life part in scanning whether he should pronounce Vergilius or Virgilius Carthaginences or Carthaginiences Primus or Preimus And despising all worthy sciences and orderly course of gouernmeÌ„t or rudimeÌ„ts he spent the rest of his time in making filthy Epigrams I feare there is much time bestowed in 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 appeasing of controuersies by these estimable Sciences and Arts which the most wise haue euer had in admiration as Tully concludeth That man saith he that first gathered together dispersed men was surely a great personage So was he saith Pythagoras which first gaue names to things and which compounded within a certaine number of letters the sounds of mens voices which seemed to be infinit and which marked the courses and proceedings of the wandering stars which first found out corne cloth buildings defences against wild beasts and the rest of the things that make our liues the more ciuill These things may be attributed to the nature of mans reason and reason of mans nature But to make and Create of nothing so worthy a Creature as man is aboue nature which Cicero considered when he said There was a certaine might or power which had a care of mankinde and which would not haue begotten him to fall into the mischiefe of endlesse death after he hath outworne the great and innumerable aduersities and toyles of the world For saith he We be not created by hazarde Which sheweth directly that Cicero did reach into an vnderstanding that there was a greater blessing and perfection in the creation then remained in the nature of man for he coÌ„ceiueth that neither misery in this world nor the mischiefe of an endles death were the ends vnto which such worthy Creatures were first made His Reason could extend to vnderstand a Creating Nature aboue nature For he that maketh cannot be the same thing he maketh nor of the same quality but of a farre more worthy And so will I leaue to speake of this supernaturall cause as the maker of the rest and steppe lower to the next point of things naturall To bee briefe in this point because the natures of things are in some sorte before discouered I wil only touch some fewe points This great worke-master and Creator of things and natures hath appointed their kindes natures conditions and effects their increases generations and propagations for hauing set the Heauens in motion they continually moue without ceasing but in this there is noe increase nor generation There is still but one Sunne and one Moone notwithstanding all the coniunctions since the worldes beginning There are no more Starres then were made at one instant And so these bodies were ordained to continue their first numbers places and motioÌ„s wtoâ—â— increase according to their true natures And these motions proceed of nature it selfe The earth bringeth forth the vegitatiue things but not by generation The sensitiue things increase by generation all coÌ„mencing from a beginning of things of their owne natures which sheweth the worthinesse of this Creation and the admirable worke that so infinite numbers of things should bee made of nothing and so admirably composed and put in order by a worke-master that had neither matter stuffe instrument model nor patterne for the doing thereof Things against nature I Mind not to speak of the miracles that haue bene done in the times of the Patriarks and Prophets The incarnation of Christ his fasting other the works of God in the old new Testament which are aboue our nature But to touch these things that Reason may descend into It were against the nature of the Sunne to leaue his motion or loose his light or of the Moone to bring forth sons or daughters The earth cannot be metamorphosed or turned into an incorporiall substance neither is it her nature to produce or bring forth beasts or men for creation hath appointed euery kindes a seuerall manner of increase The Fowles of the Ayre doe not bring forth swine nor the Tyger ingender Doues nor men beget Bears or Lyon men caÌ„not 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 caÌ„not bring forth egs nor the Ostridge be the Dam of the Roe Bucke Euery thing hath his appointed nature which it can neâ—ther change nor leaue And because we haue spoken before of number place and time let vs in this place consider what they are or at least what they are not The better to discouer their employments they are not as is before recited any matters substances natures nor essences in respect of themselues neither haue they power to procreate or bring forth any thing They are onely the vessels engines mouldes frames or organs wherein things are cast fashioned placed sorted and ordered Out of these in respect of nature can proceede nothing no not so much as themselues issue not nor come not of themselues but are respected according to the motions course order or number of creatures that passe in by and through them If a man shall offer to bring vp the Foxe whelpe among the sheep euen from the first time of his littering It is neither the placing him among these creatures nor the vse of time will qualifie his greedy nature of deuouring his fellowes The like may bee saide of all other Creatures and their kindes and natures It is against nature for Creatures of one kind to destroy one an other which is a great argument of preuarication of the nature and reason of man in that they cease not continually and against nature to worke one an others confusion Let vs proceed a little further set these three number place and time to work simply of themselues they neither ingender nor 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 consideraâ—ions in these causes to make them the more sauery least striuing to set our corrupt reason ouer high we cast it to the dust As in the first Creation it was against nature that there should be any imperfectioÌ„ or foule matter or defect created in mans nature So now nature being corrupted altogether polluted by disobedience It is both against aboue this corrupt nature that any perfection should remaine in man Albeit there are that maintaine a sparke or remnant of perfection of the first originall nature to remaine whereby it may againe worke his former perfectioÌ„ This is against corrupt nature as much as to sunder take apart wine from water after it is once mingled for no polluted thing
