THE number is but small, at least not very great, of Men that are so sence­lesse and weake of Iudgement, but general Inconueniences they reade­ly see, and can easily discerne. Not­withstanding, to finde out the Groundes of publike harmes, and the means how to cure them, is a stu­dy so intricat, and a practise so dan­gerous, that wary men hold it safer to prouide for priuate ease, in regard of the Times, then to busie their wits for any Com­mon-Good.

But how aduised soeuer, and respectiuely wise in this kind, the most sort seeme to be, as wishing onely that all might goe well, though not long of themselues: yet few or none are found of so still a temper as not to complaine, when publique greefes worke their owne sensible smarts.

Such then, as by long and extraordinary patience, supping vp their priuate wrongs, haue endeuoured to giue way to the streame of publique Contumelies, in hope of better dayes; must needs be excused, if compeld at the last (by lawlesse ne­cessity) to referre euents to GODS Prouidence, in discharge of their Duties to HIM, their PRINCE, and COVNTREY, they vndertake the Defence of their owne Reputations, in a Cause publike and generall. The rather, when as without purpose of offending any, their intentions appeare to yeelde onely a reason of such and such Disorders in their owne present Functions, as for want of serious inspection, or true informa­tion, haue hitherto by Ielousie and misconceit onely, yeelded matter and occasions of their speciall Disgraces and Obloquy.

Euen such and none other, haue the Drifts and Scopes been of all my former Writings, about Traffique and her Tributes, by the generall Name of Customes. For hauing spent and [Page] consumed the best part of my youth about publique Employ­ments, as well at home as abroad, in FRANCE, FLANDERS, and SCOTLAND, for sixteene years together; after the TREA­TY that was ended at Barwicke, 1586. betweene the late Queen ELIZABETH, of most happy Memory, and our now dread Soueraigne IAMES; (cal'd Foedus arctioris Amicitiae inter Po­tentissimos, &c. The RECORD whereof in Scotland remains of my hand) which by the Goodnesse of God, the truth of his Title, and his owne Patience together, was a speciall meanes, that at last brought his Maiesty so happily among vs, and so quietly hither: desirous to betake me to some staid course of life; I was by Friendes perswaded to become CVSTOMER of Sandwich, with the Member-Ports belonging, within the shire of KENT, where I was both bred and born, assuring me with­all, that I might thereby, do GOD, my SOVERAIGNE, and my COVNTRY speciall seruice, and so become Happy.

Now Happinesse indeede being that estate of life, which all at least wish for, and by all meanes belay, and the obiects of all Happinesse being fixt in GOD and KINGS; by seruing KINGS Loyallie, Men hope to be happy, and so did I. Vpon which Motiue (therefore) being vrged so by Friends, I vndertooke the charge Simply, and doubted no harme.

But GOD becomes abused, and KINGS may be deceiued, and so was I, and so become many, that seeke after Happinesse by collecting Customes (in the Out-Ports at least) as the case now stands. For the seruice being pretended and attended on by many, each values himselfe aboue other, and his Place and standing to be of most importance. But Multa sunt quae non videntur, & Multa videntur quae non sunt omnino. For Customes indeed, and properly taken (like the Tithes of a Church, and Quitrents of a Mannor) being naturall Effects of that weighty Cause (TRAFFIQVE) whose Actions are conuersant, about no meaner Obiectes, then Soueraignes Honour, and Subiects Wealth, and as due to Kings as the Crowne on their heades; imply a seruice both of speciall respect, and absolute trust; wherein foure things there are, or ought to be concurrent, to 1 enable the Customer, and iustifie his calling. First, the Institu­tion, 2 that giues power to receiue the Duties of that kind. Se­condly, the Ports and Places laide out and allotted for the 3 bounds of his Function. Thirdly, Faithfull performance, ac­cording to the exigence and importance of his charge: And 4 fourthly, Countenance and Maintenance fit for such a calling.

All this notwithstanding, I was no sooner entred, but I found my selfe surprisde; my former Liberty, turn'd into Thraldome, like the Bondage of Aegipt; and my Life become subiect to the Inquisition of Spaine. For Ielousie and Suspition [Page] first bound me hand and foote, and swearing mee withall To do my best endeuor, to deale iustly and vprightly between the Prince and the People, sent mee to my charge in those Deserts and Plaines, next the Wildernesse of Sin, and great FORREST OF SHIFTS; Namely, to SANDVVICH, with the Members; as Douer, Feuersham, Milton, and Rochester, within the Shire of Kent. Where for my comfort, I found and might discerne, (which I could not see before) how Trafficke (on whom our work depends) hang'd awry, went backward & forward as one that were bewitcht, and depriu'd of all her Cordials Cata-Pan­tos, Cat'auto, and Cath'olou-proton, was subiect to swooning, and often in a trance, her Face pale and wan, her Pulses dull and dead, and all for want of Staples.

Her Ports either abandond, like places infected or haunted with Spirits, or else beset with Harpies by Sea and by Land, to worry her from thence, if by chance she came thither.

Her Houses neither Wind-tight, nor Water-tight, were stuft with such Instruments as lou'd her Customes, but as Rats doe loue Cheese.

And for all the Security (by Bondes or otherwise) that an honest Man can giue, a Christian may affoord, or Wisedome deuise:

In a word, I saw Traffique out of Order.

This made mee to rub where it did not itch before, and smothering vp my greefe, to wish as others did; ‘O mihi praeteritos referat si Iupiter annos!’

But, beeing thus a Customer in Name, at the least, and apt enough to learne, though not able yet to teach; I spent the first two yeares in obseruing of others, and bemoand my selfe by fits, as I durst vpon occasions, by words and writings: first vn­to our Hushers, I bemoand the Disorders of the Custome seruices, and Out-Port-Customers Distresse, to Mayster Thomas Fanshawe Esquire, then Remembrancer of the Exchequer, to whose Study and Table I was often kindly welcome, first pri­uately by conference, and after­ward by writing, who shewed the same to the Lorde cheefe Baron Peryam, and He to the Lord Tre­surer Burghley, but nothing came of it, which made me at last ap­peale to the COVNSEL-TABLE. and then by constraint, in a serious set discourse of the present estate of Customes, in the Out-Portes of this Land, not so publikely then printed, as priuately directed, To the Grauest, and Godly wise, in highest authority: by the Title & Inscription of THE CVSTOMERS APOLOGY, in these words following.

[Page] The Epistle of the APOLOGY. ¶ A GENTLEMAN, a Friend, and a Louer of Learning, com­ming into a Free-Schoole, where diuers young Schollers were learning their Grammers, desirous to feele how they thriud at their Bookes, by some familiar question, demaunded (their Hushers standing by) When an English is giuen to bee made into Latine, what's first to be done? The aunswere is easie; Namely, To looke out the principall Verbe, but all stood silent, and as halfe amaz'd, till ONE at the last, the question being repea­ted, and he vrged to speake, what was to be done, replyed: No harme Sir I hope, at least that I wot of. Which the Gen­tleman then took in very good part, & suspecting rather Igno­rance in the Hushers, then want of wit in the Scholler, depar­ted smiling.

¶ Most Reuerend and Right Honourable; This Question and Answere, encludeth the State of all the Students in the Free-Schooles and Portes of our Soueraignes Customes, where such as the Teachers be, such are the Schollers. Ther's a Rea­son for all things: And the reason heereof is not so much for want of wit or will in the Learners, to deale iustly betweene the Prince and the People; Which in this kinde of Doctrine is the principall Ʋerbe, as in the sternnesse of Hushers, who whilst the Graue Maisters and Moderators of the Schooles, were busi­ed and distracted in the study and practise of higher points of Learning, haue vsed no Method but beating the Schollers:

Which kind of Discipline, discouraging all Men, and dri­uing many good wits from the Schoole, to the secret iniury of the whole Common-Wealth, for'st me to my Booke, and as well as I could, to analize my Lesson, meaning thereby with the a­foresaid plaine Scholler; No harme at all. Such therefore as it is, I haue breefely set downe in the Discourse following. The Matter whereof, partly drawn from mine owne Patience and Experience: and partly, obserued and learned from others: The Forme (I confesse) is meerly mine owne, and hath for my warrant, the Rules of my Grammer.

And since things are then well done, when thinges are well taken. To cleere and acquit me from partiall clamor, and the sinne of Presumption: The will applyant to reason, is guiltlesse of passion, and Nature ouer-borne, appeales to necessity. Quae quòd cogit ipsa, solet vti (que) defendere. Hard therefore, and aboue [Page] measure extreame must their cases appeare, that still subiect to beating, may neither bemoane themselues, nor be suffered to cry. And so much the rather, when as So farre as I wot of, in all their complaints so tenderly toucht, and breefely runne ouer, there is nothing concluded nor included, at least inten­ded thereby, but a naturall Defence of an honest Reputation, in that kind of calling, which the Law it selfe in great Wise­dome hath laide out and reserued; For Men of best sort onely, and a dutifull zeale to finde out thereby The Principall Ʋerbe.

I sought to finde comfort, and light vpon new comber; For the APOLOGY being written for vnderstanding Readers, and the Matter so digested, that by reading it onely without Glosse or Comment, Passion or Partiality, such might be their own & other Mens Iudges, was notwithstanding by Ignorance oddely censured,The APOLOGY strangely censured by Ignorance. and strangely mistaken, Vainely striuing to make good that within Book which neuer was in question, and ma­liciously vrging some things without Booke, neuer meant nor mentioned, nor fit to be defended. But with such successe as still befals folly, who delighting to see her owne shaddowe dance, hath not the grace to conceale her owne shame. I set but lightly by it when the thing was first brought me, till I saw the Booke twice printed at MIDLEBOROVGH & LONDON, then least he that ranne alone, might thinke himselfe still for­most; I was for'st to say something, and Replyed in this man­ner.The Motiue and occasion of the REPLY.

¶ About such time, is by the Goodnesse of GOD,The Method and Style of the Customers REPLY. the light of the Gospell, began to lay open the errors of Superstition in these parts of the World, and by the hands of our Soueraignes, to disperse them in this Kingdome, sundry questions were mo­ued to vphold some points of the Popish Religion, but none for the time were so hotly disputed, as those which they tearme, The Sacrament of the Altar, and praying to Saints. Whereof, amongst others, a certaine young Scholler, more confident then wise, hauing newly vndertaken a serious Defence; as one sicke of loue with the thing he had begotten, and ambitiously affecting the publishing of it, entreated a Friend of his, whom he knew to be both learned and well minded to the Cause to read it first ouer. The request was performed; but when as looking still for Arguments fitting the question, he found no­thing at all but a needlesse endeuour, to approoue and main­taine by the Catholike Creede. What? That IESVS CHRIST was the true Sonne of God, very God, and very Man, that redeemed the World, and That there was also a Communion of Saints: The Booke was return'd with a slender smile, but no applaud at all, or shew of satisfaction.

[Page]Right Honorable, such was the successe of a like late lear­ned Writer, who Printing a Treatise of publique Commerce, (such was his Title) in fauour of a priuate society, or Conclaue of Marchants, with very much ado, and a heape of silly words, (farre vnfitting the Grauity of his Theame) set all his wit to worke, and endeuour'd all he could, to perswade his Reader. What? That Traffique, forsooth, rightly ordered, was the Ho­nour of Kings, and Prosperity of Kingdomes; and withall, that Trades and Occupations, Arts and Mysteries, were at al hands to bee cherrished, and Marchants likewise fauour'd in euery Common-Wealth, which none but Fooles or mad men (to my vnderstanding) did euer yet deny.

But it's strange to obserue, what strong apprehensions are able to worke in weake mens braines. For as a plaine simple Man in reading his Beleefe, was sometimes perswaded, that if Pontius Pylate had not beene a Saint, the Apostles would ne­uer haue suffered his Name to stand in the Creede: so this Ca­tholike Writer, reading in a This Treatise was written by one of Embden, 1564. about the beginning of the Diuisions of the House of Burgundy, and Colloquy of Bruges, to shew the Emperor and P P. of Germany, the great aduan­tage the King of Spaine then had ouer all Christendome, by the Load-stones of England still trans­ported thither, earnestly appre­hending the fitnesse of the time, and happy occasion then offered, to drawe them from Antwarp to Embden, for the good of the Em­pire. All which Maister Wheeler, Se­cretary to the Marchant Aduentu­rers, in his Treatise of Commerce, seemes to make his owne (Sic vos non vobis) and leauing the Matter, admires onely the Men, and fals downe before the Persons, that for their priuate profit transport them still ouer, and would per­swade the World to commit the like Idolatry. Treatise by a Stranger, long since written, a full discourse at large, of the Golden blissings of ENGLAND; turning Creekes into Portes, ioyning Ports vnto Townes, raising Towns into Citties, and enriching whole Coun­tries with Artificers and Trades, Marriners and Shipping, wheresoeuer they became: in the strength of his conceit (see­ing Pride bewitcht with Couetise, and puft vp with flattery) would beare the world in hand, that the life of all our Trafficke and Welfare of GREAT BRITTAINE, stood wholely or cheefely, by the standing and supporting of his priuate Socie­ty. Applauding their Greatnesse and Happinesse, besides by their mannaging of Traffick within themselues, commending their disposing, mincing, abridging, restraining, swearing, & con­fining the store and Staples thereof, (not shewing Cui Bono) within the wals of Places out of sight, beyond Seas coloured with the Title of their speciall Mart-Townes. And aboue all, extolling their excellent wits and absolute cunning, in moul­ding Lawes by meere Discretion, to hold all men vnder, and themselues still aboue. For sending, or sayling but crosse the narrow Seas, without hazzard of Gods, or danger of Per­sons more then vsuall or ordinary. And for wearing Chaines of Gold about their Neckes, Cappes with Greene Feathers, Hats with white Feathers, Purple Veluet Buskins, Guilt Rapi­ers, Daggers, Bridles, and Spurres, at Triumphs beyond Seas, and publike meetings there: But cheefely, for feeding, main­taining, and setting to worke, thousands of Strangers there, when God knowes the wants, and hears the cryes of Myriades for idlenesse at home; would faine perswade others (beeing bound to admire thē himselfe) that their PONTIVS or Gouernor, [Page] was for skil the PILAT, for Grauity the POPE, and for wisdome the Oracle of all orderly Commerce. Their priuate Decrees, a­boue Common Lawes at home, or Treatises abroad. Their particular Synodes, aboue Generall Counsels, and their Con­claue or Company, a Communion of Saints: pronouncing al that withstand, distast or dislike their Doctrine, or contemne their Discipline, for ENTERLOPERS; that's to say, Here­tickes, Schismatickes, and excommunicated Persons, not wor­thy to breath so much as common Ayre, or liue in any well or­dered Common-Wealth. Concluding at last thus strongly with­all. That these Men thus put in speciall trust, with the transpor­ting of the Credit of our Kingdome, the very Creame of our Land, and cheefest of our Load-stones, whereby wee should draw Bullion (CLOATH) must needes be reputed, more loy­all to their Soueraignes, more seruiceable to the State, more welcome to our Neighbours; and therefore more to be hono­red then any other men (bee they neuer so Free-borne) with a Name aboue all Names, of MARCHANT-ADVENTVRERS.

With this and such like stuffe, the Booke being confusedlie fraught. Cuius contrarium verissimum est; might wel haue been suffered to haue dyde in the Birth, had it not beene mingled with aspersions of vntruthes, and Obloquies withall, against the poore Customers of the Out-Ports of this Realme. Custo­mers! A kind of Creatures, capable as well of Religion as Rea­son, Free-men by birth, and of best education, Men euery way happy, saue in their Names and Calling, and in nothing more wretched, then in the place of their Functions. The Out-Ports of this Realme. O thrice happy LONDON! Men (I say) that by the curious eye of the Lawe, chosen of the best and most sufficient that Wisedome can finde, or choyce affoord, would faine retaine the reputation, if not of Saints, yet of Christians at least, and plaine honest men.

But as Men once suspected, are said to be halfe hang'd, so fares it with Customers, for with them aboue all men, it is not enough to be an honest man. Leauing therefore mine Antago­nist, to beleeue still in the Christian Catholique and Apostolique Creede, whose Articles assuredly, are holy all, and true, though PONTIVS PILATS name stand for no Saint. I sent the rest to the Story of ISIS, whose Image of Gold it was, that Men so ad­mired in all Places where it came, and not the beauty of the Beast that bare it; and ploughing with a Heyser Anno 1564. At, or about the time of the Colloquy of Bruges, A Marchant Aduenturer, to enforme the State at home, of the grounds of such Disorders in the matter of Traffick, as then the world was disquieted withal; out of Conscience and Duty, be­wray'd the practises, and aduantages of that Company by Vsury, which they still call Exchange. A Coppy of whose Dis­course lying by me, I ioyn'd to my Reply, without adding or al­tering, saue onely the Praeface or Introduction, and Epilogue or Conclusion, to help out the Method, and giuing it a Title which it had not before. that had sometimes beene their owne. I answe­red his Treatise with a Counter-Trea­tise, of Exchange in Marchandize, and Marchandizing Exchange, wherein [Page] was laid open by plaine Demonstration, the Canker of Traffick, and all mutuall Commerce: I say, an open Detection of that Contempt of Law, Disdaine of Equity, Scorne of Soueraignty, and Dishonor of Kings. And a liuely Description of that Mon­ster of Creete (VSVRY) deuouring by daily, monthly, and yearely Tributes, the Bodies of Men, and Soules of Christians, his Hatching and Brood, his Muces and Hauntes, his practise and shifts, his shape and his Name, by the Title of Marchandi­zing Exchange. The Labyrinth of whose inextricable Errors, none may safely enter, and whose Person none can encounter and quell but fatall THESEVS, assisted by the thred of ad­dresse, and counsell of ARYADNE. A discourse proiected to giue light vnto others, but happily reserued by the prouidence of GOD, to honour our AEGEVS, to preserue our THESEVS, and blisse our daies withall.

How the Customer became first engaged and prouoked to Apologise for Trafficke, as well as for Customers.For Traffique by this meanes, as wel as for Customers, being formerly bound, then thus prouoked and drawne on by de­grees; I became at last confident and bold to contend, the rai­sing whereof, like Honny in Hiues, encreaseth Customes. But not that Traffique forsooth, which he childishly describ'd, bar­tring Pointes for Pinnes, or Gossiping with Women. Nor that Traffique, which to Fodder vs with Folly, or to fat vs vp with Pride, brings Toyes and TOBACCO, little Bels and Ba­bles, Hawkes-Hoods and Hobby Horses, together with Silks and Veluets, Cambricks and Lawnes, for our better Commo­dities, of Wooll, Wooll-felles, and Cloath, Tinne, Lead, and Lea­ther, destined for Bullion. But that Traffique, which euery way subsisting of Goodnesse and Truth, both in Number, Weight, and Measure, by turning all our Load-stones into fine Siluer and pure Gold, makes Kings and Kingdomes happy. Which when I came to view, and withall to consider, how like a Coach dis­ordered she hung at one side: seeing AEGEVS with his ISIS, and our THESEVS his Sonne, the hope of our happinesse, with all the Royall Issue, sitting close therein together; my heart began to fall, and my haire to rise. For Traffique beeing the Chariot that beares our GLORIOVS LIGHTS; I found her Harnesse worne, and her Wheeles displa'st. The strong Spokes of CVSTOMES supplyd with weake Subsidies of Tonnage and Pondage, and those likewise lin'd with ITALIAN Impositions. And perceiuing a far off a certain kind of Horse-men,The Motiue and occasion of the CAVTION. like the foure Sons of AYMON, or the Mynotaure of CREETE, then proudly setting forward, from the Wildernesse of Sinne, and FORREST OF SHIFTS, to bound ouer our Deserts, and vndertake her at aduenture out of order as shee was, and draw vs all in Tryumph: I could not but cry out. And seeing as I did, (my standing made me see, and my seeing moou'd my Consci­ence [Page] not to hold my peace) both the loosenesse of their raines, their bits within their teeth, the dangers of their course, ouer Hils and Dales, Bawkes, and many By-waies, and all without a Coach-man or Guide that I could spy, (they out-running al, and controleable by none for hindring of their course) I could not I say, out of Duty, Feare, and Zeale, to our Soueraignes speciall safety, and all our happy beings, but giue CAVTION afore hand of the fiercenesse of their Courage and desperate Carrier, that they that then stood nigh them might be warn'd at least to looke but to their heeles.

For there being but two maine Subsidies, The Method and Style of the CAVTION. which Loue was desirous that Loyaltie should offer by way of humble presents, to honour our Soueraigne with, at his first comming hither, (besides his Customes, which as tyde vnto this Crowne, were his owne before;) namely, the Subsidie of Tonnage and Pon­dage, and that of Lands and Goods.

The first (vsually mistermed by the generall Name of Cu­stomes) are those speciall tokens of affectionate Loue, which Marchants freely giue, and humbly present to MAIESTY, and none other, for maintenance of the Nauy, and safe passage at Seas. The other likewise, tokens and franke offerings of Loy­alty, from Subiects to their Soueraigne, for maintenance of Roy­alty, and Defence of the Kingdome.

