ALL MEN by nature desire to be Happy, and ayme (at the least) at their highest Blisse; but the Affections of all, being best seene, and knowne by their Obiects and Ends: as the highest Obiect (next God and his Church) is the HONOR of our SOVERAINE, and GOOD of our Country; so there can be no Endeuour more serious and important then to amplifie the One, and to further the Other; that MAIESTY may be Seen, and SOVERINTY at all hands made able to Subsist.

Now by GOODNES onely, all things are seene and knowne to Subsist both in Heauen and Earth: and GOD being GOOD­NES whose seate is Heauen and the Earth but his Foot-stoole: for Caelum Caelorum sibi-Ipsi assumens Terram reliquit Filijs Ho­minum. Psalm. 114. In this respect wee call our Soueraine Good: and his LIEV-TENANTS, our Earthly Gods, or Soueraignes per aual as Himselfe is per amount.

Thus as KINGS and KINGDOMES, proue heauenly Rela­tiues, so SOVERAINES and SVBIECTS, for GOD our Soue­raine, is a GOD of Order, and not of Confusion.

If GOD then, the very Fountaine of GOODNES or GOOD­NES it selfe, from whose onely Essence grow all our happy Be­ings, both SOVRAINES and SVBIECTS, out of Loue to Or­der, and Hatred to Confusion in the depth of his wisedome, haue set a distinction betweene Souerainty and Subiection for the GOOD of All: it must needs be by some absolute Powerfulnes, that is proper vnto KINGS.

Now, as Omnipotency in GOD is Essentiall with his GOOD­NES: so the Bounty of KINGS must set foorth their Greatnesse. And seeing that, that selfe-subsisting- Goodnesse, that Calocaga­thia and vniuersall influence of Profit and Pleasure, wherewith DEITY still woorking the benefit of All, to His own Eternall [Page] Glory and Mans immortall Blisse, is by a like consent of Nations made fixt and firme in the Finenesse and Purenesse of Gold and Siluer, by the name of Bullion, that Maiesty among Men, may haue wherein to be seene, and Soueraignety Subsist: a Hea­uenly Will and Wisedome to extend those Materials by Nom­ber, Waight and Measure; that the worth of it selfe, may warrant the iust value of all things besides, for generall behoofe, com­mutatiuely; must needes be that Power which visibly demon­strates, what Person is the Soueraigne, and who is but a Subiect. For as by GOODNES, Men first become happy, both Soue­raignes and Subiects, the same fixt in Bullion, makes Men to be KINGS, and Bounty by Bullion makes KINGS to be GODS: Ius Moneta, Princi atus Insigne prae­cipuum est, & MAITSTATEM ocularitèr ostendit. Iacobus Bornitius Lib. 1. cap. 8. so Money made of Bullion to extend GOODNES by, representing euery where, euen visibly to the Sence and Eye, by their owne stamps and marks, both the name of the Person, with the Title and Inscription, of Him or Them that made it: and Exchange extending Bounty by the Greatnesse of it selfe, showes how So­ueraignty may Subsist, and Subiects become Happy; whilst ech Supports other by mutuall Supplies for reciproke Endes: The Soueraigne graciously beholding the prosperity and wealth of all his Loyall Subiects, as the onely Mirror of his owne Great­nesse and Honor; and the Subiects Religiously admiring the Ma­iesty of their Soueraigne as the glorious obiect of their Welfare and GOOD.

Thus Bullion being made the Body and Bloud of KINGS, Money the Medium betweene Subiects and their KINGS, and Exchange the Heauenly Mistery that ioynes them both toge­ther: Coynage out of question, Omni Soliet Semper, by their right vnto Bullion, and vse of Exchange, is the true Catexochen of all Earthly Soueraignty and Kingly Dignity.

Coynage I meane, but not of the Articles and Rules of our Faith in matters of Religion, to direct our Consciences the way that leades to Heauen, for that belongs to GOD himselfe, our Soueraine per amount, being altogether Spirituall and meer­ly Deuine: but Coynage of Money in the matter of Iustice, to keepe fraud from shelter, in the Actions of Men peculiar vnto Kings our Soueraignes per aual, being altogether Temporall and meerely Ciuill. That as GOODNES by infusion showes the Powerfulnesse of GOD ouer all his Creatures, so Bullion by Consent, the Greatnesse of Soueraignes ouer all their Subiects. And Religion ty'd to Iustice by the twine of one TRVTH, hauing KINGS for their Protectors, at moe Temples then Saint Peters, and moe Staples then Rome, might help Catholicks vp to Hea­uen, though Papists This is meant onely by the obsti­nate and wilful, but not by Super­stiuous Papists, whole Conscien­ces seduced by the Witch crafte of Rome, may be releeued by theyr hearty Repentance. goe to Hell. Each KING in this respect, (as Ioshua was by Moses to Aaron and to Hur) for defence of their Subiectes, being Supreame Head and Gouernour, with­in [Page]their owne Dominions, both of Church and Common­weale.

These Premises standing sure, that is to say: If GOD him­selfe our Soueraigne per amount, both Alpha and Omega, as infi­nitely Wise, as eternally Iust, knew what he had to do in Coy­ning Heauen and Earth. If his Will, that is Omnipotent, had power to perfourme, and his skill without a Pattern, did know what Methode ment, The Maiesty of GOD seene in KINGS, and Soue raignty in KINGDOMES. in making Man a model of Perfection like himselfe, and by KINGS as by Lieue-tenants to make vse of all the rest, that his Maiestie being seene in the Beautie of the Worlde, Vt DEVS in Homine MAIESTA­TIS sua Imaginem posuit, sic REGES in Nummo. his Soueraignty might Subsist in the Goodnesse of his Woorke, by this Powerfull kinde of Coyning: the Bishop of Rome being Originally, and indeed but a Subiect, as both Saint Peter was and others were before him: let Bellarmine, or the Bishop there himselfe (for Bishoppes must haue Consciences, though Popes may haue none) resolue the Christian Emperour, Kings and Monarks of the World, by what warrant authenticke Diuine or Humane, the Popes of later times vsurping their Pre­heminence came first to Coyne Money, and by a Iewish kind of Vsury, to disturbe their Exchange.

For if Omne quod efficit Tale oportet esse magis Tale, how hath a Subiect, but a Resident of Rome, and the Emperors own Vas­sall, so raisd his owne Person, as not to rancke with Subiects of the highest Degree, but aboue Gods annointed and all that may be Sebasma Soueraigne? Or what Power hath beene able to make a simple Seruant, and a bond-slaue vnto Sinne of greater ability then were his Predecessors, or IESVS-CHRIST him­selfe (his pretended Lord and Maister) that being to pay Mo­ney for himselfe and some other, disclaim'd this Soueraignty.

All Ages more or lesse, at one hand or other, haue inuey'd against his insolent Intrusions by Couetise and Pride, as well vppon the Hyerarchy as the Temporalty of Kings, The Art of Impiety sufficiently laid open. But the Mistery of Iniquity, ne­uer yet directly vndertaken. being indeed blasphemously iniurious vnto either, (wherein our Sacred Soue­raigne hath of late exceld Him-selfe and all that went before him.) But in this kinde of Pride and Couetous Presumption, I neuer yet could see any [...] come neere him. This being in­deede, the very Art of his Impietie, and Mysterie of all Ini­quitie.

For, as by Massing Priests and Iesuites, he hath damnably profaned our Eucharisticke Sacrament of the Body and Bloud of CHRIST, (the Life of true Religion) making Creatures (Bread and Wine) to be Gods, and Godlines a marchandise to be bought and sold for Money: so by Bankers and Iewes making Vsury the meanes to draw home his reuenues for all kind of Sinnes, he makes Money seeme a God, that's but a Creature vnto Kings, [Page]and Subiects like himselfe presumptuously rebellious, keeping Soueraignes from the practise of their Christian-like Exchange, (the Life and Soule of Iustice) in contempt of Lawes and go­uernment both of GOD and KINGS.

Now then, as without all Dispute or Question, it is gene­rally concluded in all the Christian World, that to Coyne new Articles of the Faith, in the matter of Religion, or to alter the Eucharist from the first institution by what Creature soeuer, is a Sinne against the Maiestie of God and his Church by the name of Heresie, so to Coyne Money in the matter of Iustice, or being Coyned to clip the valuation that Soueraignty hath giuen it in Subiects whosoeuer, how or wheresoeuer, is to eclips the Ma­iestie of Sacred Kings and Counsailes, to profane the Seates of Religious Iustice, to contemne Authority and to preuent and peruert all Order and Equity in the liues and conuersations of Christian-Ciuill-Men by the Title of High-Treason.

Of this I say, let the Bishop of Rome himselfe bethinke him seriously before he speake, and then speake as he thinkes, and let Bellermine aduise him well how to frame his Answere with­out Equiuocation, Guilty or not Guilty.

For if Coyning, and Creating proue meerely Synomas and meane but one thing; then is there a third kinde of Coynage, by a power likewise absolute in disposing of Honor by the Great nes of it selfe, which being proper to none but Soueraigne Kings, is abused and disgraced by the Bishoppe there and Conclaue, in creating of Nobility and Titles of Dignity, beyond the rules of Order and degrees of Goodnesse, Nunnes. Monkes. Anchorites. Eremytes. Deacons. Masse- Priests Fryers. Iesuites. Cardinals. Popes. turning Men into Beastes by so­litary Liues and solitary Drones to places of credit; drowning Honor of Priest-hood, in Monks, Anchorites, and Eremytes, our­facing Cleargy Prelacy, by Wry-neckt Chaplaines, Iesuists and Friars, profaning Sacred Maiestie, by Card-nal Deacons and Parrish-Priests of Rome, and disgracing Soueraignty by a Hyer­archy of their owne. Thus making Cardinalles to be Checke-Mates with KINGS; and the Popes more then Monarks or Em­perours Fellowes, to blowe vp Kingdomes and tread Empires downe.

The Issue therefore of the Enditement must wholy rest in this, whether POPES of themselues be Soueraignes or Subiects, or both, or neither. For if Subiects, then let Bellarmine be silent, or haue his tongue cut out, while the Byshoppe on his knees, by suite and submission to GOD, & his LEIVE-TENANTS make meanes to get his pardon, of the Emperor at least. But if he chal­lenge Soueraignty per amount or per aual then in what Court of Chiualry, in Heauen, Hell, or Purgatory, he will stand to be tri'd for all degrees of Honor, and names of Nobility, that the Chri­stian [Page]world affoordes are thus to be coyned.

¶ All Titles of Nobility, and Rights of Preheminence, being seuerally deriued from three generall Fountaines, viz. Diuinity, Humanity, and Distributiue Iustice; are either Celestiall, Morrall, or Politique and Ciuill.

1 The first from Religious Imputation being hid from the World, Glory. makes Christians onely Glorious by Faith with God in Heauen.

2 The second, from Vertuous Infusion makes honesty most Honourable, Honor. and Vertue still admired by Good-woorkes a­mong Men.

3 The third, from absolute Affection, in Soueraigue Loue and Fauour, Nobility. makes Subiects Enobled, respectiuely abroad, but properly at home, for seruices performed in the Church or Com­mon-weale.

The First being Eternall, & the Second Immortall, by a kin­dered all Diuine, Fame. makes mortall Men remembred, and by Fame to liue for euer.

But the Third (whereof wee are heare to speake) being meerly positiue with Kings within their Kingdomes, though by nature it be diuers, as tyde vnto the Customes of Empires, Kings and Crownes, admits notwithstanding this generall definition. Quod sit qualitas vel Dignitas, quà quis Legitime à Plebeia con­ditione eximitur et per Gradus erigitur. That it is, a qualified Dignity, whereby a Man exempted and raysed by degrees, be­comes lawfully preferd aboue the Common-people. And de­uiding it selfe into Datiue and Natiue (for Violent and Intrusiue haue here no Art nor Part as that of Nymrod, the Sonne of Chus the Sonne of Cham, the second Sonne of Noah, so called, Quasi auarus Dominator or greedy Cormorant, was the first that domineerd in Ea­bilon, & violently framing to him­selfe an Empire ouer al his Neigh­bors, for his cruelty in punnishing, is in scriptures called Robustus ve­nator, mighty or noble Hunter be­fore the Lord, as committing vio­lence euen in the presence of God, and therefore odious both to God and Man. Nimrods was) becomes withall so successiue, and Hereditary, Vtper Titulos numeren­tur Aui semperqué renata Nobilitate virent et prolem fata sequan­tur continuum propria s [...]ruantia lege tenorem. Whereby it stands distinguished from the other two.

In the First, euen on Earth we admire the Heauenly Maiesty of Goodnes fixt in Deity by Religion and Picty, Nobilitas Theologica. in our holy Con­templations.

In the Second, we behold the visible Pr [...]heminence of Great­nes in Manhood by Iustice and Prob [...]ty in our honest Conuersati­ons. 2 Nobilitas Philosophica.

And the Third demonstrates the wonderfull Prerogatiue of deuine Grace and Maiesty in humaine Soueraignty, 3 Nobilitas Politica. that of it's [Page]owne infused Bounty and fixed Honor can so wisely discerne, so iustly value, and so prudently transfer, the Reputation and cre­dit of Piety and Probity, by Enseignes of Gentility, and Titles of Nobility by Degrees vpon others; that as Names doe seuer Men, so Armes to demonstrate and distinguish Families.

Of this kind of Nobility, Cice pro S [...]lo. the wisedome of the Heathen haue left thus recorded. Omnes boni, Nobilitati Politicae semper faue­runt, tùm quia vtile est Reipub. Nobiles esse, maioribus suis dignos, tùm quia valet apud Nos etiam clarorum virorum, & bene de Re­pub. meritorum memoria. The peculiar Grounds of Nobility Pollitical and Ciuill, most proper to iudge by, and resolue the questi­ons of Secular Soueraignty, wher­of, read Tractatum Nobilitatis Poli­ticae vel Ciuilis Londini excusum, 1608. & 1610.

That Maiesty then, which with Men may be seene, and that selfe-subsisting SOVERAIONTY, whose Loue & Affection, can make Subiects Happy; being the glorious Obiect of Welfare and Good, that we seeke to behold and set forth vnto others: we are not here to cal down those glorious Titles and Celestial Orders of Seraphini Inflammati, Cherubini illustrati, Thoni Gloriosi, Do­minationes Clarae, Principatus Inclyti, Potestates mirandae, Virtutes benignae, Archangeli Sancti, nor Angeliboni, that attend vppon Maiesty in the highest Heauen. Neither need we call back those ancient Patricij, and Graue Senators, that as Men sent from Hea­uen, the old Romanes did admire, whome time hath now made common, in all our free Citties: much lesse those Greekish Titles of Greatnes and Honor, that swayed the Empire after Constantines times, Sebastos, Sebastocrator, and Caesar at the last, nor Panhyper­sebastos, that commanded all the rest, being now forgotten and long ago forlorne. But as the Turkes in the East, and the Popes in the West, haue confounded the world, we are to obserue, how Maiesty forsaken of those wandring Empires, and great patterns of Pride, hath fixed her selfe still in the Monarchies thereof, and Soueraignty seated in the Thrones of our Kings. Nothing being found more Powerfull in it selfe, more Gracious of it selfe, nor more to be admired for vse in Nature, for practise by Nations, or as it is extolled by the Scriptures themselues then Regia Dig­nitas and Potestas Regalis: for euen the ancient Romans in their first Tipes of Honor (in bonum Ciuitatis) held the Regall power highest till Tarquines time, by whom it was defiled. Kings, Consuls, Diclat [...]s, Decemuir [...], Tribunes, Emperors. Dictator fel in next to Consuls, and the Chiefetaine of their Armies, was but Imperator, whome we call Emperor.

Great Caesar himselfe, euen that Iulius Caesar which trium­phed ouer Pompey, after the battaile he fought at Pharsalia, re­fused that of Emperour being so saluted, and chose rather to bee called Dictator summus, the Title of a King, being yet odious in the Citty. But when he vndertooke the Parthian warres, he af­fected that of King before all the other; affirming the Sibilles had so set it downe, that the Parthians were no way to bee con­quered, but by the hand of a King.

[Page]The Dictators Preheminence being equal with a King and the name but onely changed was afterwards altered to Magister Ciuium, whome at this day the Germanes do terme their Burgue Maister, and the Romaines themselues, in Italian-Latine since, did call their Banderezo, Bonefacius. 9 1400. ill the Popes frō Auinion to renue their gainful Inbile were recald again thither, and by surprising Saint Angelo, made themselues absolute Lords both of and in Rome.

The Title of Emperour, at the first being but a [...] Office in the Warres, and a naked name; began at last ambiciously to swell, and excell all the rest, though now so deiected or eclipsed at the least, B [...]aiesta Regia. that the Maiesty and Honour of our Christian Common­weales, stands fixt againe in Kings, and in their Persons onely now properly seene. Whereof foure ab antiquo, and none but foure, are said to be annointed, ENGLAND, FRANCE, IERV­SALEM, and SICILL.

From hence it is obscrued, Choppinu de [...]omano Reg [...] Fr [...]nc [...]a. that as the French doe vaunt themselues, their Kings within Fraunce, haue stilde themselues Emperours: so Chassancus sayeth of England, that our Kings are Monarks.