entred into the substāce can afterwards be clensed from this polutiō as the dye wil neuer be taken cleane out of the white cloath It is to be obserued that Christ in ministring the Sacrament of his blessed bodie and blood First he brake the bread and they eate it and then hee gaue the cuppe and all was done whilst he was really and personally amongst them It is vnnaturally holden that they did really and naturally eate his very flesh and drink his very blood This is against nature First it is against the nature of a Sacrament to be the thing which it representeth or for the thing signified to be the signifier or betokener of that which is signified Then it is against nature that Christ as he was very man being present and personally among them performing this office himselfe should at one instant be not be For as he was mā so was he local Now to deliuer himself to be eaten and yet remaine in the same substāce of and by himselfe at the same instant is against nature Besides that he should so exhaust or drawe his most precious blood that whē the bread which they intēd to be his real māly body was eatē there should bee therein no parte of his bloud and more that himselfe should be at one instant absolute man at the same instant see himselfe visibly eaten with the teeth of men in distinct and seuerall places This is against the nature of the manhoode and so against both For Sacraments are not miracles nor natures to bee changed Besides in miracles things did not at one and the same instant containe two seuerall natures nor one nature in two seuerall places as in the miracle at the mariage as long as the water remained water it was not wine and after it became wine it was no longer water neither was it wine and water all at one instant though turned in lesse then a moment neither was it water in two seuerall places nor wine in two places otherwise then by diuiding it into seuerall cupps or vessells I make bolde to giue a touch of this misterie which I holde to be of deeper consideretion then mans reason can reach into which being a matter of spirit cannot be apprehended but by the eye of the same spirit hauing regard to the secōd life before spoken of Herein I obserue if men be so bold to rack and straine these great matters what is it that they will leaue vntempted in the lesse meaner causes In the cases of Alchemy there is some reason though the opinion thereof hath ouerthrowne many men for that they propone some matter to worke and some course of natures for incorporating and increasing But such as will graffe on a dead stocke long seperated frō the earth a quicke graffe or impe and expect that the same shall prooue a tree is deceiued for it is against nature Likewise If any man will sowe egges in the ground or set corne vnder a hen hee will hardly finde either Chickens or haruest In such sort are the natures of things tied to their particular sorts and meanes of increase that necessitie will enforce nature to vse her owne meanes and manner of increase or generation An example of an vnnaturall product Let vs proceed to an example There is an opiniō that the earth would in time bring forth all the mettals that are in her bowels fully refined and pure without Phesies or drosse But either the curse hath so weakened her naturall heate or els she is not permitted her time of bringing forth her brood which hath caused Arts to trie conclusions If this be admitted what will follow of the next question In this case though time bee not agent nor the passiue part thereof yet you must giue this great bellied Lumpe time to worke to perfection and bring forth her great litter brood or spawne But it will be answered that Reason and Art hath found a meanes how to helpe Nature in this cause and to supply the defect of heate by fire for separating of the purer mettal from the drosse Admit this yet it must bee yeelded that these Mines were substātially in the bowels of the earth who in time as is affirmed wold haue brought thē forth so as Reason and Art had to work vpon And in this case you must likewise giue Art and Reason time to worke their effect and that by degrees and meanes so that Reason nor Art cannot worke but vpon substances and by meanes which in the ensuing example is not allowed Ther is great difference betweene the Theoricke Practicke part of any thing or between matter of bare imagination and conceipt and matters of substance and truth betweene words and actions for a man by contemplation may behold many thousand places in a moment and set down a thousand proportions in his minde in shorte time conceiue a iourney of ten thousand miles by Sea with all the bowings and turnings But come to action and you shall finde another worke and labour to performe it A man may by conceipt and in figures set down ten thousand milliōs to be deuided betweene a hundreth thousand men but hee that shall come to action must haue mony in his purse words will buy no meate in the market neither will fantasie build Churches although it set down the proportion modell Contemplation conceit and art may plot set downe how or what to doe but substance matter and art must performe the action These words A thousand pounds written wil not pay one penny although Art hath found a way by letters to signifie or demonstrate such or any other sum Arte hath founde out by bills bonds and specialties to giue assurance for money but when it commeth to payment there must bee materiallie money or valuable matter to make satisfaction It belongeth to Art onely to proportion but essentiall money must make satisfaction By these it appeareth that God hath prouided substantial matters to passe from man to man or to be vsed by man And Reason hath found out Arts to proportion rate the same Besides this by the obseruations before remembred ther are sufficient things created to serue the turne of men in such liberall and plentiful sort as they shal not need any new inuention to create or raise benefite by fantasie imagination or any new sought deuise which wil deceiue like dreames they are like witchcrafts enchantments seeming good yet in truth abhominable Let vs in this poynt consider one maine principal vsage which nature nor Art can make to cohere with Reason And that is that money should produce and increase money I would in this case willingly know the father and mother of this newe increase First let vs goe to the nature of the mettal bee it either siluer or gold and drawe from thence what reasons we may After that the mettal is taken out of the earths belly it can be no longer her child neither can
