A NEVV POST: VVITH Soueraigne salue to cure the Worlds madnes.

Expressing himselfe in sundrie ex­cellent Essayes or wittie Discourses.

A marke exceeding necessary for all mens Arrowes:

  • Whether The Great mans Flight,
  • Whether The Gallants Rouer.
  • Whether The Wisemans Prickeshaft,
  • Whether The Poore mans Butshaft,
  • Whether Or the Fooles Birdbolt.

Quantus in Orbe dolus.

By Sir I. D. Knight.

Printed for Iohn Mariot.

A NEVV POST

THE World (which is the Shop or ware­house of all euills) was neuer since the beginning vnfurni­shed of most wic­ked Commodities, and as Time and me [...]s lusts hath increast the Trade, so hath the Trade filled vp the empty pla­ces, and left no vaculty or vast corner in the world vnstored and filled vp, euen from the bottome to the top, with my­micke and fantasticke Imperfections: with sinnes of all shapes, of all fashions, of al inuentions; Sinnes of all proporti­ons and all measures: the great mans [Page]crea [...], the meaners imitations, the Courts ambition, the Cities surfa [...]e, & the Countries folly. The first being grounded vpon Enuy, the second on Pride, and the last on Weaknesse; so that according to the nature of man, the old world is full of old thoughts, and being nearest to the end is farthest from all a­mendement, hauing in it nothing but a couctous hoarding or gathering toge­ther of those vices, whose sadde weight cannot choose but shake the body into cinders. This mortall Tympanie how many worthy Lecthes haue studiously sought to cure, but their medicines haue either not b [...]t [...]e receiued, or else so too carely cast vppe in vnnaturall vo­mits, that the vertue hath beene lost for want of retention? How hath Diuinity threatned, Morality condemned, Sa­tyres whipped, lipigrammes mocked, and all in one iointly raised vp an earth­quake or thunder against the Vices and Abuses of the times? yet still the world (as drowned in a Lethargie or dead sleep) nussels and snorts in security, see­ding vice to such a monstrous bignesse, [Page]that me [...] stand in awe and dare not for­sake him, and women tye him to their wastes with aboue a dozen points of the strongest riban. But may not this feare be taken from men, and this folly vnty­ed from the feminine Gender? Yes que­stionlesse and with great ease, if they will either take the Antidote of reason against this p [...]yson of nouelty, or bath themselues in the cleare and wholsome streames of moderation and discretion. It is nothing but the want of the dis­course of reason which doth breed this madnesse in mankinde, for where it raigneth there can neither be want not superfluicie; for it boundeth all things within a meane, and gouerneth with Iustice and Iudgement [...]is hath the true measure of goodnesse, and carryeth so euen the ball [...]ce which weigheth euery excellence, that no graine or drop can be insufficient, but our Reason may a­mend, alter or correct it. This if either moderne. Phylosophers, or our liuing Poets had instructed the world withall, surely all vice had long since forsaken vs, much gall had beene saued in their [Page]inke, lesse pepper and more salt had kept vertue in season without corruption. Since then the knowledge & vse of Rea­son is the onely salu to cure these rea­sonlesse iufirmities, it is not amisse in this little dispensatorie to shew the true manner of this composition, that euery man knowing the ingredients & their naturall operations, each man may bee his owne Physition, and cure those mal­ladies which make the world run mad with toyes and fantasmes. It is to be vn­derstood then, that to make this ex­cellent balme of Reason, euery man must take Number, Place, Time, Vse, Art, things Naturall, aboue Nature, and against Nature; and mixing them with example, distill them into a pure conscience; and the worke is then fini­shed. Now for the nature and operati­on of these simples, thus in these Essay [...] it followeth.

ESSAY I.

Of Number.

