¶ Against the vaine pri­dings of men and women.

IN howe outragious deformitie pride is grown vnto, it plain­ly appereth by the strange behauiors of y^e people in this our age. Insomuch as many young men are become effeminate in respect of manhood: and the shamefast­nesse which ought to be founde in young women, is in many become manly, in re­spect of womanhood: insomuch as many yeeres past, who so had bin seene in such [Page 4] strange attyre and apparrell, as nowe is worne by many young men and wo­men, were iudged to be of a light conuersation in liuing: but now there are many both men and women growne so far out of square, and are become so heauy in sin and wickednesse, as it is much to be fea­red that when such shall come to be tryed in the ballaunce of good and euill, there wyll too many be founde much too light and the money which by many one so wastefully is consumed might be better imployed, then so to abuse it to theyr own harmes. Who ought not to be igno­rant, that it hath byn an Adage in Eng­lande That pride wyll haue a fal? which is to be feared may be so great, as much sorow may not counteruaile the woe, w^t may happē thorow so great euils, as god forbid: for it cannot be denied, but that pride was the beginning of sin, for pride in the beginning of thinges did stir the creature against the Creator that four­med and made him, The Angell against God: but God threw him downe from heauen: because he continued not in the trueth, he was first throwne frō the state of innocēcy into sin, & frō sin into misery: [Page] And he is nowe become the king of the children of pride, insomuche as the Pro­phet Esay sayth thus much of his fall, O Lucifer which diddestrise in the morning, Esay. 14. Apoc. 11. thou which diddest wounde all nations, art now fallē into the earth. Whose disci­ples many one doe seeme to haue chosen to bee, not onely manifested by apparrell but also in summe theyr speaches ma­ny doe declare of what religion they are of, when as in their daliaunce and plea­dinges of loue matters, they seeme to ho­nor the Saint whō they professe to shew. In such a lamentable sence, as God often times is much thereby dishonoured: and in such wyse as husbands raūging from their wiues, wiues from their husbands, maidens vnshamefast, and young men shamelesse.

For pride is alwayes desirous of new things, and the things w^t any long time haue beene accustomed, that they accoūt wecrinesse, as to ocupie themselues in a­ny Godly exercises. But this doctrine is so vngreeable vnto the children of pride, as it seemeth the most parte of the people haue so framed theyr faces to [Page 5] looke God in the face moste impudently feeding theyr ownelicentious appetites with all newe fangled fantasies, in ma­king the Sabboth day prophane, and a­greeable to their own lustes and liking, with vigilant eyes, and attentiue eares, to vnderstande where and newe deuised folly or tidings is to be learned, whē as there can be no better tidings to reioyce in, then the glad tidinges of the Gospel. To the hearing wherof ma­ny doe require discipline, to the ende too bring them into a better compasse of o­bedience, whereas to spende theyr time in vaine delightes, there shall neede no such strickt order to mooue them therun­to, as daily experience teacheth.

God graunt all suche a more considera­tion of themselues, and a perfiter iudge­ment of suche examples, as are left vnto vs by the saered woorde of God againste pride, and all other froward and wicked wayes. Whereunto ignoraunce may not bee pleaded, for that wyll not serue our turnes to excuse vs in the day of the Lordes visitation, as the examples are many, wherein it appeareth howe much God hath beene from the beginnig of­fended [Page] by pride, Pride ouerthrewe the Tower of Babylon, Pride hanged vpp Haman, Pride was the destruction of Antiochus, Pride murdered Zenacherib, Gen. 11. Mach. 15. Exod. 14. Reg. 18. 17. the king of Assyrians in the temple of his false God. Whereby it is manyfest that God hath not left pride vnpunished in the offendours: For sort is written in the Prophet Esay, The day of the Lorde of Hastes shall came vpon euery proude Esay. 23. and high minded man, and vppon euery arrogant person, and suche shalbe caste downe and be made lowe, and the stout­nesse of the valiant and couragious shal­be abated: Therefore hath Hell increa­sed his power, and hath enlarged his mouth, and shall deuoure all the proude and vaine glorious persons.

The Lorde hath determined this to out of the pride of the insolent. As it is written by S. Luke, that the riche man that was clothed in purple and silk, was buried in Hell. Dina the daughter of Iacob, Gen. 34. before shee went foorth to buye orna­mentes of forraigne women, as Iosephus writeth, continued her virginitie: but af­terwardes Sichem sonne of the king of [Page 6] the Amonites violently rauished her: for which his odious fact the sonnes of Ia­cob slew Sichem, and his father Hemor the king with all the Male in his Citie Salem, and spoyled the same. As the ex­amples of such are sundry, who for theyr Dani. 13. Gen. 3. hyre haue receiued like rewarde, with the two wicked Elders, who falsly accu­sed Susanna. Wherefore let neuer pride haue rule in thine heart, for in pride be­gan al destruction.

Woe be vnto the proud wealthy in Si­on, to such as thinke themselues sure vp­on Amos. 6. Luke. 6. the mount of Samaria, which hold thē selues for the best of the worlde, and rule the house of Israel, euen as they list. Be­hold, is the borders of the Philistines wy­der then yours: Yee are takē out for the euill day, euē that sit in the schole of wil­fulnesse, yee that light vpon the beds of Iuory, and vse your wantonnesse vppon your Cowches, Yee that eate the best Lambe of the Folde, and the fattest Calues of the Droues, yee that sing too the Lute and playing to the Instru­mentes compare your selues to Dauid, [Page] Yee that drinke wine out of Goblettes, and annointe your selues with the beste Oyle, but no man is sorye for Iosephes hurte.

And in the Prophet Esay it is writ­ten this Ierusalem and Iuda must decay, Esay. 3. because both their woordes and councels are against the Lorde, to prouoke the presence of his maistie vnto anger, the changing of theyr countenaunce bewraieth them: yea they declare theyr owne sinnes themselues, as the Sodomits did, and hyd them not. Woe be vnto theyr soules, for they haue rewarded euill vn­to themselues. Bid the righteous dowel, for they shall inioy the fruits of their studies: and woe vnto the vngodly and vnrighteous for they shalbe rewarded after theyr woorkes. And in the Pro­phet Ezechiell it is written, Beholde the sinnes of Sodome were pride, fulnes Chapt. 16. of meate, abundaunce of idlenesse, t [...]se thinges had shee and her daughters, be sides that, they reached not theyr handes to the poore and needy, but were proude, and did abhominable thinges before me: therefore I tooke them away, when I [Page 7] had seene it, neither hath Samaria doone halfe the sinnes, yea thou hast exceeded them in wickednesse.

Moreouer thus saith the Lord, seeing the daughters of Sion are become so proude, and haue walked with stretched out neckes, and with vaine wanton eyes, seeing they come in so nicely tripping with theyr feete: Therefore shall the Lord shaue the heades of the daughters of Sion, and the Lorde shall discouer their shame. In that day shall the Lord take away the gorgeousnes of their apparrell, & Spanges, Chaines, Part­lettes and Collers, Bracelets & hoopes of Golde, the goodly flowred, wyde and broyded raimēt, Ouches and Head bandes, Holy day clothes, and Vales, Glasses and Scarfes, and insteede of good smelling there shalbe stink among them: And for theyr Gyrdles there shal­be loose bands, & for wel set beare, shalbe baldnesse, and in steede of a stomachet, a Sackcloth, and for theyr beautie, wither nesse and Sun burning: your husbandes and mightie men shall perishe with the Swoorde in battaile. At that time [Page] shall theyr Gates mourne & complaine, and they shall sit as desolate folke vppon the earth.

And vnto men the same Prophet in his 2. Chapter writeth thus, And there­fore get thee in some Rocke, & hide thee in the grounde for feare of the Lord, and for the glory of his maiestie, which ca­steth downe the high lookes of the pre­sumptuous persons, & bringeth low the pride of man. And the Lord onely shalbe exalted in that day, for the day of the lord of Hosts shal go ouer all pride, and laye mans presumption full lowe, vpon al thē that exalte them selues, and shall bryng them all downe, both costly Towres and strong walles: and vpon all Shippes of the Sea, and vpon all things that is glorious and pleasant to looke vpon. Then shall man cast away his goddes of siluer and his goddes of gold, which he neuer­thelesse had made to honour them. And they shall creepe intoo the Caues and rocks, and into the cliftes of hard stones for feare of God, and for the glory of his Maiestie, when hee ariseth to condemne the earth. Feare yee not then any man [Page 8] whose breath is in his nosethrilles, for what is he of reputation:

Wherefore, saith Samuel, Talke not Samuell 2. muche proudly, let olde thinges departe out of your mouthes, for the Lorde is a GOD of knowledge, and his purposes come to passe. And in the same Chapter it is written, If one man sinne against another. Dayesmen may be Iudges, but if a man̄ sinne against the Lord, who wil be his Dayesman? For this saith the Lorde, Them that worshipp me, I wyll woorship: and they that despise mee shall come to shame.

In the Prophet Esdras it is also written, Esdras 4. 8. that thinges present are for the pre­sent, and thinges for too come, for suche as are to come: For thou lackst yet much seeyng thou mayest loue my creature a­boue me, I haue often drawne nigh vn­to thee, but neuer vnto the vnrighteous: In this also thou art marueilous before the highest, in that thou haste humbled thy selfe, that thou art had in such honour among the righteous. Therefore shal great wretchednes and misery come vp­pon them that in the latter day dwell [Page] in the worlde, because they haue walked in great pride.

And the Prophet Sophony saith, Be Sopho. 1. styl at the presence of the Lord God, for the day of the Lorde is at hande. Yea the Lorde hath prepared a slaine offering, and calleth his guestes thereunto. And thus shall it happen in the day of the Lordes slaine offering: I wyll visite the Princes the kynges, and all suche as weare straunge cloathing. In the same day also will I visite all those that tread ouer the thresholde so proudly, which fill theyr houses with robbery and falshood. At the same time saith the Lorde there shalbe hearde a great crie from the fishe port, and a great murder from the hilles, Howle yee that dwel in the mylle, for all the Merchaunte people are gone, and all they which were laden with siluer are rooted out.

Howe much good men haue beene offended by the beholding of pride, ap­peareth, that in the time as it were of ig­noraunce, in comparison of these wherin Christe is so professed in woordes and more contraryed in deedes. It is sayde [Page 9] of Aristotle that on a time he seeing a young man proude, who was indued nei­ther with learning nor vertue: wherevp­on the said philosopher vsed this maner of reprouing, I would my self be no bet­ter thē thou thinkst thou art, nor my foes to be no worse then thou art indeede.

Also it is written of one Pambo, that when he behelde a woman proude and very costly apparrelled, and attired in straunge fashion, hee wept and sobbed: and being demaunded the cause thereof, he answered, that there were two things that mooued him so to doe, in beholding of the woman: The one, to see the womā so cast away, The other, for that I that beare the name of a Christian, doe not so indeuour with innocency of life too please God, as this woman doeth with her gay attyre to please wicked & naughtie persons.

What examples haue beene in for­mer ages, of Gods disliking of strange­nesse of apparrell, It is noted in our Chronicles, that in Oxfordshyre, neare vnto a Town called Chipping Norton. there was founde a Serpence hauing [Page] two heades and two faces, one face was attyred after the new fashion of womens attyre: the other face like the olde array of women, and had winges like a Backe or Flindermouse, wything that such ex­amples shoulde not be lightly set by: for that the same God which was then offen ded by suche abuses committed in that former age, is now greeued by the like in this present age.

But mee thinketh I doe heare some in tempore E. 3. An. Re. [...]3. say, what hath any man to doe too finde fault or to bee greeued at our libertie: is it not lawfull for mee to doe with myne owne what mee listeth: if I spende and waste my goods in euyll condition, the harme is mine owne. To whom I aun­swere, it is not so lawfull: as for exāple admit y^t some vnruly, & vnstayed young person, hauing of his owne possessions left him by his friendes a house in the middest of the Citie, and that suche vnta­med person, woulde of a vile disposition and desperate maner set fire on his said house at his pleasure, to the indangering of the whole Citie, were it not needefull and the duetie of euery Christian man [Page 10] notw^tstāding that he were not an officer in that behalfe, too the vttermost of his power to vse the best meanes that in him lieth for the restraining and repressing of so great a daunger as might grow there by, & speedily to require the reformation to bee prouided for by the gouernours of euery Citie and place, where as suche euils are carefully to be looked vnto and preuented: as causes m [...]s [...]e necessarie lest the offences come ouer all, & so to bee partakers of suche plagues as by suffe­rance might happen, as God defend.

In the explaning of the vanitie of pryde, it is written thus in the booke of The. 5. Chap Wisdome, What good hath our pryde doone vs: or what profite hath the pomp of riches brought vs? Al those things are passed away like a shadow, and as a ship that passeth the Sea, which when it is gone by, the trace thereof may not bee foūd, & as a messenger rūning before vs.

Euen so fareth it with vs miserable Creatures: for assoone as we are borne we begin to drawe to our ende. The dayes of our life are few and short: thou O GOD hast appointed an end whiche [Page] I shal not passe: naked and bare I came out of my mothers wombe, and naked and bare I shall returne againe. Truely all men liuing, are vanitie, whereby wee are admonished that no man shoulde so consume away in sinne and wickednesse shewing nor leauing no token of vertue behinde him: Albeit it is a straunge case to be considered howe many of late time haue so farre ouershot them selues, too haue their names shut vpp in the Mer­chantes and Vsurers bookes, by bondes and otherwise, therby to serue theyr pre­sent turnes to the feeding of their vaine delightes. In consideration whereof, if the parties them selues were aswell touched to discerne theyr owne follies in that behalfe, as it is a griefe and sore hearte eating vnto many theyr good friendes, it woulde partly or most of all auoyde so great inconueniences, as mi­nister grief vnto so many, and to some ex­treeme misery. And it is cause of reioy­sing vnto many riche worldlinges, who smile in theyr sleeues, to see the world so goe about: although suche wyll make the matter very strannge, to credite any [Page 11] man that shal in such sort seeke vnto thē, eyther vpon landes, or bondes, vntyll the neede and necessitie of the partie be wel discouered. And so hauing founde the length of his foote, hee shalbe fitted with an Instrument of proofe. In suche sorte as then the Title of the landes must be [...] brought in question, which being skan­ned, some faulte is founde that the price must bee abated, tyll at length the partie being caught with the golden and siluer hookes, he may goe play theron. But in the meane time hee must geue place to suche an owner as that the same was ne­uer ment to by the forpossessed elders, and must bee remooued in one day, out of the possessions which his Auncestours, had continued in many score yeeres, to the vtter impayring of many a one their credites, and names of worship.

To the reformation whereof (if all The way that Gentlemen may continue their ancient possessions. Gentlemen woulde so refourme them­selues, as to plante in them suche worthy mindes, as I haue read the Romane Gentlemen sometimes to haue borne, in suche sorte as after the like deformitie sprong vp amongst them, the considera­tion [Page] therof did so neerely touch thē being mooued thereunto, as it should seeme by that good Emperor Alexāder Seuerus, That the Gentlemen in shorte time did growe into suche a disliking with them selues, and of the maner of the dealing betwixt them, and the riche Citizens, and Vsurers: as that they did count it such an abasement to the name of a Gen­tleman, to bee bounde vnto any rich Ci­tizen or Vsurer: As rather the Gentle­men dyd choose too take vppon them all painefull exercises, suche as were moste consonant vnto the title of Gentlemen, both in martial feates & other actiuities, and to content themselues to fare hone­stly, not delicately, too goe apparelled Gentlemanlike, comely, although not sumptuouly, vnlesse it were in case of triumphe, for the honour of their Prince and Countrey: And so did testifie the true valure which shoulde remaine in Gentlemen: whereby the signes and to­kens of bearyng of Armes might rightly bee demerited, so gained vntoo thēselues through theyr valiāt stomacks and politike wittes, Some by framing [Page 12] themselues to become good Councellors at home, And some by atchiuing of worthy enterprises by theyr Martial seruice abroade, both tending to the commodity and benefite of theyr natiue Countrey.

Loe heere you may see what Persons maye condingly beare the signes and tokens of armes: Most con­trary to one bare reason, that the fatnes of the earth doeth put in good liking the seruiceable steede, & the millers hackney vnagreeable with the true rules and accident of armes, which ought to be followed by the steps of ver­tue, and woorthy deseruing without desire of vaine glory.

A dehortation to priuate grudge, as the seconde cause of the destruction of the Romans raigne.

THis euill is suche as may hardly bee auoi­ded and repressed, by reason that the same is couered by many vnder the vile cloake of deepe dissimulati­on, as Hypocrites bearing Hony in theyr mouthes, poyson in theyr heartes, and deceiptes in theyr deedes, and so shall receiue the rewarde with vngodly persons. As it is a lamentable age, where the people say they cannot liue, without the foule vice of dissimulation: and that appeareth in this, that where wee doe thinke that goodnesse shoulde harbour, therefrom proceedeth all kinde of sinne and wickednesse, and where wee beleeue trueth to bee lodged, there slee­peth deepe deceue, I meane out of the frowardnes of the hart of man, most con­trary [Page 13] to this good doctrine, Mercy and righteousnes shold kisse ech other, Loue Faith, and charitie, shoulde ioyne hands with concorde and vnitie, which God graunt for his mercies sake speedily to confirme in the heartes of all Christians especially of the people of England ac­cording to such examples, as are writtē, for our vnderstanding.

Also it is writen of one Salust, who at his death warned his sonnes to agree within themselues, alledging vn­to them, that by concorde and vnitie, small thinges may bee increaced, but by discorde the greatest thinges that euer were wyll decay, and bee brought too naught.

