Of Nomber.

AS I purpose not to dis­course of al the deepe points therof, for that wold require a large treatise; yet because it is a needefull part to be known in the vn­derstanding of Reasons exercise, I will make bold briefly to touch the same.

Nomber doth cōsist of diuerse things, either of one, or seuerall denominations: and without nomber there can bee no true definition, demonstration, manife­station, nor vnderstanding of any thing: for if all things were but one, then were there no nomber or order: wherefore one [Page 2] is said to be no nomber, Sed scala de vni [...] ­te, the beginning of nomber. In the God-head, being before all time, the maker of time, and all things that increase in time, there is number: The Trinity of persons and vnity of God-head do declare as much. For although god be a most singu­lar Diuine essence in himselfe, yet hath he proportioned number in himselfe, vnse­perably vnited in his God-head: which the diuines call the Father, Son, and holy Ghost. And the ancient Philosophers cal three inbeings, The Father, the actiue, or inworking vertue, power & nature: The Son, they cal the word, speech, or reason.

The holy Ghost, Loue. These Philoso­phers haue striued wonderfully in this labor, wherin they haue waded exceding deep. Amelius the disciple of Plotin, is said to name the trinity, three things, or three vnderstandings. The Beer, the Hauer, and the Seer. The Trinity is expressed in these words, Power, vnderstanding, & wil: which Trinity maketh a full number of things belonging to a mind: Plotin. En. 5. Lib. 1. which the Philoso­phers esteeme to be the Godhead. But to [Page 3] leaue off this kind of descriptiō, I cōclude with Plotinus; There are saith he, three chiefe Inbeings: The one, or the God. 2. The vnderstāding or wit. 3. The soule of the world. And of these three, saith he, it is not for any man to speake, without praying vnto god: And without setling his mind afore vnto quietnes. And if it be demanded (saith he) how one of them begetteth an other; it is to be con­sidered, that we speak of euerlasting things: & therefore we must not imagine any temporall begetting: for this begetting which we speake of, saith he, betokeneth but onely cause and order.

This Trinitie and first, and euerlasting number, hath proportioned & appoin­ted, other numbers, & in them a miracu­lous order. If any aske a reason hereof, I answere: It was the power, the wisdome, vnderstanding, & wil of God, to expresse himselfe in this compleat number of per­sōs, in one vnity of godhead. By this nū ­ber three, was the whole world created, & al things innumerable: whose mouers are only known to the creator himself. In that number three, is expressed the wōder of y ^e world: y ^e taking vp of Henock & Elias: & [Page 4] the Ascention of our Lord Iesus Christ. Ionas three dayes in the Whales belly, and Christ three dayes in the graue: So that in the nomber of three, is manifested the eternall Trinitie of the God-head: the creation of the world, and of man: the life, the death, and the resurection. There cōsented to the destruction of man, The Serpent, the woman, and the man. There haue repaired that downfal; The Father, the giuer: the Sonne the gift, and the holy Ghost the comforter. In the num- of three, is a perfect conclusion of all things. Much may be said of the nomber and orders made by this trinitie; As fire, water, ayre, and earth: to make the world, the Spring, Somer, Autum, Winter: to make the yeare, East, West, North, South: to quarter the world Creatures, going, cree­ping, flying, swung, with infinit miliōs of celestial & terestial bodies, which he kee­peth, preserueth, boundeth in, & holdeth within this Trinity. And briefly to wind vp this point concerning nomber, I hold it the original & most worthy part of the three. I mean, that number is of higher cō sideratiō thē place or time: for God him­self [Page 5] y ^t can by no meāes stoope to be known to the capacity of man, neither can be cō ­tained within any place, nor limited to a­ny time, in respect of his ompotent great­nesse, and eternall essence, before and without respect of time, yet hath hee vouchsafed to bring himselfe within the compasse of number: And therein, & by the power therof, to create man in a bles­sed and happy estate.

Thus hauing in som measure discouered the nature & worthines of original num­ber: desir [...]ng by al meanes to auoyd tedi­ousnes, I leaue to be considered, that these and diuers other auncient writers, that haue left behind them learned workes, had no other meanes to vnderstand any thing of the duty and eternity of the God-head, or immortality of the soule, but the vse and helpe of Reason, only proper and peculiar to man. And so I proceed to the rest.

Of place.

IN respect of God, before the creation of the world, & beginning of time, All [Page 6] was Place. And yet in respect of his greatnesse, there was no place: for he can­not be cōtained in any thing, [...] in [...] of God but in him­selfe. If any be curious to demaund how spacious, large, or ample this place was, let him take his answere with Cato of V­tica: who would needs know of God why Caesar ouercame Pompey. It is as if the meanest vassal in a kingdome should re­quire y ^e king to giue a reasō for all things he doth, or cōmandeth. Porpherius being much encumbred with vnderstanding of supernaturall causes, breaketh out in­to these words: Seeing that God did by skill, dispose and ouerrule all things, and ordereth them by incomparable propriete of vertue: And on the contrary part, mans reason being very smal, is ignorant of most things, how skil­full soeuer it seeme to be of the truth▪ Surely we may thē cal it (meaning Reason) wise, whē it is not curious in searching such doubtfull and hard matters, as are matched with dan­ger of blasphemie, but rather graunteth, that the things which are done, are very well as they be: for saith he, what can our weak reasō find fault with, or reproue in that great Rea­sō [Page 7] (meaning of the deitie) As if he shuld haue said, The waies, the works, & the place of God, and Eternity, are not to be searched nor enquired after by any creature what­soeuer. If we descend but to the diuersitie of the condtion and nature of Creatures confined vnto place: and their vnderstan­ding of matters, not designed, nor pro­uided for their estates & conditions, we shal haue sufficient cause to say, that Place was such, & so much as it pleased the pur­pose, prouidēce, power, & wisdō of God.

Before there was a creation of things, and a beginning of time, Place was infinit & indefinit: in deuisible, without space or distance: without being repaired vnto, or departed frō: neither containing nor con­tained, w ^tout Center, Circōferiēce, rule, or diameter, consisting neither of matter, sub­stāce, nor whatsoeuer stuffe. Euery thing hath his point, his Center, his place, and beginning. Only y ^e diuine escēce, place & nature of god hath none: as euery mā that wil seriously looke into his own self, shall be enforced to cōfesse. In nature, the grea­ter, can neuer be cōprehended by y ^e lesser. [Page 8] But God in his nature, place, and essence, is greater then man. Therefore cannot God his incomprehensible place and nature, be comprehended by the reason or vnderstāding of man: nature is a thing wrought by God: Now, no worke how great soeuer, can perfectly expresse the cause or worker thereof. Therefore na­ture cānot vnderstand the diuine essence, place, and nature of God. The reasonable soule, is the admirable nature of man: Now, whosoeuer shall come to know his owne soule, and the place thereof, meer­ly by the power & worke of itselfe, shall confesse himself to be absolutely ignorāt thereof. Therfore if nature & reason, with the powers & affects of the soule & rea­son, commeth short to know it self; much more must it come short, to discouer or vnderstand the incircumscriptible na­ture, essence and place of the holy Trini­tie. We see in the cours of the greatnes of God, as well terestrial, as celestial, cōtinu­al mouings frō place to place, & all those moued by their Creator, the first mouer, which argueth subiectiō & obedience in [Page 9] the creatures to the Creator: and out of a cessarie consequent of the contrarie, it discouereth that God the mouer, is nei­ther moued, nor doth moue; top, or from any place. For to say, he is here, or there, it is all one, for he is euery where: as it is authentically prooued: If I clime vp to heauen, thou art there: If I goe downe to hell, thou art there also. If I take the wings of the morning, and remaine in the vtmost part of the sea, euen there also shall thy hand leade me: and thy right hand shall hold me: for the heauen is his seate, and the earth is his foote-stole. To conclude this point, we see and confesse, that God made, and know­eth all things: and hath appointed their natures, beings, times, and places. Now, if he had in him the nature of any of his creatures, that is, to be limited vnto one, contained in place, or consisting of any materiall substance, the same would in­comber his diuine essence: for hee doth not come within the compasse of their limited nature, place, nor number: for by that meanes, wee should derogate from his holy and diuine Deitie, and essence of a Creator, Seeing therefore, that God is [Page 10] not compounded of material substance, he can not be a bodie. And seeing hee is not a bodie, he can not bee contained in place, neither wholly, nor in part; wher­of it may properly be said, that hee is no where: namely, that no part of him is li­mited within any place to be pointed at, or described. For like as hee made all things by the power of his beeing; So doth the same power enter into al things: fill all things: & containe all things. And for so much as the same being & power is indiuisible, it is whole in all, and whole in euery part. So likewise, is he himselfe whole throughout, in whome all things haue their being: howbeit, he is not defi­nitely, nor determinatly in any thing, nor in any particular place. Vpon which rea­son Aristotle made this definition of the soule of man: which commeth neerest to the nature of God. Anima (saith he) est to­tum in toto, & totum in qualibit parte. The neerest beholding of this, is in our owne minds. By the powers & working of the minde, we contemplate, behold, discerne, vnderstand, and iudge of things that are far remote from vs, & yet ouer selues ne­uer [Page 11] moue. The mind in this case doth not entermingle truth, nor participate with the nature, substance, nor condition of the the things it entereth into. Iudge but of the reason thereof, which is breifly thus: These things are of lesse conditiō, nature, & qualitie, thē the reasonable soules that possesse these mindes. God is said by the Philosophers to be vnmoueable, vnchange­able, beginning lesse, endles, bodilesse, infinit, in­comprehensible, &c. Al which declare not what God is, but y ^t hee is not as his crea­tures are, locall: nor his creatures mixed, or intermingled with him: nor with his power, or essence. For by these negatiues all other things are discouered, to haue beginning, to bee made, to determine, to be changeable, weake, materiall▪ corrup­tible: And to depend vpō an other being then themselues. And that God onely hath his be­ing and place, in, and by himselfe. And the the more deeply any man will enter into consideration of these things, the more infinite and inscrutable shall he find thē. For when he shal haue takē all the paines he can possible, he will confesse he hath learned no more, thē to be ignorāt of the [Page 12] want of his owne knowledge in y ^e behalf.

Thus holding it necessary, to discouer that there is no place in respect of God, as the most readiest way to explane what place is in respect of his creatures, and the worthinesse thereof; I proceede, desiring to be vnderstood, that my mea­ning is, for opening the point of my maine argument, [...] in [...] of the [...]atures. [...]ernatural [...]urall. [...]naturall. by the way as I goe, to discouer, How supernaturall, naturall, and vnnaturall things, haue their operations and workings: and the monstrous products that some things against nature are enforced to bring forth.

There is nothing created, but hath his speciall vse: be it materiall, or immaterial, number serueth to make known to man his own weakenes: that those things that are most certainly knowen by number to the Creator, are notwithstanding, in­numerable, to the capacitie, reason, and vnderstanding of men: yea, much more, then the fantasie, conceipt, or imagina­tion of men, can by any meanes come neere vnto, or conceiue. All these thus made of nothing, maketh the more won­derfull the power of the maker, and the [Page 13] order and worthinesse of nomber, with­in which cōdition euery creature is con­tained. To euery, and to the very least of these innumerable creatures, there is appointed a seuerall, distinct, particular, and locall place; diuided, seuered, and sundered from the rest: which sheweth what congruence there is, between num­ber & place: that nomber being neuer so infinite, yet nothing wanteth his place. And place being neuer so spatious and large, yet there is Nullum vacum, no void place: which declareth, how the workes of God do depend one of an other, in an admirable propotion & order, one in true vse, seruing the turne of another. For how could the creatures be, if they wanted place? Or, to what purpose serued place, if there were not creatures to supply them? This sheweth that God made nothing in vaine: & therefore his workes ought not to be lightly esteemed, much lesse abused.