NVmber doth consist of diuers things, ei­ther of one, or seue­rall denominations: and without Num­ber there can be no true definition, de­monstration, manifestation, nor vnder­standing of any thing: for if all things were but one, then were there no Num­ber or order: wherefore one is saide to be no number, Sed scala do vnitate, the beginning of number. In the God­head, being before all time, the maker [Page 2]of time, and all things that increase in time, there is number: The Trinitie of persons and vnity of Godhead doe de­clare as much. For although God be a most singular Diuine Essence in himself, yet hath hee proportioned Number in himselfe, vnseparably vnited in his God­head: which the Diuines call the Fa­ther, Sonne, and Holy Ghost. And the ancient Philosophers call three inbe­ings, The Father, the actiue, or inwor­king vertue, power and nature: The Sonne, they call the word, speech, or reason: and the Holy Ghost, Loue. These Philosophers haue striuen won­derfully in this labour, wherein they haue waded exceeding deepe. Plotin [...]. 5. [...]. Ae [...]r­lius the Disciple of Plotin, is sayde to name the Trinitie, three things, or three vnderstandings. The Beer, the Hauer, and the Seer. The Trinitie is expressed in these words, Power, Vn­derstanding, and Will: which Trinitie maketh a full number of things belon­ging to a minde: which the Philoso­phers est [...]em 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 set [...]ng 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 begotting: for this begetting which we speake of, saith be, 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 ye world: ye 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 number of three, it manifested the eternall Tr [...]tte of the God head the creation of the world and of man: the [...]se, the death, and the re [...]uraction. There cosented to the destruction of man, The Serpent, the woman, and the man. There haue repa [...]ed that downsal; The Father, the giuer, the Sonne the gift, and the holy Ghost the comforter. In the num­of three, is a perfect condusion of all [...]. Much may be said of the [...]omber [...] is made by this [...]; As fire, [...] and earth [...] the world, [...] Spring Semer Autum Winter [...]o make the [...], [...]ast Well. North, south: to [...] the [...]orld, [...] going [...]ee­ [...] swiming, wt infinit [...] of [...] & teres [...]al bodies, which he kee­ [...]th, preserueth, boundeth in, & holdeth within this Trinity. And briefly to wind vp the point concerning number, [...]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 him­selfe [Page 5]ye can by no means stoup to be known to the capacity of man, neither can be cō ­tained within any place not 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; desiring by al meanes to avoyd 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 deity & eternity of the God­head, 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 greatness, there was no place for he can­not be cōtained 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 Casar ouercame Pompey. It is as if the meanest vassal in a kingdome should re­quire ye king to giue a reasō for all things he doth, or cōmandeth. Perphersus being much encumbred with vnderstanding of supernaturall causes, breaketh out in­to these words: Seeing that God aid 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, it 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 grannteth, that the things which are done, are very well as they be: for saith be, what can our weak reas [...] 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 conduon 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 insinit & indefinit: indeuisible, without space or distance: without being repaired vnto, or departed frō: neither containing nor con­tained, wtout Center, Circōferiēce, rule, or diameter, consisting neither of matter, sub­stace, nor whatsoeuer stuffe. Euery thing hath his point, his Center, his place, and beginning. Only ye 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 ye 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 vnderstading of mā: 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 diume essence, place, and nature of God The reasonable soul; 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 ignorat thereof Therfore if nature & reason, with the powers & affects of the soule & rea­son, commeth short to know it sell; much more must it come short, to discouer or vnderstand the incircumscriptible na­ture essence and place of the holy Trini­ue. We see in the cours of the creatures of God, as well terestrial, as celestial cōmmu­al 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; 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 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 [...]t most part of the sea, euen there also shall thy hand leade me: and thy right haud shall hold me: for the heauen is his seate, and the earth is his foote­stole. 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: sill 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 to­tuu [...] 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, disceme, 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, beginninglesse, endles, bodilesse, infinit, in­comprehensible, &c. Al which declare not what God is, but yt hee is not as his crea­tures are, locall; nor his creatures mixed, or intermingled with him: not 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 ye 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. Supernatural Naturall. Vunaturall. by the way as I goe, to discouer, How supernaturall, naturall, and vnnatur all 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 wou­derfull 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 spations 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 admitable propotion & order, one in tiue 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 creature, 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 diuid­ed. 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 & remooning 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 p [...]ouidence, purpose, and will of God. But if any shall aske either nuber of 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 [...]anke 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 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 vnderstoodby number, & distance: which alwayes go together in what acti­on soeuer: As relatiues, that depend one vpon anothers being. The Mathemati­tians, in respect of the heighth 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.

[...]
[...]

This is done, in respect of the large vaught and scope, that is betweene hea­uen and earth: and the creatures therem 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 then 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 affit­med to be a sierie Region, keeping all o­ther Creatures vnder, that they may not mount aboue, nor exceed their bounds. The like sierie Region, is concerned to bee aboue the tenth Heauen, to keepe down the creatures in that mighty scope and compasle. 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 more familiar ac­quaintance then with the rest, because it partaketh with our nature. And vnder the ayre, the earth and water. And so of fi [...]e, water, ayre, and carth, they hold the bodies of man to be composed: wherein shill 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 faire surmount all the creatures that euer 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 ye stoste substance, matter, and essence, wherof thou art composedy; 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 spuites. So that whether thou seeke beauen, 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 Star [...]ess 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 in­beings as is aforesaid. And that this great and eternall nature and e [...]ence, dog make the beginning of all other natures, which are contained in Time.