Also it is noted of one Lycurgus, that certaine Citizens writing vnto him too knowe how they might best resist theyr enimies: his aunswere vnto them was, If you shall be content to liue poore as you are in the feare of God, & to abstaine from mutuall dissention. By which reasons it is apparant, and most certaine that to feare God and obey his woorde, with a constant faith, is not onely the ve­ry [Page] key of Religion, but the same is also an assured warātise, of the prosperous successe of all Councels, and matters so taken in hand, without any further di­struste of Gods prouidence, without the which if a Sparrowe light not vpon the house top, howe muche more wyll hee safely conduct the enterprises & affaires of all suche as doe not attempt or take any thing in hand, but that first the feare of GOD, and the aduauncement of his woorde is chiefly regarded, in such wise as the good successe of all other our ex­ternal actiōs ought not to be doubted of. For wauering & distrusting minds, do manyfest the weakenesse of the fayth of the people, frō whom the euil nature of priuate grudge ought to bee abandoned. Albeit that the rebellious nature of man is such, as that some will not knowe, and some wyll not vnderstande, that brethren deuided among themselues may not in­dure: Nor a Citie deuided in it selfe, cannot stande. As for example, if a man take a Faggot in his handes and assaye to breake, the Faggot being bounde fast togeather, it is a thing impossible, albe­it [Page 13] the same be but little and short. But once disseuer the bande and knot where with it is tyed, and then the stickes seue­rally are subiected to be brokē easily: which being so, then it is behoofull for christian brethren to be firmely ioyned in the bāds of concorde and vnitie, without beeyng acquainted with distrustfulnesse of Gods prouidence, and that no man hauing built his faith vpon Gods woorde, and truely depending on Christe, shoulde not neede to doubt of a perfect peace. So long as they continue in the feare of god and do inioy the same our most gracious soueraigne Queene, whom God in his mercy hath vouchsafed to place so myra­culously to be his chosen of y^e seede of Dauid, for the deliuerance of his little flocke of England, for the preseruation where­of, her Maiestie hath had so great a care hitherto as it is euident, that the mighty hād of God frō time to time hath bin her director. And so no doubt of it, the same our eternall God will continue his good blessinges towardes her gracious good­nes, as to protect her in all the rest of the course of this life, to the maintenāce of a continuall peace, wherof all her louing [Page] subiects may the better assure thēselues if they doe abstaine from mutual dissen­tion, without murmuring or grudging with the disobedient Israelites, what time God wrought so great benefits and wonders for them, by the hand of his ser­uaunt Moyses. And againe, howe those people notwithstanding by their murmuring Exod. 16. and grudging, prouoked the high­est to bee displeased with them, for their disobedience, which is included in three speciall pointes or principles. The first is, that his people shoulde feare too offende and prouoke his omnipotencie: in the second principall is conceined the due obedience that all people and nati­ons doe owe vnto theyr naturall Prince, Superiours, and Gouernours. And in the thirde is conteyned, the loue which we doe owe vnto our neighbours, and no selfe loue to our selues, for auoiding the punishmentes, threatned for the contra­ry. For where any people or nation are repugning vnto those three principles, there God is not duely praysed, and the Prince and Rulers are as frowardly o­beied, and the people doe seeme alto­geather [Page 15] to depende vppon theyr corrupt affections. But what followed, where God at any time in former ages hath so beene contemned, and disobeyed: Yee shall finde it written, in the fourth booke of Esdras, And like as the death was in Adam: So was the water floods also in the time of Noah, namely Noah & his housholde being leste, of whom came all righteous men. And it hapned that whē they that dwelt vpon the earth began too multiply and had gotten many children and were a great people, they began too bee more vngodly then the first. Nowe when they all liued so wickedly before thee O God: theu diddest choose thee a man from among them, whose name was Abraham, him thou louedst, & vnto him onely thou shewedst thy wyll, and madest an euerlasting couenaunte with hym, promysing him that thou wouldest neuer forsake his seede: and vntoo him thou gauest Isaac, and vnto Isaac also thou gauest Iacob and Esau: as for Ia­cob thou didst choose him, and put back Esau and Iacob became a great multi­tude. As it hapned that when thou led­dest [Page] his seede out of Egypt.

And it followeth, how God did for those people great wonders, and yet god tooke not away theyr wicked hart, wher in Adam transgressed & was ouercome, & so be al they that are borne of him. And in consideration thereof, this good Pro­phet in this Chapter in his cōplaining of the wickednesse of the people, sayth thus: When my soule sawe so many euil doers, in the thirtieth yeere, my hearte fayled me, for I saw thou sufferedst them in suche vngodlinesse, and sparedst the wicked doers: but thine owne people hast thou rooted out, and preserued thine enimies, and this hast thou shewed mee. This part of Scripture may iustly stirre a feare in vs of this age, who all wold be accounted Gods people, and yet in the manner of many our lyues farre ods. For proofe wherof, how many maisters in London and else where doe geue vnto theyr seruauntes wicked examples, in lading their brethren with deceaueable wares, suche and in suche deformed sort as nothing degressing from the nature of Vsurie, as by the reckoninges and ac­countes, [Page 16] w^c I haue both knowen & heard suche ill conscioned persons do make more gaynefull returnes by suche theyr wicked and deceiueable meanes, then many honest trauayling Merchantes by their tedious trauailes and aduenturing into forraigne & far countries. So that by suche peruerse meanes, the boundes of Christian amitie are muche impea­ched, and as it were in a maner laide waste too the increasing of discorde and priuate grudge. Vnto whom are ioyned in League manye euill disposed walking mates, of whose seuerall euilles you may trye and dis­cerne at large as followeth.

¶ Against the corrupt na­ture of Vsury, taking the ori­ginall of the euill seede of Pri­uate gaine,

THE greatest euyll that can bee thought vpon, crept into the heart of man, is this that a great number in London and else where, doe so playe theyr parte in such execrable and cursed maner, to the aduaunsing of that damna­ble trade: as it may be thought that all suche haue beene taught in that wicked profession in some diuelyshe schoole, from whence such schollers, are growne experte and cūnyng in that profession, as it seemeth moste of them haue so farre proceeded in such sort as theyr dānable scholemaister can teach them no further: inso muche as many of them haue more shiftes of suche schoole pointes, then the Diuell himselfe, whose disciples all V­surers doe shewe themselues to bee. By [Page 17] the which deformitie, they doe disguise and defame themselues: as I haue read that Harphilus & his adherentes were the strongest theeues that robbed on the Sea: So the Vsurers of late yeeres are so monstruously growne vp in Englande that they exceede al theeues on the land, as one of that trade by the like woordes acknowledged of hymselfe, in saying that hee had beene a Theefe too all the worlde, and so dyed desperately, greatly thereby prouooking Almightie God too hasten his heauy vengeance, too the cut­ting of of Satans crueltie, who hathv­surped as it were in bewitching of the heartes of men, by suche vyllanous means as he findeth men most subiect to his thraldome: as fitting to his purpose, he hath not left vnmindful the vile trade of vsury, which so rightly is expounded, by the Greeke and Hebrue definitions, who do applie vsury vnto the biting & ea­ting vp of mēs flesh, & as it were to bray and bruse theyr bones in a morter. And yet vsurers wyll not ceasse to runne on, more like Helhoundes then Christians, As though there were no punishmente [Page] threatned from GOD for so greeuous offences committed against him and his woorde: for no obedience to GOD nor dutie to theyr Prince can restraine them from theyr abhomination: But that they wyll needes hazarde more then the lawes of the realme can prouide for, for repressing of theyr wickednes. For some of them wyll not let to hazarde both bo­ [...] [...] soule & all that euer they haue: wher by it may appeare that oftentimes such are not excuseable of murder, for that many a good man by such wicked meanes haue bin so ouerladē by the oppression of Vsury. Insomuch y^t some so ouercharged haue taken thought and dyed, leauing theyr wyues and children in distresse too crye for vengeaunce for so horrible a fact. The ende whereof no doubte of it vntoo all the practicioners, wyll bee destruction and endlesse damnation, vn­lesse all suche doe speedily returne vntoo God, not onely by repentance: but also with making of restitution as is requi­red in the booke of Nūbers Cap. 5. & 6. And as it appeareth how some haue li­ued insolētly, & dyed miserably. So here [Page 18] may you reade of one that confessed him self penitently and recouered mercifully hauing grace offered him in the time of his extreeme sicknesse, confessed hymselfe as followeth, in the presence of di­uerse woorshipfull and of good credite.

Seeing I must die, w^c I assure you I neuer thought would haue come to passe by this disease wherewith it hath plea­sed GOD too touche mee: I doe nowe most hartily desire you in the reuerence of God, & for Christes sake to suffer mee to speake vntyll I bee dead, that I maye discharge my conscience, and yeelde myselfe wholy vnto almightie God my Sa­uiour and redeemer: vpon whose iustice when I behold, I am cōdemned eternally: But on the other side, if I looke vpon his mercies, then I truste hee wyll shewe vnto mee as vnto the worst sort of men, among whō I assure you I account my selfe one: for neuer man had so much shewed him as I haue had, and so little regarded it, as I haue doone: Wherfore good maisters for Christe his sake geue eare vnto me, and I wyll tell you strange things the w^c strange things, I do assure [Page] by the faith that I beare vnto God, I speake not of vayng lory, or prayse of my self or any other cause, but only thāk god for his great mercies shewed vnto mee diuerse and sundry wayes, and also too accuse my aduersary the Diuell.

It is so that when I was a childe I was brought vpp with a good father and good mother, who vsed me and other theyr children vertuously, and kept vs for an houre or two euerye morning at prayers: & when prayers were doone, at our bookes. And in the after noone we were woont to play in an Orchard neere adioyning vnto my fathers house. Wher as oftētimes for the space of three yeeres there appeared vnto me in a thick hedge a goodly and comfortable vision too be­holde, so louingly and tenderly, as euer any man liuing might desire and wishe, shewing suche especiall tokens of Gods great goodnesse and mercies towardes mee, as I thinke neuer mortall man coulde wyshe the like, which I haue euer kept secret to my selfe vntill this present time, for mine owne comfort and con­solation. Now good maisters for Christ [Page 19] his sake geue eare vnto me, and continue in prayers still. So it is that long after I came heere to London, where I was married, sithēs which time I assure you I haue offended my Lord and Sauiour Christe Iesus so sore and manyfoldly, by committing of such abhominable vsury as I am afrayde I shalbe condemned eternally: & indeede one great occasion was, because I neuer gaue my selfe too prayer as I was woont to doe, but spent my tyme in ouermuche worldlinesse, for which my conscience did oftentimes ac­cuse mee, which striuing within mee brought mee into a marueilous greate feare of minde, so that neuer man was in suche a case of long time. And in this laste Tearme being in great trouble of minde, the selfe same vision appeared vntoo mee againe, and put mee in re­membraunce of Gods especiall goodnes and graces before offered vnto mee, and also in respecte of many other thinges, wylled mee too leaue the trouble of the lawe, and all the businesse of the worlde. Sithēs which time I assure you, I haue left of all, and so disposed my self to liue [Page] with that which the Lorde hath sent me notwithstanding I wyll shew you stran­ger thinges, insomuche that the seconde night after I fel sick of this my present sicknesse, being of perfect memory, and in my bed broade awake, there appeared vntoo mee suche straunge and fearefull thinges which greatly amased mee, and put me in a wonderfull feare, I cannot tell what I shoulde tearme them or call them, but as I remember they were like Puppets which ranne vpp and downe my chamber, my bed, and vpō my body, tossed mee, pulled mee, stirred mee, and so vexed me as I was neuer in my life so troubled, shewing me so terrible & feare­full sightes, that I was almost brought to destruction vtterly, so far foorth that I coulde not tell what too doe. Yet at the last remembring my selfe calling too minde the wonderfull graces, that my Lorde and Sauiour Iesus Christe, had at diuerse and sundry times shewed mee, I sayde in my self (O good Lord) what doe all these thinges meane? With that there appeared vnto me my former visiō againe, and shewed me in writing all the [Page 20] summes of vsury money which I had re­ceiued in my lyfe time, so plainly that I read thē: And indeede the summes were true & euery man named with whō I had occupied that trade, and the seuerall summes, shewing mee so plainly euery thing as I assure you I much marueiled at it. At the last I made answere too my vision and saide, O Lord all these things be true indeede, what shall I doe to it? Then my vision made mee answere, and comforted me very much, and commaun­ded mee too repaye all the Vsury money againe to euery man as hee had shewed me the summes which came vnto 18. hū ­dred pounds. Then he bad me pay again fiftie pound which I had gayned for buying of a house, and a hundred and twenty pounds which I had gotten by strangers as Italians and suche like, and because I knewe not where the saide strangers dwelt, to giue it to good prisoners, & good men that were in Prisons. And maisters I cānot tell of what religiō you be of, nor to tel you the trueth I care not to the end too accuse my aduersary the Deuyll: [Page] So as indeede I haue restored some part already, and wil render al, God willing, and wyll pay all the money gayned by Vsury as my vision commaunded mee, and doe so intende God willing to do tomorrowe if I liue so long: If not, I will desire a speciall friende of myne as my trust is in hym, to see the same dischar­ged, and presently to paye out the same, that my soule may abide no perrill there­fore. And these thinges haue iustly hapned vnto mee, for I assure you I haue not vsed to pray as I was woont to doe, nor neuer went to the Church at time of common Prayer, because it condemned myne owne conscience, for suffering mee to commit suche abhominable sinnes of Vsury, and others moste detestable a­gainst the wyll of my heauenly Father, who of the largenesse of his mercy so manyfold and sundry times did shew me suche euident and singuler tokens of his graces and mercies. And thus my vi­sionleft me, sithence which time I assure you I haue had asmuch quietnesse as any man can wishe, and haue seene such com­fortable sightes, as neither hearte can [Page 21] thinke, nor tongue can expresse. And so this reconciled person desired the mini­ster being present to say the vii. Psalme, Glory bee to God on high, and then hee thought to haue died. But thē the breath being geuen him, he reuiued again, and fell to prayer, and gaue himself wholy to quietnesse, but shortly after he departed this life. And as I finde of this one so re­conciled to God, so I can not learne, but that as the number of such are very rare and contrary to many such as God hath suffered to perishe through that sinne as appeareth vnto what miserable end, the trade of Vsury brought manye Iewes who occupied the same trade in this lande in former ages, in suche wyse as it is affirmed in our chronicles. Thatthere were certain Iewes inhabiting in y^e Ci­tie of York. Insomuch as for some one of theyr profession exacted vpon a Christian An. 2. Richa. 1. for lone of money, certaine of the inhabi­taunts of the same Citie, erected themselues to be auenged in such sort as they distressed all the saide Iewes into a To­wer of the Castle there: which the Chri­stians assailed, and the Iewes proffered [Page] money to bee in sauegard, but the people woulde not accept it: In somuche as it is saide that through the wicked counsell of one of their men of lawe, all the saide Iewes so distressed agreed too cut the throates of al theyr wiues and children, and to cast theyr dead bodies ouer the Walles vppon the Christians heades, which horrible fact they hauing despe­rately perfourmed the rest not so slayne set fier on the Tower wherin they were, and consumed themselues by fire. Loe heere a iuste rewarde for so damnable a trade, themselues to be the executioners of theyr owne wiues & children heaping vengeaunce vpon them selues in a dam­nable maner: So as it is noted 600. Iewes besides theyr wyues and childrē thus miserably dyed. And as it seemeth by the story that they vndertooke so too dye for theyr lawe: But Englishmen are Christiās, then let such do the deedes of christianitie, being forbidden by gods lawe, and politike lawes, haue so ordei­ned, that no man shoulde winne or obtayne a pray by an other mans simplici­ty [Page 22] or ignorance, nor by any false meanes, or malice, contrary to the dealings amōg the people in this age, where no diffe­rence seemeth to be made betwixt honest and lawfull bargaining, and corrupt bargaining. Wherevpon Plato writeth, that that which is separated from iustice, is rather to bee called craftinesse then wis­dome: In especially practised by those that professe Christe, who ought to know that all suche as follow mens traditions and their owne inuentions, do as it were forsake God and his worde, by the mea­suring of his woorde by theyr owne cor­rupt willes and affections, tempting god thereby.

And as a false Diamōd is not set in a Ring without a subtill foyle, in such wise as the deceite of the deceiuer may hardly be discouered w^tout the help of an expert Lapidarie: So Vsurers are not without theyr subtill shifts & argumēts for to co­lour & defend their false and deceiueable practises. Insomuchas some of thē dosay that such places of the scriptures as are written in reproouing of Vsury, is not so intended nor to be applied against their

[Page] For then say they, that no man may buy and sell without committing of Vsury, and so they doe dwell vppon a nyse point of definition what Vsury is, albeit the euill nature thereof doth demonstrate and declare it selfe contrary too the con­dition of such commendable buying and selling as ought to be orderly performed in the fellowshipp of men, without the compasse or hauing to doe with Vsury. As it is manyfest, that when any honest Merchaunt or Retayler of wares, doo put the same to sale, the maner thereof is put in vse in open market, and that by some knowne signe, without the sinister dealings that vsurers doe practise, whose dwelling places are not easie to finde out from other mens, for want of a Signe, which is not so agreeing to theyr profes­sion, as experience teacheth, for asmuche as the name of an Vsurer, is not onely hatefull to all good men, but also lothsom vnto the Vsurers thēselues: So as theyr dwelling places are as subtill as the lurking of the Serpent that lieth hidden vnder greene leaues, and Vsurers by theyr apparell may as hardly be discer­ned [Page 23] as a Strumpet from an honest wo­man, onely the difference resteth in the tryall of theyr seuerall conuersations and maner of liuing: Insomuche that it is noted in a Parliament holden by the fa­mous King Edwarde the firste of Eng­land, y^t amongst other things Vsury was An. Reg. [...]. forbidden to the Iewes, and that they might be knowen from Christians, the King commaunded them to weare a Ta­ble the breadth of a palme vpō their out­most garment.

The examples are not fewe whereby Christians are forbidden the vile trade of Vsurye, as testifieth the woorde of God.

Ieremie in propheciyng of the mise­ries of the Iewes, and the causes, sayth thus, O mother alas that euer thou did­dest beare mee, an enimie and hated of the whole land, though I neuer lent nor receiued vpon vsury, yet all men speake euill vpon me. And the Lorde answered lead not I then vnto good?

Thou shalt occupie no Vsurie to thy Deut. 23. Exod. 22. Leuit. 25. brother, neyther with money nor foode, neyther with any maner of thing that [Page] Vsury may be vsed withal, that the Lord thy God may blesse thee in all that thou takest in hande.

Yf thou lend a poore body, saith God, thou shalt not lye downe too sleepe with his pledge, but shalt deliuer him his Deut. 23. pleadge againe, when the Sunne goeth downe: That he may sleepe in his own rayment & blesse thee. So shall the same bee reckoned vntoo thee for righteous­nesse before the Lord thy God.

God speaking by the mouth of his Prophet Ezech. 22. saith, Thou hast receiued giftes to shed blood: thou hast taken vsury and in­crease: Thou hast oppressed thy neigh­bour by extortion, and forgotten me saith the Lorde.

Moreouer it is written, yf a man bee godly, and do the thing that is equall and right, he greeueth no body, he giueth Psalm. 14. his debtor his pledge againe, he parteth his meate with the hungry, he clotheth the naked, hee lendeth nothing vpon V­sury, Ezech. 18. hee withdraweth his hand from do­yng wrong, hee handeleth faithfully be­betweene man and man, hee shall surely liue faith the Lord God.

