Corne some wicked amongst many good Children yet if thy vice deface not thy vertue if the weedes ouer-grow not the Corne and the wicked doo not ouercome the good thou hast no cause to suspect thine ouerthrow So long as a disease take not the head possesse not the hart nor runne through the whole body there is great hope of cure no daunger of death The scarre of vice is not high in thy face it standeth low and serueth as a foile set vnder to set forth the vertue of thy Queene which is thy eye wherein thy beautie doth consist Thy greatest wound is in thy inferiour parts where if it will not be cured what is the worst Ense rescidendum est Ouid. Meta. ne pars sincera trahatur If by the salue of mercie it cannot be healed which often is as often it should be applyed by the sword of iustice it must be launced that the sound parts may be preserued which course being held as it is held so that the poyson of the wound feaster not too farre thou mayest be assured that the Lord God which often spareth the wicked for the sake of the good and neuer punisheth the iust for the faults of the vngodly will in mercy hold thee vp that thou shalt not fall VVhile thou art subiect to thy head which is so carefull of thy health that contempt of the maiestie of God she doth cut off and will not suffer sinne and iniquity to grow vp within thee thou art safe vnder her gouernment by his protection from all thy enemies As the mighty Oake fastened by the strength of his rootes so doest thou stand fast blow the wind where it shall it shall but blow downe thy withered leaues But that cannot euer be what hath beene vnited must be dissolued and nothing is more sure then that the Sunne shall set which once doth rise no man knowing how soone the brightnes thereof may be darkned with a cloud That being true yet is it no lesse true that as all Creatures were in their first creation so are they all both in their preseruation and destruction still subiect to the will of their Creatour hee hath set them a race which they cannot choose but runne what he doth order is not in their power to alter neuerthelesse his own hand is not shortened he is able to cut short and to prolong he can stop and turne the course how long and which way his pleasure is Iosu 3 4. The waters of Iordan comming downe from aboue he stayed so as they rose vpon a heape vntill the Priests bearing the arke of the couenant and all the Israelites went through Iorden Iosua 19. and passed ouer dry And when the Lord fought for Israell against the Amorites he stayed the Sunne in Gibeon the Moone in the valley of Aialon vntill the people auenged them selues of their enemies So as the Sunne abode in the middes of the heauen and hasted not to goe downe for a whole day and there was no day like that before it nor after it In like sort it is greatly to be hoped which aboue all things with feruent prayer is to be desired that the same God will stop the streame of whatsoeuer may hurt thy Soueraigns health and stay the course of her life so long that no health no life of any mortall Creature shall be like vnto hers that shyning amongst the Princes of the earth as the Sunne amiddest the starres of heauen she may giue light and life vnto his church for a long while be very late if not the last in going downe No doubt as it was the pleasure of the omnipotent God to deliuer her out of the hands of her aduersaries in miraculous sort and to rayse her to her princely seate ouer thee and as of especiall and exceeding fauour he hath in wonderfull wise euer sithence preserued her from the mischeeuous practises and dangerous attempts of many enemies abroade and at home first that she might be since for that she hath been a careful nurse of his church and tender mother of his children and so hath blessed her with honour and riches that her breasts flow with milke and her bones runne full of marrow to the continuall feeding and strengthning of his Gospell So mayest thou be well assured I speake what I hartily wish and am verily perswaded that that good God by whom she now liueth and raigneth in Maiestie will shew his power to the worlds wonder in the length of her dayes and glory of her kingdome if for the rebellion of thy people against him he take not her to him selfe as more worthy to raigne with Angels in heauen then to dwell with sinners wicked and vnruly sinners in denying God and disobeying her vpon earth Beware therefore thou prouoke not the Lord thy God by presumptuous sinnes to change his countenance and to turne his face away from thee Remember that for the transgression of the Land there are many Princes thereof Let thy people feare God so shall they not feare the losse of her vnder whom by his goodnes infinit blessings they enioy and thou art famous aboue all Nations Ierusalem is fallen and Iudah is fallen downe sayeth the Prophet and why because their tongue and works are against the Lord to prouoke the eyes of his glory That which was sayed concerning Ierusalem and Iudah thinke to concerne thee and know that if thou committest the like fault thou art like to feele the like smart for he that spake it is one and the same yesterday to day and for euer Num. 23. He is not as man that he should lye neyther as the Sonne of man that he should repent If thou cast behind thee his goodnes Psal 73. if thou settest thy mouth against heauen and not desiring the knowledge of his wayes thou sayest out of the pride of thy hart who is the Almighty that I should serue him Iob. 22. and what profit shold I haue if I should pray vnto him and because thou hast no changes Psal 55. therefore thou doest not feare him Thou shalt not onely dry vp the fountaine of his goodnes and dew of his mercy towards thee but shalt kindle the fire of his wrath to consume thee Iere. 44. So shall he take from thee thy stay and thy strength and visite thy people as he visited Ierusalem by the sword by the famine by the pestilence thy Citties shall be burnt with fire Strangers shall deuoure thee in thy presence and thou shalt be desolate Thus farre hath loue which stirred me vp carried me on and heere doth not suffer me to stay but forceth me further to put forth the best strength I haue whereby to remoue out of the minds of thy people that heauy block of grosse ignorance which may hinder them frō the knowledge of God and hasten destruction to fall vpon them For he not being by them honoured they cannot be by him preserued wherein before they can