The first Creation wee reade of, is of Angels: They were made in number: Place diui [...]ed. They attended their Maker in Heauen: There was their place: & although they [Page 14] were spirits and incorporall, yea standing vnder the law, obedience, and command of their Maker: they had such seuerall places as befitted creatures of such wor­thines: & vnder such conditions as they were enioyned vnto. Their disobedience, and fall, & thrusting & remoouing out of that blessed place, to another place of accursednesse, shew that there were seue­uerall places, euen for the spirites them­selues: as likewise seuerall numbers ap­pointed for these places. So hitherto nū ­ber & place go together, as necessary at­tendants on the prouidence, purpose, and will of God. But if any shall aske either nūber or place, of the blessed, or damned spirits, the time of their creation, or fall, or the reason why it is not discouered vnto men: Let those men know, that they nei­ther be within the number, creation, nor place of any those angels or spirits, but in another ranke of Gods creatures, a little inferior to the Angels. And therefore they must [...]aue them, their creation, number and place, to their Maker: as matters inscrutable and forbidden, that men should haue to meddle withall. [Page 15] The next creation is of the world: which consisteth of things, in number & place: The earth, the water, the Elements, the Sun, the Moon, the stars, the beasts, birds, fishes; and lastly man: as is said in holy Writ, Male and female, made he thē. In all these there is number: in respect of these diuers creatures that were made, there is number in the reasonable creatures, male & female. Place in worthines & dignity▪ and the seuerall & diuers places, their se­uerall bodies were contained in, or did supply. Besides, what the diuine spirit of God hath reuealed, to holy men of the old ages, concerning these places: reason hath searched out diuers diuisions, and subdiuisions of places; done, conceiued, and vnderstood by number, & distance: which alwayes go together in what acti­on soeuer: As relatiues, that depend one vpon anothers being. The Mathemati­tians, in respect of the heigth of the Hea­uens from the earth, haue diuided this great spacious place, into ten Heauens: which, who so is skilled in their described Spheres, may easily & readily vnderstād.

[Page 16]This is done, in respect of the large vaught and scope, that is betweene hea­uen and earth: and the creatures therein placed. They conceiue aboue these ten Heauens, to bee the place, and seate of God the Creator, and that all the crea­tures (except the holy Angels) are bound downe by this Primum mobile, vnder their Maker, not to approach his admirable presence. Heere is still num­ber & place: In their diuision, they haue appointed seuen seueral Planets: wherof we haue warrant to speak of the Sun and Moone, by holy writ. And of the other Starres there is great experience: and ve­ry profitable learning, hath bin collected and drawne from them. Vnder the low­est of these, being the Moone, is affir­med to be a fierie Region, keeping all o­ther Creatures vnder, that they may not mount aboue, nor exceed their bounds. The like fierie Region, is conceiued to bee aboue the tenth Heauen, to keepe down the creatures in that mighty scope and compasse. So here goeth still toge­ther, number & place. Vnder the moones [Page 17] Orbe, they place the ayre to exist, which may not mount aboue the fierie Region. With this aire, we haue mere familiar ac­quaintance then with the rest, because it partaketh with our nature. And vnder the ayre, the earth and water. And so of fire, water, ayre, and earth, they hold the bodies of man to be composed: wherein still number and place, partake together in all occasions. If I should speak at large of the infinite numbers of ioynts, sinews, arteries, muscles, vaines, organs, instru­ments, matter, and things, whereof a per­fect man doth consist: beside his immor­tall soule, it would be as admirable, as the whole frame and hoste of heauen and earth, and all wherewith they are reple­nished. But if I should discourse of the reasonable and immortall soule, and minde of man, the qualities, affects, ef­fects, condition, state, attribute, & facul­ties of the soule and minde. It would farre surmount all the creatures that euer God made: and all in number, place, and time, which is the next point to be handled.

[Page 18]Then gentle friend, I leaue thee a spectacle in thy selfe, to behold all these 3. excellent things; number, place, and time: with y ^e stuffe, substance, matter, and essence, wherof thou art composed; much exceeding all the rest, if they were all compared with thee: Abuse neither of them, least time turne thee, in stead of a better place, from the number of the bles­sed, to a place of damnation, among the number of the damned spirites. So that whether thou seeke heauen, earth, or hell, thou shalt finde all things to consist of number, and place: therefore make account of them, as of their worthinesse.

Much might be said, of the number and place of the fixed, and mouing Starres; Of the number of Monarkes, Kings, Emperors, and their Countries: the vegitatiue and sensitiue creatures, and of the things that haue onely being, without sense or growing. But because I am to speake in the next place of Time, and of the vse thereof, I cease further to enlarge this point: with this conclusion, that the exercise of reason, euen amongst [Page 19] the heathen and prophane men, hath waded farre into this matter.

Of Time.

IN this discourse of Time, there is an other way to discouer the truth there­of, then is vsed in handling the former. For in number and place, there is neither prioritie nor posteritie: For though in the Deitie there be three distinct persons in number, yet in reputation of place, greatnesse, or number, none is grea­ter or lesse then another: and in respect of Time, none is before or after an other: But the whole three persons are coe­quall together, and coeternall.

The Philosophers of auncient time, found in the reason of their soules, that there was a certaine nature and essence, in which they alleage to bee three in-beings as is aforesaid. And that this great and eternall nature and essence, doe make the beginning of all other natures, which are contained in Time.

And besides among many opinions, [Page 20] There were of these Philosophers, that did maintaine, and vphold two beginnings, which in all likely-hood they were indu­ced vnto, out of the two seuerall dispo­sitions and inclinations of the same in men; one to vertue, the other to vice. To these beginnings they giue seuerall names. The one good, which they call Oram [...]ses. [...]utarche in [...] life of [...] and [...]is. The other euill, and that they call Arimarius. This opinion is furthered by some, to haue his beginning from Zoroastres, the grand child of Noa: and from him, by tradition to the Persi­ans: and from the Persians, to the Mana­chies. Their meaning & vnderstanding, in this behalfe is, that the Elements, the Plants, the herbs, the trees, beastes, men, and Spirits, were diuided between these two Gods, holding one to bee Crea­tor of the good, and the other, of the euil. To the one, they allotted light: to the o­ther darknesse: to the one, Sommer: to the other winter, &c. The sins, the wic­kednesse, & corruptions which they saw in the natures of men, differing from the perfection of a righteous Creator, drew [Page 21] them into these absurd opinions, because they held their corruptions and euils in time and qualitie, to be in the creation of those euill creatures. Which opinion, hath come neare to some in these Ages: who entering into consideration of the euill thing [...] will not sticke, if not to af­firme, [...] least to demaund, whether God be the author of euil?

These opinions may be answered thus. That making, or creating, are referred to natures and substances: and that all originall natures & substances are good; And therefore that God, who is al good, is the Creator, and maker of them. Now euill, is neither a nature, nor a substance: but an income, which is fallen into na­tures, and substances: And therefore not in the time of creation, but is come in since, by a colaterall meanes. Euill, is a breathing, or diminishing of the foure good qualities & effects: which natures and substances ought naturally to haue.

Hereby wee see, that euen in time it selfe, good was before euill: and in place shall be farre preferred aboue it.

[Page 22]I conclude therefore, that Euill, being neither nature nor substance, hath not, nor can haue, any being in it selfe, but in the thing, that of his originall nature, or stuffe is good. Euill, is not an effect, but a default; [...] not a production, but a cor­ruption. Plato, and Plotin, hold opini­on, that euill is not a thing of it selfe, nor can bee imagined, but in the absence of goodnesse; as a depriuation of the good, which ought to bee naturally in euery thing. And that euil is a certaine kinde of nothing; hauing no abiding, but in the the good: whereof it is a fault, or dimi­nishing of perfectiō. By which they con­ceiue, that these things which haue their being, nature, and substance, onely tem­porary, and are finite with time, tending to the matter whereof they were first created: that is, to an vnbeing of that it formerly was: or to not beeing at all, as were the things whereof they were crea­ted: and vnto which, creatures haue still a certaine inclination, whereby they may fall frō their goodnesse. By these & many other reasons, may bee concluded, that [Page 23] there was not two beginnings, but one beginning of creatures and time. But the euill is crept in since, in the default, de­cay, or absence of the good, which in the originall creatiō, was in the same natures & substances, that are now become euil.

Many supposals, imaginations, and opinions, haue beene holden of euerla­stingnesse, eternitie, & of the world, and of Time, by old writers; that had no other meanes to reach vnto the same, but the scope of their owne weake reasons. But omitting the rest, I will come shortly to the point. Plotinus in his booke of Eterni­ty, and of Time, saith; Plotinus Enead. 3. Lib. 2. Cha 1. That Eternitie and Time differ in this respect; That Eternity is verified, only of the euerlasting nature: (meaning the Creator:) But Time, is to be verified of the things that are created. So as Eternitie is, and abideth in God alone: which hee calleth the world; that is, to be con­ceiued but in minde and vnderstanding. And Time, hee intendeth to abide in the world; that is, subiect to the senses. Adding fur­ther, that the world was not made in Time, but together with Time. Which opinion [Page 24] the Diuines themselues do hold.

The same Author, hauing taken wonderfull paines in that point, and ha­uing searched out the definitions of time, made by the former Phylosophers, knit­ting vp the knot of his whole learning thus. We must needes (saith he) come backe to the first nature; which I affirmed to be in Eternitie: I meane, the vnmoueable nature, which is wholy all at once, the infinite and endlesse life; and which consisteth wholy in one, and tendeth vnto one. But as yet sayth he, there was no time at all▪ or at least wise, it was not among the natures that consist in vnderstanding: but was to come afterward, by a certaine kinde of posterioritie. Out of which hee concludeth, that, before such time as fore-nesse issued out, and had neede of after [...]nesse: Time, which as then was not, rested in God, with the residue of all things that nowe are. But (saith hee) a certaine nature bent to many doings, that is to wit, the soule of the world, being desirous to haue more then the present, began to mooue it self. And so from thence issued time which pas­seth on continually, and is neuer the self same.

[Page 25]By these conclusions, It is manifest, that the wisdome and prouidence of God, for speciall purposes and occasions, hath made and ordained these three numbers, time, and place: not that they are any things, natures, nor sustenāces, in respect of them selues; but in regard of the vse and employment thereof: for the num­bering, placing, and conueying of things according to their qualities, natures, and effects. And for the beginning, dispo­sing, and furnishing thereof.

Time properly of it selfe, is neither ac­tiue nor passiue: It is neither escence nor substance, and scarcely can be said to haue existence. And albeit time passe faster then imagination, yet of it selfe, hath it no power to moue at all. And the best descriptiō thereof is, y ^e Time is a cer­taine measure of mouing, or progression from one point to an other: of things cor­ruptible, finishing, ending▪ and ceasing to be, as time it selfe is: And is exercised al­together and alone in respect of corrup­tible things. In this appeareth the reason wherefore the worthy vnderstanding of [Page 26] number, place, and time, is onely known to man, and not to the other Creatures, is by the spirituall, immateriall, and mor­tall essence and vnderstanding of the reasonable soule, which being created to endure when time shall be finished, hath power and facultie to discerne betweene things cōmencing▪ and transitorie things, mortal, & immortal: and so out of a grea­ter worthinesse then time, or any corrup­tible substance, cōtained within the mea­sure of time, to discern, the vse, scope, end, & purpose of al these les worthy & mea­ner things. And out of an infallible reasō, to conclude, that the true vnderstanding of number, place, and time, 'their mix­tures, diuisions, purposes, and ends, are knowne to men: And the vse thereof be­longeth only vnto them. And that in this number, place, & time, the Creator hath made sufficient substance, stuffe and mat­ter, to nourish, defend, and preserue the whole race of man-kind, w ^tout any other artificiall or vnnaturall workings. And vpon that ground, let this suffice for a conclusion, that whosoeuer goeth about [Page 27] by policie, art, or vnnaturall meanes, to erect, set vp, or maintaine any course or way, by proportioning of time, place, or number, for the benefit, reliefe, or susten­tation of mandinde; then God himselfe hath set downe and prouided, in the ma­king and preseruing of his creatures: go­eth about as much as in him lieth, to re­proue his creator for some defect or wāt: and to become himselfe in the nature of a God, to supply, succor, and make good that want, or defect. Wherefore I aduise, great warines to be taken, how men pre­sume too much of their owne wisdomes: and to cōtaine themselues within al hum­ble obedience, to take what God hath prouided; and not to erect, maintaine, or depend vpon vnnaturall, false and mis­conceiued supployments: All which I chuse, to manifest by examples, that haue proceeded frō heathen men, which they only foūd out by reason: desiring christi­ans that haue all the blessings of God re­uealed vnto them, to exceed, or at least, not to come short of the reasons of these prophane men.

