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body_n	dead_a	soul_n	spirit_n	13,984	5	5.8732	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A02833	An aduertiseme[nt] to the subjects of Scotland of the fearfull dangers threatned to Christian states; and namely, to Great Britane, by the ambition of Spayne: with a contemplation, of the truest meanes, to oppose it. Also, diverse other treatises, touching the present estate of the kingdome of Scotland; verie necessarie to bee knowne, and considered, in this tyme: called, The first blast of the trumpet. Written by Peter Hay, of Naughton, in North-Britane.	Hay, Peter, gentleman of North-Britaine.	1627 (1627)	STC 12971; ESTC S118431	133,365	164

True Things nor True Light at all As Princelie Portracts close in Cabines plac'd Where Phoebus findes no Hole to enter at By Torch or Candles are set out and grac'd This clozed House of Nature's lyke to that With-in her Walles are manie Pictures bright Yet may no Eyes of Mortall Man sustaine To view them through the Beames of Divine Light As by a Torch they by the Sunne are seene Not as a Torch but as a sillie Sparke Confer'd with Light of Infinite Extension To shadow which whole Nature is too darke To thinke of which doeth spoyle th' Apprehension Things vnto hourlie Changes made subject And daylie Death doe not truelie subsist So that our Bodies fatall to defect But for a space as Vmbers doe exist Light Lyfe and Trueth these three things are but one Whose Tyme and Place and Power doe exceede The Search of Thought and Number two alone Esteem'd to match Infinitie indeede O Sacred Light whose subtill Rayes doe pier●e The Center as the Sunnie Beames doe show Which Grace the Golde and Gemmes that are so scarce Of the pure Light vncleane Sprites stand in awe Light that appear'd to Moses in the Field And on his Front the Hornes of Splendor planted Vnto that Light let all things Honour yeelde The Power of Darknesse by the same is daunted The Orient Sunne of our Salvation Who from the Fountaine of this Light came out Approach vnto this Habitation With saving Light to compasse me about Who of that Light so pompous Pauelons made For those Prophets into Mount Tabors Glore Now whilst my Sense lyes in my Body dead Grant that my Sprite may to that Mountaine so are That Light that shyn'd into Sainct Peter's Prison O Sacred Flame vouchsafe t' illuminate This darke House with some Sparkes of Divine Reason Where-in my Soule so long is carcerate The Light that did th' Apostle Paul convert And Persecuter in a Preacher turne If it but once doe glaunce vpon nine Heart No Darknesse then shall make mee for to mourne That Light it did it selfe to Steven reveale Amidst the Tortures of his Martyredome Transporting him that hee no Paines did feele And from the Earth shew CHRIST in His Kingdome That to the Prophet's Servant did point out The fyrie Charrets and Forces of the LORD When hee was sore confused and in doubt And feare of Death almost had him devourd That Light where-by the Divyne Angell Iohn Was wrapt and to the Holie Citie brought So farre aboue the Flight of Phaëton Of all those sacred Lights what shall bee thought And of that Majestie of Light displayde Betwixt the Cherubs there to bee ador'd Haue they not of the Godhead this bewrayde That with the Light it 's cloathed and decor'd That Light is GOD and GOD alone is Light His Creatures a Reflexe of His Beames This World a Mirrour or a Table tight Where Light 's but shadow'd vnder diverse Names Vpon that Light great Moses durst not looke The Sight of GOD no sinfull Eye may byde Th' Eternall Flames no Mortall thing may brooke Therefore the Hand of GOD his Face did hyde Into the Bosome of that Light was hatcht The Trueth and Substance of all thinges that bee Till perfectlie th' Ideas were dispatcht Of Creatures whose Shadowes wee but see There in that Light th' Exemplars still exist But heere the Image quicklie doeth decay Of sillie Points of Tyme wee doe consist But what is There it doeth endure for aye The Veritie is firme and permanent And Falsehoods are subject to Nullitie Whylst Shadowes bee but Cases remeante Therefore they perish daylie as wee see As Vmbers are and then they disappeare So Persons are and then they turne in Dust That if wee will this Mysterie Disquire Our Parallele shall