Both these twins of one birth, borne vnder one Law, nam'd at one Font, knowing no Motiue but Loue, no Mould but Loy­alty, no Obiect but Royalty, no vse but Equity, no Ends but the safety of the King and Common-Wealth, without difference at all saue onely this. That the first by Parliament is for tearme of life giuen him once for all. The second by Parliaments, are vsu­ally renewed.

Notwithstanding this one being of both, and one kinde of beginning: yet in their seuerall Collections, to the wonder of God and Angels, they are made so to differ, that the first seemes meerely seruile and subiect to bondage: The second, Free-borne.This point alone but seriously weyghed, would rectifie all Disorder in Custome-seruice, and quit Customers from disgrace and blame. The first, exposde to all kind of Extreamities, and thereby put to Shifts: The other, maintainde by Mercy, Loy­alty, and Loue. In the one, the least part or shred of each mans Lands and Goods, is held sufficient. In the Marchandize of the other, all, & in some things more then all, is not held enough▪ Lastly, the first, a disturbance to the Marchant, and Customers Disgrace. The second, a daily credit and countenance to all her Receiuers.

Now, great hath beene the care indeede, and inuentions sundry that haue beene vndertaken, for the aduancing, recei­uing, and true answering, euen of these very Subsidies of Ton­nage and Pondage, as well as of Customes, but the Collections [Page] of either being euery way disordered, and the wordes them­selues mistaken; the one for the other, Moule-hils become Mountaines, and Complaints beget Complaints, to the Custo­mers daily cumber, disgrace, and onely blame. Who beeing bound hands and feet by Ielousie and Suspition (without ac­cusing any, for that was the Deuils part euen from the begin­ning) plead onely for themselues, but the Law of God and Na­ture; Quod imputari non debet ei per quē non stat si non facit quod per ipsum est faciendum, whose reason goes withall, That Culpa careat oportet, qui scit & prohibere nequit: Yet are so far withal from iustifying themselues, & excusing of others, that they wil­lingly confesse. Faults there are, euer were, and euer will be many. Perfection knowes no Residence but Heauen, disclaimes priuate directions in publique affaires, distrust their owne dis­cretion, and therefore cries alowde as they may, dare, or can, but ADSIT REGVLA.

Besides, their Helpers are their Hinderers: For their Searchers being no Saints, as they cannot liue by the Ayre, so they know not how to fish but in pudled Waters. Their Comptrollers know no Rules, but Actum agere. And their violent Superuisors, crying Halfers were good Fishers, like confident Empirickes, with repercussiue Medicines so tormented poore Traffique, that dri­uing her at last, from the Lyme-kill to the Col [...]-pit; it grew to be a question, to Farme out her Subsidies of Tonnage and Pon­dage, together with her Customes. A strange kinde of Playster for Sores of this Nature; as if Loyalty and Loue were thinges transferrent, from that Royall Preheminence, that giues it Life and being, and the Homage of Subiects, and honour of Kings, were vendible for Money, or fit for Farmers.

Though other Kingdomes doe the like, as some obiect and say; England liues by Lawes. Examples may illustrate, but con­clude no necessity of generall imitation. For Gouernments are diuers, some better, and some worse, and England with the best, may rather giue then take example; Et praestat legibus obe­dire ⟨quod amodo Iniquis,⟩ quàm viro bono quantumuis optimo, since one mans will may be all mens woe.

Besides, if Reformation speede best in looking backward, al men may know, that it was not thus with Customers from the [Page] beginning, to be subiect to blame for their owne sinnes and o­thers, till creeping Caterpillers, blowne in by Easterne-winds, and whispering Informers, bred vp in muddy waters, were che­risht and maintain'd, whom Wisedome in all ages still shund or destroyd. And I shew'd a plaine example, not yet by all for­gotten, that there was a time, when a Creature of this crew, to curry fauour with a worthy Lorde TREASVROVR,The Lorde Treasurer Paulet, in whose daies if a Customer comming vp to the Tearme, had not dynde or supt with him before his de­parture, he had been sure of Pur­seuant to fetch him vp againe. And a Marchants Bond or Bill, al­lowd in his Accompt, as any rea­dy Money. came fraighted with complaints against the Towne and Port of SANDVVICH, for transportation and dealings there, laying his complaints cheefely vppon Packes of Cloath and Beere, wherein as he conceiued, the Prince was much abused. The Tale being told, and heard out to the end, the Relator was de­maunded whence, and what he was, who answered; A Citti­zen of London, but no Marchant at all. What makes thee (quoth his L.) to see so farre of, and so skild in Marchants causes? The Princes seruice (quoth the Fellow) and the meanes that I haue to know the doings there. His L. seeing his con­fidence vpon these two grounds, descends to particulars, and first desires to know of him, how, and whereof the Sandwich Beere was made.The Riuer of Delf running through Sandwich. Who readely could describe the running streame that serues the Townes vse, and maintaines the Hauen there. When they Brew not (quoth his L.) whether runnes that Water? Into the Sea (quoth the Fellow?) And what make they then of it? Nothing. And Brew they, or Brew they not, they want no Water? No my Lord (quoth He) for the streame euer running, keepes the Riuer full. So that (quoth his L.) the same Water, whose course is continuall, beeing Brewde, yeelds something, and not brewde, nothing? Nothing (quoth He.) Why then in good faith (quoth his Honor) be thou rul'd by me, and let them boyle it on the Fire, and with a few Hops and some Malt, make something of the water, bee it neuer so small, for the least something that may be, is, and will be still, better then nothing at all.

Nowe for the Packes (quoth his L.) know'st thou whose they are? They belong (quoth He) to Marchants, that send them downe thither, but their Names I cannot tell. Are they simply their owne that send them to vent and dispose? Yes my Lord (quoth He) before they be transported. Then though they bee shipped, if they crosse not the Seas, the PRINCE hath no interest in them, nor profit by them? None at all (quoth the Fellow) for from Port to Port, both Land and Seas are free.

Well then (quoth his L.) I perceiue a good meaning hath brought thee hither, but let me aduise thee in these Mar­chants affaires, to let thinges alone, till eyther thou become a Sandwich-Brewer, ot a Portsman at least, to know what it is to [Page] be a good Townes-man at home where euer thou dwell, or till thou bee a Marchant thy selfe, that experience may tell thee what it is to seeke Marts and Markets abroad, and then I doubt not, but as others do, thou wilt be glad of a good peny-worth of that which being thine, to dispose of is already thine owne.The entertainement giuen by a Lorde Treasurer, to an Informer, against a Cu­stomer of Sandwich. And so being dismist, he was wild first into the Seller, but from thence out of doores.

Such was the regard in those daies that was had of Whispe­rers, though now it be holden for best seruice to the State, to talke most of Errors, and diue deepest into Customes, but many speake of ROBIN-HOOD that neuer drew his BOW.

And although the Farming of some fewe particulars that were let out already, might seeme but a mischeefe of lesser harme; yet harme more or lesse, towards Soueraignes and Sub­iects make no Man happy, and therefore to be shund: but to Farme out all, was a publique inconuenience, so great in my conceit, as might worthily deserue the wisest preuention, which made me giue warning according to my place.

For if Trafficke be truely cald the Nurce of Iustice, wherein Soueraignes and Subiectes stand interest alike: so naturall is the Vnion of Religion with Iustice, that the Farming out of Subsi­dies (effects of Trafficke) together with the Customes, or guil­ding them ouer with the Golden Name of Customes, may fitlie be resembled to the impropriating of religious offerings, by the Name of Tithes. The one due to none but to heauenly Dei­ty. The other also onely, to Soueraigne Princes. The one, a wrong to GOD, a stop to Religion, and a beggering of the Church; The other, a dishonouring of Kings, a rub to Trifficke. and a meanes to impouerish Kingdomes, and disturbe Common-Weales. Howsoeuer, some few priuate, particular preuenting Persons, perhaps may raise themselues, & by chance may thriue thereby.

But to make all this more plaine. If the Subsidies aforesaid, vpon Lands and Goods, were vrg'd to be collected; as Cardinall Woolsey once thought to prooue vpon the Cleargy, or exposed out to Farmers by Hundreds, Lathes, or Shires, or generallie vndertaken, as Tonnage and Pondage is, who should collect it?Read Hall and Stow in Hen. 8. 1526. Or who were able to abide it? Yet for comparing these two together, and fore-warning mischiefes at hand and to come, by the farming out of either; like the simple Satyre, that see­ing the Sky-stolne fire from the Wheeles of this Chariot, ad­miring it in loue, and but kissing it in kindnesse, found it burnt his lippes, CASTOR misinformed, and POLLAX being offen­ded; I was gratiously chidden and shent for my labour: such is the lot of Customers in this lower kind of Traffick & world­ly Commerce, that in their best endeuours haue no hap to bee [Page] happy, but in heauē I hope for better. Non est mortale quòd opto.

¶ Thus farre forth, and in these very words, or to this effect at least, hauing sometimes vndertaken a priuate Defence in a Cause of importance, both publike and generall, and finding all my groanes and heauiest complaints, to vanish still like Ec­choes, and valued but as voyces in the Deserts and Plaines, next the FORREST OF SHIFTS, the sound whereof as most Men went by, they heard not; some heard, but vnderstood not; some few perhaps vnderstand, but regard not, and none seem'd to pitty. Like those that broken with vnthankfull toyle, Seeke others health and happinesse, and loose their owne the while; I began to sigh, and wish withall besides,

But being as I was, I resolued with my selfe, as a Barne so ding'd, that I durst no longer greet, to giue way to the times, and sup vp my greefe with silence.

Notwithstanding, when I perceiued, that though I sat still, the cause it selfe daily did grow worse and worse; And remem­bred withall, my vow to my Soueraigne and PATRON,Customers are sworne at their first admissions, to doe their best en­deuours, to deale iustly betweene the Prince and the People. of our Schooles at my first admission; in discharge of my Duty, which in that respect I owe to God, to my Prince, and Natiue Country: I once more resolu'd to speake with my Pen, and examine all my former Writings. Not as by way of Genesis, to prescribe a new Art to our Wise and Graue Maisters, for that had been pre­sumption in the highest degree, nor as by Analisis to contest with the Method of our seuerest Hushers, for that had beene but humour and indiscretion, but whilst others of higher Formes, and farre better Learning, distrusting their Schooles, remoou'd their Seats to a farre surer standing; as a poore Shol­ler, desirous to learne and thriue by my Booke, to spell out my Lessons, by the Letters of mine ALPHABET, and Lines of my PRYMER, that so at least-wise redeeming but the time, I might best giue way to the streame of Disgraces, in hope of better daies in comming. Remembring stil withall, that Errors had no being but in absence of Truth, and that howsoeuer Er­rors past had multiplyde themselues, the ages succeeding must reforme as they may, and that as there was a reason, so GOD had appointed a time for all thinges. For Dies dat consilium.

Considering therefore the Reuolutions that were past,The Motiue and occasion of the ALPHABET and PRIMER. and the present disposition of these happy daies, by the comming of AEGEVS in our late ISIS place.KING and PRINCE. Our DAY-STAR beeing risen, and the DAVVNING in our eyes receiu'd my dull Spirits, [Page] gaue life to my hopes, and made me at last breath thus much & say, that the time may come, when this hearty zeale of mine to my Soueraignes Honour, and his Peoples happinesse might be better regarded, and the ages to come finde something at least, to muse & to maruaile at Ignorances past, when it should plainely appeare, by demonstratiue Reasons, and no wandring Discourse, that in poore Customers, Truth was neuer Error, nor Ʋertue Ʋice, as the World had beene told, and long borne in hand; for can they but see, they shall learne to spell, and by spelling their Letters, both read and vnderstand (besides Grea­ter Matters) that Publicans and Sinners are seuerall wordes, and implye a distinction both of Manners and Men. And were it, or might it be, that docible persons might be suffered but to learne, Publicans both could and would teach Sinners to be like vnto themselues, not Saints, nor Hypocrites, but humble-minded Christians, and plaine dealing Men.

The Method and Style of the Customers ALPHABET and PRIMER.Thus setling my selfe to mine Alphabet againe, thereby to spell my Primer. In my beginning praying God to bee my speed, I felt his Grace and his Goodnesse did helpe mee to pro­ceede. For opening but my Booke, I found how great A. and little A.A. Per se, and by themselues, like the Creator and Creature, or the Maker and Modell shewing Deity and Humanity did stand for GOD and MAN,A. GOD. MAN. and ioyned both together, did make but One Medium, in the person of IESVS CHRIST, to perfect al our happinesse, both in Heauen and Earth. For as the God-head of the Father, and the God-head of the Sonne, with the God-head of the Spirit, did make but one Essence in the substance of the Deity; and GOD and MAN vnited to the Person of IESVS CHRIST, did make but one Sauiour in the substance of Hu­manity, so Christ and his Church, by the Vnion of the Spirit, did make but one Body. To saue and finde out Man, when couetous presumption by Pride had so sedu'st Him in his least part of trust, that he lost both him and his.

A Miracle of Miracles, and Mysterie to muse on, but by no meanes to expresse, as whereby the greatest looser hath made the greatest gaine.

Heere therefore I staid a while, and set my selfe to wonder: For as the Motiue of this Modell, was the Makers onely will, the Medium his owne word, the way his owne wisedome, and the measure Aequum & Bonum, bounds of his owne Goodnesse by Preheminence of Iustice: so the absolute perfection and End of all his worke, was his owne affection and desire to preserue by Prerogatiue of his owne first loue and boundlesse Mercie, that the Creature might haue iustly wherein to admire both his Creators infinite Honour, and his owne eternall happinesse.

Now by this, it was apparent to common sense and reason, [Page] that what Nature can affoord, or Man beeing thus restord is a­ble to possesse, is Gods owne Free-guift, euen from the begin­ning: that as a Lord per amount, his Honour and Seruice might iustly bee knowne two seuerall waies to all his Free-Tenants; namely, by his owne speciall Duties, and peculiar Rights, and their thankfull acknowledgements of their easie Rentes in so rich a Free-farme, by the Titles of their Tenures. The Titles of whose Tenures, being Religion and Iustice: The one, to maintaine his personall Rights, and demonstrate his Honor. The other, motions of affection, and reciproke Loue, to shew and set forth Loyalty for the Tennants mutuall good.

The Lawes, Customes, and Doctrine whereof, pend by his Spirit, and drawne from the Essence of his owne heauenly Dei­ty being so concurrent, that where both of them are not, there can be neyther: I chose heerewithall, comparatiuely to vse in this my present Lesson, as well to sanctifie my Wit, and blisse mine endeuours, as to illustrate each other.The Method vsed by the Customer, to perfect this Accompt before God and the Worlde, by ioyning Religion and Iustice together, to a­uoyde Paradoxicall Replies and Ca­uils.

Now, by the Rules of Religion and Iustice both, Qui per ali­um facit, per semet ipsum facit: Euen Gods immediate Rents, God himselfe expects daily to receiue at our hands; namelie, Praise and Thankesgiuing, such is our Tenure: for being iealous of his Name, hee will not haue his Honour transfer'd to any other. The rest he accepts of, beeing faithfully payde to his Stewards and Lieutenants; namely, Tithes and Tributes. In which regard, I saw how we stood bound, to reuerence and re­spect the transcendent aspectes of MAIESTY and SOVE­RAIGNTY, euen in earthly sublimities, by their Attributes and Tributes, as Gods among Men. For the Attributes of Power in heauenly Deity, beeing Iustice and Mercy, in regard of Truth and Goodnesse: The Attributes of Greatnesse in earthly Humanity, in regard of Truth and Bounty, are PRE­HEMINENCE and PREROGATIVE, the two sacred Titles of MAIESTY and SOVERAIGNETY, in the height of all Sublimitie: The one, to shew the Dignity both of Persons and Places; the other, transcendes to the motions of their Minds.

Thus farre Grace and Goodnesse did guide my Deuotion through deepe contemplations, till holding vp my head, and casting mine eyes to seek about for Tributes, mine owne EN­THVSIASME beginning to awake, so quickned all my senses, and withall, vntyde my tongue, that my Ʋowels made me speak a. e. i. o. and u. and by their seuerall sounds, to gather and dis­cerne the vse of all my Letters, deuiding them as Consonants into Semivowels, Mutes, and Liquides, with & Per se and Con­per se, and Title Title, est Amen.

By these I came to learne (to my secret comfort and priuate consolation) how our Customes great and small out of meere [Page] Necessity to supply the want of Nature by Artificiall Mynes, both in Matter, Places, Persons, Order, and Endes, should bee speld by themselues, for the Demonstration of MAIESTY in the furnishing of BVLLION. And how our foresaide Sub­sidies of Tonnage and Pondage, out of Loues reciprocation, and Loyalties owne affection, were frankely presented for the safe­gard of the Seas, and protection of Marchants in their Goods or Liuings, in their Liberties, in their Liues, in their Honours, and in the Peace and Vnion of our Land; stood likewise by themselues. Whereby I plainely sawe, and did shew it vnto o­thers for the generall good of Subiects, both how MAIESTY might be seene, and how SOVERIGNTY might subsist, as by peculiar Attributes, so by Tributes of their owne; namely, Cu­stomes and Subsidies, but cheefely Customes.

Two wordes of Forraine birth I could not vnderstand, for their Heteroclyte vse and conuertible sounds, Imposts, and Im­positions, which being but the Genus to those former two, and held for a Species of some other Duty, in my weak conceit haue deceiued many.

For Customes Originall, beeing those Duties artificiall that our Kings must needes haue, and Necessity imposeth on all that transport by our Staple-Commerce, to supply our wants of Bul­lion.

And Subsidies collaterall, those naturall Respects that Mar­chants frankely offer, and willingly impose and lay vpon them­selues, for protection of the Seas, and free Traffique besides: beyond the bounds of Necessity and Free will, I know not what Nature hath to read, or Art to spell.

Besides, whereas MAIESTY must, may, and can but bee seene, and SOVERAIGNTY subsist, as in GOD so in KINGS; looke what Adoration and Tythes are to GOD, the same are Customes and Subsidies to his Lieutenants: and beyonde the bounds that Wisedome hath laid out for the practise of Truth, Discretion may hunt, but shall finde naught but Errors, for as Omne nimium vertitur in vitium, and Omne minimum is inimica Naturae: so what exceedes or is lesse, is but Popery or Precise­nesse, to disorder the Church, and disturbe Common-weales.

Yet I wot not well how, though enough make the Feast, and abuses marre all, the World beeing bewitcht with two kinds of Imposts and strange Impositions; as Aliquid Boni prop­ter vicinum Bonum, so Aliquid Mali propter vicinum Malum: our Neighbours sower Grapes haue set our teeth on edge, for by their Examples drawne (as they tearme it) from Soueraigne Prerogatiue, but would say Preheminence if they vnderstood themselues; Impositions are made Taxes vppon Marchandize, by meere Discretion, besides the Duties aforesaid, which wan­ting [Page] Place and Vse in the study and Schooles of Customes, Hoc autem de quo nunc agimus, illud ipsum est quod VTILE appellatur; in quo verbo lapsa consuetudo deflexit de via, còquè sensim deducta est, vt Honestat [...]m ab Vtilitate secerneus: HONESTVM aliquid constituerit quod uon sit VTILE, & VTILE quod non sit HONESTVM qua, nulla pernicies maior vitae Hominum potuit asserri. Cicero offic. Lib. 2. haue likewise no part in the Honour and Endes there taught and propounded, where VTILE is most dangerous, if it eyther go alone or follow not HONESTVM.

For beeing but effects of conceited priuate Proiects, vpon vnknowne or obscure Causes, of Matter vncertaine, and of Forme no waies fitting the Mowld of Free-Commerce; all Men refuse to haue to do (if it may be) with them; to argue, to de­fine, to deuide, or to bring them once in question. The rather for that being naturally irreguler and letigious, they haue been occasions of much vnrest, disvnion, and disorder, by meanes of Popery in former times, till Magna Charta compounded such greefes. And albeit the vse of them since, might happily ayme at the beating backe of some Forraine idle Commodi­ties, brought in vppon vs, and obtruded by Strangers, to the hindrance of our Trades, and decay of our Ports, both in Ma­riners and Shipping, which the wisedome of our State must seek to maintaine; yet gathering withall vppon the naturall Free-borne Subiectes, they repine thereat, as men willing to obey, but not able to discerne betweene the dispositions of States and changings of Tymes, and so is a speciall occasion of many Disorders. The Subiect still appealing to the Positiue Lawes of our owne Free-Traffique, as a generall Inheritance; and Stran­gers vrging their Treatise and mutuall Contracts.