in the foode of wormes is truly sayed to be a man though in truth he is not halfe a man For that he wanteth the inward that is the heauenlie man which being much the better part is much to be esteemed the greater halfe And yet must it be confessed that in respect of that lesser and worser halfe hee doth beare the name of the whole And for as much as that part doth onely appeare and without that the other can haue no being in the world nor can exercise his power but by means thereof therefore it commeth to passe in regard of that secresie and neere coniunction betweene them that the open shew of the outward man causeth all a like to be taken for men because the better sort are apt to thinke the best of that which is doubtfull and the worser will not suspect others least they should condemne them selues But when it happeneth that a shamelesse mouth bewrayeth a a godlesse heart and that the follie of a sencelesse braine breaketh out into the forehead euidently to be seene then boldly because truly that mouth and that forehead may be iudged not to be of a man sith manifestly it doth appeare that the inward man is extinguished and gone But wherof then should they be thought to be The proportion remaineth and the lyuing body of man True but the minde wanteth which is the breath of life whereby not the body but the soule of Adam was sayed to become aliue before which breathed into him hee was a dead body and without which breathing within vs we are though not dead bodies because our flesh lyueth yet dead in soule for as much as the soule onely of a brute beast doth liue within vs and so being we are inwardly beasts and men onlie in outward appearance and therefore to be named rather beasts then men for that it is the life and not the shape the nature and not the picture that causeth true things to be discerned from counterfaite and truly giueth the denomination to euerie thing VVherefore it hath pleased God who alone is truth and knoweth all things as they are in his word to call him by the name of a man which is according to the likenes and image of him selfe and all those wretched sinners in whom that image is defaced and that likenes blotted out according to their brutish nature by the name of some brute beast or other Math. 7. The corrupt and vncleane he calleth doggs and swine forbidding that which is holie to be giuen vnto them Math. 23. and pearles to be cast before them the mischeeuous and hurtfull Serpents and vipers the subtill Foxes the cruell Lyons Luke 13. Psal 5 6 32. and those which haue no vnderstanding Horses and Mules So doth God name and note them to be beasts which in wickednes or folly degenerate from the nature of man and not onely them selues but euen their workes he marketh with the same brand saying that they hatch Cockatrice egges Isai 59. and weaue the Spiders web and he that eateth of their eggs dyeth and their web shall be no garment whereby it is to be gathered that theyr wickednes bringeth forth poyson and their folly that which serueth to no vse And to shew to the world that amongst all the wicked and foolish children of men such wicked fooles as in the pride of their hart dare stand at defiance with God as if his name were a vaine thing and his power of no force are least to be accounted men and that they are brute beasts in very deede Daniel 4. it pleased him to make Nabuchodonozer being a King an example very notable therof in causing him to be driuen from men and to eate grasse as the Oxen His fashion not his shape was altered for he retayned the shape of a man lyuing without vnderstanding after the fashion of a beast his body to be wet with the dewe of heauen till his haires were growne like Eagles feathers and his nayles like birds clawes So was he transformed into the fashion and liued the life of a beast by the space of seauen yeares which dayes being ended he lifted vp his eyes to heauen his vnderstanding was restored hee gaue thankes vnto the most high and praysed and honoured him that liueth for euer VVherefore that all fooles which deny God be denied to be men and be taken for brute beasts which haue no vnderstanding let it not be greeuous to them selues nor seeme strange vnto others for that the Lord God hath proued it to be true whose power is an euerlasting power whose kingdome is from generation to generation but rather by remembring Nabuchodonozer they may learne to know them selues both what they are and what they should endeuour to be VVhen his hart was puffed vp with pride and his minde voide of reason then he sayed to Shidrach Misach and Abednego VVho is that God that can deliuer you out of mine hands But after being humbled by the mighty hand of that same God and his vnderstanding restored I Nabuchadnezer prayse and extoll and magnifie the King of heauen whose workes are all truth and his wayes iudgement and those that walke in pride he is able to abase VVhich example teacheth what they are and ought to seeme who think with them selues and say with their mouthes there is no God God shewing by the outward shew of him what inwardly he was and such like are beeing blinded with ignorance of the Almighty a beast he continued and was not restored to the fashion of a man vntill he returned to the knowledge of his God Happy were it for all Atheists if in like sort God would lay his rod of correction vppon them whereby at the length though after many yeares they might be brought to know both God and them selues that heere they might see the end of their miseries which heereafter will be endlesse if they continue in their wickednes But if they enioy the societie and take the foode of men yet let not the sufferance of the Almighty cause them to glory and to thinke that God is not which is and them selues not to be that which they are For assuredly the Lord God will poure out his wrath vpon those heathen which haue not known him whereby they shall perrish in their folly and he tryumph ouer them in the end Because lyuing they were dead in sinne dying they shall liue in torment being iustly rewarded with punishment of continuance VVhat they are which continue in Atheisme for continuing in deadly ignorance without repentance VVherefore in a word to say what they are men they are without the nature of men men of chiefe imperfection borne to vtter destruction better neuer to haue beene then such to be Chap. 3. That out of the works of God to sence and reason it is euident that there is a God DArknes and light sight and blindnes are not more contrary then wisedom and folly then ignorance and vnderstanding which
