their Goodnesse in which is that we call Bullion that the Essence of their Greatnesse aboue other Men that 's to say their Bounties that 's to say their Honour I meane that their Maiesties by their Faces and their Armes may be seene and their Soueraignties subsist in the Goodnesse of their Coyne as in a Myrroer all their Kingdomes through though their persons bee seen to sit vpright in their Throns or reside in their Seats of sanctified Iustice betweene Greatnesse and Decorum namely in their Courts of Equity Subalterne and Soueraigne for Meum and Tuum Distributiuely and Mints of Equalities and Staples of free Commerce Commutatiuely Whereby it now appeares how by all mens consent Gold and Siluer the Seats of fixed Goodnesse by the Name of Bullion become Ab Effectis as it were King and Queene of the world because these alone make Kinges in their Thrones powerfull to protect both their Subiects and their Friendes both by Sea and by Land Trafficke Lapis Philosophicus and dispose of Trafficke by their owne Elixars and Mines or Load-stones of price within their owne Dominions as God by Goodnesse their onely Iudge and Patterne both in Number Weight and Measure first made the World and still doth guide the same Each King in this respect being a liuely Idea euen of Deity it selfe so much excelling in Preheminency of Power for his Person and Place and Prerogatiue of Wisedome for Bounty and Grace by how much they endeuour to expresse in themselues and shew foorth to others the Characters of MAIESTY and Titles of their SOVERAIGNTY in the truth of their Coyne I meane by their Exchange And how Exchange alone becomes that Cordiall preseruatiue which easing all Greefes in sores Exchange Vniuersalis medicina suppling all sores in diseases and curing all diseases in particular Members holds the whole Bodies of Kingdomes in health the sacred Rules whereof as no profane Couetise could euer comprehend nor confident Empericke attaine to practise so none of priuate difcretion or partiall affection may presume to alter or any way controle as beeing a Doctrine peculiar vnto none but the Grauest and Wisest in highest Authority and Soueraignes themselues Bullion therefore Catexochen that 's to say all kinde of Golde and Siluer not Coyn'd or made currant for euen Coynes that are not currant may be taken for Bullion by generall consent as the Sunne in the highest Globe of Glory and Money beeing the Beames Exchange becomes the light that makes the world to see And as Bullion beeing the Pylot Money is the Sterne and Exchange the Compasse that guides all courses right nay as Bullion being the Chylus Money is the Blood Exchange becomes the Spirit that quickens all the Body In a word Bullion being the Body and very Blood of KINGS Money is the Medium betweene Subiects and their Kings and Exchange the very Cyment that glewes them both together O that my Tongue or Pen were able to expresse Or had the guift to make Men vnderstand Those great and graund effects of Sacred Happinesse Exchange alone would worke by Kings and Counsels hand Religious Iustice would then so blesse our Land That Men on Earth might see by this Idea made What Heauen it selfe doth boad by this our Kingly Trade Seeing then that Bullion or Gold Siluer Coynd is the Bodie and Blood of Kings not as Men but as Gods truely represented to the comfort of their Subiects through all their Dominions by the stampes of their Money though their Persons keepe their Thrones And Exchange that Spirit of Traffique and Mysticall Cyment that glewes so fast together the communion and coniuction of Soueraignes and Subiects by Reciproke Loue Grace as Religion and Iustice both teach vs to beleeue Let 's all cry out of Rome wherein first was hatcht the Doctrine that enchants and transubstantiates our Eucharisticke Sacraments of the Body and Blood of CHRIST represented euery where within his Church Militant as liuely as in a Glasse till his comming againe though his Person be in Heauen by blessed Bread and Wine into Idolatrous Masses and our Christian Exchange into Iewish Vsury I speake therefore with confidence to all that seeke for Happinesse and loue their owne Saluation not bewitcht as it were or void of sence and reason be wary still of Italy as Aeneas with his Misselto when he traueld towards Hell and let all come home from Rome for feare of the cursse that by Iustice hangs vpon her For if He alone whose absolute Power could work so wel that all he made became still like himselfe exceeding Good to his own eternall Glory and Mans immortall blisse GOD I say the Father GOD I meane the Son and GOD the third time the Spirit though once for all The Trinity in Vnity and Vnity in Trinity whom onely to know is euerlasting Life and ioy but to heare and make mention of his Name be that spring or Fountaine of Goodnesse Truth and Wisedome from whence all streames besides both in Heauen and Earth deriue not onlie Essence but Happinesse in being and whence to swarue is to turne againe to nothing Quia vidit Deus quod omnia quae fecerat erant