These Imposts of Discretion, or strained Preheminence, haue likewise begotten some other Impositions of baser Nature, and more dangerous Effects, whereby that sacred word of Wise­dome, Bounty, Mildenesse, and Mercy (SOVERAIGNE PRE­ROGATIVE) becomes vnreuerently prostituted, and many waies profan'd: For whereas SOVERAIGNES are sometimes pleased (as well may beseeme them) out of meere Grace and Fauour in publique Restraints, by speciall leaue and licenses, to make some of their Seruants more happy then their Fellows; the same by sales and transactions, transmuted and transfer'd, is a meanes to make Subiects from hand to hand, to racke and impose euen vpon and among themselues, whereby Subiectes worrying Subiects, Licentijs sumus omnes deteriore [...] and deuouring one another, by meanes of such Imposts waxe rich in an instant, as Rauens fat by Carrion; When indeede and in truth, the Grace doth loose her Beeing, and the Grant becomes void vpon the first Exchange. For if Fa­uorites get suits of Licenses or Farmes vnfit for their callings,Wine, Beere, [...] &c. And whatsoeuer of this kind be­stowed by way of Licenses, or o­ther gracious fauor is afterwards transferd, sold, or put ouer from the first recieuer, to a second and third hand for Money. Simones Magi. Acts Cap. 8. verse 20. or vse them not themselues, it is but Witchcraft & Sorcery that all such entend, as by Leases or Purchace for priuate gaine, thinke SOVERAIGNES PREROGATIVES eyther vendible for Money, or subiect to Exchange. Such Impost Maisters, Religion hath accurst, their Money and themselues therefore (without [Page] harty repentance) must perish both together.

These Imposts or Impositions, tearme them how you list, as they are but Romish Peter-pence, & Italian Inuentions, where their Princes Preheminence and for'st kinde of Dignities haue little other Subsistence, being but eyther borrowed or obtru­ded vpon vs; I past them slightly ouer, and so sent them home againe, for England beeing no waies obnoxious to Italy, nor Vassall to Rome, hath, or else may haue (beeing rightly vsed) enough of her owne.

For our Ʋowels and our Consonants agree so well together, that spelling all by Vnion, and ending all in Peace, they perfect all our Alphabet without the helpe of others, though the pla­cing of some CAPITALS in the world else-where abroad, by their lewd and ill examples, be a cause of some vnrest. Whose Pride, profane Presumption, and Couetise besides, by Equiuoca­ting sounds makes words be so misconstrued, that MAIESTY seemes ecclip'st, and like to be out fa'st.

For R. P. that with honest auncient Romans, was reade for Respublica, is now Respriuata: And P. P. for Principes or Pater Patriae, now either by themselues, or pla'st before A. in the stead and Rome of M. makes P AP A (sometimes Pa­ter) stand and striue for MAIESTY before GOD and KINGS. And C. crept vp to K. makes Cardinals challenge Kings with­out Crownes to be knowne by, or Kingdomes of their owne; so that as P AP A now spels ANTICHRIST, so Cardinals AN­TI-KINGS. Whereby S. P. Q. R. [figure] sometimes the Armes and Honor of Rome, for Senatus Populus Que Romanus, may now as well bee read, Stultus Populus Querit Romam, to the great disgrace of Catholiques, both in Church and Common-wealth.

But those two great words of Power, PREHEMINENCE and PREROGATIVE, beginning both with P. did most of all perplex me. For seeing Iustice and Mercy in the height of al sublimitie, attending heauenly MAIESTY so reuerently toge­ther, and the same in earthly Attributes contesting each with other, I knew not how to spell them. For though they both contained the very selfe-same Letters that mine Alphabet did teach, yet the first importing Iustice I durst not looke vpon for the sternnesse of her face and setled Seuerity; and the second full of Mercy, I could not but admire for her milde aspect and infinite Serenity. In the first I could discerne but two of our Vowels, e. and i. for Persons and Place, but the second had them all, a. e. i. o. and u. I meane u. and v. Sirs, & v. my Lords, w. and all. The one of greatest Power, yet bounded in her Greatnesse. KING and PRINCE. Counsell, and Common-wealth. The other, a very Hieroglifique, aboue my reach and reason: yet hearing still withal, how at all hands & daily, PRE­HEMINENCE for PREROGATIVE, and PREROGATIVE [Page] for PREHEMINENCE, were strangely speld together; I ap­peald vnto the Wisest in highest Authority, to compound the distractions that the World was subiect to, by the mis-vnder­standing of wordes of such importance, as both for Matter, Persons, Place, Order, and End; The important necessity of obser­uing precisely, the distinct vse and Ends of Preheminence and Prero­gatiue, in all words and Actions. so neerly concern'd all our Li­uings, all our Liues, all our Liberties, all our Honours, and all the Peace of our Land vnited so together. And let all men in Gods Name that haue eyes to see, will to learne, or wit to vn­derstand, spell and distinguish the value of the Consonants, and compasse of the Ʋowels these two wordes containe, for they shew the difference and distinction betweene Soueraignty and Subiection, and the height of Dignity, both of Deity and Hu­manity, the very right of GOD and KINGS.

Heere (I say) is worke indeed for Wisedome to consider, and Power to reconcile, both these two Attributes and wordes of like import. For by their Example, as the Masse would seeme the Eucharist, and Vsury is cald Exchange; so our Customes stand for Subsidies, Subsidies for Impositions, and Imposts nowe equiuocate both our Customes and Subsidies.

Whereby as Maiesty stands eclip'st, so Customers in disgrace are in nothing yet more wretchedlike then in their Names and Place, for beeing borne happy, bred happy, and loosing themselues in seeking happinesse for others, themselues can­not be happy.

But if Delicta sequnter Personas, and greatest offences de­serue greatest punishments; that mine owne Faith to GOD-ward, and obedience to my SOVERAIGNE, declaring my Religion and ciuill conuersation, may warrant mine Accompt both before GOD and KINGS: Hauing thus far speld & read by the help of Grace and Goodnesse, I proceeded to my Creede, and then my Ten-Commaundements, By the Customers Beleefe▪ note the true Religion taught and defen­ded in Great-Brittaine. whereby being taught to Cypher, I came at last by telling, 1. 2. 3. 4. 5. 6. 7. 8. 9. 10. to set downe my Receipts, and to cleere vp all my Reckonings, without suspending any, or enstaulement of a Penny. For be­ing to cast Accompts for my selfe and for others, (Customers are Accomptants, euen for the sinnes of others) I found that twelue Articles, two Mysteries and ten great Commaundes, The summe of true Religion, consisting of twelue Articles, two Sa­craments, & Ten Commaundements, containes all Christian Duties, both to God and Kings. made the summe of mine Alphabet iust foure and twenty Let­ters; namely, a. e. i. o. u. and b c. d. f. g. h. k. l. m. n. p. q. r. s. t. w. x. y. z. And the number of all numbers,The compasse and number of the Alphabet, consisting of 24. Letters, comprehend and teach all Religi­on and Iustice. where perfection is confin'd both of Heauen Earth, [Ten.] Three being Gods own [Page] number and perfection of Deity; as GOD the Father, GOD the Sonne, and GOD the Holy-Ghost: and seuen of Humanity, in our first and free Election, Creation, Redemption, Ʋocation, Iu­stification, Sanctification, and Glorification, by the meanes of CHRIST IESVS, that is both GOD and MAN. By this like­wise I speld our owne Ten Courtes of Iustice, By the ten Soueraigne Courts of fundamentall Iustice, are pointed at and meant the Ten Comman­dements. The Customers Grace. His Prayers. the perfection whereof distributiuely, makes vs al so happy, and for which, as Grace made me say Grace, and giue God harty thanks, so Good­nesse bad mee pray for the blessed State and happinesse of my SOVERAIGNE, first by Name King IAMES, and for his Priuy COVNSELL, for his ISIS, for the Prince, and all the Roy­all Issue, for the CLEARGY, for the NOBLES, & COMMONS of the Land. In a word, for the Church and Common-wealth: And for Traffique at the last, though my Faith seemd fraile, and my credit almost gone, yet not to despaire; but by con­ning still my Creede, and those very Ten Commaundements mine Alphabet doth teach, to remember but mine Oath, and do my best Endeuour, and hope withall ‘That Vnus Homo Nobis cunctando restituet Rem.’

So closing vp mine Alphabet with a publique confession and with a daily Prayer, for & Per se, and Con per se, and all the rest together; I prostrately presented and encluded a Peti­tion to the KING our sacred SOVERAIGNE, for his Sonne the Princes sake, in the Name of all the Customers of the Out-Ports of this Land, to be read at his best leysure; within those sanctified wordes, and effectuall forme of Prayer, which the Son GOD of himselfe commanded and taught, that as his is the KINGDOME, the POVVER, and the GLORY, for euer and euer, So be it, Amen. So our Soueraignes treble Title, with Est and Amen, might perfect all our happinesse: saying lastly for my selfe;

Now, that I seeme not thus by spellinge to Cabalize in iest, or think to construe Hieroglifiques by Common sence and reason; Hauing found by mine Alphabet, those Consonants of Let­ters wherewith the very Wisedome of the Bible is exprest, and hearing by my Vowels the same sound of Goodnesse, the New Testament doth teach; and the very selfe-same Truth (for Do­ctrine [Page] at the least, let personall defects still aunswere for them­selues) that CHRIST and his APOSTLES, yea, S. PETER with the rest did leaue vnto the World, for Soueraignes to pro­tect, and Subiects to obey: If Religion and Iustice may be helde sufficient to help vs to happines, what Kingdome in the world, nay, what Citty, Port, or Towne, eyther publique or priuate, for Temples and Courtes, and Free-Schooles besides, may compare with GREAT-BRITTAINE? where for Matter, Places, Per­sons, Order, and Endes, all Learning now Tryumphes, and AL-BOVNTY commaunds. For our Reuerend Byshops and Lear­ned Diuines, worke obedience in Subiects by the rules of con­science, and both by life and Doctrine, directing the way how to win Heauen, teach Faith and Good-workes, and Preach in all our Churches, that Faith onely and alone in the Action of sa­uing, is the cause of Saluation, in regard of the freedome of sanctifying Grace; but in the Party saued, both must concurre together, to iustifie the calling; (And not as those Cardinals doe, and Destructiue Iesuites, that to builde vp their Popery, would blow vp Common-weales, and by loosenesse of Life and Traditions of Men, being Subiects themselues, contemne their owne Soueraignes, kill sacred Kinges, contest with Gods an­nointed, and rob CHRIST of his honour. Nor as these Distra­ctiue Teachers would doe, that preposterously propounding such fancies of Perfection, as no Reason can reach to, nor themselues expresse; preferre Sacrifice before obedience, and obtrude vpon GOD more then he requires) assuring vs withal out of warrant from the WORD, that to all whom his SPIRIT makes truely repentant, GOD by IESVS CHRIST, both is, and will be, a most gracious and a most louing GOD, but GOD without CHRIST, is a consuming Fire. ¶ And our Worthy-Graue Iudges sit vpright in all our Courts of fundamentall Iustice, and both by Lawe and Conscience, maintaine the perpetuities of all our Landes and Goods, by the Name of Liuings, all our Liberties, all our Liues, all our Honour, and the Peace of all our Land distributiuely; discerning and decyding by Meum and Tuum as well in Tythes as in Tributes, the Cases and Questions of speciall Right and generall Reason, as wel betweene 1.1 The Court of COMMON-PLEAS, and Staples. Sub­iect and Subiect, as the 2.2 The Court of KINGS-BENCH, and of Wards and Liueries. Soueraigne and his Vassals, by the Common-Lawes, Statutes, and peculiar Customes, cast in the Mould, and fitted to the 3.3 The High Court of PARLEMENT. Wisedome of our owne State and Land: moderating Extreamities by 4.4 The High Court of CHANCERY, and Court of Requests. Conscience among Men, and maintaining still the Good by censuring the Euill, 5.5 The Court STAR-CHAMBER, and Counsell-Table. Sic Irascuntur vt vitia tantum perimant seruatis hominibus, at (que) ita tractatis vt viri Boni necessariò fiant, quantumque damni autea dederint in reliqua vita resarcire queant: And being honorably ennobled by APOLLO themselues to decide both the doubts,6 The Court of CHEVALRY, and Mareschals Verge [Page] and determine the questions of reputation and worth, in all Rankes and Degrees of Natiue Ingenuity and Datiue Honour; so maintaine our Credits,

And our learned Ciuilians so belay the publike Peace of our 7.7 The Court of ADMIRALTY. Seas and our 8.8 The Court of ARCHES. Land, that by doing vs Iustice, our Neigh­bours take no wrong. And lastly, our SOVERAIGNE likewise hath his owne Courts apart,9 The Court of EXCHEQVER. for his publike 9 Reuenewes and priuate 10 Expences,10 The Court of GREENE-CLOTH. where Accōptants are heard, discharg'd, & dispacht by Court-Rowles, and Court-Rules, grounded on Presidents, of Wisedomes owne Examples, without partiall re­spects, or priuate Discretion.

Now, if it be a happinesse for men to haue the freedome to come to such Churches, to frequent such Temples, and to dwel within Houses, whose Foundations are laide on such assured grounds; what reason haue Catholiques (if they be not be­witcht) to fly from their Countrey, or be wedded so to Rome? For Customers want wordes to expresse their inward ioyes, and shew their best conceits, of the blessings of God in these our daies and times, for the stayes of Religion, and Distributiue Iu­stice; only our Court of CHEVALRY wants but her Iudges to de­cide points of Honour, and preuent thereby our Cumbats, and our Traffique wants her Staples: for were those two 1.1 The High Conestable and Earle Mareschall of England. Patrones of Honor, 2 The Heralds. on whom 2 Mercury should serue by APOLLO but found out; and the Roofes of our Schooles made but Winde-tight and Water-tight, in the breaches and wants of Commu­tatiue Right, & had Traffick but her Staples, as Religion hath her Temples, we would soone make Verses in praise and commen­dation of our Prelats and our Nobles, of our Prince and our Peeres, and sing all Alleluiah to the great KING of Heauen.Aux Chicanneurs l'honneur n'ha poynt de lieu▪ Car sans argent vous parlez en Hebrieu.

But this part of Iustice being most out of frame, and distur­bing all the rest Commutatiuely, keepes downe our voyces, which now falling out, and fitted for my Lesson, I must by my Letters goe spell out the wordes that belong to the Titles of my Soueraignes Tributes. Wherein being thus farre proceeded, by the helpe of Grace and Goodnesse, and Religion with Iustice, being both on my side: I resolu'd by the Medium, to dig on and delue for Truth, the Foundation of Felicity, and so become happy. For since the Oxe is not muzled that treads out the Corne, by the Rules of Religion, and Iustice allowes to each la­bourer his hire: I saw no right nor reason, why seruing at the Altar, I might not hope at least, at last to liue thereby, though I held my peace: For Assai demanda encor che mai non grida chi ben seruendo tace. And why treading out the path of happinesse [Page] for others I should be put by. Therefore hauing now learnde all my Letters, and CHRISTS Crosse being my speed, and the Holy-Ghost, lowly setting forward, I thus began to fly.

¶ Habet & Musca splenem & formicae sua bilis inest: The PRIMER. Yet far be it from Customers to value themselues by way of reuenge, or disgracing of others. But since al men euen by Nature desire to be happy, by the rules of Right and Reason, and Religion bids Reason haue an eye still to Nature, and be next her selfe: of all worldly happinesse, if the meanest be but Wealth, and reputa­tion cheefest, Honour being held a recompence for all our losse besides. If all quit their Liuings, for their Liberties to worke, (Nature giues no priuiledge for any to be idle;) If all forgoe their Liberties for the purchase of their Liues; If Liuings, Li­berties, Liues, and All seeme nothing to our Credits. And if GOD so prise his holy Name, that he is Ielous of his Glory, to shew how his LIEVTENANTS should be curious of their Honour, I came at last to see, and therewithall to wonder, that the Names euen of KINGES, GODS immediat Lieutenants, nay, of GOD himselfe through Ignorance and her Fellowes, are subiect to disgrace as well as Customers.

But as Quaedam sunt & non videntur, and Quaedam videntur & non sunt omnino. So Plus quandoque valet in Rebus promouen­des, opinio Ignorantium quàm Rei veritat. Which made me to consider, that though Piety and Equity were the Arts of Feli­city; yet as euery Text had his Glosse, and euery Art her My­stery; so Religion beeing the Rule for Apprentises of Piety, to learne the way to Glory, shew'd the Eucharist for Mystery. And the setled Art of Equity, that raiseth all to Honour by the rules of honest Iustice, for her Mystery had Exchange.

The first being wholly heauenly, and fastned to Diuinity, is taught by Diuines, and I am but a Customer, yet a faithfull Christian Catholique, and a Loyall Kentish Man. But the other from Humanity, more fit for sence and reason, with dim eyes and trembling handes, to show the best endeuour of a feeble wit and weaker braines, I gaue my selfe to spell, and directly to discouer.

An Argument I confesse of a higher pitch, and farre greater compasse, then I did or could imagine, when I tooke it first in hand: wherein hazzard euen at first did very much discourage me, in respect of the times. In the midst, by Friends I was ma­ny waies disswaded in regard of the paines, and I had giuen it ouer (for I wrought all alone) but for the Enthusiasme and Spi­rit of Adoption still sounding in mine eares, Religion takes thy part, and Iustice on thy side:

By whose perswasion, when I had but once begon, my con­science thrust me forward, and thus preuaild at last:

Then danger stand aside (quoth I) since Goodnesse cals me to it, If ought doe put me by, tis Wisedomes hand shall doe it.

My stayes besides were these: As Goodnesse cal'd me forward, so Truth was still my Ground, which as Time did suggest, Expe­rience still supplide: My Pen Oportet made, and was euer apt to mend, (beeing sworne to doe my best) Order gaue the Forme, but the Stile I still suspected, and sawe some cause to doubt, till Prayer in conclusion, vndertooke to perfect or per­swade the best; so that if the Phrase for the plainenesse, might passe without offence, I was sure the Matter for importance, might deserue a double and treble reading. Now the Matter indeede was Traffique, I meane our owne Free-borne Trafficke that honest Nurce of Iustice, that so kindly feedes vs all, and handled Ab effectis, containes those selfe-same Customes for which the poor Schollers in the Out-Schooles of Tributes, haue so long time bin subiect to bayting and beating, and for which my selfe was so gratiously chidden.

Thus searching after Truth, that onely of it selfe makes all in all happy, though it be my hard fortune to worke still alone; Quo fato nescio sed non sine Numine: As my hope and comfort is, yet following still mine ALPHABET, and Lines of my PRYMER, I came at last to spell those very ACROAMATA of Piety and Equity, The Motiue and occasion of the ACROAMATA. so fitly ioyn'd together, by Religion and Iu­stice, that leades all to Truth, and so to Happinesse, as made me read out plainely, and write distinctly thus.

The Method and Stile of the ACROAMATA.¶ All Men by Nature are desirous to be Happy, as well as Cu­stomers, and ayme at Perfection by rules of Order, and degrees of Goodnesse. But Ignorance beeing euery way the Mother of Errors, and Grandame of Mischeefes, begotte with all those Inconueniences, which pretend indeede Order, but lead all to Discord, Disorder, and Confusion. Is ought then out of Order, and fit to bee reformed? Consult but with Wisedome and wee neede not dispaire. For Priuatio semper presupponit habitum: Sicknesse it selfe showes a habit first of Health, and the dispro­portion'd Disposition of any Function, high or low, doth ar­gue an Intention and possibility of Order. Nay, Ignorance her selfe knowes and tels it all ouer, that ERRORS haue no Being but in absence of Truth, and vnawares to her selfe doth teach Reformation how in seeking after Truth the best rule of Order, [Page] in finding her to wander is still to looke backward: for euen out of Confusion, Perfection may bee drawne as Truth, by the Causes of Truth, comes once to be knowne; so by this I per­ceiued, Foelix qui poterit Rerum cognoscere Causas.

Now GOODNES, TRVTH and WISEDOME, make but one Essence, and being euer linkt together, I found that GOD himselfe was both All and eyther, and therefore All-sufficient, and onely All in All, which first made me bolde and thus to read out: AB IOVE PRINCIPIVM.

For all things in the World (God alone excepted) affecting to be happy, besides the inclination, they haue in themselues (for vse or knowledge) drawe helpes from others to externall perfection; and whatsoeuer they seeme to acquire, the same they tearme alwaies positiuely their Good, but that wherein perfections selfe doth rest, their Summum Bonum, or Soueraign blisse. For of things that are called but simply Good, and sought but for themselues, some are as Instruments to direct and help vs to the End of our desires, of which sort are Riches: others also we wish for in regard of themselues; as Health, Wisedome, Honour; yet not being the marke that wee gladly would hit, our Desires still proceede. Thus we are first borne to labour, we labour to eate, we eate still to liue, and we liue to do good by some calling or other, in the Church or Common-Wealth. Wherein all we doe or can doe, euen our best endeuours are but as seed sowen with a reference, and respect to some further future Haruest; so that still we proceede till wee come to a pawse, whereat we needs must rest.

