To the Kings most excellent Maiestie. The humble petition of two sisters the Church and Common-wealth: for the restoring of their ancient commons and liberties, which late inclosure with depopulation, vncharitably hath taken away: containing seuen reasons as euidences for the same.

To the Kings most excellent Maiestie. The humble petition of two sisters the Church and Common-wealth: for the restoring of their ancient commons and liberties, which late inclosure with depopulation, vncharitably hath taken away: containing seuen reasons as euidences for the same.

Table of contents

Title page

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TO THE MOST HIGH AND MIGHTIE PRINCE IAMES, BY the grace of God, King of England, Scotland, France and Ireland, Defender of the Faith, &c.

To the Reader.

A BRIEFE OF THE CONTENTS OF THIS TREATISE.

AN HVMBLE PETITION OF THE Church and common wealth, with reasons out of Gods word, against late inclosure and Depopulation of Townes.

A preoccupation of an obiection.

The first reason against this Inclosure is, it decaies tillage.

A second reason against this Inclosure is, that it dispeopleth townes.

The third reason is, that this Inclosure is against the common wealth of the Iewes.

The fourth reason; this Inclosure is against the estate of Christs Church and kingdome.

The fifth reason is, that this Inclosure is against Christian charitie.

The sixt reason: this Inclosure is against the Church and Common-wealth, and auncient customes and liberties of England,

The seauenth reason; This Inclosure with depopulation is a sin whereof God shall make speciall inquirie at the day of iudgement.

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[Page] To the Kings most excellent Maiestie.

THE HVMBLE PETITION OF TWO SISTERS; THE CHVRCH AND Common-wealth: For the restoring of their ancient Commons and liberties, which late Inclosure with depopulation, vncharitably hath taken away: Containing seuen reasons as euidences for the same.

PROV. 14. 28. In the multitude of the people is the honour of a King, and for the want of people, commeth the destruction of the Prince.

LONDINI, Impensis GEORGII BISHOP. 1604.

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TENEZ LE VRAY

Exlibris Bibliothecoe Domesticoe RICHARDI TOWNELEY de Tonmeley In Agro Lancastrensi Armigeri Anno Aetatis. 73 Domin [...] 702

TO THE MOST HIGH AND MIGHTIE PRINCE IAMES, BY the grace of God, King of England, Scotland, France and Ireland, Defender of the Faith, &c.

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THat saying of Queene Hester to the most famous King Ahashuerosh, (most dread Soueraigne) doth, as it were, enforce me, to make this my humble Petition to your Highnesse: If we were sold to bee bondslaues, or handmaides Hest. 7. 4. (saith shee) I would haue held my tongue, although the aduersary[Page]could neuer recompence the King this losse: But let my life Verse. 3. be giuen me at my request, and my peoples.

There is a mightie Thorne sprung vp of late, in diuers places of this Realme, like to that cruell Haman; which doeth not onely goe about to impouerish your Maiesties Subiects, but quite to roote them out: I meane Inclosure of Fields and Commons; whereas the Lords of Manours, and Freeholders will haue all their landes which haue heeretofore lien open, and in Common, (so that the poore might enter Common with them) now laid together in seuerall. And hereby the poore cannot enioy their ancient Commons and liberties. And this cankred Thorne also deuoureth Gods people, which is his inheritance, as the Psalme teacheth vs, Aske ofme, (saith God) & I will giue Psal. 2. 8. thee the people for thine inheritance,[Page]&c. and the vttermost parts of the earth for thy possession. Inclosers to maintaine their owne inheritances, doe make no conscience to impaire this inheritance. Where God 2. Cor. 1. 11 hath beene praised with many mouthes, there now shreeking Owles, and other vncleane birds make their nestes.

It dishonoreth also your Maiesty, and weakeneth your Highnesse power. For, in the multitude of people is the Pro. 14. 28. honour of a King, saith Salomon, and for want of people commeth the destruction of the Prince. But this Inclosure where it commeth, dispeoples Townes, as common experience lamentably teacheth. And whereas your Maiestie might haue had great choice of Souldiers, and able men for seruice in warre (if neede required) now there is almost none to be had, but a Sheepheard and his dogge. This Inclosure [Page] also hurteth the commonwealth: For where no oxen are, there the cribbe is emptie, (saith Salomon) Prov. 14. 9. but much increase commeth by the strength of the oxe. But inclosure decareth Tellage, and turneth good arable land to Pasture. These Inclosers thinke that the gaine of their Pastures, eaten with sheepe, commeth more easily to them than being tilled; and therefore they will neither plowe nor sowe themselues, nor let their land to such as would till it: and so by this meanes they bring a dearth upon this Land, which is one of Gods Eze. 14. 13. plagues. Yea, the Cities and Townes Corporate are maintained by the Countrey: For the plowe maintaines all trades, as Mercers, Grocers, Tanners, shooemakers, Glouers, Smiths, Taylors, Ioyners, Carpenters &c. But since Inclosure began, all these Artificers prooue by experience, that they cannot [Page] haue such vtterance and returne for their wares as heretofore: because that husbandmen were wont to maintaine many seruants, which did yeerely buy their wares of them; which multitude of seruants inclosure needes not. Oh Inclosure then, to be hated of all Gods children, which deuoureth their fathers inheritance! and to be detested of all your Maiesties faithfull subiects, which dishonoureth your Highnes, by diminishing the people of your land, and procureth your Maiesties destruction (as saith Salomon) and to be abhorred of all true harted English men, which bringeth afamine, one of Gods plagues vpon this our Common wealth. Nay, which goeth about to impouerish our Grand mothers and most famous Cities.

I knowe, Inclosers can vrge many plausible reasons for themselues, but their reasons are humane, and not [Page] grounded on the word of God. These dangerous and desperate effects so apparantly spreading both into the hart of Gods Church, and of the Common-wealth, inforceth me, humbly to present this my Petition to your most sacred Maiestie, with these reasons against Inclosure. Least by holding my peace, and suffering the Lords inheritance to I know where ther hath beene before Inclosure 320. communicāts: but now there be scant 160. be impaired, I should be condemned at that day as an vniust Steward: and seeing your Maiesties power to be diminished, and not giuing warning, I should be reputed a faithlesse subiect to your Highnesse: and perceiuing the Common wealth hereby to be damnified and halfe beggered, I should be esteemed an vnnaturall childe, to this my most louing mother.

I am also incouraged with confidence of your Gracious acceptance of this my humble suite, with that (Mashall) your Maiesties godly and golden [Page] saying, to your Princely sonne, that hee should bee the poore mans King. The cure of this canker, and the rooting out of this thorne, will make glad your poore subiects hearts. For as we reade, Salomons subiects were as many in number as the sand of the 1. Kin. 4. 20 Sea, eating drinking and making merrie; And at this marke shoulde Christian Kings aime, that their subiects should doe the like. But inclosure diminisheth the number of Gods people, killeth their hearts, and abridgeth both their mirth and maintenance: And your Maiestie being a second Salomon in this our Israel, I most humblie craue your gracious and tender care heereof, in your sacred session and high court of Parliament; for that all your afflicted subiects, are ready to crie with the Prophet. It is high time for Psal. 119. 126. thee Lord to lay to thine hand, for they haue destroied thy law, which [Page] is christian charitie. The Lord Iesus blesse your Maiestie with a long and prosperous raigne, to the glorie of his name, encrease of his Church, and benefit of this Common-wealth, for his glorious names sake.

Amen.

Your Maiesties most humble subiect, FRANCIS TRIGGE.

To the Reader.

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GOod Christian Reader, if any thing in this Treatise, seeme to thee ouer bitter or sharpe, I humbly beseech thee to consider with thy selfe, that, that purgation which Galen the prince of Physitions commonly vsed, was called Hiera-picra, that is, holy-bitter; And such also are Iesus Christs medicines, which he applieth to our sicke soules: and that this is a canker that I goe about to cure, & therfore as Chirurgerie teacheth, lenitiues will doe no good, but rather increase the venome thereof. Nay I beseech thee consider, that I deale with the root of all euill, couetousnesse; and with that noisome pestilence that raigneth now in our age, as it did in the daies of Ieremie: and therefore I had need of a sharpe hatchet, to cut vp that root, and of some forcible [Page] Mithridate to preserue frō that plague: of whose effects and infection and cure, Ieremy writes thus: I will giue their wiues Ier. 8. 10. to others, and their fields to heires; for euery one of them, euen from the least to the greatest, is giuen to couetousnesse; and from the Prophet to the Priest, euery one dealeth falsly. Here first are the effects of this noisome plague of couetousnesse, that their wiues were giuen to others and their fields to heires: Here is also the infection or cause of these effects, because they are all giuen to couetousnes & they all deale falsely. It is reported that we haue tasted those former fruits & effects, for there died of the late plague many moe men than women: and is it not likely that the same effects sprong from the same roote? and if this be true, then let vs all beware of couetousnesse and falsehoode in our dealing. But the true cure of this plague which followes in the Prophet, is taught vs by the contrary. For they haue cured the hurt of the daughters of my people, (saith the Prophet) with Vers. 11. sweete words, saying peace peace when as there was no peace. Gods Ministers must [Page] cure this plague not with oyle: but with sharpe wine, they must not here speake faire, if they meane to doe any good, but thunder. And therefore those nice eares that cannot abide their thunder, shall die of this plague, and perish in their sinnes.

Lastly, if through humaine frailtie, any faults haue escaped (as who is it that erres not?) remember that lesson which nature teacheth; That of all liuing creatures man doth most often twinckle with his eyes, to teach him not to be a rigorous censurer of his brethren. Ponder wisely, iudge charitable, pardon curteously, and if thou be sicke of this disease, repent speedily. For God shakes his rodde ouer thy head euen now, and the day of the Lord draweth nigh.

Thine in the Lord F. T.

A BRIEFE OF THE CONTENTS OF THIS TREATISE.

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1 IT decaieth Tillage.

2 It dispeopleth Townes.

3 It is against the Common-wealth of the Iewes.

4 It is against the state of Christs Church.

5 It is against Christian charitie.

6 It is against the Church and Common-wealth, and auncient liberties and customes of England.

7 Inclosure with depopulation is a sinne whereof God shall make especiall inquiry at the day of Iudgement.

AN HVMBLE PETITION OF THE Church and common wealth, with reasons out of Gods word, against late inclosure and Depopulation of Townes.

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A preoccupation of an obiection.

WHereas this present treatise tendeth to the staying and decaying of Inclosure; it is to be obserued and noted (most dread Soueraigne) that héere first I speake against late Inclosure, not condemning the Inclosure of Essex, Hartfordshire, Deuonshire, and such like Woodland Countries; wherein the beginning, if the Woods had not béen inclosed, they could not haue béene preserued; and so as it may séeme, the Inclosures there of necessitie haue euer [Page] since beene continued: for there, euerie Lordship is charitably diuided amōgst the Tenants, and tillage also in most of their Closes is maintained, & Townes nothing d [...]speopled: although those Woodland and inclosed countries bee not so populous as other countries are. But I condemne our couetous & new deuised [...]closurs, which cōuert champian and fruitfull soiles, being good arrable ground, to pasture; casting halfe a cornefield to a sheepes pasture. And so thereby diminish Gods people, and depopulate Exo. 14. 13. townes.

Secondly, I ioine depopulation of towns, and this new kind of Inclosure together: because the one of them doth follow the other commonly, euen as necessarilie as the shadow doth the body: for although in some places where this Inclosure is put in practise (as our Inclosers can cunningly affirme) that all the houses remaine that haue been: yet there be not so many people in them as hath beene: because that tillage, by meanes of their Inclosure is decaied, which required many moe seruants to [Page] accomplish it, then their pastures will doe to looke to them.

And thirdly, whereas Inclosers distinguish, and say, that it is not Inclosure, but the couetous minds of men, that pulleth downe townes. To this I answere, that Inclosure is the meanes to pull them downe; and depopulations follow Inclosure, as an accident inseparable (as the Logicians call it.) For marke it who list, where this Inclosure hath set in foot, they shall sée houses fallen downe, and lie in the dust: and shall I not héere rather beléeue mine eyes than their faire spéeches?

The first reason against this Inclosure is, it decaies tillage.

THe Heathen euer made great account of Tillage. Cicero writeth thus of Husbandrie: That of all things Cicero lib. 1 offi [...]. whereby any gaine is gotten, there is nothing more excellent than Tillage, nothing more commodious, nothing more pleasant, and nothing more fit for a Gentleman. O that our Gentlemen were of his mind.

[Page] The noble men of Rome take the names of corne, as (Fabij) of Beanes, and Plin. lib. 18. cap. 3. (Cicerones) of a kinde of Pease, and (Pisones) of Baking. They which were married, had a garland of corne carried before them. Amongst the Romanes also, him whom they called (Bonum Colonum) A good plowman, they seemed to praise exceedingly. Nay, he that did not till his land well, the Censors punished him. Such Censors were to bée wished amongst vs, to make vs till our land. It was also by law enacted amongst them, that hee that came to take an amercement, or penaltie, should not take an oxe before a sheepe. Nay, that a man stealing by night, corne that was sowen, should be put to death with greater seueritie, then an homicide. They cal Glory Adoriam of Ador, which signifies corne. Plinie also writes thus of Ibidem. the fruitfulnesse of the earth: What was the cause that the earth was so fruitfull then? because (saith he) that then the earth was tilled with the hands of Emperors. And it is not amisse to thinke, that the earth did reioice then, of her coulter, and share, being crowned, and of her Plowman [Page]being a triumphant Emperor. They were then as carefull of plowing their lands, as of waging their warres, And they did as diligently order their fields, as their camps. The like cause may bée assigned of the barrennesse of the earth in our daies. God plagues our contempt of tillage, with penurie and scarcitie. Gentlemen now a daies, thinke scorne of the Plough.