A MIRROVR FOR MERCHANTS WITH â—N EXACT TABLE To discouer the excessiue taking of Vsurie against the Lawes manifested in this Treatise of REASONS ACADEMY Set forth by R. MASON of Lincolnes Inne Gent. Vitet censura furorem LONDON Printed for Iohn Browne and are to be sold at his Shop in Saint Dunstanes Church-yard in Fleetestreete 1609. To the Reader VNderstand mee louing Reader as well for my purpose as my paines In the one I meane not to confront great Schoole men but leaue both themselues and their worthy Sciences to happy successe and the other I freely bestow on such as shall bee content to giue the same perusall As in the whole I presume there is nothing hurtfull so in some parts I hope there may be some thing auaileable Herein one principal Marke I ayme at is to discouer the abuse of Vse or rather the abused vse of Vsurie so entertained in this Kingdom that according to Seneca his speech Caepit licitum esse quia publicum est In late ages Diuines haue defied it vnmasked her foule visage and brought her to arraignement and conuiction for her vncleane vnhallowed and vnlawfull products the Lawes of this Kingdome euer esteâ—med and adiudged it damnable and the holy â—ooke of God set an eternall Curse thereâ—n The Iewes in this Kingdome caried then markes of separation from ciuill and honest company and the Vsurers generallâ— forbidden Christian Buriall and dâ—sabled to dispose by their Wilâ— of thing so wickedly gotten Sed tempore mutantur but observe the mutation of time In this our Age when God is most taught and should be most obeyed the old Serpent hath not onely perswaded the tasting but surfetting on this forbidden fruit The Takers haue lost their estates and broken their hearts with penurie and the Lenders filled their bagges and through cruelty brought their soules to perdition This viperous poyson hath infected the Court and the Country the Laity and Ciuilians the Church and the Chancell the Priests and the people in so much that Vsurie is set vp as an vniuersall Trade This is the cause that Charitie groweth cold louing affection betweene friends and alies turned into hatred hospitalitie decayed and the seruice of God despised Hinc illae lachrymae This is the cause that the almes to the poore are neglected the dish of neighbourly hospitalitie not prouided the ordinary and necessary seruants turned off and the gate of pitie and compassion fast locked and sealed vp One thing I must explaine in this place concerning the foure first Sections and the Table herein placed The Sections I haue wriâ—ten to expresse the care power and prouidence of God who hath left nothing vnmade needfull for the vse of man and for the preseruation and increase of all things hath ordained and appointed a certaine number of things to bee ingendered a time when and a place where they should be produced and hath limitted each of these to their certaine bounds quas vltra citraque nequit consistâ—re rectum but the policie of man hath past the limits of them all by inuenting a new kind of production that money being taken out of the bowels of the earth her natural place in a certaine time limitted at their pleasure should produce the increase of money by deliuering the same vpon Vsurie and so abuse both number time and place against the Law of God Nature and Nations The Table discouereth that the generall taking of money being for lesse time then a whole yeere is within the compasse both of the prohibiting and Penall law of this Kingdom because it exceedeth the rate often for an hundreth for one whole yeere and for the vnderstanding thereof I haue explayned in what sort the ignorant Arithmeticians haue abused their Art by mistaking the Divident and Diuisor Vse taken according to the rate of the first Table is subiect to the penall Law Vse taken according to the second Table is free from such punishment though the taking it selfe bee not approued by any Law of God or man All which I leaue to thy considerate perusall and thy selfe to the fauour of God Robert Mason REASONS Academie Of Nomber AS I purpose not to discourse of al the deepe points therof for that wold require a large treatise yet because it is a needefull part to be known in the vnderstanding of Reasons exercise I will make bold briefly to touch the same Nomber doth coÌ„sist of diuerse things either of one or seuerall denominations and without nomber there can bee no true definition demonstration manifestation nor vnderstanding of any thing for if all things were but one then were there no nomber or order wherefore one is said to be no nomber Sed scala de vniâ—â—te the beginning of nomber In the God-head being before all time the maker of time and all things that increase in time there is number The Trinity of persons and vnity of God-head do declare as much For although god be a most singular Diuine essence in himselfe yet hath he proportioned number in himselfe vnseperably vnited in his God-head which the diuines call the Father Son and holy Ghost And the ancient Philosophers cal three inbeings The Father the actiue or inworking vertue power nature The Son they cal the word speech or reason The holy Ghost Loue. These Philosophers haue striued wonderfully in this labor wherin they haue waded exceding deep Amelius the disciple of Plotin is said to name the trinity three things or three vnderstandings The Beer the Hauer and the Seer The Trinity is expressed in these words Power vnderstanding wil which Trinity maketh a full number of things belonging to a mind which the Philosophers esteeme to be the Godhead But to leaue off this kind of descriptioÌ„ I coÌ„clude with Plotinus There are saith he three chiefe Inbeings The one or the God 2. The vnderstaÌ„ding or wit 3. The soule of the world And of these three saith he it is not for any man to speake without praying vnto god And without setling his mind afore vnto quietnes And if it be demanded saith he how one of them begetteth an other it is to be considered that we speak of euerlasting things therefore we must not imagine any temporall begetting for this begetting which we speake of saith he betokeneth but onely cause and order This Trinitie and first and euerlasting number hath proportioned appointed other numbers in them a miraculous order If any aske a reason hereof I answere It was the power the wisdome vnderstanding wil of God to expresse himselfe in this compleat number of persoÌ„s in one vnity of godhead By this nuÌ„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 woÌ„der of the world the taking vp of Henock Elias the Ascention of our Lord Iesus Christ Ionas three dayes in the Whales belly and Christ three dayes in the graue So that in the nomber
of three is manifested the eternall Trinitie of the God-head the creation of the world and of man the life the death and the resurection There coÌ„sented to the destruction of man The Serpent the woman and the man There haue repaired that downfal The Father the giuer the Sonne the gift and the holy Ghost the comforter In the num of three is a perfect conclusion of all things Much may be said of the nomber and orders made by this trinitie As fire water ayre and earth to make the world the Spring Somer Autum Winter to make the yeare East West North South to quarter the world Creatures going creeping flying swung with infinit milioÌ„s of celestial terestial bodies which he keepeth preserueth boundeth in holdeth within this Trinity And briefly to wind vp this point concerning nomber I hold it the original most worthy part of the three I mean that number is of higher coÌ„sideratioÌ„ theÌ„ place or time for God himself that can by no meaÌ„es stoope to be known to the capacity of man neither can be coÌ„tained within any place nor limited to any time in respect of his ompotent greatnesse and eternall essence before and without respect of time yet hath hee vouchsafed to bring himselfe within the compasse of number And therein by the power therof to create man in a blessed and happy estate Thus hauing in som measure discouered the