There are likewise some thinges desired but only for them­selues, because the Desirers imperfection can affect them no further, as Cattle doe their foode. But that which Man seekes for with referencc alwaies to a further End, that he still desires with a Meanes and Measure, euery way conuenient and fitted to that End, and to the Good he affects onely as Good within it selfe, his desire is infinite: so that vnlesse that Good be likewise infinite in it selfe, he erres in his choise, and mistakes his End, as they that seeking Happinesse, place their Summum Bonum in popular applaud, worldly Wealth or Pleasure. Omnis Forma Boni infunditur secun­dum meritum Materiae.

But nothing can indeed be infinitely desird, saue that Good which in it self is euery way infinite, for the better any Good is, the more to be desird, & that alone most desird, wherein there is abiding an infinity of Goodnes: Bonum quo Communius eò semper melius. so that where any thing desird hath an infinity of Beeing, or is infinite in it selfe, that, of all Things that can Be, is of all Beings to bee most of all desired; But nothing Is or can Be infinitely Good saue GOD. He there­fore Mans highest happinesse, Summum Bonum and perfect Blisse. DEVS Tantum Infinite Bonus ergo summum Bonum.

[Page]Now Desire tends to Ʋnion with the Good which is desired, for bare possession makes no Man happy, but the vse and fruiti­on of Goodnes being once obtain'd. For Quò mihi Fortuna si non conceditur vti? Then Happinesse thus speld, and the wordes put together, I was taught to pronounce, to be that State of Life, wherein wee so enioy Goodnesse in the height of all perfection, that though we be but Men, yet we liue, as it were the very life of GOD himselfe, Et Homo Homini Deus.

Perfection then of Happinesse residing still in Heauen, the Throne of our GOD, and the Earth but his Foot-stoole; his infi­nite Goodnesse drawing our Desires, must helpe vs vp thither, by a kinde of Free-Traffique betweene his fixed Seat in Hea­uen, and wandring Church on Earth; his heauenly Inspirings downeward, and our holy Desires vpward, being as Angels or Marchants betweene GOD and vs. That as his Doctrine doth teach Him for our Supreame Truth, and our Prayers confesse Him for our Soueraigne Good: so our Faith in him aboue belay­ing our Happinesse, our Charity below must work out our Sal­uation by a Medium, so conuenient both for Deity and Huma­nity, as fits both GOD and MAN, which can be no other then IESVS CHRIST himselfe.

Faith I say (that workes still by Loue) apprehending the Mercies of GOD the Father, for the Merits of GOD the Son, by the working of GOD the Spirit, the Fountaine of all Grace and Mother of Obedience. For great is the Mysterse that be­longs vnto the Art of all our heauenly Happinesse, (Godlinesse, or Piety) by Goodnesse and Truth in the Doctrine of Religion, the summe whereof is this. GOD manifested in the Flesh, iu­stified in the Spirit, seene of Men and Angels, beleeued in the World, and receiued vp to Glory resides in Heauen.

For liuely Types whereof, and speciall remembrances, CHRIST IESVS Himselfe our Medium GOD and MAN, before his departure and Asscention vp to Heauen, to prepare our Happinesse, besides his Word and Promise, did leaue vnto his Church his sanctified Elements, of Water, Bread, and Wine, to comfort both our Bodies, and confirme our Soules and Minds, as in Mirrors to behold Him, and as by Pledges to assure vs of his comming again, to draw vs vp thither: Namely, Baptisme; and the Eucharist at his owne last Supper.

Religion therefore as the Rule of Christian Piety, by the Doctrine of Truth, must lay the first foundation and safest Di­rection to our Summum Bonum, and heauenly Happinesse.

¶ Thus farre poore Cuctomers being taught to spell and read, praising God with all their harts, do cleerely pronounce and steadfastly beleeue, which shewes them to be Christians. If [Page] that which likewise followes approue them to be honest, why should they not be happy as well as other Men?

¶ Happinesse in perfection, by that which hath beene speld, being that estate of life, wherein wee so enioy the fulnesse of all Blisse, as though we be but Men, yet we liue as it were the very life of God himself: to liue the life GOD, is to liue as in his presence, and see his glorious face in the Maiesty of his Truth, and Soueraignety of his Goodnesse. No perfect Happinesse but by the sight of MAIESTY, personally fixt To see therefore sacred MA­IESTY euery way still fixt, and SOVERAIGNTY subsist, is the only state of life that perfects all happines, both in Heauen and Earth. In the seeking whereof, for my selfe and for others, as Piety directed my Desire vp to Heauen, Primum querite Reg num Dei, Deinde Meum & Tuum. by the Rules of true Religion; so from Piety to Equity by the Rules of Meum and Tuum, to see how MAIESTY stood fixt, and how SOVE­RAIGNTY might subsist as well on Earth as in Heauen, Magnifica MAIESTATIS descriptio. Iustice to encourage me held vp my Booke, and bad me be bold, say­ing, honest Man speake out; whereupon I thus set forward.Post Chaos, vt primum data sunt tria Corpora Mundo, Inque nouas species, omne recessit opus: Pondere terra suo subsedit, & aequora traxit: Ad-Coelum leuitas in loca summa tulit. Sol quoquc cum stellis, nulla grauitate retentus, Et vos Lunares exiluistis equi. Sed neque Terra diu Coelo, neque caetera Phaebo Sydera cedebant, par erat omnis Honor. Saepe aliquis Solio, quod tu SATVRNE tenebas, Ausus de media plebe sedere Deus. Et latus Occano quisquam Deus aduena iunxit: Thetis & extremo saepe recepta loco est. Donec Honor, placidoque decens Reuerentia vultu Corpora legitimis imposuere thoris. Hinc sacra MAIESTAS, quae Mundum temperat omnē, Quaque die partu est edita. Magna fuit. Nec mora, consedit medio sublimis Olympo, Aurea purpureo conspicienda sinu. Consedere simul Pudor et Metus: omne videres Numen ad HANC vultus composuisse suos.

¶ As GOODNES, TRVTH, and WISEDOME, subsi­sting all together in the gloriousnesse of Deity, made Man the first Modell of Perfection like it selfe, for the vse and good of All, by the Rules of Religion: so Grace begetting Bounty in the Nature of Humanity by Greatnesse and Decorum, fixt MAIESTY and SOVERAIGNTY in the persons of some Men for al mens Weale, by the rules of Iustice. Now in following Iustice rules, I light vpon Equity, Equity spake to Probity, Probity speld out Honesty, Honesty brought forth Honour, and Honour fixt, shewd me the glorious Word of Reuerence, and absolute power be­tweene Greatnesse and Decorum (sacred MAIESTY) no where seene fixed but in GOD and KINGS. For as among all the Attributes, and glorious Titles of Celestiall Orders, recorded by Religion; as Angels, Arch-Angels, Ʋertues, Principalities, Dominions, Thrones, Seraphins, and Cherubins, I could not spy out MAIESTY but infusiuely, saue only in GOD alone: so rea­ding all the Titles, Orders, and Degrees of Goodnesse, that Iu­stice hath set downe, in Gentlemen, Squires, Knights, Baronets, Barons, Ʋice-Countes, Earles, Marquesses, Dukes, Arch dukes, Princes, Ʋayvods, nor Doges, nor Seruo Seruorum Dei; I could not see MAIESTY ⟨personally fixt⟩ saue onely in Gods LIEV­TENANTS by the Name of KINGS. No not in EMPERORS, but as they were inuested with the powerfulnesse of KINGS, which made me glad to see, and thus to proceede.

¶ As all things in Nature still tend to some End, and that as perfection of the thing for which it workes, is attain'd vnto [Page] onely by apt and fit meanes: so that which moderates and formes out fitnesse, is tearmed Natures Law, by which as by Rules, the World and all therein are distinguisht and stinted: which limitation also, both perfects & preserues all the things themselues. Measure therefore that workes by proportions is the meanes to Perfection. And since nothing doth perish but through too much or too little of that, the due proportion whereof, doth giue Perfection; Measure, is also the preseruati­on of all things; for to proportions, Excesse and Defects are op­posite. Omne minimum Inimica Naturae, and Omne Nimium vertitur in vitium.

Iustice then the Rule, and in regard of Truth, the End pre­supposed in Equity, for all honest Actions to guide themselues by, as Religion in Piety, for holy Contemplations; is prescribed first by Lawes, and preserued by Measures, which beeing the charge of earthly Soueraignes, sets forth and limits their Pre­heminence and Prerogatiue, qualities transcendent aboue their humaine substance. For in regard of Iustice, it is said they are Gods, though their persons dye like Men. Now Iustice being Commutatiue as well as Distributatiue, the Commutatiue part in­cludes our lower Traffique, to supply all necessities in the vse of those Good thinges that helpe to make vs happy; either, by bartring Good things for Good things, by the Name of Com­modities, or by some Medium and meanes, certaine and in­different to preuent aduantage. The End then of Iustice, in regard of Truth in Actions, being Equity in Contracts, and E­quality of worth in Wares, and the onely vse Exchange, the Medium is by consent of Nations cald Money.

And as Truth and Goodnesse in all kinde of Measures, being Standarts and Beames for generall Iustice, like Vrim and Thum­mim are onely Soueraignes charge; to giue thereby both weight and content, with length and breadth to all proportions: so the Coyning of Money, and valuation of it by their Powers and Wisedomes, are essentiall Notes of their absolute Autho­rity; so that putting all together, seeing GOD to begin, and that KINGES were to follow, I read and spake out; Ab Ioue Principium (REGES) Iouis omnia plena.

¶ For if All things that are be so by GOD directed to se­uerall Ends, by sundry meanes and distinct operations, neither violent nor casuall, as falling out by chance; his Goodnesse be­ing the Fountaine of all Happinesse, and Piety the top of all Morall Vertues. Let KINGES themselues, both thinke and thanke GOD, and doe homage to Religion, by which all their Instruments become so iustly fitted. For if they that are Agents for Rule and Ciuill Gouernment, or sit in high places for the fur­therance [Page] of Iustice, thinke Pollicy a Trade fit for nothing but gaine; Formalities of Equity doe but smother Right, and Com­mon-Weale pretended, is turn'd to Common-Woe; making vio­lence their Load stone, Extreamity their Compasse, and Fortune the guide of all their best endeuours. But as Nullum violentum can be Perpetuum, so Careat successibus opto Quisquis ab euentu facta notanda putat. And so I concluded, Non temerè ferimur (DEVS) nec Nos Fortuna gubernat, sed vita & vitae Dux es & ipsa via.

Thus Religion and Iustice being found the true Supporters and Fundamentall stayes of all States and Kingdomes: I came at last to finde out our Commerce; for Iuctice beeing Commuta­tiue as well as Distributiue; the Commutatiue part encludeth Traffique, which subsisting of Goodnes, and consisting of Truth, both in Matter, Persons, Place, Order, and End; I speld and read thus▪

¶ Traffique is eyther a mutuall Free-bartring of Meum for Tuum, or direct buying and selling of vendible Wares by Marchants and Friends, according to the Rules of Reciproke Commerce, generally entending the SOVERAIGNES Honor, and SVBIECTS Wealth. Which deuiding it selfe into Outward and Inward, of things bred at home, or fet from abroad; three things there are, that by the Spirit of Goodnesse, giues it three Degrees of Life, and thrice happy Beings. BONVM.

The first (Cata-pautos) as the Masse or Matter in the Bodie of Commerce, vpheld the Worlde by Weight, The rule of Truth and Goodnesse, by Weight in Quantity. bartring Good thinges for Good thinges, (cald Wares or Commodities) at the Standart of Truth till Fraud came in.

The second, (Cat'autos) as the Blood or the Soule to quic­ken all the Body, a Weight of Soueraigne Worth, The Rule of Iustice and Equity, by Weight and Number, in Quantity and Quality. to maintaine Equity in Actions, and Equalitie in Wares, and distinguish Meum and Meum, as well by Number as Weight at the Standart of Iustice, made Good things first vendible by the Name of Money.

The third, (Cat'holou proton) like the Spirit in the Soule, giues life to all the Body at the Standart of Wisedome, The Rule of Wisedome and Order, by Number, Waight, and Measure, in Quantity, Quality, and Vse. directing proportions of Good, Better, and Best, to Number, Weigh, and Measure, the true worth and vse of Goodnesse, for Quantitie, Quality, and in all vendible thinges, as well by Money, as in Money it selfe, by the Name of Exchange.

The first, whilst Goodnesse and Truth made all thinges alike,Honestum. knew not the Titles of Kinges and Kingdomes, but magnified Honestie in the Actions of Men.

The second, is that Meanes or right hand of Iustice, Honour. which Crowning KINGS, laid the first Foundation of PREHEMINENCE [Page] and Dignity; and fixt Honour and Reuerence in the persons of Men, to shew the Distinction betweene SOVERAIGNES and SVBIECTS.

Maiestie.The third, by the Forme shewes vs MAIESTIES owne Face betweene Greatnesse and Decorum, and the absolute au­thority of Soueraignes ouer Subiectes, by transcendent PRE­ROGATIVE of Mercy, Loue, and Grace, that of Mortall Men makes GODS on Earth.

Then putting all together, to shew the sense and meaning, I speld and read out thus.

¶ By Goodnesse I meant that beautifull aspect, and beneficiall influence of Soueraigne Beatitude, Soueraignty. which the Grecians vnder­stand by the Calocagathia, sanctifying and assuring the Mate­riall, Formall, and Finall Endes of all Happy Beings efficientlie; for Bono suo constant omnia.

By Commodities, I meant all Goodnesse-fixt, what, where, & howsoeuer, but cheefely or Catexochen, and Instar omnium, the Elementall perfections of Finenesse and Purenesse, in Golde and Siluer, Weight. by the Name of Bullion; laid out by Nature at the Standart of Truth, to Weigh the proportions of Good, Better, and Best, for extention of Goodnesse, and ease of Commerce, for as Omne Bonum est sui diffusiuum, so quantò communius eò semper melius.

By Money, I meant those figured proportions of Number ioynd with Weight, Weight and Number. laid out by Art at the Standart of Iustice, for Meum and Tuum to measure Goodnesse by in vendible thinges, through the naturall perfection and worth of it selfe: Ʋt quod vspiam nascitur Boni id apud omnes affluat: which none but Kings may Coyne, and Monarkes make currant by their abso­lute powerfulnesse, and powerfull Preheminence, because Om­ne quod efficit Tale, id ipsum semper magis Tale est & esse opor­tet.

And by Exchange, I meant that Rule of Order, in Wisedome, Pollicy, and Gouernment of State, which visibly demonstrates by Weight, Weight. Number. Measure. Number, and Measure, those honorable aspects of MAIESTY and SOVERAIGNTY, that GOD from Heauen imparts to KINGS on Earth, within their owne Dominions, by their owne stamps in Money materially, for the furtherance of Traffique in vendible thinges.Traffique. That as Goodnesse, diuinelie sublimate in all commodious thinges, becomes fixt by consent in Gold and Siluer, Bullion. by the Name of Bullion. And Bullion onely Coynd, receiuing life in it selfe by Soueraigne Authority, be­comes currant withall, through all the members of vendible Commerce, to shew the Preheminence that Soueraignes haue of Iustice aboue their Subiectes by the meanes of Money: Money. So Ex­change [Page] ordering Proportions by Measures, more or lesse,Exchange. to shew the vse of Goodnesse as well in all thinges by Coyne, as in Coyne it selfe, sets forth the PREROGATIVE of their abso­lute Powers, Prudence, Prouidence, Mildenesse, and Wisedome.

The vse of Bullion being cheefely Money, Bullion. to set forth SO­VERAIGNTY, and shew MAIESTY by, as it were face to face.

The vse of Money, to make Meum and Tuum vendible,Money. Traffique. Honestum Vtile. Order. Artes. Trades. Calling. Ars Artiū (Moneta) or vera Ars reg­nandi. Moneta autem dicta quasi mo­nens ne quid fraudis, in Materia signe vel pondere fiat. for the quicke dispatch and ease of Traffiicke. And the Ends and Ʋse of Traffique the Soueraignes Honour, Subiects Wealth, and Kingdomes Peace, still moouing and disposing all Mens ende­uors by willing courses, and perpetuall motions, in their seue­rall Arts, Trades, and Callings, to serue and worke for ONE: and that ONE made able to maintaine the Synthesis and free­dome of Traffique, in seruing all Mens turnes by his Art of Coyning Money, and Mystery of Exchange.

Thus I set downe as breefely as I could, how Traffique is the hand that layes out all Men their worke, prouides all men their foode, and payes all Men their Fees; and therefore ought at all hands to be seriously suppoorted that so supports vs all, and her willing Disturbers and witting Peruerters, held enemies to Order; that's to say, to GOD and Nature.

But as out of Confusion Perfection first was drawne, when GOODNES, TRVTH, and WISEDOME, by the Name of DEITY, consulting together, made MAN the first Modell of Perfection like it selfe, for the vse of All in All; and GRACE begetting BOVNTY by GREATNES and DECORVM, fixt MAIESTY and SOVERAINGTY in the Persons of some Men by the Name of KINGES, for all Subiectes Weale; that Nature teaching all Men howe to seeke Happinesse, and ayme at Perfection by the Rules of Order and Degrees of Goodnesse: so the mingling or mistaking of things by speech or writing, which GOD hath distinguisht & Nature deuided, is the ground whereon Ignorance by Discord and Disorder drawes all to con­fusion, as before I breefely toucht, when I came to spell Cu­stomes, Subsidies, Impostes, and Impositions; where I shew'd in their Collections, that Customes cald Subsidies, and Subsidies Impositions, and all put together seeming nothing else, but Cu­stomes haue brought Traffick to disorder, Customers to disgrace, and their Customes (I may say) Almost to confusion.

But Almost was neuer hang'd. Yet as a Customer sans Cu­stomes, since my Credit's out of date, let Experience nowe tell Wisedome, if she come not all to late; or if Quos DEVS perire vult, hos Ipse non occaecat; What's become of Customes? And I will out of other words, so prosecute Disorder, and the grounds of all debate, that common sense shall see how Customers haue [Page] reason to bemoane themselues and others, before GOD and his LIEVTENANTS, and Traffiques poore estate.

Namely, or Instar omnium, those highest Attributes of So­ueraigne Sublimity, by Greatnesse and Decorum PREHEMINENCE and PREROGATIVE, but cheefely and Cat'exochen, those sacred Mysteries of heauenly and earthly Happinesse, by God­linesse and Truth, the EVCHARIST and EXCHANGE. The first two mistaken and confounded together, are both become abusd: the other two profaned by the MASSE and VSVRY. For, besides that milde and gratious word PREROGATIVE, & Attribute of comfort, in whom al our fiue Vowels, a. e. i. o. u. that giue life to our Traffique, as well Downeward as Vpward by Goodnesse and Truth, in our first and free Election, Creation, Redemption, Vocation, Iustifying, Sanctifying, and Glorifying at last; appeare to bee vnited and meete all together; and by whom all our Mutes and Liquides are made to speake, and sound the daily preseruation of our Liuings, Liberties, Liues, Honour, and Ʋnion of our Land, beeing taken and abusd for sterne PREHEMINENCE, with e. and i. only for Persons and Place: hath bred in the World such dangerous contempts and Capitall Errors, against MAIESTY and SOVERAIGNTY in the height of all Sublimity; as no Power but the greatest, nor Wisedome but the grauest, may, or can reforme.

Besides, this I say, those other two, like Witchcraft or Iug­ling at the best, namely, the MASSE and VSVRY, the one debauching GOODNES; the other equiuocating TRVTH, in the EVCHARIST and EXCHANGE; haue enchanted so our Traffique, as well Downeward and Vpward, in the Art of Piety and Rules of Religion: as Outward and Inward, in the Art of Equity and Rules of Iustice; that as Mercy and Truth are there­by kept asunder and cannot come together; so Righteousnesse and Peace can no way kisse each other, which makes vs all vn­happy.

For whereas all things by Nature affect to bee happie, and encline to Perfection by the Rules of Order, and degrees of Goodnesse, whereof nothing on Earth is capable but Man, in regard of his Reason; and none but Christians, by a Doctrine of Humility, Patience, and Charitie, in the Art of Piety, aliàs Holinesse, aliâs Godlinesse, aliâs Felicity, laid vp in IESVS CHRIST, by meanes of the Mysteries that belong to Religion, (Baptisme, and the Eucharist) through Faith & Repentance in a Kingdome of Obedience, Mercy, Loue and Grace; obtaine it in Heauen: The MASSE seeing Catholikes enquire the way thither, tels them of a Place without the Boundes of Nature, neuer seene, found, nor heard of, on Earth, nor in Heauen, but fan­cide out by Dreames, VTOPIA, aliâs PVRGATORY. And [Page] of a Doctrine how to merit Heauen, if they list of themselues, & for themselues and others (their Friends at the least) by Hy­steron Proteron, and Rules of Disorder, changing Patience to Presumption, Humility into Pride, Loue to Rebellion, turning Creatures into Gods, Gods into Idols, and CHRIST into AN­TI-CHRIST, and Metamorphosing Grace, turne Grace into Merits, and Truth into Lyes, by an Art of Impiety, Ecclesiasticall Popery eclipsing MAIESTY in GOD. aliâs Idola­try, aliâs Heresie, aliâs Popery, in a Kingdome of Presumption, Merits, and Free-will.