Tillage was the first worke, that was imposed vpon man, after that he was banished out of Paradise. And God Gen. 3. 23. sent man out of the garden of Eden (Langabath) to serue, to waite vpon, to till the earth. And shall the best of vs all then thinke scorne of tillage? Also this was that gracious promise made vnto Noah after the flood, That heereafter, Gen. 6. 22. seede time and haruest, cold and heat, sommer and winter, day and night shall not cease, so long as the earth remaineth. But if all men should follow Inclosers steps, why then in all townes we should haue no tillage (or very little) but all shéepe. Is not this to contradict the ordinance of God? But tillage [Page] is troublesome vnto them, and the other is a more gaineful and easie way, as they doe imagine, and therefore they passe not for that. Let all such great sheepe-maisters, that are decaiers of tillage take héede, which will haue no seede furrowes, nor haruests, nor greatly passe not for them: they contradict hoerein Gods ordinance, as this place prooues. And after we read of Noah (as of an obedient subiect to God héerein) thus. And Noah began to be (Ish Haadhmah) Gen. 9. 20. that is, a man wholy giuing himselfe, to labour in the earth, and he planted a vineyard. To plant a vineyard, is correspondent in some countries, to our sowing of corne, and an acre of Mines yeeldes better increase, then an acre of our Corne, as I haue heard. Isaak also as heire of Noah, did follow his steps, and though a straunger in Aegypt, yet we read of him thus. And Isaak did sowe corne in that countrie, and he found in that yeere an hundred Gen. 26. 12. measures, and God blessed him. Shall Isaak sowe, being a stranger in Aegypt, and not wée at home? Did hée [Page] finde an hundred measures for one? For so Munster saith, that the Chalde Munster in eundem locum. Paraphrast doth erpound this. And shall we say, that we can finde no commoditie by tillage? And it followes, God blessed him, a blessing of God followes tillage. They shall not thriue that decay it, as erperience teacheth. God appeated Iud. 6▪ 11. to Gedeon as he was threshing, and appointed him Iudge ouer Israel: And doth not this commend threshing? Elizeus also whom God did chuse to bee a Prophet in Eliah his roome, was a great maintainer of tillage: for thus we reade. And Eliah departed thence, and found Elishah the sonne of Shaphat: 1. King. 19. 19. who was plowing with twelue yoke of oxen before him, and he was with the twelue. And was not Elizeus a great husbandman who had twelue yoke of oxen, and no doubt many plowes going together in his field, and many plowmen, among whom after hée deuided those two oxen, which he killed? And doe not all these, so beloued of God, and giuing themselues so greatly to tillage, commend it vnto vs? shall we prefer [Page] pasture, and neglect this?

Master Camden writes, that in England were the stately Palaces of Lady Ceres, Camden Britan. p. 3. meaning great Barnes of corne. Now we may see in some places, some such great Barnes still, and Inclosers makes them stande emptie. I know, whereas 1500. quarters of corne hath béene yéerely growing: since inclosure hath beene practised, there groweth not now 500. And againe he writes, that England for corne was the onely storehouse of all the west Empire: And that out of England yeerely the Romanes transported 400. shippes, bigger then barkes, laden with corne to relieue their souldiers, that lay on the borders in Germany. In those daies England was able to relieue other countries with corne: but sometime now she is glad to buie corne of other countries her selfe. Inclosers haue partlie brought this to passe, who had rather haue their wooll-houses filled with wooll, then their Barnes with corne. O dishonorable children to their mother!

The Preacher also in his booke [Page] writes verie excellently in the commendation of tillage. If in a countrie Eccles. 5. 7. (saith hée) thou seest the oppression of the poore, and the defrawding of iudgment and iustice, be not afraide at the matter, for hee that is higher then the highest, regardeth, and there be higher then they. And the aboundance of the earth is ouer all, the King also consists of the field that is tilled. Salomon giueth an Item to all that deale hardly with the poore: how that the God of heauen beholdeth: Nay (Shomer as it is in the Hebrew, that is) marketh and keepeth in memorie all their dealings. And that the tillage of the earth surpasseth all, and that euen the King thereby is maintained: by the foode that it ministreth, to strengthen his people; and by the multitude of valiant souldiers it affordeth for his warres. For as Plinie writes, Most strong and valiant souldiers Plin. lib. 18. cap. 5. are made of husbandmen, and come foorth of the countrie, and which thinke no harme. And shall wée deale hardly with those, that must fight and aduenture their liues for vs? And shall wée not maintaine [Page] tillage, the honorable mother of chiualrie? Lechem in Hebrew signifies bread, and Lacham to fight: They therfore which destroy bread, destroy chiualry. Nay, how can any christian truly say the Lords prayer, and pray, Giue Math. 6. 11. vs this day our daily bread▪ that decaieth tillage? Will he pray for bread, and not vse the ordinary meanes to haue bread, which is tillage? This is plainely to tempt God. Will he haue God feede vs miraculously, with Manna, as hee did Mat. 4. 7. Israel in the wildernes? In Canaan God Exod. 16. 15 will haue plowing and sowing vsed: And therefore after the children of Israel came into the lande of Canaan, Ios. 5. 12. Manna ceased.

That historie also of the plague in King Dauids daies, must teach vs some 2. Sam. 14. 18. thing: and therein, that is especially to be marked, to build an Altar, in the threshing floore of Araunah. It should seeme that God loues threshing flooers, and there hée will be praised. But Inclosure decaieth tillage, and therefore God is not praised in our threshing fl [...]oers.

[Page] This may be a cause of the plague Psal. 106. vers. 30. Phinehas stoode vp and executed iudgement and the plague was staied. amongst vs euen now. Let vs erect Altars in the threshing flooers of Araunah, and the plague shall cease: Inclosers doe thinke that there are too manie men in this lande, and that they may decaie townes by their Inclosure, and that it is no great matter to [...]e [...]aie a towne But God s [...]th their thoughts, and now he beginneth to diminish the people of this land: hee may diminish them, as well as they; and he beginneth at the very head first.

Couetousnesse which is the roote of Luk. 12. 20. all euill, which our Sauiour describes in the Gospel, and S. Paul to Timothie; 1. Tim. 1. 9. and pride, which God hates and resists, which Esay also paints out vnto vs in his third chapter at large; & the taking Ia. 4. 6. Esa. [...]. 16. 17. &c. Exod. 20. 7. Psal. 55. 10. 2. Sam. 12. 14. 1. Tim. 6. 1. Tit. [...] Gods name in vaine, for filthy lu [...]re. For which God wil not hold vs guiltles, &c. And because deceite and guile goe not out of our streetes; And for that by our wicked liues Gods word is euill spoken of: These no doubt may séeme to bée the causes of the plague amongst vs, God giue all men eies, to see their

[Page] sinnes and to amend them that the plague may cease; and especially Citizens and such as inhabit in townes corporate, amongst whom these sinnes commonly raigne.

A second reason against this Inclosure is, that it dispeopleth townes.

THe people are called Gods inheritance, Aske of me & will giue thee Psal. 2. 8.the heathen for thine inheritance & the ends of the earth for thy possession. And again, Behold (saith Dauid) childrē arePsal. 127. 3. 4.the inheritance of the Lord, & a reward the fruite of the wombe. He putteth behold before this his doctrine as though it were a strange thing and yet most true. Secondly he addeth that children are a reward: Inclosers manie times lacke this reward, they loue the earth so wel that God wil not blesse them with many sonnes: Nay Dauid addeth, Like as the arrowes in the hand of the Gyant, so are the children of young men. Such arrowes in the hands of Gyants, and many rich Farmers hauing tall and [Page] strong men to their sonnes, wée might haue séene: But now, where this late inclosure hath set in foote, either there are no families left, or else they are so pinched by great rents, and pined with want and penurie, that they are rather like prisoners, then arrows in the hand of a Gyant.

Thus inclosure where it commeth dispeoples townes, and impares the Lords inheritance. Therefore all his stewards and ministers ought to inueigh 1. Cor. 4. 1. against this sinne, and all his children ought to condemne it. Againe Dauid speaking of the reprobate and wicked giueth them this cognisance. Haue they Psal. 14. 4.no vnderstanding, or will they not know, or vnderstand (as it is in the Hebrew) all they that worke wickednes, who eate vp my people, as if they would eate bread? they haue not called vpon God. Here first we may note, the obstinacie of these sinners, and depopulators; They will not know, they will not be perswaded, they will maintaine and defend their inclosures, and depopulations, say, what one can against [Page] them, yea and that out of Gods booke, they will writhe all things to maintaine their couetousnes. Secondly the grieuousnesse of this sinne with God, and the small account that men make of it. They make no account, nor no more conscience to depopulate townes, and to consume men, then to eate bread. They thinke that they may do it lawfully. But God tels all such héere by the Prophet Dauid, that though they beare a shew of religion, vet they haue not called vpon God, that is, they are plainely Atheists. For by a figure called Synecdoche, the part is put for the whole, ano inuoration of the name of God, is put for all his religion. As Gen. 12. 8. 1. Cor. 1. 2. Acts 9. 21.

Nay, Dauid in another psalm toucheth narrowly these Inclosers and depopulators Psal. 80. 8. of townes, speaking thus to God. Thou hast brought a vine out of Aegypt (saiih he) thou hast cast out the heathen, and planted it. No doubt Dauid heare spake typically of the vine Christs Church, which God hath in our daies brought out of the Popes [Page] spirituall Aegypt, as Saint Iohn termes Reu. 11. 28. it: and that he hath cast out those spirituall heathen that trampled with their feete, the holy citie, 42. moneths. For what did they else in poperie, but trample in Gods Church with their féete? Their bodies were present in the Church, but not their vnderstanding, and therefore their hearts were away. For where vnderstanding is not, there the heart cannot properly be said to be. And therfore their vnderstanding was away, because Gods worde was read to them in a strange tongue; and also they praied in a strange tongue. Except 1. Cor. 14. 11. I know the power of the voice of him that speaketh, I shall bee to him a Barbarian, saith Saint Paul. And may not these be properly called heathen, whom Saint Paul calleth Barbarians? and may not these be said, to trample in the holie citie, when their bodies onely were present and their hearte were away? God hath brought a vine out of Aegypt, and hath expelled the heathen out of his holy citie, and planted this vine in their place. He swept before the Gen. 1. 2. [Page] face of this vine, with the winde of his spirit, and the béesome os his worde, clensing all the dust and sand of mans deuises, giuing to it puritie of doctrine, It filled the land. This vine spred her branches thorow the whole lande and that speedily. The Papists maruell: they neuer dreamed, that this vine would haue spred her branches so far, and wide. Nay the hilles were couered with the shadow of it. Manie noble men, verie religiously and zealouslie professed this religion, and dranke the Mat. 2. 22. comfortable wine of this vine.

But héere now followes the mischiefe, héere followes Sathan Jesus Christs enemie. But why (saith Dauid) Psal. 80. 12. hast thou pluct vp her hedge, that euery one that goeth by the way, hath a snatch (as we say) at this vine? The wild Boare of the wood hath destroied it, and the wilde beasts of the field, haue eaten it vp. And the vineyard, which thy right hand hath planted, and the young vine which thou madest so strong for thine owne selfe, It is burnt with fire and cut downe. What doth all this meane? [Page] but that this vine, by couetous and cruell landlords is lopped and diminished, and burnt with the fire of couetousnes. Euen that vine, which God himselfe planted so miraculously, and had made so strong in faith, to goe out of poperie, 1. Pet. 5. 9. and not to feare the Diuell. This beloued vine, and this strong vine, haue our wilde Boares deuoured, and our fierie couetousnesse hath burnt vp; for doe wée thinke that Dauid speakes of any materiall fire or vine? Will God take this at their handes? Doe they thinke, that he makes not high account, of euery christian soule? and doe they not know, that he will be praised with Act. 20. 28. 2. Cor. 9. 12 Mat. 5. 1. many mouthes? And that Christ, when he sawe the multitude went vp to the hill to preach? and that hee knoweth, how manie haue béene in townes, in time of poperie? and shall wée now in the light of the Gospell, impare his shéepe? dare wée doe it? surely hée will reuenge it. And let all such depopulators know, that they are but trauellers by the way. They shall not long continue héere with their hedges.

[Page] Ioab a bloudie warrier and souldier 2. Sam. 20. 20. could say, God forbid, that I should deuoure or destroy the inheritance of the Lord: and shall professors of the Gospell, be guiltie of this sinne, and depopulate townes?