valde bona What greater bane then Sinne Sinne. Pride What greater sinne then Pride What greater Pride then the height of all Presumption in one sinfull Man that vsurping on the Powers both of Heauen and Earth Darkenesse Freewill Profanenesse to drowne Light in Darkenesse both in Goodnesse and Truth of his owne meere Freewil giues Lawes vnto Iustice and profanes all Religion the Rules of Truth and Goodnes both in God and Kings If heauenly Goodnesse and Truth in all Perfections both of Nature and Art be those beautifull aspects and beneficiall influences of heauenly beatitudes which the Grecians do describe by their Calocogathia to make al things happy Chaos Euill Quia Bono suo diffusiue verè constant omnia What Euill so infectious What infection so poysonous and what Poyson so accursed as that Chaos of Doctrine that by Pride and Presumption Presumption Merits Equiuocation profaning Goodnesse turnes Grace into Merits and Equiuocating Truth turnes Truth into Lyes in all the Contractes both of GOD and Men If Gold and Siluer of all the sollide Bodies which Nature presents at the Standart of Truth Truth be fittest and surest by generall consent to fixe Goodnesse in for easier extention in vendible Commerce by the Name of Bullion Quia omne Bonum Bullion being sui diffusiuum quantò communius eò melius infunditur semper secundum meritum materiae Fraude Wrong Priuate-Gaine Couetise Deceipt What fraud like publique wrong What wrong like priuate gaine And what gain more deceiptfull then couetously to hoard or sophisticate the purenesse and finenesse which Nature weighes in Bullion for the generall vse of Goodnesse by Traffique among Men If Money or Coyne bee those figured proportions of Goodnesse more or lesse for Number and Waight Money by
backward for euen out of Confusion Perfection may bee drawne as Truth by the Causes of Truth comes once to be knowne so by this I perceiued Foelix qui poterit Rerum cognoscere Causas Now GOODNES TRVTH and WISEDOME make but one Essence and being euer linkt together I found that GOD himselfe was both All and eyther and therefore All-sufficient and onely All in All which first made me bolde and thus to read out AB IOVE PRINCIPIVM For all things in the World God alone excepted affecting to be happy besides the inclination they haue in themselues for vse or knowledge drawe helpes from others to externall perfection and whatsoeuer they seeme to acquire the same they tearme alwaies positiuely their Good but that wherein perfections selfe doth rest their Summum Bonum or Soueraign blisse For of things that are called but simply Good and sought but for themselues some are as Instruments to direct and help vs to the End of our desires of which sort are Riches others also we wish for in regard of themselues as Health Wisedome Honour yet not being the marke that wee gladly would hit our Desires still proceede Thus we are first borne to labour we labour to eate we eate still to liue and we liue to do good by some calling or other in the Church or Common-Wealth Wherein all we doe or can doe euen our best endeuours are but as seed sowen with a reference and respect to some further future Haruest so that still we proceede till wee come to a pawse whereat we needs must rest There are likewise some thinges desired but only for themselues because the Desirers imperfection can affect them no further as Cattle doe their foode But that which Man seekes for with referencc alwaies to a further End that he still desires with a Meanes and Measure euery way conuenient and fitted to that End and to the Good he affects onely as Good within it selfe his desire is infinite so that vnlesse that Good be likewise infinite in it selfe he erres in his choise and mistakes his End as they that seeking Happinesse place their Summum Bonum in popular applaud worldly Wealth or Pleasure Omnis Forma Boni infunditur secundum meritum Materiae But nothing can indeed be infinitely desird saue that Good which in it self is euery way infinite for the better any Good is the more to be desird that alone most desird wherein there is abiding an infinity of Goodnes Bonum quo Communius eò semper melius so that where any thing desird hath an infinity of Beeing or is infinite in it selfe that of all Things that can Be is of all Beings to bee most of all desired But nothing Is or can Be infinitely Good saue GOD. He therefore Mans highest happinesse Summum Bonum and perfect Blisse DEVS Tantum Infinite Bonus ergo summum Bonum Now Desire tends to Vnion with the Good which is desired for bare possession makes no Man happy but the vse and fruition of Goodnes being once obtain'd For Quò mihi Fortuna si non conceditur vti Then Happinesse thus speld and the wordes put together I was taught to pronounce to be that State of Life wherein wee so enioy Goodnesse in the height of all perfection that though we be but Men yet we liue as it were the very life of GOD himselfe Et Homo Homini Deus Perfection then of Happinesse residing still in Heauen the Throne of our GOD and the Earth but