The knitting together of number place, and time: and their necessarie vses, which can­not be wanting.

IT may seeme to some vnderstandings, that in these discourses, I make much a­doe about little: or that I am tedious, and vse many preambles, circumstances, and illusions. Let me answere in a word, and giue some reason of my doing, and of my feare and carefulnesse: not rashly or sodēly to conclude so waighty a cause, First, I finde the way I am to take in this matters (how easie soeuer it seeme to others) to be full of briers, brambles, cragged rockes, ambushes, vneuen ground, pits, and many incombrances throwne in by the inuention of many: which must bee cut down, made plaine, or remoued▪ be­side the marke and scope I ayme at can be made apparant. To descend therefore to the point, there is discouered by lear­ning, A double life in man. to be in man, a double life. The one in this world, in respect of his meere sen­sitiue parts: the second, in another world, [Page 29] in regard of his reasonable soul. The first dying, finishing, & ceasing to be: The se­cond immortall, and neuer finishing, nor ending. And in respect of these two lawes▪ man hath two seuerall sortes of prouision. For the sensitiue life, the vse and benefit of the transitorie things of this corruptible world. For the reasona­ble soule, a prouisiō in an endlesse world like to mortality it selfe. In the creation, God made sundrie creatures: in the ge­nerall number whereof, man is.

Among the number of things, that haue either being, sence, or mouing, man is. But besides this, man hath a certaine Genus, or kind specular alone by himself: and so is among the number of the rea­sonable creatures. A kinde and number, peculiar and alone proper vnto his na­ture and kind. And out of that reason, is­sueth two other conclusions, place, and time, in this world, amongst the other creatures, so long as the sensitiue parts remaine in life. And after that, place and endlesse continuing in an other world. And in respect of immortalitie, man is [Page 30] either in number, place, & time, amongst the elect: or, number, place, and time, a­mong the reprobates. Now, for that I so generally finde, that reasonable and im­mortall part, to bee so vniuersally caried away, seduced, and ouer-ruled by the meere sensitiue powers, entertaining the euill and forbidden things, and refu­sing the good, allowable and lawfull: I haue made thus bolde to distinguish betweene these two times, and to giue this cauiat to the possessers thereof, that they striue not ouermuch, to possesse or entertaine the number, place, and time, of these transitorie and corrupti­ble blessings, as that thereby they loose, and faile to bee of the number, place, and time, of the elect: and bee cast a­mongst the number of the damned, in­to the place of vtter perdition. For as­suredly, whosoeuer preferreth the plea­sures of this world, before, or equall with the other; abuseth both his Cre­ator, and creatures; All the shifts, poli­cies, arts & deuices, that are vsed to crosse the ordinance and order of God, to erect, [Page 31] establish, or set vp any other way, or course of happinesse, either terene, or im­mortall, more, or other, then God him­selfe, hath prouided, ordained, & appoin­ed, are no lesse dangerous, then the ea­ting of the forbidden fruit. These notes I thought fit to let drop by the way, in re­gard that I shall after in an other place, treate of a vse generally exercised, which I take, doth neither proceed from God, nor nature. Into this disease, I feare many thousands are fallen, so vnre­couerably sicke, that with the sicke man at the point of death, they fall to bite the sheetes, and pull the threeds of the couerlet, not knowing that they are sicke at all, feeling no paine of their infection. And so much the more daun­gerous is the sicknesse.

To come neerer to this point. It is plaine by sundry places of the holy Bible, that God alone, numbreth, weigh­eth, & diuideth: he measureth times, pla­ces, and seasons: Therefore let him stand for the numberer, placer, disposer, and appointer of all creatures, their places, [Page 32] times, seasons, their beginings, continu­ings, finishings, chaungings, or ordai­nings. And let all his creatures be then numbered, placed, and limited, according to their creations, nature, qualities, and e­states, not striuing against the purpose of his diuine prouidence, or adding, or di­minishing, too, or from, what hee hath appoindted or created.

To discouer this, I must distinguish be­tweene man and the other creatures, and the causes and markes they tend too, and ayme at: together, with the admirable blessing of reason: and to what measure the capacity of man thereby extendeth, for the searching out the natures, quali­ties, times, seasons, places, and vses of the other creatures, which could not bee, but out of a kind of immortall Nature, aboue all other creatures.

It cannot be denied, but that God hath created all things, first for his owne glo­ry and honour, wherein he appointeth seuerall vses and seruices: And within the compasse of this dutie, are all crea­tures, as well men and Angels, as the o­ther [Page 33] inferiour things. And on this behalf, God is satisfied with the seruice hee hath appointed to himselfe; so his ordinance and will be obeyed.

From thence, let vs come to things that are next vnto the seruice of God, & pro­uided to serue the vse of men: And therin will appeare what an excellent creature man is, in respect of his originall nature and reason. And what wonderfull, ad­mirable, and aboundant blessings and stores, are prouided to serue his turne for both his liues; The true consideration whereof, may satisfie any tempered spirit to be contented with his Creators owne workes; and not to [...]oyst in, or endeuor a­ny other meanes of augmenting his hap­pinesse. And to this purpose, let vs suruey in order the Creatures which serue for the vse and preseruatiō of the life of man, and take them by degrees from the mea­nest to the greatest: And it will make any man wonder at the admirable greatnesse, plenty, and waightinesse thereof: Let vs consider them by degrees: The lowest & the meanest which is the earth, therin be­hold the stuffe or matter wherewith this [Page 34] huge bale is filled, to make her swelling sides stiffe, strong, and full stuffed, that it shrinke not. Let vs consider the mettals, mines and store of gold, siluer, and other mineralls, inclosed in her wombe. The miraculous hanging thereof in the ayre, without support: The vaines, conducts, fountaines, springs, and riuers of water, that passe throgh her intralls: The hearbs plants, trees, grasse, and fruite of sundrie sorts, that proceede and growe out of the richnesse and fatnesse therof. The rayne and deawes that water and moisten the same: The waters & deepes seuered from the earth, bounded and limitted within a compasse, vpon the superficies of some parte of the same earth, as it were in a great vessell, by the side of this great gar­den, ready at all times to be taken vp for the watering thereof, as pleaseth the ma­ster Gardener: small riuers & brooks that issue from fountaines innumerably, ser­uing the turnes of men, beasts, fishes, and fowles of the ayre. [...]hen I say [...] ▪ I meane [...]ording to [...] capacity [...]. Then behold the sensi­tiue creatures, their sundry kinds, & their vnknowne multitudes. The beasts of the field, and the varietie of their natures, im­ployments & vses: together with multi­tudes [Page 35] of fishes, & their exceeding many sorts. Consider all these well, & we shall find their creation was not to serue their own turnes, but only & alone for the vse of man, whose they are to be disposed of by the direct bountie & gift of the Crea­tor. But how? To be vsed as he hath ap­pointed and limitted for the preseruation & benefit of all mankind▪ not to the des­tructiō of any. These things, neither know themselues, nor the ends wherefore they were made, & yet they vnknown to thē ­selues, serue the vse & benefit of mā. The leane and barren hastening their owne deaths, by how much they take pleasure to make themselues more speedily fat. If there were no more but this, is not here a wonderful blessing, and is not here suffi­cient & plentiful prouision for al the race of mankind, dispearsed vpon y ^e whole face of the earth? In which is not to be forgot­ten, that these creatures cease not in any instant of time, to yeelde increase for this prouision. But let vs proeede a little further, and beholde the other two Elements, Fire and Ayre: The one warming the sensitiue parts, and the o­ther maintaining the spirit that keepeth [Page 36] life: neither of these know what they are, nor the end they were made for. The ve­ry Ayre it selfe, sustaineth, and in a sort, preserueth y ^e flying fowles, in her concaue and hollow Region. Let vs goe further; these foure Elements, though there bee contrarietie in their seuerall natures, yet there is a Simpathy and a ioynt working together by the appointmēt of the chiefe work-master; for the making, growing, cherishing, and maintaining of the life of man: as well by their incorparation in the body of man, as by the vse and fruition of these other Creatures. Will you not think these sufficient, yea admirable bles­sings? The earth to bring forth fruite, and hearbs, so vniuersally, & cōtinually; some for the foode of man, and others for the foode of beastes, to perpare them to be mans meate. The sheepe to bring both lambe for meat, & fleece for clothing: the beast, to bring the calfe, milke, butter, cheese, to be eaten and to bee worne: the fowle, to bring first egs, then chickens: & lastly, feathers for easie lodging: the fishes first spawn, & then frie. The trees to erect [Page 37] houses, and make the fire. The earth that produceth grasse, serueth for tile to couer the houses: The strawe that yeeldeth the corne, serueth other purposes▪ The timber that buildeth at land, serueth for nauigati­on at sea: Out of the line or flax that ma­keth the great Cable, to bee drawne, the threeds that make the fine & curious lin­nen: from the sauage wilde beasts, their warm furs: from the hearbs & plants, rich and estimable vertues▪ & from the poore silke-worme, the costly apparell, of silkes and vellets. It were a world to recite the seueral benefits that are drawn from these creatures: And I am perswaded, no crea­ture can reduce thē to a Catalogue: Ex­cellent wines, oyles, grapes, spices, per­fumes, gummes, pearle, Balmes, elixors, spirits, vertues, and quintessence. Out of the earth, are drawn metals, of gold, siluer, copper, brasse, tinne, leade, yron, steele, and such like. Beholde how one bene­fit followeth and hasteneth in the necke of an other: the seuerall course of trying these mettalls, and the vse thereof, which thēselues know not: Are not these inf [...] blessings, sufficient for men to content [Page 38] themselues with all? but they must needs goe further. Ouer all these, man, and one­ly man, hath a power and dominion: the cōmand & vse but limited, not to be abu­sed, or exercised to other purposes then the Creator ordained. Beholde, what an insearchable reasō is this one thing in the nature of man, by fire to trie out these mettals, and to season and apply them to their seuerall, necessarie, and cōmodious vses. But take heed of the abuse. Among many other hād vses of mettals; Of yron and steele, they make kniues to cut meat: but it is not intended to cut mens throats: they make sickles and sithes to cut down corne and grasse, without intent to cut mens legs. The like may be concluded of the other mettals, and the vse of them. Wherefore to finish that point, gold and siluer being the finest mettals of the rest, are searched out, refined, & propotioned to passe betweene men at a value and rate, for the prouiding of victuall, appa­rell, and other necessaries to defend the bodie, from heate, colde, and hunger: not that of themselues, simply by themselues, they are either diet, apparell, or prouisi­ont [Page 39] to defende winters colde, or sommers heate, but rather an incomberment, then comfort, if men be enforced to weare or vse them next their naked bodies, or to feede of their solide substances. It shall be necessarie therefore, that wee doe not dis­pose or employ the same, to generall cre­atures bege: or bring forth any new crea­ture, cōtrary & against his own nature: or to make it valuable with the least hu­maine and reasonable Creature that euer was, or shall be borne.