And besides among many opinions, [Page 20]There were of these Ph [...]los [...]ber [...], that did [...], and vphold two beginnings, which in all likely-hood they were ind [...] ­ced vnto, out of the two seuerall dispo­sitions and inclinations of the same in men; one to vertue, the other to vi [...]e. To these beginnings they gine seaerall names. The one good, which they call Oramases. [...] the in the [...] of [...] and Ius. The other euill, and that they call Arimarius. This opinion is furthered by some, to haue his beginning from Lor [...]astres, the grand child of Noa: an I from him, by tra [...]sition to the Persi­ans: an I from the Persi [...]nt, to the Mana­chi [...]s. Their meaning & vnderstanding, in this behalfe is that the I leruents, the Plants, the herbs, the trees, beastes, men, and Spirits, were diuided between these two Gods, holding one to b [...]e Crea­tor of the good, and the other, of the cuil. To the one, they allotted light: to the o­ther darknesse: to the one, Son me [...]: 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 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 ouginall nature; & 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 subslance: but an income, which is fallen into na­tures, and subslances: And therefore not in the time of creation, but is come in since, by a colaterall meanes. Fuill, is a breathing, or diminishing of the soure 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, not can haue, any being in it selfe, but in the thing, that of his originall nature, or stuffe is good. Plat [...] [...] Euill, is not an effect, but a defaule; not a production, but a cor­ruption. Plato, and Plotin, hold opini­on, that euill is not a thing of it selfe, nor can bee un agined, but in the absence of goodnesses as a deptiuation 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 where of 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 sinne, 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 [...]ad. 3. Lib. 2. Chap. 1. That Eternitie and Time differ in this respect; That Eternity is verisied, only of the euerlasting nature: (meaning the Creator:) But Time, is to be verified of the things that are created. So at Eternitie is, and abideth in God alone: which bee calleth the world that is, to be con­ceiued but in minde and vnderstanding. And Time, bee 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 pames in that point, and ha­uing searched out the definitions of time, made by the former Philosophers, knit­ting vp the knot of his whole learning thus. We must needes (saith he) come batke to the first nature; which I affirmed to be [...] Eternitie: I meane, the vnmoueable nature, which is wholy all at once, the infinite and endlesse life; and which consisteth wholy us 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 nature [...] that consist in vnderstanding, but was to come afterward, by a certaine kinde of postertoritie. Out of which hee concludeth, that, before such time as fore nesse issued out, and had needs 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 is self. And so from thence issued time which pas­seth on continually, and is nener the self same.

By these conclusions, It is manifest, that the wisdome and promdence 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, ye 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 vnd erstanding 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 transitoric things, mortal, & immortal: and so out of a grea­ter worthinesle 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 wtout 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 christi­aus 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 [...]ashly 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 fortes 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, Gwod 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 camat 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, art & 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 [...]ee, 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 soyst 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 through her intrall: 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 limited 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 time, to be taken vp for the watering thereof, as pleaseth the ma­ster Gardener: small [...] & brooks that issue from fountaines innumertably, ser­uing the turnes of men, When I say innumerta­ble, [...] according to the capacity of men. beast, fishes, and sowles or the ayre Then behold the sensi­tiue creatures, their sundry kinds, & their vnknowne multitudes. The beasts of the field, and the varietie of their natures, im­ployment, & 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 & gilt 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 the­selues, serue the vse & benefit o [...]ma. The leane and batten hastening then owne deaths, by how much they take pleasur: to make themselues more spec [...]ly [...]at, [...] there were no more but this, is not here a wonderful blessin [...], and is not here suff­cient & plentiful premsion for al the [...]ace of mankind, dispeaised vpon ye whole [...]ace of the earth? In which is not to be for got­ten, that these creatures cease not in any instant of time, to yeelde increase for this prouision. But let vs procede 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, not the end they were made for. The ve­ry Ayre it selfe, fustaineth, and in a sort preserueth ye flying fowles, in her concaue and hollow Region. I et vs goe further; these foure Elements, though there bee contrarietie in their seuer all natures, yet there is a Simpathy and a ioynt working together by the appointmēt of the chiefe work mister; for the making, growing, cherist [...]ng, and [...] of the life of [...] [...]ell by then incorporation in the body of man, a by the vse and fruition of these other Creatures. Will you not think these sufficient, yea adminiable bles­ [...]? The earth to bring forth fruite, and hearbs, so vniuersally & cotinually; some for the foode of man, and others for the foode of beastes, to perpare them to be [...] meate. The sheepe to bring both [...] for meat, & flee [...]e for clothing: the beast, to bring the calfe, [...], butter, cheese, to he eaten and to bee worne: the fowle, to bring first [...] then chicken: & lastly, feathers for easie lodging: the fishes first spawn, & then [...]. 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 sine & curious lin­nen: from the sauage wilde beasts, their warm surs: 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 Catologne: Ex­cellent wines, oyles, grapes, spices, per­fumes, gummes, pearle, Balmes, clixots, 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 neeke of an other: the seuerall course of trying these mettalls, and the vse thereof, which thēselues know not: Are not these infinit 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 comand & vse but limited, not to be abu­sed, or exercised to other purposes then the Creator ordained. Beholde, what an [...] liable reasōis this one thing in the nature of man, by [...] to [...] out these mettals, and to season and apply them to then seuerall, necessarie, and comodious [...] heed of the abuse. Among many other had vses of mettals; Of yron and steele, they make [...] to out meat: but it is not intended to out mens throats: they make sickles and sithes to out down come and grasse, without intent to out mens [...]. The like may be concluded of the other mettals, and the vse of them. Wherefore to finish that point, gold and siluet 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 be die, from heate, colde, and hunger: not that of themselues, simply by themselues, they are either diet, apparell, or promisi­ont [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 seede of their solide substances. It shall be necessarie therefore, that wee doe not dis­pose or employ the same, to generall cre­atures beget of 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 seuer all world or Orbe, wherm she mo­ueth. The like is holden of the other mo­ning stars, ye sixed 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 work master and cōmander more wonderfull, it stood still in the tune of Iosua.

