A DEMONstration of God in his workes Against all such as eyther in word or life deny there is a God By George More Esquire Quicquid patimur mortale genus Quicquid facimus venit ex alto Annaei Sen. Oedip. AT LONDON Printed by I. R. for Thomas Charde 1597. ⧠TO THE MOST EXCELLENT AND MOST RENOVVNED Princesse Elizabeth by the grace of God of England Fraunce and Ireland Queene defendour of the fayth c. MOst excellent Princesse sith it hath pleased the God of heauen so to blesse the realme of England by the continuance of your Maiesties raigne as that like happines no former common wealth hath been knowne no forraine kingdome at this day can be sayed to enioy gracelesse were the people of the Land if with all gratefulnes of minde they should not first to God as the supreame cause then to your highnes as the Soueraigne meanes of that their exceeding good most dutifully acknowledge the same Where-vnto though euery one will readily subscribe as hating the imputation of an vnthankfull person yet he should be thought more curious then wise who so would examine the performance of mens duties in that behalfe Wherfore not accusing any Plutar. de curiositate nor excusing all that I might not seeme to haue the eyes of Lamia which were layed vp at home and neuer vsed but to behold others abroade J haue thought fit to looke vpon my selfe and to seeke how to quit my selfe of that foule cryme of ingratitude which in this case towards the Almighty and your Maiestie I had rather not liue then liue to be iustlie suspected of Of which there should neede no other euidence then mine owne conscience to condemne me if considering the world as it is and perceauing how many many wayes are employed I should sitte still and be idle But what should I doe Surely rather then nothing Guido Bitu J haue chosen to doe as did Diogenes at Corinth he seeing vpon occasion of danger euery man laying his hand to some one thing or other about strengthening the walls for defence of the Citty bestowed his labour in rowling his tub vp and downe So I beholding in this busie age of the world some imployed in the warres abroade an honourable and now most needfull seruice others in gouernment at home no lesse necessary then of necessitie to be maintayned haue busied my selfe in turning my bookes too and fro which being in him a stranger in a strange common wealth commended I hope in me in mine owne Countrey shall not be reprooued and the rather for that proceeding further I haue deliuered faithfullie what of those faithfull friends which neuer flatter I haue learned tending to the good of the common good as I conceaue For it serueth to occasion the dutifull remembrance of God and performance of duty to your highnes whose hands bestow the benefits which from his bounty doo proceede Of default wherein though there were no speciall cause specially to suspect any yet what is done to that ende ought not to seeme vaine partly for that much is aboue all possibility of satisfaction due but principally because euen the best to good things are often slow For to say truly while men are they are but men who being clothed with sinfull flesh cannot be so cleansed from sinne which liueth and dyeth with the flesh but that some corruption thereof of necessitie will remaine which will in all fortunes minister iust cause of blame Whereby it commeth to passe that being afflicted in any sort we murmure complaine and lament and in the greatest happines we can haue sildome are we thankfull or well content so far forth as we ought to be The consideration wherof hath moued many whether feeling in them selues or finding in others of faults so great too great a mischiefe highly to commend valiancie as the chiefe vertue aboue all to condemne ingratitude as the worst vice and constancie in what estate of life soeuer as most auailing and best beseeming to aduise And yet such though obtayning as deseruing the names of wise men haue shewed them selues no more wise in their counsailes then men in their actions being vnable to performe what they could perswade and fayling to runne the course them selues wherevnto they directed and prouoked others He which sayed M. Cicero Tus 2. A viro dicitur virtus vertue hath her name from man that if we will be good men we must be valiant men Dion Cass lib. 38. and that true valure doth consist in contempt of death griefe euen he was out of Rome no sooner banished but in minde he was deiected and shewed him selfe farre other then others he taught to be The Athenians Vale. max. 2. They which decreed an vnthankfull liberty for euer to liue a bond-man did notwithstanding most vnthankfully reward the best men liuing amongst them Wise Socrates with deadly poyson Aelia 1. Aemil. pro. in Miltia Plut. in Pho. Idem in Aristi valiant Miltiades with chaines in prison good Phocion after iudgement of death with threats of torment iust Aristides after many good deserts with most iniurious banishment J say not this by way of comparison to draw into question the good Subiects of England whom with that weake minded Romaine or those light vnsetled Graecians I haue no lyking to compare but to shew as well what difference there is betweene the words and the works of men as also that the most forward beeing farre to short in discharge of that which is required especiallie towards God not any ought to be greeued how oft soeuer they be put in minde of that duty to his Maiestie whereof neuer they can be mindfull inough Jt is hee who doth behold what we doo to whom we owe infinitely more then we can doo his power is ouer vs his goodnes towards vs none lyuing can withstand the one none can liue and lacke the other our weaknes is strengthened our dulnes quickned by him enabled we are by his only meanes to serue your Maiestie and our Countrey Wherefore what of him dutifully I shall say albeit J shall say nothing which to the most is not already knowne my hope is will be acceptable to the good to some profitable to none offensiue If in a Cittie the greatest of calling mislike not that in the dead houre of the night the chiefe time of rest a poore man passing by their doore should cry looke to your fire J see no cause why the best of vnderstanding enioying the sweet rest of worldly peace should be offended by the simplest to be put in minde of the Lord God in what houre soeuer who being forgotten as a consuming fire Nations great and mighty Deuter. 9. Citties great and walled vp to heauen will destroy bring downe and cast out Heereby enboldened most excellent Princesse J haue aduentured to write challenging to my selfe nothing in knowledge aboue the rudest in desert before the vnworthiest of your kingdome and what J haue written I
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