And as the Titles of most Christian, Kings of Great Brittain Monarks. may well beseeme the French, and that of most Catholicke the later Kings of Spaine: so de facto et de iure, to stand forth as Champion of the truely Chri­stian, Defenders of the true Christian Faith. Catholike and Apostolike Faith, is an Honour due to this day to the Kinges of Great Brittaine, though the Popes out of Pride had neuer sent nor begot it: for holding their Kingdome obnoxious vnto none but Soueraigne DEITY; they deriue the same by inheritance immediatly, Gratia Dei. from the infusiue Grace of God, confirmed by their Subiects full and free consent, at their Coro­nation, Fountaines of Honor and Political Nobility. Consecration and speciall Inunction, whereby as Gods Lieue-tenants and our Fountaynes of Honor they beget Generosi­ty and create Nobility, by the rules of Order and degrees of Goodnes in the Persons of their Subiects at their owne Wils and Pleasures.

These are our Obiects of MAIESTY and Loue, whose natiue Serenity by diuine infusion, Serenissimus Rex. drawing darkenesse into light, ray­seth basenes in humanity to Gentility and Honor, making GEN­TLEMEN to be SQVIRES, dubbing Squires into KNIGHTS, tur­ning Knights into BARONETS, & Baronets into BARONS, Ba­rons into VICECOVNTS, Vicecounts into EARLES, Earles into MARQVISES, raising Marquises to DVKES, & creating Dukes into PRINCES, KINGS-SONNES and greatest PEERES, and making all their Subiects happy in beholding the MAIESTY of their owne KING and SOVERAINE.

These are they that making, (I say not Honesty, for that is In­fusiue; nor Religion, for that is Diuine, but Honest-Men still ho­nored, and Religious Persons re [...]erenced, by the onely Grace [Page]of GOD and twist of one TRVTH, become Supreame Protectors (as heads of one Body) of all and euery Subiect both in Church and Common weale within their owne Dominions. These I say, are our Soueraignes per aual, in whome as in Men by Grace be­come GODs, wee see the liuely Idea of our Soueraigne per a­mount, and by whom we receiue daily our greatest Earthly Ho­nor Happines and Blisse.

Thus though wee woorship our Gentility, Worshipfully Noble. Honourably Noble. Graciously Noble. Maicstically—Sacred. Gloriously—Deified. though wee Ho­nour our Nobility, though we reuerence our Clergy, call all our Bishops Honourable, and euery way hold Gracious, the Highnes of our PRINCE, by the rules of Order and degrees of Goodnes, yet we admire Maiesty in none but the Persons of our KINGS, and the Glory of All in All, in GOD himselfe, Ego N in Christe Deo Fidelis. Impe­rator & Rex [...]oma or [...]m, manu pro­pria subscripsi. Cur [...]alat: in Corona­tione Imp: Fo [...]. 179. our Soueraigne KING of KINGS. For Soueraignty subsisting per amount in Deity, and per anal in Humanity, is on Earth no where seated, but in the Thrones of KINGS, no not in the Emperours, but as he it inuested with the Powerfulnes of Kings.

And thus Sacred Maiesty, the Daughter of Honour and Reuerence, and Mother of true Nobility, à magnitudine & decen­tia from Greatnesse and Decorum hath at all handes on Earth beene respected as a God, not alone by Christians, but by the Heathen themselues.

¶ TYRANNVS, Tyrunnus. was sometimes a Title of Souerainty and highest Preheminence, ouer Citties & Countries; a Tipe of Ho­nor and Fountaine of Nobility (much like or equall to Kings) not raised by ambition and tumultuous Consent, but for approoued Goodnes moderatly preferd, and for Powerfulnes and wisedome willingly obeyed by the name of Tyrants; whose Maiesty Men reuerenc't, and Subiects Loue admired, as appeareth by this. Pars mihi Pacis erit dextram tetigisse Tyrranni: Aenead. 7. but as Insolency began to abute this Commaund, turning Lust into Lawe, and Law into Opression, the name of a Tyrant grew a Title of Dis­honour, odious at all hands, and to Subiects a Terror. Nec vero huius Tyranni quem Armis oppressapertulit Ciuitas, Cice. off. lib. 2. Metam. lib. 1. interitus de­clarat, quantum hominum odium valeat ad Pestem delendam; sedreliquorum similes exitus Tirannorum. And; Arcados hinc se­des & inhospita tecta Tyranni: but Maiesty standes fixed in the Thrones and Crownes of Kings.

Parergon.

THus among all the Attributes of Honer and rights of Preheminence due to Soueraigne Sublimity that the Christi­an world affords Politically; we find Maiesty fixt in none but in God and Kings. For as Astra Deo nil mai [...]ha­bent, so, nil Regibus ipsis Terra colit. In God as All-sufficient our Soneraigue per amount and only King of Kings, for the Good of all in All. And in Kings as his Lieutenants, our Soueraignes per aval or Gods by Commission for all their Subiects weale.

Now as to see sacred Maiesty subsisting in Soueraignty by Goodnes still in God, and Bounty still in Kings, is the greatest happines that onely Man may hope for, and Christian Men obtaine: and Reiigion and Iustice being the su­rest Guides to either, so Truth the onely Standard that holds them stil together (for where both of them are not, there can be neither) showes Kings to bee [...]reteclors both of Church and Common-Wealth, and Soueraignes ouer Subiests, within their owne Dominions.

If then [...]eges à regendo, qu [...]a suis tantum imperant ex legum p [...]aseriptis, be those men we style King, and si secus pro libidine euadunt in Tyranuos. Let Obtruders and Vsurpers with all their adherents like Nim [...]odizing Tyrants, make Violence their Loadstone, Extremity their Compasse, and Fortune the guide of all their best Endeuors; their Maresty by consequence must turne to their sname, and their Soueraignty, confusicn.

But Iustice of her selfe, and singled forth alone, being Distributiue and Commutatiue, and that which is Commu­tatiue, the same we call Trafficke, and Trafficke the high way that leades vs vp to blisse. Yet since our highest hap­pinesse and summum benum, which Christians onely finde by Truth in Religion resides in Heauen, all earthly Great­nesse else being mortall and vaine, and that Kings themselues transcendent, as Gods vpon earth in regard of Iustice, yet die like other Men: As our Methode on earth begins and ends with Bounty, that [...]s to say with Greatnesse, so in Heauen with Goodnesse. In regard whereof, the Writer hereof wishing [...]l Grace and Fauor from Soueraigne Po­wer and Greatnes to the studious of Truth and charitable Readers, being moued by good Order to set forth a pat­terne or Idea at the least, of his owne obseruation (Diuines can doe it better) a well of that Angelical Nobility or summum Bonum which we cald Celestiali, as Morrall and Ciui [...]l, to expresse the [...]by the happines of Subiects borne or brought vp in England, Scotland and Ireland, by the name of GREAT-BRITAINE, aboue all parts of the world, without excepting any, either publike or priuate, for Truencsse of Doctrin [...] in the Christian, Catholike and Apostolike Religion, there dayly learned (or taught at the least) in all Cathedrall Temples, publike Parish Churches, and priuate Chappels. And in [...]ustice Dislributiue for Meum and Tuum fundamentally seated in the Hals & Courts thereof subalterne and Soueraigne at Tearmes and Times prefixed (The Court of Chualry wants but her Iud­ges to decide poynts of Honor and preuent our Combats) is forced by the way as tenderly as hee can, to touch the distemper of Iustice Commutatiue (our wandring Trefficke, tyred as it were with Embargces beyond seas, and Extremity at home) for want of Mints and Staplet to fixe her selfe in, as Religion sits by Truth at her Alt [...]rs and Temples. The disorder whereof disturbs all the rest, and bemoane withall (as he dares and may) the strange impu­tations still cast vpon Customers, for all their endeuor on Trafficks behalle: Whose Oathes notwithstanding at their first admission driues them still forward: their sunctions affocrding more true vnderstanding of the State of the Kingdomes wherein they are borne to liue, then all Schooles of Learning, or Tully de Repub. if it were to be sound. All briefly trust vp in a short Dialogue, betweene Trueth and a Customer here meeting together: Which it the Reader like not, or thinke much to peruse, he may passe it all ouer by way of Parenthesis, or like a Parergon, and tu [...]e to the Assumtion and Conclusion vpon the former Fremisset, for the orderly Creating of Christian Nobility T [...]listicall and Ciu [...]l, and obserue by the way, the disproportioned Comparison of a Cardinall of Rome, betweene a scarlet red Hat, and a Kings golden Crowne, the answering whereof begot this Treati [...]e. That the Popes, the Patri­arks, the Bishops there, and Paulus 5. himselfe may lay their heades together, and be made to see at last, how farre they stand beholding to their flattering Cardinals and lying Iesults.

¶ Now, all that haue the happinesse, to be Enobled at the least, receiue it first and last from God and his LIEVTENANTS whose onely Grace and Greatnes are the grounds of all our Cre­dits. For as at first, of nothing His GOODNES gaue vs Being, so his Grace did make vs Men, and being made Men, we were borne forthwith to Worke, that by Working we might Eat, and by Eating Liue, to doe some Good or other in the Church and Common-wealth; whereby our Names once knowne, our Cal­lings honoured, and Posterity respected, wee might at last Ob­taine to see his height of GLORY, the Tipe of all our Blisse.

Obtaine I say, Theword Merit, vsed for obtaine (the foundation of Pride in Pope­ry) here beaten down & corrected. not Merit, for how should we deserue, that in our owne beginnings had neither Art nor Part? and beeing made Men not Beastes, had no minds at all to worke, nor skill [Page]to proceed when we had Will to be doing, without the help of HIM that gaue vs first our Being? whose Will being the mo­tiue of all his owne Endeuors: his Word the meanes, his Wise­dome the Way, and his Iustice the Bounds of his owne Greatnes and Honor; his Mercy notwithstanding to seeke and finde vs out, when wee had lost our selues, seeming Greater then Him selfe, may be Matter to muse on, but notto expresse and Admire that GLORY wee cannot merit.

All this is true I know, for GOODNES tels me so, A Dialogue betweene Truth and the Customer, here meeting toge­ther. that cries and cals me forward, and the Byble sets it downe, whose words are all our warrants, but here lies all our misery, and hence is all our woe, who dare tell proud Popes, presumptuous Cardinals, and profane Conclaues so? who dares bell the Catte? Truth. Mary that dare I. Customer. Oh Sacred Truth! is't thou, was't thou so nigh? Truth. Why shrinckst thou so? why dost thou from me fly? Customer. Least by my stay, Truthes-selfe should seeme a lie. Truth. Come neerer Man. Customer. I dare not. Truth. Why? Customer. For Shame and Disgrace. Truth. Customers in Disgrace. Shame them befall that Shame deserue, thy Shame doth argue Grace. Customer. For want I starue, and die for paine. Truth. Want Conntenance and Main [...]e nance. Thy working showes thou shouldst obtaine. Customer. I dare not aske in any case. Truth. Assai domanda chi ben seruendo tace, but what art thou? come neare and tell me than. Custo­mer. A Publican to Sinners tyde, a despisd and wretched Man. Beare others Faulrs. Truth. None wretched are, but such as God doth hate. Custo­mer. A Customer whose Credit's out of date. Truth. Out of Credit What Port and Towne? Customer. SANDWICH hereby. Truth. O! SANDWICH loyall sometimes my resting place, The Staple of Kent kept at Sand­wich temp: Edw. 1. & 2. though nowe the Pit lie drie, for there I was a while, and there dwelt I, till crosse the Seas I was conuayed awry, and morgag'd was for fif­teene yeares. Customer. Sweet Truth tell where. Truth. At BRVGRS Towne by Sluce in Flanders whence, Transported thence to Bruges by K. Ed. 3. Pride and In­gratitude conspir'd and draue me thence. Customer. From Bru­ges whether? Truth. To KENTS great Honor and Christians speciall Glory, for KENT and CHRISTENDOME were neuer seene to varry. Customer. Where there sweet Truth. Truth. To CANTORBVRY. Customer. To CANTORBVRY? Brought backe from Bruges and setled at Cantsrbury. why thi­ther bound am I. Truth. To what Place there? Customer. To the Austen Fryers, but why siniles sweete Truth? Augustine Fryers Fatall to Popes why laughes she tell me why? Truth. Why MARTIN LVTER man, was an Austen Fryer, that told the Emperour to his face the Pope was a Lyer; but what seek'st thou there. Customer. 1 Customes. 2 Mynes or Staples. My Soueraines [1] Quitrents, his Great [2] Demeanes and whole Estate, that sometimes Stapled were by the Northerne-Gate. Truth. Ti's true poore Man, the Name remaines, I remember it wel, though now so cleane forgot, that none can tell. Customer. But what [Page]became of all that wealth and store? Is't cleane forlorne, shall wee neuer hope for't more? The Staples remoued from Can­terburie to Callis, and thence into Flanders and the Netherlands bred Disorder in Trafficke at home in England. Truth. Yes, God forbid but it shoulde returne, and be restord to whence it went, for being packt vp, it was to CALLIS sent, where Trafficke since exilde and wandering vp and downe, hath welcome beene to Citties, Ports and Townes, all Flanders thorough: but tyrde at last, cries home-ward nowe, Desires now to be called Home vpon the Truce of the Hollanders. and wants but passage to her owne Ressort and dwelling, whereon depends a Tale, may be worth the tel­ling. Customer. How? where, and when? Truth. Haue pati­ence (Man) and ply the woorke a while, to redeeme the time and tediousnesse beguile, that what thou canst not merir, thou mayst obtaine, being borne to worke, harke GOODNES calles againe.

Customer. Man borne to Worke. Is Man then borne to labour? Truth. As sparks fly vpward, for Man is but a spark, a smoak or a lighter thing. Customer. Customers Penury and Want. for all their Labor. And labours he to eate? Truth. Qui non laborat, ne manducet, why sighes thou Man? Customer. I feede on Leekes and drink cold water. Truth. What rack poore Man? it makes no matter, Customer. But by meate alone, it seemes (you say) wee liue. Truth. Not so, Non solo pane viuit homo, but by Grace in Meate and Eating. Customer. No maruaile then if Salomon that was so wise did wonder, to see bodily labor shund by the Sonnes of mortall Men, since GOD hath so decreed it: but though we liue to labour by a Power in vs inherent; howe worke we then so well that we may obtayne? Truth. By a Po­wer that is infusiue from Him that sits aboue, and drawes you vp vnto him. Customer. What way? what meanes? Truth. By attentiue hearing, and often reading his Sacred written word: with meditation and Prayers. Customer. O Fooles! that teach Free-will by proud Conceits of Fancies and Traditions! No Freewill in Man to Goodnes since his Fall. what haue wee, wee receiue not, but Auarice and Ambition? O Sinfull Deceite, and deceitfull Sinne, by Couetise and Pride, then whether doe you driue vs? and what are all our Merits, but Shame and Confusion? for as the loue of Money is saide to be Idolatry, and Couetyse in that respect the very root of euils: so Pride by Presumption turnes Men into Beasts, and Angels into Deuels. O Couctyse and Pride! vt transuersa cogunt mortalia pectora secum.

But Heauen we see is merited at one hand or other, and that by Man. Truth. Most true, for GOD himselfe, for the Loue he bare to Man, came downe from Heauen, became a Man, and liu'd on Earth, so base and vile degree, that his life by death, did well deserue it for you: the God and Man CHRIST IESVS, his life so your life, and his woorkes imputed yours; that hee holdes you by the hand, to drawe you vp thither. Customer. [Page]O height of Happinesse, and Degree of Dignity! what Creature is capable of so great a Blisse? Truth. The Soule of Man. Cu­stomer. O blessed Soules, that are so prepared, but who can be­stow it? Truth. Gods onely Loue, and freely woorking Spirit. Customer. O happy estate who can apprehend it? Truth. The Iust by Faith. Customer. O Iustifying Faith, who is able to ex­pect it? Truth. Hope. Customer. O comfortable Hope! who is able to declare it? Truth. Charity. Customer. O sanctifying Charity, and bond of Perfection! but who can discerne it? Truth. The eye of Grace, if thou canst but desire it. Customer. O infinite Happinesse, howe should I affect it? Truth. By reci­proke Loue. Customer. O heauenly Loue! how might I obtain it? Truth. By Patient humility. Customar. Vincit qui patitur. O Conquering Pa­cience and Glorious Humility, that by sufferance and Lowli­nesse, are able to attaine to such a height of Dignity! but how? Truth. By Obedience. Customer. Whereto? Truth. To the Rules of Conscience. Customer. But my Conscience doeth accuse me, to be bond-slaue to Sin, the bane of all Blisse. Truth. Yet doe not despaire. Customer. What meanes to auoide her? Truth. None, shee is borne and bredde with thee. Customer. What remedy then? Truth. Watchfulnesse and Prayer. Custo­mer.

