The Prouidence of God is prooued in the Heauens.

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

Secondly, they being so neare the Sunne, Moone and Starres, (which by nature be fierie), for all that are neither melted, dried, [Page 3]nor set on fire after so many thou­sand yeares.

It is proued also in the Sunne.

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

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

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

The Night is as necessarie as the day.

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

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

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

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

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

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

Secondly, as these foure parts of the yeare are prouidently dis­posed, so are they all necessary. The Winter to sowe, the Spring [Page 6]to growe, the Sommer to ripen, the Autumne to reape, and ga­ther in.

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

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

By the Aire.

FIrst, whereas it is by nature fluxible, & hath need of some­thing to containe it, God hath so placed it betweene heauen and [Page 7]earth, as between two most strōg walles, that it cannot break forth, but is kept in, to the preseruation of al liuing creatures, by the brea­thing wherof all that haue sence do liue.

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

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

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

And least we should imagine the Aire to be the chiefe cause of this so great benefite, God hath appointed the Sunne likewise to temper the extremitie thereof; [Page 8]for were it not that the Sun with his beames did warme the Ayre, we were not able to abide the ex­tremitie of his colde, as we may perceiue by the winter, when the Sunne goeth further from vs.

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

Sixtly, neither in the Sunne, Ayre, nor any one of the Ele­ments seuerally, nor yet in them all ioyntly, dooth the life of crea­tures, or the encrease of the Earth consist. For when the Ayre is most temperate, and the Earth watred with seasonable showers, [Page 9]the Sunne likewise vseth a mode­ration, and the windes do blowe most mildely; yea, although the Husbandman plow neuer so skil­fully, and sow in good measure, and time, yet doth not the Earth alwaies yeeld her (looked for) fruit liberally: neither is mankind alwaies free from sicknesse & dis­eases. Whereby God sheweth all things to bee ruled by his Proui­dence, and not by Nature.

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

In the Earth.

VVHose diuers forme (for God hath not made it altogether plaine, neither steepe, nor rough [Page 10]altogether, but hath diuided it into hilles, plaine fields, and thick woods) maketh it pleasant to be­hold, and doth delight through her varietie.

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

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

Lastly, as God by his Proui­dence hath enriched the Earth: so doth he preserue and encrease [Page 11]the same, that notwithstanding men haue reaped thereout, great and infinite treasures: yet is not the store consumed in so many thousand yeares.

In Riuers.

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

In Fountaines, and Springs.

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

Secondly, hee doth not onely by his Prouidence carrie the wa­ters [Page 12]contrary to their nature, vp to the top of mountains, but cau­seth thē also to hang in the midst of the Ayre, without any stay.

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

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

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

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

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

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

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

Againe, for what cause should God enuie the world, whether for the greatnesse thereof, or for the beautie? God being vncrea­ted, and infinite, who neuer had beginning, & shall haue no ende, comprehending all things, is li­mitted, and comprehended him­selfe of nothing; in whose hand are all the endes of the worlde, who measureth the heauens with his spanne, and the whole earth [Page 15]with his fist, how can he enuie the greatnes of the world, which being compared to him is not an handfull?

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

The Prouidence of God in the Seas.

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

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

Thirdly, the Sea is as it were a mediator to knit together in friendship, Countries that are farre distant one from an other: for God hath not giuen to any one countrie all things necessary, [Page 17]but hath as it were diuided his benefites, to the intent that one Countrie standing in need of an other, they should all liue toge­ther in mutuall amitie and friend­ship. Wherefore the Sea serueth to the easier transporting of that which we can spare, and to bring in such commodities as wee doo want, which by cart, and horses, cannot be done so speedily, and with so great ease: for the burden of one Ship will scarce be carried vpō a thousand horses or Camels backes.