They moone once in thirty daies, ma­king her reuolutiō, & al ye rest of those ec­lessial creatures, in then 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 ti­pen 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 stiring, 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, faunish, and pin [...] to death, for wāt of these earthly necessa­ [...]es. Reason [...] bused There must needs bee afault in di­stubution & disposing of these benefits, o [...] els none shuld not wat: for God in his diuine wisedome, in the creation, hath not appointed any such place of scar [...] ­tie, nor any number so to perish: not any time when my such miscrie 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 [...] the worthinesse of then full creatio.

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 thing [...], then vertues and effects: and thereby of his owne proprietie and right, hee com­mandeth, disposeth, ordereth, and emoy­eth, [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 gainished and rich decked skies, with infinite numbers of Starres. And of all the creatures in this Sphere of Flements, 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 Codestiall or tere­stiall; 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 mone the hearts of men to be very carefull, how they either vse, or abuse the blessings and benefits of God? leasting athering 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 second [...]se. 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 care 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 maire 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 sa­uour, 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 [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 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 instruct them, in such iudi­ments 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 sinneth and heateth, but not for itselfe. The Faith beateth, 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. Althese serue onely to the glory of God, and be­nefit of man. Behold therfore, how neere God hath placed man vnto himselfe: nay, what plentifull premision hee hath made for fustentation of this sensitiue life, and the necessarie vse thereof. The Sunne warmeth the earth: the earth nou­risheth the Plants: the Plants feede the beasts, and the beasts serue man. So that the noblest creature, haue neede of the balest, and the basest are serued by the most noble: And all these by the dunne 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, aduauncement, benefite, and supply this sensitiue life hath, by the vse and imployment of Rea­non, which is an insep [...]table qualitie of the immortall Soule, [...] dist end alitle into the Arts, whereby Reasex doth sup­ply the defects & miscries, 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 sodamely giue all the crea­tures of God seuer all names, and still re­tamed the memory of them when he had neuer seene them before here began the Aite, Memoratiue, and all other Artes, which afterwards had almost perished, and beene confounded.