nature worthines of original number desirâ—ng by al meanes to auoyd tediousnes I leaue to be considered that these and diuers other auncient writers that haue left behind them learned workes had no other meanes to vnderstand any thing of the duty and eternity of the God-head or immortality of the soule but the vse and helpe of Reason only proper and peculiar to man And so I proceed to the rest Of place IN respect of God before the creation of the world beginning of time All was Place And yet in respect of his greatnesse there was no place for he cannot be coÌ„tained in any thing but in himselfe If any be curious to demaund how spacious large or ample this place was let him take his answere with Cato of Vtica who would needs know of God why Caesar ouercame Pompey It is as if the meanest vassal in a kingdome should require the king to giue a reasoÌ„ for all things he doth or coÌ„mandeth Porpherius being much encumbred with vnderstanding of supernaturall causes breaketh out into these words Seeing that God did by skill dispose and ouerrule all things and ordereth them by incomparable propriete of vertue And on the contrary part mans reason being very smal is ignorant of most things how skilfull soeuer it seeme to be of the truth Surely we may theÌ„ cal it meaning Reason wise wheÌ„ it is not curious in searching such doubtfull and hard matters as are matched with danger of blasphemie but rather graunteth that the things which are done are very well as they be for saith he what can our weak reasoÌ„ find fault with or reproue in that great ReasoÌ„ meaning of the deitie As if he shuld haue said The waies the works the place of God and Eternity are not to be searched nor enquired after by any creature whatsoeuer If we descend but to the diuersitie of the condtion and nature of Creatures confined vnto place and their vnderstanding of matters not designed nor prouided for their estates conditions we shal haue sufficient cause to say that Place was such so much as it pleased the purpose prouideÌ„ce power wisdoÌ„ of God Before there was a creation of things and a beginning of time Place was infinit indefinit in deuisible without space or distance without being repaired vnto or departed froÌ„ neither containing nor contained with out Center CircoÌ„ferieÌ„ce rule or diameter consisting neither of matter substaÌ„ce nor whatsoeuer stuffe Euery thing hath his point his Center his place and beginning Only the diuine esceÌ„ce place nature of god hath none as euery maÌ„ that wil seriously looke into his own self shall be enforced to coÌ„fesse In nature the greater can neuer be coÌ„prehended by the lesser 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 vnderstaÌ„ding of man nature is a thing wrought by God Now no worke how great soeuer can perfectly expresse the cause or worker thereof Therefore nature caÌ„not vnderstand the diuine essence place and nature of God The reasonable soule is the admirable nature of man Now whosoeuer shall come to know his owne soule and the place thereof meerly by the power worke of itselfe shall confesse himself to be absolutely ignoraÌ„t thereof Therfore if nature reason with the powers affects of the soule reason commeth short to know it self much more must it come short to discouer or vnderstand the incircumscriptible nature essence and place of the holy Trinitie We see in the cours of the greatnes of God as well terestrial as celestial coÌ„tinual mouings froÌ„ place to place all those moued by their Creator the first mouer which argueth subiectioÌ„ obedience in the creatures to the Creator and out of a cessarie consequent of the contrarie it discouereth that God the mouer is neither moued nor doth moue top or from any place For to say he is here or there it is all one for he is euery where as it is authentically prooued If I clime vp to heauen thou art there If I goe downe to hell thou art there also If I take the wings of the morning and remaine in the vtmost part of the sea euen there also shall thy hand leade me and thy right hand shall hold me for the heauen is his seate and the earth is his foote-stole To conclude this point we see and confesse that God made and knoweth all things and hath appointed their natures beings times and places Now if he had in him the nature of any of his creatures that is to be limited vnto one contained in place or consisting of any materiall substance the same would incomber his diuine essence for hee doth not come within the compasse of their limited nature place nor number for by that meanes wee should derogate from his holy and diuine Deitie and essence of a Creator Seeing therefore that God is not compounded of material substance he can not be a bodie And seeing hee is not a bodie he can not bee contained in place neither wholly nor in part wherof it may properly be said that hee is no where namely that no part of him is limited within any place to be pointed at or described For like as hee made all things by the power of his beeing So doth the same power enter into al things fill all things containe all things And for so much as the same being power is indiuisible it is whole in all and whole in euery part So likewise is he
of this world before or equall with the other abuseth both his Creator and creatures All the shifts policies arts deuices that are vsed to crosse the ordinance and order of God to erect establish or set vp any other way or course of happinesse either terene or immortall more or other then God himselfe hath prouided ordained appoined are no lesse dangerous then the eating of the forbidden fruit These notes I thought fit to let drop by the way in regard that I shall after in an other place treate of a vse generally exercised which I take doth neither proceed from God nor nature Into this disease I feare many thousands are fallen so vnrecouerably sicke that with the sicke man at the point of death they fall to bite the sheetes and pull the threeds of the couerlet not knowing that they are sicke at all feeling no paine of their infection And so much the more daungerous is the sicknesse To come neerer to this point It is plaine by sundry places of the holy Bible that God alone numbreth weigheth diuideth he measureth times places and seasons Therefore let him stand for the numberer placer disposer and appointer of all creatures their places times seasons their beginings continuings finishings chaungings or ordainings And let all his creatures be then numbered placed and limited according to their creations nature qualities and estates not striuing against the purpose of his diuine prouidence or adding or diminishing too or from what hee hath appoindted or created To discouer this I must distinguish betweene man and the other creatures and the causes and markes they tend too and ayme at together with the admirable blessing of reason and to what measure the capacity of man thereby extendeth for the searching out the natures qualities times seasons places and vses of the other