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

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

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

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

Thirdly in the tribute, that the Earth & other parts of the world do pay yearly & daily to man: for God hath made them as it were seruants to man. The Sun to giue light, to warme, and to ripen the fruites of the Earth. The Moone to shine in the night season. The Starres to guide vs in the darke, to declare the course of times, and to direct those which saile on the sea. The Aire being drawne in of [Page 19]men, dooth refresh the naturall heate within. The Raine doth nourish, and make the fruite to growe. The Frost, first doth staie the plants and other fruites of the Earth, that they doo not spring forth before their time, and doth driue the naturall heate vnto the roote. Secōdly it killeth wormes, which are hurtfull to the fruites. And lastly, it doth yeeld vnto vs great store of fowle.

The Mouth and other instruments of speech.

THe Mouth (which alone doth sufficiētly declare both the wisedome and great goodnes of God towards man) may well be likened to the musicall Instru­ment, which beeing made of bra­zen pipes, blowne vp with bel­lowes, or the breath of man, and mooued with the fingers of him that playeth thereon, doth giue a sweet and pleasant sound: so in man, the lungs are as it were the bellowes, which beeing drawne together, and opened againe by the meanes of certaine muscles, doth sēd forth the breath throgh the windpipe, whereby the couer of the throate being opened, it is carried into the Mouth, where Reason (which is a speciall gift of [Page 21]God in man) by the helpe of the tongue, as with his hand, dooth carrie that breath vnto the teeth, (which are as it were brazen pipes) that it may runne vp and downe, and learne to slide easily without combrance, and least the tongue through his continuall motion, should wax drie (where­by the facilitie in his moouing should bee hindered) God hath annexed vnto it a certain kernell, running (as it were a fountaine) with continuall moysture.

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

Againe (whereas the Heart [Page 22]being the fountaine of naturall heat, from whence all the parts of the body drawe their warmth, hath need of some cooling and refreshing) the Lungs drawing impure and fresh ayre, and sen­ding it vnto the heart, do receiue and take away the other, which was ouer-boyled by reason of the heat of the Hart, and expell it as superfluous and hurtfull; and so that breath and ayre which is cast out as a thing superfluous, and to no vse, is by the Prouidēce of God turned to this notable vse, to be the author and worker of our speech.

The Heart.

THe Heart (beeing the most excellent part of mans body, hauing as it were the gouern­ment of the whole committed [Page 23]vnto him) by the Prouidence of God is so enclosed, and defen­ded with the brest, as with a most strong bulwark, that no outward force can lightly hurt it.

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

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

The Belly.

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

The Liuer.

THen the Liuer (when hee hath thus receiued the best and purest part of the meate, not [Page 25]being contented with the former purging and cleansing) doth be­gin a fresh, strayning it through more narrow passages, and so be­ing better purged and seuered, the drosse and slimie part thereof, the Splene doth drawe vnto him for his nutriment, and that which through ouer-much boyling, is turned into a chollericke nature, is sent vnto the gall or bladder, wherein choller is contained and kept; an other part thereof, which being ouer-thin, will serue for no nutriment, the bladder appoin­ted for vrine, doth receiue it, and cast it out as superfluous; the rest being thus thoroughly purified, is made like vnto bloud.

The great hollowe vaine called Vena caua.

WHen the Liuer hath thus turned it into bloud, it is [Page 26]conueyed into a great hollowe veine, from whence being caried by other small veines vnto euery part of the body, it serueth for the nourishing of the whole body.

The Veines.

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

The Arteries.

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

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

And therefore in certaine pla­ces they are ioyned and knit to­gether with very fine Pores, that the bloud there-through may [Page 28]receiue a litle of the spirit, the bet­ter to further his motion; and the spirit on the other side (beeing somewhat moystned with the humour of the bloud) is preser­ued from being dried vp.

The stature of man.

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

The Legges.