Hermes taking consideration of these things, saith; The Sun beames of God are his actions: the Sun beames of the worlde, are the natures of things: And the Sun­beames of man, are his arts and sciences. Whence should he learne, teach, or vn­derstand this, but out of that reason which then remained, though [...]uperfect 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, fust 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, ye course of true speaking: by Retoricke the mane [...] of perswasion: by Logicke, the true pro­portion of reasoning: by Musicke, true consent of Harmony: by Arithin [...]uke, the proportion of numbering, adding, di­minishing, augmenting, and dunding. 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, slat, &c. cards, wheels, loomes, milles, the me [...]can [...]call Arts, of Weauers, Tuckers, Spinsters, Tailors, Smiths, carpēters, saw­yers, [...]oyners, wt diuers other of yt like qua­lity. All these and many others, haue b [...]ne drawn, takē out, & proportiōed by ye no­ble, & famous arts of authmatike, & geo­ [...]etire: which are neither so highly e­steemed nor vnderstood, as they deserue: for the more neerer reason (with a reue­rend care of ye creator) sea [...] cheth 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 Fast, to the West, and neuer fully reacheth to ye 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: ye 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: wt 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, s [...]abiliue of the North, and South poles, & the motion of the others: by which, all nauigation is maintained: the compasse, carde, & needle, propor­tioned: nay the sl [...]p it sel [...]e, and all other buildings, both of land and sea, deuised, framed, & fashioned: Al coutites known and seuered, and euery mans possession diuided, one from an [...]ther: 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 themselves 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 ho­no [...]s, 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 im­paited, 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 [...]oome [...] and had so much im­paired, blemished, darkened, & obscured, Reasons faculties, that euen the arts them­selues, were almost forgottē, & put to ob­lution: & 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 deca [...]es: the ouerthrow of ye 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 dequi [...]ed 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 disper [...]ing 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 ye 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 searce 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 [...]lean [...] 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, Pl [...]ch in Is [...] & O [...] [...] lib [...]o de n [...] ­st [...]s. Cap 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. L [...]cus in the life of Thal [...]s. Thales in his ep [...]stle to Pherecides.Thales is said to be the first that taught in Astronomy to the Greekes: I [...] appeareth as wel by his own as other mens workes, that it was taught him by the Egyptians: & to the Egyptias, by the Caldeans. And if Belus as Pltu [...] 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 discotinued in the world, [...] 2 Plutath [...] in [...] of Niceas. [...]. 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 priso [...], and Protago­ras was banished Athens. Nay, it was so obscured, that Tha [...]es is said to be the first that obserued the North sta [...]e: 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 Splieres: and that the obser [...]ation 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 F [...]opero [...]: 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, tunes, or places; vp­on any methode of learning: all which may very sufficiently shew, that the vn­de [...]standing 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, inrespect of Moses or Tresmegistes: but yet the same learning wil conclude, ye 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 Phylicke, vntill the Cōsulship of Lucius Aemili [...]s, and Mar­cus Liuius. At which time, Archagatus the Gretian, was made fice of the Cittie of Rome. Which sheweth that these barba­rous partes of the world, About [...], yeares be­fore Christ. had not till that time recontinued or reuiued the worthie knowledge of honorable A [...]s. 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 emplonnents; and hast to the next point, that offereth it selfe to bee handled: holding this opinion, that the reason, depth, and necessarie know ledge 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 missed 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; Scien [...]a non habet, immicum uisi Igno­ran [...]um.

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 c [...]uill gouern­ment & order, as reason hath composed, & disposed them. Casar, in his Cōmenta­ries saith, That in his time Germany was continually a Forrest, wherein a man might haue gone sistie dayes iourney, be­fore he could see any end of it: and that the people there of were sauage & beast­ly, offering their children in sacrifice to their imagined Gods. Which caused that the Romane; in many yeeres after, d [...]rst not aduenture fatre ouer into that Countery: Wherevpon it is conce [...]ed, that all the auncient Townes and C [...]ues, which stood vpon the R [...]er of Rhe [...] and Danowe, toward France and Ita [...]e, were cr [...]cted and built for de [...]ence a­gainst the [...]. For euen in the [...]me of Ta [...]us, h [...]ing in the [...]me of Nere, [Page 62]and sithēs the Germanes were a rude, ig­no [...]ant, and vngonerned 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 searcely knowne to them, as appeareth by Fpho­ru [...], 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. The [...] Orpheus in [...] A [...] [...]. It is written, that Orpheus drewe the Greekes out of their Forrests and Fiens, about the time Troy was besieged. This worthy and famous seruice did Orpheus performe, by the arts, sciences, and skill he learned a­mong [...] the Fgyptians: whereby first hee laid aside his owne sauagenesse, and after vndertooke to duect & gouerne others: which doth much aduaunce the estima­tion of these noble Artes. It would re­quire a long discourse, to set downe the diuers opin [...]s of the dispea [...]ing of Arts Sciences, & gouernments.