bee with Shadowes just Yet when a Man is dead w●e doe retaine His Shape and Feature sealed in our Mynde And everie thing that in him wee haue seene As if those were not vnto Death confin'd If our weake Sight thus paint our Memorie The Light of that Eternall Intellect Can it not keepe vnto Eternitie Those Ideas which HEE did HIM-SELFE perfect Or if wee holde Ideas to bee vaine Wee must deny Things Intellectuall And vnto Shadowes take our selues againe Scorning that Light which is Angelicall Light as it is a thing Incorporall Our Sight also that doeth the same beholde And al 's the Objectes are Spirituall As wee may prooue by Reasons manifolde Else could the Shape of all this Hemispheare Enter the narrow Port of Humane Eyes And leaue his Portract full imprinted there Hence followes then that Men but Spirites sees Or things abstract and Mathematicall As Numbers Figures and Dimensions And Colours which vnder the Light doe fall Although they haue most ample their Extensions For surelie Man is nothing but a Sprite His fluide Bodie a Vapour of the Grasse Or Picture that 's presented in the Streete With Sprites wee finde his Senses doe converse The Sprite of Light is object to the Eye The Trueth of Light doeth enter by the Eare T' informe the Soule these two ordained bee Wee haue wee heare wee see Light and no more The Eye it is the Globe of all our Glore The Port whereat the Soule goeth in and out By it wee see HIS Works VVhom wee adore And get knowledge of Things disperst about The Eare the Subtile Nerue that doeth admit His Word to bee the Lanterne of our Lyfe Our Hopes of Heaven and Fayth come in by it To serue the Bodie other Senses stryue Our Gust wee know and Smelling are but grosse They smell no Light nor taste of Veritie Compar'd with those their Function's in Drosse And most part doe suggest to Luxurie As for the Thinges subjected to our Touch They 're pieces of the Olde Deformed Masse Their Light once spent returning to bee such Into that Chaos daylie they doe passe And finallie when Tyme shall take an Ende And when the World Her Glasses haue run out When Ayre no longer shall it selfe extende Nor shall the Seas embrace the Earth about Nor yet the Spheares distinguish Day from Night When Fyre shall fill the Vniversall Globe The Efficacie Almightie of this Light Shall force Great Nature for to change Her Robe Her Mortall partes those Flames shall purifie No Bodies but Transparent shall subsist Renewed Heavens lyke Glassie Golde shall bee And all Grosse Earth from Beeing shall desist That Mightie Flame shall eare the Ocean The Earth to her Virginitie shall bring The Ayre from Vapours shall bee cleansed then In summe It shall make Light of everie thing The Saincts of GOD shall wasted bee with Light And Ponderous Bodies they shall feele no more Their Walkes shall swifter bee than anie Flight For with their LORD they shall bee chang'd in Glore Looke-what is then Incompatible with Light As Excrementes into a Sinke let fall It will the way vnto the Center right A Den of Darknesse without Light at all Before that Change no true Light can bee heere And then no more of

Sir such Burdens as your M. findeth vs able to beare And that your M. be pleased not to discover our Nakednesse too much nor make vs to answere as the Adrians did to Themistocles when hee came to charge them with an Impost farre aboue that which they were able to perform he told them that he had brought two Puissant Gods to assist him in that Businesse to wit Loue and Force They answered that they were to oppose him by two more puissant Povertie and Impossibilitie I confesse indeede that your M. hath to doe with great summes of Money and must haue it but yet Sir doe not suffer that to derogate a jot to your M. Royall Bountie Magnanimitie And here I cannot forbeare to bring before your M. that Glorious and Superlatiue Prayse given by Plutarch to Alexander the Great who altho in his Youthhead immediately after his Father's death he did perceiue the Towns of Greece conquered by him inclyning to Rebellion Vniversa Grecia-post Philippica demum bella veluti ab animi deliquio palpit abunda subsaltabat ad haec exhaustis Philippi Thesauris foenusetiam accesserat ducentorum talentorum in tanta ille rerum inopia tam turbulentis temporibus Adolescens vixdum adeo puerili aetate