THe Legs consist of the parts knit together with ioynts, whereof one part is ioyned to the hippe, an other to the knee, and the third part to the ankle, with very strong sinewes and muscles, for the readie moouing of them. Againe, those sinewes and bands, [Page 29]are neither too loose, nor too straight, for being ouer-straight, as the parts could hardly, or not at all be mooued: So if they were ouer loose, they would not tarry, but fall out of ioynt. And thus through the great benefit of Gods Prouidence, man is able to goe, run, stand, and sit, when he lift.

The Buttockes.

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

The Backe bone.

THe Back bone taking his be­ginning at Os sacrum, dooth [Page 30]runne vp into the necke, and is as it were a strong piller, sustaining and holding vp the belly, shoul­ders, hands, necke, and the head.

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

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

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

The necke may wel be likened to the cesterne in a Conduit, in the sides whereof many holes are [Page 31]stricken, whereby the water (that was brought thither in a great pipe) is sent forth to diuers pla­ces.

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

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

The head and braine.

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

Againe, least the braine which is soft and tender, should be hurt with the hard & stiffe bones, God hath enclosed with two coates of skin; whereof one, which is next the braine and dooth enclose it, is very thinne and soft, the other is a more stiffe and tough skin (being placed betwixt the brain and the skull) neither ouer-hard for hur­ting the braine, nor yet ouer-thin [Page 33]least the skull through his hard­nesse should hurt or fret it.

The Eyes.

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

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

Thirdly, (the browes seruing for a pendant house to cast off the wet) God hath set fine haires in the vtter parte thereof, which [Page 34]enclining towards the temples, do receiue the swette falling from the forhead, and carry it from the Eyes (as hurtful vnto thē) downe by the vtter side of the face.

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

Fiftly, these haires be not croo­ked (as the other vpō the brows) least they should runne into the eyes, and hurt them: neither doo they runne straight downeward, for so would one ruffle & weare another, through the often clo­sing and twinckling of the eye­lids: but they are set somewhat a slope, and runne outward, so [Page 35]that they neither hinder one an other in the shutting, and serue for the better defence of the Eyes.

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

The Blood.

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

The sence of Smelling, and his instrument.

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

Likewise through that instu­mēt is the head purged of certain [Page 37]excrements. For the head being placed in the highest part of the bodie, all the vapours doo ascend vp thither, which being hurtfull to the brain, are expelled thorow certaine spungie holes and pipes. And that these moist & clammie excrements may with more ease and speed be carried away, God hath appointed 2. waies to purge them, that is through the roofe of the mouth, and the nostrils.

The sence of Hearing.

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

The Hands and Armes.

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

The Fingers.

THe Fingers consist of three ioynts, or peeces, the extre­mities whereof are some hollow, denting inward, other some are round like vnto a spheare, the which round endes beeing as it were grafted in the hollow ends: they are bounde together with strong sinowes, and by the helpe [Page 39]of certaine muscles they are mo­ued, where also, least their hard­nes should hinder the closing of the Fingers, God hath couered them with a thin and soft skin or coate.

The Nayles.

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

The Feete.

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

The great vse of the Hands.

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

The Shippe.

THe Ship (being made with the hāds of man) is as it were the Sea waine, or chariot, where the mast serueth in stead of the beame, or draught tree, whereon the yokes hang: the sailes are the [Page 41]yokes: and the winde as it were the horses, and mules to drawe it, which by certaine cordes are di­rected, as it were with bow yokes to draw euen together. Again the stern is, as it were the bit or rains, which the Pilot taking in his hād doth guide the ship, sitting in the hinder part, as it were in the cir­cumference of a waine, or cha­riot. And with this sterne he doth guide the ship, not only whē the weather is calme, but is able ther­with to break the force also of the boistrous stormes, and as it were with a bit, to bridle and hold in those rough and vntamed horses, which all is wrought and much greater things, our handes being the meanes and instruments.

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

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

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

Of the Silke-worme.