But the Diuel is at hand, and somwhat He would haue. Truth. Tell him all thy debts are paid, and bid him walke a Knaue. Cu­stomer. O infinit Bounty, who is able to deserue it? and where are all our merites? Truth. See the Annotations in the Rhe­mish Testament, vpon the sixt to the Hebrewes (God is not vniust) In the Rhemish Testament and Re­ligion hatcht at Rome. Customer. O damnable Iesuites, and Doctrin fit for Diuels, that in challenging-wise, dare print it to the world, that God is no God, for he must be vniust (as they say and teach,) if he giue vs not Heauen for our owne Demerites: but God being alwaies Iust, or Iustice it selfe, and I so borne to Sinne, as smoake flies vpward, stand subiect st [...]ll to die: wretch then that I am, who shall deliuer me from this body of Sinne and Death? Truth. His Mercy, Preheminence of Iustice. Prerogatiue of Mercy. for though his Iustice by Pre­heminence, may abide no Sinne; yet his Mercy by Prerogatiue, hath a sauing Power. Customer. Which way? Truth. By thy dying vnto Sinne and liuing righteously. Customer. But howe may that be? Truth. By Contrition, Confession, Desire to a­mend, and Hope of Pardon, for the merites of his owne and on­ly Sonne, whose Death hauing satisfied the Iustice of his Fa­ther, his Bloud hath washt away, and Purged all thy Sinnes. Customer. O Dreames then of Purgatory, Popish Purgatory, a Fancy to feare Fooles. and torment fitte for Fooles! Truth. Yet be not high minded, and doe not presume. [Page] Customer. What meanes to restraine and keepe our Fancies downe? Truth. A serious Meditation that you are but Men, with Fasting and Prayer. Customer. What Comfort to support vs, being still so beset with Sin, Death and Hell? Truth. Gods euer sauing Grace, Adoption is heere set dovvne, but to show Reason in Humanity, how and when MAN first comes to feele and vnderstand h [...]s own Hap­pinesse in and by CHRIST; which GOD had reserued for him by his meere and speci [...]ll Grace, in the purpose of this Will from all Be­gian [...]ng. and sanctifying Spirit, who seeing thy Hu­mility, and hearing thy Prayer, for the Loue of thy Sauiour, a­dopts thee for his Son. Customer. What Bond doth so binde him, being Free of himselfe, as to loue whome hee list? Truth. His written Word and Promise, proceeding from the Essence of Deity it selfe, and Pend by his Spirit without Equiuocation. Customer. What Seales to Confirme and warrant it vnto vs? Truth. The Prints of the Wounds, in his Hands, Feet and Side, that are still to be seene in his Crucified Body. Cuflomer. What Pledges to assure vs that wee shall meet together? Truth. The Sanctified Elements of Water, Bread, and Wine, whereby be­ing first conioyned to the Mysticall Body of his true Christian, Catholicke, and Apostolck Church, he after entertaines thee for a liuely working Member of his own Flesh and Bloud. Customer. But my Sauiour being in Heauen, and I still on Earth; what Hand but his owne can helpe me vp thither? Truth. His Apo­stolicke Prelates and Pastoral Ministers, by Vertue of their Or­ders & his High-Cōmission; their Voice, his Voice, their Hands performe it for Him: for Quod per aliôs facit, per Ipsum fieri dici­tur. Customer. O profane Popery, that turnes Creatures into Gods and Masses into Idols! but what must I doe? Truth. Re­pent and amend, and beleeue the Gospell. Customer: O I thank my God then, for his Grace in Iesus Christ: but I am euer slee­ting and subiect to relapse, and his Iustice laide to Sinne, con­sumes lire Fire: Truth. Though his Iustice haue a quickning Power, to set forth his Greatnesse in preferring of Man-hoode when he first made you Men, yet his Grace it is relieues you all, and his Mercy makes you Liue, for his Loue is Euerlasting, his Affections all are Free, and GOODNES is his Name: so that howsoeuer Iustice stands Preheminent as touching your first Being, Preh [...]minen [...]e and Prerogatiue rightly distinguisht, by Iustice and Mercy. to Saue or Destroy; giue Mercy the Prerogatiue, and thou canst not swerue. Customer: O Sacred Prerogatiue, and milde word of Comfort, by whome all our Vowels, retaine their full Sound, Prerogatiue. and all our Mutes and Liquides are taught to speak and stand, the Preseruer of our [a] Wealthes, of our [e] Liberties, of our [i] Liues, Prerogatiue vsed for Preheminence, the cause of Capitall Errors in the Church and Common-wealth. of our [o] Honours, and the [u] Peace of all our Land! how oft art thou mistaken and abused for sterne Prehe­minence? Truth: But show thy recipiscence by a feruent kinde of Prayer.

Truth. What? how now Man? what doest thou feele? how fares it, well? Customer. Magnasemper veritas, praeualuit & pre­ualebit, The inward ioyes of a Christian vnspeakable. I feele such ioyes, as I cannot declare nor tell. Truth. But doest thou beleeue what I told thee before? Customer. O I do beleeue (LORD) yet helpe mine vnbeliefe, for I am troubled sore, for by Faith in looking vpward, I am forced to confesse, O my GOD thou art true, and O my Soule thou art happy; but my Frailty looking downward compels me to cry.

Truth. Now I see thou do'st beleeue, for thy Prayer showes no lesse: then worke well withall to confirme this Grace. least Faith proue idle, How Faith alone doth Iustify. How Faith and Works concurre. therefore worke I say apace. Customer. Then Faith, I perceiue in the action of Saluation, stands sole without Woorkes, because of Free Grace; but in the Party saued, both must concurre together. But who can Woorke, where Matter failes, As no Church hath no Tithes, And no Court no Quittents, So no Staples no Customes, and Forme doeth no way fit? Or who can Pipe well that wants his vpper Lippe? for though I still be tyde to worke my taske in Clay, my Straw is clean gon, and my stuble taen away, whilest idle Taske-maysters accuse me to my Face, whose Cre­dits haue no Being, but in my Disgrace: but that which grieues me most, For no Staples, no Trafficke. No Trafficke no Mines. No Mines, no Bullion. No Buillion, no Mints. No Mints, no Money. and faine I would resist; our Traffick's deadly Sicke, and cannot long subsist; for her Pulses faile, her Face is pale and wanne, I meane her Mintes are dead, and my Soueraignes Quitrents gon, and none seekes whether. Truth. They went from the Altars of Vnity and Truth where I now dwell. The Staples of Kent kept at Can­torbury maintaind a Mint neere Christ-Church there, as others did elsewhere. Disorder of Iustice Commutatiue, (Trafficke) for want of Staples: the occasion of Prohibitions, and drynesse betweene Religion and Iustice Destributiue. The King only and the Counsaile, can and must restore our Staples. Custo­mer. Wheres that sweete Truth? Truth. By my glorious Tem­ple and seate of Fame. Customer. See see, I thought it was not idle, that it bore CHRISTES name, O that our Soueraign would bring our Staples thither; Religion and Iustice, might then hold hands togither, and Righteousnesse and Peace would kindly kisse each other, which nowe contest by personall defectes, about Tythes and Tributes. Truth. Then work I say still, and beleeue well withall, for GOODNES can, and WISEDOME will ef­fect [Page]it. Customer. I would if I could, but my Credit's cleane gon, and I am almost tyred, thus working still alone. Truth. Customers out of credit, their othes at their admission compelles them as they may and dare to cry out for Staples to mantaine Trafficke, as our Churches do Religion. In space growes Grace, harke GOODNES calles againe, and thou must perseuer. Customer. Then Sanctify my wits (TRVTH) and blesse thou mine endeuour, for I worke in feare. Truth. Why so poore Man? thy Soule is so beset with vowes that are Deuine, thou shalt not tread amisse, let not thy heart decline. Customer. Then Danger stand aside, TRVTH must prenaile, & GOODNES calles me to it, if ought do put me by, ti's WISDOMES hand must doe it.

Nowe GOD from whome all holy thoughtes and best ende­uours growe. Inuocation & Prayer of Customers.

Make mee possesse that perfect Peace, the world cannot be­stow,

And that which in my selfe I see, no hope at all to gaine,

Graunt that thy Grace by Faith and Woorkes, may helpe mee to obtaine.

Obtaine therefore I say, and will still pray to obtaine, so great a blessing, to praise and thank GOD for it, Infusiuely from DEITY by Grace in IESVS CHRIST, and Respectiuely from MANHOOD by Generall Consent.

For happy are those Subiects all, whose honest Endeuours haue rays'd their Conditions to such degrees of Credit, The Happines of England for the truenesse of Doctrine in the Chri­stian, Catholicke, and Apostolick, Religion, before GOD and his LIEV-TENANTS. Twise happy are those Chri­stians that dwell where this Doctrine is constantly defended, freely put in practise, and publikely taught. And thrise happy GREAT-BRITAINE whose IOSVA, And Bounty of the Soueraigne. thus maintaines both Church and Common-wealth.

Come therefore Subiects all, come home I say from ROME, and here prostrate your selues before the Glorious Obiect of your Welfare and Credits. To day if ye will heare his voice, Summons all Popish English Fu­gitiues, to come home, and all Re­cusant Catholiques, to conformity. harden not your harts, after fiftie yeares & more: that sti [...]mecked Iewes and vnbeleeuing Turkes admyring your Happinesse, may learne by your Obedience to groane for like Grace, and poore seduced Catholickes may see how Proud Popery hath long time bewitcht them with the Doctrine of Merits.

¶ Now see what hath past, and so hast to an end.

These grounds being furely laid, that is to say, if of all world­ly happinesse, the meanest be but Wealth and Reputation chiefe, Honor being held a recompence for all our losse besides: If all quit their Liuings for Liberty to worke: If all forgo their Liber­ties for the purchase of their Liues: if Wealth, Liberty, Liues and all seeme nothing to our Credites. In a worde, if GOD so prize his Holy Name, that he is icalous of his Glory, to show how his [Page]LIEV-TENANTS should be curious of their Honor: Let Bel­larmine or the Bishop of Rome himselfe (for Bishops may be ho­norable for vertue & Generosity, though Popes be nothing so) resolue the Christian Emperour, Kings and Free Monarkes of the world, by what warrant authenticke of Regall Lieue-tenancy, the Popes of later times vsurping their Thrones, became Coyners of Honour, and by their Heathenish Idolatry, keeping Iewes from Christianity, tread Emperors vnder feet, in despyte of Kings and Crownes?

For if this be true, that A quo Dominatio, ab eodem Nomina­tio, & Honor subsist, in honorante, and not in honorato: how hath a Creature of a Conclaues meere Creation, and a vassall to his Soueraigne so ra [...]s'd his owne Condition, as not to rancke with Gentlemen in the height of Generosity, but aboue the Noble Em­peror (sometime his Lord and Patron) and all that may be No­ble, his Wry-neckt Chaplaynes held equall with the Honourable, and his Godfather Cardinal, made cheeke mate with KINGS? or what Power hath been able to make the priuate meetings of a cluster of Subiects vnto seuerall Soueraignes, combined toge­ther in a Laborynth of confusion of greater reputation, then were the Twelue-Apostles, or Saint Peter himselfe? the rocke of all their Credit, or all the Christian Bishops in the first foure ge­nerall Councels? that being to chose a Primate, disclaimd this Popish Soueraignty.

For if all Earthly Soueraignty grow by Gratious Infusion and Generall Consent, where the Place is not publicke, and the Per­sons prinate Men: no particular Choise can beget such a Maie­sty as belongs vnto Kings, Gods owne Lieue-tenants by immedi­ate Commission. The Bishop then being indeed but a Subiect as both Saint Peter was, & others there before him for three hun­dred yeares together. The Pope may spell Father, prooue a Pa­triarke or a Prelate in the Church by Soueraigne Grace and gift; Papa Pater Sanctissimus. but no Sebasma Soueraigne of Nobility and Honor.

But Secular Honor and Ciuil Nobility we see both, here en­tended or protended at the least, whereof if the Maister faile, how shall he transferre it by Titles vnto others, for Dignitatem Domini sequitur conditio Serui.

By Honor, here I meane not such as Pride conceits and Flat­tery bestowes vpon Idlenesse and sloth; but such as Gracious in­fusion, doth ingenuously beget, and Honesty makes Honoura­ble for vertuous Endeuours. Nor such Nobility as being misti­cally Coyned, and confusedly obtruded, consuming like a Co­met, still dies in the Birth, and is good for nothing: but that which Kingly Maiesty by Greatnesse and Decorum, politically Coynes, and orderly creates for Subiects credit. If then the Pope be neither Glorious for Deity, nor Honourable for Humanity, by [Page]his needlesse or bootlesse or idle kinde of life, for want of King­ly Maiesty by Infusion & Consent, nor enobled himselfe by some former Creation: what shall be said of Cardinals his Selfe-Cre­ating-Creatures, and his own Maister-vassals? or what can those Titles be, he bestowes vppon his Betters, but Dreames, or Dis­graces, or Matters of Iest. For who smiles not to read of a King of Fraunces Sonne, a double Earle at home, Charles Earle of Aniou and [...] uince, second Son to Lewt [...] Brother to Saint Lewis, Fr [...] Kings, made a Senator of [...] the Pope. by Marriage and by fauour of a Pope? And who laughes not at the Titles hee sends vnto Kings, that by Vertue of their Places were their owne be­fore? as most Christian, most Catholicke, and Defender of the Faith.

Now if Cardinals in their Conclaues, haue no power to make Soueraignes, being diuersly Subiects and priuate Men them­selues; nor the Popes infusiue Maiesty, the Mother of true No­bility, nor Honesty the roote of all Honor, by the vertue of their Creation: what Subiect once enobled, would not scorne to be rancked with a Popish-Parish-Priest or a Deacon of Rome? such as Cardinals are but, or should be at the least, by their first In­stitution.

Besides Nobility politicall being Datiue and Natiue, which no­thing can Create but the mediate or immediate fauour of a King descends to posterity.

And these Men neuer Marry. God himselfe hath set it downe, for the Good of Mankinde, at his very first Creation, that hee should not liue alone, and these prohibit Mariage, the bed of all our Honesties, by God and Men so honored. How then growes Nobility, where the Grounds are so barren, Popes and Cardinals beget none but Bastards. and the roots them­selues rotten, per Filios Terrae?

And how should Maiesty be seene, and Soueraignty subsist, in the Miter of a Pope, or a Cardinals red Hat, but by way of In­trusion? For though Papa sound Father, and Cardinals may spel Sonnes, yet Nobility growes from Maiesty, as Honor is tyde to Honesly, and Homage vnto Crownes.

It they plead Prescription as all Obtruders doe, for the Popes themselues doe showe that from the beginning it was not so. TRVTH speakes it boldly, and dare tell them to their Faces, that, though Meum and Tuum in cases of profit, be at all hands circumscribed: yet in Points of Honor, Nullum Tempus occurrit Regi.

Now let RELIGION passe by, with all her Graue-Deuines, and let Sence and Reason stay, to see and discerne how these things hang together, that Conscience may Iudge.

[Page]¶ GOD sets it downe in the depth of his WISEDOME, for the vse of all his Creatures and Good of Mankinde, as plaine as may be spoken: It is not fit nor good that MAN should liue alone, and made him a Helper like vnto Himfelfe, Gen cap. 2, 21. commended Mari­age and gaue it his blessing, that such as would forbeare it for feare of encomber, might not lull themselues asleepe in a dead­ly sinnefull slumber. These accurse Mariage and blesse solitary liues, teaching, that once may proue honourable, but Bygamy like Heresie is euery way profane; and in the Church make it blasphemy to be knowne to haue Wiues.

¶ GOD bids Nature keep Order, that Grace might giue Honor and Happines besides Infusiuely. These put Nature out of Order, that Shame might betyde her, by her owne Demerites ambiti­ously.

¶ GOD to teach Nature, The Perfection of DEITY. 1 GOD the Father. 2 GOD the Sonne. 3 GOD the Holy Ghost. how her beauty lies in Order, and her way to Order; Number, by due Proportions, showes her all his Will and Pleasure, and the bounds of all her blisse, both in Heauen and Earth, The Perfection of HVMANI­TY. Election. 2 Creation, 3 Re­demption, 4 Vocation, 5 Iustifica­tion 6 Sanctification, 7 Glorifica­tion. is contained iust in Ten; that euen Reason might perceiue how all Perfection both Deuine and Humaine, is but Three and Seauen: These seeme to take GOD tarde in his owne wordes and Art, and to teach Nature better, till her Ten is too many, The Second Commandement lest out in the Decalogue, taught in the lesuists Cathechisme, dedica­ted to the yong Dolphin of Fr [...]nce now King. that Nine may suffice, and to doe GOD Disgrace, take One to themselues, and robbe him of his Tithes.

¶ GOD hates all Couetise, as the roote of all Euell, and forbids Adultery. These allow Dishonesty, and by publike Authority, maintaining the Stewes; from Whoredome and Adultery raise infi [...]ite reue [...]newes: teaching, Sinon casté tamen cauté, is a cau­tion sufficient to hood-wincke GOD, and bleare all mens eies.

¶ To auoid Pride and Idolatry. GOD tels and forewarnes vs of the Sin of Witchcraft, that Loue hydes in Money, and Himselfe takes no Coyne. These magnifie dead Images in all Churches and Chappelles, and to maintaine Ambition, make Rome the Head Staple of Pride and Superstition, and sell all Sinnes for Money.

Thus GOD commands one thing, and these command ano­ther, The two Sacramnets, Baptisme & the Eucharist. but stil the contrary: now (leaue our two Misteries which they multiply to seauen,) let Reason speak out, that Conscience may iudge. Whence can this controling and countermanding Power, be any wayes deriued, but from the Diuill?

No maruaile then, if Prid and Ambition, bewitcht first by Couetyse & puft vp by Flattery, beare the world flil in hand, that the POPE being Homo Caelestis, and Angelis Terrestris a Semi-GOD at the least, must needes transcend the Emperour as the SVN doth the MOONE, that Presumption and Conceit might ranck Cardinals with Kings. But see how TRVTH preuailes, for this falles in withall; that as the Pope by this rule, must needes [Page]proue either a Deified-Creature, or a Damned-Spirit; that deri­uing Maiesty from beyond the bounds of Nature, can raise his owne Soueraignty aboue GOD and KINGS: so the Cardinalles by consequence (whatere become of Conclaues) can be no bet­ter then Polypragmaticke Iesuists, Masse-mongrel-Deacon-Priests, or false-harted flattering- Fryars.