exacta Babylonem ausus est Susaque illa sperare Babylonem Susaque dico immo vero gentium omnium imperium spondere ipse sibitriginta peditum millium quatuor equitum numero fretus Although SIR that Your Majestie doe not at once and together compasse all Your Desires that is to teach Your Majestie that great thinges are not performed but with great Patience and great length of Tyme vvherein Sir yee are to imitate the Working of that GREAT GOD into Nature vvhereof albeit Hee bringeth foorth no Creature but slowlie and insensiblie yet Hee dryveth them on vnto their Perfection The ●ll and robust Oake of the Forrest springeth from a verie small Graine and yet it groweth vnperceivablie with tyme to that Strongnesse that greatest Tempestes cannot over-throwe it Even so If Your Majestie can conjoyne this Patience vvith Tyme there is no doubt but yee may make of vs what your Majestie will Doe consider SIR that it is the fayre Aurora vvhich giveth vs hope of the vvhole Dayes Serenitie and that the Orient of the Pleasant Morning is farre more sweete and delectable in our Eyes than even the verie Meridian of the brightest Dayes And as the persons of Men are more amiable to bee looked vpon in their Youthhead than anie tyme there-after though they were never so comelie Even so vvhen the first Actions of Youth are Douce and Temperate they doe purchase more tender Loue Admiration than their Greatest Things can do therafter and on them wee doe found the Prognostickes of Happie and Vertuous Progresses So if your M. doe gentlie leade vs to our first Yokes of your Obedience it will make vs to remoue our Fears Doubts and to fill our Hearts with Ioyfulnesse Expectation of your M. Goodnesse Your M. is already most Famous over all for the Opinion that the World hath conceived of the Equitie and Iustice of your Mynd And therefore Sir let your Maiestie's Royall Cares be extended to repare the Decadence of our Countrey deliver vs from longsome Lawes and from Prodigality of Manners stop the Resort to your Maiestie's Court of such as doe nought but molest your Maiestie and spoyle their private Estates Erect amongst vs such Publicke Industries and Libertie of Sea Trafficke as doe enritch our Neighbour Countreyes Philip de Valoys of France was not ashamed to settle in his owne Person a Monopolie of the Salt which doeth import to his Coffers the Annuitie of great Moneyes If your Majestie would erect the Trade of Fishing in your Northerne Seas so questuous to Strangers and so greatly to our Ignominie and Losse And if your Maiestie would bring vs vnder Militarie Discipline provyde for store of Armes Munition and Shipping employ numbers of People to fortifie your Coasts These Sir are the true Meanes to make of vs a Mightie Nation and formidable to our Enemies The Strength of a Countrey doeth mayntayne Vertue within it and maketh it Traffickable without Vertue and Trafficke doe breede Ritches and these two the sure Groundes of Yearlie Increase to you● Maiestie's Finances and all three together shall make your Maiestie able for the Prosecution of the great Actions which GOD hath appointed you for THAT GOD vvho sayd vnto Ioshua Bee thou strong and cowragious neyther doe feare thyne Enemies who shall not stand before thee because I will be with thee and shall not fayle thee as I was with Moses THAT GOD Who was with your Blessed Father in the building of the Temple bee still with your Maiestie to grant you Victorie over all your Enemies that having established the Peace and Tranquillitie of your Kingdomes your Maiestie may haue Leasure and Delight to attende those Cares vvhich are necessarie for this COMMON-WEALTH A MEN. FINIS AN HEROICKE SONG In Prayses of the Light most fitting for the Nightes Meditation BY THE SAME AVTHOR NOw downe is gone the statelie Globe of Light Which Thou great GOD create●st for the Day And wee are wrapt into the Glowds of Night When Sprites of Darknesse come abroad to prey Our Bodie 's from its Functions releast Our Senses are surpryzed vnto Sleepe To guard our Soules Lord Iesus Christ make haste Desarted thus into a fearfull Deepe Keepe Light into the Lanterne of our Mynde For to direct our Watching Sprite aright That though our Foes were all in one combynde They may not yet attrap vs by their Slight Light was the First-borne Daughter