it was also as necessary that there should be Law-makers and magistrates to execute put the same in practise which could not possibly be this equalitie among all men remaining still And therefore it was needfull that there should be this difference of magistrates and subiects for God seeing that by sin there was brought in a wonderfull disorder and confusion of all things did prescribe an order in setting downe Lawes to suppresse and bridle the rage thereof the raines whereof he hath deliuered into the handes of the magistrate to put the same in practise wherevpon ariseth this necessarie distinction of maisters and seruants Magistrates to commaund and inferior subiects to obey 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 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 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 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 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 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 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 The studie of Righteousnes is not without fruite although in this life it doth not appeare And of the Resurrection ALthough the godly in this life are commonly oppressed with pouertie and seruitude and liue not in like pleasure prosperitie as the wicked doo yet notwithstanding they haue pleasures and great pleasures For the godly do not think the praise and rewardes of mortall men to be a sufficient recompence for theyr trauailes and therfore cōtemning them they doo looke for the promises of GOD and attend the comming of their Guide and Captaine to receiue those crownes of vnspeakable glory rewards from heauen They wayt for the Resurrection of their bodies that being taken vp into heauen they may ioy with the holie Angels and haue the continuall and endlesse fruition of him for whose sake they haue suffered so many troubles which is a most excellent reward and the onely true happinesse Againe seeing the possession of vertue is a most precious Iewell and is not gotten nor kept without great trouble and paines it were a great absurditie that all other inferior arts and exercises should haue theyr rewards and Vertue onely be without all recompence 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 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 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 How God in times past had a care not onely of the Iewes but of all men And of the Incarnation of Christ our Sauiour NEither the heauēs nor the earth the sea the Moone or Starres neither this whole visible and inuisible creation do so notably declare and set out the exceeding greatnesse of the goodnesse and loue of God as this that the onely begotten sonne of God of like substance to the Father tooke the shape of a seruant vpō him and was conuersant here among men on earth in the similitude and figure of man that taking vpon him our infirmities and bearing our diseases he might so be our Physitian and Sauiour through whom we haue obtained this notable benefit by adoption to be made the sonnes of God For God when he saw our reuolting from him being our Creator vnto a most cruel tyrannie and how we had wilfully throwne our selues into the dungeon of all mischife treading the lawes of nature vnder feete and that these visible creatures could not perswade and bring vs to the obedience of our Creator it pleased him of great mercie to worke our saluation another way in great wisdome iustice For in the restoring of man God did not vse his onely power whereby he was able to do what he would neither yet mercy alone least the enemy of mankind should haue cause to accuse his dealing as iniurious but did deuise and take a course wherein he declared both great loue and iustice for vniting vnto himselfe the captiue nature of man he brought it into the field to reuenge his former foyle and did so furnish it with all things necessary that the enemie which in times past had preuailed against man was now by man vtterly ouerthrowne So that his tyrannie being dissolued man was by iustice deliuered from most miserable seruitude and restored to his former libertie which was the cause that Christ was borne of a woman and tooke flesh of the virgin The cause wherefore Christ fasted fortie dayes CHrist by his fasting and hunger did as it were prouoke the enemy 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
THE MIRROR of Diuine Prouidence Containing a collection of Theoret his arguments declaring the Prouidence of God to appeare notably both in the heauens and in the earth and in all things therein contained Taken out of his workes De Prouidentia Printed at London by T.C. for Iohn Smithick and are to be sold at his shop in S. Dunstons Churchyard in Fleetstreet 1602. To the Reader THe copie of this collection hauing long since lyen by mee I haue now thought good to publish as a worke well worthy to be read and pervsed of all sorts of people at this time wherein Atheisme like an ill weed is growne to such height as it seemeth to ouershadow the plants of true Religiō while men attributing to Nature what belongs properly to the Creator of Nature do both depriue God of his glory and also discouer their impiety to the danger of their owne soules and the hurt of others The matter was originally handled by Theodoret an auncient and learned Father of the Church in tenne Sermons treating of Prouidence the substance whereof hath bene extracted and digested into Method by a learned Diuine now deceased who made this Collection following Read it with aduise and if thou doost beleeue the Diuine Prouidence as thou oughtest the meditation thereof may bee sweet comfortable vnto thee if otherwise thou doubt or denie it the consideration therof may strike thee with shame and terror and haply reclaime thee from so absurd and impious an opinion which effect I do heartily wish that it may worke in thee I. C. THE MIRROR of Diuine Prouidence Causes why he defendeth the Prouidence of God against the blasphemous mouthes that denie the same THe childrē defend their Parents Reasons why Seruaunts their Maisters Citizens theyr Cities The gard their Prince Much more ought Christians to defend Gods cause For God is nearer vnto vs then our Fathers Reasons of the Conclusion by whose benefite they be made parents He is better then our maisters whose rule is by nature not by the calamitie of the seruants He is stronger then any wall of brasse as he whom no time can weare away nor force impaire Hee is more princely then any king whose rule is perpetuall and ouer all 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 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 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 A demonstration of the Prouidence by the Aire Earth Sea Riuers and Fountaines 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 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 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 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 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 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 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 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 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 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 A demonstration of the Prouidence in the framing of the Bodie of man WHere first of all God hauing giuē a mouth
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 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 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 Riches and Pouertie are both necessary for man WHereas the enemies here take occasion to blaspheme God say that there is no Prouidence in him nor care of man because they see the wicked abound in wealth and liue in all kinde of pleasures the godly man contrariwise through the oppression of the rich to liue in great pouertie and very miserably they ought rather to conclude and that more truly bridling this rash iudgmēt learning to reforme their common errour that riches cannot therefore be the true felicitie and happines as they dreame wherby vertue is thus by their own testimonie suppressed neither that Pouertie is miserie seeing that godly men and such as excell in vertue doo oftentimes liue in want and necessitie Againe seeing they acknowledge vertue to be the most pretious Iewell and such as doo most feruently imbrace follow her to liue a most happie life there is no cause why they should extoll riches as to thinke them the onely note of true happinesse which they see commonly with theyr eyes to be the greatest enemy vnto vertue 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 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 Temperance TEmperance is a right constitution of the minde when the rude and disordered desires therof are brideled and ruled by reason Fortitude FOrtitude is that whereby a man is stirred vp vnto a lawfull anger and iust reuenge Iustice IVstice is a lawfull and right gouernment of the mind wherby the affectiōs subiect vnto her are ruled and directed The affections of Lust Anger submitting themselues vnto reason and being ruled thereby through a mutual qualifying one of another do absolue and make this notable vertue of Iustice 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 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 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 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 to be cast away and condemned as superfluous