Let vs looke further, & see whether we can find any other benefits, if these be not sufficient to satisfie vs. And as we began at the lowest, so let vs ascend vpwards. Aboue the Ayrie Region, The Moone which lighteneth the night, gouerneth the sea, tempereth the heate, & comfort­teth the vital powers, made by the proui­dence & cōmand of the creator, hath her seuerall world or Orbe, wherin she mo­ueth. The like is holden of the other mo­uing stars, y ^e fixed stars, the very Cope of heauē, wherin they are placed. The glori­ous Sunne it selfe, placed in the middest [Page 40] of the heauens. Behold and looke vpon them, their innumerable company, their admirable beauty, their seuerall employ­ments, courses and vertues: They all are ignorant of their owne natures, vertues, vigors▪ places, beauties, statelinesse, and disposes. They are the admirable workes of God, shewing forth his glorie vnto men. Al these also serue only to the bene­fit and vse of men, and none other. The Sun to visit & comfort all the corners of the earth, in one yeare: neuer ceasing nor standing still, vnlesse it were to make the work admirable, & the workmaster and cōmander more wonderfull, it stood still in the time of Iosua.

They mooue once in thirty daies, ma­king her reuolutiō, & al y ^e rest of those ce­lestial creatures, in their times, order, nū ­bers, & places, mouing with such harmo­ny, consent, and agreemēt, to deuide the yeare into Somer, & Winter, Spring and fall: as wel to chasten the earth to make it fruitfull, as to comfort the hearbes and grasse, to make them growe: as well to ri­pen and gather the fruites of the earth, [Page 41] as to sowe seeds, and set plants: to diuide the day and the night, and to proportion the times and season. They all keeping their own natures in their certaine num­ber, their motions within the limits of an appointed place: And their courses and reuolutions, iust at their appointed time. So that in all this whole host of heauen, there is no manner of stirring, stagge­ring, mouing, or disordering, to the point of a pin, in respect of place; nor to the least instant, in regard of Time: after they were once placed, & set to take their spacious iournies.

By the comfort and vertue of these, are all the inferiour bodyes, comforted, cherished, relieued, succoured, and made able to performe their seuerall duties. All these benefits hath God made to sup­ply and serue the turne, and vse of man. Behold, and looke vpon them with ad­miration! consider whether they bee not aboue the conceite of all capacitie. Will any mā affirme, that these are not enough and sufficient, to nourish, feede, succour, and preserue al the race of mankinde: yea [Page 42] euery one, as well the meanest as the greatest.

Surely none, neither can nor will de­ny this to be true: And yet we see dayly many thousands want, famish, and pine to death, for wāt of these earthly necessa­ries. [...]ason 2. [...]. There must needs bee a fault in di­stribution & disposing of these benefits, or els none shuld not wāt: for God in his diuine wisedome, in the creation, hath not appointed any such place of scarci­tie, nor any number so to perish: no [...] any time when any such miserie should befall. This Extremities must needs then proceed of some wrong course, order, or disposition amongst men, in the distri­bution of his benefits: for al the rest of his creatures haue not departed one iote frō the worthinesse of their first creatiō.

Well, to proceed, there is a greater be­nefite then all these; and that is the rea­son, vnderstanding, and witte of man; whereby hee knoweth all these things, their vertues and effects: and thereby of his owne proprietie and right, hee com­mandeth, disposeth, ordereth, and enioy­eth, [Page 43] these lower creatures, as it serueth best for his turne and vse.

What is it to bee of neuer so great prower, value, vigor, or worthinesse, to such a subiect, as neither vnderstandeth what it is of it selfe, nor what vertue is in it selfe: nor to what turne it serueth? labouring still for others, and taking no pleasure therein it selfe.

This is the condition of the Sunne, the Moone, the Firmament, and all the whole garnished and rich decked skies, with infinite numbers of Starres. And of all the creatures in this Sphere of Elements, they are: and yet they know not, neither what, nor whereof, nor to what purpose they are: what then auaileth this glorious richnesse vnto themselues? Surely nothing.

This doth wonderfully exalt the crea­tion, worthinesse, and estimation of man, and of his reasonable soule: yea, of the meanest of all the race of man, aboue all these creatures, either Coelestiall or tere­striall; in that he: vnderstandeth them all, [Page 44] and enioyeth the vse, benefite, and pro­fite of them all. May not this serue for for a conclusion, and moue the hearts of men to be very carefull, how they either vse, or abuse the blessings and benefits of God? least in gathering too much, it turn to wormes, as Manna did in the wil­dernesse: or to Quayles, and it become the destruction of the eaters thereof, in stead of nourishment.

These benefites God hath bestowed on Man, principally & chiefely to serue his turne, and to instruct and teach him, in this first life, which shall finish and ende. Behold, there are further matters, and benefits bestowed and prouided for Man besides these; [...] second the meanest, farre ex­ceeding the greatest of these: They are such, as I dare not define or treate of; and therefore with reuerence leaue them to the Readers consideration, with such descriptions as they are left to me. They are such, As the eye hath not seene, the eare heard, nor the heart of man can conceiue.

Oh, inestimable riches, peace, plentie, ioy, fulnesses, which God hath prouided [Page 45] for this immortall, reasonable soule, if it vary not from the direction of the Crea­tor. And are not these yet sufficient? but man must needes be medling with him­selfe, patching, and playing the tinker, or botcher, vpon some imagination of his owne, and so marre all: which the the auncient Philosophers hold to be the reason, that man was cast out of the com­pany of the Gods, into this lower, base, and corruptible Sphere of the Elements.

This is not all, I say, that God hath done for man: for beside his creation, he doth still by his holy hand, vphold and support him, he hath receiued him to fa­uour, being abiected for vsing the crea­tures of God contrary to his ordinance: he hath set his holy Angels so preserue & defend him: his only Son to loose his life to redeeme him: his most gratious holy spirit to be his comfort and conso­lation. A fulnesse of all benefites in this life: and eternall ioyes in heauen &c.

Prouided alwayes, that wee doe not vse his creatures, to vnnatural, vnlawfull, or forbidden vses, or employments. This [Page 46] is the happie estate of reasonable man, if he containe himselfe within his bounds: All the worlde will confesse no benefite or blessing can be added vnto it.

Let vs not therefore secke to alter, change, charge, or incomber, the course and way, the Almightie power hath ap­pointed in these things: least it turne to our vtter confusion. Let vs not wrong our reasonable soules, therefore: but schoole and instruct them, in such rudi­ments as may preserue their worthinesse.

Reason is the Founder of Arts.

BY the precedent Circumstances, it appeareth, that among all the crea­tures vnder Heauen, (man onely excepted) nothing is seene to bee made for it selfe: nor man onely for himselfe, but for the seruice of God. The Sunne shineth and heateth, but not for it selfe. The Earth beareth, and yet hath no be­nefite thereby. The Windes blowe, and yet they sayle not. The Fire bur­neth, and yet feeleth not his owne force. [Page 47] The Water beareth the shippes, and yet knoweth not the waight thereof. Al these serue onely to the glory of God, and be­nefit of man. Behold therfore, how neere God hath placed man vnto himselfe: nay, what plentifull prouision hee hath made for sustentation of this sensitiue life, and the necessarie vse thereof. The Sunne warmeth the earth▪ the earth nou­risheth the Plants: the Plants seede the beasts, and the beasts serue man. So that the noblest creatures haue neede of the basest, and the basest are serued by the most noble▪ And all these by the diuine prouidence of God: wherein as there can bee nothing wanting, so thereunto there may be nothing added.

Now for the better discouerie of what dignitie, honour, aduancement, benefite, and supply this sensitiue life hath, by the vse and imployment of Rea­ [...]on, which is an inseperable qualitie of the immortall Soule, let vs discend a litle into the Arts, whereby Reason doth sup­ply the defects & miseries, which other­wise this life must abide [...]which in reason [Page 48] should moue the hearts of men to vse these temporall blessings, in such a tem­porall measure, as they might supply and serue the turnes and vses of all the race of Mankinde. As I meane not to euery one a like, so it is no equall sharing, that some should haue all, and others want. If wee consider but this one thing, that by the admirable reason of man in his first crea­tion, he did sodainely giue all the crea­tures of God seuerall names, and still re­tained the memory of them when he had neuer seene them before, here began the Arte, Memoratiue, and all other Artes, which afterwards had almost perished, and beene confounded.

Hermes taking consideration of thes [...] things, saith; The Sun-beames of God ar [...] his actions: the Sun-beames of the worlde are the natures of things: And the Sun-beames of man, are his arts and sciences. Whence should he learne, teach, or vn­derstand this, but out of that reason which then remained, though imperfect and impayred. By which reason, he was led to acknowledge the diuinite and om­nipotencie [Page 49] of God, being more then many men wil at this day acknowledge. But to proceede to the Arts, albeit they are well knowne, yet let me recite some particulars. By Reason, first the generall knowledge is attained. Then Reasō hath proportioned things into diuers parts: First, in consideration of their natures, & worthinesse: secondly, in cōsideration of their numbers and places: thirdly, in re­gard of their vses and employments. So hath Reasō left nothing vnproportioned which she hath set down, and concluded by Arts & Sciences. By Grāmer, y ^e course of true speaking: by Retoricke the māne [...] of perswasion: by Logicke, the true pro­portion of reasoning: by Musicke, true consent of Harmony: by Arithmaticke, the proportion of numbering, adding, di­minishing, augmenting, and diuiding. By Geometry, the manner of euen & in­falible proportioning: all these come of Reason. The petty, nay rather the great helpes towards the effecting of these things. The inuenting, the making, and fashioning, of the tooles, instruments, and [Page 50] preparations that serue to these vses. The making of pen, inke, paper, letters, silla­bles, words, edge-tooles, notes of musick, flat, &c. cards, wheels, loomes, milles, the mecanicall Arts, of Weauers, Tuckers, Spinsters, Tailors, Smiths, carpēters, saw­yers, ioyners, w ^t diuers other of y ^e like qua­lity. All these and many others, haue bene drawn, takē out, & proportiōed by y ^e no­ble & famous arts of arithmatike, & geo­metrie: which are neither so highly e­steemed nor vnderstood, as they deserue: for the more neerer reason (with a reue­rend care of y ^e creator) searcheth into these causes, the more neerer doth it bring the soule of man to the principal Artifex and maker of them. Let vs proceed a little further: By the motion of the Sun, which surroundeth the world in 24 hours, they haue proportioned the circumference of the world, to be 360. degrees: they diuide euery degree, into 60. miles: with many o­ther such diuisiōs, which I omit. By these Arts, they haue found that the sun in the whole yeare, maketh her furthest point, both toward the North, and South pole: and thereupon they haue diuided that [Page 35] time into xii. monethes. To euery of these twelue monethes, they proportion an ap­pointed number of daies; to euery day, 24 hours: to euery houre 60. minutes. And so reducing these learnings to one point or head, they proportiō as wel Latitude and Longitude of place, as motion & passage of time: together with the influence and aspects of the planets and starres; in such sort, as if this mistery were vnknown in a­ny mans vnderstanding, it were impossi­ble to be found out. And because the sun passeth alwaies frō the East, to the West, and neuer fully reacheth to y ^e point of the North, or South, they haue determined, & diuided the world into 5. seueral zones. The 2. remote parts of North, & South, they call the cold parts: y ^e middle, they cal the hot or burning zone: the other two, are the temperate parts. To this they haue likewise added a girdle, that goeth ouer­thwart the hot & two temperat zones: di­uiding the same into 12. equal parts, ascri­bing a seueral Lord, or Gouernor of these houses: limiting the sun 30. daies trauel, to passe throgh euery of these same: w ^t ma­ny other admirable & necessary lernings [Page 52] And out of these Arts, it is well knowne, they haue truely set down the Eclipses of the Sunne and Moone, the reuolution of the Starres, stabilitie of the North, and South poles, & the motion of the others: by which, all nauigation is maintained: the compasse, carde, & needle, propor­tioned: nay the ship it selfe, and all other buildings, both of land and sea, deuised, framed, & fashioned: Al coūtries known and seuered, and euery mans possession diuided, one from an other: Astronomy, and Astrologie, haue taken their foun­dation there. And how much the Physi­tians knowledges are increased there­by, or what defects they would finde by the want therof, let themselues iudge. But to be short: These Arts are the onely and true directors of the whole course of mens liues, as wel in gouernment, as obe­dience: in distribution, as well as in re­ceiuing: for there being diuersitie of ho­nours, places, dignities, and worthinesse, so ought there to be a measure and indif­ferency, in proportioning their contribu­tions: Many thousands of admirable [Page 53] blessings would follow Reasō, if measure and proportion were truely kept. For then should the King haue the supreme place: The magistrates, their due honour. The subiects true and equall iustice: and euery man his owne right, without con­trouersie, checke, or controlment. But Originall reason is so weakened and im­paired, that these things are not to be loo­ked for: mens natures are preuaricated, and intemperate disires so bent to disor­der; that poore Queene Reason hath lit­tle place, and her proportions little estee­med, and lesse vsed. Reason of it selfe dis­cerneth, and concludeth, that the heauens are imbowed like a vault about the lower parts. And the lower parts, circumuala­ted and incompassed within the heauens conuexitie. The earth, as the flower or planckes to goe vpon, and retaine the massie bodies of men, and the mighty in­uolued numbers of Creatures, there on residing: And the heauens as the wide drawne, and large extended Canopie, to couer all these, with many included es­sences and beings: all seruing to exercise [Page 54] Reason withall: the more fully to appre­hend the incomprehensible greatnesse, goodnesse, & bountie of the Creator, and the worthinesse of mans originall Creati­on. But as is before discouered, this perfec­tion of Reason, & innocencie is lost: cor­ruptiō is crept in, and taken vp right and true Reasons roome: and had so much im­paired, blemished, darkened, & obscured, Reasons faculties, that euen the arts them­selues, were almost forgottē, & put to ob­liuion: & great labour hath bene vsed to reuiue, recontinue, and vphold, or make knowne these former Arts and Sciences.