of the LORD Who with her Beams did buske and beautifie That Vaste Chaos before of GOD abhord And made her Members lonelie as wee see Yet is this Light nought but a Shallow Streame Of that Aboue in Glorie Infinite And so hut of HIS Shadow hath the Name Who did into that Narrow Globe confyne it The Bodie of the Sunne if wee compare Vnto the Spheare that rolleth Him about That shall His Smallnesse vnto vs declare Beside that Light which Rounds the Heaven without The Ambient Circle of the Divine Fyre Th' Eternall Dwelling of the DEITIE Which to Descrybe is none that dare aspyre Who hath not tasted Immortalitie For if the Sphears were of Transparent Kynde Then suddenlie that Glorie should Confound Those Caducke Thinges within the Poles confynde And all this Frame that Nature hath Compound The prowdest Sprites durst never yet presume To thinke where-of these Orbs contryved bee It is aboue the Low Flight of our Plume Alwayes they close that Glorie from our Eye That Infinite Circumference of Light For Centre hath this Vniverse of Thinges There GOD is seene by single Angelicke Sight And heere this Ball but as a Mirrour hings Where-in but Showes of Reall Things wee see And Vmbers which are from that Light let fall Where they doe liue vnto Eternitie Heere are no

Prince and bee of vnited Myndes tymouslie to employe the meanes that GOD hath given vs to with-stand so strong an Enemie then there is no doubt but wee shall bee bastant to oppose him but if wee bee relenting in these then I would say as one of the Parthian Kings sayde long before they were conquered by the Romanes Timeamus ●●●eamus magnum illum Romanorum Genium qui tam brevi spacio torrentis instar effusus est per orbem terrarum Wee haue great cause to project Feares and long before to parralele the flowrishing destinies of the Spanish Empyre which lyke vnto a Torrent hath with-in these hundreth Yeares over-flowed the fairest and strongest Countreyes of Europe Certainlie it is no time for vs to delay in murmurations and to object our povertie amongst infinite Examples that bee in Histories of the fatall ruine that hath followed to Princes and People by such doing the pittifull and mercilesse sackage of Constantinople by Mahomet the second may onelie serue to terrifie vs from the lyke the Citizens of that Towne being full of Ritches did so misregard their late Emperours that one of them Baldwine after hee had solde his Silver Plate Iewels and best Moueables hee was forced to pawne his Sonne to the Venetians for Money to maintaine Warres against the Turkes The last of them Constantine the eight being desperatelie besiedged by the saide Mahomet was not able to furnish Pay to his Souldiours by reason of exorbitant Vsuries exercised by his Merchands nor Corne nor Victuals by reason of their Monopolies although there was great store of both with-in Where-vpon after some Weekes of mutuall grudges and exclamation of the Emperour against his Subjects and of them against him that glorious Citie so commodiouslie seated for dominion over the World vpon the shoulders of Europe and Asia so Emperesse-lyke over-looking both was taken by the Turkes her miserable Prince and People cruellie murthered her beautifull Churches turned in Stables her hudge Ritches possessed by the Enemies and shee made a Port for that bloodie and barbarous Nation to come in vpon the necke of Christendome I will no more insist thus in this place because the Treatise is full of Practises and Examples convenient for your present vse I will onelie say againe That it is no tyme for vs now to contest with our King when question is for preservation of the State and I exhort you to reade this with that disposition as I wryte it not of private Subjects but of States-Men and kyndlie Children of this Common-wealth that wee may all in one voyce say with Pericles of Athens when his Citie was reduced to great straites for want of Money in tyme of hote Warres Ne cernere cogamur cuncta nostra in servitutem rap● mensae cubilis supellectilis ac dierae superflua abscindamus no●●que liberos servemus ut quum pinguior fortuna aspiraverit nobis rursus ea restituere valeamus Let vs curbe our Humours controll the delicacie of our Dyet make sober our Moueables and cut off what-so-ever is superfluous in our Manners for our owne safetie