And whereas GOODNES, TRVTH, and WISEDOME, subsisting together by Name of DEITY, made Man the first Modell of Perfection like it selfe, for the vse and Good of All. And GRACE making BOVNTY to subsist in Humanity, by the GREATNES of it selfe, fixt MAIESTY and SOVE­RAINGTY in the Persons of some Men by the name of KINGS, for all Subiectes Weale; by an Art of Equity, aliâs Probity, aliâs Honesty, aliâs Honour, aliâs Order, aliâs worldly Happinesse: and a Mystery of Iustice in all Meum and Tuum, cald Royall Exchange: Vsury seeing Subiects seeke Happinesse on Earth by the helpe of Golde and Siluer, and seeking to behold the MA­IESTIE of KINGES still liuely represented, as it were in a Mirroer, by the stamps of their Coynes, tels thē of a way from Beggars-Alley to Rich-mans Row, beyond Meum and Tuum, or the Rules of right and reason, by the sound and sight of Coyne, without Exchange for any thing, or altering the Pro­priety, making Money seeme a God, that's but a Creature to Kings, as Kings are to God; by Couetise and Pride, and ado­ring but the stamps that SOVERAIGNES put in Coyne, as the Heathen did their Idols, REMPHAM and RHYMMON, by an Art of Extortion, aliâs Iudaisme, thereby deriuing Maiesty from beyond the Bounds of Royalty, and erecting such a Soue­raignty aboue Empires and Monarchies, that Cardinals stand for Kinges, or Anti-Kinges at least, by Flattery, Pride, Presumption, Secular Popery eclising MAIESTY in KINGS. Couetise, and Money, in a Kingdome of Rebellion, aliâs High-Treason, aliâs Popery: whereby the World, as in an extasie, a­maz'd and bewitcht, seemes still to stand and wonder howe Pride and Presumption, the one, Motiue to Sinne, the other fall of Angels should make Couetousnes the roote of all Euill, The Customer finding that Popery alone eclipsing MAIESTY, both in GOD and KINGS, becomes the only let, to hea­uenly and earthly happinesse, by means of the Masse (the bane of Religion) Ecle­siastically, and by means of Vsury, (the bane by Iustice) secularly: Leauing the Masse to Diuines, and entending direct­ly to search and fift out Vsury; is heere interrupted by Ignarance and her Fel­lowes. and the loue of Money to bee flat Idolatry; that's to say, Popery, though GOD himselfe haue spoken it.

(Ignorance.) VTOPIA aliâs PVRGATORY? Impiety, aliâs Heresie? Extortion, aliâs Iudaisme? Iniquity aliâs Rebelion? Co­uetise, Deceipt? And the loue of Money to be flat Idolatry? The one from the Masse; the other, from Ʋsury, and all to end in Popery, Popery in Rebellion, and Rebellion with High-Treason? [Page] What spelling call you this? And how hang these words toge­ther? Since the Question is of Happinesse, which Catholiques by Deuotion, and the World seekes for by Money? For grant that Impiety should lurke within the Masse, because it is a Mystery, and pretendeth most Deuotion, yet howe becomes Iniquity a consequence of Popery, though the Masse should seeme Idola­try, and Ʋsury sauour Rebellion? Can you Paralell the Masse with Ʋsury, and the Eucharist with Exchange? And yet proue a flat Antithesis betweene the one and the other, opposing the Masse to the Eucharist, and Vsury to Exchange? The Masse pretending Piety, as well as the Eucharist, and Exchange pre­supposing the daily vse of Money, no lesse then Vsury? Heere must needes bee Witch-craft, some Sorcery, some Iugling, a Paradox at least, or a Mystery as you faine.

Thus Ignorance still tels Catholiques, that my spelling is but idle, and my labour all in vaine; therefore to helpe them out of this maze, I must turne the Leafe againe, for herein lyes the Mystery indeede that puts vs all to paine.

The Customer forced to returne to his former grounds, to satisfie Ignorance about the Mystery of In­iquity.It is granted at all handes, and Nature makes it good, that Religion and Iustice haue euer gone together, their Vnion bee­ing so naturall, that where both of them are not, there can be neither. Now for Truth in Religion, Diuines haue laid it open, that the way from wretchednesse to Godlinesse, is by Reformati­on, and finding Reformation to speede best in looking backe­ward, haue happily made vs happy, by reducing the Eucharist to her first Institution, and branded the Masse with Idolatrous Impiety, & Heathen Superstition, which being made so intricate by opinions and disputes, may bee plainely discerned by sense and reason thus.

Looke but what the Glasse of a Christall Mirroer is (beeing specially fitted by Art as well as Nature) to demonstrate and expresse the liuely face and feature of all that can but see, and haue eyes to looke into it, though the thing represented by transubstantiating nor consubstanting with it, bee neither of the Glasse, not any waies within it: the same is the Eucharist to all intents and vses, by GOD & MAN so fitted, and by CHRIST himselfe ordained, that as well his Deity in Diuinity, as Man­hood in Humanity, are therein represented by blessed Bread and Wine, to all capable of Saluation, by Wit, Will, and Reason, and Grace to beleeue withal, that his patient reall sufferings, & actu­all word of Promise, are the only all-sufficient means to purge our Imperfections, and perfect all our Happinesse, and to frame their liues accordingly, vse still their best endeuours; though his Person then at Supper, held his Place there with others, and residing now in Heauen, be from thence to fetch vs thither. I say specially fitted, and such as can discerne with their own eies [Page] and see, for though all Glasse be needfull for some vse or other, yet all haue not power, nor are fitted to that End, and with blinde Men or Hood-winkt, euen Myrrors are but idle: And Grace I said withall, to beleeue beyond our sight, for though our wits by Art and Nature, may be capable of Happinesse, and our wils haue reason to bee forward to desire it, yet as Grace resides in Heauen, and from thence begets Beleefe; so Faith a­lone aboue with Grace, seeing Charity below to worke out our Saluation, takes vs by the hand to lift vs vp thither. Whereby Faith and Charity, the one Fountaine of all Graces, and Mo­ther of Obedience; the other, Bond of all Perfection, maintaine as it were a free continuall Trafficke, betweene the Throne of GOD in Heauen, and his Church vpon Earth, by Doctrine and Prayer for the daily vse of Goodnesse. His heauenly inspi­rings Downewards, and our holy desires Vpwards, being as An­gels or Marchants betweene Him and vs.

But for a true and liuely patterne, see two most happy Louers,The orderly wooing, Princelie proceeding, ioyfull enterview, and first meeting together of FRIDERICK the fift, Count-Palatine of Rhyne, &c. and the Lady ELIZABETH, Princesse of Great-Britain, Sole-Daughter to KING IAMES: fore-shew­ed their likings to be honorable, their loues to be sanctified, their mariage to be blessed, and them selues to be most happy, by the Grace of GOD and general ap­plaude of all. For Vox POPVLI vox DEI est. that but lately came together, who wooing by their Pictures, as it were in a Myrroer, each harkning after other, came at last both to see, and by seeing, both to like, and by liking both to loue, that though Art and Nature both, deseru'd to bee com­mended, that had wrought and wooed so well; yet Grace was most admired, when comming both together, they saw, they met, they kist. To whom now All wish all Happinesse, and I a­mong the rest, for the good of Religion and Iustice both; that as our Eucharist hath blinded the Masse, and prou'd it but a lie, so Exchange may hood-winke Popery, and thrust out her eye. I meane Vsury. Ignorance. What Catholiques and all, doe they reioyce with others, and Customers to? Customer. Yea, Catholiques I meane, for good Catholikes are good Christians, where euer they goe? Impudence. And are Customers then Christians? Customer. Yea, and Kentish-men too? Discretion. Then may they be honest, and so become happy? Customer. It may be we hope well, but let that matter goe.

Now this alone thus fitted for Common sense and reason, to shew the vse of the Eucharist represented by a Glasse: euen as in a Glasse or Myrroer, without Impiety or Iniquity illustrates [Page] our Exchange: But in the Masse and Vsury by meere Deceptio visus, or some Legierte-de-maine, it is vrged otherwise, which prooues both the Antithesis, The opposition or Antithesis be­tweene the Masse and Vsury, to the Eucharist and Exchange heere prooued. and the Iugling of the Medium. For euen as if the Myrroer had life both to quicken, and power withall to change all within it, or about it, by turning Signes into Substances, and Shadowes into Bodies: Bread and Wine in the Masse is adored for a GOD; and in Vsury, the very Stamps which Soueraignes doe but put vpon their [...] and their Coynes, are worshipped for Idols.

This being the State of Traffique, for heauenly Happinesse at this day in GREAT-BRITAINE, in regard of true Religion, by meanes of the Eucharist restored and maintained by our Learned graue Diuines, and defended by our Soueraigne, I leaue to our Lyturgie; The Lyturgie of the Churches of England, Scotland, and Ireland. and as a Customer and Lay Christian Man, out of Iustice Commutatiue I am confident for ⟨Exchange⟩ and dare speake boldly thus.

¶ Exchange in buying and selling of vendible thinges (for I meane not mutuall bartring, ⟨of wares fro ware⟩ though the pro­priety by either be altered and gone, nor lending out of Cha­rity, though it loose by the loane.) I confesse most willinglie, still presupposeth Money, as Money, Golde and Siluer, by the Name of Bullion, and that Money must be Coynd. Now though Coyning and Creating bee wordes of like import, as meerely Synonimas, and meane but one Power fitting none but GOD & KINGS; yet heerein they varry. GODS Power in Creating being absolutely absolute, is onely al-sufficient, and subsisteth of it selfe immediatly: and that of KINGES beeing likewise absolute within their owne Dominions, is but so by GODS Commission mediatly. GODS Power is likewise infinite all manner of waies, both in Heauen and in Earth, and his Will the onely Motiue of all his owne Endeuours: the Power and Wils of KINGS, are bounded with their Kingdomes, Ex Legum Prescriptis, ne euadant in Tyrannos, or become like other Men. GOD without a Patterne, Creates all Thinges of Nothing, by the Goodnesse of Himselfe, and Man aboue all for his owne vse and glory, and his other Creatures Good. Kinges by Gods Example, by their owne fixed Honour, finding trust in their ser­uants, and putting credit in their Subiectes, adde Honour vnto Honesty, Nobility vnto Honour, and creat it in others by the Greatnesse of themselues: And by their Pictures stampt in Bul­lion, value Goodnes in all things by the Truth of their proporti­ons, of Good, Better, and Best, both in Number, Weight, and Measure, expressed in their Coynes by the Name of Money, to their own special Honor first, and then their Subiects Wealth, for both must go together, though they may not be confounded; [Page] Honestum first, then Vtile, nor Vtile first, nor Honestum alone,Honestum & Vtile. or Vtile without Honestum.

In a Word, GOD created all things by the Goodnesse of him­selfe, that his MAIESTY might be seene, & his SOVERAIGN­TY subsist in the Order of his working all the Worlde ouer, though himselfe reside in Heauen, and the Beauty of his Holy­nesse in his sanctified Temples: But Kinges must haue matter to fixe their Goodnesse in, which is that we call Bullion; that the Es­sence of their Greatnesse aboue other Men, that's to say, their Bounties, that's to say their Honour, I meane that their Maie­sties by their Faces and their Armes may be seene, and their So­ueraignties subsist in the Goodnesse of their Coyne, as in a Myr­roer, all their Kingdomes through: though their persons bee seen to sit vpright in their Throns, or reside in their Seats of san­ctified Iustice, betweene Greatnesse and Decorum; namely, in their Courts of Equity, Subalterne, and Soueraigne, for Meum and Tuum Distributiuely, and Mints of Equalities, and Staples of free Commerce Commutatiuely.

Whereby it now appeares, how by all mens consent Gold and Siluer, the Seats of fixed Goodnesse by the Name of Bullion, become Ab Effectis, as it were King and Queene of the world, because these alone make Kinges in their Thrones powerfull, to protect both their Subiects and their Friendes, both by Sea and by Land,Trafficke, Lapis Philosophicus. and dispose of Trafficke by their owne Elixars and Mines, or Load-stones of price within their owne Dominions; as God by Goodnesse their onely Iudge and Patterne, both in Number, Weight, and Measure, first made the World, and still doth guide the same.

Each King in this respect being a liuely Idea, euen of Deity it selfe, so much excelling in Preheminency of Power, for his Person and Place, and Prerogatiue of Wisedome for Bounty and Grace, by how much they endeuour to expresse in themselues, and shew foorth to others the Characters of MAIESTY, and Titles of their SOVERAIGNTY in the truth of their Coyne. I meane by their Exchange.

And how Exchange alone becomes that Cordiall preserua­tiue, which easing all Greefes in sores,Exchange, Vniuersalis medicina. suppling all sores in dis­eases, and curing all diseases in particular Members, holds the whole Bodies of Kingdomes in health; the sacred Rules where­of, as no profane Couetise could euer comprehend, nor confi­dent Empericke attaine to practise, so none of priuate difcre­tion or partiall affection, may presume to alter, or any way controle, as beeing a Doctrine peculiar vnto none, but the Grauest and Wisest in highest Authority, and Soueraignes them­selues.

Bullion therefore Catexochen, that's to say, all kinde of Golde [Page] and Siluer not Coyn'd or made currant, (for euen Coynes that are not currant may be taken for Bullion) by generall consent, as the Sunne in the highest Globe of Glory, and Money beeing the Beames; Exchange becomes the light that makes the world to see: And as Bullion beeing the Pylot, Money is the Sterne, and Exchange the Compasse that guides all courses right; nay, as Bullion being the Chylus, Money is the Blood, Exchange be­comes the Spirit that quickens all the Body. In a word, Bullion being the Body and very Blood of KINGS. Money is the Me­dium betweene Subiects and their Kings, and Exchange the ve­ry Cyment that glewes them both together.

Seeing then that Bullion, or Gold & Siluer Coynd, is the Bodie and Blood of Kings, not as Men but as Gods, truely represen­ted to the comfort of their Subiects through all their Domini­ons by the stampes of their Money, though their Persons keepe their Thrones. And Exchange that Spirit of Traffique and My­sticall Cyment, that glewes so fast together the communion and coniuction of Soueraignes and Subiects, by Reciproke Loue & Grace, as Religion and Iustice both, teach vs to beleeue:

Let's all cry out of Rome, wherein first was hatcht the Do­ctrine that enchants and transubstantiates our Eucharisticke Sacraments of the Body and Blood of CHRIST, represented euery where within his Church Militant, as liuely as in a Glasse, till his comming againe (though his Person be in Heauen) by blessed Bread and Wine, into Idolatrous Masses; and our Chri­stian Exchange, into Iewish Vsury. I speake therefore with con­fidence to all that seeke for Happinesse, and loue their owne Saluation, not bewitcht as it were, or void of sence and reason, be wary still of Italy, as Aeneas with his Misselto when he tra­ueld towards Hell, and let all come home from Rome, for feare of the cursse that by Iustice hangs vpon her.

For if He alone, whose absolute Power could work so wel, that all he made became still like himselfe, exceeding Good, to his own eternall Glory, and Mans immortall blisse. GOD I say, (the Father) GOD I meane (the Son) and GOD the third time, (the Spirit) though once for all. (The Trinity in Ʋnity, and Vnity in Trinity) whom onely to know is euerlasting Life, and ioy but to heare and make mention of his Name; be that spring or Fountaine of Goodnesse, Truth, and Wisedome, from whence [Page] all streames besides, both in Heauen and Earth deriue not on­lie Essence but Happinesse in being, and whence to swarue, is to turne againe to nothing; Quia vidit Deus, quod omnia quae fe­cerat erant valde bona: What greater bane then Sinne?Sinne. Pride. What greater sinne then Pride? What greater Pride then the height of all Presumption in one sinfull Man, that vsurping on the Po­wers both of Heauen and Earth,Darkenesse. Freewill. Profanenesse▪ to drowne Light in Darke­nesse, both in Goodnesse and Truth of his owne meere Free­wil, giues Lawes vnto Iustice, and profanes all Religion, the Rules of Truth and Goodnes, both in God and Kings?

If heauenly Goodnesse and Truth in all Perfections, both of Nature and Art, be those beautifull aspects, and beneficiall in­fluences of heauenly beatitudes, which the Grecians do de­scribe by their Calocogathia, to make al things happy;Chaos. Euill. Quia Bo­no suo diffusiue & verè constant omnia. What Euill so infectious? What infection so poysonous, and what Poyson so accursed, as that Chaos of Doctrine, that by Pride and Presumption, Presumption. Merits. Equiuocation. profa­ning Goodnesse turnes Grace into Merits, and Equiuocating Truth, turnes Truth into Lyes, in all the Contractes, both of GOD and Men?

If Gold and Siluer, of all the sollide Bodies which Nature presents at the Standart of Truth, Truth. be fittest and surest by gene­rall consent to fixe Goodnesse in, for easier extention in vendi­ble Commerce by the Name of Bullion. Quia omne Bonum, Bullion. being sui diffusiuum & quantò communius eò melius, & infun­ditur semper secundum meritum materiae, Fraude. Wrong. Priuate-Gaine. Couetise. Deceipt. What fraud like pub­lique wrong? What wrong like priuate gaine? And what gain more deceiptfull, then couetously to hoard or sophisticate the purenesse and finenesse which Nature weighes in Bullion, for the generall vse of Goodnesse by Traffique among Men?

If Money or Coyne bee those figured proportions of Good­nesse, more or lesse for Number and Waight, Money. by Maiesty layde out at the Standart of Iustice to value Goodnesse by,Iustice. Ʋt quòd vspiam nasciter boni id apud omnes affluat; and by Soueraignty made currant in all vendible Commerce. Quia omne quod efficit Tale, id ipsum magis Tale esse semper oportet: Dis order Error. Iniustice. What Danger like Disorder? What Disorder like to Errors? And what Error like Iniustice, when Subiectes become Coyners, the onely Trade of Kings?

Lastly, if the Mysticall practise of Goodnesse, Truth, and Wisedome, that is meant by Exchange, be that Ars Artium, and vera Ars regnandi, which visibly demonstrates those heauenlie Aspectes themselues, of MAIESTY and SOVERAIGNTY, that Deity imparts vnto Mortall Men on Earth by the Name of KINGS, in the stamping of their Coyne: Or if the Standarts themselues, with all their proportions of Weights, Numbers, Standarts. Proportions. [Page] and Measures, for generall Equity bee the Soueraignes charge onely; as the Coynage of Money is their only Hoc-age, and be­longs to none but Maiesty, and Exchange their Compasse to guide all courses right: what greater Error then Priuat-mis­chiefe? What greater Mischiefe then publike Inconueniences? And what so inconuenient, as that which peruerting both the Waightes, Numbers, and Measures, in all our Proportions, and Worth of all our Standarts, debauching Equity in Actions, and profaining Piety in the Consciences of Men, by a Mysticall Iniquitie threates ruine and confusion to Empires, Kinges, and Kingdomes? Iniquity. Vsury. VSVRY. Against which Art of witch-craft.

So that, great out of question are the Mysteries of Popery, by Impiety and Iniquity, through Pride, Presumption, Couetise, and Money; the summe whereof is this: One Man of sinfull Flesh, obtruding vpon Deity, and dispising Humanity, without remorse of Conscience, accursed of the Spirit, supported by Cardinals, Preached by Iesuites, admired still by Flatterers, tels Catholiques of a Purgatory, but sends them straight to Hell; re­sides at Rome.

Is not this the selfesame ANTI-CHRIST so long ago foretold? that Childe of perdition? and professed Aduersary to Religion and Iustice? exalted aboue all that is or can be God, or fit to be adored? so seated in the Church on Earth, that he boastes him­selfe for GOD? and brauing God and Kinges, makes Emperours but his Footmen, and Kings his very vassals, in despight of God and Man?

Thus as Piety and Equity, the two generall Fountaines of heauenly & earthly Happines, flowing euery way together from Religion and Iustice, haue the Eucharist and Exchange by mu­tuall Loue and Grace to maintaine their currents, for the Catho­lique good of Christians: How Impiety & Iniquity meete in one bo­dy of Popery, Ecclesiastically and Secu­larly. so Impiety and Iniquity the bane of all Felicity, begot and hatcht together in our Body of Popery, and Doctrine of Idolatry, by Merits and Free-will, haue the Masse and Ʋsury to bewitch the world from Rome.