creatures which could not bee but out of a kind of immortall Nature aboue all other creatures It cannot be denied but that God hath created all things first for his owne glory and honour wherein he appointeth seuerall vses and seruices And within the compasse of this dutie are all creatures as well men and Angels as the other inferiour things And on this behalf God is satisfied with the seruice hee hath appointed to himselfe so his ordinance and will be obeyed From thence let vs come to things that are next vnto the seruice of God prouided to serue the vse of men And therin will appeare what an excellent creature man is in respect of his originall nature and reason And what wonderfull admirable and aboundant blessings and stores are prouided to serue his turne for both his liues The true consideration whereof may satisfie any tempered spirit to be contented with his Creators owne workes and not to â—oyst in or endeuor any other meanes of augmenting his happinesse And to this purpose let vs suruey in order the Creatures which serue for the vse and preseruatioÌ„ of the life of man and take them by degrees from the meanest to the greatest And it will make any man wonder at the admirable greatnesse plenty and waightinesse thereof Let vs consider them by degrees The lowest the meanest which is the earth therin behold the stuffe or matter wherewith this huge bale is filled to make her swelling sides stiffe strong and full stuffed that it shrinke not Let vs consider the mettals mines and store of gold siluer and other mineralls inclosed in her wombe The miraculous hanging thereof in the ayre without support The vaines conducts fountaines springs and riuers of water that passe throgh her intralls The hearbs plants trees grasse and fruite of sundrie sorts that proceede and growe out of the richnesse and fatnesse therof The rayne and deawes that water and moisten the same The waters deepes seuered from the earth bounded and limitted within a compasse vpon the superficies of some parte of the same earth as it were in a great vessell by the side of this great garden ready at all times to be taken vp for the watering thereof as pleaseth the master Gardener small riuers brooks that issue from fountaines innumerably seruing the turnes of men beasts fishes and fowles of the ayre Then behold the sensitiue creatures their sundry kinds their vnknowne multitudes The beasts of the field and the varietie of their natures imployments vses together with multitudes of fishes their exceeding many sorts Consider all these well we shall find their creation was not to serue their own turnes but only alone for the vse of man whose they are to be disposed of by the direct bountie gift of the Creator But how To be vsed as he hath appointed and limitted for the preseruation benefit of all mankind not to the destructioÌ„ of any These things neither know themselues nor the ends wherefore they were made yet they vnknown to theÌ„selues serue the vse benefit of maÌ„ The leane and barren hastening their owne deaths by how much they take pleasure to make themselues more speedily fat If there were no more but this is not here a wonderful blessing and is not here sufficient plentiful prouision for al the race of mankind dispearsed vpon the whole face of the earth In which is not to be forgotten that these creatures cease not in any instant of time to yeelde increase for this prouision But let vs proeede a little further and beholde the other two Elements Fire and Ayre The one warming the sensitiue parts and the other maintaining the spirit that keepeth life neither of these know what they are nor the end they were made for The very Ayre it selfe sustaineth and in a sort preserueth the flying fowles in her concaue and hollow Region Let vs goe further these foure Elements though there bee contrarietie in their seuerall natures yet there is a Simpathy and a ioynt working together by the appointmeÌ„t of the chiefe work-master for the making growing cherishing and maintaining of the life of man as well by their incorparation in the body of man as by the vse and fruition of these other Creatures Will you not think these sufficient yea admirable blessings The earth to bring forth fruite and hearbs so vniuersally coÌ„tinually some for the foode of man and others for the foode of beastes to perpare them to be mans meate The sheepe to bring both lambe for meat fleece for clothing the beast to bring the calfe milke butter cheese to be eaten and to bee worne the fowle to bring first egs then chickens lastly feathers for easie lodging the fishes first spawn then frie. The trees to erect houses and make the fire The earth that produceth grasse serueth for tile to couer the houses The strawe that yeeldeth the corne serueth other purposes The timber that buildeth at land serueth for nauigation at sea Out of the line or flax that maketh the great Cable to bee drawne the threeds that make the fine curious linnen from the
she nourish or make it grow And being once ripened purified and brought to perfection by Art that is by fire It can then neuer come againe to be nourished by the earth for that the mother which is the Sulphere is drawne from it And if you would put it againe into the earth you cannot giue it such a mixture of Elements as to make it growe If the Alchimist can doe any thing with it let him take the benefit for his labour But I would not haue ignorant men troubled therewith It is an Art vnfit for them and mee to deale with all But to come neerer to the point there 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 that also it is vnnaturall for albeit the labour of man may obtaine benefit yet Revera there is no increase of the qualitie quantitie or nature of the gold or siluer But the vse that a man hath thereof must make something deerer and of more value then nature or Arte hath made it For though Art hath refined it yet cannot Art increase it but here is the fallacie a man is driuen thereby to purchase his owne labour a very vnnaturall thing For by Natuâ—â— and Reason euery mans trauell shoâ—â— bee imployed for the seruing of his owne necessarie turne This is one of the cases I spake of before that men not contented with the things of Gods creation according to their owne values will set God to learne as if hee knew not what hee had done and willl adde further prouisions and meanes then euer was ordained of God Out of these reasoÌ„s it may be concluded that the raysing of increase vpon bare mony is vnnaturall and the meanes vsed to raise benefit thereby is an other course then was originally appointed by God and so directly against nature The consideration whereof ought not to be slightly regarded because God hath left nothing vnprouided that is requisite for the vse of man But there are that spare not to lay a very reproachfull ignomie on this kingdome of the vse of employing and disposing of mony to benefit and great increase aboue the principall by the way of vsurie And that