none there should be to resist his power And not otherwise can it be supposed that he is or can be being that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from whom as from a fountaine all good doth flow he must be summum bonum summe bonus the chiefe good and chiefe in goodnes and therefore one God without match or peere Goodnes in him and he in goodnes ought to excell and that incomparably because all good into all parts of the world is deriued from him and he alone in good estate doth preserue gouerne and order all The Sunne shineth the earth flourisheth trees grow beasts mooue and man through him and by him doth enioy whatsoeuer is good in euery of them How then can he be compared with if all good from one nothing from an other can proceede If any be his equall then doth he not excell if he alone commaund and all the rest obey who is his fellow ruler whose aucthority is like vnto his It was not without ground that of old tota Musarum chorea Caelius Rhodigi 1. all the whole company of Muses were sayed to sing and daunce ad imperium Apollinis at the commaundement of Apollo and of him Orphe in hymno Apollinis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with his lowde Citherne he gouernes all the world thereby the rule of one God aboue all and the thankfull obedience of all on earth to one alone was intended and signified who therefore is sayed to be called Apollo quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is simple Plato in Cratilus and one or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as sequestred from others and without company alone But if it be thought that for the rule of the world there needeth not a chiefe King and that there may be fellow Gods in heauen as men haue peeres on earth and that one God is not sufficient to be the authour and worker of all good let it be sought if it be reasonable and by reason it shall be found to be impossible Impossible the world should be ruled by more Gods then one that the whole world should be ruled as it is and so long as it hath beene all things being ordered with such wisedome and held in one setled course without destruction if there were more rulers of the world then one who being of equall power and of deuided rule could not but striue to excell which of all things to the nature of God is most agreeable Then should there be warre in heauen without end for who should giue place the warriers being equall that doo contend And in the world nothing but contention and trouble the fire with the water the ayre with the earth the starres with the planets all powers both high and low both heauenly and earthly would fight for how should the Subiects be at peace their Soueraignes being at variance VVhich so being what could ensue but confusion and destruction VVherefore the quiet peace of earthly creatures the wonderfull harmony of heauenly bodies the iust returne and neuer failing course of euery time and season doth shew and prooue that to one power and one will that is to one God whose power is his will they are subiect all Day to day and night to night the Moone to the night as the Sunne to the day the one to the yeare as the other to the moneth is a witnes that more rulers then one they know not that more Gods then one they haue not If it be sayed notwithstanding that which hath beene sayed that by the iudgement of auntient Poets men of learning and wisedome it may be thought there are more Gods then one For that by them seuerall kingdomes to sundry Gods were allotted as if one were not sufficient to gouerne all Why many Gods by the Poets fayned It may be aunswered that thereby their meaning was to beate downe the pride of earthly Kings who could not be contented with their owne but thought them selues fit and ambitiously sought to rule the whole world And that therein also did appeare that multiplicity of Gods doth ouerthrow the dignity of a God that from many many mischiefes would ensue and that to rule in order keepe in peace and in happines to preserue the world there needed but one and more then one there could not be For their aucthority being deuided and seuered sondry wayes they were euer at strife and contention together about the sauing or destroying of men armies Citties and common wealths Mulciber in Troiam pro Troia stabat Apollo Quid. Tristi 1. Eleg. 2. Aequa Venus Teucris Pallas iniqua fuit Mulciber against Troy Troy might Apollo trust The Troians Venus found vpright Pallas vniust Mulciber at the request of Iuno Homer Iliad made armour for Achilles deliuered him from Xanthus The contention of the Gods pursued the Troianes with fire was ready to burne men Citty and all but was pacified by Iuno againe Apollo being angry with the Grecians sent a plague amongst their shipps encouraged the Troians against them saued Troy by repulsing Patroclus and hid Agenor from Achilles by casting such a mist about them that the one had oportunity to flie and the other no light to pursue Venus was indifferent to both sides shee rescued as well Parris the Grecian from the force of Menelaus as Aeneas the Troiane from the fury of Diomides Pallas being wholy for Greece stopped her eares at the prayers and regarded not the teares of Hecuba and other the Ladies of Troy and in fauour of the Grecians reasoned with Iupiter when all the rest kept silence At the length they fell all together by the eares Pallas with Mars and Venus ouerthrowing the one and ouercomming the other Neptune prouoked Apollo who refusing to fight Diana was offended and reproched him for a coward Then Iuno tooke her vp for her boldnes and Iupiter sat laughing in heauen to behold the folly of them all Such are they by the Poets noted such their actions and affections described to be not comly for mortall creatures but more vnseemely for heauenlie wights and most vnworthy such as should be rulers and gouernours of the world Heere if my purpose were to stand vpon the opinions of men I could shew their iudgements by reporting their sayings which being infinite are not so many as they are manifest to prooue there is no God but one Orpheut One naming him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first borne an other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sibilla and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vnborne and vnmade an other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 borne of him selfe and of his owne nature and sondry others by sondry other speeches expressing the nature of God to be of all vnity and simplicity Lactantius As well may appeare by the religious labours of learned writers Mornaeus as well auntient as moderne faithfully collecting the same But why should man seeke the testimony of others for proofe of that whereof