But their maine shift and refuge, their Fort of Saint Angelo, and Vatican Pallace, is Constantines donation, whose Fauours they faine to be the Ground of this their Greatnesse, and make possessiō now of the Citty of Rome it selfe (by what Title soeuer) a Plea sufficient against all Right and Reason. But howe this hangs together, Experience best declares; for besides that, Or­nanda potius est Dignitate Domus quam ex Domo Dignitas vt­cun (que) quaerenda; Nec á Domo Dominus, sed a Domino Domus est vbiuis honestanda: As bounty showes alwaies the Greatnesse of the Giuer, so Protection and Direction, demonstrates the Em­perors for Soueraignes, and the Popes for Vassals: for it is so ap­parent, that none haue yet deny'd it, that the Great Exarchi, Toparchi, Comarchi, Spatharij, Consules and Presides were the Emperours owne Lieuetenants all the Empire thorough: wit­nes their Exarchat of Rauenna, that like Panhypersebastos, or Vi­care Generall, set Magistrates euen in Rome and all Italy ouer, by the names of Duces, Comites, Prefecti and Principes: besides, who first gaue Fees and Inuestitures to bare Titles of Honour? who first raysed Dukes, Marquises and Earles, from Functions vnto Dignities, and Titles of Inheritance as well as of Honor? Constantinus Magnut, ne alit [...] quam sancte & legitime hoc Regale vteretur, essigiem su [...]m nummis in­seulpi volu [...]t, vt Hominis De [...] flexis gen. bus inuocantis praese ferree. Moneta autem dicta, quod moneat ne quid fraudis in Materia, signo vel pondere fiat. Vice-Counts and Barons to be knowne by their Baronies as well as by their Names, but Emperors in their Turnes? But that which answers all, and puts all out of doubt, whose Powerful­nesse and Picture, gaue warrant to the Standard and Currant­nesse of Coyne, but the Emperours alone all Italy through? when the Popes were but Subiects, Confessors and Residents in Rome, famous yet for nothing, but Sanctity of Life, Pouerty and Pa­tience in their Martirdomes, and daily Persecutions three hun­dred yeares together: and dated their Bulles and publick Wri­tings by the Emperours Names and Raignes: as, Imperante Ca­rolo Domino nostro.

1 But how by tract of time, as the Empire grew deuided in­to East and West, the Church withall (both Greeke and Latine) declin'd her first Integrity.

2 How whilest the Popes became Proud as Prouender did pricke them, their Greatnesse still encreasing by the bounty of Emperours, Superstition and Heresie, Contention for Supremacy, first between the Patriarke of Conflan­tinople and Rome. eclipsing Christianity and Couetise and Pride contending for Supremacy, made Religion but a Cloake for the Churches Impiety, and Iustice a pretence to worke out Improbity, Emulation, East and West began first to [Page]kindle.

3 How the ruines of the East by Turkish infidelity, Patriarcha quasi Patrum Princeps vel Pontificum primus. Hij Quatuor tantum in initio fuere: Romanus, Antyochenus. Alex andrinus, et Hyeresolymitanus, postea translata Bysantium, Imperij sede, additus est et Constantinopolitanus. made a way for the West to enthrall Christianity by a Iewish kinde of Vsury: the Popes drowning Patriarks by the Greatnes of them­selues, out-facing godly Bishops by sects of Monks and Fryars, and by Guelphes and Gibellines distracting Italy confounded the Empire.

4 How Idolatry by the Masse, in stead of the Eucharist, (the Soule of true Religion) and Extortion by Vsury, in steade of milde Exchange (the Life and Soule of Iustice,) disgracing all our Credits in the eies of the Iewes: made Popery by Pride, first an Art of all Impiety, and Vsury by Money, a Mistery of all Ini­quity: whilest ANTE-CHRIST himselfe, that Sonne of Perdi­tion and Man of Sinne, (the POPE) profaning heauenly Deity, dispising all Humanity, out-facing Sacred Maiesty and disgra­cing Christian Soueraignty, to the Shame of all Nobility, con­founding Emperours, killing Kings, and blowing vp Crownes, hath raisd himselfe in Rome.

5 How Rome it selfe growen miserably poore by the absence of the Popes, whome Factions and Scismes had seated at Aui­nion for threescore and ten yeares together, was forced at the last, against a yeare of Iubile, to entreat their returne and recall them thither: The Castell Saint Angelo surprised by Pope Boniface, 9. in a yeare of Iubile. 1400. where surprising first their Castell and chiefest strength, altering all their Lawes, changing their Gouernment, putting down their The Name and Tytle of the Chiefe Magistrate in Rome. Banderezo & bridling the People; they became not only Popes, but like Kings and Soueraignes absolute in that Citty.

In a word, how Nymrod-like the Popes out of Factions and Pride stil sharing for themselues, made the way plain for others by Apostacy and Intrusion, to become their owne Caruers, in the honourable Charges committed to their Trust; and by Tyranny and Oppression mantaining their Greatnesse, to blow vp the Empire in Italy at the least. First disgracing the Empe­rours, by altering the reuerence of their Stile and Dates, in all Bulles and Writings, from, Imperante Carolo Domino nostro, to Anno Pontificatus nostri, &c. Changing their Standard, defa­cing all their Monies, by holding it for Bullion, and at last with their owne Markes and Faces to stampe their own Coyne, making Rome withall the Staple of all Christendome, for Whor­dome and Pride, a Sinagogue of Sinne and all abhomination: where all became vendible for ready Gold and Siluer, prostitu­ting GOODNES and her hand-Maid EXCHANGE, to Extor­tion and Bribery and all basenesse besides: making VSVRY the meanes by Bankers and Bawdes to draw home their Reuenues, corrupting True-RELIGION, Equiuocating Truth, & debau­shing Iustice to the shame of Christianity before Infidelles, and [Page] Turks, and Glory of the Iewes: deserues a Court of Cheualry, COVRT OF CHEVALRY. for Heralds to blasen, and Kings of Armes to vnderstand, that as our Iosua in Great-Brittain hath already begun, so a Dauid in Frāce, a Iosias in Spaine, an Italian Ezechias, and a Germaine Constan­tine, might iudge the shamelesse Insolence of this Monster of Rome, that holdes all for Idiotes or Nouices at the best; that thinke by Disputation to set vp or pull downe, the Greatnes of their Sea by deriuing the same from Christ and his Apostles; whose Power subsists in Citties, Countries, and infinite Riches, that their Ancestors haue gotten by dissention of others.

Thus far when the Customer by opening the Enditement had made it plain and cleare to all mens vnderstanding of Common sence or reason, that Coyning and Creating belong to none de Iu­re, but Soueraigne Sublimity as it is in God and Kings. In God as per amount and Soueraigne King of Kings, and in Kings per aual within their own Dominious: Experience standing vp in the Em­perours behalfe (as Kings sometime of Italy wheresoeuer their Persons haue beene pleased to reside) and vndertakes to proue it de facto, in Italy it selfe and all the Empire through, aswell by authenticke Euidence, yet extant of record, Classicall witnesses, and the Coynes themselues, as the Popes owne confession to his Friends in priuate, without Rack or Torture, in maner folowing.

To all this Paulus 5. now as Pope standes mute, and as Bi­shop there sayes nothing; but Bellarmine for Cardinals and the Iesuites for themselues confusedly reply, the Enditement lyes [Page]not euen. That the Pope holds no proportion with God nor his Lieutenantes be they Monarks, be they Kings; for the Ensignes of his Diocesse, nowe soare and are displayed aboue the Eagles wings. That Popes are so transcendent, as, their Cardinals may be Monarks, if Monarks be but Kings, at least if they will. That none but Publicans and Customers, men voide of sence and rea­son, or Kentish-men and Christians dare accuse the Pope of Trea­son; If any call him Heretike, aboue the paynes of Purgatory, great shall be their woe, for Iesuites will dispute it, and Cardi­nals can confute it, in despight of who sayes no. Though Kings set vp their rest, and Bishops doe their best, nay though Goodnes do suggest it, and Truth doe still protest it, and the Word it selfe say so.

So that tell Cardinals nowe and Iesuists. In the beginning was the Word, and that Word was with God, and God was that Word. And they can equiuocate that Word with Traditions, and God with the Pope, whose Power controuling all, and controulable by none; showes him All-sufficient, and God can bee no more. Tell them of Written verities, and they reply, such Scriptures haue no Credite, but what the Fathers lend, and those Fathers from the Church did formerly borrow. That the Church being alwaies visible, The Pope alwaies prouided of mo Bishops in Italy, then in all Chri­stendome besides. sits no where but at Rome: That Rome alone is Catholicke representatiuely where the Pope sits as Head, for her Bishops are so many, that they furnish Generall Counsailes of themselues, and need no more, or sway them at the least: & her Cardynals make the Conclaues wherein Popes become coyned. That the Pope but once Created is Ipso facto, so Omnipotent both in Church and Common-weale, that his Masse controules the Eucharist, and his Vsury scornes Exchange: so that the Pope being All in All, whose Sentence cannot Erre, must needes be God Himselfe, let God and his Lieu-tenants be what they can & let their words be what they shall. But Magna semper veritas, and see how TRVTH preuailes; for howsoeuer hee shifts it off, for the point of Heresie whereof he stands endited, that the Eu­charist is mistaken or not rightly vnderstood, Deuines haue laid it open, that his Masse was neuer heard of by Christ nor his A­postles; besides the distraction he hath made of the second Cō ­maundement, and multiplying of Sacraments, the one Felony towardes God, the other Burglary to his Church, is more then Mesprision or Premunire at the best. But in the point of Treason his owne Picture doeth accuse him in the stamps of his Coyne, The Popes Maiesty found guilty de Facto, both of Burglary, Felony, and High-Treason: if his Soue­raignty de lure or the Bishop doe cleere him. and his Maiesty standing mute, hath silently confessed de facto et de Iure, hee standes euery way Guilty; if his Soueraignty doe not helpe and make him to subsist, to the which hee nowe ap­peales.

Now a Soueraignty it seemes they haue or challenge at the [Page]least, such a one as it is, and a Maiesty withall, but how the one may be seene, and the other doth Subsist per amount or per aual, I meane ouer Soules or ouer Bodies, or ouer both or ouer ney­ther, in Heauen, Hell, or Purgatory, or on Earth, is nowe to bee decided: for Cardinals make the Conclaues, where the Popes become Coyned, and the Pope Creats those Cardinals that fur­nish the Conclaue. Now read we but this Riddle, and then tell me what it meanes. Pope Leo 10

A Conclaue of Cardinals (some forty at the least) laid all their heades together, and went and Coyn'd a Pope; Dissidebat autem Leo Pontisex a Cardinalibus Juiconturauerant in ipsius necem ita quidem vt exil [...]o quibusdam, alys teterrimo carcere mulctatis, triginta vnum crearet e­odem tempore Cardinales nonos, par­tim sui mumendi partim pecu [...] conflandae causa. whome when they had Created, they ment to haue vndone. Quia Papa quem fecerant, erat valdè Malus: but the Pope therof forewarned, by way of Premunire, Bannishment, and some by woorser meanes, preuents their Desseings, and Coyn'd one and thirty new Car­dinals of his owne stamp and fashion.

Thus the Pope being Created, became a Creator, and the Car­dinalles by their Coyning begat their owne Confusion. Nowe where sits Sacred Maiesty, in the middes of such profanesse and Chayre of pestilence? and howe Subsistes Soueraignety per a­mount or per aual? where Subiects at al hands are suffered to be Coyners?

Alas poore Conscience, The words of a Cardinall of S [...], comming from a Conclaue. how was't thou tormented at the Coyning of a Pope? and forced to cry out, siccine fiunt Pontifi­ces Romani? Bidding Rome farewell adew, and shaking off such company as Christ neuer heard of, and Saint Peter neuer knew. A warning to the Bishop of Rome, to take heede the Pope accuse not him of treasoo, & giue him the slip. Let the Bishop looke about him, least the Pope giue the slip, and wipe's nose on his sleeue, since the question stands of Coyning, for what can the Papacy in reason be reputed, but a Metaphisi­call Subsistence of a Spirituall Soueraignty, ouer Soules, The Pope hath no Kingdome in Heauen, nor on earth, Ergo no Maiesty nor Soueraingty in either. or ouer Bodies, ouer both or ouer neither, not on Earth nor in Heauen, for on Earth it cannot be, (where Kings onely Coyne, both in Nomber, Waight aad Measure, by the rules of Iustice) for feare of High-treason. And in Heauen it may not be (where God alone Creats both Faith, Hope, and Charity, by the rules of true Religi­on) for feare of Heresie; but in Hell by possibility, where the Di­uell and hee ioyntly, neither Coyne nor Create, but Equiuocate together, or a place in the Ayre, such as pyning Purgatory is by Dreames made to be. And a Maiesty so exceeding the bounds offence or reason, that the greatest Fooles adore it most, and the fowlest Spirits admire.

Now where Hell is, and what is done there, the Iesuits best can tell, The Iesuites (Caeca obediētia) sworne to performe all that their Generals enioyne them, when, how, and wheresoeuer instantly. that comming last from thence are so quickly here and there, and are sworne to their Abaddon without doubtes or questions, when he sends them farre and neare. These are those Locustes, whose Winges and Tayles compared to their Faces, showes their Monstrous generation. These like Amphibij by [Page]creeping on the Earth, by their dyuing in the Waters, and their flying in the Ayre, can bee Countrey-men and Courtiers and Church-men too: Let Soueraynes shun their companies as they loue both Soules and Bodies, and let all Subiects hate them, as they loue their Soueraines liues. These I say stincke of Gunpow­der, and carry about the smoake of the bottomlesse pit, where ere they ride or go; but where Purgatory Hangs, Lies, or Stands, puts vs all to Schoole, Bellarmine sends vs to Bede, to learne and spell, our Woorshipfull Countrey-man, dead nine hundered yeares ago: But as honest a man as hee, and of a later transgres­sion, Mathew Paris, Hist. Ang. fol 288. The tale is told by Turkill of a great Noble man in England, who dying without shrift, his Soule being come to Purgatory (while he was there) was ridden by a De­uil like a Post horse in most ter­rible wise. tels of one Turkill, whose body fell asleepe, and his Soule stole thither, whose relation alone, is enough to set a Foole be­sides his wittes, and make our leanest Post-horsses hold vp their heads, if they could but read Latine, though they did not vn­derstand it, to heare how Rich and Great mens Soules are spur­gald and tired, without pitty or mercy, by those vilanous Diuels and ranck-riders there.

If this then be the Soueraignty that Cardinals Creat and Con­claues Coyne; what can Popery be, but a Doctrine of foule Spi­rits and suggestion of the Deuill, to bewitch Soules and Bodies by turning Piety into Heresie and Loyalty into Treason, as they grow discontented, vnresolued, or hang in the Ayre. And in all this possibility what can the Pope challenge (I speake to sence and reason) in his height of Hope and Pride, by vertue of his Creation both for Maiesty and Soueraignty, (till Purgatory bee found) but by way of competition a Ioynt-patency or Reuersion of the left hand of Soueraignty, to sit and commaund in one Seat of Pestilence, and one Chayre with the Diuell

Now let the Bishop there take heede, The Bishops Conscience summo­ned as a witnesse about the Popes Soueraignty. least the Pope by Equi­uocating, play the Witch or the Iugler with him or his Picture. And as the case now stands, let him blesse himselfe, and thinke before he speakes, and then speake but as he thinks, as his Con­science shall aduise him without mental reseruations (for Bishops must haue Consciences, though Popes may haue none) euen in ordine ad spiritualia by the Iesuites owne Diuintiy, The Iesuits mayne Distinction whereby they proue the Poper So­ueraignty, aboue the Emperor and Kings. what can the Pope himselfe be (if in Heauen he proue no Angell, and in Earth, he be no Subiect, nor God nor King in either) but that Antichrist of euill, halfe a Saint and halfe a Deuill, for he woorkes not in Gods name. Or the Minotaure it selfe, halfe a Bull and halfe an Elfe, for he roares like the one and speakes like the other; or a Wolfe at the least, halfe a Dogge and halfe a Beast, for hee beares the name of Guelf, Guelfe in Dutch is a Woolfe. and hunts after Gibellines; or an Idoll at the best, coyn'd by Cardinals and the rest, which though it seeme like something, yet of it selfe is nothing, for Nullum simi­le is Idem, and by the rules of Popery, Idolum nihil est.

Thus the Pope for his Soueraignty, finding no where to sub­sist [Page]in Heauen nor in Earth, The Pope of Rome, leaues the By­shop of Rome to answere for all. appeales downe to Hell or to Purga­tory at least, and leauing his Maiesty to outface the Emperour in the stamps of his Coyne, sayes the Bishop there must aunswere to the whole Enditement.

Now Soueraignty leauing Maiesty thus to shift for it selfe for want of Subsistence, The Byshop found guiltie of High treason, by his owne name & pic­ture found stamped on the Empe­rors Coyne. and Maiesty without Soueraignty no where to bee seene, being nothing of it selfe but Pride and Conceipte, in the height of al Presumption (Coynage.) The Bishop being a Subiect, and Coyning for himselfe, becomes de facto by conse­quence guilty, if not of Heresie, at least of High-Treason.