It was one of Gods blessings which he promised to Abraham, that he would Gen. 22. 17.greatly multiply his seede, as the starres of heauen, and as the sand which is vpon the sea shore. And doe we thinke, that they shall be blessed, which goe about to depriue him of this blessing? And Esay likewise thus prophesieth of Christs Church, I will power my spirit vpon thy seede, and my blessing vpon Esa. 44. 3 4.thy buddes, and they shall grow as amongst the grasse, and as the willowes by the riuers of waters.. By how many types here, doth the Prophet expresse vnto vs Christs Church? of seede, of buddes growing amongst grasse, and of willowes? and doe not all these, insinuate vnto vs a multitude? They are not Christs friends but his enemies, that doe not nourish and cherish this his seede, in the besome of their hearts, [Page] that doe not comfort these his buddes, with the curtesie of their spéeches, and which doe not water, these his willowes, with the continuall streame of their liberalities. This was the cause why Salomon desired wisdome of God. Thou hast made me King ouer a great 2. Chr. 1. 7. people, like to the dust of the earth. Giue me now wisedome, and knowledge, &c. Salomon was but a type of Jesus Christ: If that his subiectes were like to the dust of the earth; what shall Jesus Christs subiects be likened vnto?

I reade in a booke of the Suruey of Mundus imper. Rex. gall. France, made by Bodinus, in the daies of King Henry the second, besides Burgundie there were numbred in France 27. thousand villages with steeples. And in another suruey of France, made in the raigne of Charles the ninth, it was found that the number of the inhabitants there, were aboue 15. millions of men. Did the French thus glory in their multitudes of people; and shall not we much more in England, séeke to maintaine ours?

And here I cannot but take away [Page] some stumbling blockes: for these Inclosers perchaunce will flatter themselues and say, that it is but a small village that they haue dispeopled, or a small farme or cottage that they haue decaied or pulled downe; and what doe you make so much to doe thereof? But let all such know, that little Zoar saued Gen. 19. 20 Luk. 4. 16. Ioh. 1. 46. Lot: and Nazareth that obscure citie whereof Nathaniell said, can any good come out of Nazareth, it nursed our Sauiour Jesus, and gaue him a name which from his crosse to this day is honorable. And Saint Paul teacheth vs plainely, that God hath chosen the 1. Cor. 1. 27 28. weake things of this world, to confound the mightie things; and vile things, and things which are despised, hath God chosen. And dare any contemne or make light account of that, nay destroy that which God hath chosen and maketh great account of? Out of that little village or poore cottage which he hath decaied (whosoeuer hée is) might haue come one as good as himselfe. what may I say then of great husband townes where many rich farmers, and [Page] cottages are decaied? Would any of vs willingly haue the little finger of his hand cut off? no more no doubt, will Jesus Christ suffer one poore cottage, (which is as it were his little finger) to bée cut off, vnpunished without repentance. There was a statute made of late, for the maintainance of tillage, and reedifying farmes decaied: It is to bée feared that God hath obserued how diligent some were to sée the poore whipped, by a statute made at the same time: and how slacke in the execution of that other act of reedifying & plowing.

Another stumbling blocke is, that some will say they must néedes maintaine their states. And this cloake couers all their pride, and couetousnes. But let all such know that reason thus; Must they impare the Lords inheritance to maintaine their estates, euen they whom the Lord himselfe hath aduanced? they had better to be as poore as Lazarus in state and condition: nay, Luk. 16. 20. they had better neuer haue béene borne, then to exault themselues to impare his inheritance. Oh let these men of all [Page] others take héede of this ingratitude. Let the example of King Saul terrifie them, who being made of a poore acorne, a mightie oake, and of a seeker of his fathers asses, the first King of Israel, yet afterwards for his vnthankefulnes 1. Sam. 9. 26. and disobedience, he and all his posteritie was quite reiected of God 2. Sam. 16. 18. for euer from the kingdome.

Let Jesus Christs example teach and moue them, who to doe vs good did not respect his estate, being equall with God (as Saint Paul teacheth vs,) but Phil. 2. 6. 7. humbled himselfe, and became as a seruant. He washed his apostles feete, and became obedient to the death of the Crosse. And what is the greatest of our estates in comparison of his? Surely euen like a little mould-hill to a mountaine. And shall we thinke much, to impaire our estates to doe our brethren good? nay shall we hurt them to maintaine it? nay shall we dishonour God? Oh not Christs disciples, but Mammons worldlings! There were as many noble men and gentlemen in England heretofore, as are now, and of as [Page] great estate: and how did they maintaine themselues? They did not in the Popes darke kingdome depopulate townes, and shall we in the light of the Gospell? Can we maintaine our estates by no way else, but by imparing the Lords inheritance? let that be farre from vs. If Inclosers would be content with the auncient apparrell, and houses and dyet of their ancestors, as they are not ashamed of their lands; they néede neuer raise rents, nor improue their lands.

They which stand so much on this point, that they must maintaine their estates, know not what humilitie is. All Christs disciples must be humble. Math. 11. 29. And humilitie is to descend a degree or two from our estate, and not to seeke to maintaine it: Surely that is a spice of pride. The daunger and grieuousnes of this sinne makes me in all humilitie to write thus. It is to be feared that God may now complaine as he did in the daies of Ieremie: Can a virgin forgetIer. 2. 32.her ornament, or a bride her attire? yet my people haue forgotten me,[Page]daies without number, who haue adorned and maintained them. Why do you as it were now at last, begin to make your waies good againe, to purchase my loue? yea euen heerein, thou declarest, that thy waies are euill. For in thy wings are found the blood of soules, of poore innocents. Thou hast not found them with mattockes in their hands, such as are mentioned in Gre [...]us, where theeues are said with mat [...]od [...]sExod. 22. 2.to digge thorow walles, and to [...] into houses by night, but about all [...] (saith the Prophet) no doubt wi [...] ter instruments, euen to pu [...] [...] As it is in the Hebrew. houses and townes. And yet th [...] because I am guiltlesse, surely [...] shall turne from me. Behold I wi [...] with thee into iudgement, because the [...] saiest, thou hast not sinned. Incl [...]s [...]s are as guiltie of these sinnes, as were those Jewes. For after their inclosure, they will goe about to make good their waies, and they will giue some poore widowes, cowegates in their closes, as it were to purchase Gods fauour, whereas (as those Jewes had) [Page] they haue the blood of poore innocent soules in their wings and worships. Nay, and they haue also in their hands not mattockes, but greater instruments then those, euen to pull downe farmes and townes. And yet neuerthelesse they saie (as the Jewes did) that they are not guiltie. Therefore (saith God) I will enter into iudgement with them. And this may séeme to be another cause, of the p [...]ague amongst vs at this day. We sinne in wordly cares, and in Luk. 21. 34. excesse in our diet, whereof our blessed Sauiour biddes vs take héede: we excéede in our stately buildings, which the Esa. 2. 15. Ier. 22. 14. Zeph. 1. 8. Prophet Esay and Ieremie plainely reprooue: we sinne in vanitie of apparell, which the Prophet Zephanie condemnes; and we account these no sins: wée say that we are guiltles and therefore doth God enter with vs into iudgement: whereas it is the first lesson that the Apostle Saint Peter giues vs which liue in the end of the world, that we should be sober, and kéepe (no doubt) 1. Pet. 4. 7. that holie meane in all our worldly cares; in our diet, in our apparell, in [Page] our buildings, and in the furniture of our houses, and to conclude, in all things.

But that which followes in the Prophet, shall proue them guiltie and condemue them. Why labourest thou so much (saith the Prophet) to change thy Verse 36.waies, and to make them seeme good? thou shalt be confounded of Aegypt, as thou art also confounded of Ashur; that is, as the dead Paganes condemne thee, so shall the blind Egyptians and Papists condemne thee also. And héere first; did the Paganes deale so hardly with their tenants? Pharaoh the Egyptian, may teach all Inclosers and Landlords, christian charitie, and the communicating of their lands and commodities to their tenants. Behold (saith Ioseph) I haue bought you this day, and your land for Pharaoh, and foure parts Gen. 47. 23.shall be yours, for the seede of your field, and for your meate, and for them of your household, & for your children to eate. Here first we may note, that this Egyptiā king, would haue tillage maintained: Then, that although he had purchased[Page]their land, yet he dealt courteously with his tenants, and had a care, both of the seede of their land, and of their families: and shall not Christians much more haue this care of their brethren, whose land comes by inheritance? He gaue them seede, and yet he required but a fift part for his rent: Oh easie rent! this shall condemne one day our couetous rents, and cruell exactions at our brethrens hands. This mercifull Pharaoh was blessed of God: but Exod. 5. 17. his couetous successor, that laid heauie burdens on Gods people, and said as Inclosers say now, The people are too Exod. 14. 27. much idle, they must haue more worke imposed vpon them, was drowned in the Sea: let them chuse now, whether of these they will followe. Such a good landlord also was Iob, not in Iewrie, but in the land of Hus. If my land rise against Iob. 31. 39. mee (saith hee) and the furrowes thereof weepe and waile: and if that I haue eaten of the heart thereof without money, or haue made the soules of the masters thereof pant: Then let thistles growe in stead of wheate, and cockle in [Page]stead of barly: Héere wée may first note that Iob neuer eate the strength or heart of his land, but hée paied for the plowing of it, contrarie to many Landlords amongst us, who will let their lands at great rents, and will make their tenants plow with them (gratis) and for nothing. Secondly, that he cals his tenants masters of his land: but many amongst us make their tenants by their excessiue payments, as good as bondslaues. They did not so much as once pant or blow in the tilling of it, they plowed it ioyfully, and at their ease. But many tenants now adaies, doe not onely pant at their plowes, but sigh, caring how they may pay their rents.

Iob also did neuer eate his morsell alone; Job 31. 17. if he had but one dish, the poore had euer some part thereof: and shall Inclosers thinke much to yeeld unto them some part of their grasse? shall they shut them out of their fields, whom hee admitted daily to his table? And if perchance they thinke that this was uery much, and that euery one is not bound to doe so: let them marke well that [Page] Saint Iohn in his epistle doth charge euery Christian to doe more than this: If that thou hast the worlds good, and see thy brother want (saith hée) and 1. Ioh. 3. 17. shuttest vp thy verie entrals, or bowels from him, how dwelleth the loue of God in thee? If thy brother beg of thée, wilt thou denie him? Nay, by this place thou art plainely commaunded, if thou seest him want, though hée holde his peace, and craue nothing of thée, to help him; and that not in opening thy purse to giue him money, but in opening thy verie bowels vnto him; and in doing to Mat. 7. 12.him, as thou wouldest haue done to thine owne selfe. Then if so be that his [...]owe lacke grasse, wilt thou not let her common in thy pastures? If he lacke an house, wilt thou not prouide one for him? Nay Saint Iohn teacheth thée plainley héere, to doe more for him then all these; euen to receiue him, not into thy fields, or house, but (if it were possible) into thine owne bowels: and this was that common salutation among the Jewes (like unto our good morrow) your soule liueth in me, as appeareth [Page] by the salutation of Anna to Elie, and the salutation of Gedeon to 1. Sam. 1. 15. the Angell, which is as much as to say I wish to you euen as to my owne soule; Judg. 6. 13. For so it is in the Hebrew tert. Oh that this salutation were pronounced dayly, not in mouth onely, but in our dealings practised amongst vs Christians, which no doubt ought to be; as both Saint Paul and Peter, doe commaund all Christians. Fulfill my ioy (saith Saint Paul) that ye be like minded, or of one minde together: And Phil. 2. 2. Saint Peter, finally be yee all of one minde. 1. Pet. 2. 8.

Such a mercifull man was Mordoche the Jew, of whom we reade thus, Hest. 10. 3. And Mordoche the Iew was second to Ahashuerus, and great amongst the Iewes, and accepted (Ratsu) such a one as his brethren would haue wished, who procured the wealth of his people, and spake peaceably to all his seede, who though háe were lately aduanced, to dignitie and worship, yet vsed not these meanes, to maintaine his estate. Oh that Inclosers who professe the [Page] name of the Gospell, would imitate this Jew! As for the blinde Egyptians, that Apo. 11. 8. is the Papists, how they haue excelled Inclosers in the workes of charitie, euery towne almost tells thée: which townes they haue left to their successors, like the winges of a doue which Psal. 68. 13. is couered with siluer: and Inclosers plucke away these golden fethers from them, and leaue them not so good as they found them. Thus Inclosers may plainely sée, how that not only dead Assur, but blinde Egypt also doth confound them.

But these Inclosers alledge that saying of the gospell, Is it not lawfull for me Matth. 20. 15. to doe with mine owne as I list? They must remember, that parable represents vnto vs that great Landlord of all Landlords, the king of heauen; he may say so only, and none else. They must also remember that saying of the Psalme: And he gaue them the lands of the heathen, Psal. 115. 44. and they tooke the labour of the people in possession, that they might keepe his statutes and obserue his lawes. God hath giuen them the earth in deed: [Page] but vpon this condition, that they should kéepe his lawes, and his lawe is Joh. 13. 34. Christian charitie.

The third reason is, that this Inclosure is against the common wealth of the Iewes.