the lawes of this kingdome either alone or at the least tolarate such taking of vsurie See how reason and truth is wronged In whose defence I am occasioned a little to digresse borrow leaue for a fewe words touching that point Caesar forbad that an Vsurer should be accounted a good or honest man This vnderstanding in all likely-hood continued a thousand yeares after that For Glanuile chiefe Iustice of England one of the ancienst Writers we haue in the time of king Henry the second censured the goods of an Vsurer at the time of his death to be confistcate to the King the name hath beene so odious that they were not admitted ciuill societie or Christian buriall I meane not to insist much vpon this point and therefore I referre the Reader for his satisfaction 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 and succoured vnder the shadow of a clause in the law In which behalfe because demonstrations are very fit courses to discouer the reasons as well of actuall as intellectuall things I haue composed 2. Tables The first discouering the fallasie and the second the truth Which course I take for that I finde falshood will euer vanish when truth commeth in place The point is this It is holden that the Lender vppon Vsurie may take at one months end his principall and a twelfth part for the vse being the highest rate he might haue taken 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 notwtstaÌ„ding I hold to be plaine Before I come to the Table let me set downe the words that they build vpon No man shall take aboue 10. for the forbearance of 100. for one whole yeare and so after the rate and not aboue of or for a more or lesse summe or for longer or shorter time And no more greater gaine or summe thereupon to bee had Although I meane not to handle this cause by the course of a Law argument yet let me craue leaue to see how Reason and Art will conclude in one truth The law being to take construction most strongly and straightly for repressing or Vsury The law it selfe is a prohibiting law in no iote giuing libertie but repressing So are the wordes Negatiue and forbidding And vpon that reason none of these words can be stained to make any tolleration These wordes in the close of the sentence And no more greater gaine or summe thereupon to be had Do sufficiently explaine that by no meanes 100. li. by any course to be put out may yeeld aboue the gaine of 10. li. for a whole yeare But 100. li. put out for 3.6.9 months and the money and vse taken at that time being within the yeare may and doth yeeld a greater gaine then the rate of 10. li. for a whole yeare The Reason is the Lender may 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 refereÌ„ce to a rate which rate is before expressed that the forbearing of 100. shall not raise aboue 10. pounds for one whole yeare In this behalfe the borrower is not respected but the Lender for the words are No man shall take aboue 10 pounds c. Whereby appeareth that as the Lawe is made onely against the tâ—ker so is there no libertie for him to take any thing that may exceed the rate of 10. for a whole year Otherwise this mischiefe wouâ—d ensue the Lender would depart with his monie for
one two or three moneths to one man and then receiue his mony and vse and deliuer the same to an other debtor and so monthly or quarterly or at his pleasure raise his benifite vpon the vse of 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 the 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. And in this behalfe is specially to be obserued the seuerall offices of the Lender and Borrower The Lender departeth with his money vpon time to raise his benefite the Borrower bestoweth his labour by merchandising the money with diligence in time to raise the increase vpon the vse of the money If the Lender will take away any part of the time limitted in the statute he doth not then allow the Borrower his full rate of time and therefore of a consequent hee ought to abate it out of the rate of his vse mony for in this cause those two that is the rate of time for which the vse of time is forborne and the rate of money taken for vse must euer iumpe to make the reckoning euen And common and ordinary reason yeeldeth that no man will giue so much for any thing to bee payed at the end of one moneth as hee would if his payment were forborne a whole yeare Such is the plaine case as it is now commonly vnderstood that the Lender for one Moneth will take as much at the Moneths ende as if he had forborne his vse a whole yeare But I take it this error hath grown out of a fallasie or mistaking in Art by some Arithmatitian that hath calculated this proportion by a wrong rule not fully fitting this purpose for I conceiue it hath proceeded onely by the rule of diuision when it should haue beene wrought partly by diuision and partly by addition as the true consideration of the Tables will manifestly expresse Wherefore in a word or two let me remember againe the difference betweene contemplation and action Any that worketh barely by cōceit may practise by conceite but hee that will performe any act indeed must haue matter and stuffe figures and cyphers make no summes of money Therefore if the Lender will haue consideration he must dispose of his money and time that hee who wil haue mony time may the better giue consideration In this cause therfore the matter of Art the point from whence I conceiue the error to arise is to be looked into It seemeth the Arithmatitiās hath wrought only by diuisiō In the first part of diuision there are two requisite things a Diuidende Deuisor which in this case must be essenciall substāciall and not by conceit and imagination Let vs see mony must needs be the Diuidend and time the Deuisor Put the case a man lēdeth a 100 li. for one month what may the Lender take The Arithmatition saith a whole yeere will yeeld 10. li. then he diuideth time by time One yeere into 12. parts so that here time is both the Diuidend and Deuisor then he diuideth mony by time that is 10. li. by 12 months he findeth the 12. part of 10. li. to be 16. s. 8. d. which he allotteth to one moneth The rule is true but not to be vsed in this case for Reason the founder of Art will shew that he hath no warrant to measure by this rule in that he hath no essentiall Deuisor for if you marke it hee wanteth 11. months of his yeare 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 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 some thing And though I meant not to fill this place with law arguments yet let me borrow a word for further explanation of my meaning Let vs see what the lender must doe to rayse ten of his hundreth hee must contribute towards the raysing thereof a proportion of money and a proportion of time Of mony a hundreth to rayse ten 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 certainty Then it followeth 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 the working perfecting of al increase growing the beasts by nature knoweth the time of bringing forth their yong the birds keepe their egs vnder their feathers til an appointed time to produce chickēs the trees herbs according to their