elements the placing and the ordering the open shew and the hidden strength of them all beare witnes and make proofe not to be denied impossible to be disprooued that there is a God The consideration whereof might suffice and needlesse it were to seeke further were it not too great an ouersight for man to ouerlooke him selfe who beeing the worthiest creature of all other is the fittest to set forth the glory of his Creatour by whose admirable wisdome he is of such incomparable perfection The body of man the patterne of the world and his soule the picture of God that his body is the patterne of the vniuersall world and his soule the picture of the immortall God So that in him more then in all the rest God is to be seene and knowne his body shewing outwardly the worke of his hand and his soule inwardlie bearing the image of him selfe His body of earth doth represent whatsoeuer is betweene heauen and earth yea the very heauens them selues are figured all naturall causes contayned and their seuerall effects produced therein Three heauens resembled by the body of man deuided into three parts Three heauens there are sayed to be which the members of the body deuided into three parts make a liuely resemblance of The lower seruing for generation and nouriture are like the lowest heauen within the compasse wherof the elements are found for as from them all beasts plants trees liuing and other things haue being receaue nourishment growth motion and sence so of foure humours there ingendered all the members are made fed mooued and augmented The same agreeing in nature as in number with the elements and producing effects in all aunswerable vnto them choller being hote and dry as fire blood warme and moyst as ayre fleame as water cold and moyst melanchollie as earth cold and dry of which altogether a perfect mixture and iust temperature beeing made the growing lyfe of plants and that which to brute beasts giueth motion and sence in the body of man is found doth appeare The vpper part in which the hart is seated may be compared to the higher heauen the eight sphere wherein the starres are fixed which holding one iust and continuall motion giueth light and life to all the world beneath through shining beames and comfortable warmnes it sendeth downe and euery where bestoweth for so the hart being still in motion after a iust proportion preserueth the whole body in life and health by sending forth the spirits of life wherewith it is well stored into all the parts by vaines and arteries in due course to be conueighed Lastly the head the vppermost part is as the third and highest heauen there sitteth the minde as in a Tower and doth behold gouerne and direct all the actions of the whole body causing it to mooue and to rest to performe and to forbeare what seemeth good there-vnto euen as that excellent almighty power from that high throne his seate mooueth the heauens directeth the starres and preserueth all things within the compasse of the world Man a little world VVherefore it is not without cause that man is sayed to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a little world when as his body alone beeing but the one halfe the worst part of him is the figure of the whole and with good right may bee termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in regard of the great beauty which aboue other creatures it hath and serueth no lesse then all the world besides to shew the great excellencie of that power which first was the founder framer thereof VVhose exceeding beautie caused some to thinke that God himselfe was like there-vnto Cicero de natu Deo 1. supposing the fairest and finest shape to be most fit for the best and diuinest nature VVherein they were like deceiued as if they should haue thought the counterfaite of Venus to haue resembled the countenaunce of Apelles the same being for excellencie of worke the chiefe spectacle of his Art but altogether vnlike the fauor of himselfe But strange it may seeme and incredible it may bee thought that man alone eyther in part or in whole should represent the world which consisteth of thinges both contrary in nature and infinite in number I confesse it is so strange that it is a vvonder but vvonderfull is that God who to shew the greatnes of his power could make man so strange a creature that in varietie what of outward shape Man in him selfe resembleth all creatures and vvhat of inward conceite hee should expresse and excell all other things whatsoeuer Sundry are the sorts of mettals and stones hidden vnder the ground infinite are the kindes of hearbes trees and fruites growing and of beasts going and creeping on the earth so of fish swimming in the Sea and of fowle flying in the ayre all which are framed of so iust a shape and of proportion so agreeable as of each kinde found within the same region and vpon the same Coast all or most of all are so like as not the like but the same they woulde seeme were they set a sunder not seene together and yet if all at once could be viewed sufficient difference to shewe the diuersitie of each kinde might bee noted But amongst all the childrē of men not any two though bred within the same climate though borne of the same parents coulde euer be found in whom difference did not appeare of heigth or of breadth of feature or of fauour Albeit for number and place of all members and parts they are all as one Many haue beene sayed exceedingly to haue resembled each other Valer. Max and none more then Alexander and Ephestio whereby the Mother of Darius was occasioned in steed of Alexander to salute Ephestio but though both were strangers vnto her shee soone found that shee was deceiued and craued pardon of her error Some-what there is which better is discerned then can bee described that causeth amongst all men such difference to appeare as easilie one from another and euery one may be knowne a sunder By which diuersitie of shape in his owne kinde expressing the variable shew of all kindes of things whatsoeuer In man some thing resembling euery creature it is to be thought that he was made to represent not any one but all the creatuers of the world which yet to make more manifest some things hee hath of them all whereby in him alone theyr counterfaite may seeme to be drawne and layed open to be seene His flesh is as the earth sound substantiall and firme it is braunched with sondry vaines as the earth is distinguished with diuers mettals VVhich therefore are sayed to lye in vaines because they follow the like course and are dispersed a like inwardly with bone as the earth with stone it is strengthned it is quickned and nourished with the same life that causeth plants to spring and hearbs to grow and like times it hath for the renuing and decay of blood as
the other wherin it returneth in the euening but that which dwelleth therein and hath rule ouer the same VVhat to set in order such an army of starres and to cause them all to hold one certaine iust course but that to which all things are easie and nothing is impossible VVhat to restraine the fire from ascending and the earth from falling down to keepe the Sea from ouer-flowing and to set peace betweene fire and water in discord to make vnitie and a friendly coniunction between things of contrarie disposition but that power which hath power ouer heauen and earth and doth commaund and controle both nature her selfe and all naturall things whatsoeuer and what should that be but euen that which in power wisdome and perfection is infinite admirable and incomprehensible That of the Grecians is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the sharpnes of his sight and swiftnes of his course because he seeth all and ruleth ouer all in a moment Of the Latines Deus for that of his fulnes and bounty hauing all he giueth all that the world hath of the English God for as much as in respect of excellencie he is only good and goodnes it selfe to be esteemed If then it stand with reason that nothing can make it selfe and no power other then God can be found or imagined sufficient to performe the least of those thinges before mentioned reason doth assure vs that there is