge: showing that there also, where manslaughter is neither thought of, nor pretended of either side, yet God's Providence beareth a stroke.  
Many call riches & possessions, friends, dignities, and promotions, the goods of fortune: yet we read in the. 75. Psalm, that promotion cometh neither from the East, nor from the West, nor from the south, but that God which is judge, both humbleth and setteth up.  
And (to use the very words of our saviour Christ) are not two sparrows sold for a farthing? yet as simple and 
Mat. 10.  base as they be notwithstanding, not one of them lighteth upon the ground without God's Providence.  
Well, but this writer yet upon Abacuk, is of an other mind, framing his talk far otherwise than our saviour Christ. Worms, flies, and gnats (sayeth he) for their homely simplicity may not be looked to: but for all their slender and small value, poor simple sparrows (sayeth our saviour Christ) are not the less regarded of their creature. And what have silly flies, or vermin offended God, that their baseness should hinder them more than the sparrows? But this author (God be thancked) bringeth but one Doctoures opinion, which is his own.   

The eight Chapter.  
Ancient fathers are alleged to the same purpose.  
WHat say other of the ancient writers? Are they also of the same mind? nothing less. For Clemens Alexandrinus one the lived before this man's time 
Clemens Alexand. lib. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  many years, telleth us an other lesson: christ (sayeth he) being the virtue and power of his father, easily goeth over all things, as he will himself, not leaving the lest thing in the world, whereof his government doth not take the care. For doubtless without the regard of every several part, the whole could not be wrought in good order. And surely (as I take it) to go through with a diligent care and oversight of all parts of the world, even till we come to the very least, is a token of an exceeding great power. S. Basile when he had given us a straight 
In Psal. 36  charge, that we should ascribe nothing to Chance or Fortune, saying, it was an Heathenish kind of talk, not fit to be in Christian men's mouths. Thou seest now (sayeth he, concluding) the eye of God, how there is not the least thing in the world, that can escape it vnloked to, and unregarded. Chrysostomus also (as me seemeth) disputeth upon the 
In. 2. sua prefa. in Psalmos.  matter very substantially: it could not be (sayeth he) that God could make small & base things to have their being in the world, and yet cast away the care of the simplest things, neglecting, because of his great honour, to look to those things, whereof he disdained not to be the workman. So doth Gregory the Great very pithily 
Grego. in 37. cap lobi li. 27 cap. 11.  prove unto us the same cause: saying the he which governeth the chiefest things, doth not also leave the meanest destitute, because the care of his government is so bestowed upon the greatest things, that nevertheless the same oversight is not kept away from those things which be small. For he that is every where present, and every where present alike, even in the government of those things, which be not matches is yet like himself. Therefore (proporcionably) he regardeth all things alike, and equally he disposeth all things in their order. See you not these worthy fathers how plainly and sensibly they tell their tale? And do they tell it only? Nay they confirm their assertion with strong reasons. What therefore should we need to go any whit further in the cause? It is liked well enough of our saviour Christ, if a truth be established 
Math. 18  by two or three witnesses at the most. Not only you have herded the scriptures from the which all things commended for any truth, draw their whole puissance and force: but also (that nothing might be wanting, even by the iudgenient of the greatest adversary:) you have herded agréeably to the same the very minds of interpreters, which have lived before us. But wherefore should I seem to any man to deal in this case like a niggard? Or why should I in any wise leave him out, which is chief captain & maintoiner of this doctrine? Austin I mean, whom although he be Gregory's far ancient, yet have I reserved him to utter unto us his profound judgement in this place, is worthy to stand out for a moderatoure and chief decider of this controversy. Give then, O reverend father, thy definitive sentence: Let your charity (sayeth he) listen to me, and take 
In Psal. 184  good heed: who disposed in such comely order the pretty members of the fleas & gnats, so that they have their convenient place, they have their life, they have their moving. Consider but some one little short beast, as thou wilt thyself, of as small a quantity as can be thought of: Thou wouldst wonder if thou mark but his little limbs, how every one of them standeth in order, and the quick nimbleness of his life, that maketh him to bestir himself, that in his own defence he may fly from death: he loveth life, he desireth pleasure, he shunneth grief, he hath the use of divers senses, he is lively in that moving, that is onuenyent for him. Who gave the gnat such a biting sting to suck blood with? how slender a pipe is it, that he supperh with? who ordered this gear who made them? Art thou strike with horror, when thou thinkest of to little and small matters? Praise then that great God, which was the author. Therefore my brethren keep this well in mind: Lot no man make you to fall from the saith, and from a catholic and sound doctrine. He made a silly worm in the earth, that made an Angel in heaven: but an Angel in heaven for a celestial habitation, a silly worm in the earth for a terrestrial dwelling. Did he make an Angel to creep in the mire, or a poor worm to be lodged in heaven? Nay, he appointed the enhabitantes to their several mansions: he limited incorruption to uncorrupt places, and corruptible things to rooms fit for corruption. Mark it well every whit, and praise God for all. Thus sayeth the good father Austin, determining of God's Providence, ye see after what manuer.  
How skilfully doth he espy out the very steps and trac●s (as you would say) where Gods Provident care hath set foot? And wondering thereat very much, not only while he considereth it in God's Angels, but no less also, while it showeth itself so notoriously in the fashioning of the silly gnat, with what words doth he lay it before our eyes?  
And a right godly consideration is it out of doubt, and well worthy to be deeply thought of. For if God had such a curious eye in his first framing of the poor gnats proportion? What should we think, that he will do afterwards, who is always most constant in all his doings? Surely as he began his great Providence in the creation, and woorckemanshippe of the poor beast: so will he hold on with the like favour in preserving a creature of his own making. But yet here stayeth not S. Austin. Who truly is so far of from depriving any thing of God's government, that the very hail, frost, and the snow by his judgement is not privileged from God's subjection. For very soon after examining and scanning these words: Ignis, grand, nix, and so forth: These things considering (sayeth he) the spirit of prophecy, when he had said, fire, hail, snow, frost, and the spirit of tempest, all which things some fools think to be out of order and to be toasted (as it were) by haps adventurous, he added thereunto the clause, WHICH DO HIS COMMANDMENT. Let not those things than seem to thee to be moved at a venture, which never fall, nor move any way, but to do such homage and service, as God appointeth.   

The ix Chapter.  
That Gods especial Providence pertaineth also to the meanest creatures, he showeth out of Plotine, and Plato himself.  
WIth what face then can it be said of Tully, that the harm and damage which is done by tempests, falls not out by the work of God's Providence? How can he say that God careth not for small things? Iwis if he had hard but his own sect, the Platonics, I mean, and Plato himself, the authority of whose very name he would seem so highly to advance: could he ever have fallen into such a foul error? Plotine 
Cited by Austin in the. 14 chapter of his tenth book de civitate.  without question, who esteemed as much of Plato, as ever Tully did, while he clerkly reasoneth of God's Providence, proveth by the beauty that is in flowers and leaves, that proceeding from the high God, whose amiable and lovely grace might be sooner conceived, than uttered, it goeth forward reaching to these earthly and base things in the world. All which things being in manner as cast away, and too-too soon fading and falling down, he maketh it plain to us by a strong argument, that they could never have such a passing feature of their proportion, ne were it not that from thence they had fetched their shape, where the intelligible form, that is unalterable, having all graces together in himself, hath his abiding.  
Plato himself in his tenth book which he writeth of Laws, maketh a certain Dialogue betwixt one Clinia and his host of Athens. The very scope whereof, directly tendeth against Tully's Doctrine. Which to this end and purpose, that it may be the better known, I will bring in the speakers talking with the very same words that they do in Plato. The host. The Physician if he look not to small matters appertaining to his patients health, shall it go well with his whole cure? Clinia. No, it shall not. The host. Not more shall governors, nor grand captains, nor such as have care of households, nor any officers or magistrates in common weals, nor none other such, without a few and small things set in order, deal well in many and great affairs For neither (say the masons) can the great stones be well laid in the building of an house, without the small stones be well tempered and laid with mortar. Clinia. That is true. The host. Let us not therefore suppose, that God is inferior to these common mortal artificers, but that he is both willing, and able also to have care of small matters aswell as great.   

The ten Chapter.  
He answereth an objection made against him out of S. Paul, whereby it would seem: that god hath no care of oxen.  
PLato goeth forward (for he debateth the cause more at large:) But what is Tully or any other, ever able to reply against that which Plato hath already spoken? Yes for sooth, there cometh now somewhat to remembrance, that commonly out of the scriptures is objected. For S. Paul writing to the Corinthians, when he had applied these words of the law to his purpose: Thou shalt not 
Deut. 25. 1. Corinth. 9  mustell the mouth or the ox, that treadeth out the corn: he addeth, Doth God take care for oxen?  
But tooto manifest it is to them, that well weigh the place that S. Paul's meaning was nothing less, than to debar any Oxen from the tuition of God's care. Which if he had done, how should he have agreed with that saying of the Prophet David? who wondering at the depth of God's Providence, when he had said: Thy judgements are like 
Psal. 36.  a great deep, straightways he joineth to it this clause: Thou Lord dost save both man and beast: openly showing and declaring by the very manner of his words, wherein the depth of God's judgements doth chiefly stand, namely in this, that he doth not only preserve man, but also that he hath a vigilant and watching eye, in tendering the health and safeguard of the very dumb, and brute creatures, that can least shift for themselves. Which also well appeareth by this that God said to jonas, when he murmured, that contrary to his prediction, god was minded to save the Ninivites: Thou hast pitied (quoth God to jonas) the gourd, for the which thou 
jonae. 4.  haste not laboured, neither madest i● grow, which came up in a night, and perished in a night: and should not I spare Ninive that great City, wherein are three score thousand people, that can not discern between their right hand and their left, and also MUCH cattle? He than that saved that great city, not for the men's sake only, but (as he testifieth himself) for the great herds of cattle that were there about, is it like that he hath no care of Oxen?  
Surely this place is so evident, that mine afore mentioned interpreter of Habacuk, commenting upon these words of Paul: Doth God take care for Oxen? is forced to grant unto us of necessity a certain care that God hath over beasts. But yet shifting, as he may, to gloze the text, he addeth in deed that this care cometh but (as we say) per accidens, not for the very beasts sake, but for us that can not live without them. As though no dumb creature were considered further, than they be available for our use. Which how manifest an untruth it is, what need I to declare with many words? The premises here before may disprove that saying. For this in deed granting of mine own accord, that God hath put all things under the subjection of man for his necessary and convenient use: yet that God hath otherwise no small care and regard unto brute creatures, if by nothing else, yet surely by this it is an easy matter for us to learn, that even in those first fruits which were offered to God himself: God would not yet any young sucking kid to be brought into the temple for any sacrifice. The slaughter whereof being now newly fauned, he calleth the seething of a kid in her mother's milk. 
Exod. 23. 34. Deut. 14.  Whereby we are secretly admonished to avoid all superfluous cruelty, that by any means might be practised against these seely innocent dumb creatures. Of whom if God had no further consideration, but only as they serve our use: what needed then any such precept? Chrysostomus therefore saith better, as do other also of the fathers, God careth for them in deed, but not that he should make any such a law, only for them.  
That therefore which is liberally spoken of the Ox, may be also rightwell extended to whatsoever laboureth in our behalf. Whom cruelly by false & wrong dealing, to defraud or defcate of their due reward, how grievous a thing it is before God, S. james setteth it out unto us very well in the fift chapter of his epistle, saying: Behold the hire of the labourers, which have reaped your fields, which is of you kept back by fraud, crieth, and the cries of them which have reaped, have entered into the ears of the Lord of hosts. Especially they that travel in the word (as S. Paul saith) 
1. Timoth. 5.  are worthy of double honour. Whereunto without question, the Apostle had a chief respect, when he broke out in such earnest manner: Doth God take care for Oxen? Either saith he it not altogether for our sakes? For our sakes no doubt it is written, that he which eareth should ear in hope, and that he that thresheth in hope, should be partaker of his hope. If we have sown unto you spiritual things, is it a great thing, if we reap your carnal things? And by & by after: Do you not know, that they which minister about the holy things, eat of the things of the temple? and they which wait at the altar, are partakers with the altar? So also hath the Lord ordained, that they which preach the Gospel, should live of the Gospel.  
S. Paul therefore denieth not absolutely, that God careth for Oxen, whom according to their measure he esteemeth, as he doth his other creatures: but in comparison of God's ministers and preachers of his holy Gospel, he utterly maketh protestation, that God regardeth them not. The reason now that he rendereth, is aswell the excellency of their function, as also the manifold commodity that thereby ariseth to mankind: so far passing all earthly and carnal ministries, as heaven and earth are far asunder.   