GOd said to Abraham, Get thee out of thy Countrey, and from thy Gen. 12. 1. kindred, & from thy Fathers house, vnto the land that I will shew thee, and I will make thee a great nation, and will blesse thee, and will make thy name great, and thou shalt be a blessing. All Christians must be Abrahams sonnes, Rom. 4. 11. and account this commaundement of God spoken vnto them, and goe out (by their loues, affections, studies & cares) of their father Adams house, that is, the wor [...]; and liue héere in this world, as their father Abraham did, like poore pilgrims and trauailers: and then shall God blesse them, and make them a blessing, euen the very members of Jesus Christ: who also when as he was in this world, followed those very steps of [Page] Abraham, and liued here as a trauailer or pilgrime, and not as a Citizen, or as an inhabiter. But how contrarie is this doctrine to the practise, and very spéeches of these Inclosers, who say, Is it not lawfull for vs to vse the earth to the most aduantage? This is their maxime and principle: but Abraham and Saint Paul doe tell them, that they should vse it as though they vsed it 1. Cor. 7. 31. not. That they should vse it as wise trauailers doe their Innes in their iourneis, who séeke not for gaine or superfluitie there; who care for no more then will serue their turnes. Let the inhabitants of the earth séeke to make their most aduantage thereof: But Gen. 14. 3. all Christians who dwell therein as Pilgrims, séeke for no more then will serue their turnes; let them goe out of their countries in hart and affection, with Abraham their father, and be Hebrues, that is, passengers with him, as the Hebrue word signifies; and not Canaanites, that is, marchants, whose trade is in this life. Thus much Abraham, the Zach. 14. 21 father of the faithfull Iewes, and the bery [Page] name of the Hebrues doth teach them a lesson worth the learning; for this is the sinne of our age, that we are too much in loue with this earth, more than our forefathers, nay more than Pagans haue béene.

The Jewes whose fields lay together, Numb. 22. 24. Esay. 5. 2. Pro. 24. 3. did not inclose them: as the field of Boaz, which lay altogether and yet was not inclosed, plainely proues. Their Orchards and Vineyards were walled about; their common fields were bounded Iosh. 15. 45. Deut. 27. 11 with stones or mountaines: But our righteousnesse must exceede theirs, and Matth. 5. 20 therefore we ought not to inclose.

Among the Jewes also, euery yeere Exo 23. 10. the poore might gleane in their fields, and they were commaunded not to rake Leuit. 19. 9. them too cleane, but to leaue somthing for the poore, and not to gather in the outsides of their fields, but to leaue them also for the poore. Boaz did very notably fulfill this lawe. Nay, euery seuenth yeere what grew in their cornefields of it owne accord, they were commaunded to saue, and to suffer the poore Deut. 24. 19 Leuit. 25. to gather and reape it. And doth not this [Page] plainly commend and commaund tillage? The poore must haue some thing left them euery yeere for to gleane, and they must haue euery seuenth yeere all the whole croppe that grew of it owne accord. And were not the Jewes then bound to sowe their fields, so that the poore in Iewry had good and plentifull gleanings left them euery yeere, and the whole croppe of rich mens lands euery seuenth yeere? But Inclosers will cut short all this, for neither will they sowe any thing at all, and so bar them of their gleaning and reaping; or if they sow any small quantitie, they will rake so cleane, that the poore shall get very little that commeth to gleane after their rakers.

The Prophet Ieremie doth prophesie of the returne of the Jewes from Babylon out of captiuitie, and vnder the type of them, of Christs Church thus. O virgine Israel, thou shalt be adorned Iere. 31. 5. with the Timbrell, and thou shalt goe forth with the dance of them that be ioyfull: Thou shalt yet plant vines on Ephes. 4. 6. the mountaines of Samaria and the [Page]planters that plant them, shall make them common. As Christs Church hath a common Father, and a common Sauiour, and common Sacraments, and a common countrey, and a common inheritance in heauen: so on earth she should also haue a brotherly communitie in her earthly affaires; and she should make her grapes cōmon. This did the Jewes in the shadow; and shall not Christians doe thus much more in the cléere sunneshine of the Gospell?

The fourth reason; this Inclosure is against the estate of Christs Church and kingdome.

ESay thus prophesieth of it: Violence Esa. 60. 18. and hard dealing shall no more be heard of in the land, neither desolation nor destruction within thy borders, but thou shalt call saluation thy wals (of a word deriued of the name of Jesus) and I [...]shu [...]gatha. praise, thy gates. Our wals should taste of the loue of Jesus, and should be like him; they shuld all be built of frée stones, and not of flint stones; and all our gates [Page] should be praise; we should neuer set foote out of doore, but we should be merry and ioyfull: And are Inclosers tenants of this kingdome? Is not their hard dealing and violence almost in all places complained of? Are not their desolations and pulling downe of farmes apparant in euery mans eyes? Are the wals and dwelling houses of their Tenants built of frée stone, and not rather of flint stone? Doe their rents taste of Jesus Christ, and not rather of worldly couetousnesse? Are the doores of their Tenants houses praise, and not rather lamentation, sighing and mourning?

Add againe, he describes vnto vs the estate of Christs Church, thus: The Wolfe shall dwell with the lambe, &c. And, the Cow and the Beare shall feede, their yong ones shall lye together, &c. This communitie of dwelling, Inclosers do somtimes take away in Christs Church: for they will haue no man almost dwell néere them. We may sée many of their houses built alone, like hauens nests, no birds building néere them: but especially this community of [Page] féeding, they like not of. They will eate their pastures by themselues, they will haue none to enter common with them. Geminianus a very learned man, agreeing herein with the Prophet Esay, writes thus very excellently; Good men Gemin. lib. 4. cap. 11. euer loue a common and sociable life, and they flie singularities or solitarinesse by the example of Bees: For Bees, as Ambrose writes, doe chuse vnto them a common mansion or dwelling, and they are all shut vp with one doore, and they all labour together; their meate is common, as also their worke; as they worke together so also they eate together. Their occupation (as I may so tearme it) is common, and their gaine is common, and their swarming is common. And hath God giuen Bées these excellent vertues in vaine, or for themselues only, and not rather to teach men Christian charity, and humane society? Such angrie creatures doe thus loue, and liue in common together, and shal not much more men, to whom God hath giuen no stings? Nay Christians, to whom he hath giuen that louing and sociable doue Mat. 3. 16. of his holy Spirit?

[Page] The Prophet Micah also thus describes vnto vs the estate of all Gods people in his Church. But they shall sit Micah. 4. 4.euery man vnder his vine, and vnder his Figge tree, and none shall make them afraid: for the mouth of the Lord hath spoken it. Where the Hebrewe word (Charadh) signifies to mooue one with thought, and care. All shall liue merily in Christs Church; they shall neuer feare thought nor care, much lesse taste of it. And doe not Inclosers, not onely make their Tenants feare thought and care, but also fill their heads with it? England hath béen famous throughout all Christendome by the name of merie England: but couetous Inclosers haue taken this ioy and mirth away; so that it may be now called sighing or sorrowfull England.

In England we haue euer had thrée States, Lords Spirituall, Temporall, and the Commons. And these Commons are diuided againe into Gentlemen, Yeomen, and Husbandmen. But in other Countreyes there is no Yeomanrie, but only in England. In France [Page] all are Gentlemen, or Pesants: In Denmarke all are Noblemen, or Rustici, as they tearme them: And in High & Lowe Germanie there are the Nobilitie, and the Boores. So that, Gentlemen which are Inclosers, ouerthrowing the Yeomanrie, and decaying the Communalty, doe blotte out the ancient glory of England: for, no doubt, by the strength and hands of these two, haue béen heretofore euer obtained, our admirable conquests, and most famous victories throughout all Christendome. So that now these Inclosers doe goe about to make England as barbarous, and as weake in this respect, as other nations. Nay let them take héed that they prooue not themselues Egyptians: for not the countrey, but the conditions & maners, are wont to giue names. As we may learne out of the Prophet Esay, whereas Esa. 1. 10. he calles the Noblemen of Iewrie Princes of Sodome; and the people, the people of Gomorah: though neither they nor their ancestors were borne there. So I feare we haue some Landlords of Aegypt in England: for (Mitsraijm) the [Page] name of Aegypt, in our language is as much to say, as an Afflicter, or one that makes another sorrowfull: and are not these Inclosers Egyptians then, which pinch, and vexe their brethren? Let them take heede; the name agrées vnto them: let them feare the punishment; God is the same God still. He that heard the grones, and sighes of his Psal. 102. 27. Exod. 3. 7. 8. people in Aegypt, and came downe to deliuer them, will no doubt doe the same in England.

I haue heard of an olde prophesie, that Horne and thorne shall make England forlorne. Inclosers verifie this by their shéepe and hedges at this day. They kill poore mens hearts, by taking from them their auncient commons, to make shéepe pasture of; and by imposing vpon them great rents, and by decaying tillage; so that now they are forlorne hauing no ioy to liue in the world.

And according to these shadowes, Saint Iohn describeth to vs the truth of Christs Church: But if that we walke 1. Ioh. 1. 7. in light (saith he) as he is in light, we [Page]haue fellowship one with another, and the blood of Iesus Christ his Sonne cleanseth vs from all our sinnes. Here is, euen to force vs to the communicating of our vile earth one to another, the communicating of Jesus Christs most pretious blood: as though they which would not maintaine this christian communion and fellowship among themselues, should not be partakers of that. They are not children of God, but children of the diuell, that walke not in this light: they are not of Gods familie and Church, but of Sathans Synagogue, that haue not this fellowship among themselues. And Saint Paul commaunds Timothie, and 1. Tim. 6. 17 in him all ministers, to teach rich men the same lesson; Charge them that be rich in this world that they be not high minded, &c. but to be very ready to giue and to be [...], making common their talents among their brethren: but Inclosers doe not so.

To conclude this point: Esay in his prophesie, may séeme to teach, and touch vs also very narrowly, that haue liued [Page] vnder the gratious raigne of Quéene Elizabeth, and doe now liue vnder the happie and religious gouernment of King Iames: for he also prophesied in the daies of godly Ezechias, to whom Esa. 11. both these may be compared. And God there complaines, that when as he had planted a most plesant vine in Iewrie, and had hedged it from the hands of the enemie, and had picked out of it Esa. 5. 2. stones, that is, many vnprofitable members and traytors, and when he had planted a wine-presse in it, that is, a famous Schoole of the Prophets which 1. Sam. 19. 20. 2. King. 2. 3. 5. should yéeld vnto them the most pleasant wine, and also had built in the middest of it a stately tower of defence, euen a most godly and mightie Prince and Magistrate: yet for all these benefits, when as he looked for swéete grapes at their hands, they brought forth sower grapes. And hath he not bestowed all these former benefits and blessings vpon vs in England? He is very vnthankfull, or starke blind that will not acknowledge this: and yet for all these benefits these Inclosers (with those [Page] vnkinde Jewes) yéelde sower grapes.

And what these sower grapes are, the Prophet Esay after most manifestly sheweth vs. Woe vnto them (saith he) Vers. 8. that ioyne house to house, and lay field to field, till there be no place, that you may be placed by your selues in the middest of the earth. Is not this the marke that inclosers doe aime at, to be placed alone by themselues on the earth? But to such stragling shéepe, from the holy fellowship of the Lords flocke, the Prophet here, cryeth woe. And are not these plainely the grapes that Inclosers doe yéelde, to ioyne field to field? and these, they account gainefull and pleasant grapes. Oh men desperately sicke, whose mouthes are thus out of taste; And doe they thinke that God will take these grapes at their hands?

What talke they of the goodnesse of their land, that it is worth this, or that? let them praise God that they enioy it. If he had not hedged it about; not long since, the cruell Spaniard had deuoured vs all. Oh, remembring this, let them offer swéete and most pleasant grapes [Page] vnto the Lord, that is, deale as mercifully with their poore Tenants as is possible. All the mercy which they can shew, is nothing to that mercie, which God hath shewed to them already; nay, to that he must shew to them hereafter, or else they shalbe damned. And let them take héede; for with what measure they Math. 7. 2.doe now meate, shall be measured to them againe: as it was done to that rich man, who, as he would not giue a crum Luk. 16. 21. or droppe here on earth, so he could not haue one crumme or droppe of comfort then graunted him in hell: though he could cry father Abraham neuer so loud, his vncharitable and vnmercifull faith could doe him no good; no more shall theirs profit them: Let all men marke this well; It is written for our learning. Rom. 11. 4. And let them marke well what measure of mercie they now giue; and let them be sure, that they giue measure enough: for, without all doubt, at that day, they shall receiue the same againe. And I pronounce vnto them, that, doe what they can, they shall stand neede of it all. Let them not flatter themselues [Page] in doing some small trifles, and in giuing the paring of their nailes, and those things which they may well spare: for as Saint Peter tels vs, at that day 1. Pet. 4. 18. the iust man shall scarcely be saued: and then what case shall vnmercifull men be in?

The fifth reason is, that this Inclosure is against Christian charitie.

SAint Paul saith, Charitie seeketh not her owne things, but euery man also 1. Cor. 13. 5 Phil. 2. 4. the things of other men. But these Inclosers respect onely their owne commodities, and therefore it is against charitie. It was the voyce of Cain, and not of Sheth, nor of Gods Church, am I my brothers keeper? And euen at this Gen. 4. 9. day they are of Cains petegrée, and not of Gods familie, that haue no care of the wealth and welfare of their brethren.