his Foot-stoole his infinite Goodnesse drawing our Desires must helpe vs vp thither by a kinde of Free-Traffique betweene his fixed Seat in Heauen and wandring Church on Earth his heauenly Inspirings downeward and our holy Desires vpward being as Angels or Marchants betweene GOD and vs. That as his Doctrine doth teach Him for our Supreame Truth and our Prayers confesse Him for our Soueraigne Good so our Faith in him aboue belaying our Happinesse our Charity below must work out our Saluation by a Medium so conuenient both for Deity and Humanity as fits both GOD and MAN which can be no other then IESVS CHRIST himselfe Faith I say that workes still by Loue apprehending the Mercies of GOD the Father for the Merits of GOD the Son by the working of GOD the Spirit the Fountaine of all Grace and Mother of Obedience For great is the Mysterse that belongs vnto the Art of all our heauenly Happinesse Godlinesse or Piety by Goodnesse and Truth in the Doctrine of Religion the summe whereof is this GOD manifested in the Flesh iustified in the Spirit seene of Men and Angels beleeued in the World and receiued vp to Glory resides in Heauen For liuely Types whereof and speciall remembrances CHRIST IESVS Himselfe our Medium GOD and MAN before his departure and Asscention vp to Heauen to prepare our Happinesse besides his Word and Promise did leaue vnto his Church his sanctified Elements of Water Bread and Wine to comfort both our Bodies and confirme our Soules and Minds as in Mirrors to behold Him and as by Pledges to assure vs of his comming again to draw vs vp thither Namely Baptisme and the Eucharist at his owne last Supper Religion therefore as the Rule of Christian Piety by the Doctrine of Truth must lay the first foundation and safest Direction to our Summum Bonum and heauenly Happinesse ¶ Thus farre poore Cuctomers being taught to spell and read praising God with all their harts do cleerely pronounce and steadfastly beleeue which shewes them to be Christians If that which likewise followes approue them to be honest why should they not be happy as well as other Men ¶ Happinesse in perfection by that which hath beene speld being that estate of life wherein wee so enioy the fulnesse of all Blisse as though we be but Men yet we liue as it were the very life of God himself to liue the life GOD is to liue as in his presence and see his glorious face in the Maiesty of his Truth and Soueraignety of his Goodnesse No perfect Happinesse but by the sight of MAIESTY personally fixt To see therefore sacred MAIESTY euery way still fixt and SOVERAIGNTY subsist is the only state of life that perfects all happines both in Heauen and Earth In the seeking whereof for my selfe and for others as Piety directed my Desire vp to Heauen Primum querite Reg num Dei Deinde Meum Tuum by the Rules of true Religion so from Piety to Equity by the Rules of Meum and Tuum to see how MAIESTY stood fixt and how SOVERAIGNTY might subsist as well on Earth as in Heauen Magnifica MAIESTATIS descriptio Iustice to encourage me held vp my Booke and bad me be bold saying honest Man speake out whereupon I thus set forward Post Chaos vt primum data sunt tria Corpora Mundo Inque nouas species omne recessit opus Pondere terra suo subsedit aequora traxit Ad-Coelum leuitas in
that in their best endeuours haue no hap to bee happy but in heauē I hope for better Non est mortale quòd opto ¶ Thus farre forth and in these very words or to this effect at least hauing sometimes vndertaken a priuate Defence in a Cause of importance both publike and generall and finding all my groanes and heauiest complaints to vanish still like Ecchoes and valued but as voyces in the Deserts and Plaines next the FORREST OF SHIFTS the sound whereof as most Men went by they heard not some heard but vnderstood not some few perhaps vnderstand but regard not and none seem'd to pitty Like those that broken with vnthankfull toyle Seeke others health and happinesse and loose their owne the while I began to sigh and wish withall besides Si ie pouuoys renaistre Et changer tous mes voeux I' apprendroys meulx ma letre Et serois bien-heureux But being as I was I resolued with my selfe as a Barne so ding'd that I durst no longer greet to giue way to the times and sup vp my greefe with silence Notwithstanding when I perceiued that though I sat still the cause it selfe daily did grow worse and worse And remembred withall my vow to my Soueraigne and PATRON Customers are sworne at their first admissions to doe their best endeuours to deale iustly betweene the Prince and the People of our Schooles at my first admission in discharge of my Duty which in that respect I owe to God to my Prince and Natiue Country I once more resolu'd to speake with my Pen and examine all my former Writings Not as by way of Genesis to prescribe a new Art to our Wise and Graue Maisters for that had been presumption in the highest degree nor as by Analisis to contest with the Method of our seuerest Hushers for that had beene but humour and indiscretion but whilst others