[Page 24] And to trye the Vsurers vngracious substaunce, to bee geathered most agree able too the nature of swines feeding, that as those beastes doe soonest increase theyr fatty substaunce in tyme of yeere The maner of vsurers ga­thering of their sub­stance, when Acorns are aptest to bee had, not forcing what trespasse they doe too anye neighbour, according too theyr beastly kind. So fareth it w^t Vsurers, who so lōg as they may increase theyr corrupt mo­ney eyther by landes, iewelles, or plate, they wil not bee vnoccupied that wayes, And some of thē be so basely minded, as if Acorns bee past their reach. Then wil they listen with attentiue eare, where anye Swill or Draffe is too bee had whereon they maye satisfie theyr greedy appetites, with deceaueable Wares, which they call Commodities, house­holdstuffe, Apparell, and suche lyke, as nothing commeth amisse too suche mon­sters. Insomuche as it is too bee thought that if the Diuell should come to an Vsurer and demaund his share of interest, that the vsurer woulde put it in practice to defeate his partner. [Page] for it is not to be thought otherwise, but that hee who hath so many shiftes too check his Christian brethren, wyl not be vnprouided of one shift to mate the De­uill. In the meane time tyll they come to scratching for the game, the Vsurers neglect not the help of theyr vngracious Brokers, to the ende they may not for­sloe no time vpon Billes of sales, and o­therwyse to helpe to drawe the Vsurers into Hell, wyshing all suche whyle they haue time and space too pray too GOD, that it maye please hym in his mercy, so too touch theyr heartes with suche a repentant minde speedily to returne from committing suche abho­minations, least that suche their facting doe turne to theyr owne harmes, and too the Deuilles profite. For it is most true that those thinges, which haue byn mens delightes in this life, as causes of offen­ces shall eftsoones be made the instru­mentes of theyr tormentes in time to come, vnlesse the grace of God in this lyfe may mooue them more duetifully to obedience towardes GOD and theyr Prince, with loue to theyr neighbours, [Page 25] as euery Christian man ought to do.

But vnto suche as after many war­nings from God and his worde, deliue­red by the mouth of his ministers: and nothing may moue the frowardnes of the Vsurer to returne, from hallyng synne together, as it were with Cartropes: Then may it rightly be saide to all such. O yee foolish Galathians, who hath be­witched you: O yee generation of Vi­pers, Matth. 12. who hath taught you to flee from the vengeance to come: In deed ye may flee, but ye shall not escape: for God hath a cuppe prepared for suche, and they shal drink the bitter draught of his vēgeance, and receiue the rewarde of iniquitie. In dislyking of which wofull estate, God be thanked, there are a number in London and els where, whose appetites may not be framed, neyther would if they might feede on such euill conditioned substance, [Page] as is accumilated and gotten together by the wicked trade of Vsury, but do ra­ther abhorre the same, as too loathsome a feeding for a Christian mans profession: by reason of the yll disgestion which the same doeth carry w^t it: for experience tea­cheth y^t such vnprofitable substance may not well agree nor continewe with those who do fill and cloy their stomackes ther­with. And surfiting therby, can not be at quiet tyl such tyme as they haue dischar­ged and vnladen them selues thereof a­gaine, although to their great indange­ring both of body and soule. For assured­ly such yll gotten substance is of an infec­tious condition and euill operation.

As appeareth by this doctrine of S. Luke, where it is written. Take heed lest at any tyme your heartes bee ouercome Luke. 21. with surfiting and drunkennes, and the cares of this worldes lyfe: and so the day come vpon you vnwares. For as a suare shall it come vpon all them that dwell on the face of the whole earth. Watche you therefore continually & pray, that ye may escape al those things that shal come, and that yee may stande before the Sonne of man: and the better to drawe on all Vsu­rers [Page 26] and all vngodly persons, to the ende that their deformities myght become loathsome vnto them selues: I woulde to God that euery one dyd beare it writ­ten in the forehead of their heartes: As it is written in the Prophesie of Abdy. Lyke as thou hast done, so shalt thou vs done with all.

For so is the way to finde grace and mercy w^t God, that euery one both man and woman do refourme thē selues, and refraine frō hauing to do with the felow­shyp of vngodlines, as that no man to lye for his own auaile, to accuse wrongfully, to preuent deceitfully or frawdulētly. So rich men should not be enuied for their ri­ches, nor poore men oppressed by reason of their pouertie, & thē shold mutual loue be maintained in a common wealth, farre different to suche euils as the euil nature of priuate grudge, & priuate gaine hath inforced in the hearts of men which wor­keth much trouble amongest the people, wher so great euils haue araied thēselues against the peace of the lande, as more plainly appeareth by the manifolde con­tentions dailye mooued and slyred a­mong the people, in theyr goyng too [Page] lawe one with another, yeldyng them selues to euery vayne passion of theyr myndes, as it is to be noted by the abuse in that behalfe.

Against the frowardnes and absurditie of Clyents at the Lawe.

ALthough it bee true that the lawe is neces­sary in euery commō wealth, for keepyng of the people in their due obedience, and that euery man maye inioy his own, according to the peace of the lande, yet the abuse of the lawe is not so expedient: for oftentymes it so falleth out, that what some Lawyers do so gain­fully get, many their Clyents forgoeth more peruersly. As for insample may bee discerned by the tyde Boates, in the pas­sing too and fro London: Howe one com­meth vp with the wynde, by easie labour: an other goeth downe against the tyde [Page 27] by painefull toyle, and not without dan­ger of shipwracke: so to bee put to their shiftes, especially when a sodaine storme ariseth vnlooked for, with a contrarye wynde: for in suche cases passengers are most subiect to be indangered & indama­ged: which notwithstanding it fareth not so with those that doe come vp the ve­ry self same tyde, keeping the Lee shore, hauing both winde and tyde, with them, seldome sustaining any damage in their course, be the winde neuer so contrary to others that goe downe. Albeit, suche as come vpp are not freed of all misfortune, as some times subiecte to bee ouerrunne by a greater shippe or vessell, or such like casualties: which as they do seldom hap­pen, by reason of the good conducte of the Lodesman: yet it can dot be denyed, but that such casuall blastes may happen, as are most too bee feared, when the wether waxeth darke and glummy.

But for better proofe, that the euill of priuate grudge and priuate gaine, doth more profite to the Lawyers then vnto a­ny other profession, it is easie to bee dis­cerned by the diligence that is vsed by a [Page] [...] [Page 27] [...] [Page] great number of people traueiling from farre, to the ende to helpe the Lawyers in with their haruest, which is foure Termes or seasons of the yeare: duryng which tymes, many Lawyers are dili­gent husbandes for them selues, in their attending and gathering of their priuate gaine. But howe stack many of them be, in dispatchyng of their Clyentes causes doeth manifestly appeare by the prolon­ging of their sutes by all dilatory means: Insomuch as notwithstanding it is to be thought, that there is no Counseller at the lawe worthie so to bee allowed, but that vpon perfect instructions deliuered vnto him, hee is able to say or should say, of his learned knowledge, whether the case so put vnto him be in right and truth to be mainteined or not. But this Max­ime with many is a Fallax in the law, for that the same is not agreeing with many of that profession. So to play the part of expert & cunnyng Surgions, who soun­ding the depth of their patients wounds, will foorthwith minister a speedie cu­ryng salue: But rather too many haue [Page 28] cunnyng to playe the parte of an yll conditioned Surgion, who hauyng soun­ded his Patients griefe, and vpon tryall finding, that his Patient hath any store of hearbes in his Gardeine, straightway will apply a detractiue plaister thereby to trye their cunnyng, and so doeth prac­tice the same so long as they finde theyr Pacient to haue any suche hearbes as will worke to their myndes. And in the meane tyme such beareth his poore Pa­tient in hande, that his griefe had beene sooner cured, if some tyme one impedi­ment, some tyme an other had not hynde­red the cause in working, accordyng to the quilities and slintes of the lawe, tyll suche tyme as all his Patientes hearbes are spent, by the froward meanes of such Surgions, and many a man so left com­fortlesse, and voide of hope of recouery of that which by good meanes might better haue beene holpen, or els not to haue beene taken in hande at all.

Notwithstandyng it is certayne, that [Page] hearbes doe worke much in curing, but the better if they be applied in their right nature and condition: in such sort as men can not vse the Surgions practise, with­out much payne to be indured by his pa­tient, especially if the Surgion bee indu­rate of hart: So assuredly men can not goe to lawe one with an other with suche quietnesse of mynde, as it is by some sup­posed. For proofe whereof, if men would examine in them selues howe difficult a thing it is, for Christian bretheren too spende their tyme in folowing lawe mat­ters: It will easily appeare, that for the most parte, suche common posting to law as nowe a dayes is vsed, is not perfour­med without greate greefe and vexati­on of the mynde. As first either the par­tie plaintiue or defendaunt, or both en­ter not into sute without offence & grudge of conscience. And nextly, their money in their purses will not bee at quiet tyll their proper owner bee eased thereof by Lawyers: although with the more paine if the Clyents are dwellyng farre from London, folowing oftentymes their own euill affections, as they are mooued tho­rowe [Page 29] the vayne passions of their mynds, leauing their more needefull affayres at home vndone, not onely to their owne harmes, but perhappes sometymes to the want of some of their pore wiues and children, in need of that which some fond husbandes doe so wastfully and wilfully consume in a desperate manner: without their more due consideration, what incon­ueniences may growe vnto them selues, by feeding their vaine humours, in at­tempting the lawe for euery friuolous matter, wherevpon action will lye, and oftentimes vpon no ground at all, stirring matters of contention where no cause is. As a strange case that sensible men shold delight to weary their bodies by trauey­ling from farre: to the ende to departe from their goods in so ill cōdition, wher­in truely the Lawyers are not so muche to be blamed in the attentiuenesse of their priuate gaine, as many fond Clyents by procuring their owne paine. For before the Lawyer was troubled with such Cli­ents and their troublesome causes, and fraighted with their harde gotten mony, the Lawyer did sit, and perhaps might [Page] sit quietly at his booke: and in the winter to call for a fyre to warme him: wheras nowe the ouer muche folly of many Cly­ents hath and doeth maintayne the Law. yers to be both warme within & abroad: whyle many harebraynde Clyents must tarry and attend without, hauing forgon that by their owne frailtie and wilfulnes, which woulde haue kepte them selues warme at home many a colde day, and eased them of many a paynefull iourney. For proofe thereof, my selfe haue learned by experience, included in these verses folowyng:

Whereby it is to bee noted, the igno­raunce wherein many doe shewe them selues to bee blynded, with the litle con­fidence [Page 30] which one neyghbour seemeth to haue in an other. In so much as I haue thought both my selfe and many others deceiued in that behalfe, who settyng a parte the trust of affiaunce, which ought to bee reposed in honest & discreet neigh­bours, haue obstinately throwne them selues into great charges, with the dis­commodittes before rehearsed. Albeit, dayly experience teacheth, that after long and tedious sute mainteined, the ende of all issues growe to one of these two poyntes, that eyther the parties are per­suaded by, friendes, or by their Lawyers to put the matter in comprimyse, or els the nature of the lawe doeth award a Iu­ry of twelue men to trye the issue, in such wyse as perhappes no one of the sayde twelue are knowne, neyther vnto par­tye playntyue, or defendaunt: or if to the one, yet not to the other. Wherevpon I deeme this old adage dyd grow, That as a man is befriended, so is the law en­ded. So as often tymes it falleth out, that those carrye awaye the blowes, who leaste distrusted theyr cause: farre [Page] contrary to their expectations: In suche sort, as were it not much better that such vnskilfull persons had neuer hazarded them selues in the fray. As often the mat­ter doeth hang a yeare or two doubtfull, in whom the victory shal rest: and yet in the ende one worde may bee so taken at the vantage, as the spending of many a pounde may not cure the wounde made thereby.

And by such means the boūds of christiā amitie is much impaired. In so much as Christian loue and neighbourhead ap­peareth to be very cold, where the people may not be perswaded so to frame thē selues, as to commyt their common cau­ses of controuersie, to the hearing and de­ciding of the worshipful Gentlemen nere vnto them adioyning, or vnto their honest discreete neighbours. For it is very vn­lyke that a stranger who dwelleth farre distant from vs, and altogether ignorant of our dispositiōs and conuersations, shold sooner prouide a redemie thē our knowen neighbours, and suche as wee are daily conuersant with all: and vnto whom our inclinations & maners of liuing is better [Page 31] knowne.

As also no sensible man ought to bee ignorant, that honest neighbors wil hold themselues more thankfully content with one friendly intertainmēt after their tra­uayles vsed in such behalf, then the Law­yers will accompt of their many fees. But me thinketh, I heare some say, mine aduersary dwelleth farre distaunt from mee: vnto whom I answere, not so. But that if thou accompt anye thy Christian brethren for thine aduersary, then take heede of thy Aduersary the Deuill, for he is nearer vnto thee then thou art aware off: And appeareth not to be farre from suche, as haue chosen to dwell in malice and grudge of conscience many yeares, yea, perhappes to their ending day.

And againe me thinkes I heare some say, that my neighbors vpon some grudge may be corrupted, which I can not deny: But then it must needes folowe, that the people are very euill disposed, and in a badde case, where corruption may so take place in the hearts of such as professe the name of God: that so many may not bee founde to speake in true iudgement be­twixt [Page] neyghbour, and neyghbour, bro­ther and brother: to the vnityng and no­rishing of brotherly loue and felowshyp, in such sort as ought to be desired among all suche as beare the names of Christi­ans: As wee are taught in sundry pla­ces of the scriptures. In so muche as S. Iohn wryting in his first Epistle and Iohn. 2. seconde Chapter. This is the tidings that ye heard from the beginnyng, that yee should loue one another, not as Cayn, which was that wicked, and slewe his brother: And wherefore [...]ue hee him: Because his owne workes were euil, and his brothers good.

And agayne it is written in the same Chapter: God is loue, and hee that dwel­leth in loue, dwelleth in God, and God in him. Herein is y^e loue perfect in vs, that wee haue trust in the daye of iudgement: for as be is, euen so are we in this world. There is no feare in loue, but perfecte loue casteth out feare, for feare hath paynefulnes, for hee that feareth, is not perfect in loue.

Wee loue him for hee loued vs first: if [Page 32] a man say hee loue God, and yet hate his brother, he is a lyar. For howe can be that loueth not his brother, whom hee hath seene, loue God whom hee hath not seene? And this commaundement haue wee of him: that hee which loueth God, should loue his brother also.

Loe here the true fourme, what bro­therly loue is required at our hands from God: wherevnto wee shoulde the rather bende our selues, for that as in the olde lawe they had the sacrifices: So nowe God be thāked, & so gra [...]ious a Queene, Englande doeth possesse the true sacra­mentes: to the endles comfort of all such as haue in them selues a [...] [...]esire vnto true iudgement and ryghteousnes, which I pray God to plant in the hearts of the people: And so beyng perfourmed, I am persuaded that there woulde not be so manye frowarde sutes maynteyned in Englande, euen as it were for stirring of strawes, vppon euerye friuolous clause. In so muche as if the peo­ple coulde discerne ryghtlye in them [Page] selues what small goodnes commeth of frowardnes, maliciousnes, and deceitful­nesse. I iudge that there woulde not bee such throng in Westminster Hall, as in this our age is nowe folowed with gree­dinesse, in weariyng the Lawyers in trudging from barre to barre, whervnto they are not easily hyred. Neither the Notaries and Scriueners, shoulde not neede to occupie and busie their heades in deuising & framing large instruments of writings, with couenaunt vppon coue­naunt, and bonde vpon bonde, and all to litle, as nowe thinges are abused in such lamētable wyse, that oftentimes in place of true dealyng and keeping of promyse betwixt man and man, nowe one couyn foloweth an other, and deceit is met with the lyke, in such odious manner as if hell were broken loose, and the wicked spirits raging euery where, inanimatyng the people to become lyke them selues. Albe­it, it is most true, that the Deuill is the father of all lyes (whervpon the Prophet Micheas hath set downe vnto vs an ex­cellent fourme, howe all such as professe Micheas. 6. Christ should behaue them selues, and to [Page 33] flee deceitfulnes: Speaking thus, I wil shewe thee O man, what is good, & what Miche. [...] the Lord requireth of thee: namely to do right, to haue pleasure in louyng kind­nesse, to be lowly, and to walk with God, that thou mayest be called a Citie of the Lorde, and that thy name might be righ­teousnes. Heare O ye Tribes, who wold els giue you suche warnyng, shoulde I not bee displeased, for the vnrighteous good in the houses of the wicked, and be­cause the measure is diminished: or shold I iustifie the false Ballances, & the bag of deceitfull weightes, among those that bee full of riches, vnrighteously gotten: where the Citizens deale with falshood, speake lyes, and haue deceitfull tongues in their mouthes? Therefore will I take in hand to punish them, and to make thee desolate because of thy sinnes. Thou shalt eate and not haue enough: thou shalt flee, but not escape?

And in the prophet Esai, Christ, repro­uing Esai. [...] the wickednes of euil doers, saith, O all ye false of promise, companions of theeues, that loue giftes altogether, and gape for rewardes. Therefore sayth the [Page] Lorde God of hostes, I must ease me of mine enemyes, and auenge mee of myne Aduersaries.

By which doctrine all Christians are willed to auoyde so great threatenynges from God: and hereby wee learne, that no man can keepe his hands cleane from deceites and bribes, except he first washe away the couetous desires from his hart, and so shal we obtayne a true iudgement: In so muche that where the people haue no feelyng desire in them selues of suche iudgement, let them thē beware of Chri­stes iudgement, and learne in tyme to be more carefull howe to frame them selues towardes God and their neighbour, both in heart and tongue.

As for ensample, if a prisoner beyng brought before a Iudge to bee tryed by the lawes of this realme, and that the prisoner standyng vpon his tryall should let passe some speache, makyng agaynst him selfe, which beyng so taken in trip by the Iudge, the prisoners life might be hazarded thereby, woulde not suche a one gladly wish in his hart that he had refrai­ned his tongue from suche his vnaduised speach, tending to his distruction. Howe [Page 34] muche more ought wee, miserable crea­tures feare to commit so great [...] and wicked deedes worthie of death, [...] excusable before the high maiestie o [...] our eternall God.