his owne eye is a sure witnes and his vnderstanding an assured euidence to him selfe For as he cannot but see that there is but one Sunne in the firmament that lightneth the world warmeth the ayre comforteth and bringeth forth whatsoeuer groweth and flourisheth vpon the earth and one onely soule in man which giueth life to his flesh light to his vnderstanding causeth his actions ordereth his affections imployeth and directeth all the parts of his body So therin may he most euidently see and know that one God there is and onely one which hath made the Sunne and created his soule and hath framed them both to be such as they are of purpose to expresse his owne nature that appearing to be one to him alone and to none other all honour and glory should be yeelded for euer Chap. 5. That the power of God is ouer all but extended most ouer and vpon the greatest men GOD being the maker of the world and the Lord of all it is not to be doubted but that he hath power ouer the world and that all things are subiect vnto him The heauen and the earth the fire and the ayre the Sea and the Land men beasts euery and all wheresoeuer and whatsoeuer being are the worke of his hands and therfore his alone and only his to be commaunded Iupiter est quodcunque vides Lucan 9. quocunque moueris Estque Dei sedes nisi terra et pontus et aer Et caelum et virtus Thine eye thou canst not turne nor moue thy foote from God The earth the Sea the ayre is but the seate of God So heauen and power also No man can looke besides God euery where to be seene or turne away from God no place is without the view of his eye and th'aucthority of his presence his power is in and through all it is wonderfull and aboue all to be considered whether liuing in heauen fixed in the firmament swimming in the Sea growing within the bowels or moouing vpon the face of the earth For how should it otherwise be he being able by saying the word to perfect the whole worke of heauen and earth out of dust to create the body of man and with his breath to make him a lyuing soule what power can be greater or what is able to expresse the greatnes thereof If heauen and earth had a voyce if the birds of the ayre and the beasts of the field could speake they would open their mouthes and straine them selues to sound out the wonderfull might of their almighty God But sith they are not framed so as so they can doo let man which is fashioned for that vse to whom it chiefely doth belong neuer cease to pronounce and to proclaime how wonderfull that God is whose creature he is and by whom power is giuen vnto him not onely more then vnto all but ouer all the creatures of the world Surely it is the will of God it should be so for hauing made him his Lieuetenant vpon earth both to supply his place and to heare his voyce necessary it is that he should both know the power of him whose person he doth represent and acknowledge that aucthority where-vnto he is to be obedient Yet as in the first beginning such was the pride of the first mans hart that where eyes were giuen vnto him to cast them vpward to behold heauen and therein to glorifie as well the maker of him selfe as the Creator therof he looked downe vpon him selfe and lifted vp his mind into heauen desiring rather to be as God then to honour God as he should haue done so euer sithence the ofspring of his seede being lineally infected with the corruption of his attaynted blood hath offended in the proud conceite of it selfe and in forgetfulnes of the Lord God euery braunch drawing venom from that poysoned root though all bring not forth like bitter fruite All the children but not all like heires of Adam All are the children but not all alike the heires of Adam all are stayned with his sinfull inclination but such chiefely are defiled with his vndutifull rebellion as enioying the glory of the world giue eare to the alluring voyce of flesh and blood The glory of the world occasion of the greater sinne and follow after the false perswasion thereof Riches reputation and aucthority lift vp the mind giue boldnes and cause the hart to swell whereas pouerty deiecteth contempt causeth griefe and subiection is accompanied with feare Euery of those doth minister occasion of sinne which who so hath them cannot be freed from but not being of one nature they breede offences not of the same measure before the face of almighty God In time of necessity the poore mans tongue is hardly restrayned from blasphemie Hard in pouerty not to sinne when the sweat of his browes doth not gaine bread for his mouth when he laboureth with his hands and goeth naked without cloaths when notwithstanding that he rise early and sit vp late cold doth pinch his body and hunger his bellie so as he goeth to bed with heauy cheere and riseth with a greeued mind want standing before him and behind him ready on euery side to deuoure him VVhat is he which trusting in the Lord looketh vp to God and calleth on him as the young Rauens doo for their foode and doth not murmur or dispaire All are offenders No man can be thought so free from the corruption of nature which in that case doth not offend in word or in thought open ly before the world The greatest men the greatest sinners or secretly within him self But it is the rich and mighty man he whose eyes swell with fat and is clothed with purple and gold who feedeth daintily and liueth sumtuously in all aboundance not feeling want or fearing danger which beholding what he hath and not looking to him which gaue it is proud of his owne strength forgetteth the Lord God and in the middest of his happines is most vnhappy It is not to be doubted but that priuate men men of meane and base account sinne often against God both in thinking too well of them selues and in performing not well their duties towards God and man But it is to be obserued that the higher in place and greater of estate being not contented with that they haue but still aspiring and greedily seeking what is none of theirs soonest forget they are vnder the Lord of heauen and therein most greeuously prouoke his anger against them Rulers and Magistrates duly to be regarded Here I would not be thought to draw into question the liues or into hatred the names of those which are rulers and liue in cheefe place of aucthority vnder God of whom farre be it from my pen to write or from my hart to thinke otherwise then with all duty to theyr place and reuerence to their name Neither by taxing them doo I seeke to cleere those whose offences are held within compasse by