What lets then, that the sentence is so long with-helde and staide, but the mercie of the Iudges and Delinquentes intercessi­on, if hee looke for Grace? Then let Bellarmine bee silent, The Byshop aduised to craue Grace and pardon. or haue his tongue cut out, whilst the Bishop on his knees, by suit and submission, make meanes to get his pardon, For want of Grace turnes Anti-Christ himselfe. from God and his Lieutenants, or of the Emperor at least. But this he seemes to scorne and turnes ANTICHRIST him-selfe. For instead of Grace, out of Pride and Presumption, Takes the Popes part, and with­stands the sentence by secret shifts, and open Rebellion: and without sence or reason, accuseth Kinges of Heresye, to keepe himselfe from treason. hee sends Titles vnto Kings in iest, to blow them vp in earnest; and accursing Soue­raignes, sends blessings to their Subiects, yet makes a shew to loue them both for members of the Church, but as Wolues do loue the Moone.

For blessed bee the Memories of our Princes and our Peeres, that heeretofore withstoode him; The KINGS Book and Premo­nition to all Christian MONARCHS &c. and thrice blessed bee the learned hand of our Soueraignes late endeuors, that so constant­ly pursues him; in whose behalfe & happinesse, for the Church and Common-wealth,

&c.

¶ It may be by this time, that Bellarmine is angry, or laughes at the least, & thinkes I play the Foole thus to deale with edge Tooles: but if that will content him, I consesse no lesse, & thank God for my Ignorance, that neuer yet was taught cum ratione insanire. If any thing here wring him, let him thanke himselfe that gaue the first occasion, and is apt to reply in so idle a que­stion: for how should a wiseman, wisely, or in serious sort dis­pute so fond a comparison, as a Cardinall with a KING? the one being knowne by his Hat, the other by his Crowne, except hee holde men Idiots, or the world that hath beene hood-winckt, ought still to be blinde. The reason of the Popes Triple-Mytred-Crowne. The Pope may showe some reason for his Triple-Miterd-Crowne, both in matter and in forme for 3. kingdomes that he holds, or pretends at the least. The first, as King of Italy, where indeed he is Great, by way of Intrusion & possession of Rome. His three pretended Kingdomes. The second, a Ioynt-patency by way of Com­petition to the Kingdome of Hell. And the third of Vtopia alias Purgatory, by conceited inheritance, a Kingdome of his owne; but to write, say, or thinke, that Cardinals must be Kings, or the meanest Kings Fellowes, because they weare red Hats, is a Do­ctrine as fit for Fooles to laugh at, as wise-men to beleeue, at least no where found in the Catholicke Church or Creede. But they weare them on their Heads, as Kings do their Crownes, Ergo; so Kings fit when they ride both in Coach, or on Horsse­backe, euen as Cardinals do; shall I therefore conclude, that Kings are either Cardinalles, or Cardinals Fellowes? No, for if vllum simile were Idem as Nullum is, then might Fooles be Car­dinals fellowes, and Cardinals too.

As for Iesuites, leaue them to their Gun-powder and plots of High-Treason, they are smelt-felt, or heard of, to their owne Confusion, where euer they go: to their Ruffian-like raylings, say little, or say nothing, and to their ydle writings alwayes say no, [Page]for if TRVTH cannot preuaile, nor Reason serue their turnes; look but to their Fingers, and silence is enough, or two wordes may suffice, Nothing and No. But this in sober sadnesse, to their Art of Impiety, and Mistery of all our Woe: I speake out of Confidence, TRVTH bids me say so; I hate no mans person, & I enuy no mans place, This is not meant heere by any man, that out of Conscience seemes onely seduced by the Witch­craft of Rome. No, not of the Byshoppes there, for the names sake of Popes; of whome sundry haue dyed Martyrs, Confessors, and good Chri­stians: for that were to put my finger into the eie of Gods Mercy, and to bound his Prerogatiue, whose Nature and [...]roperty sees the fu thest off, and finds vs out for his own names sake in Christ, euen then, when in the eye of the world, we seeme to haue forsaken Him, and lost our selues. but to the shamelesse dishonest, TRVYH tels them to their face. If any be so desperate or wilfull at the least, to make Ship-wracke of his Conscience, play the Foole, or turne Beast: Si mundus vult decipi, deci­piatur in nomine Diaboli. If any loue deceite, and like to be abused, let them be so still, in the Popes name and the Deuill, as they sit together; for God abuses no man for Loue nor Money. And for my Soueraignes Honor, as by Oath I am bound, I am bold to speake alowde; Come downe you Perching Parasites, that by flattering your Popes, become puft vp with Pride, and knowing your selues but Deacons, and farre from Byshops Fel­lowes, yet ranke your selues with Kings; whose Chappelles are more honourable then your Conclaues are at Rome. But for you that are discended from Princes and Peeres, or more worthily aduanced, by your Soueraignes Loue and Fauour, Nor against any, ennobled by byrth, or Soueraigne fauour. then by Popes you can be, though you were their Sonnes or Heires, their nee­rest Nephewes or Darlings most deere, to you I speake with re­uerence. Do you your selues but right, that doo your selues most wrong, or Qui sordescere cupiunt, sordescant & adhuc. For if Truth may stand for Truth, and Cohsequence shew Reason; what can a Cardinall be, by that which hath beene spoken, but a Monarke in conceite of A petty village in Normandy the owners whereof, were by French Kinges freed from all Homage by the Popes command. Yuetot at best? halfe a Soueraigne, halfe a Subiect, for he ranckes himselfe with Kings: or an Her­mophrodyte, halfe a Priest, & halfe a Deacon, for he equiuocates with either: or a prodigious Meteor. In Terris minitatem Re­gna Cometen, that blazing in the Ayre, infecting others, con­sumes it selfe, and turnes at last to nothing.

¶ For being some seauenty sixe Cittes, Po [...]tes and Townes of seuerall Lan­guages, seuerall Countries, and euery way Subiects to seuerall Soueraignes; The Han [...]ces. yet meeting there together, by shifting of Treaties, they disquiet often times the Emperor himselfe, and contest with Kings, Queenes and Princes.

¶ And being put in trust with the Credit of our Land, (CLOTH) hauing brought our Clothiers to distresse, themselues into a Labytinth, Merchants Aduentures. and the Trade to Confusion, yet by dealing out of sight to hold all Men vnder, and them-selues still aboue, call all men Enterlopers but they and their Company: and cry out a­gainst our Staples, for feare of our Shipping; as if the multiplying of Coaches, were the ruine of Wheele-Wrights, or diminishing of Wheeles.

¶ And where Merchants Farming Merchants become so Free themselues, The Vndertakers of Subsidies and Customes to Farme. that out-running our Lawes to make hast to Consusion, they Plough vp the Dead-Mould (as it were) of Trafficke, to get a Masse of pryuate Wealth, by doing a world of harme.

¶ And finding our Trafick, nigh Pulslesse, Spiritlesse, and almost out of Bloud; The New East-Indian Companles. like consident Empiricks that seeke but priuate Profit, at one hand or other of­fer sxe Pence in the Pound, to powder her with Pepper, and turne her into Mummy.

[Page] Soueraignes suffer Subiects to be Coyners. KING and PRINCE. But our DAY-STAR is risen, and the DAWNING now appeares: and as Nullū vio­lentum can bee Perpetuum, so must it befall this Soueraignty of Rome. For as by Babilonians the Medes were subdued, the Ba­bilonians by Persians, the Persians by Macedonians, and they by the Romanes, & the Romans yeild to none but to ANTI-CHRIST himselfe; so, as our SVN begins to shine, Anti-Christ is gon.

But SOVERAIGNES may subsist, though Conclaues goe downe, and MAIESTY may be seen, though ANTI-CHRIST be gone; I meane Kingdomes may stand, what ere become of Rome, and Kings may continue, though Popes be ouerthrowne. But how? not as Men, but as GODS, by their Power and Com­mission. For as DEITY subsists by the power of Creating, so KINGS become GODS by their Powerfulnesse of Coyning. The difference is but this: That of Nothing GOD made All­things, by the GOODNES of Himselfe, and KINGS must haue Matter to fixe GOODNES in, that their Bounties may be knowne. GOD without a Patterne, and KINGS for a Presi­dent, haue GOD for Example.

Thus as of Bullion, KINGS onely Coyne Money, and Money made of Bullion, maintaines their Exchange: so theyr Bountie shewes their Greatnesse, and makes their Subiects Happie. For as GOD in the Eucharist; imparts his owne GOODNES, that's to say his Greatnes, that's to say Himselfe by meanes of Bread & Wine, for the good of Christians: so KINGS by their Exchange impart their owne Bounty, that's to say their Greatnes, that's to say Themselues, by meanes of Golde and Siluer for Subiectes weale. Let all that haue Eyes and Eares, but reade and vnder­stand, and let KINGS aboue all things be Carefull, not so much of Money, for the names sake and Forme, for therein lies Ido­latry, which GOD so detestes, as of Matter, whereof to haue alwayes to stampe their owne Coyne, that Maiesties may be seene. Be Zealous, not so much of Matter, as it is but Gold and Siluer, for thereby growes Couetise the roote of all Euill, whereof God so fore-warnes; as of waight and Goodnesse (in re­garde of their Bounty) in Finenesse and Purenesse by the name of Bullion: be Curious, not so much of waight & Forme, as it is but Bullion, for that begets Pride, which God still Con­founds, as the vse and end for which it is made to bee currant in Money, in regarde of their Soueraignty to maintayne theyr Exchange. And lastly, but cheefely to be as Iealous of their Stan­dards, namely (TRVTH) both in Nomber, Waight, and Mea­sure, [Page]as of their owne Essence, for therein lies their Honour, that shewes them to be Kings. For what haue Merchants to do, that liue by buying and selling, and so by buying, as to sell for pri­uate gaine, by presuming vpon Soueraignty, and profaning Sa­cred Maiesty, to make vse of their stampes, though the Bullion be their owne? Or what haue Gold-smiths to do with the Pix, in Matter of Coyne? Neither is it enough, fit, nor conuenienr, for any that are wise, or would be so taken, to say in iest or ear­nest, and affirme it all one, to sell Bullion for Mony, or to Coine it himselfe, and pay for the Coynage, and laugh at Exchange; except to iustifie the Pope, and Patronize Ʋsury, hee meane to make it good, that Subiects may be Coyners; the state of all the enditement and question now in hand. Eates God the flesh of Buls, or drinkes the blood of Goats? Lookes hee for Profite, where all is his owne beyond praises, vowes, and harty Thanks­giuing? and shall Kings take wages of the selfe-same Money, that none but they can Coyne? or farme their Honour? Nowe Kings are Gods, therefore Tractent Fabrilia Fabri.

In the meane time, let Soueraignes cal home Subiects, or take them downe at least, that Cardinalles may bee knowne; keepe Cardinals from Conclaues, and ANTI-CHRIST is gone, keepe Conclaues from Coyning, and the Pope may proue a Byshop of a Dioces, or a Patriarke againe: and keepe Popes from wande­ring Iubiles and Rome, at least Pride is ouerthrowne.

So shall the Idolatrous Masse, that Arte of all Impiety, giue place vnto the Eucharist: and Iewish Vsury, that Mistery of all Iniquity, fall downe before Exchange; and Religion and Iustice, holding hand in hande together, shall make all men see and know, and the world vnderstand, Vera Ars Regnandi. that VERA ARS REGNAN­DI being onely that of Coynage, whose Mistery is Exchange, is fit for none but Kings, Iustice by Preheminence, and Mercie by Prerogatiue, being the Matter and the Forme, that giue Essence to their Crownes.

In a word, Maiesty shall be Seene, and Soueraignty shall sub­sist, as in GOD, so in KINGS. For GOD shall be Glorified, his KINGS shall be Honoured, their NOBILITY Respected, and MEVM and TVVM in Subiects, make Allin All so Happy, that each shall hold his owne with Prosperity and Peace. Ignorance. What Publicans and Sinners, and Customers & all? Customer. Yea, euen Sinners and Publicans, whome Customers you call. For looke what Tithes are to the Church and Quitrents to a Mannor, where Diocesses are bounded, and Demains are made knowne, so shall Customes appeare, whose names are now vsed but as Golde to hide Pilles; and Subsidies shew so needlesse or seldome at the least, when our Soueraigne shall subsist by the Greatnes of his owne, & be helpefull vnto others; that Imposts, [Page]Impositions, all Rates by discretion, Taxes and all shall bee packt vp with Vsury, sent after the Masse, and transported to­wardes Italy, and so to Rome by way of Flaunders home, from whence they were but borrowed, whose Greatnesse most subsists by such kinde of Reuenues. Now helpe KINGS to Bullion, and they will make vs Happy: alwayes prouided, that Subiects bee no Coyners.

Bullion? Is Bullion then a matter of such consequent Impor­tance, and important consequence, that beeing but one word, it encludes vs All in All? will not Money serue our turnes? No surely, without doubt, debate, or question. For Money made of Bullion, being a Creature vnto Kings, as Kings are to God, in the hands of Subiects, becomes it selfe admired & adored for a God, whose Powerfull operation (without some Grace Deuine) by selfe-conceited Greatnesse, begets Pride and Presumption in the heartes of sinnefull men, turning Truth in Religion to Conceits, and Heresies and Equity in Exchange, to Extortion and Vsury, the Mistery of all our woe.

Besides, Money of it selfe, without Bullion to supply, is but water in a Cesterne, that by vse becomes exhausted, or being but let alone, consumes it selfe by stinks and putrifaction. For Bul­lion being the Fountaine, Money is but the water, and Exchange the very Riuer that serues all priuate turnes, and Bullion beeing the Sun, Money is but the Beames, and Exchange the very Light that makes the World to see. So that helpe Kings to their Bul­lion, and Subiects shal be Happy, at least in GREAT-BRITAIN, where BOVNTY now commands, for BOVNTY must direct vs to the Iland of Exchange, the Seat of worldly Happines: Perfec­tion dwels in Heauen.

Exchange? haue we spide out Exchange? then haile Maisters, Merriners, & Mates at all hands; call vp our loyall Merchants, true Patriotes, Enterlopers, Publicans and Sinners, and Custo­mers and all, and be of good cheere: belay well the Bowlyne, keepe your Tacklines tight and sure; aloofe, aloofe with the Mayne, for feare of the GOOD-WINS, I seem to see our Iland, for the Fore-lands appeare, CASTOR and POLLVX threatning both together, did boad vs good-lucke; our Barke is strong e­nough to beare out al her leakes: our Load-stones proue good and our Compasse is true, therefore aloofe I say with the Mayn, by this Cape of Good-hope, to the Harbor of safety and Heauen of all our rest: Beare vppe (I say) Steere-man, PALINVRVS ports our Helme, bid Merchants now stand by, the wind is tur­ned North, & our stormes are almost gon: Veere out the Main­sheat, clap all our Sayle cloathes on: & hasten we by all means to this Iland of Exchange. For reliquis tantùm Sinus est & statio malefid [...] Carinis.

[Page]¶ Thus farre I haue been able by the GOODNES of GOD, (being subiect to correction) to touch & make good that part of mine argument, where Bullion & Exchange fell in to be hand­led, for our Soueraignes behoofe, to showe how Masses and Vsu­ry (the foundations of Popery) being hatched both together, by Echpsing the Empyre, haue poysoned all Christendome, and though ranging farre and neare, yet keepe residence at Rome; by whose ill example, Subiects haue elsewhere beene taught to be Coyners: that hauing thus far gayned on that Minotaur of Crete and his Doctrine of Idolatry, by reducing of the Eucharist to the first Institution and true vse therof; to the Glory of God, the Comfort of all Christians, our owne speciall Happinesse, and Honour of our SOVERAIGNES, in this Isle of GREAT-BRI­TAIN: So nowe to abate his Pride in the practises of Vsury, by restoring our Exchange; seemes a woorke preordain'd, and by God himselfe layde out, for our THESEVS to begin, and other KINGS to followe: for his Storge still to Iustice is euery way good, his loue is euer constant, his affections all are free, and BOVNTY is his Name, had hee but his owne in the right of his Bullion. For Bullion then at all hands, let's now apply our selues and do our best endeuors. Wherein, that which now followes, might serue for a Lanthorne to giue light at the least, and Vsher out the way to AVTHORTY and WISEDOME. But Custo­mers are poore, out of heart, out of friendes, and their Credit's vndone. (I meane those of the Out-Ports, for I slaunder not London) their Lamps are but dimnesse, their Writings are hid­den, and their plainenesse dislik't hath beene graciously chid­den; yet such at it is, since GOODNES like the Tyde; cryes on, on, still forward, and TRVTH is at my side, without purpose of offending the most or the least, I will lend it but to LOYALTY to reade and digest: for helpe Kings to Bullion and their Sub­iects must bee Happy, alwayes prouided that Subiects bee no Coyners.

¶ Ignorance and Impudence contesting together against Truth and Reason, the one being vnapt to beleeue and conceiue, and the other as vnwilling to heare and vnderstand; how Vsury ob­truding into Exchanges Scate, to the raysing of Subiects, and a­basing of Kings, by engrosing their Money & fore-stalling their Bullion; haue bred much disorder in the Church and Common­weale, and haue made it a question of a serious disputation, howe to hold the Gold and Siluer that is gotten already within any Kingdome, and draw more vnto it. Some by a steadinesse of the Standart, would haue all Coynes made currant, a Penny in an ounce of Siluer, and two pence in Gold, aboue their owne, [Page]which serues for a shift, but it works no miracles: Others pro­pound the abasing of our Coyne, which of all bads is woorst. But when all is saide and done, which can be denised, Truth stil makes it good, there is no way to Trafficke, by whose help alone all wants are so supplyed, as a waste will be so needfull, that it shall not be regarded. Whereupon growes the Question, be­tweene Opinion and Conceipte, for Arte and Nature, about Trafficke heere in England: namely, how our Traffick should be able by perpetuall supplies, to affoord more Golde and Sil­uer, then all the Mines of the world, which experience thus re­solues.