The xj Chapter.  
He entreateth of provision to be made for Ministers, and namely of tithes, declaring how far forth they depend of God's word, and what they borrow of man's law.  
IF then God have ordained, that he that careth, should care in hope, and he that thresheth in hope, should be partaker of his hope: how much more than is it reason to consider him that spareth not to travail with us day nor night? that ceaseth not in time, and out of time, by good counsel, by wholesome discipline, by the comfortable promises of holy scripture, by the terrible threatenings of the Prophets, to exhort us to godly life, to revoke us from sinful conversation, to allure us to come to God, our most merciful and gracious Lord, to withdraw us and fray us from Satan's sly baits, while we drive fast forward into the endless pit of perdition?  
It is well in deed noted of Aquine expounding this place, quoniam debet in spe, qui arat, arare, that the Preacher which openeth the hearts to faith, may well till and blow the ground, in hope of some temporal and worldly meed, but not for any such hope: as who saith, that trusting always to God's Providence, that will not see him left destitute of needful things: yet the Preacher should not make himself any such end. And no strange thing is it (I ensure you) that in his spiritual ministery he should not seek after the earth, who should utterly in his heart be so far estranged from such profane and carnal considerations, that the very hope of that bliss & joy which is everlasting, should not half so much move him, as his love and duty towards God.  
But yet O unkind world notwithstanding, & most unthankful to God for so great a benefit: who had rather give their jewels & their earrings to the erecting of a golden calf, than to confer any thing at all to the advancement and furtherance of the Gospel. Who now gladly giveth care to that sage prince, king Solomon, so gravely exhorting us with these 
Proverb. 3.  words: Honour the Lord with thy ●●ches, and with the first fruits of all thy increase. And yet what a reward doth he propose unto thee? while he sticketh not to promise' in so doing, that thy barns shall be filled with abundance, and thy presses shall burst with new wine. Who trembleth at the voice of God himself, complaining, that through heinous sacrilege he is rob and spoiled of his own right? And yet not only maketh he ample and large behests: but (O jesus) how fearfully also doth he thunder (as it were) with his dreadful menaces and threats? Will a man spoil 
Mala. 3  (saith he) his Gods? yet have you spoiled me. But you say, wherein have we spoiled thee? in tithes and offerings. You are cursed with a curse, for you have spoiled me, even this whole nation. Bring you all, the tithes into the storehouse, that there may be meat in mine house, & prove me now here with, saith the Lord of hosts, if I will not open the windows of heaven unto you, & pour you out a blessing without measure. And I will rebuke the devourer for your sakes, & he shall not destroy the fruit of your ground, neither shall your vine be barren in the field, saith the Lord of hosts. And all nations shall call you blessed: for you shall be a pleasant land, saith the Lord of hosts.  
While then we withdraw that that is due to the Elder of the congregation, God accepteth it none otherwise, than as an injury done to his own self, and that no small injury neither, but (as it liketh himself to name it) a plain robbery, and a spoil. And shall we henceforth make light of it? Shall we fraudulently with Ananias and Saphira, conveay 
Acts. 5.  from God's faithful minister, the just fruit and gain of his deserved labour? If you will fully refuse, neglecting good customs and constitutions, that are made agreeably to Gods will, beware I pray you what you do. For if God's heavy curse do not pull you suddenly all bore, take heed yet to the caterpillar, and the locusse, and be you well advised of the privy thief.  
But what of this, will some one say? for whatsoever you have said hitherto, it 
Objection.  may be all blown away with one blast. The law made for tenths was ceremonial. 
Tho. Aquinas. 2. 2. qu. 87. Ro ●●olcot lect. 195. in cap 18. sapienty.  Why so? For the number of ten (will he say) being the perfitest number, while we keep nine parts to ourselves, and give God the tenth, we protest by this very act our weakness and imperfection, ascribing all perfitness to God alone.  
So the rest of the Sabbath day signifieth partly, that we should rest from sin, that the works of our own corruption being expelled, Gods own operation and working might take place in us the more effectually: and partly also it betokeneth our rest from all worldly miseries, and that quiet haven of all blessedness, which we shall eniey with God in the world to come. But what of that will I again say. Should we not therefore come to the Church upon every Sunday, being the seventh day, forbearing all worldly labours, the better to apply ourselves to God's service? But it is ceremonial he saith: surely all things signifying, mulle not by & by be so taken as ceremonial And if they be, shall there no remnant of them be remaining? shall they forthwith be dashed out quite and clean? 
* He means quo ad formam, & quo ad mate●am, as the schoolmen speak. 1. Cor. 10.  The Israelites had water no doubt, when they were baptized (as Saint Paul saith) in a cloud, and in the sea: shall therefore the element of water be condemned as Jewish 
By this it may well appear to the indifferent and well disposed reader, that as I mean not, that the Sabbath should be lewishely kept, being abrogated, as it is a ceremony of the law: so neither would I that tithes should be paid in such manner and form as they were in the old testament, by any direct commandment of god's word, notwith standing that the law of tithes in all respects is not disannulled, no more than the law of the Sabbath.  in our Baptism? they had their shewebreade, which signified our Saviour christ: should we therefore reject the use of bread in the reverend Sacrament of Christ's body? Not not so. For the creatures themselves be not abolished, but the guise and manner of their observance: Even so say I, the seventh day itself we will keep still, and tenths we will retain for the use of the church. But yet in the order of our observation, we will not in all respects follow the trade of the jews, but we will do as that spirit doth guide us, whereby Christ ruleth the congregation. Admit they be ceremonial in some sort, yet doubtless absolutely they be not. For the celebration of the Sabbath was not only ordained for this end, that it might be a figure of that spiritual rest afore mentioned, but there be two causes beside.  
The one was, that there might be a day assigned, wherein the people might come together to hear the law, and to do other duties there requisite of God's servants.  
The other was, that servants living under the obedience of their masters, might have a vacant time from their labour, for their honest & godly recreation.  
Therefore figuratively and judaically we will no more observe the Sabbath day: yet of every seven days in the week will we pick out one for our assemblies, wherein we will meet together to hear God's word, to join in hearty prayer to almighty God, and to receive the holy Sacraments, according to our Lord's institution. Yea and we will 'cause our servants & whole family to do the same. All this is moral, and appertaineth to our civil duty. In respect whereof, we should not without much impiety, let it slip.  
That which I speak concerning the 
The law of keeping the Sabbath, and observing the tithes are compared.  Sabbath, might be said in like manner of the tenths, which were given in the old law. For as they signified our imperfection, the supplying whereof they looked for by the coming of our Lord and Saviour christ: we will not meddle nor deal with them in any wise. But surely yet there be other causes, wherefore they were both admitted by decrees and counsels at the first, and we that come now in this latter age could not without great disorder (yea I might say also, great want of a due and sober consideration) of our own private authority, cast them off. For truly of their ceremonial meaning, which some urge in the scriptures of the old and new Testament, I read utterly nothing, that they should be instituted of God himself for the relief of his Priests and Ministers, that even he himself testifieth in the place of Malachi before rehearsed, saying: Bring you all the tithes into the storehouse, THAT THERE MAY BE MEAT IN MINE HOUSE. Which cause of their institution remaining still, why tithes, as the effect of the same cause, 
Tithes therefore continued in respect of causes, for the which they were ordained, not as they are lew●sh & ceremonial.  should not stand likewise in force, I can not see. Sure I am of this, eve by the doctrine of S. Paul, that God now hath as great regard to the good state of the ministery, as ever he had at any time to the levitical Priesthood: if not now also therefore the greater, the more excellent our office is above that of the Levites.  
But the Ministers may now have the 
We have no express word of God for the abrogation of tithes.  tenths no longer. By what scripture prove you that? Truly our saviour christ rebuking very bitterly the Scribes and Pharisies for being so precise in their tithe-gathering, whereas they passed not upon greater mattiers, seemeth to say no such thing. For contrariwise he concludeth rather with these words: These things aught you to have 
Math. 23. This doctrine than is no Paradox. Aug de. tempore serm. 219.  done and not to have left the other. And S. Austin purposely making a sermon de ●eddendis decimis, allegeth in the defence of tithes the very same places out of the proverbs, and the Prophet Malachi, which erewhile were recited by me myself.  
Whereof if the due use should have 
That is, if tithes should have been abolished utterly, quo ad f●rmam, & quo ad materiam.  been abolished and abrogated by Christ's coming, is it like that eure Saviour, having such manifest occasion, would not touch it? Not truly is it not. For whereas our Saviour inveighed so earnestly against the greedy avarice of the Scribes and Pharisies, not for bearing so much as the tithe of mint, anise, and commine, and yet neglect in the mean time faith, mercy, and judgement: he might have had good opportunity to have cut them up hard by the skin, and to have paid them home rather with these words: We be unto you, you Scribes and Pharisies, you covetous and carlishe hypocrites, you are very busy in deed in exacting your tithes, whereof you leave out nothing that may be had: and yet you yourselves, what do you that might deserve but the lest part of them? Nay you deserve rather on your behalf, that they should be clean pulled away from you. For you oppress innocents, you wink at notorious offenders, and there is neither truth nor true dealing amongst any of you. But I say unto you, you scrapers, you that poll and pill to the hard bone: the time will come, and even now it is at hand, that your tithes, which so covetously you gather up, shall be clean taken away from you. This (I say) might our saviour Christ have good opportunity to have spoken, whereas he uttered to that effect not asmuch as one half of a word.  
Saint Paul himself in like manner (upon whose occasion we are now entered to entreat of this argument) when he discoursed of the needful maintenance that he might justly have required of the congregation, maketh no mention at all of the abolishing of tithes, but speaketh rather directly to confirm them. For see (I pray you) his comparison: Do you not know (saith he) that they which minister about the holy things, eat of the things of the temple? and they which wait at the altar, are partakers with the altar? So also hath the Lord ordained, that they which preach the Gospel, should live of the Gospel. Saith he not plainly, that the Ministers of the new testament should live of the gospel, aswell as the Levites did in the old law? And the very chief maintenance of them, who (as S. Paul saith) were partakers with the altar, I pray you, what was it? Tithes I trow. Tithes therefore say I, by the very rule of S. Paul himself, seem necessarily lotted to the ministery, and that (as he also addeth) by the decree and ordinance of the Lord. Which decree, where it should be set out in plain words of the new Testament I do not see, except it be in these words of our saviour christ, which we lately spoke of: These things aught you to have done and not to have left the other.  
For methinketh by the very manner of the speech, christ should give them this signification: I would not have ye to think that I find any fault with you for your tithes. Which, nature censenting, reason granting, and my father's law, which was given you by his servant Moses, commanding, you do lawfully and orderly retain. Therefore in requi●ing and challenging of them, as to you belonging by good right, you truly do nothing in that behalf, but as law and conscience may bear you out, and (as I also, which am come to infringe no good order) by mine own authority approve. 
The law of tithes in the old Testament, is renewed in the new, but not simply, and as they be ceremonial.  But this, this (I say) is it, which both defileth you, and staineth you with a foul blemish: shamefully, and to your great reproach, you leave that your duty undischarged, in consideration whereof, your tithes be granted, you proceed slackly and negligently and without any upright judgement in your observances required in the temple: you think it is enough for you to do formally your outward ceremonies, but with how little charity and devotion you be moved in your inward mind, of that make you no matter: and (that which no less condemneth you, than all the rest) you deal not faithfully nor sincerely in the interpretation of Moses and the Prophets, which you deprave and wrist, as you will yourself.  
This seemeth to be the purport and meaning of Chrystes words, and the 
These fat idle belhed swyn she Prelates are touched.  very natural sense of this place: nolesse touching (in my judgement) these fat idle bellied swinish Prelates of our time, than it did the Scribes and Pharisies at that time, when Christ lived himself upon the earth. Who so live upon their benefices, many of them, without all care had to Christ's flock, I will not say to feed them bodily (a duty in deed necessarily required, if they be able, although not their peculiar office:) but to nourish them with the food of eternal life, as though they were rather farmers or gentlemen born up by their lands, than any such as did service in the Gospel. Which I think hath occasioned some men at the first, not called to the ministery of the church, yet to venture with the better courage (like that king Ozias, or Dathan & Abiron, who being people not consecrated for that purpose, took upon them to offer up strange fire) upon livings dedicated to the Church. But this by the way.  
Christ then doth not condemn tithes (as some would say) but alloweth them, nor denieth them, but approveth them, nor taketh them away, but establisheth them. Which may very well serve us 
Hereby is appeareth, that so far forth astythes are ceremonial and Iewishe, I do not in any wise maintain the use of them.  for a plain proof, that tenths be not nakedly ceremonial, no less doubtless than the end of their institution.  
Which partly (as I have declared out of Malachi) is the relief and sustenance of God's ministers: and partly that their minds might not be encumbered with providing for worldly things, but the they might cheerfully, and (as it were) with 
Why tithes w● ordained.  a certain liberty of their mind, addict themselves wholly to God's service. A cause, I put you out of doubt, not invented or found out by me, but given in the second book of the Chronicles by that good king Ezechias. Who after he 
2. Paral. 31.  had overthrown all idolatry, and taken order that God might be truly served, it followeth, that he commanded also the people that dwelled in jerusalem, to give a part to the Priests and Levites, THAT THEY MIGHT BE ENCOURAGED IN THE LAW OF THE LORD. Now what part that was, that Ezechias commanded to be given, the effect that ensued might well declare. For straightways when the commandment was spread, the children of Israel (sayeth the text) brought abundance of first fruits of corn, wine, oil, and honey, and all the increase of the field, and the tithes of all things brought they abundantly. And the children of Israel, and judah, that dwelt in the cities of judah, they also brought the tithes of bullocks and sheep, and the holy tithes, which were consecrated unto the Lord their God, and laid them upon many heaps. Tithes they were no doubt, wherewith Ezechias charged the people, accordingly as he had learned before, not only by the law of Moses, but also before the law was given, by the examples of the godly patriarchs in the book of Genesis.  
The thirds may be given out of S. Paul, who not only would have ministers relieved themselves, but also of sufficient ability to relieve others: requiring greatly of a bishop, that is to say, of an overseer of the congregation, as a charge which he necessarily layeth upon him, that he should be in any wise a good house keeper.  
There is an other fourth cause beside, namely the agnizing of gods sovereign power and dominion over the world, and that not only we be his subjects, but his tenants also, holding all that we have of his goodness. In consideration whereof, whereas we own to his endless majesty, not our goods only and our possessions, but (that that more is) ourselves, souls and bodies: reason it is that in token of our due subjection, and in sign of fealty and homage, which most justly he looketh for at our hands, we tender (as it were) that tribute to him, which he requireth to be received in his behalf by the stewards of his heavenvly and divine mysteries, and by those ministers, whom he useth betwixt him and us, as his high ambassadors & these officers of his religion. By whom honoured, 
That honour or contempt, that is showed to the Ministers of God's religion, is showed to God.  he thinketh himself honoured, by whom despised he reckoneth himself disgraced, by whom liberally dealt with, he taketh himself as it were enriched, and finally by whom deceived and deprived of that whereunto they have just title, he accounteth himself (as it is in Malachi) despoiled and rob of his 
Cap. 3.  own.  
But now what tribute it is that god requireth, by me in deed in some part it is already touched by some other not yet fully defined. For that we are taxed by our sovereign Emperor, there is none now that can justly move any doubt: but whether it be the tenth part of our substance yea or not, there in deed yet rests the question. What my judgement is, you have herded already.  
Now therefore (if it be your pleasure) 
Here I refer myself to Thomas of Aquine for the better understanding of my meaning: whose doctrine what it is, it may well appear.  let us hear at the last the resolution of some learned and pithy schoolman. And whom sooner than that great clerk Thomas of Aquine? Whom now truly I the rather rehearse unto you, because (as to me it seemeth) he reduceth (as you might say) to a short handsome abridgement, what so ever I have spoken hitherto concerning so great a matter in a more ample circumstance of words: For writing upon these words of our saviour Christ, by me already handled more at large: These things aught you to have done, and not to have left the other, Methincketh (sayeth he) our Lord maketh a necessity of paying tithes. For in all the new Testament there is not the like express mention made of them, as there is here. But is this necessity of paying tenths, retained by virtue of Moses his la? Not, For there be some things contained in the law, which be moral, some things ceremonial, and some things judicial. The moral part of the Law at all times, and of all people must be needs observed. The ceremonialles were to be kept only of a certain kind of men, as the jews, and at certain times, as namely for example, circumcision. And these were only in a figure. Moreover, there were some things judicial, as if any had stolen a sheep, he was judged by the law to pay four fold. Therefore now the question is of the tenths, whether they pertain to the moral law. And it seemeth they do not, because the moral precepts be of the law of nature: And that only is the law of nature, which natural reason itself doth persuade us of. But we are no more persuaded by natural reason, to give the tenth, than the ninth part, or the eleventh, or so forth. Ergo, we are not bound to the tenths by the law of nature. But on the other side if they should not be paid, then should not they do well that pay them.  
Hereunto some have made answer, that lived before we were born, that there be some laws only moral, some only ceremonial, some partly moral, and partly ceremonial. This law, Thou shalt not kill, is only moral. So likewise is this, Thou shalt worship the Lord thy God, and so forth. If thou say, Upon such a day, thou shalt offer a lamb at the even tide: this only is a law ceremonial. But if we say, remember to keep holy the Saboth day: something it hath in it, that appertaineth to the la moral or natural, and something there is in it that is ceremonial. This point is moral, whereof also natural reason giveth us secret warning, to wit, that we should have some vacant time to serve God: But that this chiefly should be done upon the Saboth day or the Sunday, etc. it is judicial.  
Whereupon they say also that the commandment which concerneth tithes, is partly ceremonial, and partly moral. For tithes be for the relief of poor men, and such as apply God's service, or the office of preaching. For he that serveth for a public minister of God's church, it is good reason he should live of their public charge where he serveth: and this is the law of nature. But that the tenth part should be paid, it is ceremonial. But is the payment of tenths kept now? I say that the determining of that pertaineth to any prince, that hath authority to make a law, and that the Church hath that power and liberty to appoint either the tenth or ninth part, or any other such portion. Wherefore the tenths be still held, not because the payment of them is necessary by the la of nature, but because the Church hath so ordained. So far have I thought good to recite unto you. Thomas of Aquine, that his decision of this question might be the fullier & perfitlier conceived. You see then how he groundeth the payment of the tenth part, not of the law moral, or natural, but upon an order taken by the church. Which church nevertheless (as he also declareth in his book called Secunda secunda) in defining 
Quaest. 87. art. 2.  and rating out an agreeable portion to be paid, proceeded not without the advise of God's word. To the which purpose, he bringeth in, not only that vow of jacob, promising with direct words, the tenth of all that God should give him, but also S. Paul himself, reasoning (as before you 
Genes. 28  have herded in this manner: If we have sown unto you spiritual things, is it a great thing if we reap your carnal things? 
1. Cor. 9  By occasion whereof the Church (sayeth this said Thomas of Aquine) determined that tithes should be paid.  
Those constitutions likewise, which 
Constitu. Apostolicarum, authore Clemē●e Papa, & Martyr, lib. 2. cap. 39  be called the Apostles, and without all controversy be of no small antiquity in the Church, say, that although God have delivered us from the expiations, asspersions, and continual washings. etc. used in the old law, yet hath he not delivered us from the oblations which we own to the priests. And by and by this conclusion is added: I herefore thou shalt do as the Lord hath commanded, and thou shalt give the priest 
* He doth not say the tenth part, but that that is due: for the tenth part is rated out by the order of the Church, & not expressly by god's word in the new Testament. Cap. 14. Cap. 17.  that that is due. Which same Decree in effect is repeated Constit. Apost. lib. 8. cap. 36. The counsel celebrated in Forobosco julij, ratifieth the same constitution, confirming it with the place of Malachi before specified. The Synod named Moguntiacensis, which was holded in the reign of the Emperor Arnulphus, sayeth: We give warning and commandment, that in no wise there be used any negligence in paying the tenth part to god, 
* That which the Lord himself appointed to be given him in the old testament, that is, the tenth part, the same now is assigned to God's Ministers, by the decree of this counsel in the new. Cap. 10  which the lord himself appointed to be given him. For it is to be feared that god will deprive him of his necessaries for his transgression, whosoever he be that withdraweth from God, that which he oweth. Which words be so well liked of that they be rehearsed even as they stand in order, by the Synod of Mentze, assembled under the archbishop Rabanus. The same right of tithes is established in Concilio Aquense, under Pipine the Emperor, ca 32 et. 33, & proved at large many ways. As for other counsels & Canons, I pass than of mine own accord. For what should I any more go about to employ any further labour in the confirming of an open & and plain truth?  
Seeing then the use of the tithes begun first by the patriarchs, was continued by the law of Moses, was allowed and well liked of by our saviour Christ, hath been ever held from the beginning as a law inviolable in the church: seeing reason persuadeth them: Scripture willeth them, the very causes of their institution not removed, require them: seeing the counsels, the Apostles Canous, the grave and learned writers both prove them and approve them: shall we now wink at them any more in the hands of them that have no right to them? and yet doubt, whether they be henceforth lawful for the stewards and ministers of God's religion? If reason move us not, shall not God's word yet draw us? If God's comfortable promises do not allure us: shall not yet his terrible threatenings make us aghast? If no scruple of conscience can drive us forward to do our duty: shall we not yet be stirred up and inflamed with gods sorrowful complaints? with his frowning and lowering looks, with the consuming heat of his indignation?  
But I will stay myself, praying God to direct us with his holy hand, and nothing doubting but that our Debbora will go forward by God's good help, zealously to accomplish that, which virtuously and godlily hath been begun. Me truly not all any private consideration, (and Lord thou knowest it, that knowest all things) but the very zeal of God's house hath moved to be the more earnest in prosecuting of this cause.   