for maintenance of his life he was driuen to striue with the earth which though he trod vnder his feete he could not subdue without the strength of his hands and the sweate of his browes In the example of Adam the poure of God is to be seene of all sorts Heere of all sorts the power of the God omnipotent is to be seene the poorest are not of lesse value nor the basest of meaner account then dust which was raysed to the possession and commaundement of all worldly things the richest and greatest haue not more nor more aucthority then had he which was owner and ruler of all between heauen and earth from the vttermost bounds and round about the compasse of the same who notwithstanding became naked banished and forced to labour or not to liue After the sinnes of the world with the Sonnes of men growing to be infinite and infinitely to exceede in contempt of God and heighth of pride God to make knowne to all the people of the earth that he could both destroy and preserue both call together and scatter asunder Genes 7. at his pleasure he first opened the windowes of heauen The flood and brake vp the fountaines of the deepe whereby all the mountaynes vnder heauen were couered and the whole earth ouer-whelmed with water and none saued aliue but onely Noah with such few as in his arke by the commaundement of God were preserued and when being encreased and multiplied they went about to erect a Tower which standing on the earth should reach vp to heauen Gene. 11. as if they would clime vp to the highest and sit with him aboue he made their owne tongues the instrument of their owne punishment by confounding their owne language in such sort as speaking they were heard and not vnderstoode whereby they were scattered their weaknes appeared and the building was left vndone but standing high The Tower of Babilon a monumēt of mans vanity and Gods omnipotency as a monument of their vanity and of his omnipotencie farre and neere to be seene VVhat diuersity then was there betweene the rich and the poore the mighty and the weake when all of all sorts were drowned eight onely not for wealth or dignity but for iustice and vertue excepted Or what preheminence had any when all could speake and none deliuer his minde all heare and not one vnderstand The rich soyle about Sodom brought forth great sinners Gene. 13. It followed that the rich soyle about Sodom and Gomorra which was as the Garden of the Lord before it was destroyed brought forth wicked and exceeding sinnes against the Lord. But was their riches their raunsome their power their defence Gene. 18. Nothing lesse onely righteousnes might haue beene if amongst thousands it had beene found in tenne which not being and the cry of their sinnes ascending vp to heauen the Lord rayned fire and brimstone out of heauen vpon the two Citties wherby they were ouer-throwne and the inhabitants of them destroyed all saue onely iust Lot Gene. 19. with his wife and two daughters which immediatly before were by the Angels taken by the hands and set without the Citty Gen. 25 27 Though Iacob had gotten the birth-right and his Fathers blessing from Esau yet when he departed from his parents to goe to Laban it doth not appeare but that he went alone VVhen he slept Gen. 28.29 he layed a stone vnder his head and desired of God onely meate and apparrell and being come to Laban he serued twice seauen years for Rachell first vpon agreement secondly constrained by deceipt wherefore poore was his estate his condition base and paines with patience his onely meanes to recouer his right Gen. 30.32 Yet being contented and depending vpon the goodnes of God he became rich aboue measure and was named Israell because he had power with God and should preuaile with men Gen. 37.39 Ioseph stript out of his coate was by his brethren cast into a pit from which being lifted out he was first sold to the Ismalites after by them to Potiphar lastly being falsly accused of his Maisters wife Gene. 41. he was cast into prison But he fearing the Lord and the Lord being with him whatsoeuer he did did prosper till at length he became ruler ouer all Egipt Great was the pouerty and the miserie extreame Exod. 1 2 3 8 9 10. which the Israelites did suffer vnder Pharao a King but proud and hardned in hart against the great King of heauen and earth VVhile they poore soules were cruelly afflicted The misery of the Israelites vnder Pharao all manner of bondage being layed vpon them to make them weary of their liues Pharao affying in his owne strength scornfully asked who is the Lord that I should let Israell goe And seeing the miracles performed by his Sorcerers and vvise-men which were done by Moyses and Aron hee persisted in rebellion against God and cruelty ouer his people and albeit the Enchaunters perceauing their skill to fayle when they could not turne the dust into Lyce were enforced to say vnto him this is the finger of God and he saw the Lyce to be ouer his land vpon man and beast the morraine to fall vpon the cattell the plague of sores vpon the people and thunder and haile and lightning vpon the ground whereby men beasts hearbs and trees were smitten and broken to peeces and Grashoppers strange and innumerable to couer the ground and to deuoure whatsoeuer was left and darknes by the space of three dayes to be in all the land of Egipt that not a man during that time could see an other or rise vp from the place where he was yet God being willing to get honour of him he hardned his hart so as he still pursued Israel Exod. 14. But they flying and he pursuing The great power of God in deliuering Israell and punishing Pharaoh the Sea was diuided and brought together againe that Israell might escape and hee be drowned with all his Hoast VVhich variety of greeuous punishments partly by base and conetmptible creatures and partly by fearfull vnusuall meanes inflicted is an argument that God is able sondry wayes and can vse as well the least and most silly instruments as the greatest and most terrible weapons to punish the sinnes of men and amongst men to pull downe the pride of the highest and to ouerthrow the strength of the greatest and that he so doth to make it knowne that none is like vnto him in all the earth and where the Sea was made dry land and the same the bottome of the Sea againe it appeareth that both Sea and land are readie to execute his wil and serue to shew his power no lesse in destroying his enemies then in preseruing his chosen howe poore hovve weake how distressed soeuer VVherfore the Israelites being afraid when the Philistines went vp against them and hauing no hope by their owne strength to escape being