If then the Masse opposed to our EVCHARIST, and con­trary to our CREED (which enioynes vs to beleeue, as we look to be happy, that IESVS CHRIST himselfe heere suffering for vs, and for our Saluation, ascended vp to Heauen, and there [Page] sitting by his Father, is thence to come againe to fet vs vp thi­ther) must needes bee Heresie by common Sence and Reason, in all that doe beleeue it; and a Sinne of higher Nature to such as in their Consciences being priuy to the contrary, yet stan­ding still obdurat, refuse their owne Saluation, and despise the Spirit of Grace: shall not Vsury then I say, be accounted high Treason? And then what is Popery wherein both toge­ther meete? But stand some-thing neerer, and reade further yet.

If that MAN alone, whose Natiue Bounty proceeding from Grace, and gratious disposition setting foorth his Greatnesse aboue all other Men, makes himselfe most honoured and reueren'st as a GOD, with all Mens consent, by the Name of KING.

If that KING I meane, whose Essence being Bullion, of the sefe-same Gold and Siluer (which none can Coyne but he, and shewes him to be KING) giues many a thousand pound for his owne speciall Honor, and benefit of all.

Now if that selfe-same Person being thus thy MAN-KING GOD, to whom thy selfe among others, by Nature and con­sent hauing vow'd thy Subiection as to thy lawfull SOVE­RAIGNE, hast sworne Fealty and Allegiance, or shouldst do at the least; to comfort thee withall, and make thee still minde­full of his Greatnesse and Grace, should giue thee but an Angell, a Shilling, or a Penny (for all comes to One: How in GREAT-BRITTAINE, to keepe out Popes and Popery, by Number, Waight, and Measure, at One Srandart of Truth, as wel in RELIGLON Cathedrally. as IVSTICE Distributiue [...]y ALL comes to ONE, and ONE with ALL togither, admire MAIESTY, no where fixt personally, but in ¶ One GOD, eternall and only All-sufficient, both in Heauen and Earth, by the rules of Religion. ¶ One KING, successiue, most powerfully subsistent both in Church & Cōmon welth, by the rules of Iustice¶ ONE orderly Liturgie, for Vnity and Truth, in Pi­ety and Deuotion, in all Chappels, Churches, and Temples Cathedrally. ¶ One reasonable Lawe, for Obedience and Con­science in Equitie and Right, in all Courts of Iu­stice Subalterne and Soue­raigne, Distributiuely.¶ ONE common Pray­er, to the Maiesty of ONE God, Creator, to auoide I­dolatry, and furtherance of our Trafficke vpward and downward, for the daylye vse of Goodnesse, called PA­TER-NOSTER. ¶ ONE Currant kind of Mony, to auoid Disloialty and shew the fixed Maiesty of one King Coyner, for furtherance of our Traffick outward & inward, by Me­um & Tuum▪ & shew y^e vse of Bullion, cald a Penny.¶ Twelue constant Arti­cles of One Standing Goodnesse, to auoide Impietie, make one Catholick Creed ¶ Twelue coined pence of one standing alloy, to a­uoid Iniquity, make one currant shilling.¶ Ten perfect comman­dements, concerning God and Man, containde in one Decalogue. ¶ Ten currant shillinges betweene Soueraigne and Subiects, comprisd in one Angell.¶ Two Sacramentes of Grace, shew the Truth and Goodnesse of one Head & Sauiour, our Soueraigne per amount. Christ Iesus. ¶ Two Angels of Boun­tie shew the Greatnes and woorth of one Iacobus our Soueraigne per aual. and annointed King Iames.¶ In and through whose Goodnesse by Prayer and Thankes-giuing. ONE & ALL tog ther adoring Maiesty in Deity giue glo­ry to one God the Father, one God the Sonne, and one God the Holy Spirite of al Wisedom Power, and Grace, with Alleluya in the Heauens, Peace on Earth, and Good-will amongest Men. ¶ In and through whose Greatnesse, by Bountie and Exchange, All and One to­gither, admiring M [...]iestie in Royalty: Honour one Kingdome of the Father, one Principality of the son, and the prouidenc wisdom of one Priuy Counsel cry­ing all the kingdome tho­rough, Beati Pacifi [...], and God saue King Iames and his Posterity. O the vnity or vnion (aliâs Happinesse) of GREAT-BRITAINE, if Iustice Commutatiue (aliâs Traffique) had her Staples for Or­der, as Distributiue hath her Courts for Equity, and Religion he [...] Temples for Piety and Deuotion! For her Home-borne Staples turnd to Mart-Townes beyond Seas, makes her at discor [...] within her selfe, and a By-word to the world. But who beleeues Truth from the mouth of a Customer?) What would'st thou doe or say? He is honourable and louing, and expecting nought but Reciproke Loue and Thankes, vouchsafes to re­spect thee of his owne meere Natiue Grace? Shouldst not thou be likewise Loyall and honest at the least, and with Duty, Fear, and Reuerence, respect his Honour when thou see'st it in his Picture, or beholdst it as his Face, and in no wise to abuse it? And as He by free guift, or his owne first Exchange, did value ir vnto thee by the worth of Himselfe, and receiues it so again: so thou, vnto another beeing stampt for his Honour, and thy mutuall Good? Can any be so mad then, or foolish at the best, (I speake to sense and reason, let Iesuites alwaies goe, Rumpan­tur & ilia Codro) as to say, beleeue or thinke that this KINGS Royall Person, in Body, Blood, or Bone, is any way within it, when hee sees, or heares, or knowes him to bee sitting in his Throne, or residing else-where? Yet such is the Witch-craft wherewith Iesuites in Popery enchanting the Worlde, seduce poore Catholikes by the Masse in this kind, and damnable Do­ctrine of Free-will and Merits.

Now thinke but ere thou speake, and then speake, but as thou think'st as thy conscience doth aduise thee, without equi­uocation. Had not I then reason, out of Duty, Feare, & Zeale, [Page] to the Honour of sacred KINGS, and Good of all Catholiques, (not yet voyde of Conscience) by the Spirit of Adoption, to cry out as I did, against the Witch-craft of Popery, aliâs Vsury, and that ⟨Man od Sinne, and⟩ Monster of Rome, in these ver­ses following:

In a word, Ab Ioue principium (REGES) Iouis omnia plena. And to giue GOD thankes withall, for the blessed Memories of our Princes and Peeres, that heeretofore with-stood him, and thrice blessed learned hand of our SOVERAIGNES late Endeuours that so constantly pursues him. For as CHRIST now puts down Anti-Christ, make Cardinals crooch to KINGS, that would seeme Anti-Kinges, and as the Masse giues way to the Eucharist; so make Vsury know Exchange, and Popery is o­uerthrowne: therefore I say again, Ab Ioue principiū REGES?

(Ignorance.) Ab Ioue Principium REGES? What meanes this Repetition, and why call yee so on KINGS? (Customer.) That MAIESTY may be seene, and SOVERAIGNTY might sub­sist, as in GOD so now in KINGES; for GOD forgets not his part, let Kings performe their owne. (Ignorance.) As howe? (Customer.) By their Bullion and Exchange, for if Coyning and Creating be meerely Synonimas, and mean but one thing, what creating is to GOD, the same is Coyning vnto Kings, least Sub­iects should be Coyners. (Ignorance.) How shall Kings and So­ueraignes be so able to Create, that Subiectes bee no Coyners? (Customer.) By their Standarts, and their Bullion: For as a stea­dy Standart, and store of Bullion to Coyne at will, by meanes of their Exchange, makes all thinges good cheape, holds Sub­iects to their Trades, and Trades in request, whereby Kings be­come Powerfull, and Subiectes Wealthy: So if Standarts bee vncertaine, and Kings want Bullion, as Coyne growes engrost into priuate Mens hands, all things waxe deare, Kings beeome weake, and Subiectes poore, whilst Coyne it selfe by Vsurie, (which Marchants call Exchange) eates out Industry in Trades, and Marchants by Monopolies seeke to strangle Traffique. (Ig­norance.) What meane you by Standarts? [Customer.] I meane Vnity and Truth, in Weights, Numbers, and Measures. But in passing thus by Standarts, my minde becomes transported, and cannot but admire the Wisedome both of GOD, and power­fulnesse [Page] of Kings. For when I read the BYBLE (ô read it Kings and Counsels) and finde therein commaunded, but Vnum Pon­dus, and Vna Mensura: I resolue thus with my selfe; Surelie, if Truth be tyed to Goodnesse, as Goodnesse is to God, and Kinges themselues be Gods; then whereby can their Goodnesse, that's to say their Bounty, that's to say their Greatnesse, be more sensibly discerned then in their Standarts? As where withall alone, by the Power of their Preemption, and Quitrents of their Customes, being potentially possest of all the Lands & Goods their king­domes doe containe (though they leaue notwithstanding to each of their Subiects his Meum and Tuum, and full vse of his owne) they may raise and pull down, the prices and worth, of euery Mans wealth, at their owne wils and pleasure, by means of their Exchange. (Ignorance.) And why not so by Vsurie? (Customer.) Because Exchange eyther louingly giues, or else by buying and selling, makes Meum to be Tuum, and Tuum to be M [...]um, by altering the propriety, for Reciproke Good: whereas Vsury neither giues out of Loue, nor lends out of Cha­rity nor so buyes or sels as alters any propriety; but for the [...] & [...]o [...]ed of Money, contracts for priuate-gaine. (Discreti­on.) [...]ut a [...]mit al this at home might wel be performd between Soueraignes and Subiects within their owne Dominions. How shall Kinges with Kinges maintaine their Standarts, and keepe Subiects from Coyning? (Customer.) By their Treaties of En­ter-course and Mutuall Contracts, to maintaine Equity, preuent aduantage, and keepe fraud from shelter. For if GOD haue commaunded in so strict words and tearmes, but Ʋnum Pon­dus and Vna Mensura; as Himselfe is but One, and KINGS but his LIEVTENANTS, to whom DEVS omnibus Idem: by what warrant or Commission can they iustifie their Coynage, but by their Standarts? the speciall charge of KINGS; to giue thereby as well true worth and content, as true length and breadth to all proportions; for Proportions shewe Perfection, whose vses being Ʋnion and Endes being Peace; bring all at last to Happi­nesse by Identity of Standart, and Mutuall Exchange. For look how Exchange, of the selfe-same Truth and Goodnesse, in Gold and Siluer fixt, by the Name of Bullion, way'd out in Coyne, and warranted for vse by the name of Money, shewes Men to be Kings by generall consent, and Kings to be Gods, by infusiue Grace: And how Gold and Siluer becomes in this respect, the very Body and Blood of Kings; for without the Power of coy­nage, euen Kinges are but Men, and without their materials, how can they Coyne Money? As the same Exchange I say, by altering the propriety (though not the Nature of eyther Kings or Bullion) of Meum into Tuum Reciprokely; becomes the very Cyment that glewes so together the communion and con­iunction [Page] of Soueraignes with their Subiects, and Subiects each with other: Euen so the Identity of Standarts betweene Kinges and their Kingdomes by Reciproke Commerce, is the meanes of mutuall Happinesse; as well in Matter, Order, and End, as Persons and Place, by protecting all their Liuings, all their Li­berties, all their Liues, all their Honour, and the Peace of all their Land. The neglect whereof, or Ignorance, chuse whether, hath made Popes to keepe down Emperors, Cardinals challenge Kings and Subiects to be Coyners.

But howsoeuer heeretofore thinges haue beene neglected, vnknown, or mistaken, which the Ages to come must reforme as they may; MAIESTY at all hands must first or last be seene, and SOVERAIGNTY must subsist, by one meanes or other, or neuer let Subiects euer looke to be happy. Wherein there­fore, be thou Popish or precise, so thou bee not obstinate, and vnwilling to arise, or become so desperate, that thou wilt close thine eyes; lend me but thine eare awhile, and serious at­tention, for the better vnderstanding of the State of all in que­stion, since I speake to Discretion, and write to sense and rea­son.

¶ Whatsoeuer [...] Is, or hath any Being, is manifest by Light. Being and Light are Thinges inseparat, Light begotten by Being, & Being appearing to Be such as it Is by Light; for as Light hath subsistance onely from Being; so Being is made ma­nifest, so or so to be by Light. Being Loues to Liue, and eter­nally to Be; Light Loues to shew, and euer to be Seene; so both become manifest. Being still in Light, and euer Light in Being. From which Reciproke Loue, proceedes the Spirit of Vnion, mouing still from Being, and collecting still by Light, and thus they Loue and Liue eternally together, ESSE, LVX, SPIRI­TVS, VNVM. & this VNVM or ONE is ALL in ALL; name­ly, that blessed State of Goodnesse, wherein by Creation, wee Loue, Liue, Moue, Enioy, See, and still Behold all our happy Be­ings, in Pondere Numerò & Mensura, by the Names of GOD, CREATOR, IEHOVA, or DEITY.

Among Things created, the first that was made and called Good, was Light; that Light might shew and distinguish Good­nesse by degrees, as Good, Better, and Best; for in all Thinges Created, Goodnesse is comparatiue in, and diffusiue of it selfe; & Motion is in Goodnesse, as Collection is in Light, by the Spirit of Vnion; for as Being cannot Be without Light, so Light without Goodnes, can haue no Being at All. Light the forme of Goodnesse, and Being the forme of Light; such is their Vnion or Vnity, Iden­titie or Idem.

Now Truth and Goodnes haue likewise one Essence or Being [Page] together by the Spirit of Vnion: so that GOD being Goodnesse, must likewise be Truth. Truth then being in Deity Creating, as Goodnesse in Humanity Created; can Truth in GOD be De­ceipt or Fraud in KINGES? For KINGES are GODS. Can Vnity in GOD make Deity still subsist, and Diuision in Kinges maintaine Regality? Or can Vnity and Truth be any way deui­ded in GOD or his Lieutenants? How then shall their MAIE­STIE be discerned without Light Intuitiuely? And how shall their SOVERAIGNTY be able to subsist Materially? If Kings be Per aeual, what God is Per amont, their Ʋnity must be Vnion, and their Identity must be Idem, for Deus omnibus Idem.

And as the Essence of GOD is his owne diffusiue Goodnesse, and omnipotency in GOD essentiall with his Greatnesse, by the power of Creating: so the Essence of Kinges, is their Goodnesse fixt in Bullion, for their Bullion shewes their Bounty, their Boun­ty shewes their Greatnesse, by the absolute Power of Coyning; for euen Bullion still vncoynd, is naught of it selfe, but a weight of Massy Mowld and senselesse Being: nor is Money to be va­lued but onely for the vse, which is that we tearme Exchange.

But if the brightnesse of this Sunne, seeme to dazell all thy sight, or thine eyes see not cleere to discerne this Mysterie, let Art releeue Nature by the helpe of Grace, and though com­parisons may seeme fearefull betweene Heauenly and Earthlie Beings, yet Examples may illustrate (I hope) without offence, where Piety and Probity contend for nothing else, but with all prostrate reuerence, to see sacred Maiesty betweene Greatnesse and Decorum, and to serue and set forth Soueraignty in her own subsistance: Therefore look but in my Myrroer, and see what I haue seene, and with my dim Spectacles read as I haue done.

If all our Good and Happinesse can grow from none other then GOD and his LIEVTENANTS, what Goodnes is to God, let Bounty be to Kings, but all depend on God in respect of his Goodnesse, so let all depend on his Kings in regard of their Boun­ty, to shew their Greatnesse. Now Goodnesse in God is euery way his owne as his naturall Essence, and Kings by his infusion; so Bounty still in Kings by Grace, Consent, and Goodnesse, still fixt in themselues, descends vnto Subiects. This leads vs straight to Bullion, for though God by his Goodnes made All Things of no­thing, and so preserues them still, yet K ngs must haue Matter to fixe their Goodnesse in. This points at Greatnesse, and leades vs to Soueraignty, shewing Creatures to be Creatures, and Sub­iects to be Subiects, to auoyde Confusion; for as GOD aboue Creates; so Kinges belowe Coyne: so then heere comes in Money, for as GOD shewes his MAIESTY in all things cre­ated Infusiuely, so Kings in their Money Intuitiuely: and as So­ueraignty in God subsists of it selfe in the Beauty of his worke, [Page] by meanes of his Goodnesse; so Soueraignty in Kinges subsists of it selfe, in the Greatnesse of their Bounty, by meanes of their Money. But as God still creates, and his Goodnesse still releeuing; so Kinges must still Coyne, and their Bounties still bee giuing. Are not they then strange Subiects, that repine at Kings Bounty, and Soueraignes still bestowing? Help Kings but to their Bulli­on, and they cannot be more too-Bountifull, then God may bee to-Good. Happy then those Kingdoms, where Kings are known by Bounty, and their Bounty findes their Bullion: for as God by his Goodnesse makes Catholiques happy Christians, by Commu­nion of himselfe in blessed Bread and Wine Mystically; So Kinges releeue their Subiects, and communicate their Essence in purg'd Golde and Siluer, weigh'd out in their Coyne. God woorking by the Eucharist, and Kinges by their Exchange. [Ignorance.] And why not so by Vsury, since their worke is stil by Money; wherein lyes the Witch-craft that makes the diffe­rence? [Customer.] In the very Name and tearme, and by ta­king t'one for t'other: For Exchange euen in Money, making Meum to be Tuum, and Tuum to be Meum, still alters the Pro­priety, for one respect or other immediatly: but Vsury, Quasi mons à mouendo, by the vsing of Money would faine seeme Ex­change, though she alter no propriety, putting Money to her shiftes, and sending her a Whooring, receiues her home with shame. [Ignorance.] Ignotum per Ignotius: I cannot spell your Reasons. [Customer.] Why hearke a little further, and stop not thine eares, nor wrangle with thy selfe by taking This for That, least Quos perire Deus vult, Hos ipse Deus occaecat. The KING Coynes a Penny, which none may doe but Hee, for feare of High-Treason, whose weight by the Standart, eyther is, or else should be, thirty two Graines of Wheate, in the midst of the eare.A Penny, according to the Stan­dart at the Conquest, the weight whereof now makes three pence. This weight the King warrants by his Crowne, Seale of his Armes, Letters of his Name, stamp of his Face, and by the worth of himselfe values it to others; and being so made cur­rant,Haec est MONETA MEA, Hoc est CORPVS MEVM. he cals it by the Name, and sayes it is his [Money] not as Mons à mouendo quia minime mouet; but Moneta, quasi monens ne quid fraudis in Materia Signo vel Pondere fiat) and by his Exchange, In Permutationibus rerum presto est Communis Mensura, ex hominum Institutis non vt Naturae nata. Haec autem Moneta est, Rebus Mensurā & aestimationem inferens. Estque Medius quodamodo [...] id est cuncta metitur, ac Rerum inaequalium precia, ea mensura, ad aequlitatem reuocantur. Et quia ex Lege est, non Natura, proinde Numi prorepsit appellatio, à Nomo, id est Lege. Estque tanquam Rerum omnium Fide-Iussor. Ante cuius inuentionem Rerum ipsarum fiebat permuta­tio, & Res, indigentia metiebantur. Coelij Rhodigini, fol. 896. lib. 23. maintaines it for a Penny all his Kingdome through. What warrant now hath Vsury without altering the propriety, by consent of contract and honest marriage, to prostitute this Penny to false clipping, or strange Coyning. For when Kinges thus Coyne Money, as they value it vnto others by the worth of themselues, they receiue it so againe by the reason and rule of their owne Exchange. But Bankers vse Money if it come to their hands, as Bauds abuse Virgins, till they get a great belly by a monstrous kinde of Incest, and vnlawfull Coynage, and to couer shamelesse Vsury, call their Interest their Exchange; like [Page] those that call their Bastards, their naturall Children. If a Bu­shell be not measure, or a yard be more or lesse then the size of the Standard, the Clearke of the Market soone takes you by the eares, and then you knowe what followes; take greater heede of Money, and runne away from Ʋsury, as you would from Iesuits, the Patrons now of Popery, for feare of Soules and Bodies. [Igno.] Though Vsury proue Popery, yet how came it first from Rome? [Customer.] With the Masse and Idolatry: for, as the Masse of Creatures makes Idols; so Vsury makes of Money, and the Masse with Vsury goe paralell together, as the Eucha­rist with Exchange; so the Eucharist to the Masse, and Ex­change to Vsury, make a flat Antithesis, and Diametricall oppo­sition the one against the other. [Ignorance.] Is Vsury then a greater Sinne, then to clip, wash, and counterfeit, or to coyne false Money? [Customer.] By farre, like the Masse, if witting­ly and willingly it be obstinately vsed; yea, by so many De­grees, as I know not how farre; for that eclipseth MAIESTY, and so blindfoldes but her Face, that she cannot well be seene. This with her owne Finger so puts out her eyes, as makes her vnable both to see and to be seene. That offends onely a­gainst the Persons of Kings. This against their Power, Wils, Wis­domes, Soueraignty, and Subsistance of their Essence & States. That against a KINGS PREHEMINENCE, for his Person and Place, whose roome may bee supplyd though a Iesuit had destroyd him. This against PREROGATIVE, blowes vp Kinges and Kingdomes, both for Matter, Persons, Place, Order, and End, which cannot be supplyde; the rest you may aduise on, for I dare goe no further.