This Inclosure is also against the loue which Jesus Christ commaunded and shewed towards vs; Yee know the grace of our Lord Iesus Christ (saith 2. Cor. 8. 9. [Page] Saint Paul) that he being rich, for your sakes became poore, that you through his pouertie might be made rich. And I giue you [...] my counsell, and 2. Cor. 8. 10. mine aduise herein. This is also that law of our Sauiour Christ, which he so straitely commaunds all his, To loue Ioh. 13. 34. Ioh. 15. 12. one another, as he hath loued them, and that with a repetition. This is Saint Pauls aduise; for our brethrens sakes, 2. Cor. 8. 10 euen to become poore to doe them good. But Inclosers doe not thus, they séeke their owne wealth and riches, therefore they contradict both our Sauiours law, and Saint Pauls aduise.

The most comfortable words of our blessed Sauiour, euen the first and most ioyfull message that he sent to his Apostles after his resurrection were these, Goe to my brethren and say vnto them, Ioh. 20. 17. I ascend vnto my Father and to your Father, to my God and to your God. Oh ioyfull newes! Shall we not beleeue this? And if we doe, shall we not account indéede all Christians now our brethren? euen our most néere and déere brethren? which brotherhoode our Sa-Sauiour [Page] Jesus so dearely bought, euen by his most precious death; and shall we not deale with them as with our brethren? But Dauid in the person of our Sauiour Christ complaines, that he is become a stranger to his brethren, Psal. 69. 8. and an aliant to his mothers children. And is not Jesus Christ, in his members amongst vs, in this state euen now? and may he not séeme to make the same complaint? Whosoeuer lets a farme, or sels any thing to his brother, doth he not deale with him, as with a stranger? doth he not make him pay for it to the vttermost? Nay, sometimes more then it is worth? A Turke might haue it as cheape at our hands as a Christian. And may not Jesus Christ then iustly say, that he is become a stranger to his brethren? surely as great a stranger, in his members to Christians, as he was in his owne person to the Jewes. For as they gaue Mat. 26. 34. him vineger and gall to drinke; so many now giue to their brethren; and especially Inclosers giue this drinke to their poore tenants.

[Page] And here we may note that excellent propertie of true charitie that she is alwaies hard to her selfe, that she may be bountifull to others. So was the widow 1. King. 17. 15. of Sareptah, that she might féede Elias; and so was that widow in the Gospell, Luk. 21. 4. which our Sauiour so highly commends; That she might giue some thing into the Treasurie of God, she gaue all her liuing, and punished her selfe. So was that Samaritan and that stranger amongst the Jewes (whose example all Luk. 10. 37. that will be accounted neighbours our Sauiour commaunds to follow) to that wounded man. He set him on his owne beast: he went a foote himselfe, and tooke paines that he might ride. So were all the Church of Macedonia, as Saint Paul sheweth, in their extreame 2. Cor. 8. 2. pouertie rich in liberalitie to the poore, They pinched themselues, that they might be liberall to them. Doe Inclosers follow these examples? doe they pinch themselues that they may doe their brethren good? Shall not all these examples, of Jewes, widowes, strangers, and Macedonians mooue them? [Page] They doe quite contrarie; and they thinke, that they may doe it lawfully; that is, they may seeke their owne commoditie howsoeuer that their brethren fare: surely this is not charitie. All Gods creatures may seeme to teach vs Sic vos non vobis vellera fertis oues, &c. this lesson, as Virgils verses auouch. The sheepe beareth not his fleece, nor the oxe his yoake for himselfe, nor the Bées hord vp their honey, but all for our vse. Nay, those exceilent creatures; the Sunne, the Moone, and stars, how continually doe they runne their courses, for our commoditie? And shall not we take paines and pinch our selues to doe our brethren good? And will not Inclosers learne this lesson being taught it by so many schoole-masters? I am verely perswaded that God hath sent of late vnseasonable weather, especially in the hay-haruest, to teach Inclosers what an acre of their inclosed pasture ground (which they doe make so great a reckoning of) is worth. For the hay-haruest, which yeeldes meate for their sheepe, hath beene lately vnseasonable and wet: but the corne [Page] haruests which yéeldes meate for his Ioh. 12. 8. sheepe (the poore) the Lord hath blessed: Or else no doubt, if the corne haruest had bin as wet as the hay haruest was, there would haue béen a great dearth of corne, to the vndooing of the poore. But our most louing God, to declare the loue that he beares to his owne shéepe: & the small care in comparison, that he hath of their shéepe; hath as it were plagued the hay-haruest of their sheep, and blessed the corne-haruest of his own sheepe; for nothing chanceth in vaine. And Mat. 12. 29. therefore whereas Inclosers doe vrge, the goodnesse of the ground, and the benefit of Inclosure, and that an acre of their inclosed medow and pasture, is worth thus much; they must consider, yt vnles God send seasonable weather, it may prooue almost worth nothing: they must learne to let God haue a chief part of their rents reserued to him. Vnlesse Ier. 5. 24. he keepe for vs the appointed weekes of the haruest, as Ieremic teacheth, what is all our land and labour taken about it worth? No doubt our ancestors had consideration hereof, in letting their [Page] lands; which were so easily rented, that the tenant might haue the rent what weather soeuer God sent: and this was Christian charitie. But this charitie is now vanished out of the world: The Incloser will haue his great rent, hée will not abate one penie what weather soeuer come. One writes that the poore hus [...]andman is more cruelly dealt withall than the as [...]e; whom his master, if that the weather or the way proue not conuenient and good, will ease of his burden. But Husbandmen, come faire come foule weather, are nothing pitied; they must beare still their accustomed burdens, be they neuer so great.

This practise of Christian charitie was vsed in the Primitiue church. And the multitude of them which beleeued Act. 4. 32. (saith S. Luke) were of one heart, and of one soule; neither any of them said or accompted, that that which he possessed, was his own; but they had all things common. Common like Christians, not like Anabaptists: common in vse, not in propertie. For Ananias possession Act. 5. 4. was his owne, to haue either kept or [Page] sold it, as Peter told him. So was also all other mens possessions and goods, but no man accompted it as his owne.

Lodouicus Viues, a very learned man, thus describes Christian charitie: To loue, saith hée, is the happiest and the Introduct. adsapient. best thing in the world: and therefore God and Angels are most happie and blessed, who loue most. And to hate is the worst and most miserable thin in the world: and for this cause the denils are most miserable. And after, lest any man should coine to himselfe a counterfeite Christian charitie; This true charitie makes all thinges equall; where that flourisheth, no man desireth to be preferred before another, no man will desire to take away any thing from him that he loueth, when as he accompts that he himselfe hath whatsoeuer his friend hath: no man will goe to law with him, whom he loues: none will thinke that he can receiue any iniurie at his hands, and therefore neuer thinkes on reuenge: no man will enuie him, whom he loues; nor any man is glad of the harmes of him that is his friend, nor is agrieued at his welfare. But contrariwise, according to the saying of the Apostle; [Page] He reioyceth with them that reioyce, and weepes with them that weepe, Rom. 12. 15. & that not fa [...]nedly or counterfeitly. but from his very heart. Because loue makes all things common, and atcompts that his owne which is his whom he loueth. Thus Lodouicus Viues describes Christian charitie. And how farre off are Inclosers 1. Cor. 13. 1 from this? Saint Paul saith, That if he had all knowledge, and all faith, euen to remooue mountaines, yet without this charitie he were nothing before God: And what are Inclosers then, that are destitute of all these gifts, and lacke this charitie? Let them marke this well, that this i [...]well Charitie, one day before the Maiestie of God, shall be more worth than all their golde, and great rents and reuenues. This is the charitie of all the Saints in heauen. For although there be differences of ioyes, 1. Cor. 15. 41. yet the Saints which haue lesser ioyes, accoūt those ioyes, through charity, also theirs, which their brethren doe enioy.

Now is fulfilled that prayer of Dauid, It is time for thee Lord to put to thy hand, for (Hephiru) they haue abrogated, Psal. 119. 126. [Page] they haue made no account of thy lawe. And what is Christs law but Ioh. 13. 34. charitie? And that not any charitie, but such a charitie as he hath shewed towards vs; & as Lodou [...]cus Vi [...]es here hath described to vs. But it is time for God to put to his hand, for this charity is vanished, is abrogated, is made no account of, many thinke that it concernes them not.

But the very Pagans haue had this charitie, and, but that they wanted the eye of faith, they haue mounted vp herein Act. 17. 27. (like blinde Hawkes) farre higher than some Christians, especially than Inclosers.

Cymon the Athenian commaunded all hedges and pales to be taken away from his grounds, that both Citizens and strangers whosoeuer, that stood in neede, might haue more free accesse into them, to gather Ap [...]les and corne. And Photion the Athenian said, That a man had as good pull downe Churches and Altars, as take mercie from amongst men. And Iulius Caesar was wont to say, That then he waxed rich, when as he did any man good. And [Page] wil Inclosers come behind any of these? will they inclose? Cymon the Athenian would not doe it. Will they not deale charitably in letting of their farmes to their brethren? Phocion tels them, that they had as good pull downe Churches Doe they account the money in their coffers their treasures? Caesar, that proud Romane Emperour shall condemne them; he thought not so, but rather that which he had bestowed liberally. Traiane the Emperour was accompted the ioy of mankinde, because that he neuer sent any man sad home. Oh that all Landlords were Traianes! They should bee more; for it is more to bee a Christian, than to be a Traiane; and Saint Paul wills all Christians to walke worthy of their Ephes. 4. 1. vocation. The name of a Christian is 1. Pet. 4. 16. the honorablest and bountifullest name in the worlde. Christians take their names, of the anointing the holy Ghost. And what then can be more honourable 1. Ioh. 2. 27. and bountifull? Octauius Caesar [...]ccompted that day lost, wherein he had done good to no man. Oh that all Landlords would spend their daies thus, in deuising [Page] the good of the townes, whereof they are Landlords, and not in the impouerishing of them! Then we should haue a flourishing Church, and a rich Common-wealth. P [...]olome also King of Aegypt was wont to say, That he had rather make others rich, than be rich himselfe. Oh that Inclosers were of this minde Curius also the Romane hauing a great deale of golde offered him of the Samnites, [...]had rather, saith he, haue the possessors of the gold Mine, than their gold. O wise Curius he had rather haue the hearts of the Samnites, than their heapes of golde. Oh that Inclosers were in this point but as wise as he! The day will come when the prayers of tenants, shall doe their Landlords more good than their great payments now. For that saying of our Sauiour shall stand good, whēas they with their chests full of gold and siluer shall perish; Make you friends of your vnrighteous māmō; Luk. 15. 9. that when as you shall depart hence and faile in your account, they may receiue you into euerlasting Tabernacles. And our Sauiour addes an Emphasis or a [Page] Memorandum (as we say) to this his sentence; (And I say vnto you) as though he should say, Marke this well, all you rich men, whom God hath enriched with his talents: Herein follow that same vniust Steward, and make you friends of the poore; that when you shall depart hence, & God shall call you to an account of your stewardships (as ye great rich man did his steward, and shall faile therin, the best of you al, euen as he did) the poore may receiue you into euerlasting tabernacles. Make the poore as waters to cast your bread on, as yt Preacher counselleth you: that you may find it again, Eccle. 12. 1. whē as you shal stand in need, after Gen. 28. 12. 18. many daies: and as stones to powre your oyle vpon; as did Iacob the Patriarch; that when you shall die, you may sleepe quietly as hée did being aliue; and sée that ladder Jesus Christ reaching from earth to heauen. For that strange fact of Iacob containes in it some great mysterie. And may not that ladder signifie faith, & this powring oile on the stone, mercie? So that we must ioyne to the ladder of faith, the oyle of mercie if we [Page] meane to ascend vp to heauen. Or if that Ephe. 2. 20. stone signifie Jesus Christ, are not the poore his members? and doe not they which shew mercie vnto them, powre their oile on Jesus Christs feet, as Mary Ioh. 12. 3. did in the gospel, & as it were on stones? Such an heire of Iacob, was Dauid, who of himselfe writes thus; Know Psal. 4. 3. yee that the Lord (Hiphlah) hath as a wonderfull and pretious thing chosen to himselfe (Chasidh) the mercifull man. And he concludes, I will lay me downe Vers. 8. in peace and take my rest, as though mercifull men onely, and they that power their oyle on stones, as Iacob did, should take their rest, and sléepe sweetely. For that sentence also shall stand good, wherein consistes one maine point (next faith) of our saluation: Blessed are the mercifull, for they shall obtaine Mat. 5. 7. Iam. 2. 13. mercy; and iudgement mercilesse shall be to him that hath shewed no mercy, as S. Iames teacheth vs. But Inclosers, I thinke, neuer remember that day: if they did, they would prefer prayers before payments, and the harts of their tenants, with that courteous [Page] Romane Curius, before their heapes of golde and siluer. O blind couetousnesse! O blinde Inclosers! more blinde than Grecians, more blinde than Romanes, nay, more vncharitable and cruell than very Infidels. Nature teacheth, that the wilde figge tree, if it be planted neere vnto the figge tree, that it will make it more fruitfull: and shall not these Heathen or Pagans, who are wilde figge trées in comparison of vs Christians, make vs excell in good works? shall their figges be sweeter than ours? O degenerate and wilde Christians!