The twelve Chapter.  
He returneth thither from whence he digressed, and showeth that the government of God's Providence is continual.  
I Will now thither again have recourse, from whence I have been held somewhat long. It is now a clear case I trust, that God neglecteth not the lest fly that flieth, nor the poorest worm that creepeth upon the ground: much less an ox or a fat bullock, or any such profitable and commodious beast. Which how little he loatheth or dis●aineth, thereby evidently it is showed, in the he vouchsafed in times past to accept and take them for a sacrifice. There is not then the lest thing in the world, the doth not feel the benefit of God's Providence. Which if it should but withdraw itself for a moment, all heaven & earth would straightways go to wrack, and the universal nature stand at a stay.  
He therefore which in this respect might be well said to have rested the seventh day, either because (as Chrysostomus 
Homilia. 10  noteth upon Genesis) he ceased from the work of his creation, that is to say, he no more made afterwards any creature of nothing: or else also (as Austin addeth) 
De Genes. ad litteras. lib. 4, cap. 11. &. 12.  because he did form no new kind of creature not before made: or finally ab affectis, because in him, & by him, we rest from the works of our own will, and 
De Genes. contra Manich. lib. 1. ca 22.  have rest & quietness in our conscience: even he (I say) and the very same yet never letteth his hand be slack, but, according to the saying of our saviour Christ, 
joh. evang. cap. 5.  from the beginning of the world until this day is ever working, as he also himself is never idle. For his Providence (assure yourself) is not like to the destiny of the Stoics, which whippeth the top with a childish scourge, that it might afterwards go of itself, or only turneth the roller down the hill, the it might drive forward without further help, by the very force & violence of his own sway. But continually it is in watch and ward according to that saying of the Prophet: Behold he that keepeth Israel, 
Psal. 121.  will neither slumber nor sleep. And therefore Basile and chrysostom 
Basil. in. 1 cap. Genes. Chrysost. in 8. cap. Genes.  ascribe unto God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is to say, an eye that never rests. God's Providence doth not only give the heavens an ordinary course, & when he hath set them on work, leave them to their own direction, but he maketh them in their revolution so to shed their virtue upon the earth, as to his divine majesty it seemeth best.  
Sometimes therefore for our just deserving, he maketh them like iron, or hard flint, so that they yield unto us no crop of comfort: he bridleth their force and vigor, and restraineth their wholesome influence from the earth: yea he causeth them to sand down upon us for wholesome vapours poisoned exhalations: for fresh and sweet licoured baumes, blasting thunder bolts, and lightening out of measure, for temperate and fair weather excessive heat if it be in the Summer, in the winter intolerable and extreme cold: briefly, in stead of good juice, pleasant air, moderate & gentle showers, dearths, droughts, plagues without ceasing.  
Contrariwise, when it pleaseth him, it falls out with us, as it is in the 107. Psalm: They sow the fields, and plant vineyards, which bring forth fruitful increase. For he blesseth them, and they multiply exceedingly.  
How untrue therefore is that which the godless Cyclops in Euripides sticketh not to avouch? affirming that the soil, whether it will or not, of a course inevitable yieldeth her increase?  
God doth not only put into our mind wholesome counsels, but he furdereth & bringeth them to effect: not only he giveth us strength to go, but he setteth our paths strait. By whom we are raised when we fall, and stand still when we are up, and recover when we be sick, and live when we are in health, and renive when we are dead.  
Finally, what one thing can we do without him? & what one thing can we not do by his help? For of him it is the we have our life, our moving, our natural existence: as the Apostle preaching to one of the Athenians, allegeth out of one of their own heathen poets. Which saying being well weighed and scanned, furthereth not only mine assertion, but the faith also and belief which we have in God, whereby we are fully persuaded, that he worketh without ever leaving of in his creatures, which he hath made. For we do not so draw our life from God, as though we were any parcel of his substance (as the Manichees fondly held) and as one part and member of our natural body is nourished and relieved by an others aid: but surely being 
How we have our being of God.  an other thing by nature, than he is, for none other reason we are said to have our being of him, but because he worketh it by his power. And this is the work of his Providence, whereby he holdeth all things in himself, mightily reaching by his wisdom from one end of the world to an other, and sweetly disposing all things in good order: in respect whereof we may be said to live in him, or by him, to move in him, and in him to have (as it were) residence. Whereupon justly and with good cause we might infer this conclusion, that if God would withdraw from us this strange work of his government, we should neither live nor move, nor be any thing. Therefore when I defined God's Providence amongst other things I placed this in my definition, whereby all things in heaven and under heaven are continually governed and provided for.   

The xiij Chapter.  
That God governeth all things, according to the state of their own nature.  
Whereunto I added immediately, according to the state of their own nature. For this always necessarily presupposed, which surely is an infallible and most certain truth, that God useth no partiality in his welding of the government of this world, but loveth all his creatures (as his creatures) after alike and an equal manner: yet this also is no less true to be imagined, that he considereth all things, as they either be in themselves, or deserve to be. His government therefore being just, and according to reason, he doth not honour flies and gnats with such dignity and pre-eminence as he doth man, nor man as Angels, nor one man as another: But (as Boetius saith in a place before mentioned in my second book) looking out of the high prospect of his Providence, forseeth what for every thing is most fit: but (as Plato in that point writeth very well in Timaeo) as every things nature is capable of a blessed state, so far forth he would have every thing dignified, and made semblable to himself: but (as holy Scripture itself every where ring & fingeth out) he rewardeth every man according to his works.  
He therefore may be answered even with as much ease as he objecteth, that charges us so unadvisedly without cause, saying: Let us not be such foolish flatterers of God, that whiles we would make his power to go down to these base things, we should do wrong to ourselves, saying, that over reasonable creatures & unreasonable Gods provident care is all alike. For if he mean by this his word alike, as though in every respect and condition, and in a like degree of quantity it were said that God's Providence stretched alike to these simple and brute creatures, as it doth to us men that have the use of reason: it might be well asked him again, who ever was so mad to believe that? for nature, reason, and our common sense, yea our daily experience doth reclaim.  
Else what more absurdity should 
He showeth a similitude of the Sun, how gods providence is extended to all his creatures after a like sort, and not after a like sort.  it be, that God's Providence should equally after a due rate and proportion view over with a favourable regard aswell the basest things in the earth, as either men, or Angels, or other heavenly wights that be above: than it is for the Sun in the firmament not only to shine over all heaven, and universally to give light to all the world, pouring down his beams cheerfully upon sea, and land, but to glanse also particularly through every hole, and with his great glistering and brightness to expel darkness round about in the very simplest corner that may be found? Which sun although it envy nothing the use of his light, but extendeth it of his own part after a like fashion to all: yet who seeth not, that seeth any thing, that every thing doth not feel by it the like commodity, nor in every place where it shineth, it hath the same effect? It giveth light in deed, but yet the blind man seeth by it never the more: it warmeth and maketh hot, but yet the beast called Salamandra is cold still: it mollifieth and maketh soft, but yet clay and earth is the harder for it: it reviveth in the spring-time all herbs and flowers, and in the harvest it ripeneth all corn and fruit: but yet the grass that is cut down in the field, it altowithereth and drieth up. The Sun dealing so indifferentely, why is all this? Truly not of the behalf of the Sun, which worketh according to the matter that is underhand: but either the capacity of every thing will not receive, or else every nature is not apt to bear that which so openly and commonly is to be had.  
Even so fareth it with the Providence of almighty God, which being equally present in every place: yet in even portions doth not communicate to every thing an equal virtue. In even portions I say, not in even proportions. For else I know well enough that he always keepeth that equality, that both reason and justice would require.  
But why doth he not so? what is the matter, I say, the he doth not endue all things with like gifts? Forsooth for all things be not capable, nor apt for the like.  
But he might qualify all things (if it please him to receive the like benefits at his hands.  
He might in deed do many things by his miraculous power, which he will never do notwithstanding: yea, and that he should do them at any time, things yet still remaining in their own nature, how could it, I pray you, hung together? Shall a gnat be a gnat still in the essential form of a man? or shall that which is less inquantitie be bigger than that which is much greater? or shall not that which is nowhere, be yet still in a place? Or finally, shall one, and the same nature, at one time & in the same ground (as it were) admit qualities utterly repugnant? Not truly, God would not that, having limited every thing that is natural within bounds agreeable to themselves. Therefore he hath made an Angel's nature far diverse from a man's, a mannes from a beasts, a beasts from a trees, and so forth. Wherein so long as they continued, God's ordinance (as reason is) must needs hold. If it please God at any time to altar them, he may in deed well do so, I deny not: but he will never so altar them, that there shall be found no diversity in that point: at leastwise wherein the alteration is made.  
I say this, God may in deed make a gnat a reasonable creature: but then of necessity must the gnat needs go out of his own kind, that is to say, it can be a gnat no longer.  
God may make a humane creatures, without shape, without distinction of members, without having any visible nature, without place, without bigness, yea and by no means able to be comprehended 
D. Smith page 129. of a book of his against the late worthy Archbishop D. Cranmer, saith, Christ's body is excepted from this rule, if it be hid out of sight under the fantastical forms of bread and wine. Epist. 57  by any natural sense: but this human creature is not then any more human, not any more (I say) of our stamp. Why so? Damascene giveth the reason. For (saith he) the distinction of members doth so appertain unto the nature of man's body, that where there is no such distinction, there is no perfect man's body.  
S. Austin ad Dardanum answereth likewise: Take rooms and spaces from bodies (so that there be neither narrow nor straight place left that may contain them) and then consequently they shall be nowhere, and if they shall be nowhere, they shall not be. And the same S. Austin ad Enodium, granting well that 
Epist. 101.  the reason of diverse changes and transmutations is unknown, whereupon followeth the variety of all miracles that may be seen: Yet nevertheless (saith he) are we therefore ignorant that there be bodies? that we have a body? that again there is no body, be it never so small or slender) which according to the rate of his quantity, doth not occupy the compass of a place? And in that it is held in such a compass, that it can not be every where all whole, but that it is less in a part of it, than in all the whole set together? These points because they are well known, we may conclude with good cause that which may be gathered of it.  
That which Cyrillus saith in his second Book de Trinitate, to prove that the divine nature is not thronged within the circuit of any certain place, may very aptly in this case serve our turn: If the godhead (saith this father cyril) could be divided and parted into pieces, than might it be taken for a body, and if it were so, then should it needs be in a place, and have bigness and quantity: and being of any much or quantity, it could not choose but be limited within certain bounds.  
Vigilius likewise writing against Eutiches the Heretic, in his fourth book, showeth unto us a great cause why the body of an human creature can not be visible and invisible, in a place, and yet not in a place, shapeless, and yet have a shape, having the proportion of a man's body, and yet without the limbs and members of a man. etc. all at one moment of time, and at one very instant. For (saith he) one, and the self same nature can not admit at one, and the self same time, repugnant and contrary qualities in itself. The Scholemennes themselves teach this, that God may not be said to do those things which include in themselves a contradiction, that is, such repugnant and contrary affirmations, that the one of them of necessity must overthrow the other.  
Wherefore I can not but marvel so much the more at the learned schoolman 
Lib. 4. contra Martionem. Lib. contra Adimantum cap. 12. Ad Bonifacium Epi. 23. In his dialogues against Eutiches In Ancorato.  Thomas of Aquine, who affirming the holy sacrament to be Chrystes very body & blood (as in deed in some manner and phrase of speech it may verily and truly be reported, both because it signifieth the true body and blood of christ, as Tertullian and Austin full well declare: and for the unspeakable grace and virtue that to the due use of the same is annexed, as Theodorite and Epiphanius plainly teach: moreover because this most reverend Sacrament is to us a sure pledge and instrument, whereby we receive Chrystes body and blood in such manner and form, as they be offered to us, that is to say spiritually, and not carnally, as to let many other pass cyril, Austin, barnard, 
Anathematismo. 11. trac. 26 16 evang 10. hannis, & tract. 27. In ser. de S. Martino In lib. de coen● Domini.  and B●trome tell us:) I can not (I say) but much marvel at Thomas of Aquine, who affirming that the consecrated bread and wine is the true, natural, and human body of christ born of his holy mother, and now reygning in heaven, doth yet so set it out, as he saith, it is exhibited in the Sacrament, that you would think it nothing less than such a true natural man's body, as he speaketh of, for thus forsooth he describeth it: Christus totus est sub qua●ibet part specierum 
Thomas tertia part sum▪ q. 76. art. te●tio.  panis & vini, non solum cum frangitur hostia, sed etiam cum integra manet. Nec est distantia partium ab invicem, ut oculi ab oculo, aut oculi ab aure, aut capitis à pedibus, sicut est in alijs corporibus organicis. That is to say, christ is whole under every part of the forms of the bread and wine: 
Organical bodies be those that consist of the head, arms & legs. etc.  not only when the host is broken, but also when it abideth whole. And there is no distance of one part from an other, as of the one eye from the other eye, or of the eye from the ear, or of the head from the feet, as there is in other bodies organical.  
And may I not note (trow you) the great oversight of them, who affirming that our Lord jesus christ is of a truth ascended up to heaven, in that very same substance which he took of the unspotted virgin, that is to say, that he hath lifted it quite away from the earth, & hath placed it above in his celestial palace, there to continued until such time as all things be restored, accordingly as it is set out in the Acts: would yet bear 
Cap. 3. Christ's bodily ascension standeth not with his bodily presence upon the earth.  us in hand nevertheless, that the same body is resident here in earth by all means as verily as he is in heaven?  
And shall we not think their tale is scarce coherent, who inveighing against Brentius, and certain other, for saying, Chrystes body is in every place: 
So doth Canisius the jesuite in the preface of his first book de corruptelis verbi Dei. Contra Faustum lib. 20. cap. 11. in fine.  would yet disperse it (as it were) themselves, I wot not into how many coasts and countries at one time?  
Surely Saint Austin writing against the sect of the Manicheiss, styeketh not plainly to say unto them, that Secundum praesentiam spiritualem nullo modo Christ●s pati posset, secundum verò praesentiam corporalem simul & in sole, & in luna, & in cruce esse non posset. That is to say, that according to his spiritual presence, christ could not suffer: but according to his bodily presence, he could not be at once both in the Sun and the Moon, and upon the Cross. Which if it be true (as we may believe him) how much less may it be said, that he hath the very natural substance of his humane body in so infinite pyxes and boxes at one hour? Doth that stand with the true nature of such a body, as (corruption and sin only excepted, with the properties of his body glorified) is like ours? Which unless we will say with Eutiches, that it is consumed and swallowed up of the Godhead, must needs have the same circumscription that it had before.  
That which we write of Christ's body, while we speak of the true nature of a man, the like might I exemplify of all other things, whereof if their change be in their very nature and substance: then algates we must presuppose of congruence, that they be not that any more, from whence they are changed. If God then do not endue a gnat, a worm, a flee, or any such like thing, with any such plentiful gifts, as he doth a man, the cause is not Gods less care and Providence, that he hath over them, but because he would not estrange them from their own kind, but leave them, as they be already, by their creation. For he no doubt is willing of his own part, (such is and hath been always his great goodness) to bring all things which he hath made, to a certain kind of perfection, but yet (as good reason is) to such a kind of perfection, as their own nature requireth.  
Thus hitherto have I proceeded (as it seemed best) in perusing over my definition, which I proposed, of God's Providence in the beginning of this my third● book: showing that it is nothing else, but an order thought upon from everlasting, and most steadfastly decreed in God's counsel, without any alteration to be looked for, whereby all things in heaven or under heaven be continually governed and provided for, according to the state of their own nature.   