as in all things sufficiently so most assuredly touching God appereth to be true The foole seeth not that there is a God and sayeth in his hart there is none for his eyes are not in his head and his hart is at his left hand wherefore it is no meruaile that he is blind and consider nothing aright But with men of reason contrariwise it is they walke not in darknes nor stumble at noone dayes to them things seeme as they are and God aboue all things is manifest vnto them For heauen and earth yeeld testimony of his diuine nature and magnifie his infinite power yea all the creatures of the world are liuely witnesses be they dead or lyuing and euident proofes though they lye hidden and cannot be seene that a God there is who hath made them and doth rule them according to his will So as man hauing sence and reason cannot be ignorant or doubtfull thereof when by sence he may perceaue and by reason consider what those creatures are which so notably set forth the being of their Creator Opening his eyes toward heauen aboue or to the earth beneath he doth behold such variety such excellencie of worke so much beyond his skill to iudge of so farre aboue his power to reach vnto that not onely his minde is mooued to a sodaine admiration of that he seeth but his hart is touched with a solemne reuerence of that whatsoeuer is Author thereof though what it is he doth not conceaue For reason Reason leadeth to the knowledge of God his guide by nature leadeth him to think that strange and notable effects cannot proceed but from some rare or worthy cause and that although the cause in the effects be resembled yet are the effects by the cause excelled beeing that which from it selfe giueth being to another but more to it selfe reserueth then on the other it bestoweth VVherby it cometh to passe that looking onely vpon the frame of heauen and face of the earth beholding the great beauty of them both th' one being adorned with starres of sundry formes and bignes the other set with trees and deckt with flowers of diuers colours and proportions he cannot but thinke that frame and that face of so exceeding beauty to haue beene made and deuised by some skill of excellency where-vnto of duty reuerence doth belong VVhich are things so manifest and apparant as by men of common reason they are seene and perceaued But who so with a sharpe eye doth enter into the world and vvith sound iudgement examine the parts thereof he easily doth finde that the whole and euery parcell of the same is like a glasse of Christall wherein the might and maiestie of God doth shine in such sort as that the eyes and minds of all be they not starke blind and voide of vnderstanding are striked and pierced therewith so that they are enforced to see whom to acknowledge and they cannot but acknowledge God whom their eyes doo behold to be the maker and ruler of heauen and of earth and of all things therein contayned By the swift constant and continuall motion of heauen by the course of the starres all obseruing order though thousands in number by the due succession of day and night the true patterne of life and death by the seasons of the yeare still fading and neuer fayling to returne what can be thought but that there is a moouer and a ruler of being eternall and of wisedome infinite which first turned round the wheele placed the lights distinguished the times and hath caused them all so long in such order to continue But let vs examine a part the sundry parts of the great and little world whom God that Lord of all vseth as instruments and imployeth as officers to execute his will and to shew his power and we shall see that with one voyce they witnes all and all agree in one that they had a maker and haue a Maister by whose power at the first they were and at whose commaundement continually they are The throne and footestoole of this great Lord is heauen and earth which are the roofe and foundation of the whole world of which th' one is of substance thinne and pure and the other thicke and corrupt the one light the other darke the one still in motion the other euer at rest VVherefore being most contrarily disposed impossible it is that eyther of the other should be caused so as in the contrariety of their nature they acknowledge they had a Creatour who at the first made them to be such as neither could haue being by the others helpe Betweene them to fill and take vp The Elements the ministers of God the heigth and the depth the length and the breadth of the whole fire reaching heauen water touching earth and ayre possessing the midle roome are placed and ioyned to and with them both as vniuersall Ministers of that mighty generall But what are their natures Most repugnant The repugnancie of their nature prooueth there is a God and vtterly disagreeing fire hote and dry water moyst and cold ayre hot and moyst earth cold and dry more apt to destroy then able to make or preserue one another And why are they such To shew that they are not of them selues and that all things of them should consist For all naturall bodies whatsoeuer receaue constitution from them as they their power from the iustnes of their temperature which being vnable of them selues to make by reason of their contrary and disagreeing qualities they craue an vmpier not onely of fulnes to supply their weaknes and of indifferencie to ioyne them with equallity but of aucthority absolute to commaund their seruice and of wisedome infinite to direct their course which euer tending to the worlds good and neuer fayling to the worlds end excludeth chaunce and prooueth choyse as well in their placing as in their ordering and that by him to haue beene made which could doo all and would doo best Consider how they are placed The power and wisedome of God in placing ordering the Elements and how ordered and both will appeare to be so as therein the power and wisedome of God doth so appeare as wonderfull it is to consider The fire being full of motion cleare and pure as best agreeing with heauen which euer mooueth with the cleare substance thereof and purity of the bodies therein is set next ther-vnto whether it may seeme easily to haue beene carried being light of nature and giuen to ascend but howe strange is it that there against nature it should be helde within a sphere and not suffered to mount The earth massie heauy and full of drosse was fittest to be at rest VVherefore it was layed lowest and from heauen that resteth neuer remoued farthest although it cannot but presse downward by reason of waight yet can it not fall down from one appoynted place Pondere terra suo subsedit Ouid. fast 3 where it hangeth and vpholdeth it selfe in