Concerning this point: Let vs take a short viewe of the beginnings of crea­tures. All things had a kinde of perfe­ctiō, yet subiect to imperfectiōs. As crea­tures, to a Creators command. Then the first declination & laps, after the Creati­on, which hath ouerthrowne the sincere purenesse of Reasō The feare of punish­ment, for that offence, hath exercised mans reason with many incomberments, and caused a kind of decisting, to conti­nue the rememberance of such parts of [Page 55] reason as then remained not vtterly ouer­throwne. Vnto which, I adde two other decaies: the ouerthrow of y ^e world by the floud, & accursednesse of the earth at that time. And the confusion of languages at the ouerthrowe of the Tower of Babel, being in māner Arts destruction. For af­ter this time in many parts of the world, Arts & Sciences were almost vtterly vn­known: & ther dequired a new time, first to learne & vnderstād languages before Arts could be taught: & few remained in life, that had the Science of teaching: or at the least, for the dispercing of arts, for that there was then no such common vse of letters, as of later time, for that reason had not then discouered the Art of printing: besides, the amazednes of that cōfusiō of tongues, caused the inhabitāts of the earth to dispose thēselues into coūtries vnfurni­shed, with other fruits, then such as y ^e earth of her owne accursed nature did produce ( none such as were in the original Creation) & so men had enough to doe to prouide thēselues food & apparell for many hun­dreth yeers: so as besides the forgetting of [Page 56] the vse of Arts, there scarce remained so much, as the vse of tillage and manuring of the earth, to succour and defend mens liues: by which meanes Arts remained raked vp, as fire vnder ashes, not cleane extinct, yet seeming not to bee: In so much as it is reported of those parts of the world, wherein as well the Greekes and other nations liue, that Philosophie was first discouered by Pitha­goras: long after whose time the Romanes are holden to be ignorant thereof. Seneca saith, Philosophie was not found out aboue one thousand yeares before his time. So­crates is said to be the first, that brought it from studie to practice: which is not much aboue two thousand yeares since: for which he is so holden in admiration, as he is said to haue brought it from hea­uen to earth: and thereby to haue taught men how to gouerne themselues, [...]tarch in [...] & Osiris [...]. 1. and o­thers: yet these learnings had their Origi­nalls before, though they attributed thē to Pithagoras, as the beginner thereof: arguing their owne ignorance: for Pitha­goras learned his skil from Gonchedie, and [Page 57] of the Iewes: Plato of Sechnuphis: Endoxus, of Conuphis: and al these of the disciples of Trismegestus: who out of his own bookes manifesteth, that he learned it of Moses. Learcus i [...] the life of Thales. Thales in his epistle Phorecid [...] ▪ Thales is said to be the first that taught in Astronomy to the Greekes: It appeareth as wel by his own as other mens workes, that it was taught him by the Egyptians: & to the Egyptiās, by the Caldeans. And if Belus as Plini reporteth, were the finder out thereof, yet hee hath the same from Abraham, in whose time he liued: wherin I obserue, that many contentions haue bene about the beginning thereof, to ad­uaunce the honour of their owne Coun­tries. But howsoeuer, it is most true, that the perfection of those Sciences and Arts were lost, & in manner put to abso­lute obscuritie and obliuion. For it is said that Clearchus, who liued a thousand yeares after Moses, did visibly and with his eyes, see the Iew of whō Aristotle lear­ned his Philosophy. And it is reported, Phythagoras and Plato had their learning from Mercuries Pillars. So that the knowledge of these Arts, Sciencies, and [Page 58] learnings, haue bene long discōtinued in the world, [...]. lib. 2. [...] in life of [...]. 2. before they were receiued: and specially to these latter parts of the world: for it is saide, that for the obseruation of the Eclipses of the Sun & Moone. Anax­xagoras was put in prison, and Protago­ras was banished Athens. Nay, it was so obscured, that Thales is said to be the first that obserued the North starre: and that Phythagoras, first discouered the morning and euening starre to be all one: and the describing of the Zodiacke to go a skew. And that Solon, first found out the Moons reuolution to be within xxx. dayes: and that Archimedes out of many obseruati­ons, made the first description of the Spheres: and that the obseruation of the Planets, was not discouered in many yeares after. In so much that it is said, that the very account of the yeare was vn­certain and confused, in those parts where he raigned and was Emperour: which is well knowne to be ouer the most part of Christendom. And it is absolutely resol­ued, that within much lesse then two thousand yeares, none of these partes of [Page 59] the world had any Quadrant dyal: or di­stinction of houres, times, or places; vp­on any methode of learning: all which may very sufficiently shew, that the vn­derstanding and Arts, were in maner for­gotten and left in obliuion: and yet not­withstanding alwaies remaining in it self, though blemished & obscured. And for the Arts of Arithmaticke and Geometrie, they are fathered vpō Pythagoras, Endox­us, & Euclides: who wrote but in late time, in respect of Moses or Tresmegistes: but yet the same learning wil conclude, y ^t though the arts were obscured, yet they remained from auncient times, long before: and euen from the first Creation. And as for Rome, with his great antiquity, they had no knowledge in Physicke, vntill the Cōsulship of Lucius Aemilius, and Mar­cus Liuius. At which time, Archagatus the Grecian, was made free of the Cittie of Rome. Which sheweth that these barba­rous partes of the world, had not till that time recontinued or reuiued the worthie knowledge of honorable Arts. About [...] yeares b [...]fore [...] But ende­uouring to reduce my purpose, to as short [Page 60] a conclusion as I may, I will omit further to dilate, concerning the original worthi­nesse of arts, and sciences, and their neces­sary vses and emploiments; and hast to the next point, that offereth it selfe to bee handled: holding this opinion, that the reason, depth, and necessarie knowledge of these arts, are knowne to fewe in these parts of our world. And that many haue an apparance of knowledge, and yet faile of the substance which hath seduced and misled many men, and sundry matters, to the great wrong of right and true reason. Therefore giue me leaue to distinguish betweene things aboue nature, things naturall, and things against nature, which will giue great light to the point of this argumēt: and desire that mē wil not attri­bute to thēselues, that knowledge of arts, whereof they are ignorant: And that the ignorant will not condemne the Arts which they know not: for it is truely said; Scientia non habet, inimicum nisi Igno­rantium.

Things aboue Nature, and naturall.

BEsides the former reasons, that it was long before this part of the world had the vnderstāding & vse of Arts, which are the contriuers of ciuill gouern­ment & order, as reason hath composed, & disposed them. Caesar, in his Cōmenta­ries saith, That in his time Germany was continually a Forrest, wherein a man might haue gone fiftie dayes iourney, be­fore he could see any end of it: and that the people thereof were sauage & beast­ly, offering their children in sacrifice to their imagined Gods. Which caused that the Romanes in many yeeres after, durst not aduenture farre ouer into that Countery: Wherevpon it is conceiued, that all the auncient Townes and Cities, which stood vpon the Riuer of Rheine and Danowe, toward France and Italie, were erected and built for defence a­gainst the Germanes. For euen in the time of Tacitus, liuing in the time of Nero, [Page 62] and sithēs the Germanes were a rude, ig­norant, and vngouerned people. As these parts of the world were vnskilfull of the Arts, so such as trauelled to vnderstand them, and were able to teach them, liued so farre as France, Italie, Spaine, Germany: And these North partes were scarcely knowne to them, as appeareth by Epho­rus, the most diligent Historiographer of those Ages. For he speaking of Spaine, or Iberia, writeth thereof, but as if it were one Towne: which argueth he had slen­der knowledge thereof. It is written, that Orpheus drewe the Greekes out of their Forrests and Fiens, [...]eucidides [...]. 1. [...]pheus in [...]. about the time Troy was besieged. This worthy and famous seruice did Orpheus performe, by the arts, sciences, and skill he learned a­mongst the Egyptians: whereby first hee laid aside his owne sauagenesse, and after vndertooke to direct & gouerne others: which doth much aduaunce the estima­tion of these noble Artes. It would re­quire a long discourse, to set downe the diuers opinions of the dispearcing of Arts, Sciences, & gouernments.

[Page 63]Some affirme, Abraham first taught Letters or Characters. Others, father it vpon Moses, or at least, that hee first taught the Grāmer. If it were discouered, to what perfection these things grewe, or how yong or greene they were, in the time of Zoroastres, Scyonians, Ogyges, Ninus, Amoses, Callisthenes, Ptolomie, the Hebrewes, the Chaldeans, Egyptians, Assirians, Medes, Persians, and Phenicians; It would not much serue to excuse the Countries, in those arts and sciences. For they not knowing our parts of y ^e world, could hardly informe them in their lear­nings, by reason of their vnknowne and remote parts.

Besides, it seemeth they were but in the beginning of the discouery of these Arts: they vnraked the ashes, and opened the fire, and by the light which they tooke, many haue since lighted their candles. For it seemeth, their meanes of spreading abroad their learnings, was very hard, in that they were enforced to write their minds by Characters: made vpon leaues, barkes, ryndes of Trees, and Stones: In so [Page 64] much, as it is written; That in Babilon cer­taine obseruations of stars, were written in Tiles or Bricks. By these it seemeth, that Reason depriued of her ornaments, hath striued to set vp, and erect Schooles and Vniuersities, for the reuiuing, and recon­tinuing of these lost, or obscured sciences, and worthy knowledges: for the well or­dering of men, families, kingdoms, coun­tries, & nations, which in time by trauell, hath bene brought amongst vs, from the Center or first place, where they were taught, being by coniecture of the lear­ned, in Mesopotamia, the Mount Taure, or in the Wildernesse of Semar, where the Arke first rested, & Noah first landed, and inhabited.

