Sound .

FIrst therefore , as the word is receiued into the care by Sound : so doo the Creatures present themselues vnto the minde , by the eie , or Obseruation , as in a continuall Harmonie , of their beings , and mouings : for , the Creatures haue ( as in Musicke ) iarred , and oftentimes altered their courses , for the benefite of the Children of God , as saith the Prophete Esay , If thou goest through the water , I wil be with thee , the strong flouds shall not ouerwhelme thee , and if thou walkest through the fire , it shal not burne thee , and the flame shall not kindle vpon thee . So the Sunne and the Moone stood still , at the beheast of Iosuah , the Red Sea parted to make passage for the Children of Israel , Lots Wife was turned into a pillar of Salte , for a warning to vs , to flie too much care of worldlie things , Angles haue been conuersant with men , Balaams Asse reprooued him riding to cursse Gods people , the Viper did Paul no harme , the swift streame of Iordane hath gone back , and the earth hath shaken ; which caused the Prophet Dauid with admiration to say , Iuda was his Sanctuarie , and Israel his dominion : The Sea saw that , and fled : Iordane was driuen backe : The Mountaines skipped like Rammes , and the little hilles like young Sheepe : what ayled thee O thou Sea , that thou fleddest , & thou Iordan that thou wast driuen backe ? Yee Mountaines that ye skipped like Rammes , & ye little hilles like young sheepe ? Tremble thou Earth at the presence of the Lord , at the presence of the God of Iaacob : which turned the hard Rock into a standing water , and the flint stone into a springing well . The consideration hereof , mooued the Wiseman to say , The Elements turned into them selues , like as when one tune is changed vpon an instrument of Musicke , and yet all the residue keep their melodie .

And as an Harmonie to the Eare , is nothing but an agreement of perfect Sound , pleasing the Sense : so the Harmonie of the Creation , is a concurrence of continued Causes ; than the consideration whereof , no earthly thing can be by the eye more harmonious to the minde .

And as inarticulate Harmonie much delighteth the minde by Sense : so woords Harmonious , which are conuerted with reasonable consideration , by the Sense doo delight the minde of the Hearer .

Woord .

AS by our Reason , thorough the helpe of Sense , wee may knowe much ; but yet to be wise to our selues onely , and to our onelie vses ; but by words wee communicate our knowledge and will to others : so doth God communicate his wil , and the knowledge of himselfe vnto vs in Christ ; who is called , The Word , as beeing the cause of the word of God , whereby hee is apprehended .

Iehouah .

THis is the great name of GOD , which he chose after the Creation of things : whereas , during the Creation , hee vsed Elohym ; afterwards , hee vseth this name eleuen times in one chapter .

This name was pronounced by the Sacrificer , in the blessing at the departure of the people from the Temple ; & otherwise was amongst the Iewes signified by the name of 42. letters .

If God gaue such singular wit to Adam , to name euery beast so properly , let vs then somewhat consider how greatly he wil be glorified in his owne name .

Of Being . How God will be said to be , according to this word .

FIrst therefore , notwithstanding that from this worde may bee drawne , the beings of Angells , of Men , of Beasts , of Liuing things , & so by sound entendment of whatsoeuer , that belongeth vnto them , according to the end and order of the Creation , yet besides , in this name are the signes of the time present , of the time past , & of the time to come ; signifying , that , inasmuch as that through him , euerie thing hath being , yet , he onely will bee said to bee : for , Man , though he is , yet is the best man , but Abel , vanitie . Al is but most vaine vanitie ( saith the Preacher ) and all is most vanie ( I say ) and but plaine vanitie . The end , & best of man , is to feare God , and to keepe his Commandements .

How Man is said to be in this word .

BY the fiue vowells , which are in this word , is the being of Man inferred , because that no word is without a vowell , no Proposition or Speach without wordes , and Speach is conuerted with Reason , Reason being the essentiall difference of a man .

How Christ is said to be , according to this word .

INasmuch as in this word are signified GOD and Man , is Christ both God and Man signified .

How the Angels are said to be in this word .

ANd for that that the Angells do partake with vs in vnderstanding , from the being of Man may also the being of the Angels be inferred : for wee are said to bee the most inferiour for vnderstanding : that is , inferiour to the Angells in vnderstanding .