Some affirme, Abraham first taught Letters or Characters. Others, father it vpon Moles, or at least, that hee first taught the G [...]amer. If it were discouered, to what perfection these things grewe, or how yong or greene they were, in the time of Zoroastres, Seyoniaens, Ogyges, Nim [...], Amoses, Callisthenes, Ptosomie, the Hebrewes, the Chaldeans, Egyptians, Assirians, Medes, Persians, and Phem [...]ians; It would not much serue to excuse the Countries, in those arts and serences. For they not knowing our parts of y 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 Art [...]: they vnraked the ashes, and opened the sire, and by the light which they tooke, many haue since lighted their candles. For itseemeth, their meanes of spre [...]ding abroad their learnings, was very hard, in that they were enforced to write their minds by Characters: made vpon leaues, barkes, tyndes of Trees, and Stones: In so [Page 64]much, as it is written; That in Babilou cer­tame obseruations of stars, were written in Tiles or B [...]icks. By these it seemeth, that Reason deprined of her ornaments, hath striued to set vp, and erect Schooles and Vmuc [...] sities, for the reuiuing, and recon­tinuing of these lost, or obseured 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 on first place, where they were taught, being by comecture 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 seanning whether he should pronounce Vergilius, or [...]rgi [...]us: Carthaginence [...], or Carthagini­ences. Primus, or Presmus. And despising all worthy scrences, and orderly course of gouernmet or [...]udiniets, he spent the rest of his time, in making filthy Fpigrams. 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, Cic [...]o 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 sound 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. Thing [...] a­bou [...] the Na [...] [...] P [...]ason of man. But to make and C [...]cate of nothing, so worthy a Creature as man is aboue nature: which C [...]ero 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 imschiefe of endlesse death, after he hath outworne the great and innumerable aducrsities and toyles of the world: For, saith he, We be not created by hazarde. Which sheweth duectly, that Cicero did teach into an vn­derstanding; that there was a greate [...] bles­sing and perfection in the treation, then retained in the nature of man for he con­ceineth, 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 na­tura [...]l. 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 sewe points.

This great worke-master and Crea­tor of things and natures, hath appoin­ted their kindes, natures, conditions, and effects: their m [...]reases, 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, wtout 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 cōmeneing 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 worke­master, that had neither matter, stuffe, in­strument, model, nor patterne for the do­ing thereof.

Things against nature.

I Mind not to speak of the miracles that haue bene done in the times of the Pa­triarks and Prophets. Thing [...] a­gainstnature 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 Lyonimen 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 neither 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 66] [...] [Page 67] [...] [Page 66] [...] [Page 67] [...] [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, not come not of themselues: but are respected, according to the [...], 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 tune of his littering: It is neither the placing him among these creatures, nor the vse of time, will quali­fie his greedy nature of de [...]ing his fellowes. The like may bee saide of all other Creatures, and then kindes and na­tures.

It is against nature, for Creatures of one kind, to destroy one an other: which is a great argument of prenatication 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 consi­deration in these causes, to make them the more saucey; least striuing to set our conupt reason ouer high, we cast it to the dust. As in the first Creation, it was a­gainst nature, that there should be any im­perfectio, 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 persection, of the first originall nature, to remaine: whereby it may againe worke his former perfectio. This is against cor­rupt nature: as much as to sunder & take apart wines from water, after it is once mingled: for no polluted thing entred in­to the substāce, can afterwards be clensed from this polutio: as ye dye wil neuer be ta­ken cleane out of the white cloath. It is to be obserued, that Christ in ministring [Page 70]the Sacrament of his blessed bodie and blood; First he brake the bread, and they cate 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 cate 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 ca­ten, and yet remaine in the same substace, 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 71]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 caten with the teeth of men, in distinct and senerall pla­ces. This is against the nature of the man­hoode, and so against both. For Sacra­ments are not miracles, not natures to bee enanged. 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 consideration 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 cause? 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, Althomy. and some comse of nature: for incorporating and increasing. But such as will grasse on a dead stocke, long seperated frō the earth, a quicke grasse o [...] impe, and expect that the same shall p [...]ooue a tree, is deceiued, for it is against nature. Lakewise, It 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 tide to then par­ticular sorts, and mea [...]s of increase, that necessine 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 opinio, 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 drolle: But either the curse hath so weakened her naturall heate, or els she is not permitted her tune of brin­ging forth her brood, which hath caused Arts to true 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 belied Lumpe, time to worke to persection, 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 [...]oile. Admit this, yet it must bee yeelded, that these Mines were substa [...]lly in the bowels of the earth: who in time as is affirmed, wold haue brought thē for th [...]so as Reason and Art, had to work vpon. And in this case, you must likewise giue Art and Reason, time to worke then 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. Aman 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 fort, 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. [...] And that is, that money should produce and m [...]reale money: I would in this case willingly know, the father and mother of this newe [...]. [...]ust, let vs goe to the nature of the mettal, bee it either [...], or gold, and drawe from thence, what reasons we may.

After that the mettal is taken out of the cat ths belly, it can be no longer her child, neither can she nourish or make it grow. And being once ripened, pur [...]hed, and brought to perfection by Art, that is, by [...]: It can then neuer come againe, to be nourished by the earth: for that the mo­ther, whi [...]h is the Sulphere, is drawne from [...] And it you would put it again [...] into the earth, you cannot giue it such a [...] of blements, as to make it [...]owe.

It the Archimist can doe any thing with [...]t, let him take the benefit for his la­bour: But I would not haue ignorant [...] l [...]d therewith. It is an Art vn [...] for them, and mee to deale with all.