The conclusion of this third book.  
THus we have proceeded hitherto in shadowing out (as it were) the nature of God's Providence. In shadowing it out I say, Christian reader: for that I have garnished it or adorned it with lively colours, I dare not in any wise profess. Nay truly I am rather of this mind, that as the Majesty of God is unsearchable, so the hidden mystery of his Providence is not altogether to be compassed with man's wit. 
M. Cicero. li. 1 de natura Deorum.  Therefore the wise saying of Simonides may very well in this case be applied. Of whom the tyrant Hiero, when he had demanded what manner of thing God is: he required a days respite, that he might take the better deliberation. The next day after, when the Tyrant asked the same question, Simonides requested the he might have two days longer to take advisement. At the last, when the Tyrant see, that the more time he gave him to consult of the matter, the further of he was always from his answer, still ask double as many days to advise himself as before had been granted to him: not a little marveling at his strange demeanour, he required of him earnestly what he ment, that he should deal with him so frowardly in such order. Unto whom Simonides making answer: for surely (quoth he) the longer I am thinking of your question, the harder it seemeth to be discussed.  
Even so verily say I of God's Providence, the further I wade in it, and the more I muse of it in my mind: the more still I find it entangled and beset with darkness and misty clouds. But that which we can not understand, because God hath measured our capacities, would to God at lest we would reverence, and supply that with virtuous & godly life, which otherwise in knowledge seemeth wanting. Would to God (I say) when we hear any thing, which we can not by and by conceive: we would yet at lest wise learn this point of wisdom, to stand in awe, and to tremble at God's judgements. So did that godly Psalmist, who after he had spoken of the like matter, broke out into these words: Such 
Psal. 139.  knowledge is too wonderful and excellent for me: I can not attain unto it. The Prophet jeremy in like manner being amazed at the order of God's government, yet useth no uncomely or unreverent talk, but confessing rather his want of skill, Thou art just Lord, (sayeth he) if 
jerem. 12  I should dispute with thee. As who should say, howsoever my brain be not able to search out thy hidden woorckes, yet thou Lord, art able to justify whatsoever thou dost.  
For it is very truly and notably said of Paul: Science and skill (as it may be 
1. Corinth. 8  considered by itself without God's especial grace) doth make a man stand in his own conceit, and puff him up, but love and charity doth edify. And be it so that any man suppose, he understandeth any thing, yet he knoweth nothing in such sort as he aught to know it. But if any body love God, by him it is that he obtaineth knowledge.  
God grant we may every one of us both know God, and be known of him to our comfort. Amen.    

The fourth book of God's Providence.  

The first Chapter.  
Of the ministery of Angels in general, and of the order and manner of God's government: wherein a sentence of Gregory and Aristotle is discussed.  
Having now sufficiently (as I trust) declared, what Gods Providence is: it now followeth as a needful consequent, that I speak somewhat of the manner of God's government: namely whether he himself (as the poets imagine of their Atlas that he should bear up heaven with his shoulders, or as the superstitious do fable of S. Christopher, that he should carry christ upon his back, he having the round world in his hand,) whether God (I say) undertake this government, as immediately welding it by himself, or else also ruling it by his Angels, appointed either to their general, or especial charge.  
In the explication whereof, as well great wits as learned heads have been somewhat troubled and entangled: and not Christian writers only, that have been exercised in godly learning, but the Philosophers also, some of them have scarcely unwrapped themselves out of the briars. Gregory writing upon the 34. chapter of job, seemeth flatly to deny in plain words, that there should be any such regiment of the Angels: For thus he sayeth upon these words of Elihu: Whom hath he made governor upon the earth besides himself? or whom else hath he set over the round world which he hath made? This is spoken to this purpose, that thou mayst gather by his words, that God hath committed this authority to none but himself. For he that made the world by himself, by himself also ruleth it: neither hath he need of others help to govern, that needed not any assistance to created.  
Wherein if this be S. Gregory's mind, that God ruleth the world absolutely, without the ministery of his Angels: neither doth the reason that he maketh, confirm sufficiently his assertion, not nor yet the saying of Elihu. For what if God wrought by his own power, the wonderful woorckemanshippe of this world? Should he not therefore use the service of his creatures? Which no more is a derogation to his almighty power, than it is a disgracing to a prince, to have great store of learned and wise men to put in trust which the affairs of his realm: or to have valiant and politic men of war a great numbered, able to conduct great armies, and to fight like stouts champions for their country. Nay moreover this will I say, if it be a great honour to a worldly prince to have such subjects, a greater glory it must needs be to the guide and governor of the whole world, to be obeyed and served of such creatures. For if the subject have any such excellent and passing quality, wherewithal he may stand his prince in stead: to whose commendation is it, next gods, more than it is to the very subjects? But if the creature have any thing that is good: who better deserveth the praise of it, than God himself, from whose spring and fountain it is derived?  
But he needeth not others help in his 
Objection.  government, no more than he needed their furtherance in his creation.  
I grant well that: Neither hath he 
Answer.  need of ought else, that either man or Angel is able to do. Yet it pleaseth him to be glorified even of us, that be but brickle vessels, & so highly he accepteth our prayers, our thanks, & our virtuous & godly deeds, the they be accepted as sacrifices in his sight. The cause why he useth his holy Angels in this so honourable execution of his judgements, is not assuredly any need, (for what need could he have of them, whose whole power dependeth of his direction?) but the very order and manner of his dispensation. For God only is he which commandeth, which authorizeth, which giveth strength & virtue to accomplish, & therefore (as I might well conclude) at whose only beck all things how, according to that sentence of Elihu. The Angels of their part what else is it the they have to do, but to sustain the burden of their charge? wherein be it so they do any thing, that is seemly for the worthiness of their office: the obedience in deed is there's, but the work itself that is done by them (as writeth the father Athanasius in his fourth sermon against the Arrians) is not their●, but Gods.  
But we will not take Gregory at the worst, whose judgement in this point is good enough For he openeth himself very well in his foresaid commentary upon job, saying: that although the creator of all things, weldeth the government of all things by himself. Yet to distinguish the order of this goodly universal state, he governeth things diversly by the ministery of such and such Angels.  
Aristotle in deed is well content to suffer the angels to enjoy their office: but in coming some what nigh the mark, methinketh he shooteth clean besides it. For in a book of his which he written de mundo, (be it so that that book be his) he resembleth God to that great king of the Persians', Xerxis, or to Cambyses, or Darius, or some such like: Whose manner is themselves to deal in the weightiest and honourablest affairs: but as for smaller and base matters to leave them to others disposition.  
We of our part, when we speak of Angels administrations, are yet far enough from such meanings. For we know well affine there is no small odds betwixt God & the king of Persia. Who being but a mortal and frail man, was never able himself to intermeddle in such manifold and sundry kinds of matters, as to the welding of his domions appertained: and therefore it is possible he was forced to undertake and practise such an order. But God, I say, our God, and our most high and mighty sovereign Lord, in wisdom, and knowledge without bottom, in place everywhere, in labour, and pains taking never wearied, in love, and entire good will towards the most, and lest of all his creatures most exceedingly earnest above measure, hath utterly none occasion so to deal.  
He ruleth therefore eftsoons by his instruments, as well Angels, as other ereatures of his appointment, or rather 
The difference betwixt God's government, and such as be governors under God.  his instruments rule by him: they as several in their places, he as excluded from no place: they as his especial deputies, he as a governor in general: they as subjects bound to obey, he as a Lord that weldeth all things at commandment: they as limited within their bounds which they may not pass, he as at his own liberty without any restraint: and (to be short) they as directed by his virtue, without which they are able to do nothing, he as directing them by his own. See you not the great difference? What is here like to the king of Persia, Darius, Cambyses, or any such, that neglect in comparison their safeguard, over whom they constitute and appoint others? So then God ruleth by others, so often as he executeth his counsels, that he is always ready at hand himself: so suffereth he others to have jurisdiction, that the authority of their commission they may not in any wise exceed: so he giveth away his power, that especially he reserveth it to himself: so he governeth by the governed, and by them that be governed, he subdueth all things to his government.   

The ij. Chapter.  
The pre-eminence of Angels, and their authority is proved by the circumstance of reason.  
WHat of all this can be disproved? Whereunto first reason itself bringeth a credit, them the sacred scriptures bear witness, next the consent of grave, ancient and learned men, last of all the very records and experiences of the time that is past. For (to begin with that point which I first proposed) what is an Angel, if we scan the descent of the Greek word, but a messenger? What is a messenger, but a factor (as it were) in the behalf of his master from whom he is sent? What is factor or an attorney, but such a one as serveth for an other?  
The Angels then being God's mes●●g●●● do him service? but what service? Their very names declare, which be given 
The names given to Angels in scripture.  them in the sacred scriptures. For jacob meeting God's Angels in his way, as he went forward towards his country, calleth them (as it is in Genesis) 
Cap. 32  the host of God. Whereby he seemeth plainly to confess, that they were sent to save him harmless, and to conduct him safely in his voyage. Luke in 
Cap 2  his gospel termeth them the soldiers of heaven. Whereby he giveth us to understand, that they hold a continual combat, and a daily warfare in our behalf. The Epistle to the Hebrues, calleth 
Cap. 1  them ministering spirits, sent forth to minister for their sakes, that shall be heirs of salvation. Whereby it is easy to conclude, that the charge of Gods choose is committed to them. S. Paul calleth 
Cap. 1. ad Colloss.  them sometimes Principalities, Powers, & Dominations. Whereby not now obscurely, but in plain words, what dominion and rule they have under God, without all ambiguity it is expressed. These then, and other names be given them as very manifest arguments of their power & authority upon the earth.  
The same may be gathered of their 
The nobler creatures have pre-eminence over the base.  great excellency and worthiness above mortal creatures, wherewith always naturally they have been endued. For nature would, and reason requireth, that the nobler over the base, the stronger over the féebler, the wittier over the unwiser, should have the upper hand. For who is better able to sustain toil and labour than the valiantest and noblest courages? or to govern and guide, than the wisest counsellors? or to defend others from oppression, than the strongest champions?  
But as every one is most able to stand in steed: so reason and justice by their authority and privilege may command that they should best be esteemed & placed in their due room.  
What sequel might be inferred hereupon, who seeth not? For of the passing and sovereign dignity, of the excellent wisdom, strength, and puissance of the Angelical natures above mortal creatures (were there no more said than hath been hitherto) no man needeth to doubt. How much less should we be held which perplexity, when we hear in the sacred 
The Majesty of Angels.  scriptures with what a glorious and triumphant majesty, they have appeared, and showed themselves upon the earth? Daniel writeth in his prophecy, that at 
Cap. 10.  a time when he looked up to heavenward, he beheld a man clothed in linen, whose loins were girded with fine gold of Ophaz: whose body was like the Chrysolite, and his face to look upon, like the lightning, and his eyes as lamps of fire, and his feet were like in colour to polished brass, and the voice of his words were like the voice of a multitude. Whereupon they that were in Daniels company, notwithstanding that they saw not this dreadful sight, yet strike (I wot not how) with a sudden terror, they were feign to run away forthwith, and to hide their heads in corners for very fear. Daniel himself, that was left post alone, having now fallen flat to the ground all quaking and trembling like an aspen leaf, when he had been eftsoons touched after a courteous and gentle manner by the Angel, who to cheer up his dismayed and agasted spirits, had very lovingly and comfortably spoken to him, at the length with very much a do, opening his mouth in this manner: O my Lord, by the vision my sorrows are returned upon me, and I have received no strength. For how can the servant of this my Lord, talk with my Lord, being such a one? For as for me, straightewaye there remained no strength in me, neither is there breath left in me.  
And yet here all this while was but one Angel. What shall we say of that apparition, that was made to the shepherds at Christ's birth? When first at the coming of an Angel, the glory of the Lord shone round about them, that (as S. Luke writeth of them) they were 
Luke. 2  cast into an exceeding great fear, and soon after the soldiers of heaven in a great number being assembled; the Angels were herded in the element with their musical and melodious sweet songs chanting and lifting up their most tunable sounding voice for very 
Math 28  joy, o how sweetly and chéerefullye?  
Likewise at Chrystes resurrection, when the stone of his sepulchre was rolled away by the Angels, with what a fearful earthquake was this appearance made? Yea how strange and how terrible was the very manner of the appearing? For even thus Matthew describing it, his countenance (saith he) was like lightning, and his raiment white as snow: And for fear of him, the keepers were astonished, and become as dead men. To bring in sundry other such places, it were no hard thing. But who would not be satisfied with this that is already brought, touching this passing woorthmesse that is in Angels, of whom chrysostom writing in his sermon de ieiunijs, Geneseos lectione: Great is heaven (sayeth he) but not so great as an Angel: comely is the sun, but higher is an Archangel.   

The three Chapter.  
The government of Angels, is proved by Scripture.  
Whereby, if the light of their sovereignty do not show itself: what then shall we say to the open scriptures? For besides those names of there's before rehearsed in the same tenth chapter, where this fearful vision was made to Daniel, there is none (sayeth the Angel) 
Cap. 12.  that holdeth with me in these things (meaning the defence of the church, whereof under Christ he was appointed governor) but Michael your Prince. Of whom Daniel speaking in the end of his Prophecy, at that time (sayeth he) shall Michael stand up, the great Prince, which standeth for the children of thy people. To this scope also as some think tended S. Paul's words, when he said, that the woman aught therefore to have power on her head, because of the Angels. Who assisting the congregation which their presence, might (as they say) take just occasion of offence, when they should see in them any dissolute and lose demeanour. And S. john in the book of his apocalypse, whereas he is eftsoons commanded to writ to these and those Angels of such and such congregations, is literally interpreted of learned writers, as directly shooting at the same mark. Whereunto then we are led by the Scriptures there is no controversy.   

The four Chapter.  
The authority of Angels is made manifest also by the learned fathers.  
WHose authority albeit it might suffice the godly: yet the rather to stop slanderous mouths, let us see I pray you, how well we agree with the age paste, I say, with the ancient Doctors, and catholic fathers of Chrystes Church. Surely Clemens Alexandrinus in his sixte book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (to begin first with one of the ancientest writers next the Apostles, and not inferior neither to any that written in his time) affirmeth that every Angel hath his several charge rateably enjoined to him, according to the number aswell of cities, as nations: and adding further, that peradventure there be some of them that be appointed to the oversight of every several and especial person. And within less than a leaf after in the same book: The power of God (saith he) giveth good things by the ministery of Angels, whether they be seen, or not seen.  
Dionysius Areopagita in his book de coelesti H●erarchia, entreating very largely of this matter, giveth a reason of the Angels names, and namely amongst other things, why they be called Dominationes, Virtutes, & Potestates, and so forth concluding that they be called Angels rather than Superioures, because their order that be so called hath to do with manifest and open cases, and for that the affairs of the world be for the most part ordeered by them.  
Lactantius not only speaketh of 
Lib. 2. cap. 17. de origine crtoris.  this government of Angels, but he telleth also in what sort they govern, saying: That GOD ruleth the world in such sort, as a governor doth guide a Province, whose inferior officers which he useth in governing of his Province, no man would call his fellows, albeit that he weldeth this charge, using them as his instruments: And yet they may find the means to do somewhat which their governor commandeth not, by reason of this ignorance, which is incident to man's frail estate. But the Presidente and guide of the world, which knoweth all things, from the eyes of whose divine Majesty nothing is kept close, hath only he and his son all things in his power, and the Angels have naught else to do, but that they must needs obey. 
De Genes. ad literam lib. 8. cap 23.   
S. Austin yet somewhat more plainly setteth out the order of God's Providence: Which (as he saith) having every creature at his ordering, as well touching their natures as their wills, their natures, that they may have existence, their wills, that they neither be unfruitful being good, nor without punishment being evil, first putteth all things under subjection to himself, next he maketh the bodily creature to be subject to the spiritual, the unreasonable to the reasonable, the earthly to the heavenly, the female kind to the male, the weaker to the stronger, the needier to the richer. By and by, not very many lines after: Therefore 
Cap. 24.  (saith he) to the high Angels, who as subjects have the fruition of God, and blessedly do him service, every corporal nature is subdued, so is every unreasonable life, every will, that is either frail or lewd, to do that touching their subjects, or with their subjects, which the order of nature in all things requireth, but at his commandment, and by his commission, unto whom all things own their allegiance. 
Tomo 3. ser. de ascentione domini.   
Chrysostomus having alleged divers places of the Scripture to the same effect, effect, openeth his mind afterwards by a very pretty similitude, on this manner: Even as by the provision of a good captain general, all towns, cities, and castles are defended with a band of harnised men, against the force of the enemies assault, and all places are diligently made sure with weapons and engines of attillarie, from being razed and ransacked by the rage of barbarous and cruel men: so God in like manner, seeing devils in their furious and mad moods rudely ranging and rushing in, to the disturbance of peace and common quiet, are busily meddling in every corner: hath appointed for our safeguard whole armies and troops of Angels, that through their presence the boldness of devils might be quailed, and that by their ministery we might enjoy the commodity and benefit that cometh by peace.  
You see then the consent of these grave fathers (for the matter not being called into question, to what purpose should I wade in them any further?) from whom neither hath the age following disjoined themselves. Among the rest (because I will not stand in it to long) Holcote upon the book of wisdom setteth (as it were) a state upon the question, declaring how and by what means God executeth his government by these second causes. God (saith he) so governeth all 
Holcot in lib. Sap. cap. 8. lect. 104  things, that the government of the second causes cometh betwixt. Therefore these gross and corruptible bodies he governeth by the heavenvly bodies that are void of corruption, and the celestial bodies he ruleth by his angels, or (as otherwise they be called) intelligences. The reason hereof is this, because this participating is a greater sign of his goodness, if he that governeth and worketh all things communicate orderly to other that be underneath him, the virtue of governing and of working, than if he should govern the higher and lower sort, and all things immediately by himself. And therefore to show his perfection, by causing and communicating his perfection to creatures, he communicateth to some the rule of other. And hitherto we speak but in a generality of this regiment and power of Angels.   