LEast man should be puft vp (by reason of his great skill, and cunning in so many Artes) and wax ouer proud in himselfe, God hath shewed by this little Worme (which draweth a finer thred then man is able) that it is the onely gift and goodnesse of GOD; which Woorme (as it serueth to beate downe the pride of man) doth declare also the great Prouidence and good­nesse of GOD towardes vs, [Page 44]whilest both she, and her whole labours are at the commaunde­ment of man.

Of Phisicke.

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

Of Grammers.

THrough the helpe of this sci­ence (which teacheth both to speak and write) many bookes [Page 45]are written very necessary for the vse of man, both concerning the mysteries of Christian Religion, and diuers other needfull Scien­ces, by the meanes whereof man is able to talk also with them that bee absent: For although the tongue (which is the instrument of speech) be silent, the right hand taking the pen, doeth commit to writing whatsoeuer we haue to do, or would communicate with our friend, although he be neuer so far from vs, And thus the hand (not onely the mouth & tongue) is made the chariot to carry our speech.

The apt placing of the Fingers.

THe hand being diuided into fiue Fingers, the thombe is opposed, & set against the foure, bending the contrary way, and as it were clasping the rest: wherby man is apt to take any thing the [Page 46]more readily, and to hold it the faster, and more surely.

Of the Bee.

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

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

Secondly, they build theyr combes (without the helpe of a­ny [Page 47]rule to direct them) in so good a proportion and order, with the corners so euen and coequall one to another, that he, which is most cunning in the Mathematicall sci­ences, is not able to do the like, or come nearer vnto it.

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

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

The Spider.

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

Of the Oxe, the Horse, and the E­lephant.

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

The cause wherefore wilde beasts and Serpents were created.

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

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

So that this feare, is as it were a guide to bring man vnto God. And least man beeing continu­ally [Page 51]in feare of them, should liue a troublesome and vnpleasaunt life, GOD hath striken those venemous beasts with a naturall feare of man, that they hide them selues in Caues and holes vnder the grounde, and hath so bride­led their furie, that they hurt but seldome times, and that in their owne defence, when they are by men hurt, or prouoked therevnto.

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

So that the wilde beastes and venemous serpents, are as it were [Page 52]whips and rods for children, and such as are not throughly instruc­ted in the feare and loue of God; but as for men, and such as are strong in faith, they are without any feare of them, as did appeare by Noah, Daniel, Paul, and many moe.

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

PRudēce is as it wer the watch­fulnes and care of the mind, or reason, wherwith man is endued; [Page 54]As foolishnesse and lacke of fore­sight (which is contrary to Pru­dence) is a drunkennesse, which ri­sing of affections, doth darken and blinde the reason and vnder­standing of man, not suffring him to foresee that which is profitable and cōuenient for him; The cure whereof, and health of the mind, is called Prudence.

Riches and great aboundance, is an enemie vnto vertue.

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

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

Thirdly, hee that doeth thus quench the watchfulnesse of rea­son, and set on fire the affections, bringeth reason into seruitude, and make her a seruaunt vnto the belly, whō God hath set as ladie and mistris ouer all the bodie: he that deliuereth the prince as a pri­soner vnto his subiects, & casteth the gouernor of the chariot to be torne in peeces of his horses: He (I say) that will not suffer the Pi­lot to hold the sterne any longer, and to guide the ship, but will let it be carried headlong with the stormes of these tempestuous af­fections, [Page 57]and so to be drowned in waues: Hee is not onely vtterly voyd of wit & wisdome, but hath abandoned & giuen himself ouer to all kind of Intemperancie and filthie pleasures.

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

Pouertie is a great helper, and fur­therer vnto vertue.

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

Secondly, the mind therby be­ing deliuered from superfluous [Page 58]troubles, and voyde of outward cares, dooth enioy great rest and quietnesse: So that looking into her selfe, shee dooth beholde her own dignitie, and taking the rule into her handes, dooth prescribe vnto her subiects, lawes of mo­deration and order, and suppres­sing or punishing the rebellious affections of Lust and Anger (the one by the other), dooth bring them into order.