of higher Formes and farre better Learning distrusting their Schooles remoou'd their Seats to a farre surer standing as a poore Sholler desirous to learne and thriue by my Booke to spell out my Lessons by the Letters of mine ALPHABET and Lines of my PRYMER that so at least-wise redeeming but the time I might best giue way to the streame of Disgraces in hope of better daies in comming Remembring stil withall that Errors had no being but in absence of Truth and that howsoeuer Errors past had multiplyde themselues the ages succeeding must reforme as they may and that as there was a reason so GOD had appointed a time for all thinges For Dies dat consilium Considering therefore the Reuolutions that were past The Motiue and occasion of the ALPHABET and PRIMER and the present disposition of these happy daies by the comming of AEGEVS in our late ISIS place KING and PRINCE Our DAY-STAR beeing risen and the DAVVNING in our eyes receiu'd my dull Spirits gaue life to my hopes and made me at last breath thus much say that the time may come when this hearty zeale of mine to my Soueraignes Honour and his Peoples happinesse might be better regarded and the ages to come finde something at least to muse to maruaile at Ignorances past when it should plainely appeare by demonstratiue Reasons and no wandring Discourse that in poore Customers Truth was neuer Error nor Vertue Vice as the World had beene told and long borne in hand for can they but see they shall learne to spell and by spelling their Letters both read and vnderstand besides Greater Matters that Publicans and Sinners are seuerall wordes and implye a distinction both of Manners and Men. And were it or might it be that docible persons might be suffered but to learne Publicans both could and would teach Sinners to be like vnto themselues not Saints nor Hypocrites but humble-minded Christians and plaine dealing Men. The Method and Style of the Customers ALPHABET and PRIMER Thus setling my selfe to mine Alphabet againe thereby to spell my Primer In my beginning praying God to bee my speed I felt his Grace and his Goodnesse did helpe mee to proceede For opening but my Booke I found how great A. and little A. A. Per se and by themselues like the Creator and Creature or the Maker and Modell shewing Deity and Humanity did stand for GOD and MAN A. GOD. MAN and ioyned both together did make but One Medium in the person of IESVS CHRIST to perfect al our happinesse both in Heauen and Earth For as the God-head of the Father and the God-head of the Sonne with the God-head of the Spirit did make but one Essence in the substance of the Deity and GOD and MAN vnited to the Person of IESVS CHRIST did make but one Sauiour in the substance of Humanity so Christ and his Church by the Vnion of the Spirit did make but one Body To saue and finde out Man when couetous presumption by Pride had so sedu'st Him in his least part of trust that he lost both him and his A Miracle of Miracles and Mysterie to muse on but by no meanes to expresse as whereby the greatest looser hath made the greatest gaine Heere therefore I staid a while and set my selfe to wonder For as the Motiue of this Modell was the Makers onely will the Medium his owne word the way his owne wisedome and the measure Aequum Bonum bounds of his owne Goodnesse by Preheminence of Iustice so the absolute perfection and End of all his worke was his owne affection and desire to preserue by Prerogatiue of his owne first loue and boundlesse Mercie that the Creature might haue iustly wherein to admire both his Creators infinite Honour and his owne eternall happinesse Now by this it was apparent to common sense and reason that what Nature can affoord or Man beeing thus restord is able to possesse is Gods owne Free-guift euen from the beginning that as a Lord per amount his Honour and Seruice might iustly bee knowne two seuerall waies to all his Free-Tenants namely by his owne speciall Duties and peculiar Rights and their thankfull acknowledgements of their easie Rentes in so rich a Free-farme by the Titles of their Tenures The Titles of whose Tenures being Religion and Iustice The one to maintaine his personall Rights and demonstrate his Honor. The other motions of affection and reciproke Loue to shew and set forth Loyalty for the Tennants mutuall good The Lawes Customes and Doctrine whereof pend by his Spirit and drawne from the Essence of his owne heauenly Deity being so concurrent that where both of them are not there can be neyther I chose heerewithall comparatiuely to vse in this my present Lesson as well to sanctifie my Wit and blisse mine endeuours as to illustrate each other The Method vsed by the Customer to perfect this Accompt before God and the Worlde by ioyning Religion and Iustice together to auoyde Paradoxicall Replies and Cauils Now by the Rules of Religion and Iustice both Qui per alium facit per semet