How a true Christian is in this Figure .

NOw , hauing here found the being of a Man ; let vs also endeuour to finde the beings of a true Christian , of a bare Professor , and of an Heathen man .

First therfore , that that that Reason hath taught many men to know much of the Creation , but not the knowledge & acknowledgement of Christ , in so great light as we behold him : therefore in this Figure haue we signified man below , according to his Reason , as in that place being the end of the Creation : but here in this figure we haue signified him next vnto Christ , according to the pure part of his minde , whereof himselfe can giue no reason , according to his pure vnderstanding : whereby wee are perswaded , That neither death , neither life , neither Angells , nor rule , neither power , neither things present , neither things to come , neither heigth , nor depth , neither any other creature shall seperate vs from the loue of God , which is in Christ Iesu our Lord . Which acknowledgment belongeth to the whole Church , who notwithstanding her blemishes , which in reason might make her vgly and loathsome , yet with comfort acknowlegeth her beautie in the loue and grace of Christ , as noteth Salomon in that figuratiue speach of the Church : I am blacke , ( O ye daughters of Ierusalem ) but yet faire and wel fauoured , like as the tents of the Cedarenes , and as the hangings of Salomon .

How a bare Professor is in this Figure .

INasmuch as Reason is an Intelligence vpon a former Intelligence : and is the essence indifferently of al men good and bad : therefore may the wicked aswell as the godly , vnderstand the written word , according to the letter .

But though the knowledge of Saluation , which is of Reason , may be learned indifferently , aswell by the reprobate as the elect , out of the word of God , which is one subiect of Reason , and may be bought for fee : yet this other acknowledgement , which is of pure vnderstanding , is the immediate worke of God to the elect , which is not to be bought Sorcerer Simon Magus .

How a Heathen man is in this Figure .

FOrasmuch as from the bottome of this Figure , it seemeth that from Reason vpwards by the Creature , lieth a way to the knowledge of the Creator , Reason being common aswell to the Heathen , as the false and true Christian , let vs thereof a little consider .

Concerning the Heathen , wee reade , that the very Creature shall make them inexcusable before God . Forasmuch as that which may bee knowne of God , is manifest in them : God hauing shewed it vnto them ; for the inuisible things of him , that is , his eternall power and Godhead are seene by the Creation of the worlde , beeing considered in his works , to the intent that they should bee without excuse , because that when they knewe God , they glorified him not as God , neither were thankful , but became vaine in their imaginations , and their foolish hart was full of darknes . And inasmuch as a light seemeth to be giuen vnto the Heathen man out of this figure vnto Christ , let vs thereof soberly consider . For , GOD in the whole course of the Creature , hath combined things of different qualitie by somewhat of a meane Nature : as in the combination of the Elements , of the bodies of Trees , of Beasts , of Men : about whose brain are two skinnes , that one called Pia Mater , Tender mother , for softnes of the braine ; that other , Dura Mater , hard mother , for hardnes of the skull . Againe , betweene Sense , and Reason are meanes , Common sense , Imagination , and Memorie , of which againe Imagination is the meane , as waxe holding that , which for slipperines , the Common sense cannot , and putting ouer to Memory the things so receiued . Againe , he seeing Plants to agree with beasts in life , beasts with men in sense , should now the naturall man , hauing thus farre followed the conduct of Nature , here cease and finde no meane betweene God and Man ? ( for they aymed at the knowledge of God by those terms of Causa causans , the cause causing , & of Finis vltimus , the last end , as saith Aristotle , according to this Figure , Finis vltimus est , propter quem reli-reliqua desiderantur , The last ende is that , for which all other things are desired . ) Or rather seeking an Vnion to God , would not Reason lead him to the highest Creature in his knowledge , which was Man . Now , inasmuch as the Philosopher himselfe saith , Omnia fiunt ad finem , All things are done for the end : What end more probable for him , who should thus vnite the Godhead to the Manhood , than to agree Man with God ? ( as saith Amos the Prophet ) Two cannot walke together , except they bee agreed : And that they knewe sinne and gessed at a punishment for the same , after this life to bee infliected , appeareth out of that of Tully , called Somnium Scipionis , Scipio his dream . The philosopher is said to haue cried out , ô ens entium , miserere mei : ô being of beings haue mercy vpon me : which words , if a Christian should translate , might he not say , O God in Christ looke vppon me : for that is to haue mercie ? The three Wise men following the starre , came from the East to worship Christ : and it is said , that a Philosopher at the suffering of our Sauior , seeing the Sunne darkened , & the earth to quake , by obseruation of Nature , cried out , Aut Deus naturam patitur , aut totius orbis machina destruetur , Either God suffereth violence in nature , or els the frame of the whole world shall be destroyed .

