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 consist 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 is said to be no nomber , Sed scala devni●●●e , 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 essense 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 leaue off this kind of description , I conclude with Plotinus ; There are saith he , three chiefe Inbeings : The one , or the God 2. The understanding 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 aslee a reason hereof , I answere : It was the power , the wisdome , vnderstanding , & wil of God , to expresse himselfe in this compleat number of persons , in one vnity of godhead . By this number 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 wonder of the world : the taking vp of Henock & Elias : & the Ascention of our Lord Iesus Christ . Ionas three dayes in the Whales belly , and Christ three dayes in the grave : 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 c●sented 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 numof 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 , swiming , with infinit milions 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 consideration them place or time : for God himself the can by no means stoup to be known to the capacity of man , neither can be contained within any place , nor limited to any time , in respect of his on̄ipotent 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 : desiring by al meanes to auoyd tediousnes , I leaue to be considered , that these and diuers other auncient writèrs , that haue left behind them learned workes , had no other meanes to vnderstand any thing of the deity & 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 was Place . And yet in respect of his greatness● , there was no place : for he cannot be contained in any thing , Place in respect 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 the king to giue a reason for all things he doth , or commandeth . 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 then cal it ( meaning Reason ) wise , when 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 reason find fault with , or reproue in that great Reason ( 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 whatsoever . 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 , prouidence , power , & wisdom of God .

Before there was a creation of things , and a beginning of time , Place was infinit & indefinit : indeuisible , without space or distance : without being repaired vnto , or departed from : neither containing nor contained , with out Center , Circonferience , rule , or diameter , consisting neither of matter , substance , nor whatsoeuer stuffe . Euery thing hath his point , his Center , his place , and beginning . Only the diuine escence , place & nature of god hath none : as euery man that wil seriously looke into his own self , shall be enforced to confesse . In nature , the greater , can neuer be comprehended by the lesser . But God in his nature , place , and essence , is greater then man . Therefore cannot ●od his incomprehensible place and nature , be comprehended by the reason or understanding 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 cannot 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 it selfe , shall confesse himself to be absolutely ignorant 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 creatures of God , as well terestrial , as celestial , continual mouings from plàce to place , & all those moued by their Creator , the first mouer , which argueth subiection & obedience in 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 ; too , or from any place . For to say , he is here , or there , it is all one , for he is euery where : as it is anthentically 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 footestole . To conclude this point , we fee 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 di●ine 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 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 : how be it , 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 . Ani●a ( 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 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 condition , nature , & qualitie , them the reasonable soules that possesse these mindes . God is said by the Philosophers , to be vnmoueable , vnchangeable , beginninglesse , endles , bodilesse , infinit , incomprehensible , &c. Al which declare not what God is , but the 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 have beginning , to bee made , to determine , to be changeable , weake , materiall corruptible : And to depend vpon 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 them . For when he shal haue taken all the paines he can possible , he will confesse he hath learned no more , than to be ignorant of the want of his owne knowledge in the 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 , Place in respect of the Creatures . Superna●ural Naturall . Vnnaturall . 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 order and worthinesse of nomber , within which condition 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 shewet● 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 : Place diuided . They were made in number : They attended their Maker in Heauen : There w●s their place : & although they 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 seuerall places , euen for the spirites themselues : as likewise seuerall numbers appointed for these places . So hitherto number & place go together , as necessary attendants on the prouidence , purpose , and will of God . But if any shall aske either number 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 leaue them , their creation , number and place , to their Maker : as matters inscrutable and forbidden , that men should haue to meddle with all . 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 them . 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 place ; 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 vnderstand .

This is done , in respect of the larg● 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 Orbe , they place the ayre to exist , which may not mount aboue the fierie Region . With this aire , we haue more 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 e●er God made : and all in number , place , and time , which is the next point to be handled .

Then gentle friend , I leaue thee a spectacle in thy selfe , to behold all these 3. excellent things ; number , place , and time : with the 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 , instead 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 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 inbeings 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 , 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 Oramases . Platarche in the life of Osiris and Isis. T●e 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 Manathi●s . 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 nature of me , differing from the perfection of a righteous Creator , drew 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 things , will not sticke , if not to affirme , yet at 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 .

