PHILLIP STUBBES'S ANATOMY

ABUSES IN ENGLAND

SHAKSPERE'S YOUTH,

A.D. 1583.

PART II.

af Carruptions,

IP

B '" -pubU

'oar i&*> k Wft Vfc.

PHILLIP STUBBES'S ANATOMY

OF THE

ABUSES IN ENGLAND

IN

SHAKSPERE'S YOUTH,

A.D. 1583.

PART II.

% iisplag of Corruptions Requiring Reformation.

EDITED BY

FREDERICK J. FURNIVALL.

PUBLISHT FOR

Wfje £eto Sfjahspcre Socirtu

BY N. TRUBNER & CO., 57, 59, LUDGATE HILL, LONDCT 1882.

L&

Srrits VI. go. 12.

BVNCAY I CLAY AND TAYLOR, THE CHAUCER PHESS.

TO MY FRIEND AND HELPER

filian) ^effort-Smith.

viif

CONTENTS.

FORETALK, p. xit.

Notes for Part II, p. xxixt ; for Part I, p. xxxvif.

The Display of Corruptions, p. i — 116.

PART I. THE TEMPORALTY.

The state of England, p. 2 ; its Iron Age, p. 3 ; the Pope and Jesuits, p. 5, 6. Queen Elizabeth, p. 7, and her Council, p. 8.

I. Abuses in the LAW: Delay, p. 9; rascally Lawyers, p. 12; bad

Prisons, p. 12. Will-do-all^ or Money, Lord of the Law, p. 13. One law for the

Rich, another for the Poor, p. 14. Lawyers' fees too high, p. 16. Princes are to be obeyd absolutely, p. 17.

II. Abuses in EDUCATION: in Schools, and Colleges, p. 19; every

Parish to have a well-paid Schoolmaster, p. 21.

III. Abuses in TRADE : Merchants are too rich, p. 21, and export

goods needed at home, p. 22. They uze false weights, and lie,

p. 23.

Draper? and Clothmakers tricks, p. 24 (and p. 34). Goldsmiths' rogueries, p. 25. Vintners' cheating, p. 25. Butchers' tricks, p. 26. Crosiers1 high prices, p. 26. Commons enclozed, p. 27. Sheep eat up poor men, p. 28. Woolsellers* dodges, p. 28.

Landlords' extortions, p. 29 (and p. 45). Great rise in Rents, p. 30. Fines demanded, p. 31, on renewal of Leases, p. 32. Landlords the cause of high prices, p. 33.

IV. Abuses in APPAREL and its makers : —

Tailors' abominations, p. 33. Drapers' cheating, p. 34.

Ruffs of awful size are worn ; and Starching- and Trimming-Houses set up for these Devils Cartwheels, p. 35. Putting- and Setting- Sticks arc uzed too, p. 36.

Tanners' and Curriers' rascalities in making bad leather, p. 36.

Shoemakers' tricks, p. 37 ; no good Shoes now, p. 38.

viiif Contents.

Broker? iniquities, in buying stolen Drapery, &c., p. 38; inciting servants to pilfer, p. 39, and then dodging the Law, p. 40.

V. Abuses in RELIEF OF THE POOR :—

Gentlemen keep the poor waiting for a few scraps, p. 41.

Strong, sturdy Beggars should be made to work, or be hangd, p. 42.

The old and sick poor — who now die like dogs in the fields, p. 43 —

should be relievd by their own Parish, helpt by a rate on richer

Parishes, p. 42. An Almshouse is wanted in every Parish, p. 43.

VI. Abuses in HUSBANDRY AND FARMING :—

Landlords are so grasping, p. 45. Corn is so dear, from hellish

Ingraters buying it up, p. 45-6. Husbandmen are up to all kinds of tricks, p. 47-8.

VII. Abuses among Chandlers, p. 49.

Of Barbers, and the beastly Ruffians who wear long hair, p. 50-1.

VIII. Abuses among Doctors, p. 52. Quacks and Women: need of Licenses, p. 53.

Apothecaries, p. 55.

IX. Abuses among Astronomers and Astrologers, p. 55 ; and

Prognosticators, p. 56. Absurdity of suppozing Men subject to Stars, p. 61-6.

PART II. THE SPIRITUALTY.

The Division of Congregations into Parishes, p. 68. The King of each country is Head of its Church, p. 69. Bishops are set over Dioceses, p. 71. All Ministers don't preach; some only read, 72.

Abuses of wrong Preferment, p. 73 ; bad Pay, p. 75 ; Pluralism, p. 75, or ignorant drunken Substitutes, p. 76-7 ; Patronage not being in each Church's hands, p. 79 ; Evasion of the Law by Patrons, p. 81 ; Simony, p. 81. Private Patronage should be abolisht, p. 82.

Ministers are entitled to Tithes, p. 83 ; but endowd ones should take no fees, p. 84. All Ministers should have fair Stipends, p. 86. Unbenefist ones may take pay for Preaching, p. 87 ; benefist ones may not, p. 88. Bishops should stop Vagrant Ministers, p. 89.

Every Church should appoint its own Minister, p. 90, 92. Bishops' Nominees should not be thrust on Churches, p. 91.