And to the ende that no man shoulde so flatter him selfe, as to say, that God is no such seuere Iudge, let euery one take vnto him self the ensample of the ten vir­gins spoken of in the Gospell, of whome Matth. [...]5. fiue were so negligent, as hauing no oyle in their Lampes, whereby to haue ente­red in with the Bridegroome, who pas­sing by, and findyng fyue of them so vn­prouided, as that they were excluded their entering in with the bridegroome, when as the other fiue wyse, entered in with ioy, hauing oyle in their vessels, and lightes in their Lampes, and were made partakers of the promised reward, wher­as the other fiue were sequestred from the benifit therof: as vnto them reckoned for folishnesse by reason of the sodain cōming of the Bridegroome. And in so muche as those folish virgines after cōming vnto y^e gate said, Lord, Lord, opē vnto vs: but he answered & saide, verely I say vnto you, [Page] I knowe you not, watche therefore, for ye know neither the day nor yet the houre [...] the Sonne of man shall come. Which ignorance of those foolishe could not excuse nor auayle thē in saying would to God we had done as the other did, for they came too late, and the gate was put too. But mee thinkes I heare some say, that it concerneth not mee to haue taken in hande the handelyng of so weightie causes: vnto whome I answere this, Ad­myt, that any one would say, that saluati­on belonged not vnto mee, should I yelde therevnto: No God forbyd: for although I am no Publike Minister, yet am I a publyke Christian. Although some light disposed persons will not let to say thus, by any whome they perceiue to be godly and better disposed then them selues, Lo he is touched and sauoureth of the spirit, but we are of the worlde, and must lyue after the manner of the worlde, To such I say, that this worlds prouisions and ac­tions, must so bee tempered with vertue and godlinesse: as that the one be not di­stempered by the ouer muche follye com­mitted in the prosecuting of the other, for [Page 35] there is godly sorowe, and a worldly so­rowe: and two contraryes may not well agree to be ioyned together. No manne Matth. 6. can serue two masters. No man can serue God and Baall. By which reasons all those that doe professe to loue God, shold hate and shunne all things, that are con­trary to his diuine will and pleasure: for God is of power to make frustrate what soeuer is repugnant to his will. But this doctrine seemeth to be separated so farre from the most of the people in this age: As it appeareth, that when God doeth touch many with bodily sickenesse, losse of goods or friendes, howe carefull euery one sheweth him selfe, euen very pensiue and heauy. And yet how light seemeth to be set by many greeuous and loathsome diseases of the soule, daily experience tea­cheth. In so muche as where it is vsed in Londō, in tyme of Gods visitation of the plague, to shutte vp the doores and wyn­dowes, as a necessary meanes to keepe the infection of the sicke from the sounde: euen so assuredly it is a most needful rule, and the best preseruatiue agaynste the plague that can be vsed, that euery hous­holder [Page] woulde shutte out of their doores. The sin & wickednes that doth abounde, wherewith not onely the people, but also sometyme the very ayre is infected, with the iniquitie that can by no meanes bee kept downe, but will needes breake forth lyke a flaming fire. Although all people ought to knowe and remember, that the same God that is of power to send health and sicknesse, wealth, and pouertie, doeth commaund all men to flee and auoid sin, and to lyue after his commaundements, as a perfect rule or direction: which God graunt may in time, woorke such effect, that sinne and wickednesse may so be ba­nished, not onely out of London, but also out of all partes whereas God is pro­fessed, as that his name may be truely glo [...]i [...]d

Against the corrupt dea­lings of retaylers of wares, and suche lyke.

NOtwithstanding that it may be thought suf­ficient hath bene saide in the former treatise of the euil working of priuate gaine among the people, yet the na­ture thereof, will not bee hyd in some re­taylors of wares, as may more easily ap­peare in the packyng which many of thē doe vse with deceites, in euery their seue­rall professions, in the vending of their wares, to the abridging of this adage, That that realme standeth best, wherein most members are prouided for. Wherein it is to bee vnderstoode that suche are best to be accounted of, that doe best deserue in profiting their countrey with their paynful trauailes, which in my sim­ple opiniō is wel perfourmed by three se­ueral vocations, y^t is the husbādmā which [Page] tilleth the grounde, and by his diligence as God giueth increase, hee from time to tyme letteth no season passe tyll hee haue atteyned the fruite of his painful labour, to the comfort of the common welth. Se­condly, the Clothier, who by his diligēce setteth a woorke a great number of peo­ple, to the maintenaunce of the coun­treys where as they are planted, and to the profit of the whole realme. And third­ly, the Merchaunt aduenturer, a member that may not be spared, for by them the commodities which may best be spared, are transported into other countreys: and the commodities, which to their natyue countrey is moste wantyng, that bring they home by way of exchaunge and re­turne. As God hath giuen and distribu­ted to euery Nation and countrey, a seue­rall blessyng, for which England is not the least indebted vnto God, aboue any other nation, in respect of the large mea­sure of Gods sundry benifites receiued in suche wyse: as it may rightly bee saide, what is most needfull for the supplye of mans necessity, but that England is plē ­tifully furnished withall, especially of [Page 37] foode for mans sustenance, & the cōmodi­tie of wooll. which beyng transported in­to cloth, or otherwyse accordyng to the lawes of this realme, yeldeth great good to most sortes of people: for which other Nations can not but thinke them selues to be rightly beholdyng vnto Englande, as appeareth by the intercourse, sought to be maynteined with Englande by for­raine Princes: In respecte whereof, the felowshyp of the Merchant aduenturers, haue alwayes declared thē selues worthy mēbers. As by their sundry careful inde­uours them selues haue, and doe dailye manifest, not only in aduēnturing of their substaunce, in the prosecutyng of their paynfull affayres, with the benifit which by them is brought into their Princes Coffers, which is not easily compassed, The property of good Bees. nor without aduenture of their lynes, lyke vnto good and profitable Bees, who in their trade doe much differ from the idle Drones, and such as make great buzzing to the disturbance of the good trauellyng Bees, whose inclination vpon examina­tion you shall finde more profitable then the dronishe ones. To try all whereof let [Page] it be noted how euery company of good Bees being seperated from their hiues in gathering of their prouision far from home, who vpon their seuerall returnes againe, no one will couet any other hyue but their owne proper, and that which is incident vnto them selues, neyther should be suffered if they would, for that by na­ture as it shoulde seeme, euery company of Bees doeth so holde together, in suche wyse, as euery one of them doeth in the wynter possesse the fruite of their paine­full labour gathered in the somer. Being perfourmed by equall labour not with­out daunger to bee crossed in their tra­uayle, some tyme by one meanes, some tymes by an other. In so muche as it appereth in the felowship of good Bees, that the want of the out, is not the pros­peritie of the other: And that it seemeth that their prouision is gathered by them with an indifferent care. Albeit, that there are some, that doe trauayle further from their home then other some: and as there are both great and small, so each of them do expresse foorth their goodnes by the yeldyng of their increase: In the [Page 38] perfourmaunce whereof, the good wil of each one, seemeth to be well allowed, not onely to the comfort of their own felow­shyp, but also to euery common wealth, whereas they are setled and cherished, declaryng thē selues so worthie to bee ac­counted of, cōtrary to Wapses, not with­out euil stinges in the gathering of their badde prouision: And that often tymes doeth appeare by the shrewde harme and damage that many an honest man doeth sustayne by dealyng with suche vnprofi­table cattayle: whose seperation is, not onely required from among good Bees, but also their company from among mē. Neuerthelesse many of that sort woulde be thought and reputed as good and pro­fitable Bees, although no honest bare faced man can well away to haue to doe with that sort. From whome it may bee thought that many people in this age haue taken ensample, to deale shrewde­lye and vniustly with their neyghbours, as dayly experience teacheth. In so­muche as it was a common saying a­monge the people not longe sithens, that where any one intended to do dammage [Page] to any other their Christian brethren or neighbours, it was speeched in a barba­rous manner thus: I warrant you to bee ouertaken with a crooked measure, by ha­uyng to doe with suche a one: which God knoweth appereth yet to be too too truly perfourmed by the cōmon practise there­of, contrary to this one good insample. For the true measuring of corne in all in­corporate Cities and Townes in Eng­lande, where the true measure is well knowne to be fastened in a certaine place neare vnto the market, where as euery one may at their pleasures, haue the true vse thereof, and not denyed to any: which notwithstanding, the greatest number of the people in their common buiyng and sellyng, doe seeme to haue set a parte to deale in true measure, as hardly to bee persuaded to take so litle paynes as once to steppe ouer the way, or to their nexte neyghbours doore, to the ende to speake or deale in trueth and true measure, by reason that the crooked measure is euery where so readie. As often tymes it falleth out too true, that many a true meanyng man is ouertaken, & some tymes vndone [Page 39] by suche lyke euill crooked & deceiueable meanes, and yet the Lorde hath sayde, Luke. 3 that all crooked thinges shall bee made straight, & all rough wayes shalbe made playne, and all fleshe shall see the saluati­on of their God.

And although all men can say, playne Chapmen or retaylers of wares. meanyng and playne dealyng is best, as in very deede and in trueth none can deny it, so fewe doe folow it. As when any Re­taylors, or chapman of wares, doe buy at the Merchauntes handes to sell againe. Then suche can say, it is naught it is Pron. 20. naught, but whē he hath it, he doth praise the same, and that in such deformed wyse, as that many in doublyng the falshoode of their tongues, forbeare not to sweare in a deceiueable manner, that it cost them thus muche, and that they may not aford it vnder thus muche: when as in deede, suche their buying and sellyng tendeth to deceit: In so much as when some of them haue beene reprooued for takyng Gods name in vayne, some such there haue byn so impudent as in defence of their euyll doyng, haue answeared, that in tyme of their swearyng they haue deteyned their [Page] thoughtes in their heartes. Although all such ought not to be ignoraunt that God is a searcher of the heartes and raynes. But what may be sayde then to such hor­rible monsters, for I may not terme them men: If there be suche as I haue hearde to be, who will not let to sweare vpon a booke, and that before any Iudge, beyng hyred therevnto for money. And such are called by the names of Knightes of the poste, more fitter for the Gallowes, then to liue in a common wealth where Christ is professed. For by suche wicked & dam­nable meanes, truth is oftentimes put to silence, and the lawe is subuerted contra­ry to this doctrine, that who so listeth to liue, and would faine see good dayes, let him refraine his tongue from euil, & his lippes that they speake no guile. But it may well be, that we in this age do draw neerer vnto Gods iudgementes: which the rather doeth appeare, when in euery ones mouth, yea by the youth euery wher it is now a cōmon speach intaking Gods name in vaine, for euery trifling thing, when it is said, as Christ shal helpe mee, and as Christ shall iudge me, in suche de­formed [Page 40] sort as many seemeth not to take knowledge in what manner Christ shall come in iudgement bringyng wyfull ty­dings to all such as shal be found to haue cleane hearts & vndefiled handes. But in a wo [...]ull & dolefull tyme vnto the wicked whose bearres are corrupted, and handes distained with abhominations: as we are taught in the second Epistle of S. Peter. This first vnderstād, that there shal come Peter. 3. in the last dayes mockers in deceitfulnes which wil walke after their owne Iustes: and say, where is the promise of his com­ming: for since the teachers dyed, all things continue in the same estate wher­in they were at the beginning: For this they know not and that wilfully, how that the heauens a great while ago were, and the earth out of the waters appeared vp thorow the water, by the word of God: by the which thinges, the worlde that then was perished, being ouerrunne w^t water: but the heauens & earth which are nowe, In Noahs dayes, the olde world perished thorow water: But this world is reserued for fyre. be kept by his worde in store, & reserued vnto fire agaynst the day of iudgement, and perdition of vngodly men.

Dearly beloued, be not ignorāt of this [Page] one thing, howe that one day is with the Lorde as a thousand yeares, and a thou­sand yeares as one day. The Lorde that hath promised is not slacke, as some men count slacknesse: but is patient to vsward. Forasmuch as he wold haue no man lost, but will receiue all men to repentaunce. Neuerthelesse, the day of the Lorde will come as a theefe in the night, in the which day, the heauens shall passe away in ma­ner of a tempest, and the Elements shal melt with heate: the earth also and the workes that are therin, shall burne. See­yng then that all these thinges shal perish what manner persons ought yee to bee in holy conuersation and godlines: looking for, and hastyng vnto the comming of the day of God, by whome the heauens shall perishe with fyre, and the Elements shal melte with heate. Neuerthelesse, wee ac­cordyng to his promise, looke for a newe heauen and a newe earth, wherein dwel­leth righteousnesse. Wherefore dearely beloued, seeyng that yee looke for suche thinges, be diligent that ye may be found in peace without spotte and vndefiled, and suppose that the long suffring of the Lord [Page 41] is saluation.

By this doctrine euery Christian ought not to be ignorant howe there is a great differēce betwixt y^e record of God and the witnesse of men, & that euery one should so growe in grace & knowledge of our Lord and sauiour Iesus Christ: As that we be not plucked away thorow the errour of the wicked. In respect wherof to the ende that all men may haue a due consideration what manner of dealing God alloweth among his people in their buiyng and selling, I haue here set down such certaine notes as the worde of God doeth direct vs vnto.

When thou sellest aught to thy neigh­bour or buiest any thing of him, deceiue Deut. 25. nor oppresse him not.

Deale not wrongfully with thy neigh­bour, Leui. 19. with meateyeard, weight nor mea­sure.

A false Ballance is an abomination Prou. 11. vnto thy Lord God. Moreouer thou shalt not haue in thy bagge twoo manner of weightes, a great and a small: neyther shalt thou haue in thy house two manner of measures a great and a smal. That thy [Page] lyfe may be long in the lande which the Lorde thy God giueth thee: for who so doeth contrary, is an abhomination vnto the Lord God.

Haue therefore a regarde vnto this doctrine, lest that God beholdyng your misoemeanour towardes him and your neighbour, say this vnto you, These peo­ple drawe vnto mee with their mouthes Math. 15. and honour mee with their lippes, how­beit their heartes are farre from me: but in vaine doe they serue me.

Moreouer it is written, if any man a­mong you seeme deuout, and refraine not his tongue, but do deceiue his own heart: this mans deuotion is in vaine.

By which doctrine wee are learned, that the eyes of the lord are ouer the righ­teous, & his eares are open to their pray­ers: and the face of the Lorde beholdeth all those which doe euill and wrong. Wherby it is to be noted, in what dread men doe sometime stand in of their supe­riors, lest that for some contempt or diso­bedience, the transgressours are subiecte to be sent to ward, in such wise as in such cases men doe seeme to bee very circum­spect. And yet a great number, thorowe [Page 42] their neglecting their duetie & obedience to God, do vnto him stande subiect euery houre, to be cast into a woful prisō: where it will be too late for such to say, I would other my friends were warned by mee. For then that may neither auayle thee, nor amend them. As wee finde it written: That when Diues desired that his other Luke. 16. brethrē might haue knowledge of his tor­ments: It was answered him: They haue Moyses, the law, and the Prophets.

By which ensample all people are ad­monished, y^t in this lyfe while they haue time & space euery one both men and wo­men, to do nothing against a good consci­ence, and to examine in them selues, how they doe delight to lyue in the feare of God, and by their innocency of lyfe, doe indeuour them selues to obtayne Gods fauour, and so to be brought into the fold mētioned in S. Iohn. Wherin it is noted, Iohn. 10. how the sheepe of Christ are marked: and w^t what seales they are sealed against the day of the Lorde: By which parcell of scripture, Christ doeth acknowledge his: In that hee sayeth, My sheepe heare my voyce, I knowe them, [Page] and they followe mee, and I giue vnto them eternall lyfe, which is to bee obtay­ned by earnest repentance, and mortifling of our earthly members, framyng our felues to bee obedient vnto the voyce of that good shepheard of our soules. See­ing wee feede all in one greene pasture vnder so good a shephearde nexte vnder God: as our gratious Queene, of whom rightly it may bee registred in perpetuū, That by the permission of God & his pro­tection, her Maiestie hath raigned the peaceable Queene and shephearde ouer the litle shepcoate of the people of Eng­land. Wherefore it behooueth the people to be as simple as sheepe, & in their yel­ding lyke due obedience to God, and our so blessed a gouernesse, & not to set light by the callyng of the Pastors, who watch for our soules euen as those that muste giue account therefore, and vnto such we owe a duetifull reuerence, especially if they be suche Pastors and Ministers as are required in so weightie a businesse: and whatsoeuer the Minister be, be hee good or badde, whose conuersation if we will needes looke vpon, yet wee must so [Page 43] looke, that our looking be rightly. And although we are forbidden to do as some of them doe: yet we are not forbidden to folowe the doctrine which by them is de­liuered vnto vs, out of the worde of God. And to trye whether our followyng bee rightly, and howe wee doe profite euery mā in the course of this our pilgrimage, Let vs examine it by these twoo rules. First, as husbandment can make no perfit reckoning of his painefull labour & tra­uayle, The meanes wherby eche man may era­min in himselfe how he grow­eth rich to god­ward. nor of the increase of his seed sow en in the ground, vntill he haue had some certaine tryall of the yeelde which often­tymes is hindered in the commyng vpp, in so much, as although it haue a prospe­rous tyme, first in growyng greene and pleasant to looke vppon, which notwith­standing it is apparant, that in that sea­son may happen great imperfection, as to be choked with weedes or blasted. And albeit, it grow to a more forwardnesse to earyng, yet it is seene oftentymes that a tempest commeth and beateth it downe. And if there remayne a hope of plentifull increase, yet the same is not certainely knowne, howe much it will profit the hus­vandman, [Page] vntyll it bee housed in the barne.

And againe as the Merchant aduen­turer can not perfite their accomptes be­fore the dangerous aduentures be retur­ned in safetie, to their wished and desired port: So as after their merchandise and commodities beeyng vended, then fall they to casting and Ballaunsing of their recconings. Vpon the examinatiō wher­of, they doe discerne, what and how much they haue profited or lost in their voiage or aduenture: and if they finde that they are brought behynde hand, and fall short of their recconing, then they examine the cause, which beyng founde, they become more carefull in their; next aduenturing. An suche wyse, as by their diligence, and God his blessyng of their trauayles, in so good cōditiō, as their former losses often­tyme is restored againe with double in­crease, to their great comfort and the dis­couraging of all suche as doe fraudently deceiue or wastfully cōsume their goods, and so become bankerupt.

These examples I woulde wishe all [Page 44] men to imitate, by examinyng euery one in him selfe, howe they doe growe riche in the perfityng of their accompt to God warde. Although it is apparaunt that there are some men which waxe riche o­therwyse, who shewe them selues not to knowe what it is to heare the Lord God speakyng to them by his Prophets: and in this our age deliuered vnto them by the mouthes of many learned and godly Preachers, whose callyng if they may not be heard and receiued, accordyng as it is written in the Reuelation. Hee that hath eares let him heare, That is to heare rightly, and with ioy, and to expresse the fruite thereof in a lyfe agreeable to the same, which if riche men doe refuse to practise, then let it be examined how, and what such and their posteritie shall be the better for riches vnlawfully gotten: see­ing that the more they haue, the more they want. And that which they haue so gotten and scraped together, shel one day bee a witnesse against them. For it is true, that although wee haue here many dayes, God shall haue one day. As the [Page] worde of God testifieth, That the day of the Lorde shall come vpon all fleshe. And as it is written in the Gospell of Saint Marke. Except that the Lorde shoulde shorten those dayes, no man should be sa­ued: Mark. 13. but for the elects sake which he hath chosen, he hath shortened those dayes. &c.