How Angels are said to differ from Men.

HAuing thus spoken somewhat of the agreement of Angels with Men , and of the agreement and difference of the pretending and true christian , & likewise of the knowledge of the Heathen man : it seemeth good now in a word to speak of the difference of men from Angells , which is this : that they by pure Intelligence do exercise their functions ; but Man by Reason , which we haue termed , An Intelligence vpon Intelligence , because that in Man , Vnderstanding is hindered , by reason of the corruption of our first parents ; by the vanitie of our mindes , by reason of the affinitie which our imagination hath with the Senses ; for the excesse of affections , for the excesse of touch , tast , and exercise ; for the aboundance of humours , & for the temptations of euill Spirits : for the relief of which infirmities , our knowledge is helped by Reason , which is helped by Arte , either in particular questions , or els in the whole bodie of a Science , and Arte is the way to Argumentation , of which the first part proceedeth of Intelligentia , Intelligence , & of Philosophers is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of Longitians , Maior . The second part is that which is inferred of the first , & is of Reason , of Philosophers called Conscientia , Conscience , of Longitians Minior , which being wel inferred , the Maior must so cohere with it selfe , as they both may goe for graunted by the alowance of the Answerer . The third part of Argumentation , or of a Sillogisme , is of Intellectus , or of Vnderstanding now ascertained by Reason , whereby wee knowe , that wee knowe the trueth , and is called Dictamen , of Logitians , Conclusion . Now Arte in the whole bodie of a Science , is nothing else but a prudent collecting , and ordering of all such Places , from which places , concerning anie question in the whole bodie of that Science , may be vsed Argumentation : In euery which Science , the Partes and Reasons are finite , though of the seuerall mixtures of the partes , may proceede Questions infinite .

How Beasts and Vegetant or liuing things , haue their being , according to this Word .

IN this word , are two Aspirates , by which may be inferred the beings of two sensible or breathing Creatures , that is , of Men , and of Beastes . And , for that nothing can breathe but liuing , from a life , may bee inferred the being of liuing things , Minerals , Hearbs , and Plants : So as , hither may be applied that of S. Paul , brought vp at the feete of the learned Hebrewe Gamaliel , which he spake to the Philosophers of Athens , God himselfe giueth life & breath to al , euery where , for in him we liue and moue , and haue our being , as certaine of your owne Poets haue said . For wee are also his offspring ; as that of the Poët , Chara Deûm soboles , magnum Iouis incrementum . Gods dearest off-spring , mightie loues increase .

And that of the Christian Poët , who ( as himselfe affirmeth ) wrote this , and much more after the manner of the Heathen : Vita est duplex , ( ne tu sis nescius : ) vna Corporis , hanc sequitur stultorum maxima turba , Vulgus iners , Plebs insipiens , quae nil sapit altum , Egregiúmque , ignaua , colens pro Numine ventrem : Haec pecudum propria est , propria est haec vita ferarum . Altera verò Animi , Dijs conuenit , atque Deorum Nobilibus pueris , qui ob facta ingentia possunt Verè homines , & semidei , heroësque vocari . I would not , but thou shouldest knowe That liuing is twofold , One , men of flesh , a flocke of fooles In greatest price done holde , The lazie scumme , and ideot sort , Which sauour no-thing hie , No-thing of worth , but doo their paunch Adore as Deïtie : This life belongeth to the tame And to the sauage beast . That other life ( yet ) of the minde , The Gods haue in request , And all their noble progenie , Who for their great desarts Are termed men indeed , halfe-gods . And men of mounting harts .

Now , inasmuch as in this word are the fiue vowels , which make all words ; we may note , that we ought to speake no word , but to haue in remembrance our God .

Likewise , from the two Aspirates , we may note ; that we ought not so much as to breathe , but also to think of God , in whom we haue our life and breathing .