loca summa tulit Sol quoquc cum stellis nulla grauitate retentus Et vos Lunares exiluistis equi Sed neque Terra diu Coelo neque caetera Phaebo Sydera cedebant par erat omnis Honor. Saepe aliquis Solio quod tu SATVRNE tenebas Ausus de media plebe sedere Deus Et latus Occano quisquam Deus aduena iunxit Thetis extremo saepe recepta loco est Donec Honor placidoque decens Reuerentia vultu Corpora legitimis imposuere thoris Hinc sacra MAIESTAS quae Mundum temperat omnē Quaque die partu est edita Magna fuit Nec mora consedit medio sublimis Olympo Aurea purpureo conspicienda sinu Consedere simul Pudor et Metus omne videres Numen ad HANC vultus composuisse suos ¶ As GOODNES TRVTH and WISEDOME subsisting all together in the gloriousnesse of Deity made Man the first Modell of Perfection like it selfe for the vse and good of All by the Rules of Religion so Grace begetting Bounty in the Nature of Humanity by Greatnesse and Decorum fixt MAIESTY and SOVERAIGNTY in the persons of some Men for al mens Weale by the rules of Iustice. Now in following Iustice rules I light vpon Equity Equity spake to Probity Probity speld out Honesty Honesty brought forth Honour and Honour fixt shewd me the glorious Word of Reuerence and absolute power betweene Greatnesse and Decorum sacred MAIESTY no where seene fixed but in GOD and KINGS For as among all the Attributes and glorious Titles of Celestiall Orders recorded by Religion as Angels Arch-Angels Vertues Principalities Dominions Thrones Seraphins and Cherubins I could not spy out MAIESTY but infusiuely saue only in GOD alone so reading all the Titles Orders and Degrees of Goodnesse that Iustice hath set downe in Gentlemen Squires Knights Baronets Barons Vice-Countes Earles Marquesses Dukes Arch dukes Princes Vayvods nor Doges nor Seruo Seruorum Dei I could not see MAIESTY personally fixt saue onely in Gods LIEVTENANTS by the Name of KINGS No not in EMPERORS but as they were inuested with the powerfulnesse of KINGS which made me glad to see and thus to proceede ¶ As all things in Nature still tend to some End and that as perfection of the thing for which it workes is attain'd vnto onely by apt and fit meanes so that which moderates and formes out fitnesse is tearmed Natures Law by which as by Rules the World and all therein are distinguisht and stinted which limitation also both perfects preserues all the things themselues Measure therefore that workes by proportions is the meanes to Perfection And since nothing doth perish but through too much or too little of that the due proportion whereof doth giue Perfection Measure is also the preseruation of all things for to proportions Excesse and Defects are opposite Omne minimum Inimica Naturae and Omne Nimium vertitur in vitium Iustice then the Rule and in regard of Truth the End presupposed in Equity for all honest Actions to guide themselues by as Religion in Piety for holy Contemplations is prescribed first by Lawes and preserued by Measures which beeing the charge of earthly Soueraignes sets forth and limits their Preheminence and Prerogatiue qualities transcendent aboue their humaine substance For in regard of Iustice it is said they are Gods though their persons dye like Men. Now Iustice being Commutatiue as well as Distributatiue the Commutatiue part includes our lower Traffique to supply all necessities in the vse of those Good thinges that helpe to make vs happy either by bartring Good things for Good things by the Name of Commodities or by some Medium and meanes certaine and indifferent to preuent aduantage The End then of Iustice in regard of Truth in Actions being Equity in Contracts and Equality of worth in Wares and the onely vse Exchange the Medium is by consent of Nations cald Money And as Truth and Goodnesse in all kinde of Measures being Standarts and Beames for generall Iustice like Vrim and Thummim are onely Soueraignes charge to giue thereby both weight and content with length and breadth to all proportions so the Coyning of Money and valuation of it by their Powers and Wisedomes are essentiall Notes of their absolute Authority so that putting all together seeing GOD to begin and that KINGES were to follow I read and spake out Ab Ioue Principium REGES Iouis omnia plena ¶ For if All things that are be so by GOD directed to seuerall Ends by sundry meanes and distinct operations neither violent nor casuall as falling out by chance his Goodnesse being the Fountaine of all Happinesse and Piety the top of all Morall Vertues Let KINGES themselues both thinke and thanke GOD and doe homage to Religion by which all their Instruments become so iustly fitted For if they that are Agents for Rule and Ciuill Gouernment or sit in high places for the furtherance of Iustice thinke Pollicy a Trade fit for nothing but gaine Formalities of Equity doe but smother Right and Common-Weale pretended is turn'd to Common-Woe making violence their Load stone Extreamity their Compasse and Fortune the guide of all their best endeuours But as Nullum violentum can be Perpetuum so Careat successibus opto Quisquis ab euentu facta notanda putat And so I concluded Non temerè ferimur DEVS nec Nos Fortuna gubernat sed vita vitae Dux es ipsa