a God and ouer and aboue reason euery sence for the light of heauen doth shew it to our eyes and the birds of the ayre doo sound it into our eares we tast it in the fruites of the earth and the sweete sauouring flowers breathe it vp into the very braine of our heads so as we are enforced to feele perceaue and vnderstande the same VVherefore vnreasonable and sencelesse is that man that seeth not and beleeueth not that there is a God Chap. 4. That reason and sence may iudge that there is but one God THe world consisting of heauen and earth it may seeme to haue beene the pleasure of God the maker of them both to place in eyther of them one speciall creature that for excellencie and vnity of nature should be the picture image of him selfe The sunne in heauen and on earth the soule of man to the ende that man of whom chiefely he would be honoured beholding the sunne with his bodily eye and with reason the eye of his minde looking into his owne nature as well without as within him selfe might perceaue that a God there is and that there is but one who doth both shine in heauen as that glorious starre the Sunne and rule on earth as that excellent creature the soule where-vnto all other liuing creatures are subiect Of this it hath been spoken The Sunne a resemblance of God of that it may be sayed that being in the firmament aboue it exerciseth his power on all the creatures below and holding an vnitie in it selfe it disperseth it selfe through the corners of the world and giueth light to euery starre that shineth and causeth life in euery thing that liueth and is of such brightnes that it darkneth the most glittering starres and dazeleth the sharpest eyes although neither starre haue light nor eye sight but by meanes thereof So as verie notably it expresseth the nature and the power of that onely and mighty God who from aboue beholdeth and ordereth all thinges whatsoeuer or wheresoeuer beeing and giueth sight and vnderstanding to all albeit in his greatnes and glory of none he can be seene or vnderstoode and yet as the Sunne is visible to the eye and the soule subiect to the sight of reason God of man in a measure seene and conceaued so God in a measure is truly saied sensibly to be seene and iudicially to be conceaued of all those which haue eyes to behold and reason to consider such creatures as he hath ordayned to be witnesses of his nature But the soule being buried in the body The body the graue of the soule as in a graue which therefore is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the graue of the soule and the Sun shining in heauen openly to be seene the eyes of men haue beene drawne to looke vpward and there to seeke God where manifestly appearing they could not but see him in all glory and maiestie to shine Howbeit in searching to know what he was their errors were as grosse as their opinions were diuers Some thinking the Sunne others the Moone and other-some the whole circuit of heauen By naturall reason impossible to know what God is to be a God And no meruaile that they were deceaued when by the low reach of naturall reason they sought to apprehend the high mistery of that supernaturall power which is infinite and incomprehensible But that it was onely one otherwise they could not thinke reason manifestly teaching that otherwise it could not be For when by consideration of all naturall things it is euident that nothing is of power sufficient to make or to mooue it selfe and that consisting of contraries they are more apt to destroy then able to cause or preserue one another most reasonably it is that there be because of necessitie it is that there must be a maker a moouer and a ruler of them all and how A maker of omnipotencie to doo what he will a moouer of aucthoritie to dispose as he will and a ruler of all goodnes and excellencie to order and preserue all according to his will else were it impossible that the world should haue been made mooued and ordered as it hath been consisting of parts no lesse repugnant in nature then infinite in number VVhich the Grecians well obseruing found out three names aunswerable to those three properties Aristid in hymno in Iouem Dioge Laerti Caelus Rhodi The Grecians by three names expressed the nature of God and gaue them all to one God as agreeable onely to one alone calling him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 somtimes by one and somtimes by the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as that wherby all things are caused to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for that he giueth life and motion to all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in regard of his excelling goodnes in gouerning and preseruing both the whole and euery particuler whatsoeuer VVho so being as in very truth he is the originall cause from which all things doo proceede the roote of life out of which all life doth spring and the fountaine of goodnes from whence all good doth arise flow then is he but one for it cannot be that more then one that cause that roote and that fountaine can be The cause of causes can be but one That cause of causes that is the causer of all things was to haue being before any thing had beginning and be he must onely by and of him selfe for be he could not by
to quit the iniurie of Hasauaga nor chased beaten in the eye of her enemie as the Spanyards were by and before the forces of her Maiestie gaping after the spoile of her kingdome thirsting after the blood of her subiects For her strength is in the arme and and her hope in the help of the most mighty God whereby she is and may be assured that he in her will shew his power and shee through him shall gaine that honour for which as his most especiall image shee shall be throughout the world and to the worlds end renowned and admired So be it Amen Amen Chap. 6. That God is good to all but best to the best men VVIth God is power infinite and wisedome incomprehensible as hee is a God he cannot be but omnipotent but altogether and exceeding wise wise aboue the reach omnipotent beyond the iudgement of any mortal creature Yet in nothing is he to himselfe so like and to man so well known as in that he is good and therein both his power and his wisedome are excelled although from him neither the one nor the other can be deuided By his power hee made the world of nothing and by his wisedome he made it to be of all perfection The goodnes of God the cause of creation preseruation of the world and the same thorough both hee dooth daily rule order and preserue but it was his goodnesse which first caused him to make it and it is that which maketh him still to be carefull of it to the end all should be pertaker of that which of nothing but of it selfe can participate Other cause there could be none because beeing of all fulnesse he could feele no want nor any thing could be added vnto him Not excellencie wherein hee euer was aboue all that haue beene or could be incomparable Nor glory which filling heauen surmounted farre the measure of worldly honor his goodnesse onely was inlarged when it was communicated and so much the more by how much the lesse it was deserued VVhen he had framed the goodlie vaute of heauen and established the sure foundation of the earth Gene 2. and finished all the host of thē both he saw all that was made and all was good for nothing other then good from him could proceede but to man much more though not more worthie Man the end