Moreouer it is written in the same Chapter, Thus saith the Lord. Til these thinges be done, heauen and earth shall passe, but my wordes shal not passe. But of the day & the houre knoweth no man: No not the Angels which are in heauen, neither the sonne of man him selfe, saue the father onely. Take heede, watch and pray, for ye knowe not when the time is. As a man which is gone into a straunge countrey, and hath left his house, & giuen authoritie to his seruauntes, and to euery one his work, and commaunded the Por­ter to watch: watch therfore, for ye know not when the maister of the house will come, whether at euen or midnight, whe­ther at the Cocke crowing, or in the daw­nyng: Lest if he come sodainly, he should sinde you sleeping.

And that I say vnto you, I say vnto [Page 45] all men, watch and pray.

The due consideration of this doctrine hath mooued many good and godly men to become stedfast in the faith of Christ, as the best meanes to the attainement of saluation. But this fayth that is requy­red, must be no idle fayth: for a perfecte Faith is of a forcible effect. and the stay of our life. fayth is as a consumyng fyre to burne vp all infidelitie, sinne, and wickednes.

As testifieth these necessary places of scriptures. Thou hast fayth, and I haue deedes: shew me thy fayth by thy deeds: belieuest thou that there is one God? thou doest well: The Deuils also beleeue and Iames. 2. tremble.

If a brother or a sister be naked, and be destitute of daily foode, and one of you say vnto him, depart in peace: God send you warmenesse and clothing. Notwith­standyng, ye giue them not those things that are needfull to the body, what shal it [Page] helpe: Euen so, faith if it haue no deedes is dead in it self. As for ensāple, a needle is a needfull thing to make the way, but a threed w^t it more prositeth the workmā.

And Sainct Paule to the Hebrewes writeth, Fayth is a sure foundation of Hebr. 11. thinges which are hoped for: and a cer­taintie of thinges that are not seene. For by it the Elders obtayned a good report. By Fayth Abel offered a more plentiful sacrifice then Cayne: by which he obtay­ned witnesse that he was righteous, God testifiyng of his giftes.

And in his Epistle to the Galathians, Gal. 6. Beare yee one an others burthen, and so fulfil the law of Christ, for if a man seeme to him selfe that he is somewhat, when in deed hee is nothing the same, deceiueth his owne minde. Let euery man prooue his owne workes: for whatsoeuer a man soweth, that shall he also reape. For hee that soweth in the flesh, shall of the fleshe receiue corruption: And hee that soweth in the spirit, shall reape lyfe euerlastyng. Let vs not be weery of wel doing, for whē the tyme is come, we shal reape without [Page 46] wearinesse: While wee haue therefore tyme, let vs doe good vnto all men, espe­cially vnto them which are of the house­holde of Fayth: for so shall we liue and not dye.

And that I wryte not these thinges forth of mens dreames or fables, nor out of prophane histories painted with vaine eloquence, but forth of the infallible truth of Gods worde. As by the authoritie of Saint Peter in his first Epistle doeth Pet. 1. leade vnto. Knowe this, that no Pro­phesie in the scriptures hath any priuate interpretation, for the Scriptures came neuer by the will of man: But holy men of God spake as they were moued by the holy Ghost.

Notwithstandyng, it is a thing much to be lamented, that any people that doe professe Christ, should so loue this worlds possessions, as to leaue God and theyr neighbour vnbeloued. And yet such ought not to bee ignoraunt that the vertue of ri­ches do take their leaue in this life, wher­as the ende of godlinesse neuer dyeth: but doeth ascende vpp vnto Heauen before the hyghe Maiestie of GOD, who [Page] rewardeth euery one accordyng to his workes. In so much as Christ onely, ha­uing ouercome all thinges, hath prepa­red a Crowne of glory, for all those that walke in his wayes, and fyue after his commaundements and ordinaunces: So shall it neuer repent any of well doyng. As if all riche men dyd so loue and feare God, as to feare him for his iustice, and loue him for his graces and mercies ex­tended: Then woulde riche men cease to worke sinne with greedinesse: who as they will take vnto them the ensamples of the godly, riche Abraham, Dauid, and Iob. Whose maner of godly liuyng, all riche men should also imitate, and set be­fore their eyes, practizing the same in their conuersations, as a perfect tryall to knowe a good riche man by, assuring our selues that that which Gods worde war­ranteth, is a perfect touchstone to prooue the testimony of a good conscience.

But God knoweth with what sorowe it may be sayd, O miserable world, wher­as riches doe remaine: and vertue and godlinesse in the most part of the people appeareth to be fledde, which is to be la­mented [Page 47] in this wyse: O litle labour for a man to knowe him selfe. O litle fayth in seeking to [...]eepe Gods commaunde­mentes. And yet a straunge thing howe loth euery on [...] is to dye: and yet a number dead in deedes, and yet liuyng. As it is recorded in the scriptures of the rich wi­dowe, that while she liued, in all pleasure and sensuatie it was sayd of her, let her alone, sheepe dead.

As also so long as the prodigal childe lyued in his prodigalitie raunging at his pleasure, so let runne at large: duryng which time his father accompted him as lost, vntyll hee returned beeyng touched with the consideration of his miserable estate, and acknowledged his owne infir­mitie and weakenes in that he had obey­ed vnto his owne lust in treading of the pathes of vngodlines wherein he being weried confessed him selfe to haue beene worthily chastened, doing the duetie of a childe in yeeldyng of due obedience. By which meanes hee was reconciled and receiued againe into his fathers fa­vour. God grant the like retourning, not onely of all the disobedient children of [Page] Englande, but also of all such as are old enough to knowe what it is to disobeye God, and that many suche as neither wil refourme them selues, nor looke to be re­foutmed.

Agaynst extortyng Far­mers and Grasiers, depending on priuate gayne.

ANd that the euil seed of priuate gaine, is sowen and hath taken roote, as well in the countrey as in Cities and Townes, it is e­uident by the practise that many riche Farmers and Erasiers do vse in this age, in place of such as God alotted vnto Adam, saying—In the sweat of thy face shalte thou eat thy bread, tyll Gen. 3. thou be turned again into the ground, for out of it was thou taken, in as muche as thou art dust, and into dust shalt thou bee turned again. And the Lord God sēt him forth from the Garden of Eden, to dresse the grounde that hee was taken out off: [Page 48] wherby it is apparant that this professiō was it, that then well pleased God, in the first creation of thinges. But the euil na­ture of man, with the consent of priuate gaine, hath so corrupted the way, as God hath bene much greeued & mooued there­by. As the ensample of the riche man spo­ken of in the Gospell doeth well declare, where God speaking in this wise, sayde: Luke. [...]. Take heed and beware of couetousnesse, for no mans life stādeth in the abundance of the things which he possesseth: and he put forth a similitude, saying: The groūd of a certaine riche man, brought foorth plentifull fruites, and hee thought within him self saying, what shall I do? because I haue no roume where to bestowe my fruite. And he sayd this will I doe, I wil destroy my barnes, & builde greater, and therein will I gather all my goods, that are growen vnto mee: And I will say vnto my soule, Soule thou hast muche goods layde vp in store for many yeares, take thyne ease: eate, drinke, & be merry. But God sayde vnto him, thou foole, this nyght will they fetche away thy soule a­gayne from thee. Then whose shall [Page] all those thinges be which thou hast pro­uided: So is it with him that gathereth riches to him self, and is not rich towards God.

By this part of Scripture it appea­reth how some men haue grown in welth and yet doe contrarie to Gods liking, which notwithstanding it is manifest that many rich Farmers and Grasiers haue peruerted the way of such as God requireth, and as themselues ought to be. For it is true that with many of them, all is too little to the inlarging of their borders, as though they would liue alone vpon the earth: Insomuch as some one of that profession haue incroched into his handes the occupation of two or three Farmes mainteyning hardly therevp­on so many persons as any one of those Farmes mainteyned before tyme, when as they were occupied by seuerall house­holders, in such wise as many seruiceable men were thereuppon mainteyned in fewe yeeres past beeing nowe supplied with a shepheard and his dogge, wherin many haue founde so great gaine to the increasing of their deceiuable wealth, by [Page 49] conuerting their landes into passuring and seedyng of sheepe, that many Land­lordes haue bene content tolet the dwel­lyng housen of their Farmes fal downe, to the ende to inlarge their borders by laying the lands of two or three Farmes all into one: reseruyng one Cottage or house therevnto.

The which euill of late yeares hath growen the rather by many euill disposed and greedy minded riche Farmers, who to the increase of other priuate gaine see­meth not to force what damage such doe vnto their more honest playne meanyng neighbours, in so confused and preposte­rous maner: that often tymes it so fal­leth out, that by the lewde practise and forecasting of some one, a great manye are cast behynde hande. By their beyng made destitute of thatwhich their aunce­sters had the vse of many yeares before. And that in suche reasonable manner, as one honest neighbour might be relieuing and ayding vnto an other, and in good case to furnishe their Prince accordyng to euery one in their callyng. But nowe say they the case is altered, and many of [Page] their state shrewdely abated. In such sort as they can not doe as their ancestours haue done in tyme past, in the seruite of their Prince, nor yet so to furnishe the markets with the fruit of their labours, as many their good effectes doe desire to perfourme, which impediment they say is the rather happened vnto them: by rea­son of late, that suche haue payde a great fine to their Landlord, for accomplishing whereof, suche oftentymes are constray­ned to sell their more needfull stock from their grounde, or els they must paye a more greater rent then before tyme.

Whereof in this age so many doe com­plaine & say, that by reason of so great e­uill. They must moyle and turmoyle all dayes of their lyues and all to litle, to the answeryng of their Landlordes rentes. The rather by the vnhonest and greedie myndes of some suche riche Farmers and Grasiers as of late haue seemed to be more careful in their attentyuenesse of the terme of their neyghbours Leases, then eyther God or humayne nature al­loweth: with posting & trying all meanes [Page 50] possible whereby to remoue the good meaning of the Landlordes from his ho­nest Tenaunt or Farmer, by vrgyng the Landlordes to hearken to the euil na­ture of priuate gaine: So as many a such vnconscionable rich cormorant Farmer letteth slyppe no oportunitie and tyme to practise the effect of his wicked intenti­on in offering a more larger fyne or grea­ter rent then before the Landlorde made accompt of, in so euill condition as the e­uill operation of priuate gaine hath mo­ued many Landlords to hearken so to the suttle workyng thereof, as the same hath wrought many their honest Tenauntes and Farmers great damage, and grea­ter is like to worke, vnlesse it may please God so to touche the heartes of Lande­lordes, as by settyng a part the euil con­dition of priuate gayne, they may auoyde so great euils as may happen thorow so great an abuse. Wheras in refourmyng of the euill, if Landlordes would retaine to their Farmers, their honest Tenants and their posteritie, in so good condition. as not being ouer burdenous vnto them: So shold Landlords not onely bind vnto [Page] them the hearts of their honest tennants and Farmers: But also thereby shall doe a deed commendable in the sight of God and man. The contrary no doubtes of it hath alwayes bene a thyng displeasaunt vnto God and all good men: as appea­reth in former ages. In so much as it is written, That Iob in the relating of his innocency sayth thus. But if case be that Iob. 31. my land crye out against me, or that the forowes thereof make any complaynt, if I haue eaten the fruite thereof vnpayed for: then let thistles growe in stead of my wheate, and Cockle for my Barley.

And in the Prophete Ezechiel it is written thus: Beholde all Soules are Ezech. 18. myne, lyke as the father is mine, so is the sonne mine also: the soule that sinneth shall dye. The fathers haue eaten sower Grapes, and their childrens teeth are set on edge. If a man be godly and doe the thing that is right: hee eateth not vppon the hilles: hee lifteth not his eyes to the foule Idoles of Israell: hee defileth not his neighbours wyfe: he greeueth no bo­dy: hee giueth his debter his pledge a­gaine: he taketh none other mans goods [Page 50] by violence: hee cloatheth the naked: he lendeth nothing vpon vsury: hee taketh nothing ouer: he withdraweth his hand from doyng wrong: hee handeleth fayth­fully betwixt man and man: he walketh in my commaundements & keepeth my lawes and perfourmeth them faithfully. This is a righteous man, hee shall surely lyue sayeth the Lord God. And that eue­ry riche man ought to haue respect vnto his neighbours well doyng, It appea­reth in this parte of scripture of Sainct Paul to the Corinthians. Nowe therfore Cor. 8. as ye are riche in all perfectnes in fayth, in worde, in knowledge, in all feruentnes and in loue, that ye haue to vs: Euen so, see that yee be plenteous in beneuolence also. This say I not in commaundyng, but because of feruentnes I doe allowe the vnfeignednesse of your loue towards other men. For ye knowe the liberalitie of our Lorde Iesus Christ, that though hee was riche, yet for your sake hee be­came poore: that ye thorowe his pouerty might be made riche.

But such there are in this age, whose hearts are so framed to dwel in froward­nesse, [Page] as to say, that these be not the daies of innocencie, what shall it then followe: that their wickednesse would make them the daies of craftinesse: God forbid, from which euill wee are forewarned in the fourth booke of the Prophet Esdras. God speaking vnto Esdras, shewyng vnto him the punishments which he threateneth to come vppon euill people, and howe hee woulde haue all that professe his name to auoyde the plague.

Who so keepeth my commaundements and precepts, sayth the Lorde God, Let not your sinnes way you down. and let not your vnrighteousnesse be lifted vp. Woe be vnto them that are subdued vnto their sinnes, and tangled in their wickednesse: lyke as a field is hedged in with busshes, and the path therof couered with thorns, and so be taken and cast into the fyre and burnt.

Hereby all that professe Christ are admonished to flee suche euill wayes, as lead to the destruction of all those that tra­uayle therein, and respecting their owne priuate gaine, seeme not to make any ac­compt of wrong doing. As for ensample, [Page 52] howe many nowe in this age are so gree­dily set vpon couetousnes, as to incroche into one mans hands so many tenements and houses as by all meanes possible hee may compasse, eyther in buying the fee­simple, or els the graundelease ouer the tennantes heades, in suche wyse as ha­uyng obtayned the same, and doing some small reparations thereupon: then doeth the new Landlord not onely inhaunce the rent for which such Tenements went be­fore tyme: But also the Tenaunt must giue a large fyne, besides some reparati­ons left vndone for him to doe, for the easement of the house, although the poore Tenantes purse bee so wronged therby, as oftentymes it so falleth out, that all the shiftes that hee can make, may hardlye recouer so chargeable a sicknesse as hap­peneth to many by suche yll meanes, in such sort as sometimes the tenant grow­eth in so weake a case as not able to a­byde the ayre, or to goe out of the doo­ers, by reason of the infection of priuate [Page] gain: being an euil in this case not much different from vsury: and so muche the more to be sorowed, where the people can apply themselues to no better trade, then hauing compassed a peece of money be­fore hand, to frame thereby a heauy bur­den wherwith to lade their poore brethe­ren, as it is too too true, that there are many suche, as haue weake handes, and feeble knees to doe good, but are strong enough to keepe down their weaker bre­thren. And very fewe is the number that do labour truely in the Lords pathwayes in any their vocations, but from time to time it is too manifest howe the Lordes wayes haue beene peruerted by the cor­rupt nature of mankinde in all ages. By meanes wherof, Christ his religion hath bene greeuously hindered, as it is euidēt by one notable ensample as hereafter fo­loweth.

Sometyme there was a great Turke An ensample of a great Turke. whose name was called Soldanus Egypti. who was touched with the consideration of the profession of Christ his religion: as that he was mooued and stirred in mynd, to haue forsaken his abominable errour [Page 53] and become a Christian: So as he might bee ascertayned that the lyues of Christi­ans were agreeable to their profession. Wherevpon in the consideration of his intention, after hee had long pondered with him selfe howe hee might best bee resolued in so weightie a cause, he deter­mined to breake the matter vnto one nere about him, in whome hee had most confi­dence, and vnto him the said great Turke declared the some of his intention, and findyng his trustie friende readye to ac­complishe his request: who secretly was furnished about that busines: So that in short time he arriued in some parts of I­taly, as a part of Christendom: to the end there to discouer the maners and behaui­ours of the people, where bee founde the maner of their liuyng, so farre vnagree­able to the professiō of the names of Chri­stians, as the saide messenger of the. Turkes, had no neede to make any long abode in those partes, for any better try­all. So as hee hauing attayned the effect of his message which hee had giuen in charge, he returned again from whence hee came, and made relation vnto his [Page] master the great Turk in this wise. True it is, that those people where I haue byn in Christendome, & that beare the names of Christians, doe in their outwarde ap­pearaunce professe to serue a Godwhom they knowe note, and otherwise theyr lyues in deedes, are distayned with all abominable loathsome sinne and wye­kednesse. Whereuppon the sayd great Turke hauyng taken some pause, brake out in these speeches or the lyke. And is it so, then I decest and defie them and theyr religion. In suche odeous and reprochfull wyse as may bee an ensam­ple to all partes of Christendome, where as Christ is professed in words, and con­temned in deedes. In so much as we are to praye to GOD to keepe the Turkes spyes out of this parte of Christendome, vntyll a more vnifourme order of liuyng may bee founde ioyned with our profes­sion, in suche godlye conuersation, as that Englande especially maye become a Lanterne to other our neyghbours, who haue not as yet so large measure of Gods louyng kyndnesse, as it hath [Page 54] pleased him in his mercy to extende vn­to Englande, aboue other nations. For the which Englande is the more indeb­ted and accomptable vnto God: in the consideration whereof, euery member ought to bee so heedefull in yelding their due obedience: as that if it were pos­sible, the very Turke may be mooued to acknowledge Christ. And that the ene­myes spyes may haue no iuste cause to vse any suche manner of reproouyng the people of Englande. But that euerye one of the congregation, maye be stirred to frame theyr lyues in godly conuersa­tion, and not to delyght to take ensam­ple of euill doyng: but rather to be doing that which is good, and to edifie with all. As not compelled therevnto, but of loue and zealous affection vnto God, who by his word hath left vnto vs perfect ensam­ples, howe to behaue our selues in obedi­ence vnto him, our Prince and rulers. As Saincte Paule to the Romaynes playnely setteth downe. Let euerye soule bee subiecte to the Superiour po­wers.