It is saide by Viues, that Politian, did spend his whole life, part in scanning whether he should pronounce Vergilius, or Virgilius: Carthaginences, or Carthagini­ences. Primus, or Preimus. And despising all worthy sciences, and orderly course of gouernmēt or rudimēts, he spent the rest of his time, in making filthy Epigrams. I feare there is much time bestowed in [Page 65] this age, in as vaine & idle courses, which might be bestowed to the learning of bet­ter arts and sciences, more commendable for themselues, & more profitable for the common wealth. For if it be well obser­ued, what honourable exployts and fa­mous Acts haue bene brought to passe in the order of wars, in the gouernment of countries, and ciuill courses of life, Cicero in his first booke of Inuention, and in his first booke of Oratory appea­sing of controuersies by these estimable Sciences and Arts, which the most wise haue euer had in admiration, as Tully con­cludeth. That man saith he, that first ga­thered together dispersed men, was sure­ly a great personage. So was he (saith Py­thagoras) which first gaue names to things, and which compounded within a certaine number of letters, the sounds of mens voices, which seemed to be infinit; and which marked the courses and pro­ceedings of the wandering stars: & which first found out corne, cloth, buildings, de­fences against wild beasts, and the rest of the things that make our liues the more ciuill. These things may be attributed to [Page 66] the nature of mans reason, and reason of mans nature. [...]hings a [...]oue the [...]a [...]ure o [...] [...]eason o [...] [...]an. But to make and Create of nothing, so worthy a Creature as man is aboue nature: which Cicero conside­red, when he said: There was a certaine might or power, which had a care of man­kinde, and which would not haue be­gotten him, to fall into the mischiefe of endlesse death, after he hath outworne the great and innumerable aduersities and toyles of the world: For, saith he, We be not created by hazarde. Which sheweth directly, that Cicero did reach into an vn­derstanding; that there was a greater bles­sing and perfection in the creation, then remained in the nature of man: for he cō ­ceiueth, that neither misery in this world, nor the mischiefe of an endles death, were the ends vnto which such worthy Crea­tures were first made. His Reason could extend to vnderstand a Creating Nature aboue nature. For he that maketh, cannot be the same thing he maketh: nor of the same quality: Things na­ [...]urall. but of a farre more worthy. And so will I leaue to speake of this su­pernaturall [Page 67] cause, as the maker of the rest: and steppe lower to the next point, of things naturall.

To bee briefe in this point, because the natures of things are in some sorte before discouered; I wil only touch some fewe points.

This great worke-master and Crea­tor of things and natures, hath appoin­ted their kindes, natures, conditions, and effects: their increases, generations, and propagations; for hauing set the Heauens in motion, they continually moue without ceasing: but in this, there is noe increase, nor generati­on.

There is still but one Sunne, and one Moone: notwithstanding all the coniunctions since the worldes begin­ning.

There are no more Starres then were made at one instant.

And so these bodies were ordained to continue their first numbers, places, and motiōs, w ^to [...] increase: according to their true natures. And these motions proceed [Page 66] of nature it selfe. The earth bringeth forth the vegitatiue things, but not by genera­tion. The sensitiue things increase by generation, all cōmencing from a begin­ning of things of their owne natures: which sheweth the worthinesse of this Creation, and the admirable worke that so infinite numbers of things should bee made of nothing: and so admirably composed, and put in order by a worke-master, that had neither matter, stuffe, in­strument, model, nor patterne for the do­ing thereof.

Things against nature.

[...]ings a­ [...]inst natureI Mind not to speak of the miracles that haue bene done in the times of the Pa­triarks and Prophets. The incarnation of Christ, his fasting, & other the works of God, in the old & new Testament, which are aboue our nature. But to touch these things that Reason may descend into; It were against the nature of the Sunne, to leaue his motion, or loose his light: or of the Moone, to bring forth sons or daugh­ters: [Page 67] The earth cannot be metamorpho­sed, or turned into an incorporiall sub­stance, neither is it her nature to produce or bring forth beasts or men: for creation hath appointed euery kindes a seuerall manner of increase. The Fowles of the Ayre doe not bring forth swine, nor the Tyger ingender Doues, nor men beget Bears or Lyon: men cānot be Gods. It is impossible for the soule of man to cease or giue off his being, & to be of the same nature. The Hynd cānot bring forth egs, nor the Ostridge be the Dam of the Roe Bucke. Euery thing hath his appointed nature, which it can ne [...]ther change nor leaue. And because we haue spoken be­fore, of number, place, and time, let vs in this place consider what they are, or at least what they are not. The better to dis­couer their employments, they are not as is before recited, any matters, sub­stances, natures, nor essences, in respect of themselues: neither haue they pow­er to procreate or bring forth any thing. They are onely the vessels, engines, mouldes, frames or organs, wherein [Page 70] things are cast, fashioned, placed, sorted, and ordered.

Out of these, in respect of nature, can proceede nothing: no not so much as themselues, issue not, nor come not of themselues: but are respected, according to the motions, course, order, or number of creatures, that passe in, by and through them. If a man shall offer to bring vp the Foxe whelpe, among the sheep, euen from the first time of his littering: It is neither the placing him among these creatures, nor the vse of time, will quali­fie his greedy nature of deuouring his fellowes. The like may bee saide of all other Creatures, and their kindes and na­tures.

It is against nature, for Creatures of one kind, to destroy one an other: which is a great argument of preuarication of the nature and reason of man: in that they cease not continually and against nature, to worke one an others confusion. Let vs proceed a little further: & set these three, number, place, and time, to work simply of themselues: they neither ingender, nor [Page 71] bring forth any things: albeit, in them, and by them, that is, in their moulds, in­finit numbers are generated and brought forth. Let vs sprinckle a fewe holy consi­dera [...]ions in these causes, to make them the more sauery; least striuing to set our corrupt reason ouer high, we cast it to the dust. As in the first Creation, it was a­gainst nature, that there should be any im­perfectiō, or foule matter, or defect, crea­ted in mans nature: So now, nature be­ing corrupted, & altogether polluted by disobedience, It is both against, & aboue this corrupt nature, that any perfection should remaine in man: Albeit, there are that maintaine a sparke or remnant of perfection, of the first originall nature, to remaine: whereby it may againe worke his former perfectiō. This is against cor­rupt nature: as much as to sunder & take apart wine from water, after it is once mingled: for no polluted thing entred in­to the substāce, can afterwards be clensed from this polutiō: as y ^e dye wil neuer be ta­ken cleane out of the white cloath. It is to be obserued, that Christ in ministring [Page 72] the Sacrament of his blessed bodie and blood; First he brake the bread, and they eate it: and then hee gaue the cuppe, and all was done, whilst he was really and personally amongst them.

It is vnnaturally holden, that they did really and naturally eate his very flesh, and drink his very blood: This is a­gainst nature.

First, it is against the nature of a Sacra­ment, to be the thing which it represen­teth: or for the thing signified, to be the signifier, or betokener of that which is signified. Then it is against nature, that Christ as he was very man, being present and personally among them, performing this office himselfe, should at one instant be, & not be. For, as he was mā, so was he local. Now to deliuer himself, & to be ea­ten, and yet remaine in the same substāce, of and by himselfe, at the same instant, is against nature. Besides, that he should so exhaust or drawe his most precious blood, that whē the bread (which they in­tēd to be his real & māly body) was eatē, [Page 73] there should bee therein no parte of his bloud: and more, that himselfe should be at one instant absolute man, & at the same instant, see himselfe visibly eaten with the teeth of men, in distinct and seuerall pla­ces. This is against the nature of the man­hoode, and so against both. For Sacra­ments are not miracles, nor natures to bee changed. Besides, in miracles, things did not at one, and the same instant, containe two seuerall natures: nor one nature in two seuerall places: as in the miracle at the mariage: as long as the water remai­ned water, it was not wine: and after it be­came wine, it was no longer water: nei­ther was it wine and water, all at one in­stant, though turned in lesse then a mo­ment: neither was it water in two seuerall places, nor wine in two places, otherwise then by diuiding it into seuerall cupps or vessells. I make bolde to giue a touch of this misterie, which I holde to be of deeper consideretion then mans reason can reach into: which being a matter of spirit, can­not be apprehended but by the eye of the same spirit, hauing regard to the secōd life before spoken of. Herein I obserue, if men [Page 74] be so bold to rack and straine these great matters, what is it that they will leaue vn­tempted in the lesse & meaner causes? In the cases of Alchemy there is some reason (though the opinion thereof hath ouer­throwne many men) for that they pro­pone some matter to worke, [...]hemy. and some course of natures for incorporating and increasing. But such as will graffe on a dead stocke, long seperated frō the earth, a quicke graffe or impe, and expect that the same shall prooue a tree, is deceiued, for it is against nature. Likewise, If any man will sowe egges in the ground, or set corne vnder a hen, hee will hardly finde either Chickens, or haruest. In such sort are the natures of things tied to their par­ticular sorts, and meanes of increase, that necessitie will enforce nature to vse her owne meanes, and manner of increase or generation.

An example of an vnnaturall product.

Let vs proceed to an example. There is an opiniō, that the earth would in time, bring forth all the mettals that are in her [Page 75] bowels, fully refined and pure, without Phesies or drosse: But either the curse hath so weakened her naturall heate, or els she is not permitted her time of brin­ging forth her brood, which hath caused Arts to trie conclusions. If this be ad­mitted, what will follow of the next que­stion? In this case, though time bee not agent, nor the passiue part thereof, yet you must giue this great bellied Lumpe, time to worke to perfection, and bring forth her great litter, brood, or spawne. But it will be answered, that Reason and Art, hath found a meanes, how to helpe Nature in this cause, and to supply the defect of heate by fire, for separating of the purer mettal from the drosse. Admit this, yet it must bee yeelded, that these Mines were substātially in the bowels of the earth: who in time as is affirmed, wold haue brought thē forth: so as Reason and Art, had to work vpon. And in this case, you must likewise giue Art and Reason, time to worke their effect, and that by degrees and meanes: so that Reason nor Art cannot worke, but vpon substances, [Page 74] and by meanes, which in the ensuing ex­ample is not allowed. Ther is great dif­ference betweene the Theoricke & Prac­ticke part of any thing: or between mat­ter of bare imagination and conceipt, and matters of substance and truth: betweene words and actions: for a man by contem­plation may behold many thousand pla­ces in a moment, and set down a thousand proportions in his minde in shorte time: conceiue a iourney of ten thousand miles by Sea, with all the bowings and tur­nings: But come to action, and you shall finde another worke and labour to performe it. A man may by conceipt and in figures, set down ten thousand milliōs, to be deuided betweene a hundreth thou­sand men: but hee that shall come to ac­tion, must haue mony in his purse; words will buy no meate in the market: neither will fantasie build Churches, although it set down the proportion & modell. Con­templation, conceit, and art, may plot & set downe, how or what to doe: but sub­stance, matter and art, must performe the action. These words, A thousand pounds [Page 75] written, wil not pay one penny: although Art hath found a way by letters to signi­fie or demonstrate such or any other sum: Arte hath founde out by bills, bonds and specialties, to giue assurance for money: but when it commeth to payment, there must bee materiallie money, or valuable matter, to make satisfaction. It belongeth to Art onely, to proportion, but essentiall money must make satisfaction. By these it appeareth, that God hath prouided sub­stantial matters to passe from man to man, or to be vsed by man. And Reason hath found out Arts, to proportion & rate the same. Besides this: by the obseruations be­fore remembred, ther are sufficient things created to serue the turne of men, in such liberall and plentiful sort, as they shal not need any new inuention, to create or raise benefite by fantasie, imagination, or any new sought deuise, which wil deceiue like dreames: they are like witchcrafts & en­chantments, seeming good, & yet in truth abhominable. Let vs in this poynt, con­sider one maine & principal vsage, which nature nor Art, can make to cohere with [Page 78] Reason. [...]his is the [...]ine point [...]ainst Na­ [...]e. [...]ow mony [...]ould pro­ [...]ce monie. And that is, that money should produce and increase money: I would in this case willingly know, the father and mother of this newe increase. First, let vs goe to the nature of the mettal, bee it either siluer, or gold, and drawe from thence, what reasons we may.