sorts require time for the 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 time for the raising of his benefit vpon a barren fruitlesse and vnnaturall subiect Though many things offer themselues yet I striue to be briefe Obserue therefore these resemblances In all manner of eateable fleshe The tender lambe will not yeelde so much as the well growne sheepe the yong veale not so much as the full growne oxe The young chick late out of the shel not so much as the henne or capon and so of many other things that time causeth to increase both in growth and price Now if the owner will sell any of these in their tendernesse hee must bee contented to abate of that he would require if the same things were growne to more greatnesse If this be so then in reason there is more cause the lender shuld forbeare his whole time before hee receiue his consideration howsoeuer hee doth his principall Let vs touch a little the exceeding reason and vse the Lawe hath in some particular causes of time Estates for yeares must haue a certaine beginning and ending Inheritances haue commencements vppon time and limitted to the ende of time So the first estates determine in time and the second being reall estates onely with time and not before the ending of time Approbations and elections are concluded in time things voideable relye onely vpon time All conditions are tyed vnto time In the cases of Cui in vita dum fuit infra etatem dum non fuit compos mentis special respect is of the time All cases of entries vpoÌ„ 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 which formerly were not The lawe hath cleane takeÌ„ away the time that was in the Feoffe put the same wholly into ceste q. vse and so wrought vppon instants that there is now no instant at all in the Feoff which before had the whole estate Such a seruant is time vnto the law so assured is the law vnto time That what contract soeuer it maketh therewith shall be assuredly performed In the case of inrolments there is speciall prouision of time wherein I make this short obseruation that time doth worke and vnworke one and the same thing in nature according as time is employed The Kings tenant acknowledgeth a bargaine and sale of land held in capiâ—e to an other and his heires before the deede be enrolled the bargainer dieth his son within age In this case the sonne of this bargainor is ward But the barganie also dieth within the six moneths c. his son within age within the 6. moneths the bargaine sale is inrolled In this case the son of the bargainer shall be out of ward the son of the barganie shall be in ward by relation to time I put these cases onely to make knowne how flexible time doth turne and wind according to the employment it serueth and how stoute and stiffe it is in some other cases as the rules of law doth gouerne and direct it and though this resemble not the case in all points yet it sheweth that in this behalfe time is not to be disposed at the election or choyce of any but according to the true constructioÌ„ scope meaning of the law which in this case is to be coÌ„strued most strongly against the lender A word or two concerning this diuision of the mony time As I said before in actuall things there must be a substantiall naturall and present Diuidend and Diuisor Numerator and Denominator as in these examples are apparant A piece of timber is to be made into boords In this case the timber is the Diuidend and the Sawe is the Deuisor And of necessitie it followeth that there must be actually and essencially timber and a Saw or else there can be no boords There is a garment to be made In that case the cloath is the Diuidend and the sheeres the Deuisor But for the performing of the worke there must essencially be both cloath sheers There is a great piece of meate to bee diuided betweene many men the meate is the Diuidend the knife is the instrument diuiding There is a necessitie both these should be present though I know there be other Diuisors in these cases yet I make these resemblances to make plaine my demonstration of the necessitie of an essenciall Diuidend and Diuisor at the time of the diuision To resemble this The Lender at the end of one 3.6 or 9. moneths hath not an essensial Diuisor of twelue moneths to warrant his diuisioÌ„ And so diuiding substantiall mony by imaginarie time doth erre in the ground of his Art and so hath proportioned a rate that is not warranted either by Nature Reason Lawe nor Art Reason sheweth this life is but an apprentiship THere are many other vsages whereof there can bee no account giuen that they should proceed either of nature or vncorrupted reason God is Truth and hee hath made all things in and by Truth and appointed them to continue in truth according to their Creation All the Creatures sauing man continue this originall perfection Reason doth discerne and know though it cannot correct the euasions and errors in the course of mens liues different from truth which mens consciences not voide of reason cannot deny Caine though he would not denie the killing of his brother Abel yet hee had learned to shift it and put it off by asking whether he were keeper of his brother his reason was corrupt and his conscience did accuse him Such as were sent with Iosua and Caleb against their own knowledges did finde fault with the country which they sought disswading their companions to enterprise the obtayning thereof The whole number of the Israelites felt the punishment of their credulousnesse in following these false perswasions Against false witnesses and corrupt iudgement the storie of Susanna hath left sufficient testimony Against hypocrisie the text of Ananias and Saphira Against Periurie and Subornation The storie of Iesabell Achab and Naboth Against treason the storie of Corah Dathan Abiram Against rewards and bribes the storie of Gehasie Against fained excuses the deniall of