The u Chapter.  
The fifth chapter containeth a disputation touching a proper Angel, which the consent of antiquity ascribeth to us, and showeth that it is a probable doctrine, and not directly (as some learned think) repugnant to the authority of holy Scripture.  
THere be some (I am well assured) that look to hear more particularely this case discussed, and namely whither to every body from the beginning be allotted his proper Angel. That there should be one, all Ecclesiastical writers before our time, that be of any name or fame do agree. So is it also famously reported, both of Socrates and Brutns, two heathen men. And Menander the comical Poet (as he is cited by Clemens Alexandrinus) saith 
In his 5. book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  these words.  

Each body present hath at hand  
that comen is to the light,  
A free and friendly Angels help  
his life to guide aright:  
For evil Angel meet it is  
that none we should believe  
Assigned of God, that good men's life  
should enterprise to grieve.   
But as for such authors let us way them hardly as light as any man shall think good. Surely that place of the Acts is not in my simple judgement so lightly of any man to be esteemed. For when Peter (saith Luke) who had been 
Acts 12  conducted by the Angel out of prison, had knocked at the gates of that house, wherein the brethren were met together, they that were there assembled hearing of it, when it could not once sink into their heads that it should be he himself, because they knew well enough he was made sure enough to man's reason, being kept so straitly in close prison: hereupon they concluded with themselves, and straightways affirmed without more ado, that it was his Angel, and not he, whom the damosel saw. By the very manner of which conjecture, see we not plainly, that S. Peter is judged to have a proper Angel? And by whom is he so judged? Not by any profane men, but by the godly. And by a few of the godly? Nay (be you right well assured of it) without any that reclaimed against it, by that holy Christian congregation that was there so godlily assembled. But they spoke it (saith one) according to a general opinion that was then amongst them, whereby they were all of this belief, that every faithful Christian had his Angel. Nature then taught it them belike, or else also the word of God. If it were naturally engrafte, it had need then doubtless to be a great cause that should move us to fight against it: if it be commended to us also by the word of GOD, with so much the more reverence we should receive it. If it be confirmed and ratified by an universal and uniform consent, how much less occasion have we to doubt of it?  
Certainly (whatsoever we say to the contrary) the words of our saviour christ, when speaking of children's several Angels, he saith they are still beholding his father's face, are not so lightly and slenderly be overpassed. And if we make none accounted of them: what say we to our father Israel? Who blessing josephes' two children, God (saith he) which hath fed me all my life long until this day, and the Angel also which hath defended me from all evil, prospero and bless these children. Which being spoken purposely of his proper Angel (as Ecclesiastical authors do agreed) shall we say it is but a slender proof?  
O but in such a Psalm, where the felicity of the godly is described, God hath given (saith the text) unto his Angels 
Psal. 91.  charge over thee, to keep thee in all thy ways. I will not say here that these words pertain only to christ. Let them also be applied (on God's name) to his mystical body, which is the Church. But what shall we then conclude? That GOD hath charged either all, or at leastwise a great number of his Angels particularely with every especial man? If all of them should continually stand bound with such a private charge: how could that by any means agree with their definitive and circumscribed nature? For every one of them (which were a thing impossible) should be still present with their assistance, in how many far distant places at one time? Again if every one of the faithful should have a great meinie of Angels always to look to them: yet who seeth not, without any necessity, how hugely out of all measure the number of the Angels should be increased? But truly that sense we need not to force upon the words of the Psalm, saying: God hath given his Angels charge over thee. The word THEE in that place not signifying any especial person, but generally all faithful people, compact into one body under christ their head. Over whom, being many, that many Angels should be appointed, it is no marvel.  
Much less is the especial care of one Angel over one taken away by the general joy that they have all of a converted sinner.  
Much less doth the defence of many, by an especial privilege, at a need prejudice once ordinary protection. The father no less by God's law, than by the course of nature, hath the chief charge of his own children. And yet that saying of Ecclesiasticus is notwithstanding 
Cap. 17.  a certain truth, where it is said, that every body hath a charge from God over his neighbour, whether he be his child, yea or no. And may it not so fall out I pray you, in this case, the one Angel having the chief custody of one, yet so often as need requireth, the rest are not altogether discharged?  
But I will not too eagerly contend, 
The author doth not much contend for the matter of our private Angel, but leaveth it as a matter disputable rather than much material to or fro.  for a thing that is not much material. I know some learned of late days descent, and yet dare I not condemn by and by the former age's consent. Once this I am well assured of, that whether many Angels, or one only be particularly charged with every Christian, we have no cause to think ourselves not very well provided for, and regarded.   

The uj Chapter.  
The aid and furtherance that we have by the ministry of Angels, is showed by the examples of the sacred Bible.  
FOr if we call to mind the times paste, whither we consider the histories of the sacred Bible, or descend down lower to ourselves: how ready and willing have they showed themselves to do good, not only having a universal care of God's dear inheritance, his own people, but employing also particularly their pains, travail, and great study in preserving every godly and faithful man?  
First for their general oversight, that they pitch their tents and pavilions round about those people, that fear God (to speak here by the phrase of holy 
Psal. 34.  Scripture) let the proud king of the Assyrians be a witness. Who outrageously vaunting of his great power, & against the holy host of Israel, opening with 
4. Reg. 19  pride intolerable his blasphemous and wicked mouth, how was he daunted notwithstanding (Gods Angel fight in their defence) and to what end came his furious fierce brags? were not an hundred, four score and five thousand the same night that he attempted his cruel purpose, stricken down dead in his own campt? And by whom was this terrible execution in the defence of God's people put in practice? was it not the Lords own Angel, that wonderfully wrought it, and brought it to pass? Whereupon (as Herodotus maketh mention) when he himself was soon after slain in the temple, as he was now worshipping his false idol, by his own sons: after the manner of princely pomp his image was sumptuously erected, whereupon were engraved these words: When thou lookest upon me, be godly.  
The Israelites when they marched through the read sea (O wondrous and strange work of God) is it not written, that God's Angel was their guide? Which as then it was done so notably, that they might sensibly feel it, as it were, with their hands: so may we right well he persuaded, that now also by their ministery, for our defence, no less effectually God worketh.  
Whose singular and sovereign aid how many ways it is available to mankind, let us consider, I beseech you, with ourselves. For would a man desire comfort, when he is oppressed with heaviness and distress? Let him peruse of Genesis the. 21. chapter, of the 3. book of the kings, the 19 of the Acts the 28. of Luke's Gospel the. 22. and there shall he see Agar, the poor fugitive, the seely persecuted Helias, the succourless and wretched Paul, finally christ himself sweeting blood and water for very anguish, exceedingly comforted by Angels.  
Would a man think it a great matter to be delivered from a present mischief, wherewith he is dreadfully beset? Let him behold joseph admonished to fly into Egypt, the wise men to escape from the hands of Herode, Abacuch carried by an Angel to relieve Daniel in his den, S. Peter loased from his chains, and conveyed miraculously out of prison. Or would he wish his attempts to prospero, and to have a good exploit in his affairs? Let him look upon Abraham's servant, before whom 
Genes. 24.  God sent his holy Angel, even as Abraham his master had foretold. By whose means (O jesus) how happy and blessed was his success? Let him consider God's promise, which he maketh in Exodus to his people, saying to 
Cap 33.  his servant Moses, that he would send before him a certain Angel, and cast out the Canaanites, the Amorites, and the Hittites, with other more of the Gentiles, whom he there rehearseth. Let him call 
Genes 32.  to remembrance how blessedly jacob was assisted by the same means, when the Angels met him on his journey, as he was going towards his brother Esau. And (to be short) let the holy History of Tobias, so marvelously conducted by the Angel Raphael, be a manifest argument to prove unto us, what success God giveth us by his Angels.   

The vij Chapter.  
The furtherance that we have by Angels, is declared also by the examples of our time.  
But because these examples might savour of toomuche antiquity, especially where novelties are more desired, and perchance to some men, they might seem to have passed many worlds, and now being waxed (as it were) stolen, to have grown tooto long out of use: that you may know, God is still like himself, and even now as careful to preserve us by the ministery & office of his Angels, as ever he was in times past, let us now come down at the last somewhat lower to see how graciously God hath dealt for us, even within the compass of our own age.  
One Manlius in a book of his collections, telleth a marvelous history of a thing that happened in his time, which he avoucheth in deed by hearsay, but yet nevertheless upon a very credible report. These be his words: I have hard of a certain grave man, worthy of credit, of a thing which he affirmed for a very certainty to have been done. In a certain village nigh to a town called Cygnea, a certain woman had her son fetch home her bullocks and her oxen, that were grazing upon an heath, nigh to a wood. Therefore going about his mother's business, whiles he tarried abroad somewhat toolong, there fallen a great snow which covered all the hills there about, & being benighted, the poor child knew not how to get forth. The day after, the father and mother of this child, not careful any more for their beasts, but much fearing least their son should miscarry, looked very earnestly for his coming home, and yet were they not able to venture by reason of the deepness of the snow, to go seek, where he was become. But the third day going forth, they seek him, and at the last they find him in a warm sunny place of the wood, sitting where there was no snow, and smiling upon his parents, as he saw them coming. And being demanded of them, why he hied him home no faster: he made them answer, that he looked still, when it would draw towards night, not knowing at all how the time passed, nor feeling himself annoyed by the snow that fel. Then quoth they again, son, what have you eaten? could you meet with no meat all this while? yes forsooth (quoth he) that I did: for one came unto me, that raught me a piece of bread and cheese. This one that relieved the child, Manlius probably conjectureth to have been an Angel.  
The same Manlius telleth us of an other history, whereunto I give the more credit, because he himself (as he saith) was both present at the doing of that that happened, and himself also was a meddler. For (saith he) when we were at a Church in Spira amongst other Christian folks, we heard Faber preaching of a sermon, wherein certain controversies were touched.  
Whereat Grinaeus being present, and hearing all that was said, in the end cometh unto him, and telleth him, that forasmuch as he had heard him preach of the Sacrament, he would very feign have some private conference with him, touching the same matter. Faber hearing this, with fair words and loving looks he made him answer, that he was right glad of his part to see the happy day, wherein he might talk any thing with Grinaeus, and especially of such a matter, and willed him the next day after to return to him again to his house.  
Grinaeus thinking nothing, but that all had been well, goeth his way, and coming again to us, telleth us that to morrow he must dispute with Faber. But he in the mean time laying wait for Grinaeus, getteth himself to a certain noble man, and giveth him full enformation of Grinaeus, and at the last he obtaineth of this honourable parsonage, that he would charge the Senate with him, that he might be cast into prison. Hereupon when we were scarce set down to dinner, cometh me in an old man into our inn, and when dinner was done: he calleth me unto him standing before the gates, ask me of Grinaeus, whether he were within: unto whom I answered, that he was so. Then quoth the old man, there is a great danger hanging over his head, which if he be minded to eschew let him be go hence with all speed. Whereof when I had informed Grinaeus, I persuaded him to fly away with all haste, and he followeth my counsel. Therefore rising from dinner I, master Cruciger, and he, forth we go with our servants following at our heels, and Grinaeus he went in the midst of us. We had not yet passed four or five houses, but the sergeants were in the Inn to seek Grynaeus. Where seeing that they could not find him, they sought no further, either because they were commanded to seek him there only, or because that they known us not, or finally, because they were otherwise nothing cruelly disposed. I asked many afterwards, whether they knew this man: minding to have given him thanks for his friendship. But no body could inform me, who he was, nor yet could I set eye upon him ever after. This man surely I think was an Angel. Thus far goeth Manlius with his declaration.  
Whose judgement you see in a case very seldom hard of, to be neither unlikely, nor far from the truth.   

