The one and thirtieth Chapter.
That a man ought soberly to meddle with iudging of divine lawes.
THings vnknowne are the true scope of imposture, and subject of Legerdemaine: foras∣much as strangenesse it selfe doth first giue credite vnto matters, and not being subject to our ordinarie discourses, they deprive vs of meanes to withstand them. To this purpose, said Plato▪ it is an easie matter to please, speaking of the nature of the Gods, then of mens: For the Auditors ignorance lends a faire and large cariere, and free libertie, to the handling of secret hidden matters. Whence it followeth, that nothing is so firmly beleeued, as that which a man knoweth least; nor are there people more assured in their reports, then such as tell vs fables, as Al••humists, Prognosticators, Fortune-tellers, Palmesters, Phisitians, idgenus omne, and such like. To which, if I durst, I would joyne a rable of men; that are ordinarie interpreters and controulers of Gods secret desseignes, presuming to finde out the causes of every accident, and to prie into the secrets of Gods divine will, the incomprehensible motives of his works. And howbeit, the continuall varietie and discordance of events drive them from one corner to another, and from East to West, they will not leave to follow their bowle, and with one small pen••ill drawe both white and blacke. There is this commendable observance in a cer∣taine Indian nation, who if they chance to be discomfited in any skirmish or battle, they publikely beg pardon of the Sunne, who is their God, as for an vnjust action, referring their good or ill fortune to divine reason, submitting their judgement and discourses vnto it. It suffiseth a Christian to beleeve, that all things come from God, to receive them from his di∣vine, and inscrutable wisedome with thanksgiving, and in what manner soever they are sent him, to take them in good part. But I vtterly disalow a common custome amongst vs, which is to ground and establish our religion vpon the prosperitie of our enterprises. Our beleefe hath other sufficient foundations, and need not be authorized by events. For the people ac∣customed to these plausible arguments, & agreeing with his taste, when events sort contrarie and disadvantageous to their expectation, they are in hazard to waver in their faith: As in the civill warres, wherein we are now for religions sake, those which got the advantage, at the conflict of Roch••labe••lle, making great ioy and bone-fires for that accident, and vsing that fortune, as an assured approbation of their faction: when afterward they come to excuse their disaster of Mort-contour and Iarnac, which are scourges and fatherly chastisements: if they have not a people wholy at their mercy, they will easily make him perceive, what it is to take two kinds of corne out of one sa••ke: & from one and the same mouth to blow both hot and cold. It were better to entertaine it with the true foundations of veritie. It was a notable Sea∣battle, which was lately gained against the Turkes, vnder the conduct of Don Iohn of Au∣stria. But it hath pleased God to make vs at other times both see and feele othe•• such, to our no small losse and detriment. To conclude, it is no easie matter to reduce divine things vnto our ballance, so they suffer no impeachment: And he that would yeeld a reason, why Ar∣rius and Leo his Pope, chiefe Principals, and maine supporters of this here••ie, died both at severall times, of so semblable and so strange deaths (for being forced through a violent bellie-ach to goe from their disputations to their close-stoole, both suddenly yeelded vp their ghosts on them) & exaggerate that divine vengeance by the circumstance of the place, might also adde the death of Hel••ogabalus vnto it, who likewise was slaine vpon a privie. But what? Ireneus is found to be engaged in like fortune: Gods intent being to teach vs, that the good have some thing else to hope for, and the wicked somewhat else to feare, then the good