of gods creation that goodnes did abound Hee was the last of his creatures as the end of his creation all made for him and all represented in him the rest by his word commaunding whereas his bodie by his hand working his soule by his breath quickning Man the image of God became aliue whereby hee was the very Image of his Maker pure full of knowledge and a Lord ouer all And albeit hee fell wilfully to be ignorant being vnthankfully disobedient and vvas depriued of his lordly estate beeing thorough his owne default both in body and soule defiled yet would GOD because hee would be Goo as infinitly aboue measure so euerlastingly without end vouchsafe to restore him againe in clensing his thoughts instructing his hart holding all things in subiection vnto him What the state and condition of man were being fallen and not restored by god VVhich if he had not don and did not still continue to doe man should not differ frō a brute beast in vnderstanding his whole life should be filthy and corrupt and not a day nor an howre hee should liue in safetie His reason should be as the subtiltie of the Foxe his desire as the lust of the Horse his life soiled in vice as the swine wallowing in mire and soone ended should it be by the assault of deuouring beasts or furie of pestilent diseases Thys were the condition of man were it not for the goodnes of God God is euer working for the good of man generally and particularlie But for the good of man or rather for his owne goodnesse sake he is euer working both generally in the behalfe of all man-kinde and particularly for the benefite of euery one but especially for the preseruation of those which are his and repose their trust in him Sundry waies hee offereth instruction to their harts and giueth correction for their faults he striketh a naturall feare in the creatures wherby they become and remaine subiect vnto them and discouereth the vertue of whatsoeuer hath or wanteth life for their necessarie vse for the strength cōfort of their daies Let some instans be produced The Sea he holdeth within bankes to the good of all least they should bee ouer-whelmed drowned with the earth The Turke he boundeth within lymits to preserue the Christians that they may not bee ouer-runned deuoured of infidels The Sunne he causeth to shine vpon all the worlde for the health and comfort of all Nations and vvith his Gospell he lighteneth some speciall places for the spirituall comfort and soules health of his chosen So is he good to all The goodnes of God in withholding bestowing but in greater measure to some and good he is aswell in bestowing benefits as in with-holding mischiefes but chiefely good in that out of his owne meere goodnes without any the least their worthines he dooth whatsoeuer he doth for them For all being guiltie of the transgression and all vnder the sentence of condemnation alike no grace is of dutie nothing but punishment is due This the world cannot but see and euery one as hee receiueth most ought most to acknowledge the same Not a man liuing vpon the face of the earth but in that he liueth and is a man in that all the creatures are vnder his rule in that he knoweth how to rule them to make them serue his vse which for his vse are appointed is infinitely bound vnto God Euery man bound infinitely to God for his goodnes and to confesse howe good a God hee is therein For whatsoeuer man hee bee without hurt to God or wrong to him hee might haue beene a stone without life or with life a brute beast without reason So to haue made him was in the power of the Maker no cause in himselfe why of better condition he should be VVherfore in this the goodnesse of God is generally vpon all euen vpō the most barbarous people of the world that they liue and that in life they enioy many plesures and commodities through the commaundement they haue and good they receiue of the creatures knowing howe to ouercome the strongest to tame the wildest The goodnes of God specially is to those which haue knowledge of him and his seruice and to employ them all to some good vse or other But incomparably more is the blessing of God extended vnto those which ouer and aboue the common benefits of naturall life and humaine reason haue the true knowledge of God and of his Sonne reuealed vnto them vvhereby they liue a spirituall life and are in the way to
euerlasting saluation VVho beeing inwardly touched with religious loue feare of God their Creator and their Sauiour are ledde and strengthened by his spirit to rule and bring into order the most subtile cruell and forcible beasts of the world Lust Seneca Thiest That whereby Thiestes deceiued his brother and defiled his bed That Anger Plutarch in vita Alex. which stirred Alexander to murther his deerely beloued Clytus That which draue Heliogabalus to hide himselfe there where hee dyed a most contemptible death Feare Aelius Lam. That which soone kylled Diodorus the Logitian Griefe Dioge Laert. because soone enough he could not answere the questions of Stilpo That which suddainly tooke away the breath and the life of Dionisius of Sicilie Ioy. Fulgos. when hee was in his best health Hope Maxi. Tirius And that which forcibly carryed Alcibiades from Licaeum to the Bar from the Bar to the Sea from the Sea into Sicilie out of Sicilie to the Lacedemonians from the Lacedemonians to the Persians from the Persians to Samos from Samos to Athens from Athens to Helespont and so tossed him vp and downe from one part of the world to another VVhich being lodged in our breasts The danger of vnruly affections are still at hand make suddaine and dangerous assaults and are not to be resisted but when by the good Spirit of God they be subdued Not onely the Heathen men before named infinite others which might be remembred haue felt the sting and the strength of those mischieuous mighty enemies but euen the chyldren of God and the best of the best beloued of them being left to the course of nature and counsell of flesh and blood haue been by thē vanquished and led captiue away The force of affections Not the sinceritie of Dauid nor the wisedome of Salomon nor the strength of Sampson was able to withstand the poison Math 26 Acts Apo. the craft and the force of them The Apostles themselues before the cōming of the holy Ghost being ouercommed thereby denied their maister and forsooke him The spirit of God only able in some measure to conquer affections but after beeing strengthened with that spirit they spake with confidence before Princes and Tyrants It is that spirit alone which is able to conquer those enemies and to make them serue as friends to the good of men whereby being ruled brought into order The good of affections well ordered one becommeth the roote of amitie concord another the whetstone of fortitude a third the watch of safetie a fourth the ground of patience a fifth the mother of repentance a sixt the preseruation of bodilie health and quietnes of minde which so had and held honourable is the condition of man his lyfe is pleasing to God and full of comfort to himselfe So as inestimable is that goodnes whereby such happinesse is obtained and right happy are they which by that especiall testimony may be assured that especially they are beloued of the Almightie who is the true author and free giuer of all goodnes whatsoeuer All the children of god not in one degree of happines vpon earth But as all the children of God are greatly blessed in that gouernment ouer