via Thus Religion and Iustice being found the true Supporters and Fundamentall stayes of all States and Kingdomes I came at last to finde out our Commerce for Iuctice beeing Commutatiue as well as Distributiue the Commutatiue part encludeth Traffique which subsisting of Goodnes and consisting of Truth both in Matter Persons Place Order and End I speld and read thus ¶ Traffique is eyther a mutuall Free-bartring of Meum for Tuum or direct buying and selling of vendible Wares by Marchants and Friends according to the Rules of Reciproke Commerce generally entending the SOVERAIGNES Honor and SVBIECTS Wealth Which deuiding it selfe into Outward and Inward of things bred at home or fet from abroad three things there are that by the Spirit of Goodnesse giues it three Degrees of Life and thrice happy Beings BONVM COMMODITIES MONEY EXCHANGE The first Cata-pautos as the Masse or Matter in the Bodie of Commerce vpheld the Worlde by Weight The rule of Truth and Goodnesse by Weight in Quantity bartring Good thinges for Good thinges cald Wares or Commodities at the Standart of Truth till Fraud came in The second Cat'autos as the Blood or the Soule to quicken all the Body a Weight of Soueraigne Worth The Rule of Iustice and Equity by Weight and Number in Quantity and Quality to maintaine Equity in Actions and Equalitie in Wares and distinguish Meum and Meum as well by Number as Weight at the Standart of Iustice made Good things first vendible by the Name of Money The third Cat'holou proton like the Spirit in the Soule
Maiesty layde out at the Standart of Iustice to value Goodnesse by Iustice Vt quòd vspiam nasciter boni id apud omnes affluat and by Soueraignty made currant in all vendible Commerce Quia omne quod efficit Tale id ipsum magis Tale esse semper oportet Dis order Error Iniustice What Danger like Disorder What Disorder like to Errors And what Error like Iniustice when Subiectes become Coyners the onely Trade of Kings Lastly if the Mysticall practise of Goodnesse Truth and Wisedome that is meant by Exchange be that Ars Artium and vera Ars regnandi which visibly demonstrates those heauenlie Aspectes themselues of MAIESTY and SOVERAIGNTY that Deity imparts vnto Mortall Men on Earth by the Name of KINGS in the stamping of their Coyne Or if the Standarts themselues with all their proportions of Weights Numbers Standarts Proportions and Measures for generall Equity bee the Soueraignes charge onely as the Coynage of Money is their only Hoc-age and belongs to none but Maiesty and Exchange their Compasse to guide all courses right what greater Error then Priuat-mischiefe What greater Mischiefe then publike Inconueniences And what so inconuenient as that which peruerting both the Waightes Numbers and Measures in all our Proportions and Worth of all our Standarts debauching Equity in Actions and profaining Piety in the Consciences of Men by a Mysticall Iniquitie threates ruine and confusion to Empires Kinges and Kingdomes Iniquity Vsury VSVRY Against which Art of witch-craft Would God my Pen or Tongue could write or tell Or had the guift to make Men vnderstand Those strong and strange effects of mischiefes hatcht in Hell That Couetise by Vsury begets in euery Land Then Kinges and Counsels both would lift vp eyes and hand To see on Earth by this Idea made What Hell doth win and Heauen doth loose by this accursed Trade So that great out of question are the Mysteries of Popery by Impiety and Iniquity through Pride Presumption Couetise and Money the summe whereof is this One Man of sinfull Flesh obtruding vpon Deity and dispising Humanity without remorse of Conscience accursed of the Spirit supported by Cardinals Preached by Iesuites admired still by Flatterers tels Catholiques of a Purgatory but sends them straight to Hell resides at Rome Is not this the selfesame ANTI-CHRIST so long ago foretold that Childe of perdition and professed Aduersary to Religion and Iustice exalted aboue all that is or can be God or fit to be adored so seated in the Church on Earth that he boastes himselfe for GOD and brauing God and Kinges makes Emperours but his Footmen and Kings his very vassals in despight of God and Man Thus as Piety and Equity the two generall Fountaines of heauenly earthly Happines flowing euery way together from Religion and Iustice haue the Eucharist and Exchange by mutuall Loue and Grace to maintaine their currents for the Catholique good of Christians How Impiety Iniquity meete in one body of Popery Ecclesiastically and Secularly so Impiety and Iniquity the bane of all Felicity begot and hatcht together in our Body of Popery and Doctrine of Idolatry by Merits and Free-will haue the Masse and Vsury to bewitch the world from Rome If then the Masse opposed to our EVCHARIST and contrary to our CREED which enioynes vs to beleeue as we look to be happy that IESVS CHRIST himselfe heere suffering for vs and for our Saluation ascended vp to Heauen and there sitting by his Father is thence to come againe to fet vs vp thither must needes bee Heresie by common