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

Last of all, the examples of god­ly & vertuous men in all ages frō the beginning dooth manifestly declare, that pouertie doth furder more to the obteining of vertue [Page 59]and riches. In so much that many (as Socrates, Diogenes, Anaxarchus and others, for the loue they bare to vertue, and that they might the better attaine vnto it, did giue and cast away their riches, and all that they had, chusing rather, and de­lighting to liue in voluntarie Po­uertie.

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

RIches, for that they come frō God are not il in themselues, but are giuen as necessary instru­ments to make & polish the beau­tifull Image of vertue: which if man shall contrariwise abuse to the making of an Image of wic­kednesse, the Instrument is not to be blamed, which was to be wel vsed, but the man which hath wickedly abused the same. As Iron and Wine although they be diuerse times abused to mur­ther, and drunkennesse, are not [Page 60]to be cast away, and condemned as superfluous, but are kept not­withstanding as verie necessarie, & commended as great blessings of God: Euen so riches are not therefore to be blamed, because wicked men abuse them, but to be acknowledged as the gifts of God, necessarie for many good purposes.

Why God hath not giuen riches to euery man.

AS God hath not giuē to eue­ry member of the bodie the like operation, but to euerie one a peculiar function, as the eye to discern colours, the eare to iudge the difference of soundes, and so forth in all the rest, that through the varietie of their operations, & the mutual help that they haue one of another, the bodie should want nothing necessary, and that amōg the members there should be no grudge, or enuy, whilest no [Page 61]one part can iustly say vnto another (I haue no need of thee): Euen so hath not God made all rich alike, but some poore, that one standing in need of a­nother, through their mutuall helpe; this his Common-wealth might be preserued; which otherwise would be quite ouerthrowne: whilest euerie man aboūding in wealth, there wold be found none to sow, plow, or to do any such inferior & necessary works. Whereby one of these two inconue­niences would followe of necessitie, that euery man must learne all Artes, and do all workes himselfe, (which thing is vnpossible) or else that all mē should perish together for want of things necessary (which were absurd and lamentable). So that in this di­uersitie also the Prouidence of God doth notably appeare.

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

1 First, all men, both rich & poore, [Page 62]haue one and the selfe same earth for their house, nurse, mother, and graue, alike common to euery one.

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

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

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

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

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

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

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

How Riches and Pouertie are common vnto all men.

GOD hath so ordained Pouertie, with all kinde of Artes, that the Rich and wealthie are compelled to bring theyr money vnto the poore man, and to buye of him all thing, [Page 64]whereof they stand in need, without whose helpe they are not able to liue, notwithstanding their great wealth. Wherein we are to acknowledge the great wisedome and Prouidence of God, who hath giuen riches vnto some, and to other knowledge in arts and sciences, that through this neces­sitie (where they stand in so great need one of another) they might be knit together in mutuall concord and friendship. For as the Rich men doo stand in need of Poore Artificers, to supply their necessary wants: so again the poore men are set on worke with the rich mens money. So that both of them standing in neede (the one of wares, the other of money) doo shew how Riches and Pouertie are com­mon vnto all men, and both verie ne­cessary.

God hath not giuen Riches to good men onely.

GOD hath not bestowed Riches onely vpon good men, least the [Page 65]enemie should accuse God not to deale with indifferencie, or slaunder the godly, that they should loue God onely in respect of these blessings, and for feare of loosing the same. Where­fore he hath distributed riches & po­uertie indifferently vnto both, & hath ordained them, as certain instrumēts, or matter to worke withall, which the godly vsing to the attaining of Ver­tue, and the vngodly abusing vnto vice, there is no excuse left, or hope of pardon for such as spend their liues in wickednes, whether they be rich or poore. For they which get their ri­ches well, and honestly, and doo not encrease them with other mens hurt & miserie, but vse them to the reliefe of such as stand in need, do iustly ac­cuse & condemne the couetous and vngodly rich mē: As the poore man, which tempereth his pouertie with the studie of wisedom, and sustaineth the rage thereof with a stout and vali­ant minde, doth condemne the wic­ked [Page 66]life of such as beeing poore, doe spend their dayes altogether in vn­godlinesse.