¶ King Edward the third, enformed of his right to the King­dome of France, and intending by Conquest to make his Title sure; This Contract beares date, Anno. Ed. 3. K [...]gis Ang [...], 14. & Franci [...] prime, [...] m [...]rcredy apres mi-q [...]a­resme, 1340. by means of Iaques d' Artueill, entred into Contract with Gant, Bruges, and Ypre, in the name of al the rest, for ingresse & regresse by way of Flanders thither, on these heads & grounds. To giue them in ready money (to prouide for their frontiers a­gainst the French) at foure payments within the yeare, seauen score thousand pounds; when the ounce was but fiue Groates, which now is fiue shillings, such then was his Bullion. To de­fend their Ports by Sea, against all inuasion as well as his owne, such then was his Shipping; and to transport the Staple of Kent, from Sandwitch to Bruges for fifteene yeares.

Thus assured once of Flanders, in tenne or twelue yeares, he triumpht ouer Fraunce. First before Crecy by the ruine of their Nobility. Then by winning Callis, the very key of their Cabi­net and entrance of that Kingdome. And thirdly, neer Poictiers, where he tooke their King prisoner; besides the battell at Sea by Sluce, where himselfe was lightly wounded, such then was his Nauy and force both by Land and Seas. But finding by this time his Fortunes to fall, and that for lacke of Money; that his money fayl'd, because his Mints did cease; and his Mintes to stand still but for want of Bullion: and his Bullion to be missing with the Load-stones of his Mines, then in morgage at Bruges: Experience now taught him the woorch and vse of Staples, the pawning whereof, was the wealth of all this kingdom, and that Kent alone did sway the good or ill of England: for who would seeke ought of Englands in England, when from Kent, he might finde it transported to Brugis?

Now, Their prouerbe at this day not for­gotten, that if an Englishmans Fa­ther were hanged at Brugis Gates, the Son betweene his legs would presse in thither. as England thus grew poore, disordered withall, and the King still in want: Flanders waxt wealthy, and Bruges wan­ton, and proudly disdainefull both of him and his, in greatest neede; who finding their humors to bee next vnto themselues, vpon occasions of aduantage, and hauing Callis now to friend, as a Port of his owne; being forced to retyre, hee gaue way to the time, and tooke a new Lesson.

[Page]To reforme his former Errors, before the end of 15. yeares, 27. Ed. 3. It is admirable (to reade the Sta­tures) to see how serious the King was to sert [...]e his Staples at home. he recals his Staples, and in Cathedrall Citties of the Maritime­shires, he replants them all at home. In Ireland foure, at Dub­lin, Waterford, Corke, and Drogda. Wales had Carmarden. New­castle, Yorke, Lincolne, Westmmster, Canterbury, Chichester, Win­chester, Exceter and Bristow, were appointed for England.

Each Staple had his Head-Port, and each Head-Port had his Members, that Traffick might finde order, and sit by Religion in the beauty of hit Sanctuaries, neere Temples and Churches in al parts where she came. The Head-ports were these: Newcastle by situation was both Port and Staple. Yorke had Kingston vp­on Hull: for Lincolne lay Saint Buttolphs, by the name of Boston. Yarmouth seru'd Norwitch, as London then did Westminster: Sandwitch fitted Cantorbury, Chichester feru'd it selfe, with Exce­ter and Bristoll, as did Newcastle, and the Head Port of Winche­ster was woorthy South-hampton. All Merchants, Allyes, and Friends to the State, were at all hands bid welcome. All Artes were entertained, but especially CLOTHING, Se Lipsius Louamum, of the dissen­tion betweene the Earle there, and the Towne of Louayne. Lib. 2. cap. 5,13 [...]. & Cap. 12. 1372. which as then from Louaine, began to flye hither, with Places of Residence, Immunities and Priuiledges, besides stipends and wages, to assure them being heere. All kindnesse was too little, no fauor seem'd too much, and the Law made it fellony for any, to trans­port wooll, and none to weare Cloathing Wrought and Dyed beyond Sea, but the King and his Queene, and their imediate Children, the matter was confiscable, and the Persons impri­sonable, at the Kings will and pleasure.

¶ Thus Traffick maintain'd our Staples, and our Staples held vp the Credit of our Load-stones, whose vertue drew in Bullion, whereby our Mints coyn'd Money, Seuerall Mints in England. and made Golde and Siluer currant in moe places then one. As Durham, Yorke, Cantorbu­ry, Winchester, Exceter, and Bristoll. Each had his proportion, according to the Pix aswell as London: our Portes were full of Shipping, and the Customes like Quitrents, were certaine to bee knowne, by the Merchants owne prices, which they paid at the Staple, by indented Certificate, that iealousie her selfe had no cause of suspition, or vse of Bookes of Rates, or rules of discre­tion, the Ports and the Staples controlling each other.

But as Callice grew a thorne, The French offered for Exchange of Calits, quatorze cent Valle, & trois mil Fortresses, non mees en vne rolle, by Du Tillets Recueil de Traittes. Fol. 92. which the French could not en­dure, was often vpon bartring, and subiect to surprise: King Ed­ward to marry Callis and England assuredly together, remoued the Staple of Kent from Cantorbury thither: but foresaw not the disorder hee wrought himselfe at home, for want of the Mines that seru'd his Mints of Bullion. For as Callis nowe coyn'd all, England faine to make Statutes to draw Money from Callis. and our Merchants out of sight, vndertaking the Garrison, by one pretence or other (combining together) found meanes to [Page]farme the Staples, and so by consequence the Customes, conuer­ting Exchange to Extortion and Vsury, The Original of Societies of Mer­chants. and by Companies and Conclaues, sought how to rayse them-selues, aboue the rest of their fellowes: long known by the name and stile of Merchants of the Staple, but out-faced at the last by a stronger Societie of Merchants Aduenturers.

When Callis was lost, these trust vppe our Staples, and retur­ned all to Bruges, whence Pride and Disdaine remoou'd them to Middleborough, from Middleborough to Barrow, and from Barrow vp to Antwerp, where what good they did to thousands by wronging more then millions of brethren of their owne, See a Treatise long since written, in admitation of the Traificke of England, but lately printed at Mid­dleborough and London, by one Wheeler in fauour of the Marchant Aduentuters, & cold, A Treatise of Commerce. for these fiftie yeares and more, as they haue not let to publish to their own Pride and Shame: so let Indian Mines, but speak, that haue paide for the triall, and let England consider, how neede­full it is to call our Staples home.

¶ Thus experience makes it good, (betweene Flaunders and Spaine) for Englands behoofe, ☞ The onely tossing of English Sta­ples vp and downe the Nether­lands, but since the losse of Calaye, hath so warmde the blood of Bur­gundy, that Holland alone with Ze­land hand to hande, mating the Power of Spayne; hath made Pride it selfe (after forty yeares Warie) craue Peace, and gladde of tenne yeares Truce, for all their Indian Mines. that the Mines of the East, and the Mines of the West, the Mynes of the North and the Mines of the South, and the Mines wheresoeuer, may promise much at first, and yet faile vs all at last, but the Grace of GOD fayles ne­uer.

For, if all our Subsistence still grow from his GOODNES to set foorth his Glory and our dependance on him; and those Countreyes be reputed most wealthy and most happy, that are ablest and aptest to spare and transport Commodities of theyr owne; then may this Island reioyce aboue the rest. And if GOD by his wisedome haue so disposed of Goodnesse, that no place is extant, so absolutely blest, as in all points to stand and Subsist of it selfe, that by charitable Trafficke (bounded by Lawes, Trea­tise, Leagues, Oathes, and Decrees) all wants might be supplied, according to Reason, Prudence, and Pollicy; which with vs heer in England, hath euermore aymed at the encrease of our Ship­ping: since Ʋictus and Ʋestitus giues Law to all the rest; then most happy GREAT-BRITAINE both by Sea and by Land. Bona si sua Norit, and had but her Staples commutatiuely, as Iustice hath her Courts distributiuely, and Religion hath her Temples.

For, this Kingdome by Nature beeing no wayes possest of Gold and Siluer Mines, the wisedome of the State hath euer found it needfull, to supply that want by Art, in the chiefest ma­terials that the soile it selfe affords, made vendible to al for rea­dy Gold and Siluer, at places like sanctuaries, for immunity and freedome, famous to the world by the name of Staples.

Thus as Denmarke hath her Sound, Fraunce, Wine and Salt, so England turn'd her Wooles, Wool-felles, Tinne, Lead, and Leather, into pure Siluer and fine Gold.

[Page]From the Conquest downe-ward to Edward the thirde, our Wooles bare greatest sway, who to purchase his passage to the Conquest of Fraunce, engag'd the Staple there of at Bruges (as aforesaide) for fifteene yeares; but finding by experience, the true vse of his Wooles, he became the first that taught the be­nesite of Cloathing, retyred his Staples, and replantes them at home.

A happy beginning if it had bin well continued, but his care to tie Callis and England together, made him soone out-shoote his marke: for by remoouing the Staple hee had setled in Keut from Cantorbury thither, he dreyned all the rest, The long dissention betweene the houses of Lancaster and Yorke. and so lost his Mints at home for want of Bullion, which the times then succee­ding, had no leysure to consider.

Thus as Hysteron grew Proteron, our Portes to secke of Sta­ples, hauing lost withall their Customes, as Quitrents must fayle where Demaynes are shrunke or gone; our Kings being put to shifts, were forc't to seeke aide by Subsidies, as well on Lands and Goods, as of Tonnage and Pondage, from the loue of their Subiects, whose wants at the first were gladly still supplied, but the ofter the worse; for in the Elementes of life, and vitall sub­sistence, Religion bids Reason prouide first for Nature, and bee still next her selfe; distresses being daungerous (if not deadly) when the bloud is retracted, and the heart wants his owne.

Heere Merchants found the meanes still dealing out of sight, The occasion & Originall of Com­panies and Prinate Societies. by Companies and Societies to prey vpon the publicke and at­tend their priuate endes, who since the losse of Callis, tossing Traffick vp & downe, haue so warmd the bloud of other lands, and staru'd their owne at home, that now it is a question howe to make her pulses beat, and know the vse of Staples. O! that euer Merchants should sit so neare our Helme!

But since priuation still presuppones a habit, and from confu­sion perfections selfe is drawne: as my standing makes me see, so my seeing moues my Conscience to doo my best endeuor, to reuiue the memory of our ancient Stables, vpon the subiect of our Clothing, that by this Idea holding out the candle, I might Vsher the way for Anthority and Wisedome, to take the same in hand: for howsoeuer the Conscience of my calling, and special duty besides (as his Maiesties sworne Seruant) haue singled mee forth, and prest me still forward, by one occasion or other: Quo fato nesc [...]o, sed non sine Numine, as my hope & comfort is, His Maicsties speciall command to prosecute the Title of my former Acroamata, was the cause of wri­ting this. to pre­sume thus with my penne, to wish and further; yet I euery way conclude, that none can vndertake, but the Grauest and Wisest in Highest Authority, to promise and performe it.

For a Staple I meane where our Soueraigne still subsisting by the Goodnesse of God as Religion in her Temples; so his Maiesty may be seene by the Greatnesse of himselfe Cathedrally. Where [Page]his Iustice may discerne of the actions of men Commutatiuely; as it dooth in his Courtes Subalterne and Soueraigne Distribu­tiuely.

Were Trafficke once but fixed, See Trafficke speld in the Custo­mers Alphabet and Primer. whose Nature stil beautiful, shal by Art be made so amiable, that hir Loadstones drawing in Bullion, shall make her admired both in Matter, Persons, Place, Order, and End, all the world ouer.

For her Matter beeing prepared betweene Nature and Art, Matter. shall be made truely vendible by Good, Better, and Best, for all peaceable Commerce for ready Golde and Siluer.

Her Merchants so loyall or friendly at the least, Persons. that Tray­tors and Enemies shall finde no Commerce for all their Golde and Siluer.

Her Place so conuenient for egresse and regresse, Place. by Water, Sea, and Land, that safety and immunity shall warrant and pro­tect both the Matter and the Personnes of all that buy and sell there for ready Golde and Siluer.

Her Order still fitted to the forraigne contracts, Order. and the Sta­tutes of this Land, shall admit no disturbance by priuate discre­tion, or partiall affection, to Matter nor Persons, for any Golde or Siluer.

And her End withall so happy, End. by drawing in of Bullion, and our Shippings encrease, that GOD shall haue his Glory, our So­ueraigne King his Honour, and the Staple by her Seales giuing Honesty her own, in euery mans endeuor, with reputation and credit; shall make this little Iland a patterne to the worlde, of Religious Iustice, by Prosperity and Peace.

In a word, See the true Patterne of a Staple, in the Customers Alphabet towards the end. the Rules of such a Staple being drawne but from the practise of forraigne experience in the subiect of our Cloa­thing; these profits being demonstrable, must consequently fol­low.

First all our Wooles, the wonder of the world, (so beneficially made and dyde, as we see them beyond Sea) beeing made into Cloath; shall be wrought all at home, by Clothyers, Wool-men, Carders, Spinners, Weauers, Fullers, Sheere-men, Hatters, Cap­pers, and Dyers of our owne.

Our Cloaths now despised for want of true making, shall then become desired, and Straungers glad to fetch them for readye Gold and Siluer, for, Vino vendibili, nil opus erit hedera.

Our Trafficke freed from Practises and Embargoes beyonde Seas, whereto she is so subiect by wandering still abroad.

Our Fayres, and our Markets, shall bee euery way reuiued, rude Places made ciuill, and the Poore of all sorts by their own labour releeued, three speciall blessings of inestimable value.

Many Statutes for Drapery, Idlenesse and Roguery, will be­come disburdened and preuented, that being sooner enacted [Page]then well vnderstood, prooue easier to deuise then experience can practise.

The whole Realme will be enriched by working our Materi­alles all orderly at home, and our Ports by dayly Trafficke fild with Merchants, Marriners and Shipping.

The Customes like Quitrents made certainely knowne, from Subsidies, Aydes and all Impositions, so willingly payde and truely answered, that Iealosie her selfe shall set downe conten­ted, when, without possibility of fraud, the Ports and the Staples shall each controul other.

And aboue all, though last and least obserued, our Bullion (without which no Kingdome can stand) shall bee brought di­rectly to our Mints, and there made currant Money by imme­diate handes, and our Staples made perpetuall Mines of pure Gold and Siluer.

Thus our Religion and our Iustice shall no longer contest be­fore our Dread Soueraigne by personall defects, Prohibitions. about Tythes and Tributes; but like Aaron and Hur, support Moses at the Mount, whilst our IOSVA hād to hand, in defence of the Faith, confound both Amalech, his Fautors and Followers. I meane our KING and Soueraigne to the example of all others, thus made Powerfull by his Bullion, to stamp coyne of his owne; as the Sea affoords water for all streames and Riuers, and by a natiue kinde of homage receiues it backe againe: so all men endeuou­ring by willing courses and perpetuall motions shall serue and worke for Him; and Himselfe made able to make all his Subiects happy by the Boūty of his Exchange: shall cut the throat of that stayne and stay of Piety, that contempt of Equity, that Baud of Bankers, that Art of Witch-craft, and mystery of Iniquity (Ʋ ­sury) whilst the Grauest & Wisest in highest authority take their owne cause in hand, and next to RELIGION that sanctifies All; attend and intend the reliefe of TRAFFICKE (the norice of all our Commutatiue Iustice) that rectifies All. I meane in England by English STAPLES the first steppe towards Heauen, and our Summum Bonum.

TRAFFICKE! O the heighth, the depth, the length, the bredth, the compasse, & profundity of this one and only word! more fit for WISEDOME to read, and ELOQVENCE to vtter, then our weake braines to spell! For if TRAFFICKE bee the hand that layes out all men their worke, prouides all men their foode, and payes all men their Fees; I meane if TRAFFICKE be the way that leads vs all to Blisse: ought She not at al hands to be seriously supported, that so supports vs All? and her wil­ling disturbers, and witting Peruerters held as Enemies to OR­DER, that's to say, to GOD and NATVRE? When wee thinke but on TRAFFICKE it reuiues vs much, and could we but find [Page]Her, then All were our owne. But see where She comes, and her OVT-PORTS in sight, all Tyr'd as it seemes, and in woefull case and plight. Traficke showes her selfe, with the Out-Ports. Now alas poore TRAFFICK, from whence mayst thou come? from Purgatory sure, or some woorser Place; Rome. What may bee thine Errand? to complaine at the least, and see thy SOVERAIGNES Face? Woe is mee, thy Seruaunts haue no Credite, being dead in Disgrace: therefore speake for thy selfe, loe, see where HEE sits, bee bold and goe try HIM, IVSTICE and MERCY stand both at his side, his BOVNTY sits by him.

TRAFFICKE all wrung and spur-gal [...] backe and sides, with the foure Sonnes of AYMON, that sitte and ride like Cardinals, vvithout Bit, Bridle or Guide, saue Ignorance before, with a vvhip in her hand of her own contriuing, and Impudence be hinde, and a world of Societies, that following by Compa­nies, vndertake to beate Her forward, falles prostrate on the Ground, (for kneele shee cannot, her knees are so broken) and bemoan [...]s her selfe in this manner.

[Page]The OVT-PORTS following TRAFFICKE as shadowes doe their Body, bemoane themselues in this wise.