[Page] And againe in his Epistle to Titus, he hath set downe speciall exhortations, how those that professe Christ should be­haue them selues in godly conuersation of lyfe.

(But alas) there are a number of peo­ple in this age, both men & women, who by the settyng on of the couetous Deuill, and the consent of dilobedience, doe not cease to take in hand many wicked deeds and euill actions, the most parte whereof are yet vntolde. In so much as it may be sayde, who might offende, and hath not offended? Wherefore let euerye one in tyme refraine from their froward waies, and to cease from committyng of sinne with greedines. And not so to ouerweene or thinke of them selues, to be suche as in deed they are not. For it is true that al­though any man or woman doe possesse beautie or riches or any other good gift, yet suche thinges are vnperfite in vs, so long as wee doe remayne in this vayle of miseryes, as our sundry imperfections do declare. But all are as a lumpe of clay lying vppon the face of the earth remay­ning at the choyse and will of the Potter [Page 53] to apply and woorke it at his pleasure: who oftentymes in the workyng, findeth the clay to fram [...] but badly to the worke­mans mynde, by reason of the sundry im­perfections which lye hidden therein. Whereby the same becommeth in the woorkyng so full of crackes and flawes, not sitting to the vse for which it was mēt in the workemans beginnyng.

And so oftentymes it falleth out with The heart of man may be compared to a payre of wri­ting tables. the heartes of men, which ought to bee prepared as a payre of writyng tables, which serue for to noate in all remembrā ­ces. and as in infancy none can write, so long are they easie to be kept cleane. But once beyng growen to iudgement to dis­cerne of good and euill: If we haue blot­ted the tables of our heartes with euill thinges: the same must first bee cleane wyped out before wee may wryte good thinges therein: which beyng so orderly kept, vsing the same to all good intentes and purposes, in which application, wee shall finde the same as a ready meane to bryng vs vnto such perfect knowledge in our age, as we haue noted therein in our youth. For the perfourmance whereof, the [Page] pen of Gods spirite is herein required. But it is muche to bee feared, that there are too many that in their youthe haue written and doe daily to wryte, so many euill and peruerse notes, with the pen of vanitie, in so muche as when they come to age, they finde them so full, as no rou­meth is left to wryte that which good is, beyng possessed by suche as may not bee persuaded to put out the euil y^t hath bene confusedly written therin: to the end that goodnesse might bee placed in steade of euill, and vertue in steade of vice:

All which notwithstandyng, mans heart seemeth oftentymes to be so wrap­ped in ignoraunce and disobedience, as hardly many may bee brought to yelde vnto the trueth. Wherin is to be remem­bred, that GOD hath so ordayned that weedes and thistles shoulde growe vp a­mong good corne. To the end that when the haruest commeth, the good and iuste husbandman may clense the good corne from the Teares and Fetches. The good corne with ioye to be housed in the barne, and the Tares and Fetches to remayne for euerlasting fyre.

[Page 56] Euen so hath God placed vppon the face of the earth, of people, wicked and frowarde, good and bad, riche and poore, not to the end that any should vaunt them selues of their larger measure distributed thorowe Gods mercyes. Whereby rich men are forbidden to lift vp them selues in the glory of their riches, and pore men not to be dismayde or discouraged thorow their poore pouertie. For what God hath done his omnipotencie hath done y^t same with a condition which he will haue held firme vnto him selfe. That is, that euery man shal agayne forgo the things which in this lyfe hee nowe possesseth, be it litle or muche, at a tyme appoynted, with a promise that hee will giue vnto euery one newe possessions, & to euery man accor­dyng to his deseruyng. The considerati­on whereof, of late yeares hath seemed to bee out of moste peoples thoughtes, as may easilye bee discerned, by reason. That notwithstandyng, it doeth rest in the pleasure and displeasure of almightie God, to take the aduātage of euery cōdi­tion broken, and forfeiture: Yet note [Page] I pray you the precise dealings betwyxt worldly men, howe strickt they are in ex­ecutyng the penalties of bondes, against suche as are indebted vnto them, and in makyng of contractes and bargaynes to their owne auayle howe carefull such wil be touching bonds with conditions, some tymes in taking aduantage of the penal­tie, lettyng no day nor houre ouer slyp in that behalfe. Albeit, concernyng many their more duetifull care vnto God, in keepyng couenaunt with him, such shew themselues in a manner carelesse. In so much as it is to be feared, that all those that doe so wilfully throwe them selues indebted vnto God, and thrall to Satan, some by one sinne, and some by an other: who in the ende, vnlesse they looke better vnto them selues in tyme, will be driuen to playe the parts of yll debters, who vp­on knowledge of their creditor, his bee­yng neare at hande vpon commyng, will seeke to hyde them selues, to shunne his presence, for auoidyng of so great penal­ties as many in this age, doe seeme wil­fully to subiect them selues vnto. Beyng warned to auoyde so great ignorance, as [Page 57] that any creature may hide him self from the presences of the almightie, for our own sinnes wil finde vs out, at what time God shall he of power, euen in the twinc­keling of an eye, to take the aduantage of all penalties, and therevpon to awarde a heauy sentence for inuiolating and brea­king his couenauntes and commaunde­mentes, which when wee wretched crea­tures doe examine in our selues howe we haue perfourmed them, we shall finde our selues so guiltie by our manifolde trans­gressions and disobedience, and so vnpro­uided to make satisfaction, that when we shal be summoned to answer to the plaint which shall bee layde agaynst vs in the great day of the Lorde, where euery one shall heare it sayde thus vnto them, howe haste thou liued, render accompt of thy Bailiwicke, and howe thou hast bestowed thy Talent. Wherevnto we shall not bee able to pleade one woorde agaynst a thousande. In so much as I see no way but that here in this lyfe while wee are in the way, that euery one doe seeke in tyme to agree with so mercifull a credi­tour before wee come to exegent of out­lawry, [Page] which we may with lesse cost doe, thē to put in a Super sedeas at the commō lawe. For he is a merrifull Iudge & easie to be intreated. But if we let the matter runne to far, the charge will be the grea­ter, and the pleadyng of ignorance will be nothing auayleable. As to say, that we were deceiued, as Eue aunswered vnto God, for the same shall rather be a wit­nesse against vs, because y^t by her came the first fail, from innocencie into sinne. Whereby we are forewarned that where shee fell once in eatyng of the forbidden fruice, wee sinfull creatures doe fall eue­ry day and houre. In so much, as here I may say, Who is he that can number his owne sinnes. Wherefore seeyng that no man may escape the day of the Lorde of Hostes: Let vs ail while he offereth him self vnto vs, seeke by all meanes possible to shake of the fetters of our sins, where­in we are bounde. And this is to bee done by no other meanes then wholly to com­myt our selues vnto the mercyes of our e­ternall God, and by our earnest and daily prayers to endeuour our selues to obtain his fauour by repentaunce and mortifica­tion, [Page 58] refrayning from committing of sin and wickednesse: for late repentance fal­leth out sildome to bee true repentaunce. Wherefore in this tyme of grace, it be­hooueth vs to be thankfull to God, and kynde to our neighbours: Accordyng to this doctrine of Toby, My sonne do good Tob. 4 [...] in thy lyfe of that thou hast, and giue the Lorde his due offerings. Doe good to thy neighbour and friend before thou dye, and according to thine abilitie reach out thy hand and giue to the poore: For God beholdeth and hath a respect vnto the giuer, and him that receiueth: To him that deceiueth, and him that is deceiued.

A briefe remembrance for the poore afflicted.

FOrasmuch as GOD will haue it knowen what a ready meanes affliction is, to come vnto Christ: It must not bee vnderstoode, but that afflictions do as well happen to rich as vnto poore: for none doeth alwayes enioy suche freedom but that at sometymes are touched with some greeuance or affsiction either in bo­dy or mynde. Albeit, the poorer sort doe beare it in a more harder maner, by rea­son of their poore pouertie, not hauyng wherewith to withstande the colde, nor to feede their hungry bodyes in so large a condition as many riche haue. And as there are many riche that seeme not to knowe what it is to be riche in God, so are there many poore that do abuse their pouertie, and as Hypocrites doe de­ceiue, and as it were robbe from the good [Page 59] poore, the charitable deuotion of godlye disposed people touched with a pitiful af­fection vnto all. But often it falleth so out that there are some suche as doe declare them selues hypocrite poore, that can hā ­dle their profession in so lothsome a ma­ner, as suche are hardly to be discouered, because of their decestable & vngratious practise, vnder the vile cloake of deepe dissimulation, in makyng an occupation of their more miserable estates. And such ought to bee sifted out of euery common wealth, as chaffe from amōg good corne: And the cause to be examined, howe eue­ry suche hath growne into so miserable estate, which beyng founde to be by any euill practice or behauiour, then a con­digne punishment to be ministred: and to be set to some worke and labour whereby to earne their liuyng, and being found to be framed to any goodnesse, then suche to be dealt with all according as God hath wrought the lyke effect of late in Londō, whereas suche are prouided for, to the great commendation of the same Citie, in relieuyng the lame and impotent, and reforming the abuses of such euil persōs [Page] as may not otherwise be reclaimed. And that poore childrē might supply the pla­ces which nowe the deuices of turnspits and Dogges doe furnishe. And that it should not be lawfull for the parentes of suche children to intice them away being once placed, nor to departe tyll they had continued the full terme of yeares, for which such were bound, and thē to make choyce what facultie suche will folow for their better prouision of liuyng, accor­dyng to their towardnesse. For it is writ­ten, if one of thy brethren among you bee Deut. 15. poore within any of thy gates in the land which the Lorde thy God giueth thee. Thou shalte not harden thine heart, nor shut too thine hande from thy poore bro­ther: But open thine hand vnto him, & lēd him sufficient for his need, which he hath, and beware that there bee not a wicked pointe in thine heart, that thou wouldest say: The seuenth yeare, the yeare of free­dome is at hand, and therfore it greeueth The Lord lo­ueth a cheare­full giuer. thee to looke on thy poore brother, & gi­uest him nought: and hee then crye vnto the Lord against thee, and it bee sin vnto thee: but giue him and let it not greeue [Page 60] thine hart to giue vnto him. Because that for this thing y^e Lord thy God shal blesse thee in all thy workes, and in all that thou puttest thine hād too. The laud shal neuer be w^tout poore: And therfore I commaūd thee saying: thou shalt open thine hande vnto thy poore brother that is needy and poore in the lande,

If thy brother an Ebrew sell him selfe vnto thee, or an Ebruesse, and serue thee sixe yeares, the seuenth yeare thou shalt let him goe free from thee, & when thou sendest him out free from thee, thou shalt not let him go away emptie: but shal giue him of thy sheepe, of thy corne, and of thy wyne: and giue him of that wherewith the Lord thy God hath blessed thee. And remember that thou wast a seruant in the land of Egypt, & the Lord thy God deliue­red thee thence, and therefore this thyng I commaund thee this day:

And the same God hath commaun­ded children to doe their dueties with di­ligence, As it is written in Saint Paul to the Ephesiās, in his first Epistle: Chil­dren Ephe. 6. To children. obey your fathers & mothers in the Lorde, that is the first cōmaundemēt that [Page] hath any promise, that thou mayest be in good estate and lyue longe in the earth: and ye fathers moue not your children vn­to wrath, but bryng them vpp with nur­ture and information vnto the Lord.

Seruants be obedient vnto your earth­ly maisters, with feare and trembling, in Seruants. singlenes of your hearts, as vnto Christ: not with seruice in the eye sight, as men pleasers, but as the seruauntes of Christ, dooyng the will of God from the hearte, with good will seruing the Lord, and not men. And remember that whatsoeuer a­ny man doeth, that shall he receiue again of the Lord, whether he be bound or free.

For with God there is no respecte of persons. And to the ende that euery one in generall, both men and women, should haue a due consideration of the benifites done vnto mankinde in his first creation. God hath placed mankinde here vppon the earth, makyng him capable of rea­son, with his eyes so framed, as in the course of this mortall lyfe, euery one both riche and poore, high and low, Publican and Pharisie, should not be forgetfull of the wonderfull omnipotencie of God in [Page 61] our beholding the Heauers, with the or­namentes thereof. Where the Sunne, the Moone, and the Starres, doe all ob­serue their course in due order, to the end to put all mankynde in remembraunce of our obedience wherevnto wee were fra­med in our first creation: which benifite of creation, as it was and is denied to all other creatures besides: who as they are voyde of reason, whereof and wherefore they were made and created. So do they take their turnes in commyng vppon the earth, and passyng agayne without any further memory to be had of any of them. But man ought not to be ignoraunt, that seeyng almightie God hath dealt so boū ­tifully with him, as to make him Lorde ouer all other creatures in obeying him: So is man him selfe bounde to the more strickter fourme of obedience vnto God, for so many and sundry his benefites re­ceiued: whereby all mankynde is admo­nished, that forasmuch as all other things are ordeyned for the necessitie and vse o [...] man: so should man be more carefull for the thinges apperteyning to the hunge­ring of our sinfull soules: then for the fee­dyng [Page] and pampering of our carnall and mortall bodyes, which in Spanishe is so rightly applyed, where a man is called Vmbra, which by interpretation is a shadow, which notwithstanding daily ex­perience teacheth, that a more estimation and care is had for so vnstable a bodye, neglectyng the prouision of our soules, which [...]ught to be prouided for, and estee­med aboue all the Iewels in this misera­ble worlde.

And thervpon Christ in his rebuking Matth. 23. the Scribes and Pharisies, sayeth thus, Woe be vnto you yee Hypocrites, for ye make clean the outward side of the cup & of the platter, but within they are full of brybery and excesse. Thou blinde Pha­risie clense first that within the cuppe and platter, that the outside of them may bee cleare also. Wo be vnto you Scribes and Pharisies, ye Hypocrites, for ye are like vnto paynted Sepulchers, which indeed appeare beautifull outwarde, but within are full of dead mens bones, and of all filthinesse.

Euen so are there many in this age, who do seeme outwardly to be righteous [Page 62] and so would bee reputed and taken: but within are full of all fainednesse and ini­quitie.

Vpon such lyke occasion, S. Peter in Pet. 2. his first Epistle sayth, Wherfore laye a­side all maliciousnesse, guile, & dissimula­tion, enuy, and all backbityng, & as newe borne babes desire that reasonable milke which is without corruption, that ye may growe therein: if so be that ye haue tasted howe pleasant the Lord is, to whome yee come as a liuyng stone disallowed of mē, but chosen of God, and precious: but ye as liuyng stones, are made a spirituall house: and an holy priesthood for to offer vp spirituall sacrifice acceptable to God by Iesus Christ.

As it is testified in the scripture, Be­holde I put in Sion an head cornet stone, elect and precious: and he that beleeueth on him, shall not bee ashamed: vnto you therefore which beleeue, hee is precious, but vnto them which beleeue not, the stone which the builders refused, the same is made the heade stone in the cor­ner: and a stone to stumble at, and a rocke to offende them which stumble [Page] at the worde, and beleeue not that, where­on they were set.

Wherefore to the ende that wee may The reedifiyng of London Bridge, com­pared to the building and reedefiyng of the house of God. examine in our selues howe euery one is framed agreeable to Gods good plea­sure, against the day of his visitation, I haue here thought good to set downe the maner of the reedifiyng of the new Arch of London Bridge. Wherein may be no­ted the differēce be twixt a priuate work, and a work for a commonaltie & commo­ditie of the people in generall. The ma­ner of the proceeding in the saide worke. First, the olde frame of building was ta­ken downe to the grounde, which to most mens iudgemēts, as trauellers by, wold haue iudged the foresaid olde building of sufficiencie to haue continued the charge which the same had before supplyed of long tyme: wherevpon diligent searche was made, and the grounde woorke was founde so imperfected, by reason of the sundrye imperfections that were founde therein. In so muche as it was thought needefull by those that had the ouer sight thereof, that the foresaide olde building shoulde bee taken downe as it was, for a­uoyding [Page 63] of further danger: hauing a re­spect vnto the time of the yeare, when the visiters and founders dyd take the same in hande. In so muche as all the olde de­faulted buildyng beyng rydde out of the way, and expert workemen beeyng come to searching of the foundation, they found the olde pyles whereon the stone worke stood in so euil cōditiō, as it was thought most needful that many should be displa­ced out of their seates, which appeared not to be done without paynefull labour. And beyng brought to passe, new Pyles of the perfectest wood that could be pro­uided was ordeyned and set in the seate and places of the old. For the better per­fourmance wherof, euery pyle so set, was not don without like tedious labour, cue­rye one beeyng armed and calked with Iron. To the ende to make their way the perfecter: So to withstande any impe­dimentes which myght haue hindered their enterance: which was perfourmed in as hard a maner as if the same had bin a newe forceable worke. For by reason of continuance the olde grounde worke was loth to yelde. Albeit, that nowe by [Page] the perfect experience of cunning work­men, there is placed vpon the well groun­ded foundatiō of Pyles, a durable stone­woorke to the defence of all stormy tem­pests: so workmanly handled as one stone is fastened to an other in their ioynyng together with Iron catches, thereby to keepe them from startyng out of their of­fices, beeyng pointed in the ioyntes with Sowder, Rozen, Tallow, and Pitch, as a compound of forceable effect, needfull about such a worke, to the ende that no impedunent should growe or enter in be­tweene the ioyntes, beyng preuented by suche good meanes. In such sort as now vpon the saide foundation, there is erec­ted a well conditioned and substantiall frame.

Wherein is to bee noted, the fruite of the workmens diligence. In the perfour­mance whereof, it doeth appeare, eche workeman to haue well & sufficiently dis­charged their seuerall charge and voca­tions, to the well likyng of the Founders and beholders.

In such wise, as when it is considered what benifite and commoditie is lyke in [Page 64] short processe of tyme to grow to the foū ­ders therof: Then is it not to be thought to haue beene more chargeable then in tyme the same may be profitable.

Which stately building being compa­red with the reedifiyng and building vp of the house of God, which consisteth not in Temples made with stones, accor­ding to the traditiōs of men: Albeit, God Act. 7. requireth a house of prayer, whereas the people may in all reuerence, congregate themselues together. As in the Churche there in all obedience to be in a readines with attentyue eares, & reioysing hearts: to heare the diuine seruice of God, and that our hearyng may bee rightly with a gladsome desire to heare Christ speake vnto vs by the mouth of the minister and godly Preachers, out of the worde of God, thereby to learne to folowe Christ by obedience, in honest conuersation of lyfe. For Christ hath alwayes allow­ed better of obedience, then of sacrifice: As appeareth in the first Booke of Sa­muel. Ring. 15.