The eight Chapter.  
Angels notwithstanding their government) must not be called upon in our prayers: more than any other creature.  
TOuching this matter of Angels, I might here conclude and make an end, ne were it not, that I doubted superstitious heads might hereby take occasion of some error. For hearing me perchance so much stand in the praise of Angels, they will by-and-by wrongfully misdeem, that therefore they should be honoured with invocation: very injuriously attributing that to creatures, which god only doth challenge by his own right: An old festered error, that hath been long in growing, as it appeareth by the Apostle Paul, begun by heathen men and 
Colos. 2  false Prophets, nourished afterwards by our evil disposed natures, and at the length confirmed (as it were, by corrupt custom. Against the vanity whereof not justified by any godly man's example, not warranded by scripture, not grounded utterly upon reason, to dispute at large I think it peerless, to say much I take it to be nothing meet.  
But (to touch that briefly, which maketh for our present purpose) they surely that think honourably (as it becometh them) of the government and excellency of Angels, do not yet conclude any such thing. Namely that divine writer Lactantius, is of us doubtless worthy 
De Origin● erroris, lib. ●● cap. 17.  to be well thought of. Who mentioning the dominion that Angels have, when he had showed, they could go no further than the authority and reach of their commission, straightways he addeth this conclusion: The Angels therefore would have no honour to be done to them, whose honour is all in God. Of the dignity of Angels, and of their rule: you have herded also the mind of Austin. And yet nevertheless in his. 10. book de civitale, see (I pray you) what he writeth: 
Cap. 1ST  Porphyry (sayeth he) that Philosopher of Plato's sect doth also give us very good counsel, saying that God's Angels should be followed in conversation, and not worshipped with the honour of Invocation. And Epiphanius which written a great while before Austin, speaking against the sect of the Collyridians', when he had said, let nobody do Marie any godly honour, I say not, Let no woman do her godly honour, but I say also, Let no man. For this mystery of adoration is due to God: I say, this worthy writer Epiphanius when he had said 
Haeresi. 79. Lib. 3.  those words which we have rehearsed, goeth forward, saying in plain terms, that the Angels themselves would not be glorified in such sort: and therefore wishing, that such noughty lessons so evil graven in seducers hearts, should be blotted out.  
Yea marry (will some say) you say true in deed in this point, when you would not have Angels to be adored: but what proveth this against them, which would only have them called upon in our prayer? As though calling upon them every where, with a sure confidence in them that they can help us, that they can always hear us, that they can favour & further us either more, or as much at lest, as did Christ our saviour that vouchsafed to die for us, might not justly be called an invocation? Or as though invocation including (as S. Paul writeth 
Cap. 10  to the Romans) a belief in him upon whom we call, were not a chief part belonging to godly honour? Surely Origene both an ancient & learned writer, betwixt 
Lib. 8. ad Romanos.  calling upon, and adoring, seemeth utterly to put no distinction: For even these that follow, be his flat words: In●●pcare domini nomen et adorare deum, unum atque idem est: that is to say, It is all one in effect to call upon the name of the Lord, and to do service to God with godly honour. Which Ambrose wisely considering, 
In Epist. ad Colos. cap. 1  if any body (sayeth he) be of that mind that he thinketh that he may have devotion towards any of the Angels or powers above, let him know that he is in an error. For he that humbleth himself in such sort to them, who themselves be subjects, he is far wide, not holding the head which is Christ.  
What a sore censure is, the this S Amb. giveth against such as will be devout to angels, which if I myself should have pronounced which mine own words: jesus, how bitterly in some men's mouths should I have tasted? well, they that would not abide to hear me, let them not yet think it to much to give ear to Ambrose, to Lactantius, to Austin, to Epiphanius. Whose grave authority if they disdain, especially being so agreeable to holy scripture:) why should I think to prevail with them by heaping up other such like places?  
And may we not then call upon God's Angels in our defence? May we do them no godly honour? Not, say these fathers, not also, say they themselves, protesting, in respect of their subjection to God, that they 
Apoc. 19 22  are nothing but our fellow servants.  
What shall we then say? doubtless, in the judgement of Epiphanius, upon 
Lib. 3. cont. Collyridianos haeresi. 7 9  this ground as infallible, we may safely and surely thus reason: if God would not have Angels to be adored: how much more would he not have her to be adored, which was born of Anna?  
Yea, and yet will I join with a further issue: If the holy virgin, the mother of our saviour Christ may not be adored: much less may any other saint have such honour. The worshipping of whom being departed, (as it appeareth by the said Epiphanius) was both forspoken & forbidden also long ago by S. Paul: howsoever that text be not now to be found in his Epistles.  
The case therefore thus standing, might I not which good cause, exhort the reder in this manner, using S. Augustine's own words? Let us not make it a religion to worship those men that be go hence. For if they 
De vera religione, cap. ultimo.  led here a godly life, they may not be counted for such men, that they would seek after such honours. But they would, that God should be honoured of us, by the light of whose influence they are very glad that we also are companions with them in their well deserving. Therefore saints must be honoured by following of their virtuous steps, & not worshipped with any religious devotion. And anon after: Let us believe also that the good angels would have us so to do, that we with them might join in the service of one god. And yet more. wherefore we honour them by love, and not by service. etc. Neither do we build for them any temples. For they will not be so honoured of us, knowing well that we ourselves, if we be good, be the temples of God. Wherefore it is well written, that man was forbidden of the angel to worship him, but all only to worship one God, under whom the Angel was as well a servant as he.  
But nothing ran be so plainly spoken, that might satisfy contentious and curious wranglers. Therefore as if they had in hand a chief post and pillar of the Christian faith, so busily they bestir themselves in the defence of this creatures Invocation. We deface all religion (say they) yea we open our mouths wide against heaven itself. As though prayer were not rather defined to be a lifting up of our hearts to God, than a casting of them down to any thing, that is but the workmanship of God's creation: As though religion stood not in the worshipping of god only, and not in doing service to his creatures. Nay (say they) but yet our suit is all to God, to whom we use creatures as a mean only. This miserable excuse was used by some other in times past, affirming, that they had none otherwise recourse to god, than they had access to Kings and princes, namely by the intercession of mediatoures. But it is good to hear the answer, that S. Ambrose maketh: we come 
In epistolam Pauli ad Rom. cap. 1.  (sayeth he) unto the King, by means of Dukes and Earls, because that the King is a man, and knoweth not to whom he may commit the common weal. But to procure God's favour, from whom nothing can be hid (for he knoweth all men's deservings) we need no spokesman, nor mediator, but only a devout mind.  
Chrysostomus in like manner as in many places he persuadeth us to fly only to our saviour Christ: so notable is the which he saith, while he thus speaketh to the woman of Cananaea: Tell me, O woman, 
Chrysostomus de muliere Chananaea homilia. 12. in Tomo. 50  how dared thou being a sinner, & voided of righteousness, be so hardy as to approach to him? whereunto he maketh her to answer, I know what I have to do. And immediately upon these her words, See the wisdom of the woman (says Chrysostomus) she prayeth not james, she besecheth not john, neither goeth she to Peter, nor steppeth to the rest of the Apostles, no mediator seeketh she: but in stead of all them to speak for her, she taketh repentance to bear her company, which supplied the rovine of an advocate, and so she went strait forward to the chief fountain. Therefore (quoth she) Christ descended, therefore he took flesh, and was made man, that I also might be bold to speak to him.  
And S. Austin is so far of from their mind, that he saith plainly, that to have 
De civitate Dei, Lib. 9 cap. 15  a great many of mediators, it would hinder us even with their great numbered, from coming to that only one God, which is the giver of bliss: to whose presence that we might be brought, we have not need of many, but one only mediator, & that must be even he himself, by partaking of whom we are happy, I mean the word of god, not that which was made, but that whereby all things were made.  
S. Austin you see here, is at a plain point, who not only stoppeth us the way from fleeing to many mediators, but also painteth us (as it were) with the finger to our only Lord & saviour jesus Christ. To whom he also sendeth us with very earnest and effectual words in his first treatise upon S. john's Epistle, and that by none others example, but even the said Evangelists his own self: Behold (saith he) john himself how he observeth humility. No doubt he was a just man, & thereto also of great worthiness, which drank out of the lords breast, the secrets of God's mysteries: he he (I say) which by drinking out of the lords breast, did breath out Divinity with a full stomach, saying: In the beginning was the Word, and the Word was with God: he being such a man said not you have an advocate with the Father, but if any man sin, we have (sayeth he) an Advocate: he said not you have, nor he said not you have me, neither said he, you have Christ himself, but both he put in Christ, and not himself, and also he said we have, and not you have. He chose rather put himself amongst the numbered of sinners, that he might have Christ his advocate, than put in self in the stead of Christ, & be found amongst the proud that shall be damned. Brethrens we have jesus Christ the righteous his own self an advocate with the father, and he it is that is the mean to obtain pardon for our sins. He that hath held this, hath committed no heresy, he that hath held this, hath made no schism. Thus far Austin.   

The ix Chapter.  
The profit that is to be taken by God's Providence, as also by all other things, standeth in the due use and application.  
WE have now almost satisfied our promise, which we made in the beginniug of this discourse: not only having proved God's Providence by divers and sundry arguments, but also having answered their objections that bark and bite at the same doctrine: not only having declared at large, what Gods Providence is, but (so farreforthe as God's word would bear) having disclosed also the very manner of God's government.  
Now only this remaineth behind, without the which all that ever we have said hitherto, is as nothing: which is, that we gather of the wholesome fruits that are sown in this fruitful garden, that we reap the corn that groweth in these pleasant fields, that we enjoy the commodity of this orchard, wherein we may safely without danger (only the apple of curiosity set apart) taste of all the trees and graffs that we could desire: I say, that we apply this that is taught generally concerning the Providence of almighty God, to our singular and especial comfort.  
But how then shall that be brought to pass? Epictetus' the Phildsopher said very well, that every thing hath his handle or stouke to hold by, which if we take in our hand the right way, then can it not otherwise be chose●●, but that rightly we may use it to our commodity. Else surely the trial of our own experience doth instruct and teach us the flat contrary, to wit, that nothing is more damageable or noisome. Whereof even in those things that be most usual, we see daily the examples before our fate.  
What more profitable than the water which we use in bathing, séething, washing, in nourishing of our bodies, in carrying over both ourselves, and our wares beyond the seas, with many other commodities which it bringeth beside? Nevertheless if we use it in our shoes or boots, or bathe ourselves in it out of time, or drink of it immoderately without reason, or fall into it desperately over both the ears, or wash with it when it is scalding hot, we shall truly find by it so little ease, that we shall not fail to repent us of our meddling.  
What more necessary than the fire, which in cold giveth heat, in darkness light, of all cooks, smiths, and colliers, etc. a very needful and convenient instrument? 
In his book of the profit that is to be taken of enemies.  Yet Satyrus (as it is in plutarch) the first time that he saw fire, when he would have taken it, and kissed it: Let be (quod Prometheus) thou rough knave, if thou take not heed, it will make thy lips smart. For as it warmeth being well used, so being disused it burneth, and as it nourisheth and comforteth with his temperate heaie him, that coming out of the cold slandeth not to nigh, so him that will stand in the midst of it, it consumeth.  
That which I say of fire and water, the same may I say either of God's justice, or his mercy: the same may I also write at this time of God's Providence. Wherein if we will range at liberty without bridle, and not stay ourselves within that compass that is limited and assigned by God: what do we, but to our own confusion build Babylon new again? But if moderating our sensual appetites, we be content to hear no longer than God speaketh, and renouncing our fleshly judgements, we can willingly give place to faith, then lo that spiritual solace, that no tongue or pen can well express, straight ways ariseth in our hearts.   

The ten Chapter.  
The comfort which we receive by God's Providence.  
FOr if thou stand in danger of thy enemies, (as it is hard for any man living to be without a foe) cast not down thy courage for all that, nor be thou therewith dismayed. For he that gave the Israelites favour in the sight of the Egyptians, either will stir up the godly in thy defence, yea such peradventure as thou never yet knewest, who of a Christian zeal will disdain at the malice of thy foes: or else so altar their affections, and turn their hearts that he thy adversaries, that forgetting all rancour of ill will, they will shake hands with thee again, and become thy friends. At lest wise if the heat of their hot passions will not be cooled: yet is he able to deliver thee diverse ways out of all of thy hunter's snares, either casting a mist, as it were, before their eyes, that seeing thee, they shall not be able to see, or else pulling away their minds so sharply whet to do vengeance by some other incident occasions, or bringing them back perforce from their cruel crooked intentes, with his hook fastened in their nostrils, and his bridle in their lips: or finally working other strange ways, that should utterly be out of the compass of man's wit.  
The example whereof both we see in others a great meinie, and very notably in the good bishop Athanasius. Whose death, when it was once conspired, by Constantinus the Emperor, son to Constantine the great, who was bewitched with the Heresy of Arrius, he committed the execution of this heinous and bloody fact to one Sebastian the marshal of his army. Who afterwards, when he besieged the temple wherein Athanasius 
Athanasius in Apologia exilij sui.  was at his prayers, and was now presently in a readiness to murder this man of God, he escaped marvelously out of his hands. For the Lord guiding his passage, he went forth through the midst of this captains band, and yet to no body was known.  
Achab in his lewd enterprise being set on by false Prophets, who being 
3 Reg. 22.  seduced themselves by lying spirits, sent from God for their punishment, seduced Achab himself, was slain in the field, being stricken between the joints of his brigandine.  
Achitophel's counsel against the 
2. Reg. 17.  anointed king David, before it could utterly take place, came to naught.  
The traitorous rebellion of Arbogastus 
Ruffious Eccle siastica hesto. lib. 11. cap. 33.  Francus, and Eugenius, against their worthy Emperor Theodosius Augustus, was confounded by God himself, that seemed to fight against them from heaven. For whiles they were exceeding fierce in their outrageous fury, weening to have prevailed by main force, such a mighty wind and tempest was suddenly raised in their faces, that their eyes being almost put out with the smoke of the dust that was stirred up, and their weapons violently driven back, they were fain to recoil backwards, and to fly.  
Surely that which God did then, the like hath been done often times both before, and since. And let us never be so fond to 
isaiah. 5●.  think that his hand is now shorter than it was before, especially against our own experience.  
But if sometimes the contrary fall out, that we seem in a manner to be neglected, whiles God suffereth our enemies to tread us down: yet let us never be our own judges in condemning Gods fatherly Providence, and too much justifying of ourselves: let us rather be of this belief, that God suffereth us to be foiled for our own deserts. Whereof if there be no apparent cause, yet nevertheless thinking always the best of God's doings, let us still learn patience and humility. Whereunto if we apply ourselves (as surely that we aught to do I am most certain) then even in the midst of our adversity, be we never so left naked of worldly aid, we shall recreate ourselves with this sentence: the lord gave, & the lord took away: blessed be the name 
job. 1. cap.  of the lord: then with Mauricius the emperor seeing his wife led to execution, we shall be ready to break out into this confession: thou art just lord, & thy judgement is right. 
Psal. 119.  Finally, whatsoever shall become of us, we shall always be thus persuaded, that God hath all the bones of the righteous in 
Psal. 34.  his custody, & not so much as one of them shall be broken, that not one hair of our head shall perish: yea (and that more is) that he will not suffer our tears to 
Math. 10. Luke. 21. Psal. 56.  fall on the ground, but keeping a due reckoning of them, that he will put them up diligently into his bottle.  
O the wonderful kindness of almighty God, O dear love, O unspeakable tenderness. We were wont to marvel at the great humanity that was in Theseus, who disdained not with his own hands to wash the carcases of his soldiers dead bodies, that were slain at the siege of Thebes. But let us now no more talk of him, whose great courtesy in comparison we may esteem as nothing. For first let us consider, I beseech you, what he is, that over us seely worms of the earth showeth himself to be so dear & tender. Is he like Theseus, a mortal creature? Not, it is even he that formed us of the slime of the earth, by whom kings hold their dominions, himself being Lord of all Lords, and altogether peerless of his estate. And whose tears be they that he gathereth up? not the tears of Angels, I firebrand you, for no such humour can light on them: but the tears of us sinful creatures, whose infirmities and imperfections be out of number, whose uncleanness is far more loathsome than the ordure and filth of any carreyn.  
Go too then, you cruel tyrants, pour out your furious rage, whiles you list, drink you up the blood of God's innocent lambs, freyte away yourselves till your hearts ache: the venom of your cursed dealing shall work in the end but your own woe. Well in deed may you shoot out your empoisoned bolts: well may you storm and stir up strife: but at the last, when you have scarce touched their outward garment, I say, the weak vesture of their flesh, you yourselves shall horribly be plagued for it in the flaming furnace of hell fire. In the mean time be ye never so insolent in your proud attempts, yet know it for a certainty, you have your race appointed which you must run, and a compass limited which you may not pass. Out of the which if you would wander & go at large, there is a hook prepared for you, (and never doubt of it) that very speedily shall make you to retire.  
And thou well-beloved of God, that now sighest and gronest for thy deliverance, 
Rom. 8.  doubt not but thy Lord jesus will come with speed. Think him not to long, I 
Psal. 27.  pray thee, nor do not faint, especially having this persuasion, that thou shalt see the lords goodness in the land of the living. Therefore to go forward with the words of the Psalm: O tarry thou 
Psal. 55.  (dear brother) the lords leisure, be strong, and he shall comfort thy heart, and put thou thy trust in the Lord. Call now & then to thy remembrance what comfortable and loving promises God himself hath made thee in holy Scripture, when thou art bidden to cast thy burden upon none but him, he promising himself, that he will nourish thee, and that he will not suffer the righteous to fall for ever.  
And who would not take unto him a good heart, yea though he were in manner at deaths door, when he should hear his sovereign and liege Lord so 
isaiah. 49.  amiably speaking unto him in this manner: Can a woman forget her child, & not have compassion on the son of her womb? Though they should forget, yet will I not forget thee. Behold I have graven thee upon the palm of mine hands. Hear you 
isaiah. 40.  me, O you house of jacob, and all that remain of the house of Israel, which are born of me from the womb, and brought up of me from the birth. Therefore unto old age I the same, even I will bear you until the door hairs: I have made you, I will also bear you, & I will carry you & I will deliver you. If we feel the yoke of our affliction so heavily pressing upon our shoulders, that we are now almost ready to fall under it: The Lord upholdeth (saith the Psalmist) all that fall, and lifteth 
Psal. 149.  up all that are ready to fall. Let nothing then make you careful, seeing the 
Phil. 4.  Lord so ready at your elbow.  
These & many other such sweet promises God maketh us by his Prophets in his word. And should we doubt, whether we should believe him, yea or not? What cause have we to discredit him? hath he not preserved us hitherto from our mother's womb, when we were hardly and dangerously beset? Did he ever fail us at our need, when we called faithfully and unfeignedly upon his name? Hath he not delivered us 
Collos. 1.  from the power of darkness, and translated us into the kingdom of his dear Son? Hath he not justified us, and sanctified us, and made us an holy people unto himself? Yea what will we more? He hath given us his own son, our 
Rome 8.  Lord and saviour christ to be our ransom: and will he deny us that which is much less in value? He hath hitherto been our gracious & good Lord: and will he now shake us of, and give us over? Nay, he hath said the word, and without doubt he will never revoke it: He that toucheth you, toucheth the apple of 
Zacha. 2.  his eye. So long then as we walk with a good conscience, why should we fear? For it is better (saith the Apostle Peter) if the will of God be so, that well doing 
1. Peter. 3.  we should suffer smart, than to endure punishment for evil doing.  
But it grieveth us to run into slander, when we have well deserved, and to loose the credit of a good name, that is painfully purchased by a virtuous life, that is more bitter to us than death itself. A great temptation I must needs grant, and surely I think Satan our ancient foe hath not a more subtle practice, than this one only way. Whose manner is (says Austin in an epistle of his ad Clerum) 
Epistola. 137.  that whom he can not devour by seducing him to lewd conversation, his fame he assayeth to blemish, that he should faint (if it may be) through men's evil reports, and through the malice of slanderous & ill favoured tongues, and by this mean fall into his jaws. Wherefore the holy Prophet putting up his lamentable complaint, crieth out unto God in this manner: Deliver my soul O Lord, from lying 
Psal. 120.  lips, and from a deceitful tongue. What doth thy deceitful tongue bring unto thee? or what doth it avail thee? It is as the sharp arrows of a mighty man, and as the coals of juniper. The tongue (SAINT 
jacob. 3.  james saith) is fire, yea a world of wickedness: so is the tongue set among our members, that it defileth the whole body, & setteth on fire the course of nature, and is set on fire of hell. For the whole nature of beasts, & of birds, and of creeping things, and things of the sea is tamed, and hath been tamed of the nature of man. But the tongue can no man tame, it is an unruly evil, full of deadly poison.  
How then shall we encounter with so great a mischief? See here again dear brother, what it is to depend upon only God. Take unto thee hardly the same weapons, & flee into the same castle that thou didst before. God's Providence for every sore is a sovereign salve. So did godly David, being railed at, & rattled which spiteful words by Semei that malicious man, casting stones at him, and crying to him as he passed by: Come forth, come forth thou murderer, and wicked man, with 
2 Reg. 16.  such other opprobrious terms. For when Abisai being grieved to hear such reproachful words, especially against the Lords anointed, said unto the king his master, why doth this dead dog curse my Lord the king? Let me go, I pray thee, and take away his head. The king answering soberly again, what have I to do with you (quoth he) you sons of Zeruiah● For he curseth even because the Lord hath bidden him curse David. Who dare then say, wherefore hast thou done so? Behold my son, which came out of mine own bowels seeketh my life: then how much more may now this son of jemini? Suffer him to curse, for the Lord hath bidden him. It may be that the Lord will look one mine affliction, & do me good for his cursing this day. Whereof also in the Psalms he maketh mention, saying, I was blank, and not once opened my 
Psal. 39  mouth, because thou didst it.  
Thus David the kingly prophet considering Gods just decree, was content to repress his own grief, which otherwise excessively might have broken forth, and quietly to put up the injury the was done unto him. Whereupon what reward followed his great patience to them that shall read the history it will soon appear. I beseech you, let this kings worthy example be a pattern & precedent for us to follow. Which if we diligently lay before our face, we shall hung more upon god's judgement, 
What we may learn by David's example.  & the testimony of that eye, from whom nothing is hide, & less care for the bibblebabble of the ill disposed: we shall learn patience, quietness, & sober mood, and not so hotly without cause be incensed against them that be not always answerable to our humours. Surely in private quarrels thus always the godly use to deal, knowing that it is God only to whom vengeance properly doth belong. Which they well weighing their own offences, and how much they have to answer to themselves, dare not in any wise take in hand. So often therefore as we hear ourselves misreported, so often as we be defaced and disgraced unjustly, let us think God hath stirred up these wicked instruments, whom either he useth to this end, that he may plague us, and punish us for our sins, or for the better exercise of our spiritual warfare against sathan. This consideration being deeply rooted, must needs breed in 
Rom. 5.  our hart● a great patience & meekness: this patience & meekness shall work in us a trial of ourselves, feeling sensibly, as it were the present assistance of gods help: of this trial, and experience straightways there ariseth an assured hope in God's goodness, that he will certainly accomplish in us, that good work which he hath begun: and this hope being grounded upon so sure a rock, will never make us to be ashamed, because this love of God towards us, is now poured utterly into our hearts by the holy ghost, which is given us.  
What occasion have we here to make us glad? What matter of rejoicing in the living God? Which so chéered up the dismayed courages of the Apostles, that notwithstanding the bitter checks, taunts, scoffs, and rebukes, that they endured, they departed joyfully from the sight of the counsel, that meant nothing more earnestly than their subversion. Which same also from time to time both is, and hath been a great stay of refuge to all the afflicted membres of Christ's body.  
To this treasure of gladness, and jewel of sovereign joy, let us now add that which is written. Psal. 9●. Where the most favourable and gracious aid of Gods most heavenly protection is so depainted and set out in his colours, as though it were visibly represented to our bodily sight.  
Who so ever (sayeth the Prophet) dwelleth under the secret corner of the most high (meaning the safeguard of God's Providence, the ways & means whereof be unknown and hidden to our eyes) he shall make his abode under the shadow of the almighty. As who saith, he shall procure himself such a sure buckler of defence, that he shall not need to fear any violence.  
Therefore going forward, I will say unto the Lord (sayeth he) thou art mine hope, and my strong hold, my God, in him will I trust. For he shall deliver thee from the snare of the hunter, and from the noisome pestilence: he shall defend thee under his wings, and thou shalt be safe under his feathers: his faithfulness and truth shall be thy shield, and target. Thou shalt not be afraid for any terror by night, nor for the arrow that flieth by day, nor for the plague that walcketh in darkness, nor for the diseases that destroy at the noon tide. O how comfortable and full of divine solace be these sugared words, especially to the sorrowfully distressed, that look every day for present danger?  
But what shall we say to this, that followeth? A thousand shall fall beside thee, and ten thousand at thy rightehand, but it shall not once touch thee. Only thou shalt behold with thy eyes, and see before thee the reward of the ungodly. For thou hast said, the Lord is mine hope, making thy tower of refuge very high. All this (I beseech you) how plainly and effectually is it set out? Hereafter than whatsoever shall chance amongst us by god's ordinance, whether it be affliction, anguish, or persecution, dearthes', wars, plagues, or any other calamities that may befall: if we but ascend upon high into this castle, we shall be far out of all gun-shot, and no evil shall utterly overreach us. Which the Prophet himself declaring so sensibly, as any man could wish, see with what a grace he proceedeth forward, thus framing his talk as followeth.  
There shall none evil happen unto thee, neither shall any plague come nigh thy tabernacle. For he shall give his Angels charge over thee, to keep thee in all thy ways. They shall bear thee in their hands, that thou hurt not thy foot against a stone. O how careful then is almighty God for our safeguard and preservation, and how diligently doth he watch and ward us? For what excellent creatures Angels be, and by how many degrees they pass us, by the which hath been spoken, I trust sufficiently it is confirmed. And yet see the goodness of almighty God: not only he maketh the Sun, Moon, and the Stars, with all the powers and influences of the heavens, to minister things needful for our use: but his very Angels also he procureth to become serviceable unto us. Because therefore we are naturally inclined to err and wander from the right path, lest we should go awry, they are commanded to direct us in all our ways: because many wily trains, gins, traps, and baits be laid for us, which by our own wisdom and foresight, we could never avoid: they are appointed over us, as watchmen to foresee all dangers that hung over us: because our nature is so weakened, maimed and lamed, that we can not stand of ourselves, therefore they are charged to bear us up like infants in their hands, least blindly being carried and led away through the error of our conversation, he which was ordained of God to be the rock and strength of our salvation, should become a stumbling stone to us, and the matter and occasion of our utter ruin. Our Lord I mean, and only saviour jesus Christ: of whom it is written by the Prophet Esay: Behold I lay in Zion a stone of offence, and a rock of stumbling, and all that believe in it, shall not be ashamed.  
In whom, and by whom, we shall easily achieve that which followeth: Thou shalt go upon the Lion and Adder, the young Lion and the Dragon thou shalt tread under thy feet. For no brute beast in the world so salvage or furious of their inclination: no poison or venom so strong or violent: yea moreover no fury or fiend of hell so desperately set to do us mischéeve, that shall ever at any time prevail against us. Nay contrariwise it shallbe so far of, that (as our saviour himself affirmeth) these signs, 
Mark. 16.  and tokens shall follow them, that effectually believe. In the name of Christ they shall cast out devils, they shall speak with new tongues, they shall drive away serpents, and if they drink any deadly thing, it shall not hurt them Therefore if the viper of bribery should once enterprise 
Acts. 28  to leap upon their sleeve, they would by-and-by shake him off into the fire: if the Adder of Detraction should fiercely set upon them and assail them, forthwith they have a prepared treacle, that shall expel, and drive away all the poison: if the Lion of pride and arrogancy would pull them down, the Lion of the tribe of juda shall raise them up: if the Dragon of pining envy, would mortally sting them and infect them, a good conscience shall serve them at all assays in stead of a strong brazen brickwall: briefly, whatsoever enemy encounter with them either bodily or ghostly, they have always their safeguard and their protection.  
Why then are we so liberally entreated? and so courteously dealt withal at God's hand? Let God himself speak, and tell the cause: Because (says he) he hath set his love upon me, therefore shall I deliver him: I will set him up because he hath known my name. He shall call upon me, and I will hear him: yea I am with him in trouble, I will deliver him, and bring him home to honour: with long life will I satisfy him, and show him my salvation. What ample rewards? what great promises be these? I will give him liberty and perfect freedom (sayeth God to his most dear espouse, his faithful people) I will set him on high, I will hear his suit, I will communicate with him in his trouble. I will set him free from it, I will promote him to honour: yea and yet not so staying and taking up, he addeth that he will satisfy him with long life, and in the end show him his salvation: wherein the very sum and substance of all blessedness doth most fully and perfectly consist. Why so? Because he hath despised, in comparison, all worldly vanities, and hath bestowed all his love on me: because he hath known my name, that is to say, because he hath acknowledged me to be his governor, his protector, saviour and supporter, upon whose only beck standeth all the state of his whole life: for the same cause making his prayer to me only, that according to my promiss, he may be hard. So far we may pike out lessons of most stable and assured consolation, having none other root or ground whereon they be settled and fully stayed, but the foundation and pillar of God's Providence.   