thēselues whereby they leade a godly and contented life vppon earth yet are they not all in one degree of happines neither doe they receiue one measure of his goodnes therein The Princes of the earth the speciall images of God Good princes specially endued with the good Spirit of God they which represent his person and his office and are therefore said to bee Gods in the worlde are most endued when they are indued therewith and not without cause for that they are not onely to haue care of themselues but of many thousands committed to their charge whose affections being vnrulie are by them as their owne to be gouerned but not being theyr owne that gouernment with much the greater power wisedome is to be performed VVherein impossible it were but that the mightiest and the vvisest should faile were they not continually assisted by the spirit of that God who being not onely full of power and wisedome but perfect power and absolute wisedome it selfe can neuer faile in performance of whatsoeuer he wil haue brought to passe Thereby it is VVhereby Common weales doe flourish and are maintained that Common-wealths are maintayned and doe flourish that good men are defended from the wicked that Princes and Rulers are established and set fast in theyr kingdoms being guarded with the loue of good subiects and from the mallice of wicked persons preserued For although the good example of the King bee a lawe to good men and law is the curbe of the wicked and the bridle whereby to restraine their wilful practises vngodly attempts yet were not the best by the inward working of God made inclinable to followe that which is good the worser sort secretly touched and troubled in conscience or frighted and dismaied in minde by the power which GOD hath and exerciseth ouer theyr harts examples would not suffise to draw the one nor law to hold back the other which as a weake nette layde open to be seene easily they would by subtiltie auoyde or violence breake through Therefore wee see it falleth out 2 Kings 19 that when God will Senacharib a king is killed of Adramaleke and Seleuster and Viriathas an Emperour Eutrop. 4. is murthered of his owne guard the harts and hands God the onely ruler of mens harts disposer of their actiōs of sonnes and of seruaunts are stirred vp and strengthened against parents and maysters though Kings and Emperours without feare of law or feeling of nature And againe of his goodnes towards the good such as hee fauoureth and is carefull to preserue he keepeth downe the harts and holdeth fast the hands of wicked men that they haue no power ouer theyr own will Absolon aspyring to the kingdome ariseth 2. Reg. cha 15.16.17.18 and taketh counsell with Ahitophell against Dauid the sonne against the Father the seruaunt against the Maister Absolon young and lustie hath the harts of the men of Israell turned after him and the counsell of Ahitophell is as the Oracle of God VVherefore Dauid flieth and forsaketh Ierusalem But God beeing mindfull of his seruant Dauid to deliuer him out of the hands and from the treason of his enemies Ahitophell his counsaile is turned into foolishnes hee hangeth himselfe the people of Israel are slaine before the seruaunts of Dauid of very few infinite in number Absolon caught of an Oake is taken vp killed betweene heauen and earth and Dauid is restored and remaineth King VVee neede not looke farre of nor farre backe to finde examples of the goodnes of GOD in the defence of good Princes and of the weaknes of their estate which are destitute of his helpe the one sort standing safe inuinciblie protected the other as naked of defence
of no assurance and yet in all attempts whether of war or peace they pray for themselues The blindnes of men concerning Fortune and wish to their friends aboue all other thinges good fortune So blindly are men ledde to think all things to be ruled of that which of it selfe is nothing nothing but a false light giuē in the darknes of ignorance and neuer seene but when the true cause lyeth hidden Fortune in truth nothing which is that heauenly spirituall incomprehensible essence the Lord God of heauen earth wherby the whole world and euery part thereof is daily and continually gouerned and disposed of He it is and hee alone which lyfteth vp and pulleth downe which giueth wealth and causeth want which punisheth and rewardeth preserueth The benefits of God somtimes towards the wicked whē his rodde is vpon the godly and destroyeth when he will and where it pleaseth himselfe And although his benefits are often seene to bee heaped vpon wicked men when his hand of correction lieth heauie vpon his chosen and base cowardlie persons he suffereth to tryumph whē men of good mindes and great vertue are troden vnder foot yet in neither is his goodnes or his iustice to be taxed but both in both the more to be extolled if dulie as they ought to be they be considered of This may seeme strange in the eyes of men but his wayes are not the wayes of men neither dooth he tread in the steps of flesh blood It is more easie to see what he doth then to perceiue the secrecie and depth of his purpose which not being discouered his works may be thought voyd of iudgment when they are full of all wisedom and vnderstanding But why should he fauour the vngodly which are carelesse of him and frowne vpon those who giue themselues to his honour and seruice VVhy was Toby after many good works of mercie and charitie made blinde and Haman Toby 2. a man full of pride and crueltie Hest 3. God in the end blesseth the good punisheth the wicked extolled aboue all the Princes next after the King Surely good men haue no more cause to be grieued thereat then had Toby when his sight beeing restored he sawe his sonne and the sonnes of his sonne with ioy and gladnesse nor the wicked more to reioyce then had Haman when he was highest vpon the gallous which hee prouided for Mardocheus The Lord God the God of iustice mercie so dealeth with his chosen as a louing Father with his beloued chyldren he scourgeth them but hath pittie on them his hand is heauie but to keepe vnder theyr rebellion and his rodde sharpe but to cutte of their corruption that they may bee fit heyres of that heauenlie kingdome which no impure or defiled thing can enter into God both iust merciful to his in what sort So is he both iust and mercifull shevving mercy in iustice vnto them for sinning hee doth not spare them and punishing hee doth preserue them His iustice is great but his mercy doth exceed he correcteth and stayeth his hand for hee is not angry for euer Hee striketh strengtheneth to beare the stripes which neuer are out of measure nor aboue theyr power and at the last after that he hath drawne the blood and bound vp the wound the punishment being passed the paine ended endlesse is theyr ioy and their glory euerlasting In what order the mercy and iustice of GOD is toward the wicked VVith the other sorte farre otherwise it is though God be as he cannot but be the same that is both iust and mercifull euer-more yet dooth he not deale in the same manner with all with the wicked his mercy goeth before and his iustice cōmeth after whereby it commeth to passe that theyr end is farre worse then theyr beginning The sun shyneth the rayne falleth vpon them they grow in the fatte and are fedde with the sweete of the earth which is the singuler blessing and the great mercy of God for if he shoulde be towards them as they deserue the ayre