beeing a King he feared least he should forget that hee was a man finding howe hard it was for him liuing in all happines to knowe what hee dyd know in that which should lay open vnto him the frailetie of his nature and the vncertaintie of his estate VVherfore sith easily men forget what they like not to call to mind and soone waxe ignorant of most knowne thinges which sildome or neuer they haue in thought it hath beene and may bee iudged not inconuenient to put those great ones in remembrance which would haue none great but themselues that a greater there is aboue them which hath power ouer them and is able to bridle their immoderate desires VVhile they commaund others without resistance they loue not to think of of a Cōmaunder whom they are vnable to withstand especially beeing guilty to themselues that they doe offend But necessary it is aswel for them selues as for themselues as for others that in time they be awaked out of that sleepe of forgetfulnesse whereby lying buried in the graue of ignorance they dreame what they are not but neither know what they are nor what they ought to doe To the second obiection Answer 2 I aunswere that although men for the most part are affected most with those accidents which are fresh and come before their eyes and are mooued least with such euents as are old and farre remoued from their present sence whereof it hath been said Tit. Calphur. Vilia sunt nobis quaecunque prioribus annis Videmus et sordet quicquid spectauimus olim The things seeme vile our former yeeres haue seene Of no account is that which we before haue knowne So as what we haue neuer seene I knowe wee hardly beleeue and therefore old histories are fained fables we commonly heare and receiue yet in truth according to the iudgement of the vvisest habet in exemplis antiquitas Cicero de orato vt in atatibus authoritatem senectus in examples antiquity as in ages the most auncient The authoritie of antiquitie hath most authority For sith God is as he euer was one and the same and all men since the first man to reason and affection to lyke vertues and vices are subiect it commeth to passe that amongst the sonnes of men nihil est sub sole nouum there is nothing newe vnder the sun VVhy then shoulde not the first time serue as a glasse wherein to beholde our present age and the examples of our eldest Fathers be documents of our selues and our youngest children as discipulus pioris est posterior dies the second day is scholler to the first That God which raigneth in heauen and hath euer ruled in heauen and on earth made man at the first and first and last disposeth his actions ordereth his course lifteth him vp throweth him downe at his pleasure VVherfore all is one whether yesterday or to day in the beginning or in the end of the world this or that hath happened But because such is our weakenes that wee are carryed more with sence then the vnderstanding so dull we are that wee haue no feeling of that which is not done at our elbowes and before the very threshold of our doores it shall not be amisse for the better satisfaction and full instruction of all sorts to call to remēbrance what we haue heard to haue been done not long before our daies and what our eyes haue beene witnesses of euen amongst our selues wherein that vnspeakable power of the almightie hath so appeared as that the blindest of sight could not but see and the dullest of conceit but vnderstand and perceiue the same It is not long since the Emperor Charles the fifth at the intreatie of the Spanyards 1541. Iouij hist. 40 sailed with a great Nauie out of Italy into Affrica to be reuenged of Hasauaga who beeing Gouernour of Argiers vnder Barbarussa maintained there certaine notable Turkish Pirats which greatly had molested and spoyled the Coast of Spaine VVherefore hauing leuied a royall Armie of Spanyards The enterprize of Charles the fift at Argiers Germaines Italians he came before Argiers with an exceeding strength and making full account by means of his great Artillarie and thorough the number and valoure of his souldiers to surprize the towne hee sommoned Hasanaga by a messenger sent vnto him and suffered to land vpon signification of a parley to yeeld and deliuer vp the Towne Carolo Caesari terrarum Domino to Charles the Emperour Lord and Commaunder of the world VVhich Hasauaga laughing at and refusing to doe hee landed his forces beeing aboue twentie thousand men straightlie besieged it both by sea and land But within a short space after there arose such a tempest and such plenty of raine fell from heauen that with extreamitie of wet the land forces were exceedingly weakened not hauing Tents wherwith to couer themselues nor beeing able to discharge their shot wherein their chiefest strength did consist and the shyps riding at anker with vehemencie of winde being shaken and driuen together a hundred and fortie of them in the viewe aswel of the enemie as of the Armie to the encouraging of the one and discomforting of the other were miserably sunck and cast away not without the losse of a great number of good horses which much was the most of many gallant and braue men so as the great losses sustained and the victuall vvasted enforced the Emperour to rise and to depart from Argiers with all speede to embarque againe to hasten home for safetie of the remainder of his armie But scarcely were his men shipped and launched into the maine but that a newe tempest farre greater then the former ouer-tooke him which scattered them a sunder draue them vpon sundrie places of danger some backward into the mouth of their enemies others vpon rocks and sands and drowned the greatest part in the bottom of the sea very few escaping and Caesar himselfe with much a-doe ariuing as a man without life though aliue tanquam Iouis ignibus ictus Ouid. Trist. 1. Eleg. 3. Vixit at vt vitae nescius ipse suae as striken by th' almightie hand liuing of his life he did not vnderstand Such was the will of God to punish the wilfulnes of that man which neither by aduise of counsaile nor perswasion of friends could be staied frō pursuing his desire of reuenge Charles the fift reposing his trust in earthly means was deceaued and that with affiance onely in his owne strength For beeing asked of Hasauaga what moued him to thinke he should be able to winne the towne he presently aunswered pointing to the fleete with his finger The force of my Artilerie and the valoure of my men not seeming once to thinke of God who did not so much as lift vp his eye to heauen VVherefore the Lord God to shew himselfe to be himselfe that is the Lord of hoasts the giuer of victories and the Ruler of all worldly