The xj Chapter.  
What lessons we may pike out of God's Providence, for the maintenance of godly life.  
LEt us now see briefly in a word or two, what instructions we may hereby gather for the edification & maintenance of godly life. The son honoureth the father (sayeth God by the Prophet Malachi) & the servant his Lord If I then be a father, where is mine honour? 
Malach. 1.  And if I be the Lord: where is my fear? Even as if he should say: if you confess me to be your creature, that hath a fatherly affection towards you: your Lord, that hath you at his commandment, by whom all your doings and sayings, all the course and countenance of your whole life is disposed, measured, & set in order: then this of congruence must needs follow, that you yield me that honour and obeisance, that is convenient & fit for children: that you stand in such awe & subjection to me, as for servants & subjects is most agreeable. Otherwise, you destroy that by your deeds, which by your outward profession you would seem to build: otherwise you play the hypocrites, and you halt & go crookedly with God and man. This then is the charge that is laid upon us, and the burden which voluntarily we should take in hand, we (I say) the will be taken for God's vessels, and the chickens and birds (as it were) of his hatching, the we tender to god due honour, & fear his name. And this christian duty of ours shallbe then most reverently performed, if we resign up ourselves wholly into gods hands, if we repose all our trust & affiance in his goodness if we will call upon him heartily so often as we stand in need, & when we have received any thing of his bestowing (as no doubt all things flow from his fountain) beth in word & deed give him thanks. Whereunto we are moved by nothing more than by a deep examination of God's Providence. For were it so that god were of such a nature, that he could neither hear nor see what is done on the earth (as the image of jupiter is set out in crete without either eyes or ears) or were it so he were restrained of his liberty, through the fatal necessity of these second causes: them in deed in vain should we come unto him, or have recourse to the throne of his divine majesty. But seeing all things depend only upon his blessed pleasure, & seeing he is such a God, that he is no less willing, than able to do us good: therefore even with boldness we may have access unto him, as to our dear father and good Lord.  
The same cause also should of right stir us up to be thankful, knowing (as it is in the Acts of the Apostles) that he giveth the rain from heaven, & fruitful 
Acts. 14.  seasons, filling our hearts with food and gladness. If Satan go about to choke us with the cares of the world, soliciting us for fear of penury to use bribery, simony, usury, and such other unlawful & ungodly means: what a godly lesson and heavenly consolation is that, which is proposed to us in the Epistle to the hebrews? Let thy conversation be far from avarice: for 
Hebr. 13.  why, it is Gods own saying, I will not forsake thee, nor leave thee destitute. Wherewith being strongly armed, thou will't never shrink for any poverty, to cast all thy care aside, & to lay it (as it were) upon gods shoulders. Who questionless will not see the 
Psal. 37.  righteous left bore of necessary privision, or suffer their children to go on begging.  
Where against if any body make exception, 
Acts. 5. 2. Cor. 11. Luke. 16.  bringing in either Peter, the denied he had gold or silver, or Paul, who amongst other of his calamities reckoneth hunger, & thirst, & nakedness, wherewithal he was miserably encumbered, or wretched Lazarus lying wrapped in his rags full of sores, almost famished at the rich man's gate, or any other such like examples: he may be assoon answered, as hard speak. For neither are they forsaken, whose heart is established with God's grace, much better than with any worldly sustenance, (inasmuch as their contented mind is in stead of a continual feast) nor the faithful seed of the righteous can be forced or driven to any beggary, either because they are traded up in honest sciences, or else because they are satisfied which that which God sendeth, not always craving and coveting without measure, like unsatiable greedy guts, unto whom nothing can suffice. Such a one was Peter, and such was Lazarus and Paul 
2. Cor. 4.  being pressed in deed every way, but yet not oppressed: still needy (as S. Paul confesseth) but yet not wanting that that is needful, persecuted continually, but not forsaken: thrown down, but not perished, always carrying about with them, the mortification of the Lord jesus in their body, that the life of jesus might be also made manifest in their body. S. Paul therefore in the same Epistle painteth him 
2. Cor. 6  self out, & other of his own order, as right as possibly may be devised, saying: that they were as deceivers, & yet true: as unknown, and yet famous: as dying & yet living, as chastised, & yet not put to death: as sorrowing, & yet always rejoicing: as poor, & yet making many rich: as having nothing, and yet possessing all thing. For what can they want that have Christ, in whom only is the vain of life? or with what urgent necessity can they be distrained, that have fruition of the ever living God, in whose right hand there is plentuousness for evermore? Truly the Lions may well hunger and thirst: but they that fear the Lord (sayeth the Prophet David) shall not miss of any thing that is good. Who so long as they walk in their holy calling, marching forward to the land of promiss, that is to say, leading that kind of life that leadeth directly to god's kingdom, sooner Manna shall come down from heaven, & a fresh spring of water shall gush in the wilderness out of the hard rock, than any famine or dearth shall apprehended them.  
Which doubtless is not spoken of mine own brain, but the scriptures ratifying and approving that which I say. Was 
3. Reg. 17.  not Elias the prophet pinched (trow you) very nigh in the great scarcity of victuals, where which Samaria the whole country was in manner famyshed in times past? And yet when he fled for his refuge (as God appointed) to the River of Carith beside Jordaine: did not the very ravens early and late, bring him bread and flesh? Soon after through the default of rain this river decayed & dried up, yet the clear fountain & wellspring of God's grace, and liberality towards his servant, still flowed as freshely as it did before. For upon this Elias when he had fled to the poor widow of Sareptha, (as he was commanded by God himself) of her poverty miraculously relieved his own want, that little meal & oil left in her cruse, increasing in the very use of it from day to day. The prophet Daniel into what a straight I pray you was he brought, continuing six days long without either meat or drink in the Lion's den? But God sent him by and by his holy Angel, who (by the ministery of the Prophet Habacucke, whom he hoist up by the 
In the story of Bel and the Dragon.  hear of the head from judea to Babylon, where Daniel was) in a strange manner refreshed him. O but this was done long ago. What then? Is not God the same God that he was before? Be thou Elias, I say, live as he did, and then never doubt of it, but God will do for thee as he did for him. Be upright as Daniel was, and have a like zeal to promote and further Gods kingdom, and then even in the midst of the Lions den, I say, when thou art now destitut of all worldly aid, the Lord himself which is careful for thee, will send thee his holy Angel that shall stir up Habacuck. But there is no remedy, God must do all things for us, even as we will ourself, or else we will chafe & murmur, and take on as we were lords of the earth. Of our own duty in the mean while we will scarce have leisure once to think. What reason, I pray you is in this? or how can we have the face so to deal? God open our hearts I beseech him for his great mercies, & give us a sound understanding, that we may the better conceive of his works, and yield unto him more fruit of good life, that we may taste at length in ourselves the delicious sweetness of the Lord. Which if it come to pass, O how holesomely should our hearts be seasoned with the liquor of this lively juice? how ready would our tongues always be to break out into the praise of God? how evil would our ears digest all blasphemons slanders against God? Whereunto there is utterly nothing the could possibly more excite us (as very well saith Theodorete in his first oration de Providentia) than the consideration of God's loving kindness, & his dominion & sovereignty over the world.  
Patience likewise & humility those goodly virtues albeit that they may well be comprised under the argument of comfort in respect of their cause original, which is joy & solace in the holy ghost, with out the which, there is no christian patience: yet because they pertain also to a christian life, they may well hither be referred. To them therefore, I say, to both of them what a spur is the knowledge of God's Providence? For if the governor of the world do all things justly, and in good order (as we must needs grant all of necessity, that will grant at leastwise he is a God) what cause can we pretend in any wise, why we should not submit ourselves willingly to his yoke? If we think it appertenant to our office (as without all controversy it is) that we should tender due homage to a worldly Prince, who notwithstanding of nature is but dust and ashes, as we be: shall we think scorn to humble ourselves before him, who only is our creature, before our only true Lord, before God himself? Shall we take any thing patiently and quietly at man's hand: and shall we take scorn when we are touched with Gods? Nay, if we think it reason to bear the indignation of a mortal man, seeing we know he is but God's instrument, of very force we must needs take it well, whatsoever it is that God doth. For man in deed may be tangled and wrappeth in error, either because it is out of his reach to foresee all consequentes that may happen, or because he is carried away by his affections, whereunto he is eftsoons become thrall. Whereupon he must needs err in his counsayls many sundry times, & in his practices serve from justice. So is it not with God, be you well assured, who not only seethe & forséeth all things, but is altogether void of passions & perturbations, wherewith creatures of flesh & blood are oftentimes shaken (as it were) out of joint. Wherefore in all his doings is sobriety & moderation, in him is wisdom & equity, & without all extremity just dealing, as that kingly prophet David, as the innocent job, as Mauricius the virtuous Emperor in his great anguish and affliction full godlily & soberly considered. Whose story, as in a lively mirror, because it layeth forth in effectual manner a very pattern and presidente of a meek spirit, I pray you, a little while let it not seem tedious to lend our well disposed and patient ears.  
Mauricius the Emperor in the end of his reign become so exceeding covetous, that he refused to ransom with a very little sum of money certain thousands of captives, taken prisoners of Caianus the king of the Auares, who had offered for the said little sum to dimisse them all without harm. Whereupon Caianus seeing he was set at naught, conceived no small indignation, & forthwith without sparing any one of them, caused them all to be put to the sword. In the year following, which was the 19 of Mauricius his empire, a certain religious man having the spirit of prophecy, running bore headed and bore footed through the city of Constantinople, prophesied in all men's hearing, that the Emperor should be slain with the sword. Hereupon the said Emperor, when he had hardly escaped with his life, by reason of a sedition which was raised in the city, conceiving afterwards a remorse, he bethought himself, what a heinous trespass he committed, in suffering so many thousands to go to wrack for his covetousness, and being touched inwardly with repentance, he made his earnest prayer unto God, that he might suffer his deserved punishment in this life. Therefore sending his Ambassadors with large gifts, not only through all the churches of his Empire, but also to the holy men which lived in the wilderness, he required them to help him with their hearty prayers, that God having compassion of him, would vouchsafe to give him his punishment in this world.  
When the Emperor with great humility had thus earnestly prayed, the same night after, by the great mercy of God, an avision was showed unto him to his comfort. Wherein it seemed, that 
The emperors avision.  being solemnly cited to appear, he herded a voice from heaven, as it were of our Lord jesus christ, saying: Bring me hither Mauricius. Upon this the sergeants and the catchpoles laying hold of him, bring him before Christ his judge, who with his own mouth speaking to him: Where wouldst thou (quoth he) that I should recompense thee? here, or in the world to come? The Emperor hearing this, made answer: O Lord that art a lover of mankind, and a just judge, here, rather than in an other 
Albeit that god freely do forgive our sins, yet oftentimes for discipline sake he enjoineth us temporal punishment in this life.  world. And forthwith this voice from heaven commanded Mauricius, his wife Constantina, his sons, and all that were of his blood, to be delivered into the hands of the warrior Phocas. Mauricius therefore so soon as he was awaked out of sleep, sent hastily after Philippious his son in law. Of whom at his coming he first asked forgiveness, because always before that day he had had him in a suspicion, and a jealousy, as one that sought traitorously and maliciously, not his death only, but his Empire, and strayghtwais telling him of his dream, be demanded what manner of man that Phocas was. Who when he had answered again, that he had the charge of a great band of men, and that he was a rash young man, but yet in all his doings very timorous. Well (quoth the Emperor) if he be timorous, as you say he is, them surely it is to be thought he is a murderer. And the same night that he thus dreamt, a comet that shone forth very bright in the element, confirmed this his avision to be true. Yea moreover the very same day after, Magistrianus the Ambassador, which had been sent to the fathers in the wilderness, came back to this said city of Constantinople, who declared to Mauricius in the name of these fathers of the desert, that God accepting his repentance, would save his soul, and place him and all his household with his saints: but nevertheless the he should be thrust from his empire with dishonour & danger of his life. All which things so concording and agreeing upon his destruction, Mauricius fallen down upon his knees, and praised God, and committing all that he had to God's government, he now looked for nothing else, but when the date of this doleful day should approach.  
Alas good Emperor (for it even pitieth mine heart to remember from what an high type of honour, yea from what a royal and flourishing estate he is thrown down suddenly under the feet) within short time after, when Mauricius had charged his soldiers to pitch their tents in the enemies ground, in the hard and rough season of the winter, a rebellion was stirred up against him, wherein the same Phocas (into whose hands he heard before in his dream how he was delivered) was in the field appointed, and proclaimed Emperor of a great meinie of soldiers that swarmed about him. Who afterwards departing to Constantinople, and there taking the city into his subjection (which was then brought into a great uproar, through the negligence of them that should have looked unto it) he was established in the throne of his Empire, by the consent of the Patriarch and all the people. O hard case: whither now flieth Mauricius for his refuge? Into a Monastery? But (wellaway) it would stand him but in a little steed. For soon after, when some would have refused to submit themselves unto Phocas, saying that their former Emperor was yet alive: this said Phocas was so grieved at it, that he sought nothing more earnestly than the utter destruction of his predecessor. And therefore sending his warrioures in postehaste to fetch him forthwith out of his cloister, where he and his noble family would now full gladly have hid themselves: he caused them, being brought to Chalcedon, one after an other, to be miserably mangled and dismembered.  
In the mean time with what a woeful heart was this poor Emperor, trow you, the beholder of this terrible execution? But yet (such was his christian constancy) when he see his dear wife and children so unmercifully handled of this bloody Tyrant, he never murmured, nor repyned against God: but considering how much more he had deserved by the just rigour of God's doom, with hands and heart lift up to heaven, he eftsoons repeated this clause of the Psalm, justus es domine, & rectum indicium tuum. That is to say, thou art 
Psal. 119.  just Lord, and thy judgement is right. And what else taught him this great patience, but his settled persuasion of God's Providence? Wherewith this godly and christian Emperor, if he had not stayed and born up himself, ah, how would his heart have bled (as it were) with extreme sorrow and heaviness? what desperate sighs and unquiet words would he have used? But now that this peace of God hath possessed his charitable and mild breast, not only he beareth with a good will the merciless butchering of his dearest friends: but he is ready also and willing his own self to give over his life in the same torments. Knowing therefore that in God's sight the death of his saints is precious, (to make an end of this pitiful and heavy tragedy) like a meek lamb, he yieldeth up himself into the furious Tyrants bloody hands.  
I beseech you now, that which moved you, let it also take place with us, whatsoever misery we sustain, whatsoever sorrow or calamity light upon us, let us always arm ourselves with this thought, that it is Gods only hand that is laid upon us. And therewithal so often as we call to mind that broad eye, that seeth and vicweth all things, that dredsul presence that nowhere can be excluded, that ear that heareth every man, speak he never with so soft a voice, that understanding that pierceth to the very thoughts of our heart: Let us observe in any wise that divine precept that is given us by the good father Chrysostomus, in our counsels circumspect, in our sayings, thrice well advised, in our enterprises proceeding not without great deliberation, in our doings fearful to offend, in our thoughts unspotted and tree from blemish, in all our life careful how we guide our steps: having our account in readiness, whensoever it shall be called for at that high judgement seat, our lamps burning with inflamed charity, our eyes still attending upon our Lord, even as the handmaid awayteth upon her mistress, until such time as he have mercy upon us.  
O that we were never so stricken blind, but that in the midst of all ill temptations we might be still looking upon this rule, looking upon it (I say) that we might well remember it, well remembering it, that we might rightly way it, rightly weighing it, that we might accordingly do after it? We should not then (as it is said of the foolish oystridge and the woodcock) think all things were safe with us, and cocksure, when we had blindly hide our heads in a dark hole: we would not then be so much delighted with such ceūter● feite and cloaked holiness, as in effect is naught else but stark hypocrisy: but we would be in deed as we would seem.  
But O Lady virtue, thou that shouldst be the guydresse of man's life on earth, into what unknown coasts art thou exiled long ago? Thou wast wont with thy own amiableness to allure and draw unto thee thy lovers, yea though all other considerations were set apart. insomuch that if we had Gyges his ring upon our finger, wherewithal we might walk invisible, and neither man or God see what we went about: yet nothing would we attempt at any time, either in deed, or word, or imagination, not seemly for the worthiness of man's nature. And is now the world comen at last to this point, that neither reason can rule us, nor meed provoke us, nor danger fray us, nor conscience prick us, nor shame reclaim us, nor the terror of God's wrath pull us back, nor his presence aghast us, nor the eye of his Providence make us to look about ourselves? jesus god into what a careless security are we brought?   