The poore are commonly more health­full then the rich.

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

Againe, in sicknesses you shall see the poore man who lyeth on the bare ground without bedde or matte, to take his griefe more quietly, and haue lesse paine then the rich, which lie [Page 67]in beddes of Downe, and haue all kindes of Phisicke to mittigate their paine. So gracious is God in proui­ding for these, which through want are not able to prouide for them­selues.

Seruitude is very profitable and neces­sary.

AS in a ship, the good order is the preseruation of such as saile ther­in, whilest some doo rowe, othersome do make fit the Cables, others are bu­sied about other thinges necessarie, which they are commaunded to in­tend: and the guide in the fore ende of the ship, doth discrie the Rockes, quicksands, and shelues, giuing war­ning to the maister, who holding the sterne doth direct the ship, and hath the rule & authoritie ouer all the rest, whose commandement they do rea­dily obey, whereby they are preser­ued, and saile without feare, or daun­ger, which could not be, if euery man should be occupied about one, and the selfe same thing, or without order do euery man what he thought best: So likewise in a house where diuers [Page 70]workes are to be done, which require the help of many men, if there should be no one man to rule & commaund the rest, but that euery man might do what he list, it were vnpossible for any familie to consist or stand. So that it is verie necessary, that there be both Maisters and Seruants.

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

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

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

Againe, seeing the Maister dooth oftentimes labour as painfully, as any Seruaunt, but the Seruants are [Page 72]troubled with no care like vnto the maister, there is no cause why they should bee thought miserable in re­spect of their labours (which is com­mon to their maisters with them) but great cause, why they may be said to liue more pleasantly, as that they are voyd of all care of minde, wherewith the maister is oftentimes spent & con­sumed.

Ill Magistrates and Maisters.

THese men haue not their autho­ritie from God, but the wicked­nes of such as be subiect hath drawne the same vpon them. For when they would reape no profit by such as ru­led well and honestly, but through their lewd behauiour contumelious­ly did cast off their discipline, they be­reaued themselues of the Prouidence of God, through wāt of whose coun­sell and direction they haue receiued these wicked Princes & Magistrates, that [...] of the ill gouern­ [...] might remember [Page 73]the other, and learne how necessary it is to haue, and obey, honest and god­ly gouernors.

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

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

So that seruice is no hinderance to the attaining of vertue or wealth. As may appeare by Abrahams seruaunt, and Ioseph, with many moe. Whereof the one (beeing sent by Abraham his Maister to choose a wife for Isaac his [Page 74]sonne) is set foorth as a patterne of a faithfull Seruant, and one that fea­red God. And Ioseph by seruitude at­tained to greater wealth and honour then his brethren, who neuer serued, but were alwaies at freedome.

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

AS may appeare in Ioseph, whose godly and chaste mind (notwith­standing the wantō allurements, faire promises, and great daunger in re­pelling his Mistresse vnlawfull lusts) was not corrupted or defiled, but continued sound and constant in ver­tue. Likewise Abdias, Seruant vnto wicked Achab, and cursed Iezabel, who sought the vtter destruction of all the seruaunts & Prophets of God) did preserue from death, and nourish an hundreth Prophets, whom he hid an two Caues, notwithstanding the brutish crueltie of his Lord; Neither [Page 75]did the great famine and dearth of victualls (which was exceeding sore at that time, by reason that it rained not in three yeares, and six moneths) any whit slacke his care in prouiding all things necessary for them.