subiect to all danger and easily ouerthrowne Our neighbour Countries haue seene the sodaine fall of their Princes by the bloody hands of cruell murtherers euen of late in these last dayes of the world dayes of disobedience of treason of vnnaturall affection and of all sinne and iniquitie vnworthy to be graced with the light of heauen whose purenes if it were possible would be defiled with the noysome vapours of wickednes arising daily from the face of the earth The great power and goodnes of God in the preseruation of her Maiestie But yet notwithstanding all malitious conspiracies trayterous practises and dangerous attempts against the annoyted of the Lord our most excellent Soueraigne Queene Elizabeth she liueth and raigneth in safety and in glory to the glory of him by whose goodnes no lesse carefully then by his power miraculously she hath beene preserued her wicked enemies by the feruencie of his displeasure as stinking mists by the burning beames of the Sunne being dispersed consumed All Princes may seeme to haue meanes sufficient by their owne strength of their owne defence being furnished with strong guardes euer attending and many eyes still watching to fore-see what is intended against them so as nothing can be thought so subtill or secret which is not like to be discouered and preuented but all will not serue where GOD is vnwilling to preserue All meanes of meÌ„ without the help of God are vaine Psalm 127. If GOD doe not keepe the Cittie they labour in vaine that watch it their eyes are dimme and their eares deafe manifest daungers passe by their sight and neuer come to their vnderstanding So many are the deuises of mischiefe and so cunningly disguised vnder the colour of loue and pretence of friendship God onely searcheth and seeth the hart Iâ—ue Saetyr 1 that God alone who searcheth the hart and seeth the inward thought is able to discerne the malitious minde of a wicked man It was not said without cause fronti nulla fides no trust to the outward countenance and in animis hominum multae latebrae multi recessus in the minds of men there are many darke corners and secret places for there are not by many so many furrowes and wrinkles in the forehead to be seene as vnder the scull neere the braine there be priuy corners and close angles which the eyes of an Eagle are vnable to pearce into VVherefore when man through the corruption of his nature inclining more to ill then to good is not so ingenious in the deuise nor so industrious in the practise of good as of ill no meruaile it is if euill conspiracies ouercome good counsailes Faythfull counsellors the surest defence of the King and designes of mischiefe goe beyond all meanes of defence Faithfull counsailers louing truth and hating couetcousnes are the surest strength of the Kings life and best instruments of his safety for not being delighted with lyes they are not deluded by flatterers To loue truth be liberall fit for Counsailers to Kings nor by gifts or rewards are they blinded which are not coueteously disposed But truth possessing their harts and their hands being full of liberallity they aduise faithfully without feare and wisely without error and so cleere are their eyes that they see farre and neere For mony which often dazeleth The force of money and darkneth the eyes of the taker as often bringeth light sight to the giuer many secrets are made known many practises layd open from euery quarter aduertisements are giuen to such as will drawe theyr purses and are not sparing of rewards Doores and locks are easily had to keepe money in but to hold it out hardly can a locke or a doore strong enough be found Precium si grandefer as custodia victa est Tib. 2. Eleg 4. Nec prohibent claueis et canis ipse tacet Bring mony store the keepe is ouercome The keyes let in the barking dog is dombe VVherefore right happy is that Prince whose counsailers and seruants loue truth and hate couetousnes As without such it is impossible for a King to sit safe in his kingdome so by the meanes of such as great safetie is had as by the help of man can bee obtained for they are friends that flatter not and watchmen that sleepe not and such alone as for friends watchmen are to be esteemed But be they in all as they ought to be yet are they but men doe they what they can without the help of him that sitteth in heauen all is in vaine If God be not their guide they runne astray following theyr owne wayes they easily misse the path of truth fall into the pitte of error though greedilie they seeke and hunt after truth as a most precious iewel Yet truth being buried in the deepe Truth buried in the deepe and couered ouer with many pleasing vaines of right shewe but counterfaite substance they stick in the shallow fall in liking with the deceitful shadow of that they desire For by nature being slow to conceaue and dull to vnderstand we soone turne away from matter of difficultie lay easily holde on easie and ready things which euer-more are the worst both in respect of themselues in respect of the hurt they bring to the possessors of them Lyes errors vices are the smyling baytes whereby wee are quicklie caught and willingly carried away to mischiefe myserie The baites of mischiefe misery Lyes are ill tolde but well heard errors dangerous guests but entertained as deere friends vices the bane of al our happines but vsed fostered and delighted in as the only pleasure comfort of our liues All which being the seed of the Serpent our auncient and first enemy creepe into vs as hee dyd into our old beginning Parents whose posteritie we are and are deceiued as they were by the alluring face of ease and glory Men drawn to il by ease and glory An easie thing to eate an Apple and what more glorious then to be as God in the knowledge of good and euill But it was a lye that first was told and beeing beleeued ignoraunce was our vnderstanding and our knowledge error then vice gotte the possession of our harts and rule of our mindes so were wee of our selues not Gods but deuils in the world and so are we still if by the spirit of God we be not lightened and guided in the wayes of truth wisedom vertue wherewith who so is endued is in some measure enabled to discerne truth froÌ„ falshood knowledge from ignoraunce vertue from vice and by meanes thereof not beeing deceiued is deliuered from the malice of sathan and from all the practises of his wicked ministers be they neuer so secret subtile and mischiuous VVherfore it is the goodnesse of God which onely can and assuredly doth saue and protect as well Princes as others out of the hands of theyr enemies so as he which sayed Seneca Thebais