should be darknes and the heauens brasse vnto them But beeing but weedes and still the more noysome the more they waxe haue continuance though God suffer them to grow and ouer-growe the corne at length vvhen haruest commeth the corne is layd vp and they as weedes are cast out and throwne into the fire So are they at last ouer-taken by his iustice which before by his mercy would not be taken which vvas the greater and sweeter towards them because theyr condemnation should be the iuster and his iudgement the sharper against them VVherfore when we see them flourish haue proude lookes what may we say and say truely tolluntur in altum Claud. in Ruff. lib. 1. vt lapsu grauiore ruant They are lifted vp on high that theyr fall may be the more heauie which they themselues seeme to see when they say quicquid in altum Sene. Agam. Fortuna tulit ruitura leuat VVhat Fortune hath exalted Shee lyfteth vp with mind to haue deiected For they cannot but see it so to bee beholding the variable course of the world and of the greatest worldlings the daily fall Though they wander which are not led and are blind which are not lightened by the spirit of God yet time teacheth them to say as experience forceth them to know that as of trees the highest growing so of men they which most are exalted are soonest ouerthrowne Agamemnon considering the destruction of Troy and his owne tryumphant estate sayd magna momento obrui Sene. Troas Vincendo didici That great things in a moment are ouer-whelmed So much by ouer-comming now haue I learned And fearing least his feete might slip from that high step where Troy stoode Tu me superbum Priamae tu timidum facis Idem Thou Priamus doost make me both proude a coward The ouerthrowe of Priamus made him proude but afrayd with all least thorow pryde as Priamus was hee might bee ouerthrowne Good it vvere that they which are proude of theyr good fortune would after the example of Agamemnon conceiue what they might bee by considering what others haue beene VVhereby they might shewe themselues the more temperate while they stand aloft and the lesse abiect when they are downe But much better it were both for themselues others that they were not proud at all So should they escape that iudgement which being proud by no feare they can auoyde for Prouer. 16. calamitatem praecedit superbu◠et ante ruinā cor extollitur It is pride which goeth before calamity and ruine which followeth after the hart puffed vp and Sene. Her Fur. sequitur superbu◠a tergo Deus A proud man God followeth at the heeles to be reuenged of him The folly of vaine glorious men VVell may a vaine glorious man out of the pride of his hart being dazeled with the glittering false shew of his
those which by frugalitie increase their patrimony or vse the fauour of the Prince to the raising of their estate or grow rich through the benefite of their seruice were most iniurious and verie vndiscreet except the increase of theyr priuate gaine with-draw from the common good theyr exalting be the pulling downe of the state wherein they liue Riches the blessing of God Riches are the great blessing of God which enable men to the best things and beeing well gotten and well vsed drawe many followers after the possessors of them Diuitioris enim sectam plerumque sequntur Lucre. lib. 5. Quamlibet et fortes et pulchro corpore creti Each richer sect most commonly as true Both strong and faire of body doe pursue Plutus the God of riches Plutus the blind GOd of riches made to see Caeli Rho. lib. 11. which at Sparta vvas kept blinde and layde on the ground along as hauing neyther life nor sence with Herod the Sophist was saide to haue receiued his eye-sight because being very rich he was very bountifull and knew howe to vse his wealth to the releefe of the poore which caused many to followe him to loue him Though Plato being a wiseman S◠de legib thought it almost impossible for a man very rich to be honest yet Solon Plu. in vita Solon as wise as he desired to haue riches but not to get them by wrong as if being lawfully obtained they might of good men as good things be iustly possessed Plu. in reipgeren praecip Agesilaus is saide to haue contemned riches for himselfe but withall that he loued to enrich his friendes wherein shewing a great minde meet for so great a Prince Riches of a King not to be reiected he signified that riches of a King were not to be reiected as vnprofitable but as things most necessary to be layd vp for being with his friends they were ready for himselfe when he should haue as often hee must haue cause to vse them being a King And for the same reason they are not of seruants to be neglected whom it is fit to be inriched when for theyr Kinges seruice they are to be imployed Themistocles after a fielde fought seeing many chaynes of golde about the necks of dead men willed a souldiour to take them saying to him Thou art not Themistocles Plutar in reipgere praecep as if for himselfe being a great Commaunder he thought it altogether vncomlie to rifle the bodies of dead men for gaine But howe necessary hee thought wealth to be as well for his priuate as for the publique state may well appeare by his pollitique deuices to gette money for the enriching both of the Athenians and of himselfe after the warre ended against the Persians wherein theyr treasure vvas consumed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heroda Vrania for he ceased not to inrich himselfe so is it witnessed of him VVherfore I commend both Themistocles seeking without ceasing to be rich and Epaminondas spending without care to be poore beeing affected to the good of the common good as they were But Chrisogonus who layed hands on the goods of Sextus Roscius vt per luxuriam effunderet Cicero pro Rose quod per scelus adeptus est that riotously he might spend that which wickedly hee had gotten And Plantianus Dion Nicae in Seuer who being in chiefe honour and credite with Seuerus the Emperour left not a Countrey or a Citty vnspoiled to vphold thereby his greatnes and his pride And as many others as either wastfully spend what wickedly they haue gotten or heape treasure vp to lift vp their estates and to hold vp their ambitious minds I think to be in the number of those wicked ones whom God doth exalt but to throw downe and whom he doth blesse at the first the more to punish in the ende causing eyther themselues through folly or their like through enuie to be instruments of their fall For so is it seene that the one sort in vaine humours of expence goe many times on and neuer looke behind them till pouertie be at their heeles and misery light on theyr heads where-with being cast downe they are troden vpon and are no more pittied if desperatly or reprochfully they ende their dayes then was Anthony Dion Cass in Octauiano who dyed vpon his owne sword and Clodius who being dead was cast out sine imaginibus sine canta◠Cicero pro Milone sine ludis sine exequijs sine lamentis vvithout any solemnization of his memory by picture song play funerall or mourning both extreame prodigall of that which by craft and violence they had gotten men full of glory by their own folly ouerthrowne And the other contemning others through too much affiance in them selues cannot be but enuied and maligned so as hardly they escape the mischiefe intended against them For the more haughty they are Men the more hauty the more subiect to enuie the more to enuie they are subiect and to malice the