Sence and Reason in all that doe beleeue it and a Sinne of higher Nature to such as in their Consciences being priuy to the contrary yet standing still obdurat refuse their owne Saluation and despise the Spirit of Grace shall not Vsury then I say be accounted high Treason And then what is Popery wherein both together meete But stand some-thing neerer and reade further yet If that MAN alone whose Natiue Bounty proceeding from Grace and gratious disposition setting foorth his Greatnesse aboue all other Men makes himselfe most honoured and reueren'st as a GOD with all Mens consent by the Name of KING If that KING I meane whose Essence being Bullion of the sefe-same Gold and Siluer which none can Coyne but he and shewes him to be KING giues many a thousand pound for his owne speciall Honor and benefit of all Now if that selfe-same Person being thus thy MAN-KING GOD to whom thy selfe among others by Nature and consent hauing vow'd thy Subiection as to thy lawfull SOVERAIGNE hast sworne Fealty and Allegiance or shouldst do at the least to comfort thee withall and make thee still mindefull of his Greatnesse and Grace should giue thee but an Angell a Shilling or a Penny for all comes to One How in GREAT-BRITTAINE to keepe out Popes and Popery by Number Waight and Measure at One Srandart of Truth as wel in RELIGLON Cathedrally as IVSTICE Distributiueâ—y ALL comes to ONE and ONE with ALL togither admire MAIESTY no where fixt personally but in ¶ One GOD eternall and only All-sufficient both in Heauen and Earth by the rules of Religion ¶ One KING successiue most powerfully subsistent both in Church CoÌ„mon welth by the rules of Iustice ¶ ONE orderly Liturgie for Vnity and Truth in Piety and Deuotion in all Chappels Churches and Temples Cathedrally ¶ One reasonable Lawe for Obedience and Conscience in Equitie and Right in all Courts of Iustice Subalterne and Soueraigne Distributiuely ¶ ONE common Prayer to the Maiesty of ONE God Creator to auoide Idolatry and furtherance of our Trafficke vpward and downward for the daylye vse of Goodnesse called PATER-NOSTER ¶ ONE Currant kind of Mony to auoid Disloialty and shew the fixed Maiesty of one King Coyner for furtherance of our Traffick outward inward by Meum Tuum shew the vse of Bullion cald a Penny ¶ Twelue constant Articles of One Standing Goodnesse to auoide Impietie make one Catholick Creed ¶ Twelue coined pence of one standing alloy to auoid Iniquity make one currant shilling ¶ Ten perfect commandements concerning God and Man containde in one Decalogue ¶ Ten currant shillinges betweene Soueraigne and Subiects comprisd in one Angell ¶ Two Sacramentes of Grace shew the Truth and Goodnesse of one Head Sauiour our Soueraigne per amount Christ Iesus ¶ Two Angels of Bountie shew the Greatnes and woorth of one Iacobus our Soueraigne per aual and annointed King Iames. ¶ In and through whose Goodnesse by Prayer and Thankes-giuing ONE ALL tog ther adoring Maiesty in Deity giue glory to one God the Father one God the Sonne and one God the Holy Spirite of al Wisedom Power and Grace with Alleluya in the Heauens Peace on Earth and Good-will amongest Men. ¶ In and through whose Greatnesse by Bountie and Exchange All and One togither admiring Mâ—iestie in Royalty Honour one Kingdome of the Father one Principality of the son and the prouidenc
Coyne Money As the same Exchange I say by altering the propriety though not the Nature of eyther Kings or Bullion of Meum into Tuum Reciprokely becomes the very Cyment that glewes so together the communion and coniunction of Soueraignes with their Subiects and Subiects each with other Euen so the Identity of Standarts betweene Kinges and their Kingdomes by Reciproke Commerce is the meanes of mutuall Happinesse as well in Matter Order and End as Persons and Place by protecting all their Liuings all their Liberties all their Liues all their Honour and the Peace of all their Land The neglect whereof or Ignorance chuse whether hath made Popes to keepe down Emperors Cardinals challenge Kings and Subiects to be Coyners But howsoeuer heeretofore thinges haue beene neglected vnknown or mistaken which the Ages to come must reforme as they may MAIESTY at all hands must first or last be seene and SOVERAIGNTY must subsist by one meanes or other or neuer let Subiects euer looke to be happy Wherein therefore be thou Popish or precise so thou bee not obstinate and vnwilling to arise or become so desperate that thou wilt close thine eyes lend me but thine eare awhile and serious attention for the better vnderstanding of the State of all in question since I speake to Discretion and write to sense and reason ¶ Whatsoeuer _____ Is or hath any Being is manifest by Light Being and Light are Thinges inseparat Light begotten by Being Being appearing to Be such as it Is by Light for as Light hath subsistance onely from Being so Being is made manifest so or so to be by Light Being Loues to Liue and eternally to Be Light Loues to shew and euer to be Seene so both become manifest Being still in Light and