When it repented God that euer he [Page] had made Saul Kyng by reason of his disobedience. Albeit, Saul had spared the best of the sheepe and of the Oxen of the Amalekites, to sacrifice them vnto the Lorde. Wherein Saul obeyed and hear­kened vnto the voyce of the people, and turned away from the worde of the Lord. In so muche as it was tolde Saul by Sa­muell. That forasmuche as he had cast a­way the worde of the Lorde. The Lorde would cast away Saul, and rent away his kyngdome from him. In which parcell of scripture it is woorthely to bee noted, howe muche God hath beene pleased in former ages with obedience, and displea­sed with the contrary.

As this one exsample may lead vs vn­to. That the voyce of a man may awake one out of sleepe: So that hee beginneth to start and aryse, but then if hee straight wayes falleth a sleepe agayne, vntyll we see him stande and goe, wee may not truely say he is perfectly awaked.

Albeit, in folowing & obeying Christ, it is not ment that wee neyther can, nor must doe all things that he hath done be­fore vs: but to folowe him in godly con­uersation [Page 65] of lyfe and obedience as neare as we may, otherwyse what doeth it a­uayle to professe much, and to practice li­tle. Wherby we are admonished to ioyne practice with our profession, in the repai­ring and building vp of the house of God, in all godlinesse and humilitie: and with more diligence and care then was vsed in & about the reedifiyng of the foresaide building of London Bridge, which as you may perceiue in the former discourse was not easily perfourmed without great cost and labour. So ought all Christians to bende them selues to the vttermost of What fourme ought to be ob­serued in the perfiting of Gods house. euery their powers, all to agree in one generall consent and vnitie of brotherly loue, whereby the Lordes house myght speedily goe forwarde: And not as Ma­nasses, against Ephraim, and Ephraim, a­gainst Manasses, and both against Iuda: Lest God beholdyng suche a confusion, come and say vnto thee, as vnto the figge Matth. 11. Luke. [...]5. tree, Neuer man eate fruit of thee here­after while the world standeth: Yet Christ him selfe hungering.

In consideration whereof, it is to bee noted, that although the founders vnder [Page] God of his house here in Englād, which God euer mainteyne and increase, are nowe willyng, & haue bene of long tyme with the aduise of the best workmen that might be had, in so carefull a worke, and about so weightie a cause, suche as God be thanked haue not seassed to take great paynes in Englande, for the perfecting of so woorthie a worke, and therein ma­ny good people about London and in o­ther places haue and doe declare them selues very studious and paynfull to haue the same perfourmed. In so muche as God be praysed there are some certaine, that willingly and gladly doe shew them selues to bee faythfull labourers in the house of God. But the greater number besides, seeme to be suche as in very deed woulde be accompted good labourers in Gods Vineyarde, who in deedes doe appeare playne, to bee but Loyte­rers, when as the maister of the Vine­yarde shall come to tryall. It is true, hee wyll not deny his good Stewardes, Bailiffes, and faythfull seruauntes their due rewarde: At what tyme all the con­trery will be founde to be too too negli­gent [Page 66] in suche their duetifull businesse, some of obstinate, frowarde, and malici­ous myndes, and some by foolishe igno­raunce, lyke vnto the fyue foolishe Vir­gines. And many suche as doe flatter Matth. 20. themselues with the parable of those whō the good husbandmā was willyng to re­tayne in his Vineyarde: and gaue vnto him for his hyre that came at the thirde houre of the day, as large as vnto those which entered at the first houre, and dyd beare the heate of the day. Whereby it is manifest, that the same good husbande man who is our Sauiour Christ, hath alwayes had a lyke care for all in gene­rall, and will deny none of their hyre, that came vnto him in any tyme, in mind to be accepted.

But alas, what may be sayd or thought of suche as doe deferre and set off their commyng into the Lordes Vineyarde, euen vntyll their laste houre. And then perhaps doe as it were looke ouer the hedge, and doe commyt their good deeds to bee sent after them by Executors, in hope to receiue their rewarde w^t the first. [Page] Wherein is not to be forgotten, that al­though our heauenly husbandman, hath dealt and doeth deale so fauourably in his mercyes, with so many as hee findeth so­rowful and careful to lyue with him. And not obstinately or willingly to pine them selues away for want of a litle paines ta­king, wherby to procure vnto themselues foode and rewarde, which I doe so muche the more lament, whyle I doe beholde a number whose lyues doe bewray that they care not to haue to do with God nor his house, suche as may not be persuaded to enter into the same, and other some such and that for the most parte, who if they happen a litle to enter in, they soone wax weary, and so stealeth foorth againe. In so much as it is very doubtfull, that any suche shall haue any part of reward with the true labourers: but rather shal want foode when as they shall be hungrye and thirstie, and shall alwayes be drye. And so in case to perish for want of that which they so contemptuously and negligently refused, when the large measure was of­fered vnto them through Christ his me­rites and louing kindnesse. In so muche [Page 67] as rather it is to be desired that all those that haue any feeling desire in them selus to come into the Lordes Vineyarde, and to dwell with God in his euerlasting mā ­sion, may refuse no paynes to bee ioyned vnto him in ioyfull gladnesse of Ghostly rauishing, which is to be sought from the high to the lowe, with all due humilitie & reuerence vnto God, loue to our neigh­bours, & obedience vnto our soueraigne, vdder whose protection next vnder God, we doe enioye our being and continuyng in so good a woorke, for the which euery true member of England is bound daily and hourely to pray vnto God, that so good a foundation of the house of GOD may become so well framed and perfec­ted, as to encrease & remayne vnremoue­able, to the euerlasting comfort of all the professors: As is testified by the scrip­tures. The earth shall fayle, & all things Matth. 5. therein conteined: but the worde of God abideth euerlasting, and one iotte of his worde shall not fayle. And when we haue done all that euer we can doe, yet shal we be but vnprofitable seruants.

By these words, some may doubt what [Page] they ought to doe in so weightie a mat­ter, it is in these fewe wordes declared. That wee ought to preferre the glory of A speciall note for all that pro­fesse Christ. God, the promotyng of Christ his Euan­gil, that is, his word, and the saluation of our soules, aboue all things in the earth.

So shall we bee sure that though all the worlde besides were in an vprore and troubles: Though warres and contenti­ons, plagues, & pestilence, and all incon­ueniences were round about vs, yet shold we be defended and protected. For so is Gods louyng promises vnto so many, as with willyng and obedient heartes doe seeke to be preserued in his folde, expres­sing their inwarde desires, by their out­ward conuersation and actions. By rea­son whereof, many haue beene stirred to forsake their froward wayes: and return vnto the Lord, by ensample of Kyng E­zechia, as foloweth. And Ezechia sent In the 2. boke of the Chro. Chap. 30. to all Israel and Iuda, and wrote letters to Ephraim and Manasses, that they shold come to the house of the Lorde at Ierusa­lem, & offer passeouer vnto the Lord God of Israel. And the Kyng helde a counsell with his Lordes, & all the congregation [Page 68] at Ierusalem to keepe the feast of passeo­uer in the seconde moneth.

And the tenour of his letters was this:

You sonnes of Israel, returne to the Lorde God of Abraham, Isaac & Iacob, and he shall returne to the residue that re­steth from the handes of Assur. Be not as your fathers, and as your brethren were, who haue transgressed against the Lorde God of their Fathers, who hath made them desolate as you see. Holde not your heartes therefore. But giue your hands to the Lorde, returne to his Sanctuary, serue him and hee shall. shewe mercy vn­to you, to your sonnes and daughters that be in bondage, for he is pitifull and easie to bee entreated. Thus farre dyd Ezechias by letters and messengers pro­uoke the people declined from God, to repentaunce, not onely in Iuda where he raygned lawfull Kyng, but also in Is­rael, subiecte then to an other Kyng. And albeit, that by some wicked men, his messengers were mocked, so lac­ked they not theyr iust punishmentes: For within sixe yeares after Samaria, [Page] was destroyed, and Israel ledde captyue by Salmanazar. So dyd not this zealous King Ezechias desist to prosecute his du­tie in restoring the religion to Gods per­fect ordinance, remauyng all wickednes.

And again, in the Prophecie of Eze­chiel, it is written thus: If a man nowe Ezech. 34. heare the noyse of the Trumpet, and will not be warned, and the Stewarde come and take him away, his bloude shall bee vpon his owne head: for hee heard the sounde of the Trumpet, and woulde not take heede, therefore his bloud be vppon him. But if he will receiue warning, he shal saue his lyfe. Moreouer, if the watch­man see the sworde come, and shew it not with the Trumpet, so that the people is not warned, if the sworde come then and take any man from amōg them, the same shall bee taken away in his owne sinne: but his bloud will I require at the watch mans hande.

So is it required at the handes of all good Gouernors in this age, that the or­der An order of planting or graftyng. of plantyng may be obserued in suche fourme, that euery tree may be so orderly planted and ingraffed, that there may be [Page 69] no confused growyng. For it is written, that suche as are not ingraffed in Christ, shall be pulled vp by the rootes: where­fore it behooueth that euery good Tree may be framed to be comfortable and de­fencible to the other his neighbour and stander by, beyng all of one Orchard, the higher to the lower, and the lower not to be slacke in vpright growyng, to the end to doe their office, duetie, and good will, vnto the higher. For so is it required by the worde of God, and no politike wise­dome rightly may deny the same: as that when any stormy weather should happen to blowe vp, that then suche as before would haue beene iudged Okes, shoulde not shew them selues as tottering reeds, subiecting them selues to bee ouerrunne with euery sickle and sythe. But that ra­ther against the time, that god shal please by his prouidence to call vs vnto him more nearer, by any Crosse of tribulati­on: that wee the people of this age may rather goe forwarde to meete with God in all reuerence, and valiantly to fight vn­der his banner. Then that we should goe backeward with faintyng heartes, and [Page] seeke to hide our selues from his presence which no man may escape, for that his glorious presence is euery where, both on high vpon the Mountaies, and beneth in the vallies. How much more ought we miserable creatures to bee vigilant, and that by continuall prayer and watching, thereby to mooue his Godhead not to be greeued nor displeased for our disobedi­ence in transgressing of his Commaun­dements: And that it may please him in his mercie to accept of our contrition in our returning euery one, forsaking his frowarde and vngodly wayes. And that with such repentaunce and mortification, as sinne may be abandoned and haue no place any longer to dwell in our mortall bodyes: And not to seeme too haue more care of thinges temporall, then of things eternall. For so nowe is it required at our hands in good earnest, thereby to stop the mouthes of all enemies, as that other nations beholding the perfect fourme of our returning, may haue iust cause so to say of England:

Lo these are the people whome God [Page 70] hath chosen vnto him selfe, and that the troubles of our neyghbours may sounde a continuall watche worde in our eares, to amendment of our former euil liuing, or els wee may assure our selues, that wee doe but hasten the lyke measure of Gods displeasure towardes vs, which I pray God graunt to keepe farre from Englande.

And in the manner of our retur­nyng, let vs take and sette before our tyes, this holesome doctryne of Saint Paule to Timothie, in his fyrst Epi­stle. Tim. 2.

I exhort therfore that aboue all things, Prayers, supplications, intercessions, and giuyng of thanks be had for all men: For Kynges and all that are in authori­tie, that wee may lyue a quyet and a peaceable lyfe, with all godlinesse and honestie. For that is good and ex­pedient in the sight of GOD our Sauiour, which will haue all men to bee saued, and to come vnto the know­ledge of the trueth: For there is one [Page] God and one Mediatour, betwixt God and man: Euen the man Christ Iesus, which gaue him selfe a raunsome for all men. That it should bee testified at this tyme, I tell the trueth in Christ and lye not. Beyng the teachers of the Gentiles with fayth and veritie. I will therefore that the men pray euery where, liftyng vp pure handes without wrath or doub­ting. Likewyse also the women, that they aray them selues in comely apparel, with shamefastnesse and discreete behauiour, not with broydered heare, eyther gold, or pearles, or costly aray: but as becom­meth women that professe godlines tho­row good works. Let the women learne in silence with all subiection, in such wise as all suche as pray, may obtaine the be­nefit of prayer, which ought to be framed in all zealous maner, and with such a du­tifull obedience as we doe owe vnto God in making our prayers and supplicati­ons: As we haue sundrye ensamples set owne vnto vs by the word of God.

First, howe Christ him selfe when he prayed vnto God the Father, that if it were his will, the bitter cup of his passi­on [Page 71] might passe away from him, not for that Christ was afrayd of death, but that hee woulde leaue vnto all his Disciples the true fourme of prayer, desiryng no­thing but that which is good, and to edi­fie with all, and alwayes to commyt our willes vnto his will: not that our will be done, but that his will be done, and fulfil­led, with such obedience as Christ, when Iohn. 1 [...] he prayed, lifted vp his eyes vnto hea­uen.

And also Moyses & Aaron when they prayed for the people of Israel, it appea­reth that they did it with their hāds holdē vp, and their eyes lookyng vp vnto hea­uen, Num. 11. 1 [...]. 15. as a true testimony that their hearts were therevnto framed and setled. But when Moyses ceassed from lifting vp of his handes and eyes, those people were ouerthrowen. And howe much prayer of good men hath alwayes preuailed. The ensamples are not fewe: As when Moy­ses Exod. 9. 10. prayed for Pharao, the plagues seased.

Abraham liftyng vp his eyes, sawe Gen. 22. the place where God had appointed him to offer vp his Sonne Isaac.

Abraham for the Sodomytes, Moyses [Page] for the fathers that sinned in the wilder­nesse: Samuel, and Dauid, for the destruc­tion: and Solomon, for them that came into the Temple: and Elias, for them that Esdras. 4. [...]ooke. receiued raine: and for the dead, that he myght lyue: and Ezechias, for the peo­ple in the tyme of Senacharib. And all those receiued the fruit of their prayers. And in this our age, no doubt of it, by the good prayers of godly men powred out before the Lorde God, for the be­holdyng of the people of Englande, in suche an acceptable a tyme, as God hath bene mooued in his mercyes to pro­tect his flocke hitherto in a miraculous wyse, with nowe full twentie yeares past of returnyng, which large tyme no doubt of it, hath pleased God in his mercy to vouchsafe to assigne vnto vs the people of England, the rather for the good affectiō which he hath and doth beare vnto our so gratious and soueraigne Queene, vnder whom by Gods permission we do enioye such good blessings, as Moyses gaue vnto the Tribes of Israel, in time of their con­tinuing in Gods cōmandements & ordi­nāces, who is like vnto the people. Thou [Page 72] art saued in the Lord, which is the shield of thy helpe, & sword of thy glory. Thine enimyes haue lost their strength to thee ward, & thou shalt treade vpon the height of them. But then it foloweth, that when Exod. 19. as God did behold the grudging and dis­obedience of the Israelites, hee appoyn­ted Moyses to commaund them that they shoulde not presume to come vp vnto the Lord lest be destroyed them. And let the Priests which come vnto the Lord, sanc­tifie them, lest the Lorde destroye them. Wherevpon God gaue foorth the Table of the ten Commaundementes, left vnto all that shoulde come after, to folow them as children of obedience.

And for that cause doe all the godly Preachers crye out daily foorth of the worde of God, Repent betymes as wee all doe admonish yee, repent, for your cō ­tempt and wickednesse so plainely com­mitted, in so blessed a tyme as God was not more professed in woordes in many yeares before. But alas, too too farre out of the way in deedes: wherfore we are stil called to repent, for repentance is the onely way of our redresse & deliuerance. [Page] For, dyd God euer so long spare anye whome he hath taught by his Prophets without some euident repentaunce: Or vseth any father to pardō his childe, with­out some token of amendment: Consider howe the Lord hath intreated Israel and Iuda, his owne people. Howe ofte they trespassed, and howe he gaue them ouer into the handes of their enemyes. But when so euer they repented and turned a­gaine to God vnfeignedly, he sent them Iudges and deliuerers, Kyngs and Sa­uiours. This way then of repentance and vnfeigned turnyng vnto God by obedi­ence, is the onely way before God accep­ted and allowed.

Therfore was Noah sent into the old worlde to bring this doctrine of repen­tance, and all the olde Prophets, as Eli­as, Eliseus, Esaias, Ieremias, and Mali­chias, and hee who excelled all the Pro­phets, Iohn Baptist, whose sharpe re­bukes for sinnes woulde nowe be hardly abyde and suffered. Yet are they not vn­fittyng to this age, for that the same spi­rite stil striueth against the malice of our tyme. Albeit, in diuers sortes and fashi­ons [Page 73] Noah pronounced that within an hundreth and twentie yeares all fleshe shoulde bee destroyed. Wee haue many Noahs that doe crye in our tymes, yet fewe repent. All that tyme that Noah was preparyng of the Arke, to auoyde Gods vengeance, the multitude derided this holy Prophete, as many nowe doe make a scoffe at all them that by obedi­ence to Gods worde, seeke the meanes appoynted to auoyde Gods indignation and iudgements. Then the people wold not repent: but as they shoulde lyue for e­uer, they maryed, they banquetted, they builded, they planted, but not in God. And so it is muche to be feared, that in this age, there are many that do the like: they marry, but not in God: they builde, but not in trueth and righteousnesse: and therefore because their buildyng is not accordyng to Gods direction, they know not howe soone it shall fall downe. And that it may appeare howe God hath vse [...] to call those that he would haue saued in former ages, I haue thought good to set downe certaine places of the scriptures, because euery one hath not to buye the [Page] whole booke.

The Prophet Ieremy setteth downe a very notable ensample, what returnyng God requireth of his people, O Israel, if thou wilt turne thee then vnto me, saith the Lorde, and if thou wylt put away thine abominations out of my sight, thou shalt not be mooued, and shalt sweare the Lorde liueth, in trueth, in equitie, and righteousnesse, And the people shall be fortunable, and ioyfull in him. For saith the Lorde to all Iuda and Ierusalem, Plough your lande and sowe not among thornes, be circumcised in the Lorde, and cut away the foreskyn of your heartes, all yee of Iuda, and the indwellers of Ie­rusalem: that my indignation breake not out lyke fyre, and kindle so that no man may quenche it because of the wic­kednesse of your imaginations.

Here it is to bee noted, that there is a great difference betwyxt the visible fyre and a paynted fyre.

Moreouer, thus sayeth the Lorde, When I haue taken in hand to rootout, Iere. 18. to destroye, or to waste away any peo­ple [Page 74] or kyngdome: If that people against whome I haue deuised, conuert from theyr wickednesse, I repent mee of the plague which I had deuised to bryng vpon them.