If Trafficke be the assured practise of that mysticall Philosophy wherein so many wits haue spent thēselues, Lapis Phylosophicus. & blown the coales in vaine, whose heauenly Elixar; Goodnesse, the Quintessens of Nature and Art by Diuine Sublimation applyde to Materialles begets Mysteries in Trades, and purging all drosse of Deceipt from Trades, turnes Trades into Mettals, and all Mettals into pure Silner, and fine Gold. Moreouer,

If Trafick be that general Restoratiue, Vniuersalis Medicina. which easing all Griefes in Soares, suppling all Sores in Diseases, and curing all Diseases in particular Members, holds the whole Bodies of Kingdomes in Health. The sacred rules wherof, as no profane Couetous could euer comprehend nor confident Empericke attaine to practise; so none of priuate Descretion or partiall Affection, may presume to alter or any wayes controll: as beeing a Doctrine and study peculiar to the GRAVE and WISE, onely in highest Authority, and for PRINCES themselues. Namely,

If Trafficke of her selfe be both outward & inward, of things bred at home or set from abroad; and those Kingdomes repu­ted most wealthy and most happy, that are ablest and aptest to spare and transport Commodities of their owne, wherein thys Iland may compare with the best: since no place is extant so absolutely blest, as in all poyntes to stand and subsist of it selfe that by the benefit of Traficke, bounded by Treatise, Leagues, The Vse and End of Trafficke. and Decrees, all wants might bee suppled according to Reason, Wisedome, and Pollicy; which with vs here in England, hath e­uermore aymd at the encrease of our Shipping.

This Necessity then of mutuall Commerce, by the mallice of the Times, being many wayes enuied, and by Enemies abroade very often interrupted: if withall it become disturbd among e­quals at home, when the General is wrong, Particulars grieued cannot but grone.

But so it is (most Graue and most Wise, in highest Authority) that such of late yeares, hath beene and yet is, the state of dea­lings and Trades within our selues. For the Citty of London, as the Lyuer in the Body, receiuing the Chylus from all parts of the stomack, by detaining the bloud from the rest of the veines, is both distempered in it selfe, and iniurious withall to all her fellow Members.

In which Estate, though the Kingdome seeme engag'd and deepely interest, as it may be the case of euery priuate Subiect; yet the Port-Townes in speciall, consisting of Artificers and Tradesmen, Maisters of Shippes and Marriners, do most grieue and therefore complaine.

[Page]That albeit as Subiects, vnder-lying the first brunts of all Forrayne attempts and troubles, liuing vnder one and the selfe same lawes, ready at all commaunds, both by Sea and Land, as other Townes and Subiects of the Kingdome elsewhere are; and as liable to all Customes and Subsidies, Fifteenes and Loanes, (the Cinq-Portes by wisedome found meet to bee excepted) as London it selfe is euery kind of way, for the proportion of their seuerall Abilities: yet contrary to the Libertie of English-Free­borne Subiects, they are abridged, enuied, and as it were, held vnworthy the very superfluities of that Citties aboūdance, to their manifest decay, for want of Free Traficke, in their Inhabitants, Marriners, and Shipping; and that all things being drawn into priuate Societies, are there so engrosed, that England seemes but London, and London likewise seemes abridged in it selfe.

In which distresse, the Port-Townes, appealing in all humility to the PRINCE: their onely comfort is, that alb [...]it his MA: as a Father of all his Children, in his Loue and Affection (as well may beseeme HIM) stand gracious to some, more then all the rest: yet that his Storge and inclination vnto Iustice, affoordes bread to the meanest, and intendeth at least that all should en­ioy their Birth-right, to the generall Treatise of Entercourse a­broad, and Common-Lawes at home; to grow vp thereby to liue to his seruice and the Commonwealth.

Let not London therefore, though furseting of fauours, enuy her Fellow Subiects to breath common ayre, liuing vnder ONE, and HE so good a SOVERAIGN. And in London most special­ly the Society of MARCHANTS ADVENTVRERS. For such reasons as formerly haue beene toucht and laid downe.

Now such beeing the State of Traficke, in the Out-Ports at least, fit for the Graue and Wise to knowe and consider; the re­formation whereof, though none but Authority may promise & performe: Yet as necessity compels, so common duty makes it lawfull for all to wish and further. Vnto whome therefore the Port-Townes aforesaid, for themselues, their next neighbour Citties, Townes, Parishes, and Friends: in all humble Submission by way of remembrance, exhibit this petition.

"Qui Reipub. Cicero offic. lib. 1. praesunt, Duo praecepta teneant, vnum vt Ʋtili­tatem Ciuium sic tueantur, vt quioquid agant, ad Eam referant, ob­liti Commodorum suorum. Alterum, vt totum Corpus Reipub. cur­rent; ne, dum Partem aliquam tuentur, reliquas deserant. Qui autem Parti consulunt, Partem (que) negligunt, Seditiones & Discor­dias inducunt. Nam ex co fit, vt alij Populares, alij Optimi alicu­ius studiosi videantur, Pauci Vniuersorum.

The Out-Port, hauing ended, appeald their CVSTOMERS, and cald them [Page]for witnesse. Whose Coats broken at Elbowes, and Hose out at heeles, had made them retyre, and were loath to come forward. But after TRAFFICKE and the OVT-PORTS, as the CVSTOMES came in Question, were sought for, and found to be missing: the CVSTOMERS by consequence were commanded to come in: who like Poore Schollers with their Books in their hands, but daring not to speake; by way of Accompt, frame Cy­phers with their Pens, and make signes in this manner:

If Happinesse be that State, which all men so desire, al ayming at the least at their highest blisse; and Religion and Iustice our furest stayes to stand to, and safest helpes to finde it. That is to say: If Religion by Sanctifying our Wittes, and by reforming our Willes, to cleere our Vnderstandings, belay our Summum Bo­num agaynst our Ghostly Enemies, Sinne, Death, and Sathan, by faithlesse Desperation. And Iustice by protecting, our Liuings, our Liberties, our Lyues, our Honours, and the Peace of all the Land, against Nymrodising Tyrants, and all their Adherents, by Violence and Obtrusion.

I meane, The Vse of Religion. If Religion serue to settle the Tranquilitie of our Minds, by holy Contemplations; to fill our Soules with Ioy, by Faith in Iesus Christ; to encrease our Heauenly comforts by the Word and Sacraments, to seperate our Callings by the name and style of Christians, and to edifie the Church by Doctrine & good Life. And Iustice serue to warrant the Vse and Perpetuity of all our worldly wealth, by honest conuersions: The Vse of Iustice. to confirm our Christian Liberty by Grace and Obedience, to prolong our Liues; by [...], Loue, and Loyalty, to maintaine our Credits by Charity, among men, and to protect our Peace both in Church and Com­monweale, by Piety and Probytie: maintaining (as it were) a kind of free Trafficke, and mutuall Commerce, betweene the Throne of God in Heauen, and his Church vpon Earth, by Doctrine and Prayer, for the vse of Goodnesse: Alheauen by Inspyrings down­waids, and all holy Desires vpwards, being as Angels or Mar­chants betweene God and Ʋs.

In a word: The End of Religion. If Religion serue to strengthen the meeke & hum­ble minded, or leaue to Reprobation the proud aad peruerse, in the vaine Immaginations of their obstinate harts. The End of Iustice. And Iustice to protect the possession & fruition of all our Meum and Tuum, as well in Tythes as in Tributes; that our Fayth aboue with Deity, belaying our Summum Bonum, our Charity in humanity, might worke out our Happinesse, by the Medium CHRIST-IESVS, both GOD and MAN: Fayth I say apprehending the Mercies of the Father, for the Merites of the Sonne, by the Working of the Spirit, the Fountaine of al Grace, and Mother of Obedience: nay, If GOD be GOODNES and GOODNES, be TRVTH, and TRVTH be to be beleeued, as Christians are taught; the Comforts out of Question must needes bee very great, where Men may dwell in houses whose foundations are laide on such [Page]assured grounds. In which regard (forsooth) wee poore despi­sed Schollers (disgraced Out-port Customers) want words to set forth our Ioyes and Conceiptes of the Goodnesse of GOD, and Bounteous Disposition of our KING and sacred SOVERAIGNE for the stayes of Religion and Distributiue Iustice in these our happy daies: but were those The High Censtable and Earle Marshall of England: Iudges in the Court of CHIVALRIE. Patrons of Honor, whom Mercury should scrue, by APOLLO found out; and the rooses of our Schooles made Wind-tight and Water-tight in the breaches and wants of Commutatiue-Right, we would then write Verses in praise and commendation of our Prince and our Peeres, & sing Alleluya to the Great KING of Heauen.

For Iustice being Commutatiue, aswell as Distributine, & Com­mutatiue Iustice the same we call Trafficke, and Traffick the high way that leades vs all to Blisse: so it is (most GRAVE and most WISE in HIGHEST AVTHORITY) that whereas, by the Rules of Religion, and Distributiue Iustice, there eyther are or should be, aswell Tributes of Homage, as Attributes of Ho­nor, Heues [...]um & Vtile: transcendently due to Soueraigne Sublimity, euen in Earth­ly States as Gods among Men, that Honestum on the righte hand, and Ʋtile on the left, holding hands still together, Ma­iesty and Soueraignty might be seene and subsist both in Great­nes and Bounty, by the Bounds of their Reuennewes: namely, Customes and Subsidies.

Customes, of their owne by personall Right, as wreathed to their Crownes, by Necessity it selfe, for their Greatnesse and Ho­nor. And Subsidies of their Subiects, as Tokens and Effectes of Loyalties Free-will. The First to demonstrate to the eie of the world, that formall Distinction and ordinary obseruance, that sets the true difference betweene Soueraignty and Subiection, for reciproke Good of eyther. The Second, to expresse the frankenesse of Loue that ought to proceede from the hearts of their owne and peculiar People for Subiects weale. In a word; The First, as Tythes due to Deity so Needefull of themselues, as not to be defrauded, much lesse denyde: The last, as Oblations of Denotions, so tide to Free-will, as may be required, but none may compell.

And whereas moreouer, Customes in this kinde and Subsidies both, as honourable Effects of that waighty Cause (Trafficke) whose Actions being conuersant about no meaner Obiects thē Soueraignes Greatnes and Subiects Wealth, require Collectors of absolute trust; men truely Religious and honest indeede, as Cu­stomers are euery way entended to bee: And the Place of a Cu­stomer in that respect, held a Function so Honourable or Honest at the least, and a Charge of such import, as none should ob­trude on at aduenture, or vndertake in Iest; but such as Nature hath fitted, and Authority admitted, in lawfull manner: All this [Page]notwithstanding (most sacred IDEAS of MAIESTY and WISEDOME) since contempt of their Persons, Of the Rank & Reputation which Publicans, aliâs Customers, belde among the ancient Romains, euen when the Empyre was greatest and best goue [...]ned, readbut [...] [...] where be vseth these w [...]r­des. Florem Eq [...]tum Romanor [...]m, Or [...]amentum Imperij, Firmamentum Reip: [...]ub icanorū Ord [...]ne cortiner [...]. And Ad Quintum Fratrem, de Re­gimine Asianae Prafectarae, mulea de Publicanorū Digmtate & quan­tò fuerint Respub. adiumeneo disse­rens, concludes at last, Si Publicanu aduersemur, Ordinem de Nobu opti­mè meritum &per Noscum Repub: contūctum, a Nobu & a [...]epub: di­siungimus And Eidem Q. Fratr [...]lib. 1. He seemes to reioyce in the milde disposition of the C [...]stomers of that time, saying. Non esse Leniores in Tr [...]us [...] ex [...]ge [...]du Graecos, quam nostros [...]ublicanos. Hin [...] enim est quod Ca [...]nij nuper omnes ex Insulis quae erant à Sylla Rhodijs a [...]tributae, consugerunt ad Senatum, vt Nobis potius vectigalia ponderent, qu [...]m Rho­dijs. Vicesimam tantum part [...]me [...]rum rerum quae exportabantur, [...]ort [...]ij ( [...]ustomes) & rectigalis (Reuenewes) no­mine capiebant. A Les [...]on in our dayes most worthy the noting And it is appatant to all that l [...]st obserue it, That if Tully himselfe h [...]d not beene very studious both of [...]ustomes, and much conuersant with Customers; hee had [...]euer beene able to endyte tho [...]e two Golden workes of his, called Tullies Offices, and Tulty de Repub. The First, like a Christian Encheridion of Honestum and V [...]ile, shewes all men, euen at this day the Rules of true Ciuility, and foundation of Christian Pollicy. The Last likewise able to make any man a wise-man in one dayes onely reading, (as honest Aikam and learned Sturmius do both beleeue and write) if it were to bee found. An Idea whereof per­haps may be seene in our Customers Alphabes and Primer, 1608. and layde vp in Sir Th [...] Bodleyes Amalthae­an Vat [...]c [...]n at Oxford: though Cardinall [...]ooles 2000 Crownes mist it at Cracouia in Poland, when he sent to seeke it thither, where he he [...]rd it was concealed. And to see his loue to Customers, and withal, his true care of the State wherein he liu [...]d, by [...]eating downe so seriously the Conceite of the wisest among Men in those dayes, that in fauor of the Exchequire, sought to raise the Reuennewes by Vtile without Honeslum, And his falling ou [...] with M. Cat [...] his de [...]est Friend in defence of Customers; Read the third [...] Booke of his Offices in these words. Non igiturv [...]il [...] ilia L: Philippi sententia, quas C [...]itates, pecunia accepta. L. Sylla ex Sena [...]us Consulto liberavisset, vt hae rursu [...] vecti­gales fierent. At aucta (dicent) inde victigalia; vtile igitur. Quors (que) tandem audebunt dicere quicquam vtile (quam) non prius honestum? Nullam autem pestem maiorem vitae & Societati hominum posse contingere dixerim quam corū Opinio qui ista distraxerint. Potest ne vlli Imperio (quam) Gloria fultū esse debet & Soci [...]rum beneuolentia, vtile esse Odium & Infamia? Eg [...] autem cum M. Catone meo saepe dissensi. Nimu enim praesractè & obst nate Aerarium vectigalia (que) visus est defendere & omnia Publican [...] negare. Cum quibus sic agere, vt cum Colonis nostris deberemus, eo (que) magu, (quam) eius Ordini [...] con [...]ūctio, ad sa­lutē Reipub. pertinebat. Male etiam Curio quùm causam Transpadanorum aequā [...]icebat, semper addchat, VINCAT, VTILITAS, &c. Read him also ad Memmium Epist. 10. Terentiūm Varronem M. Bruto cōmendantem: Quia mature se contulit in Societatem Publicanorum; cuius Ordin [...]s mihi antca commendatissimi, Causa, fecit amicitiam nestram multo firmiorem. Et Caesari amantissimos Publicanos ad A [...]ticum a [...]t. Epist 7 Et nominatum homtres amplis­simos Publicanos appellat. Epist. 65 And aboue al, to shew his acquaint ince & iudgement in Custome Causes, read him but In Verrem. lib. 2. de Iurisdictione Siciliensi towards the end, at these words Nam (quam) in Publicanorū Causis plu­rimū aetatu meae versor. vebementer (que) illum Ord nē obseruo, satis cōmode mihi videor eorū consuetudinē vsu tract indo (que) co [...] ­uisse. And who reads the words following, and obserues his proceedings with L Vibius, the head Customer of Sy­racusa wold say himsel [...] had bin a Cuostme [...] But when Iudea by Conquest subdued, becam a Prouince of the Ro­man Empyre, and I [...]rusa em it self was made subiect to Rome: Tributes (which Cicero, in Oratione pro Flacco cals Au­rum Iudaicum) turn'd to Impositions, were made Curss [...]s of Diuine Iustice to keep Iewes vnder: who in respect of their former Freedome, cald all the world Gentyl [...]s, and hauing lost their Liberty in hatred of their Tr [...]bute [...], held Publicans for Ethnickes and greatest S [...]nners, aswell those born in Iudea as sent from Rome, namely Matthaeus and Zachaeus: so that till them none but lewes hated Customers, in regard of their Tributes. And as their Adiuncts then (called ( Socij. Praedes, and Mancipes) instead of Tributes, fell in loue with Aurum Iudairum, and Kerum suarum plus aequo satagentes, were at a I hands cald Publicans Catexochen, so at this day the Customer bea [...]e the blame of all. and neglect of their choise, gaue Iealousie occasion to Suspect their indeuors, Ignorance and Impudency obtruding in their Places, both in Countenance and Maintenance, supplanted theyr Credits. First, by Comptrollers, then by Supervisors; lastly, by Farmers, and Vndertaking Huxters, besides Searchers & Wayters, God knowes how many.

But howsoeuer in this sort they liue now out of sauour, as Obiects of Disgrace, and publick [...]under: yet theeye of the Law stil constant in hir choise, cals them kindly by their names. Not Publicans in scorne as Ignorance seemes to do, not Sinners in despight more then other men, as H [...]pocrisie dissembles, nor doubting of their Christendome, as Impudency doth (since none [Page] Iewes and Turkes, are found to spurne at Tributes) but Custo­mers and Collectors of the Customes Great and Small, The curious intention of the Law, in the choise of Customers. and of the Subsidies that grow by Tonnage and Pondage; and culles them withall, as curiously forth (as Sheriffes in their Shyres) from among the best and most sufficient that Wisedome can finde, or choise affoord: as Persons most fit to wait and tend on Traffick, & in collecting Tributes most likely of all others, To deale kind­ly with the Subiect, and iustly with the Soueraigne.