and let vs referre the farther fruition of those to more propitious and fortunate Tymes Thus much more must I say tout●cing the myste●ie of the number 10 here treated to some of you who d ee disdaine to heare from an-other that whereof your selues are ignorant I wish yee bee not scandalized by the mention of remote or naturall Theologie remembring how Sainct Paul 1. Cor. 15 calleth him a Foole who in the Analogie of GOD'S Workes cannot finde a naturall Argument to corroborate his supernaturall Beliefe for the Resurrection of his Bodie And the learned Scaliger in his Exercitations against Cardan discoursing of the Angelicall nature hee calleth that kinde of knowledge fastigium omnis scientiae the top of humane Wisdome and doth verie confidentlie censure the contemners there-of saying Irridebuntur ista à quibusdam sectis nebulonum qui otio supinitate marcentes fastigium scientiae contemnunt titulo curiositatis noting two sorts of them who sayth hee doe constantlie barke against the search of anie other thing than the naked and literall sense in the Scripture one is of those who bee meerlie naturalists nunquam assurgunt ad supremam causam Another of some presumptuous but shallow-brained Theologues who covering their Ignorance with pretext of Holinesse semper assurgunt ad supremam causam they are ever speaking and talking of the knowledge of GOD but may not abyde one word of Nature contemning the high contemplations there-of which are the verie paeth-way that doe leade vs vnto that Knowledge Neither of which two sayeth hee haue tasted this sweet Science of Analogicall harmonie that is betwixt the intellectuall and visible World whereof sayeth the divine Plato that that is the reall substance and this but the shadow depending there-fra that Trueth and true subsistence are there and heere nothing but as a flowing and transition of Images Nulla sunt vera nisi quae sunt aeter●● ista autem quae vide●us non sunt vera sed ve●i similia the things that wee see are but temporarie shadowes of things true and eternall and as the shadow of anie creature doeth perfectlie declinate vnto vs the shape the forme the space and name there-of although wee doe not see the bodie it selfe so sayth hee into this great bodie of visible Nature which is the Image of that intellectuall and infinite World there is the true deliniation and viue Images of the severall creatures which bee there and of the Heavenlie Governament and blessed harmonie that is amongst them And briefe sayth Plato wee haue no knowledge in this World but that which is symbolicall having reference to things invisible as the shadow hath vnto the bodie The Prophets of the olde Law did receiue their revelations from the Angels in symbolicall speaches and sayeth Christ Him-selfe litera occidit spiritus vivificat The letter is dead but it is the Spirit that quickeneth And of Him sayeth Sainct Marke That without Parables Hee spake nothing to them and twelue severall Parables of the Kingdome of Heaven Hee did delyver to them all which doe thus begin Simile est regnum coelorum and the Prophet David sayeth I shall open my mouth by Parables Certayn●●e if ever there was an Age of the World where-in the super-natural light of Christ's Gospel had neede to haue annexed vnto it the darke light of Nature for alluring and intertayning the weaknesse of our spirituall sight it is even this which we now liue into where-in the Heresies of doctrine are so pregnam 〈◊〉 and the loue of the World pryde of Lyfe and singularitie of Opinion so predominant in the professors of the Trueth that we may say not onlie with ●lato but with Hosea the Prophet Non est veritas in terra the pure Veritie hath left the Earth So that I say to you Yee must not be disgusted if vpon the sudden ye cannot comprehende everie symbolicall Veritie that is