Agayne, when I take in hand to build, or to plante a people or kingdome, if the same people doe euil before me, and heare not my voyce: I repente of the good which I deuysed to doe for them. Speake nowe vnto Iuda, Thus sayeth the Lorde, Beholde, I am deuising a plague for you: therefore let euery man returne from his euill wayes, and do the thyng that is good and right.

And in the Prophecie of Esai, Heare Esai. 48. this, O thou house of Iacob, yee that are called by the name of Israel, and are come out of the stocke of Iuda, which sware by the name of the Lord, and beare the witnesse of the Lorde of Israel: But not with trueth and right, which art cal­led free men of the holy Cities, and are grounded vppon the GOD of Israel, whose name is the Lorde of Hostes. The thynges that I shewed you e­uer since the begynnyng, haue I not [Page] brou [...]ht them to passe, immediately as the [...] [...]ame out of my mouth, and declared th [...], and they are come. Howebeit, I knowe that thou arte obstinate, and that thine necke hath an yron bayne, and that thy browe is of brasse. Neuerthelesse, I haue euer since the beginnyng, shewed thee of thinges for to come, and declared thē vnto thee or euer they come to passe, That thou sholdest not say, my Idol hath done it, my carued or molten Image hath shewed it. Heare and consider all these thinges, whether it was yee that Pro­phecied them: But as for me. I told thee before at the beginnyng, new and secret things that thou knewest not of, and some done nowe, not of olde tyme, wherof thou neuer hardest before they were brought to passe: that thou canst not say, beholde I knewe them. Moreouer, there be some whereof thou hast neuer heard nor know­en, neither haue they bene opened vnto thine eares afore tyme: for I knew that thou wouldest maliciously offende, there­fore haue I called thee a transgressont e­uen from thy mothers wombe.

Neuerthelesse, I haue withdrawen [Page 75] my wrath for my names sake, & for mine honours sake, I haue ouer seene thee: so that I haue not rooted thee out. Behold, I haue purged thee, and not as Siluer: I haue chosē thee in the fyre of affuction, & that onely for mine owne sake: for I giue myne honour to none other, that thou shouldest not despise mee. Hearken vnto mee O Iacob and Israel, whome I haue called, I am euen that is, I am the first and the last.

Whereby it is plaine, that there is no more redeemers to be looked for, and the Prophets are gone before. Albeit, wee heare daily speakyng vnto vs from God him self and all his Prophets, to the end to gather together the remnaunt of Iu­da.

In so muche as the Prophet Ezechiel hath left vs these comfortes, When the wicked man turneth away from his wic­kednesse that he hath done, and doeth the thing which is equall and right, hee shall saue his owne soule and lyue. For in so­much as he remembreth him selfe, and turneth him from all the vngodlines that he hath vsed, hee shall lyue and not dye. [Page] Albeit, the Prophet Ieremy, doth in this Iere. 5. Chapter folowing, lay hard to the charge of all vngodly persons, taking occasion first to reprooue whoredome and swea­ring, taking Gods name in vaine. Shold I not correct this, sayth the Lord: should I not be auenged of euery people that is lyke vnto this: Clyme vp vppon theyr walles, beate them downe, but destroye them not vtterly. Cut of their branches because they are not the Lordes, for vnfaythfully hath Israel and Iuda forsa­ken mee, sayeth the Lorde, they haue de­nyed the Lorde, and sayde, it is not hee. Tushe there shall no harme or misfortune come vppon vs: wee shall neyther see sworde nor hunger. As for the warning of the Prophetes, they take it but for wynde: yea there is none of those that will tell them that suche thinges shall happen vnto them. Feare yee not mee sayeth the Lorde: are yee not ashamed to looke mee in the face, which bynde the Sea with the sande, so that it can not passe his boundes: For though it rage, yet can it doe nothyng, and though the [Page 76] waues doe swell, yet may they not goe ouer. But this people hath a false and an obstinate heart, they are departed and gone away from mee. They thinke not in their heartes, O let vs feare the Lord that giueth vs rayne early & late, which keepeth euer styll the haruest for vs yearely. Neuerthelesse, your misdeedes haue taken from you, and your sinnes haue robbed you thereof: for among my people are founde wicked persons, that priuily laye snares and wayte for men to take them and destroy them. And lyke as a Ne [...]e is full of Byrdes, so are their houses full of that which they haue got­ten with falshoode and deceite, whereof commeth their great substance and ry­ches, whereof they are fatte and well ly­kyng, and are runne away from me with shamefull blasphemyes: They minister not the lawe ryghtfully, They iudge not accordyng to equitie. Should I not pu­nishe these things sayth the Lord? should I not bee auenged of all suche people as these bee: Horrible and greeuous things are done in the lande.

[Page] Which while the Lorde dyd beholde, See I pray you the louyng mercyes of the Lorde offered vnto those people, and nowe speaking vnto vs, by the mouthes of many godly Preachers, in folowyng and obseruyng the fourme of the good Prophet Osee, in daily crying out. Turne Osee. 13. from your frowarde wayes, and turnyng from your disobedience with the children of Israel: saying vnto the eternall God, Thou arte the Lorde our God, and thee will we worshyp: Confusion hath deuou­red our fathers labour frō our youth vp, yea their sheepe & their Bullockes, theyr sonnes and their daughters. So doe wee also sleepe in our confusion, and shame Act. 4. couereth vs: for we and our Father from our youth vp vnto this day, haue sinned against the Lorde our God, and haue not obeyed his voyce.

For reconciliation whereof it is writ­ten thus by the Prophet Ioel. Make thy Ioel. 1. moane, as a Virgine doeth that girdeth her selfe with sackecloth, because of her Bridegroome, for the meate and drinke offerings shall bee taken out of the house of the Lord. And the Priests, the Lords, [Page 77] and Ministers shall mourne: the fielde shall be wasted, the lande shal be in a mi­serable case. Wherefore in the seconde Chapter of the same Prophet it is writ­ten thus. Turne you vnto the Lorde your God, for he is long suffring and of great mercy. Proclaime a fasting, call the con­gregation, and gather the people toge­ther, warne the congregation, gather the Elders, bryng the children and suck­lyngs together, let the Bridegroome go Prayers must be made out of the Closet of our heartes. foorth of his Chamber, and the Bryde out of her Closet: Let the Priestes serue the Lorde betwyxt the Porch and the Al­ter, weeping, and saying: Be fauourable (O Lorde) to thy people, let not thine heritage be brought to such confusion, lest the Heathen be Lordes thereof.

And Sainet Paul to Timothie hath Tim. 2. left vnto vs in this age, a probable rea­son, that the day of the Lord, his transla­tion of this worlde, is neerer vpon com­myng then nowe seemeth to be made ac­compt off. This knowe that in the latter Alamentable signe, euen as it is come to passe in this age. dayes shal come perillous times: for men shall be louers of their owne selues, co­uetous, boasters, proud, cursed speakers: [Page] disobedient vnto father and mother, vn­thankfull, vngodly, vnkynde, trucebrea­kers, false accusers, riotous, fierce, de­spisers of thē that are good, Traytours, headie mynded, greedy vpon boluptuous­nesse, more then the louers of God, ha­uyng a similitude of godlinesse, but ha­uyng denyed the power thereof, and such abhorre. For of this sorte are they which enter into houses, and bryng in bondage women, laden with diuers lustes, euer learnyng, and neuer able to come to the trueth.

If the consideration of such ensamples, then may not mooue the people in this age to bee deepely touched with repen­taunce, let them take the louyng Pa­rables of Christ of the two sonnes, and Matth. 21. of the tylman, vnto whome hee set his Vineyarde.

A certayne man had two soones, and hee came to the first and sayde, sonne, goe and worke to day in my Vineyarde, who answered I will not: but afterwards re­pented and went. Then came bee to the seconde, and sayde likewyse, and hee an­swered I will syr, but went not.

[Page 78] Wherein is expressed a wonderfull comfort: first is to be considered, how the Lorde our God maker of heauen & earth, doeth humble him selfe, not onely to bee called a husbandman, a housholder, and suche lyke: But he abaseth him selfe of mercy, to vs vile earth and ashes, that his sonne became man to make mankynde glorious in his sight, to make all those that do not refuse his grace offered, of the slaues of Saten, his sonnes by adoption: We are his sonnes, we are his Vinyard, wee are as deare vnto him as the Apple of his eye: As Moyses speaketh, if you can beleeue it, hee sweareth that you shal be his inheritance, and he will be yours: If yee will onely beleeue his grace offe­red, and beleeue him when hee sweareth. Will yee call his trueth into doubt? his glorye into shame by your misreliefe: Better it were that all creatures should perishe, Heauen, man, and Aungels, then that GOD shoulde not haue cre­dite, or that his power and glorye in the least iotte shoulde bee dimini­shed. Hee hath called vs hys people of [Page] Englande by his worde many yeares, to worke in his Vineyarde. But what ma­ny one haue answered, I appeale to your owne consciences, which witnesseth, and all the world seeth, that some haue deceit­fully sayd lyke Belials childrē, & answe­red that ye woulde goe and worke in your fathers Vineyarde, and haue not done it: and othersome lyke rebellious, haue plainly sayde they would not.

But what is in this great matter requi­red, it onely remaineth, that all do repent and returne vnto the Vineyard, with the first Sonne. For neuer shall ignoraunce excuse any lande or nation, as it is plaine in the first to the Romaynes, neyther can any people be receiued without the fruit of repentance, not onely to acknowledge our sinne & to lament them, but to amend our liues, and to make streight the Lords pathes, and to be well garded with obe­dience vnto God, in doyng the workes of righteousnesse, in executyng Gods pre­ceptes, to the resistyng of Satan and sin.

But if neyther the meanes of Gods mercyes offered, nor his punishement threatned for sinne, may not mooue obsti­nate [Page 79] people to returnyng vnto the Lorde in good earnest, and that they will looke for signes, lyke vnto the Scribes and Matth. 12. Marke. 8. Pharises, temptyng Christ saying, mai­ster giue vs a signe, vnto wheme Christe answered: The euill and adulterous ge­neration seeketh a signe, but there shall no signe be giuen them, saue the signe of the Prophet Ionas. Insomuch as wee of this age neede to looke after no further signes or wonders then the word of God and daily experience leadeth vnto. For Ierusalem and Damasco, neuer possessed more greater blessinges then Englande nowe doeth, nor none of those Cities ne­uer enioyed more pompe then London nowe possesseth. And it is certaine, that Christ preached three yeares in those two famous Cities, and the Countreys vnto them adiacent. And after fortie yeares Ierusalem was destroyed, so long a time dyd God giue vnto them of repentaunce and returning from their froward wayes wherein those people so proudly walked in disobedience. And the same God of long tyme hath called his litle flocke of Englande, as the remnaunt of Israel, by [Page] the largenesse of his mercy offered. But the same seemeth to haue taken so little effecte, as that a great number with the consent of disobedience, haue taken occa­sion by their owne wickednesse, to pro­uoke Tob. 12. almyghtie God vnto displeasure, in suche lamentable wyse, as many are become enemyes and betrayers of their owne soules, for which their so greeuous contempt none may escape the punishe­ment: As it hath bene declared in all no­table punishmentes from the beginning. For when the originall worlde perished by water, when Sodom and Gomorrha Gen. 7. 19. was consumed by fyre. And finally, when Ierusalem was horribly destroyed, doeth any man thinke that all were lyke wic­ked: it is euident that they were not Ne­uerthelesse, although some were young, and dyd not know what oppression ment, neyther coulde defile them selues with beastly and vnlawfull lustes, some were pitifull and gentle of nature, and dyd not thirst for the bloud of Christ his apostles. But did any in the time of Gods visitati­on escape the plagues & vēgeance which did apprehēd the multitude. Let the scriptures [Page 80] witnesse, and the histories be con­sidered, which plainly doe testifie, that by the waters all fleshe in earth at that time dyd perishe, Noah and his family reser­ued: That none escaped in Sodome and in the other Cities adiacent, excepte Lot and his two daughters. And euident it is, that in that famous Citie Ierusalem, in that last destruction of the same, none escaped Gods vengeance except so ma­ny as before were dispersed. And what the cause was of this Gods seueritie, we are forbidden to dispute with God. But let all men by these examples learne be­tymes, to flee and auoyde to commit such lyke abominations as the proude con­temners of God doe prosecute, if the re­sidue list not to bee partakers of theyr plagues. And yet the causes are eui­dent, for which GOD brought so hor­rible destruction vppon those Cityes, manifestyng that wee shoulde bee sub­iect without grudgyng vnto Gods will and iudgementes, which in them selues are most holy and iust. [Page] Wherefore it behooueth that we of this age, should all humble our selues vnder the mightie hande of God, in such wyse as he in his mercy, beholding our humi­litie, may bee mooued to turne away his wrathfull displeasure from vs. For in the originall worlde, none was found in au­thoritie, that eyther dyd resist tyranny, or oppression, that vniuersally was vsed, ey­ther yet that earnestly reprehended the same. In Sodome, was none found, that dyd gainstande that furious and beastly multitude that dyd compasse about, and besiege the house of Lot: None would be­leeue Lot that the Citie should be destroi­ed. And finally, in Ierusalem was none founde, that studied to represse the tyran­ny of the Priestes, and therefore of one vengeance temporall, were they all par­takers. Which examples in sundry pla­ces before touched, ought to mooue euery one that hath any feelyng iudgement in them selues, to the deepe consideration of their dueties, in this last age & perillous tymes. Seeyng it is written, that those that doe not labour to their power to cor­rect euill, doe consent to doyng of euil.

[Page 81] And let it not be forgotten, howe that Ionas the Prophet, was but three dayes in his deliueryng of the Lordes message vnto that great Citie of Niniuee: That after fortie dayes the same Citie shoulde be destroyed. And those people knowyng them selues guiltie of transgression of Gods commaundementes, beleeued the Lorde, and proclaimed fasting with one accord among them all: and put on sack­cloth, as well the great as the small, the rich as the poore. The Kyng did cast off his costly aray, y^t he was wont to weare, and put on sackcloth, as then the manner was of declaring repentance: for he fea­red God. In so much as God beholdyng their contricion in an acceptable tyme, turned from his forepurposed destructi­on, which was pronounced to haue fal­lē vpō that great Citie after fortie daies, according to the message of Ionas: had not both the King & the people bene tou­ched with so zealous affection vnto God & his word: As they beleeued the Lordes message without any further doubtyng, and those people founde fauour in Gods fight.

[Page] As God graunt Englande, in rende­ring of their due obedience to do the like, in expressing our vnfeigned repentance, by our outward actions: for wee can not excuse our selues by ignorance, as to say, that we want of such like warning. For common experience may teache sensible men, that if one man receiue a hand wri­ting from an other, great credite is giuen therevnto, especially when there is fayth and confidence betwixt the partie who sent the writing, and the parties vnto whom the same is sent. In so muche as euery man and woman ought to examine in them selues what confidence euery one doeth repose in God his written worde: and what zealous loue euery one beareth in his heart toward the same. And let vs not be vnmindfull that there is a time to laugh, and a tyme to weepe, a tyme to go forwarde, and a tyme to goe backwarde. Wherby all are forewarned from goyng backwarde, like the frowarde nature of the Sea Crabbe. But rather seeing that we doe beare the Image of Christ, let vs in tyme refraine, from glutting & ladyng our selues with muddy earth, lyke vnto [Page 82] the Woluish generation: but so to frame our selues to haue gladsome heartes and willing mindes: to the ende, to fetch wa­ter at the liuely fountaine, with the wo­man of Samaria, who could not deny but Iohn. 4. that shee had met with one, who had told her all that she had done in her tyme: and the same was very Christ our Lorde and Sauiour, who now speaketh vnto vs out of his sacred worde: bee knowyng from the beginning what hath bene done, and what we nowe doe, and nothing can bee hyd from him so secretly, that his eares doeth not heare, & his eyes behold. Who of a fatherly affection in his mercy hath left vnto Englande, the moste perfectest meanes that euer was, by the prescript rule of his worde, how to know what our dueties are, and howe wee should behaue our selues in this mortall and transitory lyfe. Alwayes, and in all our externall deedes, to preferre his diuine wil & plea­sure, before our carnall willes and affec­tions, vntyl we come to the vnspeakeable ioyes of his presence. In the meane time the same our God hath assured vs by his word, that after Prophets or warnings [Page] there euer after followed returnyng in yeldyng due obedience: Or els alwayes hath ensued a lamentable and fearefull destruction. Albeit, our heauenly father hath and yet doeth deale with vs his peo­ple of Englande, in the large measure of his mercy, euen as a good father or ma­ster that threateneth and shaketh the rod before hee layeth on the stry [...]es, which whyle the disobedient dee seeme to con­tenine and set light by, a heauy punishe­ment insueth: which notwithstandyng, when he threateneth, he findeth no dueti­full obedience in returning vnto him: and when he warneth, there is no repentance for sinne. For he findeth some so obstinate and wicked, as to say, the way of the lord is not indifferent: vnto such it may very well be sayd, Nay, is not your wayes ra­ther cursed: As God forbyd, that any one of his litle flocke in Englande should be so obstinate and indurate hearted, as to thinke that so good blessings as GOD hath powred vpon England, are lent vs in vayne, so to returne from vs as clouds without rayn, or as an Eccho in the aire, [...]nlesse our owne vnworthinesse doe de­serue [Page 83] it so to be taken from vs, and to be giuen vnto a straunge people that ye [...] knowe not God. As God forbyd, that we should thorow our disobedience, so as it were, rent the mercyes of God from our selues, and so become the scattered peo­ple. But rather let vs the people of Eng­lande, seeke by all meanes possible to re­deeme our euil spent tyme, by earnest re­pentance and mortification, subduing the lustes of the flesh, with all the euill concu­piscences of the same: bearyng with vs free and cleare consciences, agreeable to the will of God, for so is the way to be at one with him, as his worde doeth direct vs: That to the cleane, all thinges are cleane, and to the frowarde, all thinges are frowarde: with the godly, thou shalt King. 2 [...]. be godly: with the vncorrupt, then shalt be vncorrupt. And this I say further, that I wryte according to the trueth and lye not: let euery man examine his owne conscience, I do desire no better witnes. For where any man or woman so liueth, as hauing no feeling desire in themselues to be at one with God: sure it is an eui­dent signe, that neyther God dwelleth in [Page] them, nor they in God. With such God graunt, that none of the people of Eng­land should at any tyme ioyne felowship: but that all may growe and become [...] members for Christ his Church, by one generall consent: So shall there bee no complainyng in our streetes, nor no lea­ding into captiuitie, but all shall haue a ioyfull peace in conscience: Thereby to glorifie God our heauenly father, vnto whom with his Sonne Christ Iesu, and the holy Ghost, three persons and one God eternall, be all honor, power, and dominion, now and for euer,

Amen.