Againe, in the time of Zedechias, the last king of the Iewes, who would not giue eare vnto the words of the Lord, but cast the Prophet Ieremy in­to a deepe and stinking dungeon, Ab­dimelech one of the kings seruaunts, an Ethiopian, and an Eunuch, not regarding the wickednes which raig­ned in the Court, and the great ha­tred which was conceiued against the Prophet, nor once calling to re­membraunce his owne seruile con­dition and state, went boldly vnto the King, and reprooued his vn­iust sentence and crueltie against the Prophet of God, mouing him with godlie perswasions to take Ieremie out of the Dungeon, which beeing [Page 76]obtained, this Eunuch was aduanced, and did minister all things necessary during the whole time of the siege, when the Iewes were led captiues in­to Babylon, by Nabuchodonozor the king.

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

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

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

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

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

There is an Eternall life, where Vertue is rewarded.

WHereas God suffereth some vertuous and godly men in this world, to liue & die without ho­nour, and in great contempt; Other some againe to liue in great honour: It is an euident argument (for that God is iust in all his dooings) that there is another life prepared, where­in they whiche haue doone well, [Page 80]shall be rewarded accordingly. So that in giuing honor vnto some here, he doth manifest and declare that ver­tue hath her crowne & reward; And in suffering other, some to liue with­out all honour or reward, hee doth shew plainly that there is another life, and doth thereby notably confirme the hope of those thinges which are looked for.

Againe, if there were no life after this, they which are punished heere might seeme to haue great iniurie, seeing other committing the like or greater faultes, to receiue no punish­ment at all. And the vertuous men likewise which are not rewarded, as other godly men are, should haue too great cause to complaine, and accuse the iustice of God: So that of neces­sitie (except we will denie God to be iust) there must be another iudgemēt, where such as haue escaped punish­ment heere, may suffer according to their deserts; and they which haue [Page 81]receiued heere no reward for their well doing, may be fully rewarded, and recompenced for their great la­bours.

The Resurrection of the bodie is necessary.

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

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

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

The cause wherefore Christ fasted for­tie dayes.

CHrist by his fasting, and hunger, did as it were prouoke the enemy [Page 85]to a conflict, who perceiuing his hun­ger, was in great hope of victorie, and came with a good cōfidence as it had bene to deale with Adam (whom that way hee did ouerthrow, but (finding vnder Adams nature) his Creator) he departed, as confounded.

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

The death of Christ.

HE was nayled on the Crosse, and suffered, not for his sinnes, but for our redēptiō. For whē man (through transgressiō) had cast himselfe in debt, and was not able of himselfe to paie the same: Christ taking the nature of man (as it were mony to paie the ran­some) did rule, and guide it with so great wisedome and Iustice, that hee [Page 86]satisfied the law, and paying the debt did set man againe at libertie.

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

The Resurrection of Christ.

WHen Christ had thus broken the bondes of Death, and wrought the saluation of man, he re­turned againe into heauen, and by the raising and carrying of his owne bodie, did giue as it were an earnest [Page 87]or assuraunce vnto all the godlie of their resurrection and ascention.

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

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

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

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

IT doth manifestly appeare by the whole storie of the olde Testament, that God in his Prouidence had al­wayes a care of all men, not onely of those which came of Abraham, but of all the of spring of Adam. For by this one people of Israel hee brought all Nations from their Idolatrie to the knowledge of the true God; for in blessing their good life with prosperi­tie and great victories, he did declare his goodnesse; and as it were allure all men to imbrace their doctrine; and againe in punishing their wickednes, and suffering them to be led captiues into straunge and farre countries, hee did both shewe his iustice, and vsed them as meanes to preach and set out the glorie of God, and the truth of their doctrine vnto all nations, which if they had remained stil in their own [Page 89]country, could not haue bene done so plentifully, and effectually.

The preaching of the Gospell vnto the Gentiles.

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

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

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