Of the agreements of the Creatures with themselues , and with the Creator .

AS a man cannot Speake , but Breathing : nor breathe , but Liuing ; nor liue , but Being : Man , Angel : Man , Beast , Homo , Angelus : Homo , Brutum . Man , Beast , Liuing thing . Homo , Brutum , Vegetans . Creator , Creature . Creator , Creatura . so can the Creature , nor Speake , Breathe , Liue , nor Bee , but in God ; in whose name , are the life of Speach , Breathing , Life , and Being .

So then , Vegetant things agree with things Brute in life ; Vegetant and Brute things agree with man in Life and Sense : Man agreeth with Angells in Vnderstanding , with an Heathen in Reason , with a bare Professor in the knowledge of the word , with a true Christian in faith , which is of the word , which teacheth Christ , Immanuel , with vs GOD : who is Michael , one with God .

Of the Ends of the Creatures seuerally to themselues , and how God is said to be our End .

BEcause that the End of a Beasts life is to prouide for lïfe : So , or one Beast is for food to another , or els Herbes are for foode to some Beasts : So saith the Poët : Torua Leaena Lupum , sequitur Lupus ipse capellam , Florentem citasum sequitur lascina capella . The cruell Lyonesse laies waite To take the Wolfe for pray : The Wolfe he seekes the tender Kid , The Kid in wanton play Doth crop the flowring three-leau'd grasse .

But both Beasts & Herbes haue their Ends , or to giue food or pleasure to Man , of whom the Angells haue their end in their Ministerie , and God is the End of all .

Againe , after another manner , according to this Figure , Man is both waies , vpward & downward , not only the End of the other creatures , but also his owne Ende , as to whose vse , not onely are the other creatures , but also Man himselfe is the Ende of Man , according to a twofold diuersitie of vse in sense and in Reason . Vnder the first , which belongeth vnto Sense , are contained all dueties of Mutuall loue , and the vnderstanding of naturall things . From the second vse , which is of Reason , whereby wee know that we doo know so much as we knowe , and for to get the knowledge of our selues and our Powers , wee doo exercise our studie , aswell as to the knowledge of other Creatures , by such painfull experience getting knowledge , how to communicate to common vse the fruites of our knowledge , for common ease in things doubtfull or questionable by Arte , which is made of Acts chiefly , because that To doo , is the end of Man , and the end of the whole Creature . Now , from the End are considered the other Causes , of the Efficient , and of the matter , of the Person & Thing , and of the Forme , about which are al other places of Logique : wherefore Master Ramus said well , Foelix qui potuit rerum cognoscere causas . O happie man , who can discerne the causes of

But with a further entendment may it be said : Foelix qui potuit rerum cognoscere fines . O happie man , who can discerne the speciall ends of things .

Arte is the mother of Science , which is had in a threefold diuersitie , according to the foresaid knowledge , or of Nature , or of Sense , or of Reason , and is therfore called or Naturall , or Rationall , or Morall .

With some cause therfore , was that Speach 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , know thy selfe , saide among the Heathen , to haue come from Heauen . For , a Man cannot fully knowe himselfe , but he shall be drawne to consider the whole Nature : by which word of Nature , I vnderstand , not onely the powers and naked properties of Man , and other Creatures , but also what Acts soeuer are by Man inuented by force of Reason . For well saith the learned Scot , Nunquàm aliud Natura , aliud Sapientia dicit . Nature and Arte neuer speake diuers things . And another learned man , Naturam inuestigantibus , inuestiganda sunt , tàm , quae quoquo modo comitantur , quàm quae suo sunt robore . They , who seeke for an exquisite knowledge of Nature , must aswell regard what effects doo accompany it , as what naturall faculties it hath .

In Conclusion , Man is the End of the Creation ; and to doo is the End of Man vpon himselfe , and other Creatures . Christ is the End of Man , whom wee learne out of the word of GOD , vnto which he is Yea , and Amen : as saith the Apostle Paule , GOD hath opened vnto vs the misterie of his will , according to his good pleasure , which he had purposed in himselfe , That in the dispensation of the fulnes of the times , he might gather together in one all things in Christ , both which are in heauen , and which are in earth in him . God is the highest , and in respect only Cause , or End of al , who worketh all things after the good councell of his owne will .