more the mightier they shew them selues and the faster they seeme to stand being not indured of those who are equall in minde but inferiour vnto them for want of meanes Though pride be often beggerly attired Enuie the daughter of pride yet is she alwayes by her daughter Enuie attended on who neuer dieth while her mother liueth and as a fowle bird of a black Crow full gorged vvith malice she wayteth the time when She loueth none of her mothers kind and watcheth the occasion whereby to worke mischiefe to as many of her mothers feather as shee seeth to be pearched aboue her Enuy looks vpward whose eye beeing obserued euermore to looke vpward it hath been truly sayed crestentis dignitatis semper comes inuidia Iouij hist. 33 he that riseth in honour is euer accompanied with enuie And againe Esummo quasi fulmen deijcitictos inuidia Lucre. lib. 5. enuie as lightning striketh downe from the top to the foote For neuer sleeping in her busines and fearing no danger being armed with mallice she leaueth no way vnsought nor letteth any oportunitie slip Pryde by enuie ouerthrown that may serue to vndermine that glorious Tower of foolish pride vvhich being built vpon the false ground of vvorldly wealth is easily ouerthrowne Proud men especially being rich looke high and are like vnto high trees which ouer-looke all the rest vvhereby it commeth to passe that standing onely by the strength of theyr owne rootes their helme lying open without defence for friends they haue none to shroud them is soone striken with the lightning of enuy or thunder of malice and being swayed is made serue to vvay vp the foundation of them selues Dion Cass in Nero et Antoni Heereof Pallas and Celander the one Seruant to Nero the other to Marcus Anthonius Emperours of Rome are examples very notable both of them beeing made through their Maisters fauour mightily rich and exceeding proud VVherefore being
in confessing his weakenes he witnesseth what man of his owne nature is but teacheth what he ought to be being the child of God new borne and led by his spirit Iob an vpright and iust man feeling him selfe afflicted and seeing the wicked to flourish Iob. 22. asketh wherefore doo the wicked liue and waxe old and grow in wealth and with all rehearseth many and great blessings of God vpon them as if there were no reason why the Lord should deale so well with them which behaue them selues so ill towards him But forthwith he aunswereth Loe their wealth is not in their hand and sayeth therefore let the counsaile of the wicked be farre from me And further how oft shall the candle of the wicked be put out and their destruction vpon them He will deuide their liues in his wrath They shall be as stubble before the wind and as chaffe that the storme carrieth away The iudgement of God against the wicked God will lay vp the sorrow of the Father for his children when he rewardeth him he shall know it his eyes shall see his destruction and he shall drinke the wrath of the Almighty A fearefull iudgement which cannot be but true beeing set downe in the word of truth Most wretched are they that now beleeue it not and shall feele it hereafter By the example then of Iob and Dauid two specially beloued of God Iob Dauid examples of patience the godly haue to learne vpon what stay to rest that they slip not and how to instruct their minds that their mouthes sinne not when they behold the prosperous estate of euill dooers if as naturall men they grudge and cannot but greeue let them like spirituall children correct and comfort them selues in full assurance of the Lords fauour towards all which repose their affiance in him and of his wrath in the end to be poured out vpon as many as haue been contemners of his name So hauing hope they shall haue patience to attend the ende of his worke and performance of his good pleasure But it is too common euen with the better sort to think too well of them selues which causeth them to open their mouthes against God and to vpraide him with their good deedes and his iniustice if the world goe worse with them then with others whom they suppose worse to deserue Herod Clyo. As Cresus being a Captiue with Cyrus prayed leaue to expostulate vvith Apollo wherfore receauing his gifts he had deceaued him with an aunswere but at the last he found it was his owne ignorance in mistaking and not Apollos fault in mistelling which caused his ouerthrow For the words gaue him occasion as well of feare to leese his owne kingdome as of hope to gaine the kingdome of Cyrus Euen so it is with vs lacke of iudgement moueth our discontentment and as first lacke of knowledge maketh vs apply that to our hurt which is intended for our good so lastlie want of grace forceth vs vndutifully to challenge and falsly to charge God whose name we ought with all prayse to honour and with all obedience to submit our selues vnto his will VVhat greater fault can there be in man then being but a worme Iob. 23. Psal 103. but dust and in his best estate altogether vanity to lift vp his voyce against the Lord God his first maker his daily preseruer his onely and euerlasting Sauiour VVherefore men cannot be too carefull to contayne them selues within the straightest bounds of modesty and humility in that behalfe least giuing way to the corruption of their nature they goe farther and become of euill speakers euill dooers and turne away from the performance of those duties which by God they are called and appoynted vnto VVhen vnworthy men are aduanced aboue those which deserue well of the cōmon wealth vvhen dissolute and vngodly persons are placed ouer such as feare God liue in vprightnes of life it cannot be denied but that to the better sort held downe and kept vnder great prouocation is giuen of mislike and offence For an vnseemlie and heauy thing it is that vertue should be subiect to vice vvhich being contrary Vertue will euer be an enemy there-vnto But as vertue is a good habite of the minde Good men ought not to forsake for any respect the performāce of their duties vvhich no assault of vice can ouercome and alter from the nature of it selfe So vertuous men should be such as no disgrace or disdaine done by the vvicked should driue them to forsake the performance of those duties vvhich to God and to the common wealth they owe. Marcius Coriolanus being banished out of Rome who not long before in taking the Towne of Corioli Liui. decad 1 lib. 2. had shewed great vertue and wonne much honor tooke in such disdaine that disgrace that he became an open enemy and chiefe leader against his Countrey But his mother Veturia comming vnto him and vpbrayding him with his fault he found his errour layed downe his armes went out of the field and dyed with griefe of minde How much more ought they which know God and are tyed with a religious feare to doo according to his commaundement to be stedfast and constant in the obedience of his will and if by iniurie of the world they be drawne a side from the right way at his voyce to returne againe and to leaue all rather then proceeding in a wrong course to goe forward in his mislike The consideration heereof may serue to strengthen thy minde ô man who soeuer thou be if thou be a good man to continue in thy honest calling and neuer to shake off the least duty to thy Country notwithstanding that thou seest the wicked to flourish and thy selfe to liue in no regard For looking first vpon him vvho is made rich What good men should doe beholding the prosperity of the wicked and whose house doth increase in glory remember that vvhen he dyeth he shall take nothing away and consider whether all his worldly pompe which lasteth but a short vvhile be aunswerable to that hellish torment vvhich dying out of Gods fauour he shal feele for euer Then turning to thy selfe know what thou art a simple instrument in the hand of thy God vsed by him to some good worke and to some good end or other not being in thine owne power to doo after thine owne pleasure and think with all thou seruest a Maister which can aboundantly and will assuredly reward thy trauaile and that thy treasure layed vp with him neither moath can eate nor canker corrupt nor theeues steale away and weigh whether all the paine thou takest all the scorne thou sufferest all the affliction thou feelest in the swift passage of a short life be equall in any measure to that heauenly rest and euerlasting glory which the Lord God hath prouided for thee being one of his Then iudge of it be not fit if not good if not of all things thou