But to come ne [...]rer 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 vnnator all: for albeit, the labour of man may obtaine benefit: yet Reveram, 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 decrer, 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 dr [...]en thereby to purchase his owne labour, a very vnnaturall thing.

For by Nature and Reason, enery mans trauell should bee imployed, for the seruing of his owne ne [...]llat [...]e turne.

This is one of the cases I spake of before: that men not con [...]ented 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 will adde further promsions [Page 80]and meanes then euer was ordained of God. Out of these reasōs, it may be con­cluded, that the raysing of increase vpon ba [...]e mony, is v [...]naturall: 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 vnpromded that is requisite for the vse of man.

But there are, The Liwe wronged. that spare not to lay a ve­ry reproachfull ign [...]mte on this king­dome, of the vse of employing, and dis­posing of mony, to benefit and great in­crease, about the principall, by the way of vsurie And that the lawes of this king­dome, eather alone, or at the least tolarate such taking of vsurie. See how reason and truth is w [...]onged in whose defence I am occasioned a little to digresle, & borrow leaue for a fewe words, touching that point. Casar for had that an Vsurer should be accounted a good or benest man. This vnder­standing in all likely-hood connuned a thousand yeares after that. For Glenuile, [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 confisteate 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 Iu­da. sino. 37. H. 8.9, 13. Eliz 2. [...]8.35. Eliza. [...] 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 cour­se; to discouer the reasons, as well of ac­tuall, as intellectuall things; I haue com­posed 2. Tables: The fust, 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, The like for 3.6. or 9. Moneths, apportio. ning the vse, as if those vvere per­fect times to dlaide by. being the highest rate he might haue taken, 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 notwtistading I hold to be pla [...]e. Before I come to the Table, 37. Her [...]8.7. let me set downe the words that they build vpon. No man shall lake a­boue 10. for the forbearance of 100. for one [Page 83]whole yeare and so after the rate, and not a­bout: of, or for a more or lesse [...], or for ronger 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 of 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 shained to make any tolle­ration. These wordes in the close of the sentence: And no more greater game, or summe thereupon to be had; Do sufficiently explaine, that by no meanes 100. li. by a­ny ceurse 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 about 10 pounds, &c. Whereby appeareth, that as the Lawe is made onely against the taker, so is there no libertie for him to take any thing, that may exceed ye rate of 10 for a whole year. Otherwise, this mischiefe would ensue: the Lender would depart with his monie, for one, two, or three moneths, to one man, and then rece [...]ue his mony and vse, and deliuer the same to an other debtor: and so monthly, or quarterly, or at his pleasure, raise his benisite 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 ye 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 86]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, be 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 even. 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 abused. 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 manisestly 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 stuste: sigures 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 will haue mony & time, may the bet­ter giue consideration. In this cause ther­fore, the matter of Art, & the point from whence I conceiue ye error to arise, is to be looked into. It seemeth the Arithmatitias hath wrought only by diuisiō. In the first [Page 88]part of diuision, there are two requisite things, a Diuidende, & Deuiser, which in this case must be essenciall & substatiall, and not by concest 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, I 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 Denisor: 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: Reason and Art. con­clude with truth. for if you marke it, hee wanteth 11. months of his yeare, 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.

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 something. 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. Contributi­on. Of mony a hundreth to rayse ten: 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, Election. hee can haue no 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 yt working & perfecting of al increase & growing: the beasts bynature 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 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. Things sold in tender age for want of allowance of time, are of lesse value then other­wise they would be. Though many things offer them­selues, yet I striue to be briese. 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 for beare 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 [...]ttae [...] funt infra [...]t [...], du [...] non fuit compes mentie; special respect it 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 cesto 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 setuant 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 in­ [...]olments, 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 capite 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. meneths 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 sliffe 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 yt 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, Numerat [...]r, 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 Denis [...]r. And of necessitie it followeth, that there must be actually and essencially, timber, and a Saw, or else there can be no boords.

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 Dundend, 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 it but an ap­prentiship.