God by his Prophet Ieremie (saith, Goe to the isles of Chittim, and behold; Ier. 2. 10. and send vnto Kedar, and take diligent heede, and see whether there be such things. Our most gratious God, compares his people of the Jewes, with the Paganes: And will he not much more compare vs christians with them? And is it not a shame for vs to be ouercome of them in charitie towards our brethren? Surely, if we be, in the day of iudgement they shall condemne vs.

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The sixt reason: this Inclosure is against the Church and Common-wealth, and auncient customes and liberties of England,

GOds Ministers may make that complaint of Inclosers, that Iacob made of Laban: Thou hast now changed Gen. 31. 41 my wages ten times: So haue they changed the auncient liuings of Gods Ministers. But in all their exchanges it hath fallen out, as it doth commonly in casting of mettals: that which hath comne in the second place, hath not béen so good as was the former. Their summes of money which they doe now alowe, are not so good in value, as were heretofore tithes in kinde: and againe, the money due is not so easily obtained at their hands. And thus they doe not onely mussell the mouthes of Gods 1. Cor. 9. 9. Oxen, which doe tread out his Corne, but also impouerish them yéerely more & more by this their inclosure; and yet for all this, they will be accounted Laban, [Page] that is, they will séeme white and religious.

Hierome, of couetous Patrons, and laie-men which studie to get into their Hier. part. 3. tract. 4. epist. 10. ad Damas. hands Ecclesiasticall liuings, writes thus: They which serue at the Altar, let them be partakers of the Altar: Therefore because Priests were wont to pray for all them, whose almes and oblations they doe receiue, with what face dare laie men, either themselues eate, or grant to others, the oblations which Christians doe offer for their sinnes, when as it becommeth not Alludit ad illud 1. Iohanis 5. 16. Orans pre fraire peccatore dat vitam. them to pray for the people? For this cause, (O glorious Father) we ought to excommunicate those presumptuous persons for euer; that others might be afraid, and that these things might be no more done in the Church. O grieuous sinne, which Hierome saith, is to be excommunicated for euer!

And here first, the poore husbandmen and cottagers, may complaine vnto your Maiestie of the payments of the Subsidie inflicted vpon them; that whereas there hath béene rich farmers [Page] in euery Towne to pay it, now those townes inclosed being dispeopled, and those rich farmers which were wont to pay it, being fled away, the payments thereof are imposed on poore men: who being but tenants, and hauing but a small flocke of cattell (and perchance a great familie to maintaine) are enforced to be three pound men in the Subsidie booke; whereas the Lord of the mannor, or Frée-holder; being their Landlords, liuing in other places, hauing fiue hundred or a thousand shéepe, in the said Lordship (which they haue inclosed and improued) and perchance fiftie or a hundred cattell, will pay nothing towards the payment of the same. Pleading for themselues, that by law, they are to be assessed and bound to pay but in one place, which for the most part is where they inhabit. And so they vsing and enioying the profits and commodities of the farmes which they haue decayed; and also eating with their cattel, the chiefe commoditie of the field; will beare no part of that dutie with their poore tenants, which makes them repine [Page] and murmur. Nay (that which is the last refuge) if the townes inclosed be so poore, that they are not able to pay the Subsidie; they will vse meanes to mitigate the same, and so make some townes néere adioyning, helpe to beare out the burden of those townes, that they haue decayed and dispeopled by their inclosure.

Secondly, the poore also may complaine of Inclosers for taking away their Common: for herein they are, first impious against God, and iniurious to their Auncestors, and distoyall to the Kings prerogatiue royall. For first, God himselfe may séeme to haue giuen some Commons, as appeares in Holland, and in the Marsh in Lincolneshire, and Holdernes in Yorkeshire, and in Kent, where many miles of ground haue béen added by the Sea. Secondly, some people of godly disposition, and great possessions, dying without issue, haue giuen large Commons in diuers places, as in Yorkeshire, a great Common called Walling Fenne. And lastly, Kings haue giuen Commons also.

[Page] William Conqueror gaue Commons and other liberties: so that Lords of Mannors did not appoint them, and therefore at their pleasures may not take them away. And they were giuen as it should seeme, vpon these considerations: First, to maintaine the poore men that fought for him: for all were not Gentlemen in that great armie of the Conqueror. And as gentlemē had lordships bestowed vpon them for their seruice, so no doubt, the poore had Cōmons giuen to them also for the same cause: that a poore man prouiding onely meate for his Cowe against winter, was assured to haue her kept and fedde on the Commons all the summer for nothing; and so might be the better imployed about his Maiesties warres, so often as néede did require: whereas now in many places, the poore man is forced to pay very dearely for the summer Common or pasture for his Cowe (ouer and besides his house rent) which in times past he had belonging to his house for his said rents. And so the care for the prouision for his family being great, makes [Page] many not to be so forward to warres, as they both would and ought to be.

Boterus Benesius, writing of the estate of the whole world, and strength Mund. Imp. Rex. Angl. of England, which consistes on the poore Husbandman, Cottager, and common Souldier, reports thus; Although (saith he) the English men are able to bring into the field 2000. Launces, and a great number of light horse, yet the horsemen of England haue neuer wonne to themselues such credit and praise in war, as the footemen haue done. King Edward the third, who made so many voyages into France, and obtained there so many victories; to declare in which of his forces he most trusted, forsooke his horsemen, and went on foote amongst his common Souldiers. But contrariwise the Frenchmen, because they will not haue their common people giue themselues ouermuch to warlike affaires (lest they should forsake and contemne their handicrafts and occupations, and so, by being souldiers, waxe proude; to which thing the Frenchmen are very much inclined) put all their strength of their warres in horsemen, which for the most part consists of Noble men. The [Page] common Souldier heretofore hath béen for warres, the glory of England, as this author affirmes; & by him England hath won so many great victories, and obtained such great glory and fame; and shall he now be despised? Nay shall he in some places be rooted out? What is this else, but to put out Samsons eyes, the strength Iud. 16. 21. and glory of our land, and to cut off his haire? To doe this, is not to be true Israelites, Ioh. 1. 47. 1. Sam. 17. 36. but vncircumcised Philistimes. What will our riches do vs good, if we lacke men to kéepe them? As the body cannot consist without legges & armes, so neither the Common-wealth without Husbandmen, Labourers, & Souldiers. Surely, they which will not maintaine these armes and legs, which must fight and runne for them, are euill members of this Common-wealth. If the legges of our bodies be weake, how will we complaine? or if our armes be out of ioint, what speed will we make to haue them put into the ioint again? and shall we not nourish bountifully these legges? shall we suffer these armes to be out of ioint? And here as Gods word [Page] may séeme to be the most strong ligament, so in some sort these Commons Psal. 2. 3. may seeme to bee the sinewes of the Common-wealth: For, as our armes are ioyned to our bodies by sinewes and ligaments, so no doubt these armes were tied in the beginning to the Common-wealth by their Commons bestowed vpon them. For benefits are the strongest bonds to binde men withall, as the Heathen haue taught.

Secondly, it may seeme they were ordained for common workes: For so haue Churches béen repaired, and bridges built, and high waies made & maintained. They would lay a péece of their Common, to be so wen, or for meadow, and with the profit thereof being solde, performe any common worke; and by that meanes, such like workes cost the poore of the Towne very little. And hereof (as appeares nowe) comes the ridges and furrowes in ancient Commons, which proueth that for such purposes they haue béene sowne. And the like good would come to the Common-wealth, if that they were vsed so still. [Page] Whereas now in many places, where these Commons are takē away by Inclosure, euery penie comes out of the poore mans purse; and hauing no common stocke, hardly any common worke can be brought to passe, as in times past hath beene.

Lastly, a part of these Commons were the Kings high waies; which name plainely argues, that Kings were the authors of thē, as of all other Commons. And those which are leading from one Market towne to another, ought to be two hundred foote broade, (as appeareth by a Statute of Winchester 13. made in 1. Ed. 5.) which were large and safe, that your Maiestie might passe the countrey in progresse with your traine; and your Subiects trauell without danger. But now Inclosers haue so pinched them in, by their ditches and hedges, allowing but 24. for the way, that your Maiestie cannot passe in their waies and lanes, vnlesse they throwe open their hedges againe for that time, as experience lately hath prooued. Neither can your poore Subiects [Page] trauel with their weake beasts without danger, the waies being thereby made straite and narrow, and therefore deepe and dangerous; neither without danger of their liues, both by forestalling of théeues, and also by opening the dangerous gates. The poore Cottager had his Common allowed him also (as should séeme) for his paines taken in mending of these high waies, which now Inclosers haue quite spoyled, by pinching them in: but the burthen doth remaine on poore mens backs still; and they are forced to doe their common daies, as before, and yet their Common is taken from them.

But Lords of Mannours, and Frée-holders, who haue their Commons, and should also worke their common daies, and for euery plow-land they holde, either in Tillage, or Pasture, should find one Cart or draught, to leade stones and rubbish towards the repairing of high waies; doe now of late, in many places (where Tillage is conuerted to Pasture) where heretofore, there hath beene thirtie draughts or Carts in a [Page] towne, which did performe their common daies, skant finde tenne: and he that hath decayed fower or fiue draughts, skant sends one to kéepe his common daies. And hereof it comes, that high waies in many places, are not so well maintained, as heretofore they haue béene.

Nay, if these Commons had béene appointed by the Lords of Mannors, then as mens natures in all ages haue béene diuers, so these Commons would also, in some places haue béene better, and in other some worse: but in all places, according to the proportion of the towne, they are very liberall and bountiful: declaring themselues to be beames comming from the same Sunne; I meane from the rich liberalitie of the Kings maiestie.

There was a tenure in England called Bassa tenura, now called Copie hold: and these had their fréedomes according to the custome of the Mannor. There was another tenure called Tenure of villenage, and these had neither libertie of Commons, nor of [Page] their very bodies, and seede. And this may bee an euident argument, that Kings gaue these Commons: for those which had offended his Maiestie most greeuously, he made them villens, and depriued them of the auncient liberties, which all his other people enioyed. So that as this villenage, was by the King inflicted vpon some: So no doubt the former liberties and priuileges also, were by Kings giuen and bestowed. But Inclosers now, for no cause of disobedience, but for their owne priuate lucres, take from their tenants, that which Kings did not, but vpon great offences committed against their person.

There is an auncient law, (in regarde 20. Hen. 3. 4. 13 Edw. 4. 6. that tenants complained of the Lords of Mannors for inclosing as should séeme of their Commons) by which it was enacted that Lords should leaue sufficient Common for their tenants, with sufficient egresse and regresse: And, that being performed, they might (as should séeme) make their commoditie of the rest. But if that their [Page] egresse and regresse were any thing hindred by the deforceors, or that they had not sufficient pasture; that thē they should recouer their seison by the view of Jewrors; so that by their discretions and othes, they shall haue sufficient Common and pasture with egresse and regresse, and the dissesors should bée amerced and render damages. This auncient statute plainely proues, that Lords in euery towne, should leaue to their tenants sufficient Common. And therefore doe they not breake the meaning of this law, which inclose, leauing no Common at all?

These Inclosers take vpon them, as though they were, not Lords of Mannours, but rather kings; and doe make, as it were, a new Commonwealth, and a new forme of gouernment in townes wherein they are Lords. They will haue no Common left at all. And wheras there hath béene common Leas and Meadow (which hath béen without memory of man yéerly letten, and the profit thereof hath béen imployed towards the repaire of the Church, and such other [Page] good and Christian vses) they will now take them away as waste due to themselues, except there can be good euidence in writing to shew for the same. They alter & change the ancient high waies; so that trauellers and strangers sometimes without danger, cannot come to their townes. They will haue no common Neat-heards, nor Hog-heards, nor Pinder in their townes, by which poore men haue liued, & had a stay and maintenance, both for themselues, and families, though impotent, and not able for other works.

Philarchus testifieth, that the beanes of Aegypt, were first sowen in Aegypt, and that if so be they were sowen in any other countrey, they would grow in none but there. But after in a certaine Fenne of Epirus, nigh vnto a riuer of Thesposia, called Thyramnis, in the daies of King Alexander Pyrrhus, two yeeres together they grewe, and brought foorth their fruit very pleasantly: but when as King Alexander set a guard to keepe and watch them, that none should take of them, nor come into the Fenne, the Fenne was dried vp, neither brought[Page]they foorth any more fruit.

In Edipso also there appeared a certaine cold water running out of a spring, not farre from the sea, by the which they that were sicke were very much holpen. Insomuch that many out of farre countreyes, came thither to drinke of that water. But whenas the captaines and gouernors of King Antiochus, began to pinch them of this water, and commaunded to giue them of another water to drinke, quite contrarie from the other, the spring by and by dryed vp.

In Troas it was lawfull for any man to fetch Salem Tragosoeum (Troy salt) but when as King Lisimachus made them pay for it, straightway the sault vanished away: but afterwards, hee wondering at that strange alteration, hee made the place free agame, and the sault also increased againe. Athenaeus lib. 3. cap. 1. reports all these histories. And doe we not thinke then, that God mislikes these couetous men, that for their owne priuate lucre and gaine, doe take Commons from men? Nay, if he plagued them, that thus dealt with Pagans, who were his enemies; doe we thinke that he will allowe of [Page] them that deale so hardly with Christians and with his owne Children? Matth. 6. 9. Offic. lib. 1.