canst think of the best for thee to be patient to obey the will of thy God and to attend his pleasure Surely what soeuer thou art if thou be the man thou shouldest be thou hast no cause at the prosperity of others to repine but at thine owne happines great reason to reioyce FINIS Feb. 1596. Faults escaped THE first number noteth the page the second the line r fignifieth reade a signifieth adde Page 4 line 25 r thy before temples page 14 line 26 rescindendum pa. 18 li. 28 make a comma after common sence pa 26 l. 21 to before be pa. 30. l. 28 before an ill r. after a worme p. 50 l. 29. r. apportant p. 51 li 19 a comma after place p. 60. l. 14 a comma after not p. 61 li. 9 for end r and p. 61 l. 24 r striues pa. 62 l 16 r tunes p. 72. l. 16 to before be p. 40 l. 16 a not before ouerfloweth p. 74 l. 3 and after incouragement p. 75 l. 14 he before was p. 76 l. 30 leaue out owne p. 81 l. 28 for it r yet p 83 l. 28 r honestate 16 l 29 r cursu p. 91 l 14 Goddesse 16 l 17 r the for that p 94 l 13 vidimus p 95 l 13 r. with before vnderstanding p 98 l 7 r to before resolute p 100 l 23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p 110 l 8 r Sharezer p 98 l r inuade p 101 l 1 then p 129 l 4 r superbia 16 l 6 r superbos a vltor 132 l 30 r condemned for commended p 133 l 14 r for monthes mouthes 16 l 18 mouthes p 136 l 17 r cantu p 137 l 10 r crescentis p 144 l r what for which p 146 l 29 r Nicoreon p 148 l 6 for comely r ioyntly p 148 l 15 for fugiunt r fuigunt Quotations in the margent eyther wanting or false printed Page 14. Ouid meta 1. pa. 16 Iosua 19 1 Iosu 13 p 17 Prouerb 28 Isai 3 pa 30 r Samuel 2 ch 24 pa 33 r Psal 5 6 32 pa 78 for Ge 40 r Genesis 41 pa 80 1 Sam. 7 pa 80. 1 Chro. chap 32 pa 90 Hero 7 16 Q Curtius 8 p 93 Ho Iliad 5 p 101 2 Chro. chap. 22 p 119 li 30 2 Chro chap 24 p 120 for Acts 13 r Acts 12 pa 134 5 de leg◠p 147. Tib 2 p 150 Psal 73. A Table of the speciall things contayned in the former Treatises A. ABsolon and Ahittophell take counsell against Dauid but preuailed not and why Page 110. Adam the first earthly man so called of the Hebrewes Page 31. Adam by the breath of life made aliue in soule Page 32. All the children but not all lyke heires of Adam Page 69. Affections ouer-commed the children of God Page 108 Agamemnon watched while the Graecians slept Page 7. Beholding the destruction of Troy he considered his owne estate 128. Agesilaus his loue to enrich his friends Page 134. A hab punished in his posterity 145 Alexander preferred Abdolminus a base man and why Alexander his pride and blindnes 92 93. Stirred with anger he killed his friend Page 107. Alcibiades tossed with hope to and fro 107. Haman a wicked man exalted 125. Anaxagoras thought snowe to be blacke 25. Anaxarchus his parents 146. Antiquity hath authority in examples 94. Anthony his death 136. Anthropos whereof deriued 26. Apollo why so called 63. Archimedes his earnest contemplation and death taken for a dead man being aliue 27. Arts banished from Athens and harboured in England 4. Athenians commended thankfulnes but were vnthankfull and their comfort beeing threatned by Xerxes Page 100. Athiests who are to be thought 20. B. BAasha punished in his posterity Page 145. Babell her Tower a monument of mans vanity and Gods omnipotencie Page 77. Barbarians neuer Athiests 25. The body the graue of the soule 56 C. CAlligula offered sacrifice to Enuie 140. his pride and end 148. Carneades liuing sayed to be dead Page 27. Carthage enuious of Rome Caesar blowne into England with the wind of glory 12. His proude minde and miserable ende 89. Cambises his fall 87. The cause more excellent then the effects 37. The cause by the effects discouered 52. Charles the fifth his expedition to Argiers and ill successe 95. Chrisogonus 135. Cicero his weake minde in aduersitie E. Cleander rich and proud 137. Clodius his death 136. Cōmon wealths subiect to change Page 10. By what meanes they florish 109. Contention of the Gods 65. Counsellours faythfull chiefe instruments of the Kings safety 112. Coriolanus through disgrace an enemie 153. Creatures subiect to the will of the Creator 15. Diuersitie of creatures frō whence Page 41. Their great likenes 48. Craesus his fall 86. Cyrus his soyle 87. Cymmerians see not the sunne 24. D. DArius his ouerthrow 88. Dauid not suffered to smite Saule 117. His feete ready to slip 150. Day the longest in the yeare 16. Delay bringeth benefit 150. Diogenes his care not to be idle E. His opinion of a multitude 28. Dionisius killed with sodaine ioy Page 107. Dionisius of Sicilie his greatnes and fall 141. Disgrace should not driue men from their duty 153. Diuinity the Lady Science 4. E. EHud killeth Eglon by the will of God 117. Elements the ministers of God 38. Elements how placed and ordered 40. Their transmutation 41. They followe and forsake theyr course 43. Their strength and working 42. By Nature strong 2. England preserued from the Spaniards 3. Strong in her people 3. Her walls of wood 2. Strong in the counsell of wise men 3. Chiefely preserued by the life of the Q. 4. Her present estate 13. Her security 15. Like Rome 7. Enoch signifieth true man 31. Enuie her definition 138. The daughter of Pride 137. Shee looketh vpward 137. Shee neuer sleepeth 138. Her punishment Epaminondas his-contempt of rithes 132. Epicurus his opinion of the praeconceipt of God 19. Hee first troad religion vnder his foote 20. F. FOrtune 122. 123. 124. The foole hath sayed in his hart there is no God 25. G. GOD how known by Nature 21. His eternall purpose of iustice and mercy 23. His two Bookes published to the world 23. His works open to all 23. His power and wisedome An immortall man 51. Why so called 54. Resembled by the Sunne and the soule 55. Expressed by three names 57. Seene in the glasse of Nature 60. Without the cōpasse of Nature 60. How to define what he is 60. Onely and merely one 60. Euerlasting and eternall 60. His sundry names shewing hee is but one 66. Euery where seene 68. His power vpon the greatest 73. 84 His power in creating and punishing Adam 74. In preseruing Noah and drowning the world 76. In throwing downe Monarchies 90. 91. In the defence of England God in goodnes most like to him selfe 103. His goodnes 103 104. Hee worketh continually for the good of man 105. Good to all but in greater measure to some 106. He punisheth the good and fauoureth the wicked and is both iust and