The conclusion of this fourth book.  
But there is better hope I trust to be conceived, whereof I doubt not but very shortly we shall see the fruit, especially if we will listen diligently, and give ear to this wholesome doctrine. Our foundation we have laid already upon a rock, which will never fail us: if we build not beside it, there is no doubt but all will be well enough. We have begun very commendably (God always be praised for it) and why we should not agreeably go forward, if the fault be not in ourselves, I see no cause. Only let us shake off sluggishness, as the chief root and occasion of all evil, that our profession be not stained or disgraced wilfully by our negligence, and with hands and hearts lift up to the throne of grace, let us jointly with one consent call to God without ceasing, for the heavenly aid of his protection.  
O Lord the buckler of our defence, our strong hold and sanctuary of refuge, cover us, we beseech thee, under the shadow of thy wings, lest Satan our ancient enemy like a wily kite snatch us up: & seeing thou hast translated us out of the power of darkness into the kingdom of thy dear son: expel from us from henceforth all mist of error, and cleanse us from all pollution of the spirit and the flesh, that being made meet for the inheritance of thy saints in light, we may sing for ever with clear breasts, glory, honour and praise to thy holy name: confirm we beseech thee, that good work which thou hast begun in us, and as in our weak childhood thou hast been our safeguard, so in our further grown years be our support and gracious aid, that being held up continually by thy goodness, we may never at any time fall from thee. Grant this, O heavenly father, for thy son our Lord jesus Christ's sake. To whom with thee and the holy Ghost be all power and magnificence, and praise, and thanksgiving ascribed from generation to generation. Amen.   
FINIS.   

The Index or Table of the principal mattiers contained in this Book.  


A. 

AChaz his Dial. 13  
Adversity why God sendeth to godly men. 258. 259.  
Afflictions of the just, an argument of our resurrection. 259. 260. 261.  
Afflictions necessary why. 263.  
The names given to Angels in the scripture. 387  
The majesty of Angels. 389  
Neither Angels nor saints must be honoured with invocation. Read the eight chapter of the fourth book. pag. 414    
B. 

The brain in the head as an high tower, kept like a treasure. 35    
C. 

The nobler creatures have pre-eminence over the base. 388  
The community of all things disproved, 208 Chrysippus confuted. 273  
Why the Ceremonies of the jews were ordained. 285  
Chance what it is. 287  
To us many things fall out by chance, which to God are certainly known before. 294  
Cities destroyed by poor silly beasts. 309  
Cruelty superfluous towards dumb beasts to be avoided, 330  
Godly men's comfort wherein it standeth. 34. 428. 429. 430. 431. 432. 433. and so to the end of the tenth chapter of the fourth book.  
Christ's bodily ascension standeth not with his bodily presence upon the earth. 372    
D. 

Against Destiny. 14  
How the defenders of Destiny made their doctrine to stand with ordinary means. 170. 171  
Destiny what it is. 272  
Destiny & God's Providence compared. 275  
A Dove wrought by marvelous art by Architas Tarentinus. 38    
E. 

The earth our extreme refuge. 24.  
The commodities taken out of the earth. 25  
The eyes placed in the head, as spies and watchmen to foresee evil. 35  
Evil men's deeds how they be Gods good works, 137 he showeth by a similitude. 138  
In every evil action three things concur. 136  
The end maketh a good or evil act. 139  
An evil work, and the deformity of an evil work not all one. 143  
Evil why it is not taken away by God. 246. 247. 248. 249. 250. 251. 222.  
Epicures sweet doctrine whence it floweth. 255    
F. 

Our Freewils how far they extend. 116 117. 118. 119. 120. 121. 122. 123. 125.  
Fortune what it is. 287  
how Aristotle proveth that God meddleth not with matters of fortune. 295    
G. 

That there is a God, it is proved. 11. 12  
God can not be stained with ignorance. 18  
From God's power nothing exempted. 19  
God is not blotted with those vices, which he detesteth in his creatures. Ibidem.  
How God stirreth his creatures by a similitude he declareth. 132  
God is the orderer and disposer of evil, but he poureth no wickedness into men's hearts. 134  
The venom of our cursed malice is stirred up by God, as it were the fulsome humour of a carrion drawn up by the sun beams. 136  
How God may be just, and man a trespasser in the same thing. 146. 147  
Why God is said to repent, and to be angry etc. 289. 290. 291  
There is no impediment, why God should not care for the lest things. 311  
Why God without any tedious irk someness, may oversee all things. 312  
How we have our being of God. 361  
God governeth not like the king of Persia. 3●4  
The difference betwixt God's government, and such as be governors under God. 385    
H. 

Hypocrites be like a tree, which Alexander's soldiers found in India. 10  
The History of Abraham's servant. 73. 74. 75. 76. 77. 78.  
The History of loseph set out at large, beginning. 79. and ending. 102  
The lamentable History of Mauricius the Emperor. 458  
Hap, what it is. 287    
J. 

Instruments of God evil men how. 133    
KING 

The knowledge of ourself is commended by an oracle that came from heaven. 30    
L. 

To Labour and toil, all men subject. 233. 234.  
Without Labour nothing had. 234    
M. 

The distinction of members, pertaineth necessarily to man's body. 368  
Man, why made bolt upright. 33  
Man's state bewailed of Epicure, 40. is preferred before the state of brute creatures. 42. 43  
New married folks how they should behave themselves. 176  
Magistrates how they began. 219  
The inconvenience that should follow the want of Magistrates. 220. 221    
N. 

What Necessity we admit in those things which be done in the world. 295. 296. 297. 298.    
O. 

Obedience to the Prince, was the cause why the kingdom of the Persians' so long continued. 243    
P. 

God's Providence how comfortable a doctrine. 5  
How heathen men have erred touching God's Providence. 8  
All that bear name of Christians, believe not God's Providence. 9  
Not worthier action can be ascribed to God, than the woorcke of his Providence. 17  
Gods Providence would not only suffice us for things needful, but furnish us also with things delectable. 23  
Epicure sore handled of the Philosophers for denying God's Providence. 64  
Gods Providence defined. 274  
Gods Providence is immutable. 282. 283  
He showeth by a similitude of the Sun, how God's Providence is extended to all his creatures. 364  
Philosophy, as the light of nature, is not to be despised. 45. 46  
The drift of the Psalms. 51  
The great Patience of one executed for murder upon a wheel. 72  
What Predestination is. 278  
Wherein it differeth from God's Providence, and wherein it agreeth.  
An idle permission may not be ascribed to God. 162  
Poverty hindereth neither virtue nor knowledge. 184. 185. 186. 187. 188  
Poverty is not the cause of robberies, but the desire of riches. 190  
Poverty the mother of virtue and sober diet, and health. 191. 194  
Wherein the state of Poor and rich is all one. 196. 197  
Poverty and riches compared. 199. 200  
Neither Princes nor any other, do in all things as they aught. 240  
The end of the Prosperity of the wicked. 256  
Prosperity and adversity, why they happen indifferently to the good and evil. 305    
Q. 

It is one thing to move a Question of infidelity: an other thing to discuss a Question that is moved, and doubted of by an infidel.    
R. 

Richeses not to be condemned. 201  
Revengement not to be sought of sinners. 440    
S. 

Speech and language the seed plot of societies and common weals.  
One Sin punished with an other. 128. 129  
Sin the cause of bondage. 218  
The law of the Sabbath, and of Tithes are compared. 338. 339  
The law of the Sabbath why made. 339  
The Sacrament of Chrystes supper, how it is his very body and blood. 370. 371  
Sinners must not seek to be revenged. 440    
T. 

The tongue why it is compassed, as it were with a double brickwall. 31  
To be thankful, we learn at brute beasts. 106. 107  
That Taxes should be paid, judas Guacovites denied. 231  
Tithes how farreforthe the author defendeth. 338. 346. 350  
Why Tithes were ordained. 346. 347. 348    
V 

The Virtues of the Stars and Planets, and their commodities. 22. 23    
W 

Worldly men seek worldly ends. ●  
The Winds why given. 26  
Caius Caesar his wrathful mad mode. 112. 113  
How a man may Will the same thing that God doth, sinfully.  
There be two distinct manners of Willing a thing to be done. 151. 156. 157  
Against Gods Will be done many things, but not besides his will. 155      
FINIS.   

 Framed printer's device of a woman holding the reins of two horses (McKerrow, 138)  
¶ Imprinted at London by Henry Bynneman, for William Norton, dwelling in Paul's Churchyard, at the sign of the queens arms.