propounded vnto you which if it could bee then wee should vilipende the Mysteries of GOD as things triviall and vulgar It is sayd in Eccles that God hath made the world beautifull did set it in the heart of man even that he may admire it and vexe him-selfe to explore the nature there-of Vexatio dat intellectum sayeth the same Salomon And I say that as the intellectuall spirits of our Brayne which are the Scarchers of the Veritie are most subtile in them-selues and closed vp from our Eyes within diverse Cabinets of our Head Even so the Veritie it selfe which is the thing searched by them is much more subtile and involved from our sight The first Ages of the World did embleme the Veritie by a Triton standing aboue the Temple of Saturne with a Trumpet in his mouth signifying that her habitation was most high with the most ancient Gods and that therefore she must be sought laboriouslie and from afarre GOD Him-selfe who is onlie Veritie hath made His Mysteries to bee vmbragious and as at wee-light before vs whiles He Him-selfe doeth inhabite the inaccessible light as is sayd 1. Tim. 6 represented to vs by the Seraphims Esa. 6. beholding Him through two wings and by the darknesse of the Clowde where-through Moses did enter into the light of Mount Sinai to receiue the Law and by that Pillar of Fyre that conducted Israel which was in lyke manner locked vp in a Clowde All these doe figure vnto vs that al-be-it the Veritie lyke to the Branch of Golde that did secure the Voyage of Aeneas vnto the Elisean Fields shall at length open a Passage for vs to the inaccessible Light Yet for the present of our mortall lyfe there be infinite Mysteries of the Veritie which wee cannot see other-wayes than through darke and doubtfull Clowds amongst the which this of the number 10 hath fallen in myne hands it may be as a precious Iewell commeth to an vnskilful Gold-smith who although he cannot mount it curiouslie yet he setteth it so as it may be carried viewed and valued of all men The ancient Persian and Aegyptian Theologues did call the Bodie of GOD Light and His Soule Veritie to declare vnto vs that the Veritie when it is found by vs it should by our means shyne to others And as a Lanterne carried by a Man in the night tyme is better seene of those who bee about him than by him-selfe Even so perhaps this Noble Mysterie once poynted at by me shall bee now vnderstood better by manie of you than it is by mee who did marke it vnto you and I pray GOD it may be so Your true and loving Friend PETER HAY. AN ADVERTISEMENT To the Subjectes of SCOTLAND Of the Dangers threatned to Christian States And namelie To GREAT BRITANE by the Ambition of SPAYNE THere are some Yeares-gone since partlie my Age novv about 60. and partlie my retired Lyfe free from anie publicke Charge did make me to disgust all civill Meditations and exercise of the more humane Letters where-in I had given satietie to my Mynde in my Youth-head both by diligent reading of Histories and by traveling abroad thorow the World to looke vpon the severall Governaments there-of And now I had gotten place vpon an higher Stage and was become familiar with the Muses more sublime and divine where I did studie to vnderstand the policie of Nature the Bountie Beautie and Order of the visible Creatures and that Magicall Spirit which doeth by a common sympathie connect and vnite in one Common-wealth so manie Contrarieties as are with-in the enclose of the supreame Heaven and which doth maintaine whole and inteire this great Bodie of the Vniverse whilst her Members doe daylie perish and passe away before our Eyes I did consider whether this hudge frame was animate or inanimall where was the residence of that mightie Spirit where-by it is governed how Scripture telleth mee that Spiritus DEI implet orbem terrarum The Spirit of GOD doeth fill the whole Earth and how Philosophie perswadeth mee that GOD is into Nature as the Soule of Man with-in his Bodie that even as our Soule doeth fill the Bodie with Lyfe and Motion and furnish to the Organes of our Senses their faculties of severall operation and having its seate hidden into the Braines yet is it not confined there but goeth out at randome to run over the whole Earth to penetrate the Centre to travell through the Spheares to flie aboue them and to discourse of things imaginable to bee without the purprise of the Heavens That even so GOD hath His Habitation and Seat into the inaccessable Light as the Head and hidden Braines of Nature and there-fra doth disperse the Spirit of Lyfe and motion thorow all putting into the Starre● as Organes seated into the face of that great Bodie the influences which minister to all her partes inspiring into the vast Bellie there-of the blowing Wyndes which are the breathing Spirit of Nature and againe