T [...]llie by the light of nature could say, Iustice vsed things common, as common; and things priuate as her owne: and shall not we much more doe so? But the men of our age, account it wisedome to looke narrowly into Commons; and if men cannot shew good euidence for them, they take them away. The earth is subiect Rom. 8. 20. & 23. to our vanities, against her will, as Saint Paul teacheth vs. And what is she now then, doe we thinke, at our vncharitable ditches and hedges, made to the hurt of our brethren? And what these vanities are, Salomon may seeme to teach vs, Eccles. 2. 4. 5. 6. 11.

Nay, God himselfe may séeme by his secret prouidence (which no doubt doth gouerne all things: who, contrarie to the manner of the Jewes fields, hath entermingled our Lands together) to haue forbidden this our inclosure. No man almost can Inclose in Champian countries, with out great exchange: and doe we thinke that this intermingling our Lands thus together, was done in [Page] vaine? God also by that miraculous moouing of the ground at Kinnastone in Herefordshiere, may séeme to haue condemned Inclosure: no doubt it taught some thing. The ground mooued Stow Anno Dom. 1571. Anno E [...]z. 13. from his own place, carying sheepe & sheepecoats with it, and trees and high waies: it ouerthrew Kingston Chappell, and changed Tillage into Pasture. Howsoeuer some here will giue their naturall causes, or make no account hereof; héere was plainely the hand of God, and his extraordinary working for our learning: this thing chaunced not in vaine. And the like strange alteration vpon the earth, is wrought by Inclosers. They change auncient and accustomed high waies, they turne Tillage into pasture, they carrie sheepe and Shéepeheards with them. And Churches nowe in many places, thorough depopulation, may become Chappels; Inclosers haue so greatly diminished Gods people. Nay, the Caterpillers which God sent, not many yéeres since, on thornes and hedges, which did eate off all the leaues of them in summer, may they [Page] not séeme to condemne Inclosers? GOD hath by many miracles condemned the sinnes of our age. As our couetousnesse by a childe that was Ruland. de dente auree. borne with a golden tooth. And why may he not condemne this our couetous inclosing, and exchanging the auncient customes and vses of the earth, euen by this miraculous and strange mouing thereof?

Sir Thomas Moore a great common-wealths Lib. 1. V. topia. man, and very expert in the lawes of England, writes thus of Inclosure. Your sheepe I say which were wont to be milde and gentle, and to be fed with so small cost, now as it is reported haue begun to be so wild & rauenous of late, that they eate vp euen men, and that they make waste and depopulate townes. For, in what parts of your Realme growes finer wooll, and therefore of better price, there Noblemen and Gentlemen, yea and some Abbots (holy men I assure you) not being content with the yearely rents and commodities, which were wont to be payed out of farmes vnto their ancestors; and not content, themselues to liue idlely and pleasantly, and to doe no good [Page]to the common wealth, vnlesse also that they should hinder and hurt it; that they may leaue nothing but reape all commodities into their owne hands: They inclose all their pastures, they pull downe houses, they ouerthrow townes, leauing the Church onely for to croowe vp their sheepe in. And as though your forrests and parkes had not spoyled ground enough amongst you, these holy men turne into a wildernes all dwelling houses, and whatsoeuer heretofore hath beene tilled. And therefore one insatiable glutton and most pestilent plague to his Countrey, ioyneth fields together, that he may inclose within one hedge some thousand acres. The husbandmen are either thrust out of their inheritances, or else being by craft beguiled, or by force oppressed, or depriued of them, or else wearied with iniuries and compelled to sell them. Therefore howsoeuer these wretches doe flit, men, women, husbands, wiues, blinde men, and widowes, fathers with their young children, with a greater, than a rich family (for husbandrie stands in neede of many) they flit I say from their knowne and accustomed dwellings, and they can finde no[Page]place where to put in their heades; They sell all their stuffe when as they must needes be thrust out, (which is not worth much if that they could tarry and get a good chapman for it) they sell it I say almost for nothing. And when as by wandring a while they haue spent that, what must they needs doe then, but either steale, and iustly be hanged for their labours, or else wander vp and downe and begge, and then also are cast into prison as vagrant persons, seeing no man will set them a worke, when as they doe most willingly offer their seruices? For now there is nothing to be done about husbandrie, wherein they haue beene brought vp all their liues, when as there is nothing sowen. For now one Sheepeheard, and one Neat-heard is sufficient to looke to that ground with cattell, to the tillage whereof, that it might beare corne, many mens hands and labours were required. And by this meanes it commeth to passe, that in many places Corne waxeth very deare.

We may note here first, how that Sir Thomas More, being a Papist, yet touched this sinne, euen in Abbots, and that in the darkenes of Poperie: and [Page] shall not we condemne it in the light of the Gospell? Secondly, he affirmes that it makes beggers, and that it makes théeues, and causeth a dearth of corne in our land, nay, it pulleth downe Townes. If in his daies it wrought these mischiefes, when as it began but to set in foote into this Common-wealth: what hath it done since, which hath growne to the very heart thereof? nay, what will it doe in the ende, if it procéede as it hath begun, if some stay and remedie be not had? It will no doubt begger and quite decay the Common-wealth of England. How many farmes now, stand emptie since Inclosers began; or onely with some seruants in them; which dare giue nothing not knowing their maisters pleasure? so hospitalitie is quite thereby decayed. How many poore men lacke worke, as threshers; and poore women, as spinners; and doe complaine for lacke of their accustomed workes? and how many poore mens children are inforced to begge or else liue idely, which heretofore where tillage was maintained [Page] were taken into seruice, to driue the plough, or to keepe cattell, & thereby in time grew to be good members in the Common-wealth, which Inclosers néed not.

The seauenth reason; This Inclosure with depopulation is a sin whereof God shall make speciall inquirie at the day of iudgement.

IT is written in the booke of Genesis, Gen. 6. that the earth was full of crueltie, and that that was the principall cause of the drowning thereof; and it is to be feared that this shall be the cause of the burning thereof: as appeareth in the 25. of Math. verse 42. 43.

The Prophet Dauid thus manifestly Psal. 102. 16. prophesieth of Christs comming to iudgement. The Lord shall arise, and haue mercie vpon Syon, for the áppointed time is come; for all thy seruants haue great pleasure in her stones, and it pitieth them to see her in the dust. And all nations shall feare thy name O Lord, and all the kingdomes of the earth[Page]thy glorie: for the Lord doth builde Syon and he will be seene in his glorie. He hath had respect vnto the prayer of (Hangareger) as it is in the Hebrew; that is, of the poore afflicted; and he hath not despised their supplication. This shall be written (Ledhor acharon) for the last generation of the world. And the people created shall praise the Lord. Here we may marke first, that this Psalm prophesies of our daies, and that this lesson concernes vs. The time is now come for God to arise to iudgement, and to haue mercie vpon Syon. And then, is it not written for vs that liue in the ende of the world? Oh that we would marke it! The lesson is this; that all Gods seruants rather delight in the stones of Syon, that is, Raisu. in the Lords shéepe and faithfull seruants, more than in their flockes of sheepe, or in their braue walles and high Towres; and it pitieth them to see these stones troden vnder foote and lye in the dust, and to be made no account off: And that in the Sun-shine of the Gospell, when all nations shall feare [Page]the name of the Lord, and all the Kings of the earth his glory, by the preaching of his word. But God doth build Syon, and will be seene in his glorie. There be some as should seeme that haue pulled downe Syon, and Gods Church, and these his stones: But God himselfe will build it vp againe (saith the Prophet) and will be seene in his glory. Let all depopulators of townes themselues build vp the Lords Syon and farmes againe, least if that they suffer God to build them, when as he comes in his glorie, that his building be too costly for them, and cost them not some hundreth pounds of money, which now perchance they are loth to disburse, but the damnation of their soules. For God hath a regard vnto the prayer (Hangaregar) that is, of the poore afflicted that is trampled vnder foote and made no account of, but is as a broome, (as that word signifieth) and hath not despised their supplications. The iust men should florish in Gods house like Psal. 92. 12.to Palme trees: and we haue made them like broome, euen béesomes to swéepe [Page] and make cleane our houses. And doe we thinke, that God will not reuenge this? Who sées not such broomes almost in euery place, that is, many good farmes pulled downe, and lye in the dust, to swéepe and beutifie, and build, a new braue and stately house? Let all such as make the Lords Palmes, their broome béesomes to swepe their houses with all, take héede: at the day of iudgement, God shall search out diligently for all such, and without spéedy repentance and planting his palmes againe shall cast them into hell. This is written for the last generation as Arias Montanus translates it: and doth it not concerne vs?

And a people (Nicrah) created, shall praise the Lord. This word Nicrah also, that is, a people created, doth most manifestly portray out vnto vs our daies. The Church of God was not seene, was as no body, was in the wildernes: Apoc. 12. 14. and now God hath as it were created it againe, and brought it into light: and this people shall praise the Lord. Nay, to confound Popery, all Gods people [Page] are created againe to good works: there Ephe. 2. 10. is no naturall faculties remaining in them to doe good as the Papists teach. The people created shall praise the Lord. God ceased his creation of natural things the seauenth day as we reade in Genesis. Gen. 2. 2. And therefore the Prophet Dauid no doubt meanes another spirituall creation and the regeneration of our Iohn. 3. 3. Soules: And to this place (for all Scripture hath a most pleasant and sweete harmoniePsal. 19. 9.in it selfe (if any one doe marke it) doth Saint Paul allude, when as he Ephe. 2. 10. saith we are created in Iesus Christ to good works.

And Esay also prophesieth in the ende Esa. 24. 5. of the world of such couetous worldlings. The earth also saith he, playeth the hypocrite, because of the inhabitants thereof, for they haue transgressed the lawes, they haue changed the ordinances, and customes, and they haue broken the euerlasting couenant: here is plainely set downe, why the earth doth not now of late, yéelde her accustomed increase: Because the inhabitantes thereof, haue changed the ordinances[Page]of their Ancestors and haue brokenEccl. 13. 16.the law of nature in not louing their like: nay, the euerlasting couenant of God, in not louing their brethren, as Ioh. 13. 34. Ose. 2. 15. 19.Iesus Christ our most blessed Sauiour hath loued vs.

But if that Inclosers will here attribute the barrenuesse of the earth to other causes: yet let them marke what goeth before. Behold (saith the Prophet) Esa. 24. 1. the Lord will make emptie the earth (Bokek) and hee will vnhedge and vnwall it. The nature of which word, Mercerus declareth vnto vs thus. Videtur Mercer. in lex. Pagn. ex locis in quibus inuenitur, significare dissipare seu effringere quod clausum & munitum erat, vt omnium iniu [...]ijs pateat: It seemes by the places wherein it is found, to signifie to disperse and breake vp that which was inclosed and fenced, that it may now lie open to the iniuries of all things.

And doth not this most manifestly touch Inclosers and their hedges? Nay Esay addeth (Vangiua Paneha) he shall make crooked her face: No doubt that was straight before. For (ngaua) signifies [Page] to peruert or make a straight thing seeme crooked. And may not this note also their straight chaine lines drawen on the face of the earth? For otherwise the fare of the earth cannot bee made crooked.

And that the 24. Chapter of Esay concernes vs that liue in the ende of the world, and not the Jewes onely but as types of vs, these circumstances may seeme to prooue. First because the Prophet speaketh of the earth, and not of the land of Jewry. Then, that he saith, that the earth shall deceiue the expectation of the Tillers thereof, which I thinke was neuer more truely verified, than now in our daies. Then also because the Prophet teacheth, That they shall breake in those daies the euerlasting couenant of God made to vs in Jesus Christ; which couenant wee haue broken, in not obseruing Christian charitie, 1. Tim. 1. 5. which is the onely lawe thereof. Nay besides all these, the Prophet addeth, The Lord God of Israell shall be praised in the Isles of the sea. And againe, From the vttermost parts of the earth, we haue [Page]heard praises, euen glory to that iust. And who is that iust, but Iesus Christ? whom Steuen also honoureth with that Act. 7. 52. title, and by that name describes vnto vs. The Prophet also saith, That the earth shall reele too and fro like a drunken man. And what is this else, but that which Saint Luke teacheth vs, That Luc. 21. 26 in the ende of the world men shall be at their wits ends, not knowing what shall come to passe in the world? And lastly, The bl [...]shing of the Sunne and Moone, when the Lord of hosts shall raigne in Sion, and in Ierusalem, and glory shall be before his Auncients: what doe all these meane, but the comming of the true Sunne to iudgement? And the glorie Mal. 4. 2. of the newe Moone, that is of the Church triumphant, at whose presence, our Sunne and Moone shall blush? And Mat. 25. 29 what meanes the raigning of God in Sion, and in Ierusalem, but that we all, both Jewes and Gentiles shall be one Ioh. 10. 16.sheepefold vnder one shéepheard Iesus Christ? And glory before his ancients, which they shall euer see: what is it else, but eternall glory? [Page] Sibylla also séemes herein to agrée with the Prophet Esay, and to point at our hedges now in the ende of the world; who speaking of the day of iudgement, and of the daies before it, writes thus:

[...],

[...]. Sibyll. Orac. lib. 8.