Now had not I then reason (let common sence be Iudge) in the Epilogue or Conclusion of my second APOLOGY, to reply confidently thus? That EXCHANGE in Marchandize, and MARCHANDIZING Exchange, is that Labyrinth of Errors and priuate practise, whereby though KINGS weare Crowns, and seeme powerfully to raigne; yet particulars Bankers, pri­uate Societies of Marchants and couetous Persons, whose Ends are Priuate-gaine; are able to suspend their Counsels, and Comptroll their Pollicies: offering Bounty to their SOVE­RAIGNES, KINGS, and QVEENES; the very Fountaines of Goodnesse, but to shelter their shame, and lending for Inrerest to EMPERORS and KINGES, that onely can Coyne, and should haue to spend largely, and giue vnto others; making Soueraignes thus but Subiects, & Vassals to be Kings. That such was the strength of that staine and stay of Piety, that contempt of Iustice, that seede of Dissention, that World of warre, that Art of Witch-craft, VSVRY. And that such is and will bee the Power thereof still, at all occasions, till Kinges and Coun­sels [Page] take their owne charge in hand, and next to RELIGION that sanctifies all, releeue & maintain the Nurce of IVSTICE that rectifies all; to wit, our FREE-BORNE-TRAFFIQVE, I meant in ENGLAND, and ENGLISH-TRAFFIQVE.

But, In Magnis voluisse sat est, sint caetera DIVVM.

[Ignorance.] Then farewell priuate profit, and Interest for Mony, with Couetise and Pride, & equiuocating Popery; yea, fare­well Fraud and all. I will become a Catholike, for they may bee Christians and honest Men to, & learne to know the Eucharist, and liue by Exchange. [Discretion.] And so will I doe too; for glorious out of question must those kingdoms be, whose Kings thus by Coynage hold Amity together, their Nobles most ho­nourable, and their Subiects most happy. But suppose all this effected in their Standarts by Iustice; how should Catholiques be agreed in points of Religion? seeing the Masse is so predomi­nant, both at Rome and in Purgatory, and the Pope is so admir'd by Iesuites and others. [Custoemr.] Religion and Iustice are so twisted still togither by the Twine of one Truth, their Catho­like Beame and Standart, that take away but Vsury by restoring our Exchange, and the Masse cannot subsist; and remoouing the Masse, the Pope must needes be packing, and Purgatory va­nish: Now Religion must haue Byshops, though Popes may bee gone, and Iustice will haue Kinges though Cardinals be none: so that, in Ordine and Spiritualia, or consequence, chuse whe­ther; Catholikes may be Christians and honest Men too, though Iesuites prooue neyther.

[Ignorance.] But how come the Masse and Vsury by Popery so vnited? [Customer.] What the Masse is to Religion, the same is Vsury to Iustice, and they both goe together; whereby it comes to passe, that Catholiques and Christians are bewitched so by Iesuites. [Ignorance.] Wherein lyes the Witch-craft? [Customer.] In the Names of the one, and Idolatry of the o­ther; for as Iesuites would seeme Iesus, so Vsury would vse Money, not as Iesus a Sauiour, for indeed they are nothing lesse, nor as Money is Moneta, quasi monens ne quid fraudis in Materia Signo vel Pondere fiat: but as Mons à mouendo, quod minime mo­uet. [Ignorance.] But how doth the Idolatry of the Masse bring Vsury to be Popery? [Customer.] By the Pictures in Coyne, for Vt mundo Natura Cursum, Soli lumen, sic gratiam Auro; Men looking on the Beauty of Bullion, and powerfulnesse of Money, by too too much admiring the pourtraitures of KINGES ex­pressed in their Coyne, fall in loue with their Pictures, as the Heathen with their Idols. [Ignorance.] It seemes then by this meanes, that the Masse may proue a higher sinne then Heresie, and Vsury more then Treason, what sinne may that be? [Cust.] Nay there forsooth I leaue you, for I dare not once think ther­of [Page] much lesse determine. [Ignorance.] What helps to excuse it for the sinnes that are past? [Customer.] Onely meere simplici­ty, frailty, and weaknesse. [Ignorance.] And what may expiat the guilt thereof in eyther? [Customer.] Harty repentance for all that is past, and a serious entention to forbeare it hereafter. [Ignorance.] Then farewell sinfull Masse and Ʋsury both toge­ther, since wilfulnesse obdurates so fearefully in either. O dam­nable Iesuites, that bewitch still the World by such kinde of Popery! But whats all this to Customers? [Customer.] The CVSTOMER, by his Method, seeing MAIESTY no where fixed, but in GOD and Christian KINGS Personally, and Him­selfe a sworne Seruant and Customer to a Christian KING, whose MA: seemes ecclip­sed and defectiue in his Customes, showes heer the Reason why, and manner how, He, Ex Officio, became forc'st (first of all others) to search out the Grounds of so Great Iniustice, Radicitùs as it were, and Originally. Namely, Finding that Impietie by direct opposition did vndermine God­linesse in all Christian Religion stil by mea­nes of the Masse, and Iniquitie by Vsury, to attempt the like on Equity in all Kingly Iustice, by misvsing their Moneyes Mysti­cally: and obseruing withall, howe Iustice and Religion, by holding hands together, did illustrate each other, He came at last to discerne howe POPERY by the Masse, disguising Christianity, & bewitching Ca­tholiks, found the way to hoodwink Kings and enthral Kingdoms ecclesiastically: and with VSVRY as with Gunpowder to blow thē vp at last, with their Customers & Customes. Whereupon, the Customer leauing Impiety with the Masse, for Diuines to lay open, (following still his Method) in the Mistery of Iniquity, or Secular kind of Popery, He betooke Himselfe directly to the POPES owne Person: whose main Subsistence be­ing SIN, and Rome by Iubilees, &c. the Mart and Staple thereof, to poison the world, by Bankers and Bawdes, drawing home his Annates, Peter-pence, and Reuen­newes, depends most on VSVRY. For, ha­uing no naturall Mines of Gold and Sil­uer, nor Mints to make Mony, nor Wares worth the battering: HE settles there, and makes Port-sale from thence of all kinde of SIN, articificially for Bullion, and rebelliously vsurping the EMP. powerfull Mints, makes HIS Kingly Stamps strike His Counterfet Coyn, as by his Face thereon, and Armes is intuitiuely euident and Ca­tholickly cleare. And, instead of lawfull Tributes (as Caesar sometimes had) settes Taxes, Imposts, and Impositions, by Dis­cretion to keepe KINGS and Kingdoms vn­der, still distracting their STANDARDS, & debauching their EXCHANGE. The same with GOD and KINGES, for Customers are Catholiques, and Christian Men too, and faine would bee happy; but as Popery by Idolatry presuming vppon Deity, eclipseth MAIESTY in KINGES; so Customers by Vsury, are put by their Customes. [Ignorace.] Why, from whence came their Customes? [Custo.] From their Staples. [Ignorance.] Where then are their Staples? [Cuctomer.] They were sometimes at home, though now ex­ilde beyond Seas, and would faine returne, if Vsury were put downe; for our Temples and our Staples were wont to stand together. [Ignorance.] How Temples with Staples? [Customer.] Religion and Iustice haue euer helde together, and as the one had her Altars for Vnity and Truth still kept in her Temples; so the other had her Mints vnited to her Staples, and those Mintes Coyn'd the Money wherewith Traffique at our Ports did ac­knowledge her homage, before shee crost the Seas, which is that we call Customes. [Ignorance.] But what haue KINGS to doe with Staples, in the question of Money? [Customer.] In regard of their Bullion, since none but they may Coyne, and their Bullion is no where to bee found but at their Staples, by vertue of their Load-stones that are there laid vp together: so that, No Staples, no Load stones: No Loadstones, no Bullion: No Bullion, no Mints: No Mints, no Money: No Money, no Customes: No Customes, no Honour: No Honour, no Homage: No Homage, no Iustice: and no Iustice, no Religion: and all for lacke of Staples. [Ignorance.] Why, say KINGES should Coyne no Money for want of their Bullion, and say they haue no Staples, yet if Subiects may but Coyn, so it be at their Mints, what harme can come of it? [Customer.] If Subiects may bee Coyners, that's as Vsury, aliâs Popery would haue it, then what becomes of Exchange, and then where is Bounty? Where's Greatnesse, that makes KINGS weare the Crowne? Nay, when the Spirits of their Pulses haue no blood of their owne, where subsistes their Essence, if their Substance bee gone? [Igno­rance.] Indeede this seemes something. [Customer.] If any thing be something, graunt this, or graunt nothing; therfore let Common Sense be Iudge, if I had not sometimes Reason, in seeking after Staples, thereby to finde Bullion, when comparing [Page] things by contraries to illustrate each other; I crid out against Couetise and Priuate-gaine thus.

Great, Greater, and Greatest of all, must their Accompts be, both to GOD and KINGES, that prepostorously peruerting their proper Materials, turne their best helpes for Bullion to their priuate aduantage, to the intollerable disturbance both of Court and Countrey, and almost vnrecouerable wrong to the King and his Crowne. [Ignorance.] This is much to their Mints indeed, but what are Staples to Iustice? [Customer.] What are Temples to Religion? [Ignorance.] Temples sure are Sanctu­aries for the maintenance of Religion: for, I read it thus writ­ten. O worship the Lord in the Glory of his Sanctuary, and Beauty of his Holinesse, which I take to be Temples and Chur­ches, in regard of Deuotion. [Customer.] Euen so say of Staples. O Honour the King in the Greatnesse of his Bounty, or Iustice of his Courtes Subalterne and Soueraigne, which in this case of ours, I call the COMMON-PLEAS, together with his Staples, in regard of Meum and Tuum, by the one, and Bul­lion by the other. For as the Graue Court of STAR-CHAM­BER, by set daies of hearing and presence of the King, shewes MAIESTY and SOVERAGNTY betweene Greatnesse and Decorum, Vitia perimendo seruatis hominibus, besides his owne Counsell, and PRIVY-COVNSELL-TABLE:

And as the KING on his BENCH, in the midst of his Iudges, by publique proceedings betweene Him and his Subiects, do­ing Iustice to All, breakes Bread to the meanest according to Birth-right; and out of loue and affection (as well may be­seeme Him) standes gratious to some more then all the rest: protects notwithstanding from priuate oppression, or wrong­ing themselues, the Liuings, Liberties, Honour, and Weddinges of Pupils and Orphanes in a Nurcery besides, for his Wardes and Liueries, whereby KINGES are nourishing Fathers, and QVEENES nourishing Mothers, as well as Gods and Iudges:

So the KING in his Court of Publick-COMMON-PLEA­DINGS, desciding disputes betweene Subiect and Subiect, a­bout Meum and Tuum, both in Tythes and in Tributes; to shew MARIESTY to Strangers, as it were Face to Face, in the Honour of his Mints and glorious Exchange; maintaines not­withstanding at his Staples a franke and free Commerce for ready Gold and Siluer, by the name of Bullion.

So that, as to see GOD in regard of Religion in the Glory of his Sanctuaries, is to seeke him in his Temples, and in the Beau­ty of his Holinesse, to heare him in his Churches Cathedrally: so to see the King in regard of his Iustice, in his Greatnesse and Honour, is to see him in his Courtes Distributiuely, and in the Bounty of his Bullion, by meanes of his Exchange, to seeke him [Page] in his Staples Commutatiuely. [Ignorance.] This indeed is som­thing, and cannot be to much, in regard of Kingly Bounty, ex­cept GOD may be to good; Which Piety dares not thinke, nor profanenesse speake: But what's this to our Religion? Since our Temples stand vpright, and our Churches moue deuotion; how come Customers thus able to hunt after Popery, and see so farre as ROME? [Customer.] Their standing makes them see, and their seeing moues their Consciences not to hold their peace. [Ignoranee.] What makes them diue so deepe, and delue into the groundes of Diuinity and Humanity, to finde out the My­steries of Impiety and Iniquity, in the Bowels of Popery? [Cust.] They seeke for Truth and Goodnesse in Customes and Subsidies, and seruing GOD, and KINGS would gladly be happy.

[Ignorance.] As the Motyue and Occasion of Writing the MISTERY of INIQVITY grew first from the KINGS owne commaundement by Sir Alex­ander Hay vpon his, reading of the Preface to my former ACROAMATA, so the Declara­tion of the same, fals out by this Accompt of a Customer of his owne, to concerne a­mong OTHERS, His Maiesties Owne Selfe. For when the Iewes of IERVSALEM, their Country being subdued, and they paying Tribute vnto CAESAR, came to liue a­mong the Romans, as Freedenizons of ROME; Gentilisme and Iudaisme ioyning hands each with other, Impietie and Iniquity committing Incest together, begat those two Monsters of the World, the Idolatrous MASSE, and profane VSVRY. Which by Bankers & Bawds afterward corrupting true Religion and Iu­stice both together, with the daily loue of Money (to keepe downe Christianitie) so out-faced the Eucharist, and scorned Ex­change, that as Italy grew full of Bastard In­terests, ROME it selfe became the very Box of PANDORA, and Staple of Sinne for Bullion to the Catholicke Disorder and Discord of all Churches of Christendom, and Christi­an Common-wealthes. The mischeefes whereof, by the pride of POPES and Po­pery, though the Emperors and Publicans, did at first deuide betweene them (for both stood and fell together, with the ruine of the Empire) the Inconueniences at last haue extended so farre, as to threaten KINGS annointed within their owne Kingdomes, and haue cost some Kinges their liues, by Iesuites and others. Haue not Cu­stomers then reason (in the Out-Portes at least) to looke out and cry alowd, Ab Ioue Principium Reges? and to tell such to their faces, Quis (que) sitit (REGIS) satiari sanguine NOSTRI▪ Cum PAPA praeceps, Author & actor eat Nam, Cui Religio Stuprum, ira, superbia, caedes, Error, Mollities, Fulmina, turpe Lucrum, Corpora qui vendit CHRISTI, Solumque Polū (que), Caelestes Genios, Sydera, Iura, DEOS: Fama refert, Scriptura docet, Peccata loquuntur Huic, Huic, vita breuis, paena perennis erit. Dictum puta▪ SCIOPPI. But what haue CVSTOMES and the Sub­sidies of Tonnage and Pondage to dislike of in Popery? [Cu­stomer.] If MAIESTY must bee seene, and SOVERAIGNTY subsist, as in GOD, so in KINGES; what Adoration and Tythes are to God, the same are Customes and Subsidies to Kings, his immediat Lieutenants, and beyond the boundes that his Wisedome hath laide out for the practise of his Truth; our Dis­cretion may hunt, but shall finde nought but Error, what ex­ceedes is but Popery by Proiects to distract both Churche, and disturbe Common-Wealth: for as Omne minimum, is Inimica Naturae, so Omne Nimium vertitur in vitium; Enough still makes a Feast, but abuses marre all, by means of POPES and Po­pery, as who reades but our MYSTERY of INIQVITY, may plainely discerne, and easily see, heere now to be declared. [...]

[Ignorance.] What hath Italy to doe with the MYSTERY of INIQVITY, and what doubt you so from thence? [Customer.] Least the sowrenesse of their Grapes (I meane her Imposts and Vsury) should set mens teeth an edge, by her neerenesse vnto Rome, and make them drunke at last wthout the help of Messel­to; I mean the Grace of GOD. [Ignorance.] But let the Masse and Tythes alone, howe hath Rome infected the Customes due to Kings, and offended Customers? [Customer.] By her practise and Example. For euen Rome her selfe, that from the bare com­maund of seauen barren Hils, became Mistresse and Empresse at the last of all the World; in her greatest height of Happines, stood most of all assured, and constantly setled, by her easie rates of Customes, and mildnesse of Customers, by the Name of Publicans. Till Extreamity began to teach all Men to Shift, whereby Shiftes incurd Suspition, and Suspition argu'd Igno­rance, Ignorance brought forth Errors, Errors turn'd to Mis­cheefes, and Mischeefes to Inconueniences, the high way to Dis­cord, Disorder, and Confusion. Whereby as Traffique grewe confounded both in Church and Common-Wealth, offences by [Page] consequence increast more and more, which like to pudled Waters and corrupted Ayre, bred and ingendred nothing, but creeping Informens, noysome Caterpillers, and rauenous Har­pies▪ to vexe and torment the Emperors themselues, and Empire withall: so that,

O ROME, therefore ROME! And must it be the lot of a Customer at last,Ecclesiasticall Popery by the Masse, suffi­ciently laid open by Diuines: but Secular Popery by Vsury, neuer directly declared till now. to lay open thy shame, and discouer thine Ini­quity before Emperors and Kings? Thy Pride and Presumption in Coyning of their Monies? thy sale of Sinne for Bullion? thy Iewish Extortion and Baudry with Bankers, to drawe home thy Reuennewes? thy Rebellion? thy Popery? In a word, thy Vsury the bane of their Exchange? No maruell at all, seeing thy Co­uetise and Ambition in the greatnesse of thy glory, made so slight accompt of Customers, and of their best Endeuours. Witnesse the very Grauest-Wisest Senators that euer were be­gotten, bred, or brought vp, in thee, for thee, or by thee.

For what Man euen at this day, that heares or reades there­of, admires not the Greatnesse, and sometimes Happinesse of the Citty it selfe of Rome? And in Rome withall, the powerfull Authority of Eloquence and Wisedome, of that Ʋerè Pater Pa­triae, MARCVS TVLLIVS CICERO?

ROMA autem, olim Imperij Domicilium, virtutis cumulo vel ipsis ATHENIS longè superior, & elocutionis laude par, aut paulo inferior; etiam-nunc hodie, quamvis papistico luxu, & im­perioso Christianismo, Bonorum omnium odio subiecta sit: caeteris tamen omibus, CICERONIS Eloquentia & ingenio sic posteritati cō ­mendata est; vt quandiu literarum latinarum vel fructu adiu­ti, vel illustrati vlli extiterint; vrbis ROMae memoria, duratura est.

Now the whole Roman Common-wealth, euen in their grea­test Greatnesse, consisted but of three Degrees or Orders. SE­NATORES, EQVITES, & PLEBIj; Senators, Knights, and Plebians, or Commons. And in that of Knighthood, the Publicans were cheefe by Tullies owne wordes, thus pleading for Planci­us. Florem Ciuitatis, Ornamentum Imperij & Firmamentum Reipub: Publicanorum Ordine contineri. And, Ad Quintū Fra­trem, Si Publicanis aduersemur, Ordinem de Nobis optime me­ritum, & per Nos cum Repub: coniunctum, à nobis & à Repub: disiungimus: Glorying at it were in the milde disposition of the Customers in his time, aboue those of other Countries, saying: Non esse leniores in tribu [...]is exigendis Graecos, quàm nostros Pub­licanos. Hinc enim est quod Caunij nuper ex Insulis quae erant [Page] à Sylla Rhodijs attributae ad Senatum confugerunt, vt Nobis poti­us vectigalia penderent quàm Rhodijs. fimam tantum partem earum rerum quae exportabantur, Portorij nomine (of Marchan­dize outward, by the Name of Customes) & vectigalis (Mar­chandize Inward, called Jncomes and Reuennues) wherein four things at this day are worthy to be noted. 1. The ordring 1 of their Traffique, into Outward and Inward. 2. The Distin­guishing 2 of Tributes into Customes, and Subsidies by the name of Reuennewes. 3. Their low and easie Rates, in regard of other 3 Countries. 4. And Protection and Direction of all their Commerce, 4 attended on seriously, by the whole Senate, least one Mans will might be euery Mans woe. But to read his loue to Custo­mers, and withall, his care of the State, by beating downe so earnestly the strong conceipts and forwardnesse of the wisest of those times, that in fauour of the Exchequer, sought to raise the Reuennewes, by Vtile without Honestum, to make a Man in loue with the Memory & Wisdome of our late Lord Treasurer of England, within these fifty years: read in the third Book of his Offices, his passionate speeches thus. Quous (que) tandem audebūt dicere quicquam vtile quod non prius Honestum? Nullam autem pestem maiorem vitae & Societati hominum posse contingere dixe­rim, quàm eorum opinio qui ista distraxerint. Potest ne vlli Im­perio, quod gloria & Sociorum beneuolentia fultum esse debet, Vti­le esse odium & infamia? Ego autem cum Marco Catone meo sepe dissensi. Nimis enim praefractè & obstinate, Aerarium, vectigalia (que) visus est defendere, & Omnia Publicanis negare, cum quibus sic agere vt cum Colonis deberemus, eò (que) magis, quod eius Ordinis coniunctio ad salutem Reipub: apprimè pertinet. Male item Curio causam transpadanam aequam dicendo, semper addebat. VINCAT VTILITAS. Read him also, Ad Memmium. Epist. 10. Ter­rentium Varronem, M: Bruto commendantem. Quòd maturè se contulerit in Societatem Publicanorum; cuius ordinis mihi antea commendatissimi causa, fecit amicitiam nostram multo firmiorem, & Epist. 7. ad Atticum. Caesari amantissimos Publicanos aijt, Et homines amplissimos nominatim appellat. And aboue all, to shew his Iudgement in Custome Causes, and acquaintance with Cu­stomers; read him in Verrem. Lib. 3. de Iurisdictione Siciliensi, at these wordes. Nam quod in Publicanorum Causis plurimum aetatis meae versor, vehementer (que) illum Ordinem obseruo, satis com­modè mihi videor eorum consuetudinem vsu, tractando (que) cognovis­se; But who reades the wordes following, and obserues his proceedings with LVCIVS VIBIVS, head Customer of SY­RACVSA, by the Bookes of his Accompts, to sift and spy out Verruvius, for Verres would soone bee perswaded, that euen TVLLY himselfe had sometimes beene a Customer; so farre of was he from thinking it a disparagement in credit, to giue [Page] his minde vnto Customes, or disgrace to his person, to bee ac­quainted with Customers.