placing the Occean as the livare and fountayne that doth ramifie spreade so manie Veines through the Earth as it were of blood through the fleshlie bodie and trunke of Nature and lastlie these rockie Craiges as the Bones of that Bodie Then I did dispute with my selfe how farre these visible things did beare the Characters of the invisible Governament of GOD into the intellectuall or Architypicall World where onlie as Plato sayeth there is reall and true subsistence and where-of these caduc Creatures that wee see are but a shadow or a mirrour where-in GOD letteth vs beholde the Image of that Order and governament that is in Heaven According to which sayeth Sainct Paul Rom. 2. The invisible things of GOD from the creation of the World are clearlie seene being vnderstood by the things that are made Farther I went on to ponder that discourse of Plato in his 6. de Rep. where hee maketh the Mynde of Man to haue that relation to GOD which his Eye hath to the Sunne where-fra as a visible Light proceedeth to illuminate the Eye and maketh it to see the Sunne it selfe that giveth it light So doeth a spirituall Light proceeding from GOD illustrate our Myndes with that splendor where-by wee doe beholde GOD Himselfe which Light of GOD hee calleth in that place Foetum sive prolem DEI The Birth or Chylde of GOD. Where-vpon I was begun to debate with my selfe from what good warrand the learned Marcilius Ficinus could affirme that Plato did there-by meane the eternall Sonne of GOD manifested to vs in the Scriptures of whom sayeth Sainct Iohn in the first of his Evangell in termes not vnlyke Est lux illuminans omnem hominem venientem in hunc mundum That Hee is a Light which doeth illuminate everie man that commeth in this World But now while as my spirit had ascended to this height of Heavenlie transportation little thinking of anie worldlie retract or encombrance Alace for pittie the late deplorable death of our blessed King of sacred

364 could not finde amongst them all aboue 1000 pound weight of Golde to make Redemption of the Towne there being in the meane tyme as their Subsidie Books did verifie 152580 free Citizens in Rome an Argument that Golde was then verie rare But as their Empyre did extend it selfe to Africke and Asia not onelie Golde and Silver were brought to them in g●eat Plentie but there-with also the perfect Science of those Mettals Plinius and all the Naturalists holde that no Golde is found without a Mixture of Silver nor Silver without commixtion of worse than it selfe and certaine it is that Golde cannot bee employed to anie Worke nor reduced in Coyne without a Mixture of Silver to the 35 part at least which wee doe now call of 35 Carret fine and this is the best and most vpright Golde Obrizum of fyrie reddish Colour Againe the most base is of pale and whyish Colour having a fift part of Silver in it called Electrum Vpon he Degrees betwixt these two of fift part and 35 doth run the fynnesse of Gold through the World of Silver betwixt 13 Pennie and 9 Penuie fine as wee call it that is to say having into it so much of Copper everie Nation following their owne Pleasure there-anent and manie striving to haue more base Coyne than their Neighbours and heighting Forraigne Money which is better than their owne that they may brooke it within their Countrey and if they please mixe it with their owne suffering Merchands by Subtilties of their Trafficke to wait the Commodities of Exportation or Importation that sometimes doth benefit the State in common some other tymes only the Merchand himselfe the ground of all vvhich Abuses is the fraudulent Commixtion of Golde Silver and Copper by Coyners and Gold-smiths vnder and below that Fynnesse vvhich is authorized by Princes States Wee reade that in the dayes of Francis the first the saids Artizans being ordained by Law to vvorke the Golde of 24 Carret Tryall beeing taken all vvas found to bee but of 19 so that in everie 24 Marks of Golde there vvere 5 Marks of Silver vvhich did vvonderfullie damnifie the Subjects and vvas punished by Death and Confiscation And albeit amongst the Romanes vvhen they began to haue store of Coyne it had Course of 32 Carret Fynnesse wherof there are diverse Pieces extant to this day vnder the Stampe of Vespasian yet the best Fynnesse now current in Europe