But as in Religion, and the seruice of God, there is nothing more distracts or disturbes the minds of men, then a mis-vnder­standing and diuersity in Conceipts, about the worde it selfe, (Church) so fares it in Trafficke our Commutatiue Iustice, for the tearmes and vse of Tributes. Namely those personall Rightes, like Adoration and Tythes [Customes] and those voluntary Gifts like Oblations of Free-will [Subsidies] but cheefely Customes.

For Customes I meane, but not such Customes as the conque­ring Romaynes deuis'd and impos'd, Iudea, now the seat of Turkish In­fidelity, and Christians slauery. vpon the stubburn and stif­necked Iewes, whose Tributes were cursses of diuine Iustice, to keepe them vnder.

Nor such as Tyranny inuents & imposeth on Subiects inthrald, Italy, the Seate of Exactions, and Vsuries Kingdome. to stand alost on, and raise it selfe by.

Nor such as tumultuous warres haue made our next Neigh­bors, The Netherlands, the Seat of Exci­ses, and Traffickes Purgatory. impose vpon themselues, for defence of their Conscien­ces, their Liues and Liberties.

But such Customes as Mildnesse & Mercy, England, the Seat of Marchandice, and Traffickes Paradice. to relieue our neigh­bors, our Allies and our Friends, the Wisedome of our State, hath inuested our Kinges, to maintaine the Soueraigntie of our Kingdome by.

Such Customes as demonstratiuely shewing the real possession and actuall protection, our Soueraignes haue and hold of euery mans wealth, leaue notwithstanding to each of their Subiectes, his Meum and Tuum, and full vse of his owne.

Lastly, such Customes, as like Tythes of a Church, or Quitrents of a Mannor, shew the power of the Lorde, and Greatnesse of the Owner, the defrauding whereof, doth worthily forfet both protection and possession of the immediate Free-holder.

For Customes of themselues, Customes deseribed. and properly taken, are those Le­niore [...] Tribut [...], easie sums and payments of ready currant money to Customers at their Portes, by Marchants, allyed to the State, for such Staple-Commodities, as being orderly bought & sold, and for Number, Weight and Measure, sufficiently censured, be­fore they crosse the Seas, for our Soueraigns Honor and Coun­treyes Credit; by indented Certificate and Staple-Seale, come warranted thither.

But as the Stuard of a Mannor that sits to hold a Court, for want of the Rowles and Authenticke Records of his Lords Re­uenewes, [Page]can neither know the Tenants, demaund their Quit­rents, nor vnderstand their homage, how each man bounds his Fee or holds his own: So fares it at this day with the Customes and the Customers, in the Out-Ports of this Lande: For though their Temples stand vpright, and Churches may be seen; yet their Staples being dissolued & transported out of sight, from whence their worke should come, though Religion haue her Altars for Vnity and Truth; yet Traficke being distracted, the King wants his owne, and wee like to Pipers that want their vpper lippes, would gladly call for Customes, but knowe not where to finde them. For as no Church can haue no Tithes, and no Courts no Quitrents, so no Staples, no Customes.

By meanes whereof, Necessity ouertaken, makes bold with Free-will, and to ayde Prcheminence, transcending to Proroga­tiue, turnes Customes into Subsidies of Tonnage and Pondage. As i [...] Preheminence and Prerogatiue were meerely Synonimas, and ment but one thing, and bounding Iustice that layes out all our Rightes, were that boundlesse Mercy which makes vs al to liue, and Mercy it selfe but a word of profanesse, or some ordinary thing.

Thus whilst our Graue Maisters and Moderators, of our Schooles haue beene busied and distracted with higher pointes f Learning; out Staples turnd to Mart-Townes in other Forrain Landes, our Customes are confounded; and wee like Beares at Stakes, seeme fit for nothing but bayting and beating. But that which grieues vs most, and of all seemes most vnkinde; our PATRON hereby wants, & his Bounty No maruell, if Customers liue still disgraced, for holding Hone­stum so before Vtile, as both might go together; since Bounty it selfe in Kinges becomes hindered and distasted; without which in Soue­raignes, no Subiects can bee hap­py. Shall Piety tremble to say, God may be too Good? And shall Loy­alty limit or tax Bounty in Kinges? If omne Bonum, be sui diffu siuum, & quantò communius eò semper me­liut: As God is most Good, Infu­siuely, being Goodnessent; selfe; so help Kings to fixed Goodnesse (Bullion) for that is their Essence, but keepe Subiects from coyning, though the Bullion be their Owne. is vndermined, without which in Soueraignes, no Subiects can be happy. For his Loade­stones beeing transported, and his Golden Mines of store, hys Coyne begins to faile, and his Mints doe stamp no more. His Ports run all to London, where his Treatise keepe men vnder, his Megazines in Holland, makes all the world to wonder. The onely Shipping of Helland compatable with all Christēdome. Whose Shippes and strength at Sea so great, so huge, so strange; showes how Trafick furthers Shipping, & how Ʋsury checks Exchange: and all because Subiects are suffered to be Coyners.

O Ʋsury and Ambition, how far are you to blame? And Auarice with Pride, goe hide your selues for shame: Till our Staples bee foūd. For if alery out on Couetise, & that with great Reasō, since God hath pronounc't it the root of all Euill, and the secret loue of Money to be flat Idolatry; which being still bad in Subiects, must needes bee woorst in Kings: Howe great then might out happines appeare, to haue BOVNTY himselfe now li [...]e and dwel among vs, had his Traficke but her Staples, as his Iustice hath her Courts, and Religion her Temples. And what harty remorse ought it to moue, to see both Him and His abridged and depri­ued [Page]of the principall meanes to practise their vertues.

Great there fore, Greater, and Greatest of all, must their ac­counts be both to God and Nature, that preposlerously peruer­ting their proper Materialles, turne their best helpes for Bullion to their priuate aduantage, to the intollerable dislurbance both of Court and Countrey, and almost vnrecouerable wrong, to the King and his Crowne; whereof Customers wanting words, haue made signes with their Pennes, and yet are still apt to groane in this manner.

Yet MAIESTY must be seene still, for all this Disorder, at one hand or other, and SOVERAIGNTY by all meanes made able to subsist, if SVBIECTS will be happy; and Customers are sworne to do their best Endeuors.

¶ Ther's a Place in this Land, Transiti [...], from Customes to Sub­sidie, by a Simile. where a Great-Man doth dwell, in whose beautifull Garden a stately Fountaine standes, at the raysing whereof, Art seemd to striue with Nature, and both ex­cell themselues; the Spring and Streame still plentifull, fill all the empty Cisternes of the Tenants adioyning, with a Cocke in pryuate, to stop or let out at pleasure. By tract of Time, corrup­tion abroad or neglect at home, the Spring becomes peruerted, the Streame runs wast, or the Fountayn's out of frame, that the Lord of the Soyle, who should relieue others, by the Bounty of his owne; wants water himselfe, and crauesayd of his Tenants; whose Cisterns conteyne no more of themselues, then his Currant afforded and Conduct controld. His wants at the first are gladly supplyde, but the ofter the woorse: for in these E­lements of Life and vitall subsistence, Religion still bids Reason prouide first for Nature, and be next her selfe, Distresses being daungerous, if not deadly, when the bloud is retracted, and the Hart wants his owne.

This might helpe vs a little (till our Staples bee found) by Meum and Tuum, to compare and demonstrate betweene Cus­tomes and Subsidies, both the want of the one, and the vse of the other. But here wee stand doubtfull and mistrustfull of our selues, and seeke rather to be taught. For though, To doe as to be done to, bee a Rule sufficient, for Meum and Tuum in equall [Page]Commerce: seeing [...]oue first descendent though reciproke at the last, and Charity next it selfe, though Subiests liue by Grace; we desire to be instructed, in Collecting these our Subsidies how to wade vprightly betweene the Soueraigne and the Subiect, that Honestum and Ʋtile night still go together, and maintaine Free-Trafficke. For whilst our Staples were at home, so ioynd to our Portes, or so neare together that each controlled other; our Loadstones drew in Bullion for our Mints at hand to Coyne, and reading by Certificate, aswell in quallity as quantity, what the Merchants there had bought, we could call for all our Customes, before they crost the Seas, by their owne accounts and price, without Fraud or Couin, or other Bookes of Rates, but in Pon­dage and Tonnage we know not what to take, and therfore seek to learne.

For,

For if Soueraigue Dignity, be that Sacred Obiect, which True-Louing Loyalty is apt to admire, and still seekes to Honor with her kindest tespects (such is all Subsidies, either are or shoulde be) who can be capable of so great a Glory by personall Right, but Kingly Maiesty? and who can accept of so great an Affecti­on, but the eye of Grace?

If these our Subsidies of Tonnage and Pondage, be of the kind of those naturall respects, which Loue is desirous, and Loyalty doth offer, to honour our Soueraigne by, besides his Customes; who can impose them but Loues owne Affection? who can esteeme them but the hand of Mercy? and what can increase them, but Cheerefull alacrity in the Giuers Mind.

Lastly, if Tonnage and Pondage be those honorable Effects of Assection, Loue and Loyalty, which Merchants, exceeding their other Duties, with Ioy present and Mercy takes; who shall de­dilate [Page]their proportions by Number, Waight, and Measure, for the mutuall behoofe of Loue and Grace? Who I say, can teach vs this part of our Lesson, but the Grauest and Wisest in Highest Authority, namely, how to deale iustly betweene the Soueraigne and the Subiect.

For Cheerefulnesse & Alacrity being inducements vnto Grace, (the heart and Essens of all Subsidies and Aydes, as coldnesse in Affection makes Presents little worth) whilst we sought to fur­ther, and by often returnes at all hands to encrease, to our Pa­trons Honor, Hoc autē de quo nuuc agimus, id ip­sum est (quam) VTILE apellatur, in quo verbo, lapsa consuetude, deflexit de­uia, [...]oque sensim deducta est, vt Ho­nestatē ab VTILITATE secer­nens; HONESTVM aliqud con­stituerit (quam) non sit VTILE, & V­TILE (quam) non sit HONESTYM: qua, nulla pernities vita Hominum p [...]tuit afferri. Cicero Offic. Lib. 2. and his Peoples Good, that Honestum and Ʋtile might still go togither, by the rules of Right and Reason: wee are checkt and Controld by Court-Rowles, and Court-Rules, & taught to beleeue that Honesty in this case hath nought to doo with Profit, Discretion commanding the most for the King: As if Honor heere were bootlesse and Meum and Tuum needlesse, or some idle thing, and Publicke Vtilitie were meant by Priuate Gaine.

We contest in nothing, but euery way willing and desirous stil to learne; The ground and occasions of Cu­stomers Disgrace. our milde Disposiitions are scornd and despisd, our Truth is held for Error, our Vertue Vice, and for crying but AD­SIT REGVLA, Wée are dingd so like Barnes that we dare not gréete.

Our Adiuncts steed vs nothing, but eate vp our victuals, and spend at our cost, or wrangle out Disorder by a greater Confusi­on, for our Socij by Controlling, can teach but Actum agere; Our Praedes Ouer-seeing vs, saide Halfers were good Fishers; Our Mancipes in Searching liue best by pudled Waters; and our Hushers at all hands cry the most for the King: So that, as a Lord of a Mannor that seekes to make his best by Seruants of his owne, hauing Grounds most excellent, fertil and Good, for­bids them still the Plough, and all meanes besides of manuring their soyles, and obserues no seasons: whereby their wils wan­ting freedom to do their endeuors, they make none other yeild then as Nature affords. At the end of his haruest, falling out with his Seruants, he farmes the lands vnto Strangers, who nee­rest to themselues, first serue their own turnes, & in raising their Rents, by ploughing vp the Dead mould, make spoile of the Grounds: so fares it at this day with the Ploughmen and Fallowes of the Fields of our Reuennues. And no maruell at al. For where things are past ouer without Distinction of Times, Persons nor Place, whose euer be the fault, the Actors next hand still beares all the blame.

For the Cause at first mistaken, & the Seruice being vnknown, bred Error in the Matter, and Confusion in the Forme, whereof Ignorance taking hold, accuses the Customer, as Actor next hand, and onely bound for all. Necessity, for releefe, first fitly founde [Page]out the vse of a Searcher, but his loosenesse and Liberty (ne quid apperius) made Iealousye and Suspition deuise a Comptrouller. His needelesse and bootelesse calling, gaue easie way to the foure late Super-viso [...]s, and their Braine-sicke Retinue, whose confident Presumption combyned with Ignorance, made them vndertake, as they knew not what, so to go forward they car'd not how by Opinion and Conceit, to cure all sents of Leekes and Onions, by eating Garlicke; the very smell whereof bred Offen­ces, Contentions, and Complaints of the Persons.

The Mischiefes whereof, though Marchants and Customers deuide cheefely betweene them; the generall Inconueniences, extend to the Soueraigne, and all loyall Subiects. By the Impor­tance whereof, the Graue and Wise onely in Highest Authority, may be pleased to consider. Quam frustra fit per plura (quam) fieri debet per pauciora: and remember withall:

For, Faults there are no doubt, euer were, and euer will bee many, Perfection knowes no Residence but Heauen. And who sayes he hath no Sinne, shall proue the greatest Lyer.

And now at last, as they that are not apt by discourse of Wit and Reason, to beleeue that Fyre is hot, best learne it by theyr feeling: Since Experience makes it good, and the time hath laid it open in the practise of others, that our greatest Imputation, our supposed Sacriledge, our horrible sinne, was our greatest [Page]vertue, though Ignorance and Iealousie had no will to conceiue it; namely, since our foure late Supervisors, that for 1700. pound a yeare, some foureteene yeares together, vndertooke to mend the Bible, and correct Magnificat, but left the Plough at last with shame enough to Farmers: And those Farmors now them­seldes, ploughing vp the Dead-Mold of all our best Fallowes, euen for their owne auaile, are compeld to confesse by their daily Billes of Store. Fowring allowances, and other earms of Art, drawne from Necessity, that Trafficke must haue fauour: let Au­ditors declare it, and let Truth be heard to speake. That God did put as much (if not more) Profit and Pleasure, besides Harts Ease and Honour for our Soueraignes owne behoofe, in the mild endeuours of Customers (Deductis deducsendis) so long as they were trusted, by Fauour and Loue; as the Deuill is able & wont, and euer will bee ready, to mingle Care and Cumber, Losse and Shame, in the turbulent vndertakings of Extremity and shiftes, for priuate Gayne.

And since those Ethnicke Romaines, Cicere. ad Q. Frat: Lib. 1. by the onely light of rea­son did holde it for their Glory, that in Tributis exigendis their Publicans were found to be Gracis Leniores: Let not Christian Pollicy come short of Infidelity, in Mildnesse and Mercie to their Neighbors and Friends; but send away Extr [...]mity with all her fraud and shifts to their natiue homes and residence. Let Italie haue her Imposts, together with the Stewes; leaue Tyrants to Obtrusion, and Extortion to the Iewes: Send Pride to the Pope, and the Masse away to Rome, with all kinde of Ʋsurie, by way of Flanders home. And helpe Kings to Bullion, that their Bounties may be knowne. For as God by his Goodnesse makes al his Crea­tures happy; so Kings by their Bounty and Staples of their own, at least in GREAT-BRITAINE, where BOVNTY now com­mands. I mean at home stil in England by English Staples; or else farewell sweet Trafficke, and with her farewell Customes, with whom farewell Iustice, so farewell Religion, and then fare well All.

Heere the Customers of the Out-ports standing mute & ama­zed, like Cyphers in August, or like to those Brick-makers that fometimes wrought in Egypt, groaning for their Trafficke, grie­ued for their Ports, and tyred as it were like those Spur-galde Soules of Purgatory, with the sternenesse of their Huishers and Ignorant Adiuncts (that wrangle like Hetroclytes, Customers saith before set down, heere shew their Charity. with the very Rules of Grammer) accusing no man, for that is the Deuilles part, euen from the beginning, nor at warre with any, but sinne and Dishonesty; forgiuing All, as they would be forgiuen, and praying for the KING, for the QVEENE, for the PRINCE, and All the ROYALL ISSVE; Their Deuotion and Prayers. praying for the Cleargie, for the Nobles and the Commons of this Land. In a word, praying for [Page]the Church & for the Cōmonweal. And lastly for Themselues, not presuming vpon Merits, but by way of Apollogie, pray humbly to Obtain their Soueraigns Grace and Fauor; & withal, to be dis­charged of all former Imputations laid by Ignorance and her Fel­lowes; Namely, Ielousie, Hypocrisie, Impudence, Malice, Enuy, and Slander vpon Them and their Callings. Their easy, honest, and lawfull Pe­tition. For by the Law of Nature & Nations both, Imputari non debet Ei [...]per Quē non stat, si non facit quod per Ipsum est faciendum. The reason being ad­ded withall; Quia culpa caret, Qui scit & prohibere nequit.

In the meane time; Since nothing preuailes but the GOOD­NES of GOD and BOVNTY of KINGS, to make ALL in ALL, It is the Disorder of our TRAF­FICKE at this day, that makes our RELIGION and IVSTICE, contest so togither, shaking the most happy foundations of Truth, in either. For if Probity fail in Acti­ons, what shal Piety perform in the Consciences of men? Howe shall Faith build vp, if Works pul downe? Attend TRAFFICK therfore in time, and the vnnaturall Disputes about Prohibitions will end. happy:

Thus, Magna semper VERITAS praevaluit & praeualebit. And, Magna MAGNVS perficit DEVS.

In MAGNIS voluisse sat est, sint coetera DIVVM.