But howsoeuer. It is most apparant to such as list obserue it, that if TVLLY himselfe for all his wit and eloquence had not beene studious to know the vse of Customes, and been con­uersant with Customers, hee had neuer beene able to haue left vnto the World those two Golden workes of his (the pledges of his Loyalty, and Creame of his Iudgment) called TVLLIES OFFICES, and TVLLY-DE-REPVBLICA. The first, an En­chyridion of Honestum ioyn'd with Vtile, teaching all Men euen at this day, the true Rules of Ciuility and Christian Polli­cy. The other, likewise able to make any Man a Wise-man, in lesse then one daies reading, (as honest Roger Askam, and learned Iohn Sturmius, did both belieue and write) if it were to be found. Much like perhaps our ALPHABET and PRYMER, in the Amalthean Vatican of Sir THOMAS BODLEY at OX­FORD, laid vp amongst others, though Cardinall Pooles 2000. Crownes mist it at Cracouia, when writing into Poland he sent for it thither. [Igno.] Your reasons haue won me to conceiue so wel of Customes, that I am almost perswaded, by Tullyes Ex­ample, to wish my selfe a Customer. [Customer.] No, no, not yet, reserue your selfe for better Times and Place; for Times doe alter, and we with the Times: yet, the Bonds onely excep­ted wherewith Customers are tide, and disgraces of their Cal­ling, I could wish not you onely, but any Man besides, not al­most, but altogether a Customer, though but for three yeares. And for my part at least, now after twenty yeares and more, so Trafficke had her Staples, the King his Bullion, and his Customers but their credit,The CVSTOMERS extraordinary zeale to his COVNTRIES Prosperitie, and SOVERAIGNES setled Happinesse. that their Functions doe require: I would willingly resigne my Patent and my Place, and in this kind be­come more vnhappy then my Fellowes. But so it is & must be, till Truth be better knowne, which Experience will lay open; For if our foresaid L. Treasurer, or the same Marcus Tullius Cicero, that out of zeale vnto his Country, fell out with Marcus Cato, his neerest deerest Friend, in defence of Customers, were now to plead their cases, hee might well deplore their States, but would hardly be a Customer, in the Out-Ports at least. Or if Saint Mathew himselfe, that sometimes was a Customer, were now againe aliue, he might wonder to see, that it would not be enough to be an honest Man, no not a Christian, were hee Kentish bred and borne, if the Name of a Customer were once but cast vpon him.

But ô those Asian warres, aboue all that hath beene spoken by Marcus Aurelius, so feelingly deplored, & wisely set down, fatall both to Publicans, together with the Emperours, and the Empire of Rome, and other Kings and Kingdomes, with their Cu­stomers [Page] and Customes. For the Truth indeed is this,As M. Aurelius shewes plainely, how the Conquest of Asia laid the foundati­on of the Romain Empires fatall ruine, by transporting Iewish Vsury (with other Sins and Vices) from IERVSALEM to ROME: so read in the Mystery of Iniqui­ty, what England gained, and Edward the third got in belaying the Conquest of France at so high a rate, as the losse of all his Staples, for passage onely tho­row Flanders thither: namely, by trans­planting the Staple of Kent first from Sandwich to Bruges, for fifteene yeares: and after, from Canterbury to Calis; wher­by, as first the Golden fleeces of England, became the Trophees of Burgundy, and so continues: so after, as our Mynes were transported, our Mints and Customes fol­lowed (for shaddowes by Nature, must mooue with their Bodies) and England forst by Statutes, to draw ouer her Mo­nies still from Callis, hauing lost both her Mints and Mines at home. But with the losse of Callis, how our Staples and our Trafficke in the Nether­lands, (neither fixt nor well vsed, but wandring vp and downe) maintained tumultuous wa [...]es there, for fifty yeares and more, and by warming their blood still, strau'd our owne at home; Expe­rience best can tell. that after IVDEA by Conquest subdued, was made a Prouince to the Empire, and IERVSALEM it selfe became subiect to ROME, amongst many other enormities which those Warres did be­get; Customes turn'd to Subsidies, and Subsidies into Taxes, Im­posts and Impositions, out of Ielousie, suspition, Couetise, and Pride; Customes, by Searchers and Informers, were made cur­ses of Diuine Iustice, to keepe the Iewes vnder, who in respect of themselues, cald all the Worlde Gentiles, and hauing lost their former freedome, in hatred of their Tributes, seeing Sear­chers now and Customers liue still together, held Customers for Ethnickes, and Searchers greatest Sinners, by the name of Pub­licans, for that encluded eyther, as well those of themselues, as sent thither from Rome; namely, Saint Mathew, and Zacheus. And as their Adiuncts then, cald Socij, Predes and Mancipes, like Comptrollers, Surueyers, and Searchers now, pretending all Tributes (which Tully cald Aurum Iudaicum) but enten­ding most themselues, beeing accomptable for nothing, were at all hands called Publicans Cathexochen; so now, and at this day be the Sinners, who shall, will, or can; the Customers name and person beares all the blame, as the Customes couer all, be­cause Customers are not trusted, nor the Customes rightly known. And as after Tully all dissolued into Farmes, Publicans being Farmers, and Adiuncts with others; euen Publicans be­came Farmers and Publicans to, which by the Grace of GOD I neuer meane to do. [Ignorance.] Are Customes then Duties of so great import, as you set them forth? I pray you for my lear­ning describe them vnto me, and shew me what they bee, since Impostes, Impositions, and Subsidies to, are all stiled Customes. [Customer.] Customes of themselues, and properly taken, are but small and easie payments of ready current Money, by Mar­chants, Subiects, or Strangers, for such Stapled Commodities, as for Art as well as Nature, beeing orderly bought and sold, and for Number, Weight, and Measure, sufficiently cen­sured, with the Kings and Staple Seales, and speciall Certificats to Customers at their Ports come warranted thither, for our So­ueraignes onely Homage, as Lorde of all the Fee, before they crosse the Seas, and our Countries credit. Whereby you may perceiue howe all our happinesse, for Matter, Persons, Place, Order, and End, concurre in this one word [Customes] and how our Customes including our Soueraignes Honor, and Subiects Wealth, that Honestum and Vtile may still goe toge­ther; do presuppose Money. Now Money points at Mints, Mints worke by Bullion, and Bullion argues Mines, Artificiall or Na­turall. But Mines by Nature, as England neuer had, her Mines Artificiall haue euer beene her Staples, where her Load-stones [Page] were preserued, whose vertues still attractiue by the benefit of Trafficke, affoord more Gold and Siluer, then the Mines of the World; so that, thus still in England the case hath euer stood. Without Staples, no Elixars nor Loadstones at all: No Load­stones, no Bullion: No Bullion, no Mints: No Mints, no Mo­ney: and no Money, no Customes: Which being but compared to Quitrents or Tythes, are conuertible, or reciproke and con­clude in this wise. As no Quitrents know no Mannors; and no Tythes, no Churches: so no Customes, no Staples: and no Sta­ples, no Customes: and so by consequence no orderly Traffique, or no Traffique at all. Now if Trafficke either faile, or be any waies disturb'd; how shall MAIESTY be seene, or auoyde at the least to bee dangerously eclipsed? And how shall SOVE­RAIGNT subsist? And if both of these two faile, for they stand and fall together; How shall Subiects euer looke or hope to be happy? [Ignorance.] I see and perceiue that Customes growes from Staples by Traffique, as Honey doth from Bees in Hiues. But how doth Trafficke depend and subsist by Staples so needfully. [Customer.] As Religion doth by Temples, and Iustice by her Courts Distributiuely, for euen Iustice Commutatiue, is the same wee call Traffique.

I know there are sundry that weene themselues wise, who by meere speculation pretending loue to Traffique, cry out a­gainst our Staples for feare of our shipping. And some that hold Temples to be needlesse for Religion, thinking if al Creekes were Head-Ports, without Limb or Member, it were happy for Traf­ficke; as if the cherishing of Oakes were the way to hinder Timber, and spoyle all our Trees, and the raysing of our Hiues againe, were to spill all our Hony, and smother all our Bees. Or as if our stateliest Byshopprickes might well be dischar­ged by poor Schollars and Clarks, and our skilfulst Roads and Hauens, were fit for no shipping but Boates and small Barkes. But send such to Antycira to purge their franticke folly. Custo­mers, by reason and Religion both, reioyce in their harts to see GOD in his Temples, the Beauty of his Holinesse Cathedrallie: and in regard of their Customes, wish to see the KING in the Seates of his Honour Commutatiuely, by crying still for Staples.

[Page] [Ignorance.] It seemes you liue in hope still, to find out your Customes, and so to be happy. [Customer.] In working thus a­lone, Quo fato quidem nescio, sed non fine Numine, as my hope and comfort is, since Goodnesse cals me forward, I haue cause to bee weary, and am almost tyred; yet I cannot dispaire in re­gard of Religion, whose Temples vpright, still make her to flourish: And seruing at the Altar, if I may but liue thereby, I shall hold out the better. For when all Churches were infe­cted with the Arrian Heresie, none stood for Truth but ATHA­NASIVS all alone; the World against Him, and He against the World, with the Emperours displeasure, and hazzard of his life, whose Doctrine notwithstanding, is a part of our Ly­turgie, and now taught for our Creede; such is the power of constancy and Truth. And there was a time likewise, when the whole Christian World was all set on fire, kindled by disputes, and distracted by opinions, about the Head of the Church Mi­litant, Apostolikely Catholike, and some points of Religion, wherin Truth found few fauorers and vnfained friends indeed, but the zealous endeuors of an humble minded Fryer, LVTHER. and who could then haue thought, or any waies beleeued, that against such mighty enemies and strong oppositions, so weak a Man & means shold euer haue preuailed; but Magna semper veritas, preualuit & preualebit: to GODS eternall Glory, our Neighbors daily comfort, & our Kingdoms Happines, aboue al parts of the World, eyther publike or priuate. And doth not the like euen now (I say now) by the Truce in the Netherlands, offer it selfe in Iustice, to helpe vs againe to our owne Home-borne, Free-borne Traffique, that cryes but for passage, and desires to be releeued from the Pride of Anwarpe, the Ingratitude of Bru­ges, from the Taxes of Flanders, Impostes of Italie, and Em­bargoes of Spaine?

What though those Workes and nine bookes of SIBYLS (whereof three were dearely bought,The Sybils wrote 9. Bookes of Ci­uil Gouernment, so highly valued as none durst buy them Of which Tarquinius Priscus at last bought three, and gaue as much for thē, as the nine altogether were for­merly esteemed at 1. The Customers APOLOGY.2. His REPLY or second Apology.3. His CAVTION again [...]s extrea­mity by Farmers.4. His true vse of PORT BANDES.5 His ALPHABET and PRIMER for orderly Commerce.6. His Acroamata for Bullion at Sta­ples.7. His Answere prepared about Bands of Employments,8. His Mystery of Iniquity.9. His Customers Accompt, decla­ring the saide Mystery. and carefully preserued by Tarquine the elder) bee all burnt vp and gone, by Stillico that Traytor?

We haue the BIBLE and NEVV-TESTAMENT, that a­lone and of themselues are able and sufficient to shew the way to happinesse to all that are not obstinate, and despise their owne saluation. Besides nine workes yet extant of a Customers best endeuours, as fit for our purpose perhaps, as those were.

Yea, what though that Heathens AGROAMATA of King­ly Doctrine, so grauely discust, and attentiuely heard, were so richly rewarded, with Talents of Gold, and ours not regarded? Non est mortale quod opto.

[Page]Nay, what though, euen TVLLY-DE-REPVBLICA (which, learned men so wish for, and Cardinall POOLE so sought for, euen with the losse of all his Crownes) be held for forlorne, and no where to bee found? Our ALPHA­BET is extant (as fit for Great-Britain as that for the Romans) and of all to bee seene in the Amalthaean Vatican of our late TARQVINIVS PRISCVS,Sir Thomas Bodlies Library at Oxford. whose Care and Loue to lerning in the Kingdome of the Muses, deserues a golden Crowne. And this is more my comfort. The light all they saw by, were but Glimses of the beams of our most glorious SONNE. Their best Enthusiasmes, were but motions to Honesty, from the ful & free Infusions of the SPIRIT of adoption, that sanctifies all our wits, blesseth our endeuours, and illustrates my Theame. And their clearest waters but borrowed from the streames of that euer-flowing FOVNTAINE, that runs so frankely, and serues our turnes so well. Besides, the true Christian Catholick Religion takes my part, whereof they could not tell.

For this our Traffick, being nothing else but a frank and free-barring of one good thing for another, or a buying and selling of Vendible Wares for ready Gold and Siluer betweene Subiects and Allies, at Places conuenient, according to the Rules of re­ciproke Commerce, generally intending al Honor vnto Kings, and all Wealth to Common-weales, doth plainly lay open vnto such as list obserue them, all those fiue Vowelles in twice fiue substantiall words, that makes vs all to speak both for 1. Mat­ters. u. u. KING and PRINCE. v. PRIVY-COVNCELL. w. COMMON-WEALE. 2 Persons. 3. Place. 4. Order. 5. End; and sound the pro­tection of all our 1. Liuings. 2. Liberties. 3. Liues. 4. Honors. and 5. Peace of our Land. For the first being put for a. The se­cond sounds e. The third stands for i. And the fourth for o. But the fift points out u. & u. (SIRS) and v. my Lords, w. and All.

But that which ioyes me most, and reuiues my Spirits withal, is this.This points to a Parlemēt, which Customers wish and hope for (yet in very good time) for the KINGS fixed Honor, and States prosperi­ty, howsoeuer Guilt, Feare, or Ignorance seeme to doubt or dis­wade it. When CASTOR came alone to the top of our Mast, & POLLVX did but follow, I had cause to doubt the weather; but now CASTOR and POLLVX, the Gods of our Seas, that are able and powerfull to warrant our Trafficke, comming both againe togither, doe boade vs all good lucke; for the Winde turnd North, shewes the stormes almost gone; and skilful PALI­NVRVS comming now to Port or Helme, obserues himselfe our Compasse, (bidde Marchants standes by) and giues both hope and comfort of attaining at last, to our long desired Port that's now within a kenning, for the forelands apear. And our Barke is strong enough to beare out all our Leakes: therefore be of good cheare, Saint George heeretofore, now GOD and CHRIST to borrow. Our Loadstones proue as good as euer they wer, and our Compasse is true, therfore bear aloofe but a while, for feare of the Goodwines, by the cape of good hope, to the Island of Exchange, the Hauen of all safety, and Port of Peace [Page] and R [...]st, where Bounty now commaunds: For Reliquis tan­tùm sinus est & statio malefida carinis.

But admit all this were nothing, which by way of Accompt hath beene hitherto set downe, or a Paradox at least. Mine APOLOGY but Humor; my REPLY a Conceipt; mine AL­PHABET, a Dreame; and my MYSTERY, but a lest, because a Customer only speaks: yet if this be but beleeued, that Truth tels Sense and Reason, and Goodnesse doth suggest; namely, that looke what the Soule is to the actions of the body in ordering Members so, as to Nature seemes fit, for the good of the whol Man: the same is Trafficke, in disposing Mysteries and Trades, to the benefit and behoofe of the whole Common-weal; thogh our ISIS be gone, and no Image of hir face, yet Aegeus our DAY STAR being risen in hir place, and his hopefull THESEVS like the DAWNING of all Grace apearing in our eyes, so reuiues my dull SPIRITES, that I cannot dispair, but liue stil in hope that the time may yet come, when this hearty zeale of mine, to my Soueraignes Honor, and Subiects Wealth, may bee better re­garded, and deserue not only thankes and good wordes, but make all men confesse (Marchants at lest) to owe as much to these my weake endeauours (if Trafficke may be valued) I say not as one Staple, one Mint, one Port, one Towne, or one City of LONDON; but many Staples, many Mints, many Ports, many Townes, and many Citties like LONDON, and all their Wealth is worth. Some few, priuate, particular, and preuenting persons excepted, of whom I looke for no thankes, nor seeke any fa­uour.

Heere then to conclude and close vp this Accompt, the sum of all is this: Since all Men by Nature desire to be happy, and Customers with the rest, whose silence pleads for them by signs with their Pens, though themselues dare not speake. For Assai domanda eneor che mai non grida chi ben seruendo tace: there are but two wayes that lead to Felicity, Religion and Iustice, and Trafficke encludes either; the zeale whereof onely hath pre­uented all my studies, almost consum'd my selfe, and yet is the Motiue of all my best endeuors.

For my Countries sake therfore, in regard of publike good,Summa Totalis. and for no side respects, in beating out the way that leads vn­to Happinesse, as I haue not bin ydle, & haue not held my peace: so now for my Soueraignes sake, KING IAMES and his Po­sterity, as by Oath I am bound, in regard of his Bullion, for that is his right, and no Mans but his, by the Rules of Fixed Good­nesse. In regard of his Mints, for that is his Honor, & no Mans but his, by the Rules of Iustice: In regard of his Exchange, for that is his Glory, and no Mans but his, by the Rules of Equity: And lastly, for his Customes, in regard of his Homage, for that [Page] is his profit, and no Mans but his, by the Rules of Meum and Tuum, as in Tithes, so in Tributes, that Honestum and Vtile may go orderly togither;Honestum & Vtile. my Conscience cannot rest, but wish the returne of our HOME-BORNE-FREE-BORNE-TRAF­FIQVE, at home againe in peace.

And why should I dispaire, since as Religion hath her Tem­ples, so Iustice hath her Courts distributiuelie, whereby Truth with the time appeares to preuaile? And for Traffick at Staples by Nature still admirable, and by Art made amiable, by De­grees and Proportions, of Good, Better, Best, in Number, Weight, and Measure, what can be lesse spoken then a Customer hath said?The Customers zeale to the Honour and Happinesse of Kings and Counsaile-Ta­bles, by Trafficke. Namelie, that her Doctrine is heauenlie, and no waies fit for Emperickes, but KINGS and COVNCELL-TABLES. Her Seat and Residence the SOVERAIGNES owne bosome. Her voice well tunde, the Harmony of Christian Kingdomes. To whom Courts and Countries owe Fealtie and Homage; the Meanest Subiects still feeling her Care, and the Greatest PRIN­CES still subiect to her Prouidence. And whom, both NOBLE and Ignoble admire and loue; as Norice and Prote [...]rice of all their earthlie Happinesse, Prosperities, PEACE, and Ioy. Ab Ioue principium (Reges & Consules ergo) Iouis omnia plena. GOD hath begun his part, by means of the Eucharict, let Kings and Counsels follow, by restoring their Exchange, that Vsury with the Masse may be packt away for Rome, where Popery mis­sing MAIESTY for want of Goodnesse, and SOVERAIGNTY finding no place nor meanes to subsist, for want of Truth; the POPE with his Cardinals and Iesuites each with other, may hide them in Vtopia, The Customers Resolution. or Purgatory, chuse whether, whilst Catho­likes and Christians, and Customers altogether, resolue in their hearts to doe their best endeuours, To finde and hold fast Innocency, and take heede to that is right; for that at the last, and nothing else, brings Summa Summarum and all to perfect Happinesse: SVMMA SVMMARVM. in one word to [PEACE.]

ANd heere to shut vp all by way of Remembrance,His short Memorandum of the whole Accompt. in Per­petuam Rei memoriam, for our SOVERAIGNES speciall Honor, his Loyall Subiects good, and Kingdomes prosperitie: Since nothing can preuail but Goodnesse from GOD, and Boun­ty from KINGS, to make All in All, Happy.

In the meane time, for Customers discharge of all Imputa­tion past and to come, against Ignorance and her Fellowes, in that which hath bin said, by the Law of Nature and Nations both. Imputari non debet, Ei per Quem non stat si non facit quod per ipsum est faciendum. The reason being currant withal, Quia culpa caret, Qui fit & prohibere nequit.