Note:

In English thus,

The earth shall be equally common to all, without any walles or hedges.

Neither being diuided [...], then, (that is, in the daies before the iudgement) shall it yeelde more fruits.

Doth not the plainely héere name hedges? yea, and that which Inclosers voe hope for, that the ground so inclosed shall not yéeld more fruits?

Sibylla also prophesies most truly of Jesus Christ, and of his Crosse, and of his comming to iudgement, in those her most famous Arrostick verses, which she made concerning him, as no man can deny: and doe we thinke that the rest of her prophesies, especially the remnant of those her Acrosticks, [Page] concerning the state of the world before the day of iudgement, not to be as true? In those her verses of the condition and state of the world before that day, she writes thus:

[...],

[...]. Sibyll. Orac. lib. 8.

Note:

In English thus:

When as the earth in sweating, shall be a signe of the iudgement, &c.

And here first let vs marke that she saith, that the earth by sweating, shall giue a token of the iudgement. Let couetous Landlords and Inclosers, which ouerburthen their tenants take héede, that they be not the causes of this her sweating: for otherwise, the earth properly cannot be said, to sweate of her own nature, being of constitution the briest element; nay drier than any dogge, which as both Philosophie and experience teacheth, doth neuer sweate. And after she prophesieth thus:

[...].

Note:

In English thus:

All the whole world shall be vntilled, and shall be turned into a briar or thorne. [Page] And may not héere the first worde, [...], vntilled, séeme to touch Inclosers that will not till the earth?

And secondly, whereas she saith, That the world shall be a Thorne or Briar, as Castalio translates it: doth she not plainely signifie men, who shall become like to thornes and briars, which shall pricke mens handes that deale with them, and shall catch vnto themselues all that they can get, and shall euen pul mens coates from their backs? For as concerning materiall briars and thornes, the world was neuer so cleansed of them as at this day; which euery man is carefull to roote vp for hurting their shéepe. But those other spirituall briars which Sibylla meaneth, growe in many places very plentifullie. But let all such briars take héede, that they be not burned in hell fire.

Nay, to let Sibylla passe, doth not our Sauiour himselfe prophesie of the daies of the sonne of man, before the ende of the world? And doth he not plainely teach vs, That they shall bee [Page]like the daies of Noah, and of Lot, before the destruction of the olde world, Luc. 17. 26. and the burning of Sodome? How that they shall eate and drinke, and marry, and build, and plant in those daies? and the word [...], which Saint Mathew vseth, teacheth vs; that not the vse, Mat. 24. 38. but the extraordinary abuse of all these things is héere signified. And those words, [...], which S. Luke vseth, Luc. 17. 30. plainely prooue that according to these particulars, and not a generall securitie onely (as some would faine haue it) is meant by all these. And are not our hedges now extraordinary? Now liued all our Ancestors without them?

And our Sauiour in this his doctrine, may séeme to agrée with the Prophet Ioell; who of the day of iudgement, Ioel. 2. 3. and of the estate of the world at that day most manifestly prophesieth thus. The earth shall be as the garden of Eden before him, but behinde him it shall be a desolate wildernes. What doth th [...] garden signifie, but that the earth then shall haue great cost bestowed vpon her; and shall be hedged in as we vse [Page] to doe our gardens If the Lord when he comes shall destroy the garden, let the gardiners take heede; for their destruction shall be without all doubt the greater. Let them willingly throwe open their gardens and closes againe, that God doe not throw them into hell.

And that this prophesie of Ioel concernes vs & our daies, and not onely the comming of the Assirians against the Jewes. First, that cōmandement in the Ioel. 2. 1. first verse of this second chapter seemeth very euidently to proue, where the Prophet saith, Blow vp the trumpet in Syon. Syon is taken vsually for Christs church as we reade. Esa. 2. v. 3. Ps. 87. 2. And the trumpet signifies the preaching of the Gospel, as appeareth by those senē Angels which did blow their trumpets from Apoc. 8. 6. Jesus Christs ascension to his comming to iudgement. No doubt as Syon is not Apoc. 10. 7. heere to be ment literally: so neither the trumpets. But that which Ioel here saith, Blow vp the trumpet in Syon for the day of the Lord is at hand, is all one with that which our Sauiour saith in the Gospell, The Gospell shall be Mat. 24. 14. [Page] preached, and then shall the ende come. Nay, Saint Peter in the Acts applieth some part of Ioels prophesie to Christs Act. 2. 17. first comming, as the sending downe of the holy Ghost vpon the Apostles; & some part thereof to the day of iudgement, when as the Sunne shall be darkned and the Moone turned to blood. And shall we say, that this prophesie concernes not vs? Nay we in our fasts apply the turning to the Lord with fasting Ioel. 2. 12. & wéeping vnto our daies, which is as as it were the medicine: And shall we not apply the sinne and sore which Ioel there toucheth, and that garden of Eden also to our daies? Nay, Saint Paul telleth vs plainely that all things 1. Cor. 10. 11. chanced to the Iewes typically, and are written for our learning, on whom the ends of the world are come. And will any man say then, that this prophesie of Ioel concernes vs not? Shall we not learne something thereby? And also the same reason may be alleaged concerning the 13. Chap. of Esay, which hereafter I also alleage.

And here let all the Lords watchmen [Page] giue these Inclosers and gardiners Heb. 3. 13. warning before, while it is called to day, least they repent to late with Diues in hell. So their blood shall be Luc. 16. 24. Ezec 3. 14. vpon their owne heads, for surely Gods word is truth. And as the land shall be most assuredly a garden before the face Ioh. 14. 6. of the Lord at that day, so there shall be some gardiners.

The Gospell also condemnes this Inclosure. Our Sauiour prophesieth, Mat. 24. 12. that in the ende of the world, the charitie of many shall waxe colde, which argueth a precedent heate. And may not these Inclosers fulfill this prophesie, who haue some charitie in them; but not the charitie of their ancestors? But Gal. 5. 6. he that continues to the ende in the faith of the Gospell working through feruent and Christian charitie (such charitie as Christ himselfe shewed towards vs and 2. Ioh. 4. also commanded) he shall be saued, saith our Sauiour, and none else. Therefore Ioh. 13. 34. let Inclosers take héede which haue not this charitie.

Saint Paul also prophesieth thus of the latter times; that in the last daies 2. Cor. 8. 9. [Page] shall be [...], that is, dogged times: for as Gellius notes, [...], is referred to Gellius lib. 4. cap. 15. the most keene and fierce nature of dogges: And he willeth Timothie to know this, 2. Tit. 3. 1. as a thing most certaine. And doth not this touch Inclosers, who catch and snatch all they can from their brethren for their owne lucre sake?

But although this had béene enough to haue declared them vnto vs, yet that which followes paints them vnto vs liuely: for many shall be (saith Saint Paul) [...], that is, louers of themselues, and louers of money. By what two marks, could he haue expressed Inclosers more manifestly? these two loues raignes in them, but the loue of their brethren is quite banished out of their harts. Nay, these Inclosers are (as it followes also in the Apostle) disobedient to their parents: in not obeying after their deaths, their charitable customes which they commaunded, and in their liues obserued. So did not the Ier. 35. 6. Rechabites.

The Apostle Saint Peter of the day of iudgement writeth thus: The end of 1. Pet. 4. 7. [Page] all things is at hand, be yee therefore sober, and pray; (not on the day time only, but euen with our blessed Sauiour in the night) but aboue all things haue feruent Luc 6. 12. 1. Pet 4 8. loue among you; for Christian charitie (as an effect of faith) shall couer a multitude of sinnes. For the faithful, and mercifull mens sinnes are couered and Mat. 25. 34, 35, 36. not mentioned, as appeareth in the Gospel. But to goe on with our Apostle; Let euery man as he hath receiued the gift, so minister the same as good Stewards of the manyfold graces of God. Why 1. Pet. 4 10. should Saint Peter here make mention of Stewards but that as sh [...] séeme he did foresée in the spirit, that some at the ende of the world, should forget themselues to be stewards; and deale here with the earth, and earthly things, as though they were chiefe Lords of them: whereas Saint Peter telleth them heere p [...]a [...]ely, that they are but péere Stewards. And Dauid himselfe though a king acknowledged the same: That the earth is the Lords and all that Psal. 24. 1. therein is. Nay, Cyrus that great Persian Monark confesseth, that the Lord [Page]God of heauen hath giuen him all the Esd. 1. 2. kingdomes of the earth, as to a frée-holder, or Steward. Let all Landlords learne this lesson, and remember it wel, against the the day of Judgement; and deale like stewards, and not like Lords, with Gods people. God no doubt shall make enquirie at that day how they haue dealt with them.

But to conclude that of this sinne of depopulation of townes, shall be especiall inquirie made at the day of iudgement.

The Prophet Esay speaking of that Esa. 13. 9. day writes thus: Behold the day of the Lord commeth, cruell with wrath and fierce anger, to lay the earth waste. And he shall destroy her sinners out of her. What should the Prophet meane by those (Chatteah) her sinners but these Inclosers, who are too much in loue with the earth? Nay saith God, I will cause the arrogancie of the proud to cease (Gaauath Ngaritsim) the pride of these terrible men, that no man durst speake against, or speake vnto. And I will make a man (saith God) more precious[Page]than fine gold, euen a man aboue the wedge of the gold of Ophir. There shall be some at that day of iudgement, as appeareth by this place, that shall make no account of men, which shal depopulate townes. God telleth all such, that he will make a man, euen one man (whereas they haue thought it a light matter, to depopulate townes and to roote out many men) more pretious, than a wedge of gold. And what is all their wooll-money to a wedge of gold? One man is more worth than a wedge of gold, much more then, than all their wooll-money; God himselfe hath spoken it.

Wherefore if Inclosers and depopulators of townes, meane to be saued at the day of iudgement: let them willingly cast open their closes againe, and reedifie the farmes, they haue decayed. It makes no matter for the charge of hedging (which they shall loose) that they haue beene at. And let them banish their shéepe out of their pastures, and let them fill the Lords townes and shéepefolds, with his sheepe againe, and that spéedily, [Page] least the Lord comming to Judgement doe condemne them, as cruell and Ioh. 10. 27. couetous tyrants. Fnd let them now preferre euen one man, before a wedge of gold, least hereafter God doe teach them this lesson in hell, when it shall be too late for them to learne.

And here I most humbly desire in the Lord, that all Gods children would beware, that they be not giltie of that woe which Esay proclaimeth. Woe to them Esa. 5. 20. that speake good of euill, and euill of good, which put darknes for light, and light for darknesse, that put bitter for sweete, and sweete for bitter. And that all Gods faithfull seruants, would remoue that great sinne farre from them, which Ieremy layed to the charge of the Iewes: Ier. 9. 3. that they would not bend their tongues like bowes, to maintaine lies: but that they would (that which Saint Iames teacheth them) lay a part all filthinesse, Iam. 1. 21. and superflu [...]tie of wickednesse: that is, that they would not sinne, when they néede not sinne. But that they would receiue with meekenesse the word that is grafted in them which is able to saue their [Page]soules. The Lord Jesus open the eyes and turne the hearts of all Inclosers, Ephes. 1. 18 Psal. 85. 4. that they may let the gréeuousnesse of this the [...] sinne, and repent with spéede, while it is called to day: (Least with those [...] and c [...]tous tyrants which Hebr. 3. 14. Esa. 13. 11. Esay speaketh of, they he visited of God, that is, haue [...] workes looked into, and be [...]ely punished at the day of Judgement) for his glorious name sake: to whom with the Father and the holy Ghost be all praise honor and glory now and for euer

Amen.

FINIS.

[Page]

Information about this book

Title statement

To the Kings most excellent Maiestie. The humble petition of two sisters the Church and Common-wealth: for the restoring of their ancient commons and liberties, which late inclosure with depopulation, vncharitably hath taken away: containing seuen reasons as euidences for the same.

Trigge, Francis, 1547?-1606.

Edition statement

1604

Publication

Publisher

Text Creation Partnership,

Place of publication

Ann Arbor, MI ; Oxford (UK) :

Date

2005-12 (EEBO-TCP Phase 1).

ID [DLPS]

A13968

ID [STC]

STC 24280

ID [STC]

ESTC S119477

ID [EEBO-CITATION]

99854684

ID [PROQUEST]

99854684

ID [VID]

20120

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Early English books online.

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(EEBO-TCP ; phase 1, no. A13968)

Transcribed from: (Early English Books Online ; image set 20120)

Images scanned from microfilm: (Early English books, 1475-1640 ; 1611:25)

Source

— To the Kings most excellent Maiestie. The humble petition of two sisters the Church and Common-wealth: for the restoring of their ancient commons and liberties, which late inclosure with depopulation, vncharitably hath taken away: containing seuen reasons as euidences for the same., Trigge, Francis, 1547?-1606..

Extent

[116] p.

[F. Kingston] impensis Georgii Bishop,. Londini :: 1604.. (Dedication signed: Francis Trigge.) (Printer's name from STC.) (Against enclosures--STC.) (Running title reads: The humble petition of two sisters.) (Signatures: A-G H⁴ (-A1, H4).) (Reproduction of the original in the Bodleian Library.)

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