After that the mettal is taken out of the earths belly, it can be no longer her child, neither can she nourish or make it grow. And being once ripened, purified, and brought to perfection by Art, that is, by fire: It can then neuer come againe, to be nourished by the earth: for that the mo­ther, which is the Sulphere, is drawne from it: And if you would put it againe into the earth, you cannot giue it such a mixture of Elements, as to make it growe.

If the Alchimist can doe any thing with it, let him take the benefit for his la­bour: But I would not haue ignorant men troubled therewith. It is an Art vnfit for them, and mee to deale with all.

But to come neerer to the point: there [Page 79] is a deuise that Time should cause mo­ney to yeeld increase: wherein they are driuen to vse the helpe and labour of man.

This will not serue the turne, Vsurie. that also it is vnnaturall: for albeit, the labour of man may obtaine benefit: yet▪ Revera, there is no increase of the qualitie, quan­titie, or nature of the gold or siluer: But the vse that a man hath thereof, must make something deerer, and of more va­lue, then nature or Arte hath made it. For though Art hath refined it, yet can­not Art increase it: but here is the fallacie, a man is driuen thereby to purchase his owne labour, a very vnnaturall thing.

For by Natu [...] and Reason, euery mans trauell sho [...] bee imployed, for the seruing of his owne necessarie turne.

This is one of the cases I spake of before: that men not contented with the things of Gods creation, according to their owne values, will set God to learne, as if hee knew not what hee had done: and willl adde further prouisions [Page 80] and meanes then euer was ordained of God. Out of these reasōs, it may be con­cluded, that the raysing of increase vpon bare mony, is vnnaturall: and the meanes vsed to raise benefit thereby, is an other course then was originally appointed by God, and so directly against nature. The consideration whereof, ought not to be slightly regarded, because God hath left nothing vnprouided that is requisite for the vse of man.

But there are, that spare not to lay a ve­ry reproachfull ignomie on this king­dome, [...] Lawe [...]nged of the vse of employing, and dis­posing of mony, to benefit and great in­crease, aboue the principall, by the way of vsurie. And that the lawes of this king­dome, either alone, or at the least tolarate such taking of vsurie. See how reason and truth is wronged. In whose defence I am occasioned a little to digresse, & borrow leaue for a fewe words, touching that point. Caesar forbad▪ that an Vsurer should be accounted a good or honest man. This vnder­standing in all likely-hood continued a thousand yeares after that. For Glanuile, [Page 81] chiefe Iustice of England, one of the anci­enst Writers we haue, in the time of king Henry the second, censured the goods of an Vsurer, at the time of his death, to be confistcate to the King: the name hath beene so odious, that they were not ad­mitted ciuill societie or Christian buriall.

I meane not to insist much vpon this point, and therefore I referre the Reader for his satisfaction, Statut. de Iu [...]da [...]smo. 37. H. 8.9. 13. Eliza. 8. 35. Eliza. 7. to peruse the margi­ned Statutes: wherein he shall finde the trade, to be holden accursed and damna­ble. The Trader is odious, and the vse therof vtterly forbidden, by all the lawes that euer were made in this Kingdome, concerning that matter. And whosoeuer will enter into true vnderstanding of the reason, whether it doth benefit or annoy, shall be driuen to confesse, a great deva­sting of the subiects estate therby: which in this place I meane not to handle. Yet seeing it is so repugnant vnto nature and reason, let me craue pardon to goe a little further in this matter: and vnder refor­mation, to expresse such reasons for con­futation of an error, which I hold to bee maintained in this point, and furthered, [Page 82] and succoured vnder the shadow of a clause in the law: In which behalfe, be­cause demonstrations are very fit cour­ses to discouer the reasons, as well of ac­tuall, as intellectuall things; I haue com­posed 2. Tables: The first, discouering the fallasie: and the second the truth: Which course I take, for that I finde fals­hood will euer vanish, when truth com­meth in place. The point is this. It is holden that the Lender vppon Vsu­rie, may take at one months end his prin­cipall, and a twelfth part for the vse, being the highest rate he might haue taken, [...]he like for [...].6. or 9. Moneths, [...]pportio­ [...]ing the vse, [...] if those [...] per­ [...]ect times to [...]iuide by. if he had forborne his princiall and vse mo­ney a whole yeare: and so for more or lesse time; so he take not his vse before the principall: and his contract be not to continue after the taking of his vse. As the point is hard to be discouered, so can I hardly admit my selfe to meddle there­with: whereby to open the way into this seeming Labyrinth, which notw ^tstāding I hold to be plaine. Before I come to the Table, let me set downe the words that they build vpon. [...]7. He [...]. 8 7. No man shall take a­boue 10. for the forbearance of 100. for one [Page 83] whole yeare, and so after the rate and not a­boue: of, or for a more or lesse summe, or for longer or shorter time: And no more greater gaine or summe thereupon to bee had. Al­though I meane not to handle this cause by the course of a Law argument, yet let me craue leaue, to see how Reason and Art will conclude in one truth. The law being to take construction most strong­ly and straightly for repressing or Vsury.

The law it selfe is a prohibiting law, in no iote giuing libertie, but repressing. So are the wordes Negatiue, and forbidding. And vpon that reason, none of these words can be stained to make any tolle­ration. These wordes in the close of the sentence: And no more greater gaine, or summe thereupon to be had; Do sufficiently explaine, that by no meanes 100. li. by a­ny course to be put out, may yeeld aboue the gaine of 10. li. for a whole yeare: But 100. li. put out for 3.6.9. months, and the money and vse taken at that time, be­ing within the yeare, may and doth yeeld a greater gaine then the rate of 10. li. for a whole yeare.

The Reason is, the Lender may [Page 84] again dispose the same principal and vse, for more gaine within the same yeare: and so not saued by the words nor mea­ning of the Lawe.

Let vs see how Reason can bring the former words to this conclusion. And so after that rate and not aboue: of, or for a more or lesse summe: or for shorter or longer time. These words being in body of the clause, haue referēce to a rate: which rate is before expressed; that the forbearing of 100. shall not raise aboue 10. pounds, for one whole yeare.

In this behalfe, the borrower is not re­spected, but the Lender: for the words are; No man shall take aboue 10 pounds &c. Whereby appeareth, that as the Lawe is made onely against the t [...]ker, so is there no libertie for him to take any thing, that may exceed y ^e rate of 10. for a whole year. Otherwise, this mischiefe wou [...]d ensue: the Lender would depart with his monie, for one, two, or three moneths, to one man, and then receiue his mony and vse, and deliuer the same to an other debtor: and so monthly, or quarterly, or at his pleasure, raise his benifite vpon the vse of [Page 85] his vse mony within the yeare, contrary to the meaning of the Lawe: by often re­ceiuing & placing it within one yeare: which vnder correctiō, can by no means be construed to bee saued by the wordes of the Lawe.

A word or two, concerning the rate which I take to be double. A rate of mo­ny, and a rate of time. These two, are specially to be considered: for seeing Na­ture cannot worke this matter, you must permit Time to doe what office it is en­ioyned to performe. To this purpose thē, whether there be one, or more takers, at one or more times, within the yeare, is not material: but y ^e respect is, seeing they haue nothing to raise this rate of money, but their industry, imployment, and labour, with a limitation of a rated time for the vse thereof: that they may haue the ful­nesse of all these without abatements. For the eye of Reason in this behalf, doth not regard how often the mony be letten within the yeare, nor to how many or fewe persons: but that the forbearing of 100. li. for a whole yeare, shall yeeld the Lender no more or greater gaine 10. li. [Page 87] And in this behalfe, is specially to be ob­serued, the seuerall offices of the Lender and Borrower. The Lender departeth with his money vpon time, to raise his benefite: the Borrower, bestoweth his la­bour by merchandising the money, with diligence, in time to raise the increase vp­on the vse of the money: If the Lender will take away any part of the time, limit­ted in the statute, he doth not then allow the Borrower his full rate of time: and therefore of a consequent, hee ought to abate it out of the rate of his vse mony: for in this cause, those two, that is, the rate of time, for which the vse of time is for­borne, and the rate of money taken for vse, must euer iumpe, to make the recko­ning euen. And common and ordinary reason yeeldeth, that no man will giue so much for any thing to bee payed at the end of one moneth, as hee would, if his payment were forborne a whole yeare. Such is the plaine case, as it is now com­monly vnderstood: that the Lender, for one Moneth will take as much at the Moneths ende, as if he had forborne his vse a whole yeare. But I take it, this error [Page 87] hath grown out of a fallasie or mistaking in Art, by some Arithmatitian, Art ab [...]. [...] that hath calculated this proportion by a wrong rule: not fully fitting; this purpose. for I conceiue, it hath proceeded onely by the rule of diuision: when it should haue beene wrought, partly by diuision, and partly by addition: as the true conside­ration of the Tables will manifestly expresse.

Wherefore, in a word or two, let me remember againe the difference be­tweene contemplation and action. Any that worketh barely by cōceit, may pra­ctise by conceite: but hee that will per­forme any act indeed, must haue matter and stuffe: figures and cyphers, make no summes of money. Therefore if the Lender will haue consideration, he must dispose of his money and time: that hee, who wil haue mony & time, may the bet­ter giue consideration. In this cause ther­fore, the matter of Art, & the point from whence I conceiue y ^e error to arise, is to be looked into. It seemeth the Arithmatitiās hath wrought only by diuisiō. In the first [Page 88] part of diuision, there are two requisite things, a Diuidende, & Deuisor, which in this case must be essenciall & substāciall, and not by conceit and imagination. Let vs see, mony must needs be the Diuidend, and time the Deuisor. Put the case a man lēdeth a 100▪ li. for one month, what may the Lender take? The Arithmatition saith, a whole yeere will yeeld 10. li. then he diuideth time, by time: One yeere into 12. parts: so that here time is both the Di­uidend and Deuisor: then he diuideth mo­ny by time: that is 10. li. by 12 months, & he findeth the 12. part of 10. li. to be 16. s. 8. d. which he allotteth to one moneth. The rule is true, but not to be vsed in this case: for Reason the founder of Art, will shew, that he hath no warrant to measure by this rule: in that he hath no essentiall Deuisor: for if you marke it, hee wanteth 11. months of his yeare, [...]ason and [...] with [...]. at the time of his diuision. And so he worketh a substantial Diuidend, of 10. li. by an imagined Deui­sor, of 12. moneths, when there is but one occurred: but his course should be, as in the case of contribution: the shorter [Page 89] time of forbearance of the vse, should not haue so large allowance as the lon­ger.

And on this point, doth Reason and Art conclude, which are more plainly expressed in these ensuing Tables: the false being reproued by the excesse, and the true, raised from lesse to more, as the rate of time, and vse of the mony giueth occasion.

[Page 90]I haue drawn these Tables, as patterns or Modells to shewe and discouer, the truth from the false, and to manifest how truth and Art still drawe to one Period. I the more insist vppon this for my sole example, because it is a matter so directly against nature: and sophistically brought into the danger and ouerthrowe of mens estate: for all the world must confesse, that in this case, as hauing regard to matter of substance, nothing is enforced to produce some thing. And though I meant not to fill this place with law arguments, yet let me borrow a word for further explanati­on of my meaning. Let vs see what the lender must doe, to rayse ten of his hun­dreth, hee must contribute towards the raysing thereof, a proportion of money, and a proportion of time. Of mony a hundreth to rayse ten: [...]ntributi­ [...] of time, one whole yeare. In this case as I said before, there is no respect of the borrower: well, then the lender is tied to both these contributions: so still the rate of his gaine must not ex­ceed ten for the rate of a whole yeare of time. In this case the lender is tyed to his [Page 91] certainty. Then it followeth, hee can haue no election, Election. differing from that rate of time which is the maine point. Let vs see what the borrower is to receiue and per­forme. In which is to be obserued, such a proportion of mony and time as may performe a ratable allowance: that the vse mony may not exceed tenne for a hun­dreth for a whole yeare: which perfor­med, he is to render backe the mony bor­rowed: & as for vse, the law alloweth non. Let vs examine this by the rule of reason▪ In all natural causes, time must be abiddē, for y ^e working & perfecting of al increase & growing: the beasts by nature knoweth the time of bringing forth their yong: the birds keepe their egs vnder their feathers, til an appointed time to produce chickēs; the trees & herbs according to their sorts, require, time for y ^e ripening of their fruits. The Sun in the spheare of heauen, labo­reth a whole yeare to bring himself to his reuolution. If all these, with many thou­sands of other things, stay their time by their naturall course, why should not the lender premit the full occurrency of [Page 92] time, for the raising of his benefit vpon a barren, fruitlesse, and vnnaturall sub­iect. Though many things offer them­selues, [...] sold [...] want [...] value [...] be. yet I striue to be briefe. Obserue therefore these resemblances. In all manner of eateable fleshe, The ten­der lambe will not yeelde so much as the well growne sheepe: the yong veale, not so much as the full growne oxe. The young chick, late out of the shel, not so much as the henne or capon: and so of many other things that time causeth to increase, both in growth and price. Now if the owner will sell any of these in their tendernesse, hee must bee contented to a­bate of that he would require, if the same things were growne to more greatnesse. If this be so, then in reason there is more cause the lender shuld forbeare his whole time before hee receiue his considerati­on, howsoeuer hee doth his principall.