is about 23 and of Silver betwixt 11 and 12 Pennie the most base againe in diverse places is little better Golde than the Electrum of 7 or 8 Carrets and Silver of 8 or 9 Pennie So that it is the great Negligence and Over-sight of State-Masters in manie Nations who doe not duelie collation the Worth of Countrey Coine with that vvhich is Forraigne thereby to know vvith vvhom the advantage doeth rest And as it vvere a good Meane for Mayntaynance of Humane Societie that all People should professe one Fayth for our Vnion in Religion which is the surest Band of Loue and that all should acknowledge the same Civill Lawes for Concordance of our Actions in the Rules of Iustice so it vvere the onlie Way to conserue Vprightnesse and Equitie in commerce of Merchandize amongst diverse Nations that there should be a stable Pryce and stable Fynnesse of Coyne common over all But that as the other two are rather wished than expected amidst the great Diversitie of the Myndes and Manners of Men where-vpon the often Alteration 〈◊〉 of Money speciallie by heighting of Pryce and basing of Fynenesse haue bene frequentlie practised And albeit it seeme to be vnjust in it selfe and to import manifest Wrong to particular Members of the Cōmon-wealth as when he who advanceth Money in prest to his Neighbour must by those Means receiue in Payment lesse than the same Weight Fynnesse which he gaue vnto him Or vvhen he who hath no State but of Silver Rents the poore Artizans vvho get noght for their Work but Money are constrayned by the heighting there-of to buy everie thing at a double Rate perhaps than of before because it is true that the Pryces of all thinges doe followe the Pryce of Money Yet not the lesse of these I will reason thus with such as doe stand for the Stabilitie of Money at this time amongst vs First I say there are no things of Men which are not subject to Vicissitude vvee see no Stabilitie of Governaments either in Church or State Is there any thing more ordinarie yea more necessarie than the Change of Positiue Lawes according to the Occurrent Behooffulnesse of the Tyme Second●ie I say the Alterations of Money-pryces are naturallie reasonably as incident as of other thinges If aboundance of Landes put to open selling great store of Bestiall hudge increase of Cornes doe make the Pryce of those more low and easie If Scarcitie agayne of the same doe rayse their Pryce why not in lyke manner the greater Plentie of Money the lower Pryce and the greater Penuritie there-of the higher Pryce So that I say vvhen Cornes are scant yee cannot choose but there must bee Dearth Lykewyse vvhen Money is much scarce yee are not able to keepe it at the old Pryce vnlesse yee will marre all or else that we had nought to doe with Money Thirdlie I say it is not a good Argument Because a thing doeth prejudge this or that particular Man Ergo it is no Common Good Omnis magna lex habet aliquid iniquit at is what Law hath ever bene made which is not of that kynd and hurtfull to some in particular Nature it selfe is contented to be violated in a Member for the Preservation and Prosperitie of a Whole We Will snead and cutte the Branches that the Bodie of the Tree●ay ●ay shoote vp more stronglie Albeit the Spirit of our Lyfe bee ●nto our Blood yet we will take some Ounces there-of to prevent 〈◊〉 remoue Mortall Diseases Fourthlie I say that ●he Bodie of our ●eople yea all of thē except some Ydle Men who liue onlie on Silver Rents are in best Condition when our Cornes are at reasonable grosse Pryces provyding there bee no Scarcitie everie Mank noweth it to be so But this cannot be except the Pryces of Money bee haughted or that ye find other Means to put aboundance there-of in the Countrey Yee will say to mee Yee shall provyde howe the Merchandes with tyme may import store of Silver and Golde as they did the yeare by-gone And I answere to you That is not at all tymes in the Option of the Merchand but then when he doth fore-see his owne Advantage and all was Forraigne Money that he brought but none of our own Coyne which goeth abroad at an higher Rate than here so that I knowe not a better Way than by haughting the Pryce there-of to let them see a second Gayne by Importation of the same Will yee aske mee what shall bee the benefit of the Common-wealth or what Well-governed