THere are many other vsages where­of there can bee no account gi­uen, that they should proceed ei­ther of naturo or vncoralpted 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 Creature; sauing man, continue this originall perfection. Reason doth discerne and know, though it cannot correct the cuasions and errors in the course of mens liues, different from truth: which mens consciences not voide of reason cannot deny. Ca [...] though he would not denie the killing of his bro­ther Abel, vet hee had learned to shift it and put it off, by asking whether be 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 fought; distwading 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 Anamal and Saphira. Against Per­iurie and Subornation, The storie of Iesa­be [...]l, Achab and Naboth. Against treason, the storie of Corab, Dathan, & Abiram. A­gainst rewards and bribes, the storie of Gebasi [...]. Against fained excuses, the deni­all of Peter. Against presumption, the sto­ [...]e of the Tempter. Against dispaire, the example of Iudas. Against witchcraft, the storie of Saule; cōcerning the visiō of Samuel. Against incell, the exāple of one of the Patriarkes. Against rigor, and vio­lence, the storie of Ni [...]or [...]d. Against de­ceit, the storie of the vniust steward. A­gainst mercilesnesse, the text of the woun­ded man, and the Samatiain. Against couetousnesse, the state of Diues and La­zarus. Against Incliantmēts, Symon Ma­gus. Against vndutifulnesse to parents, the curse of Cain, for disconering his fa­thers nakednes. Against mistrust, or fear­fulnesse, the stone of Lots wise. 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: acc [...]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, & yt 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 siny 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.

Reason I saide, is an essentiall 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 cerrup­tions in the world, as are in manner vn­speakable, should now beginne to looke about to preuent these mischiefes, and imminent miseries, that dail, & hourely are like to worke his destruction.

Is it not time she should erect aschoole, get Schoole-masters, and Hushers, to teach the daunger these creatures parta­kers of reaso are run into; & vnder which they are like to perish [...] 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? [...]est 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 beefice 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 as 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 couenant, 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 [...]ad n [...]r desperate debts: no assurance for [...] v [...]nor fraught of Ships: no casting into prison, ch [...]unes, and yrons, disquiet­nesse, nor discontentment.

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 ye 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 School [...]-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 mereased, 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.

Reasons moane.

WHen I [...]eruse heauens auncient written storie,
part left in bookes, and part in contemplation:
I finde Creation t [...]nded to Gods glory:
but when I looke vpon the soule euasion,
Loe then I cry, I howle I weepe, I moane,
and see [...]t for truth, but truth alas is gone.
Whilom of old before the earth was founded,
or hear [...]s, or trees, or plants, or beasts, had being,
Or that the mightie Canopie of heauē surrounded
these lower Creatures, ere that the eye had seeing
Then reason was within the mind of loue,
embracing only amitie and loue.
The blessed Angels formes and admirable natures,
their happie states, their liues, and high perfectiōs:
Immortall essence, and vnmeasured statures,
the more make known their falls & low directiōs.
These things when Reason doth peruse,
She fo [...]s her errors, which she would excuse.
But out alas, she sees strife is all [...] vaine,
it bootes not to contend, or stand in this defence:
death sorow, grief, bell & torm [...], are her going,
And endlesse burning fire, becomes our recompence.
Oh heauie moane! Oh endlesse sorrowes anguish,
Neuer to cease but euer still to languish.
When I peruse the state of prime. Created man,
His wealth, his dignitie, and reason:
His power, his pleasure, his greatnesse when I scan,
I doe admire, and wonder, that in so short a season,
These noble parts should haue so short conclusion:
and man himselfe, be brought to such confusion.
In seeking countries far beyond the seas, I finde,
Euen where faire Edens pleasant garden stood:
And all the Coasts vnto the same confinde,
Galt to cruell wars, mens hands embru'd in blood,
In cutting throats, and murders, men delight,
So from these places, Reason's banisht quite.
O Ierusalem, that thou shouldst now turne Turke,
And Sions hil, where holy Kites of yore were vid,
Oh, that within that Holy place should [...]urke
Such sacriledge: whereby Io [...] name's abusde.
What famous Greece, farewel: thou canst not host
thy great renowme: thy wit, thy learning's lest.
The further search I make, the worse effect I finde,
All Asia swarmes with huge impietie:
All Asstick's bent vnto a bloody winde:
All Treachers gainst Ioue, & his great deitie.
Let vs returne to famous Brittons King,
whose worthy praise; let all the world goe sing.
Great Tetragramaton out of thy bountious loue,
Let all the world and Nations truely know,
That he plants peace, and quarrell doth remoue:
Let him be great'st on all the earth belowe.
Long may he liue, and all the world admire,
that peace is wrought, as they themselues desire.
What Vnion he hath brought to late perfection,
Twixt Nations that hath so long contended:
Their warres, and e [...]tes by him receiue correction,
And in his royal Person all their iars are ended.
And so in breefe conclude, ought all that liue,
giue thanks to him for ioy, that Peace doth giue.
By power and will of this our mightie King,
Reason doth shewe it that God wrought a wonder:
Countries distract he doth to Vnion [...]ring,
And ioynes together States which others sunder.
God grant him life till Shiloes comming be,
In heauens high state, he may enthronizeabe.
FINIS.

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