Peter Against presumption the storie of the Tempter Against dispaire the example of Iudas Against witchcraft the storie of Saule coÌ„cerning the visioÌ„ of Samuel Against incest the exaÌ„ple of one of the Patriarkes Against rigor and violence the storie of Nimrod Against deceit the storie of the vniust steward Against mercilesnesse the text of the wounded man and the Samariain Against couetousnesse the state of Diues and Lazarus Against InchantmeÌ„ts Symon Magus Against vndutifulnesse to parents the curse of Cain for discouering his fathers nakednes Against mistrust or fearfulnesse the storie of Lots wife Against 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 coÌ„mandemeÌ„t forbidding it in the holy Bible accuâ—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 punishmeÌ„t Moses the prophets the Decalogue haue left sufficient testimony what is like to become of these kind of people And as for the vnbelieuers if they escape vnpunished let the text it selfe discouer The hypocrites I am sure shall haue their reward among the vniust Why should I particular any more we are all contained vnder sin And iniquity hath gotten the vpper hand Why should we by inueÌ„tion raise a new kind of supply more thaÌ„ God or nature hath ordained thereby to reproue his diuine prouideÌ„ce 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 essenciall part of the soule The soule is immortall Therfore ReasoÌ„ wil haue coÌ„tinuance after this sensitiue life shall finish and is one of the principall parts that will discouer take knowledge and participate either of beatitude or misery of hell or heauen of saluation or perdition Is it not high time then that Reason which is in euery mans soule and that euery soule being endued with Reason seeing such huge corruptions in the world as are in manner vnspeakable should now beginne to looke about to preuent these mischiefes and imminent miseries that daily hourely are like to worke his destruction Is it not time she should erect a schoole get Schoole-masters and Hushers to teach the daunger these creatures partakers of reasoÌ„ are run into vnder which they are like to perish Hath she not good cause to discouer the difference between the sensitiue life and the immortall reasonable soule the shortnesse of these pleasures the euerlasting ioyes of heauen The differences of the Creatures hauing reason and those wanting And the vses of them all which no creature voyd of reason can looke into Is it not time she should go about to subdue keepe vnder all the sensitiues powers passions affections perturbations inuentions fantasies and counterfeite seeming pleasures of these her subiects to make them know themselues lest by their stubbornnesse she be pulled out of her better kingdom wherof she is heire apparant appointed to raigne with her elder brother euen the Sonne of God Christ Iesus himselfe the onely possessor and owner of true perfect and vncorrupt Reason What a worlde is this to make more account of the iourney and trauel then of the mansion and dwelling house Well giue Queene Reason leaue to conclude with the solution of this one question A yong man is at his choyce whether he will be bound to serue certaine yeares and then to bee free or else to bee fâ—ee for certaine yeares and euer after to be a bondman and in thraldom and misery I know this question will readily be answered It is better to smart once then ake euer and as long as there is hope of amendment so long the paines are not very bitter But when hope is past then the heart is broken Such is the state of man And such doth diuine Reason discouer to bee the state of euery man in respect of his double life man hath but a kinde of seruitude or apprentiship in this temporal or sensitiue life tyed to couenants seruices precepts conditions and commandements Which if he be carefull to obserue and keepe he shall doe more then marry his maisters daughter according to the phrase best preferment of merchants For he shall be then ioynt inheritor with his Maisters sonne and haue the fulnesse of freedome felicitie and happinesse in a hauen and harbour where no custome is to be payed no imposition no giuing nor taking of money vpon credite no bad nâ—r desperate debts no assurance for money nor fraught of Ships no casting into prison chaines 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 punishmeÌ„ts more grieuous then the other And so much the more grieuous because Reason vnderstaÌ„deth there is a felicitie otherwise the torments of hell were nothing And for these causes doth Queene Reason perswade and intreat euery reasonable soule to enter into the closet of his owne conscience and heart to schoole informe and instruct himselfe concerning his owne good to be so charitable as to informe others thereof which she holdeth to be an office of charitable dutie And so to conclude if euery man will be his owne Schoole-maister instructor which she desireth her Academie will bee wonderfull large But principally shee aduiseth the learning and instruction of her Creator to be taught followed put in practise for thereby the number of Gods Saints will be increased his glorie adaunced and his Triumphant kingdome replenished with the company of holy and reasonable soules after the sensitiue life ended which God grant for his mercie Reasons moane WHen I peruse heauens auncient written storie part left in bookes and part in contemplation I finde Creation tended to Gods glory but when I looke vpon the foule euasion Loe then I cry I howle I weepe I moane and seeke for truth but truth alas is gone Whilom of old before the earth was founded or hearhs or trees or plants or beasts had being Or that the mightie Canopie of heaueÌ„ 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 perfectioÌ„s Immortall essence and vnmeasured statures the more make known their falls low directioÌ„s These things when Reason doth peruse She finds her errors which she would excuse But out alas she sees strife is all in vaine It bootes not to contend or stand in this defence death sorow grief hell tormeÌ„ts are her gaine 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 Gall 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 Rites of yore were vs'd Oh that within that Holy place should lurke Such sacriledge whereby Ioues name's abusde What famous Greece farewel thou canst not bost thy great renowme thy wit thy learning 's lost The further search I make the worse effect I finde All Asia swarmes with huge impietie All Affrick's bent vnto a bloody minde 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 enuies by him receiue correction And in his royal Person all their iars are ended And so in briefe 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 bring And ioynes together States which others sunder God grant him life till Shiloes comming be In heauens high seate he may enthronized be FINIS Plotin En. 5. Lib. 1. 〈◊〉 in 〈◊〉 of God 〈◊〉 in 〈◊〉 of the â—atures â—â—â—ernatural â—â—â—urall â—â—naturall Place diuiâ—ed â—â—utarche in 〈◊〉 life of 〈◊〉 and â—â—is Plotinus Enead 3. Lib. 2. Cha 1. A double life in man â—hen I say 〈◊〉 I meane â—â—â—ording to 〈◊〉 capacity 〈◊〉 â—â—ason 2. 〈◊〉 〈◊〉 second â—â—â—tarch in 〈◊〉 Osiris 〈…〉 1. Learcus iâ— the life of Thales Thales in his epistle Phorecidâ— â— lib. 2. 〈◊〉 in life of 〈…〉 2. Aboutâ— yeares bâ—â—fore 〈◊〉 â—eucidides â— 1. â—â—pheus in 〈…〉 Cicero in his first booke of Inuention and in his first booke of Oratory â—hings aâ—oue the â—aâ—ure oâ—â—eason oâ—â—an Things naâ—urall â—â—ings aâ—â—inst nature â—â—hemy â—his is the â—ine point â—â—ainst Naâ—e â—ow mony â—â—ould proâ—â—ce monie Vsurie â— Lawe â—nged Statut. de Iuâ—daâ—smo 37. H. 8.9 13. Eliza. 8. 35. Eliza. 7. â—he like for â— 6 or 9. Moneths â—pportioâ—ing the vse 〈◊〉 if those 〈◊〉 perâ—ect times to â—iuide by â—7 Heâ— 8 7. Art abâ— â— â—â—ason and 〈…〉 with 〈◊〉 â—â—ntributiâ—â— Election 〈◊〉 sold 〈…〉 want 〈…〉 value 〈…〉 be