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 , Plato . Plotin . and other great Writers . Tr●smegistos in Asclapio . Simplicius . 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 perfection . 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 from their goodnesse . By these & many other reasons , may bee concluded , that 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 creation , 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 , Plotin●● Enead . 3. Lib. 2. Chap. 1. and of Time , saith ; 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 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 fo●mer 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 ●s 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 .

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 sustenances , 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 itselfe , is neither actiue nor passiue : It is neither escense 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 description thereof is , the 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 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 commencing and transitorie things , mortal , & immortal : and so out of a greater worthinesse then time , or any corruptible substance , contained within the measure of time , to discern , the vse , scope , end , & purpose of al these les worthy & meaner things . And out of an infallible reason , 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 , without any other artificiall or vnnaturall workings . And vpon that gro●nd , let this suffice for a conclusion , that whosoeuer goeth about 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 man●inde ; 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 want : 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 containe 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 from heathen men , which they only found 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 .

Th● 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 sodenly 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 an● 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 sensitive parts : the second , in another world , 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 li●es , 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 prouision in an endlesse world like to ●m̄ortality 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 , sense , 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 sensitive parts remaine in life . And after that , place and endlesse continuing in an other world . And in respect of immortalitie , man is 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 , 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 , 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 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 soyst in , or en●euor any other meanes of augmenting his happinesse . And to this purpose , let vs suruey in order the Creatures which serue for the vse and preseruation 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 huge bale is filled , to make her swelling sides stiffe , strong , and full stuffed , that it shrinke●ot . 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 through 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 . When I say innumerable , I meane according to the capacity of men . 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 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 destruction of any . These things , neither know themselues , nor the ends wherefore they were made , & yet they vnknown to themselues , serue the vse & benefit of man . 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 the 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 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 the flying fowles , in her concaue and hollow Region . Let vs goe further ; these foure Elements , though there bee contrarietie in their seuerall natures , yet th●re is a Simpathy and a ioynt working together by the appointment 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 , & continually ; 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 houses , and make the fire . The earth that produceth grasse , serueth for tile to couer the houses : The strawe that yeeldeth t●e 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 fauage 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 t●e seueral benefits that are drawn from these creatures : And I am perswaded , no creature can reduce them to a Catologue : Excellent wines , oyles , grapes , spices , perfumes , gummes , pearle , Balmes , elixors , spirits , vertues , and quintessence . Out of the earth , are drawnmetals , 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 themselues know not : Are not these infinit blessings , sufficient for men to content themselues with all ? but they must needs goe further . Ouer all these , man , and onely man , hath a power and dominion : the command & vse but limited , not to be abused , or exercised to other purposes then the Creator ordained . Beholde , what an insearchable reason 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 commodious vses . But take heed of the abuse . Among many other hand 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 , & proportioned 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 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 , contrary & 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 & command of the creator , hath her seuerall world or Orbe , wherin she moueth . The like is holden of the other mouing star , the fixed stars , the very Cope of heauen , wherin they are placed . The glorious Sunne it selfe , placed in the middest 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 commander more wonderfull , it stood still in the time of I●sua .

They mooue once in thirty daies , making her reuolution , & al the rest of those celestial creatures , in their times , order , numbers , & places , mouing with such harmony , consent , and agreement , 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 , 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 man affirme , that these are not enough and sufficient , to nourish , seede , succour , and preserue al the race of mankinde : yea 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 want of these earthly necessaries . There must needs bee a fault in distribution & disposing of these benefits , or els none shuld not want : for God in his diuine wisedome , in the creation , hath not appointed any such place of scarcitie , nor any number so to perish : nor 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 from the worthinesse of their first creation .

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 , these lower creatures , as it serueth ●est for his turne and vse .

What is it to bee of neuer so great ●rower , 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 , 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 ; 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 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 to 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 is the happie estate of reasonable man , ● he containe himselfe within his bounds : All the worlde will confesse no benefit● or blessing can be added vnto it .

Let vs not therefore seeke 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 iustruct them , in such rudiments as may preserue their worthinesse .