euer Light in Being From which Reciproke Loue proceedes the Spirit of Vnion mouing still from Being and collecting still by Light and thus they Loue and Liue eternally together ESSE LVX SPIRITVS VNVM this VNVM or ONE is ALL in ALL namely that blessed State of Goodnesse wherein by Creation wee Loue Liue Moue Enioy See and still Behold all our happy Beings in Pondere Numerò Mensura by the Names of GOD CREATOR IEHOVA or DEITY Among Things created the first that was made and called Good was Light that Light might shew and distinguish Goodnesse by degrees as Good Better and Best for in all Thinges Created Goodnesse is comparatiue in and diffusiue of it selfe Motion is in Goodnesse as Collection is in Light by the Spirit of Vnion for as Being cannot Be without Light so Light without Goodnes can haue no Being at All. Light the forme of Goodnesse and Being the forme of Light such is their Vnion or Vnity Identitie or Idem Now Truth and Goodnes haue likewise one Essence or Being together by the Spirit of Vnion so that GOD being Goodnesse must likewise be Truth Truth then being in Deity Creating as Goodnesse in Humanity Created can Truth in GOD be Deceipt or Fraud in KINGES For KINGES are GODS Can Vnity in GOD make Deity still subsist and Diuision in Kinges maintaine Regality Or can Vnity and Truth be any way deuided in GOD or his Lieutenants How then shall their MAIESTIE be discerned without Light Intuitiuely And how shall their SOVERAIGNTY be able to subsist Materially If Kings be Per aeual what God is Per amont their Vnity must be Vnion and their Identity must be Idem for Deus omnibus Idem And as the Essence of GOD is his owne diffusiue Goodnesse and omnipotency in GOD essentiall with his Greatnesse by the power of Creating so the Essence of Kinges is their Goodnesse fixt in Bullion for their Bullion shewes their Bounty their Bounty shewes their Greatnesse by the absolute Power of Coyning for euen Bullion still vncoynd is naught of it selfe but a weight of Massy Mowld and senselesse Being nor is Money to be valued but onely for the vse which is that we tearme Exchange But if the brightnesse of this Sunne seeme to dazell all thy sight or thine eyes see not cleere to discerne this Mysterie let Art releeue Nature by the helpe of Grace and though comparisons may seeme fearefull betweene Heauenly and Earthlie Beings yet Examples may illustrate I hope without offence where Piety and Probity contend for nothing else but with all prostrate reuerence to see sacred Maiesty betweene Greatnesse and Decorum and to serue and set forth Soueraignty in her own subsistance Therefore look but in my Myrroer and see what I haue seene and with my dim Spectacles read as I haue done If all our Good and Happinesse can grow from none other then GOD and his LIEVTENANTS what Goodnes is to God let Bounty be to Kings but all depend on God in respect of his Goodnesse so let all depend on his Kings in regard of their Bounty to shew their Greatnesse Now Goodnesse in God is euery way his owne as his naturall Essence and Kings by his infusion so Bounty still in Kings by Grace Consent and Goodnesse still fixt in themselues descends vnto Subiects This leads vs straight to Bullion for though God by his Goodnes made All Things of nothing and so preserues them still yet K ngs must haue Matter to fixe their Goodnesse in This points at Greatnesse and leades vs to Soueraignty shewing Creatures to be Creatures and Subiects to be Subiects to auoyde Confusion for as GOD aboue Creates so Kinges belowe Coyne so then heere comes in Money for as GOD shewes his MAIESTY in all things created Infusiuely so Kings in their Money Intuitiuely and as Soueraignty in God subsists of it selfe in the Beauty of his worke by meanes of his Goodnesse so Soueraignty in Kinges subsists of it selfe in the Greatnesse of their Bounty by meanes of their Money But as God still creates and his Goodnesse still releeuing so Kinges must still Coyne and their Bounties still bee giuing Are not they then strange Subiects that repine at Kings Bounty and Soueraignes still bestowing Help Kings but to their Bullion and they cannot be more too Bountifull then God may bee to Good Happy then those Kingdoms where Kings are known by Bounty and their Bounty findes their Bullion for as God by his Goodnesse makes Catholiques happy Christians by Communion of himselfe in blessed Bread and Wine Mystically So Kinges releeue their Subiects and communicate their Essence in purg'd Golde and Siluer weigh'd out in their Coyne God woorking by the Eucharist and Kinges by their Exchange Ignorance And why not so by Vsury since their worke is stil by Money wherein lyes the Witch-craft that makes the difference Customer In the very Name and tearme and by taking t 'one for t'other For Exchange euen in Money making Meum to be Tuum and Tuum to be Meum still alters the Propriety for one respect or other immediatly but Vsury Quasi mons à mouendo by the vsing of Money would faine seeme Exchange though she alter no propriety putting Money to her shiftes and