Let vs touch a little the exceeding rea­son and vse the Lawe hath, in some par­ticular causes of time. Estates for yeares, must haue a certaine beginning and ending. Inheritances haue commence­ments [Page 93] vppon time: and limitted to the ende of time. So the first estates, de­termine in time: and the second being re­all estates, onely with time: and not be­fore the ending of time. Approbations and elections are concluded in time: things voideable, relye onely vpon time. All conditions are tyed vnto time. In the cases of Cui in vita dum fuit infra etatem, dum non fuit compos mentis; special respect is of the time. All cases of entries vpō dis­sisors, to take away entries, are tyed vn­to time. The cases that require continu­all claime, are bound vnto time, with many others. But among the rest, let mee conclude with one or two, to discouer what time, ioyned with some other mat­ter, doth both enable & disable: I meane not to vouch any case. It is not vnknown that one attainted by act of Parliament, part of his lands sold: time and the act of Parliament made the sale good. But this attainder being taken off by another acte of Parliament, and the former act made voide; Time and the act of Parliament, did restore both the blood and lands of the attainted: & made their estates voide, [Page 94] which formerly were not. The lawe hath cleane takē away the time that was in the Feoffe; & put the same wholly into ceste q. vse: and so wrought vppon instants, that there is now no instant at all in the Feoff, which before had the whole estate. Such a seruant is time; vnto the law, & so assured is the law vnto time; That what contract soeuer it maketh therewith, shall be assuredly performed. In the case of in­rolments, there is speciall prouision of time: wherein I make this short obserua­tion; that time doth worke, and vnworke, one and the same thing in nature accor­ding as time is employed. The Kings te­nant acknowledgeth a bargaine and sale of land, held in capi [...]e to an other and his heires: before the deede be enrolled, the bargainer dieth, his son within age. In this case, the sonne of this bargainor is ward. But the barganie also dieth within the six moneths, &c. his son within age, & within the 6. moneths the bargaine & sale is inrolled. In this case, the son of the bargainer shall be out of ward, & the son of the barganie shall be in ward, by rela­tion [Page 95] to time. I put these cases, onely to make knowne how flexible time doth turne and wind according to the employ­ment it serueth, and how stoute and stiffe it is in some other cases, as the rules of law doth gouerne and direct it: and though this resemble not the case in all points, yet it sheweth, that in this behalfe, time is not to be disposed at y ^e election or choyce of any, but according to the true constru­ctiō, scope & meaning of the law: which in this case is to be cōstrued most strong­ly against the lender.

A word or two concerning this diuisi­on of the mony & time. As I said before, in actuall things there must be a substan­tiall, naturall, and present Diuidend and Diuisor, Numerator, and Denominator, as in these examples are apparant. A piece of timber is to be made into boords: In this case the timber is the Diuidend, and the Sawe is the Deuisor. And of necessitie it followeth, that there must be actually and essencially, timber, and a Saw, or else there can be no boords.

[Page 69]There is a garment to be made, In that case, the cloath is the Diuidend, and the sheeres the Deuisor. But for the perfor­ming of the worke, there must essencially be both cloath & sheers. There is a great piece of meate to bee diuided betweene many men; the meate is the Diuidend, the knife is the instrument diuiding. There is a necessitie, both these should be pre­sent, though I know there be other Diui­sors in these cases: yet I make these resem­blances, to make plaine my demonstrati­on of the necessitie of an essenciall Diui­dend and Diuisor, at the time of the diuisi­on. To resemble this; The Lender at the end of one, 3.6. or 9. moneths, hath not an essensial Diuisor of twelue moneths, to warrant his diuisiō: And so diuiding sub­stantiall mony by imaginarie time, doth erre in the ground of his Art: and so hath proportioned a rate that is not warran­ted, either by Nature, Reason, Lawe, nor Art.

Reason sheweth, this life is but an ap­prentiship.

THere are many other vsages where­of there can bee no account gi­uen, that they should proceed ei­ther of nature or vncorrupted reason. God is Truth, and hee hath made all things in, and by Truth: and appointed them to continue in truth, according to their Creation: All the Creatures sauing man, continue this originall perfection. Reason doth discerne and know, though it cannot correct the euasions and errors in the course of mens liues, different from truth: which mens consciences not voide of reason cannot deny. Caine though he would not denie the killing of his bro­ther Abel, yet hee had learned to shift it and put it off, by asking whether he were keeper of his brother: his reason was corrupt, and his conscience did accuse him. Such as were sent with Iosua and Caleb, against their own knowledges, did finde fault with the country which they sought; disswading their companions to enterprise the obtayning thereof.

The whole number of the Israelites felt [Page 98] the punishment of their credulousnesse, in following these false perswasions. A­gainst false witnesses and corrupt iudge­ment, the storie of Susanna hath left suffi­cient testimony. Against hypocrisie, the text of Ananias and Saphira. Against Per­iurie and Subornation, The storie of Iesa­bell, Achab and Naboth. Against treason, the storie of Corah, Dathan, & Abiram. A­gainst rewards and bribes, the storie of Gehasie. Against fained excuses, the deni­all of Peter. Against presumption, the sto­rie of the Tempter. Against dispaire, the example of Iudas ▪ Against witchcraft, the storie of Saule; cōcerning the visiō of Samuel. Against incest, the exāple of one of the Patriarkes. Against rigor, and vio­lence, the storie of Nimrod. Against de­ceit, the storie of the vniust steward. A­gainst mercilesnesse, the text of the woun­ded man, and the Samariain. Against couetousnesse, the state of Diues and La­zarus. Against Inchantmēts, Symon Ma­gus. Against vndutifulnesse to parents, the curse of Cain, for discouering his fa­thers nakednes. Against mistrust, or fear­fulnesse, the storie of Lots wife. Against [Page 99] disobedience to God, the foure first com­mandements. Against vsury, & vnnatural raysing of mony and encrease, by the way of lone, more then a hundreth ex­presse places of cōmandemēt forbidding it in the holy Bible: accu [...]sing the vsers thereof: & blessing those that forbeare & eschue it. And as for Whore-mongers, & Adulterers, the text is plaine; God will iudge them. The oppressors of the poore and vncharitable, are not left out of the number of those that shal receiue punish­mēt. Moses, the prophets, & y ^e Decalogue haue left sufficient testimony what is like to become of these kind of people. And as for the vnbelieuers, if they escape vnpu­nished, let the text it selfe discouer. The hypocrites, I am sure shall haue their re­ward among the vniust. Why should I particular any more? we are all contained vnder sin; And iniquity hath gotten the vpper hand. Why should we by inuētion, raise a new kind of supply, more thā God or nature hath ordained, thereby to re­proue his diuine prouidēce or imperfecti­on. Now then, to drawe to an end of this work, let vs compare the beginning with the end.

[Page 100]Reason I saide, is an essenciall part of the soule: The soule is immortall. Therfore Reasō wil haue cōtinuance after this sen­sitiue life shall finish; and is one of the principall parts that will discouer, take knowledge, and participate either of bea­titude or misery: of hell, or heauen: of sal­uation, or perdition. Is it not high time then, that Reason, which is in euery mans soule, and that euery soule being endued with Reason: seeing such huge corrup­tions in the world, as are in manner vn­speakable, should now beginne to looke about to preuent these mischiefes, and imminent miseries, that daily & hourely are like to worke his destruction.

Is it not time she should erect a schoole, get Schoole-masters, and Hushers, to teach the daunger these creatures parta­kers of reasō are run into; & vnder which they are like to perish? Hath she not good cause to discouer the difference between the sensitiue life; and the immortall rea­sonable soule? the shortnesse of these pleasures, & the euerlasting ioyes of hea­uen? The differences of the Crea­tures, hauing reason, and those wanting? [Page 101] And the vses of them all: which no crea­ture voyd of reason can looke into. Is it not time she should go about to subdue & keepe vnder, all the sensitiues powers, passions, affections, perturbations, inuen­tions, fantasies, and counterfeite seeming pleasures of these her subiects, to make them know themselues? lest by their stub­bornnesse, she be pulled out of her better kingdom, wherof she is heire apparant: appointed to raigne with her elder bro­ther, euen the Sonne of God, Christ Ie­sus himselfe: the onely possessor and owner, of true, perfect, and vncorrupt Reason.

What a worlde is this, to make more account of the iourney and trauel, then of the mansion and dwelling house? Well, giue Queene Reason leaue to conclude, with the solution of this one question.

A yong man is at his choyce, whether he will be bound to serue certaine yeares, and then to bee free: or else to bee f [...]ee for certaine yeares, and euer after to be a bondman, and in thraldom and mi­sery. I know this question will readily be [Page 102] answered: It is better to smart once, then ake euer: and as long as there is hope of amendment, so long the paines are not very bitter: But when hope is past, then the heart is broken.

Such is the state of man: And such doth diuine Reason discouer, to bee the state of euery man, in respect of his dou­ble life: man hath but a kinde of serui­tude or apprentiship in this temporal, or sensitiue life; tyed to couenants, seruices, precepts, conditions, and commande­ments. Which if he be carefull to obserue and keepe, he shall doe more then marry his maisters daughter: according to the phrase, & best preferment of merchants. For he shall be then ioynt inheritor with his Maisters sonne: and haue the fulnesse of freedome, felicitie and happinesse in a hauen, and harbour where no custome is to be payed: no imposition, no giuing nor taking of money vpon credite: no bad n [...]r desperate debts: no assurance for money, nor fraught of Ships: no casting into prison, chaines, and yrons, disquiet­nesse, nor discontentment.

[Page 103]But on the contrary side, if this pre­sent life bee spent, in vaine, vnhonest, lewd, & vngodly execises; practises, em­ployments, without respect of perfor­mance of couenants, commandements, and bonds: Then surely, as the immortall life is much more precious, then the mor­tall, or more sensitiue: so are the punish­mēts more grieuous then the other: And so much y ^e more grieuous, because Rea­son vnderstādeth there is a felicitie, other­wise the torments of hell were nothing.

And for these causes, doth Queene Reason perswade and intreat euery reaso­nable soule, to enter into the closet of his owne conscience and heart, to schoole, informe, and instruct himselfe, con­cerning his owne good, & to be so chari­table as to informe others thereof: which she holdeth to be an office of charitable dutie. And so to conclude, if euery man will be his owne Schoole-maister & in­structor, which she desireth, her Acade­mie will bee wonderfull large: But principally, shee aduiseth the lear­ning and instruction of her Creator, [Page 104] to be taught, followed, & put in practise: for thereby the number of Gods Saints will be increased, his glorie adaunced, and his Triumphant kingdome replenished, with the company of holy and reasona­ble soules, after the sensitiue life ended, which God grant, for his mercie.