Unfit Ministers should resign, p. 93-5. Cowardly ones leaving flocks for fear of Disease are condemd, p. 95-8.

Ministers are to attend Death-beds, p. 98.

Contents. ixf

Pastors are to be elected by each Church, with the Bishop's approval, p. 99. Eldership is not needed now, p. 100. Deacons' work is done by Churchwardens, p. 101.

Bishops are needful, p. 101. Their titles come from the Sovereign, p. 102, 104. Christians should tolerate them, p. 103. The Pope is the Devil's Lieutenant-General, p. 104. Bishops may take the titles their Prince gives them, p. 105-6, but they mustn't exercise temporal authority, p. 107.

Pastors' Dress ; some abuse in it, p. 108. They may wear Surplices, &c., p. 109-110, and even Tippets and Forkt Caps, if their Prince orders em, p. 1 1 1. Garments are a matter of Indifference, p. 112. A Pastor who leavs his Flock on account of a Surplice, is no good Shepherd, p. 113.

Reformers should agree, and not quarrel about Trifles, p. 115.

This Second Part of Stubbes's Anatomic is partially described, after the First Part, in Sir E. S. Brydges's Restituta, i. 530-5, and quotations are given from the opening, the description of Q. Elizabeth (p. 7 below) , the Ruff, Starching House and Poking-Stick bits (p. 35-6), and the scene in the Barber's Shop (p. 50-1). On p. 527 Haslewood says "that a limited impression of the whole work would materially assist the spirit of modern researches." A note on p. 530 states that " Copies of this edition [Part II] are attached to the third edition [1585] of the first part."

There is a copy of Stubbes's Motiue to good Workes, 1593 (see Forewords to Anatomie, Part I, p. 67*), in Emmanuel College, Cambridge. — W. C. Hazlitt. Bibliog. Collections and Notes, 2nd Series, 1882. I hope we may be able to print it some day in our Shakspere's England Series.

Anthony Stapley, of Framfield, Sussex, grandfather of "Anne Stapley, 9 years olde, a° 1634," had for his 4th wife a "widow of Mr. Stubbes, but no issue," Harl. MS. 6164 (Visitation of Sussex, 1634), If. 22, bk.

The Committee of the New Shakspere Society give express notice that the Editor of any of the Society's Books is alone responsible for the opinions exprest in it.

xif

FORETALK.

§ I. Stubbes still earnest, and find- ing fault only with real Evils, p. xif

§ 2. Proofs of the Abuses he com- plains of in Education and 7V ode p, from Elizabeth's and James f's Statutes, 6fc. ;— Colleges and Benefices, \ 588-9,

p. xiiif

Clothiers, 1592-3, 1597-8, p. xivf; Tanners and Shoe- makers, 1603-4, P« xvf Brokers, 1603-4, p. xviiif

Regraters of Corn, and Failers to keep up Hospitality, \ 596, p. xxf

§ 3. Poor Law and other Reforms cold for by Stubbes, since wrought, p. xx if

§ 4. Sum fresh news of Stubbes p. xxiiif; noneofkis Family, p. xxvf A few Notes from Latimer, &c.

p. xxixf

Corrections and Notes for Part I. p. xxxiiif

§ i. IN the Forewords to my edition of the First Part of Stubbes's AnatomU for the New Shakspere Society in 1877-9, I said that I meant to reprint this Second Part, and I gave a list of the subjects treated in the first Division of it, that describing the Corruptions of the Temporal ty. Of Stubbes's dealing with the Spiritualty, I gave only a mention at the foot of p. 35. Now pages viii-ix of the Contents above sufficiently sketch it.

Readers must not, as I warnd them before, expect to find in this Part II as much amuzement and interest as they found in Part I l. The only lively bit in the book is the scene in the Barber's shop, p. 50-1 below, the humour of which I commend to those who look on Stubbes as "a mere bitter narrow-sould Puritan." But the Men and Women who are in ernest themselvs now, will find Stubbes in like emest in this Second Part, as in his First, dealing with real abuses in the Life of his time, demanding that Justice be dealt to the Poor as

1 The pages against Ruffs, those Cartwheels of the Devil, is as fierce as any- thing in Part I. See too the beastly Ruffians who wear long hair, p. 35-6, p. 50.

xiif § i. Stubbess Fault-finding, §~ liberal Church-views.

fairly as to the Rich ; that endowments be kept for the Poor who dezerve them, and not jobd in favour of the monied folk who abuze them ; that Tradesmen shall deal honestly with their Customers, — Drapers and Clothiers not cheating, Butchers not selling diseazd meat ;— that rich men's Pleasures and Profit shall not, by Parks and Sheep, eat up poor men's Homes and Lives ; that Landlords shall not rack their Tenants to their ruin ; that strong and able Beggars shall be made to work, or be hung, while an Almshouse shall be set in ever}' Parish for the sick and aged Poor ; that Doctors shall tend the Poor as well as the Rich, and that a Parish-Doctor shall be provided for the Poor ; that the evils of Forestalling shall be checkt, Astrologers punisht,1 and that in every act of dealing, Right shall be done through the land.

As to the Spiritualty and Church matters, the view that Stubbes was a mere narrow Puritan utterly breaks down. He comes out as a preacher of implicit obedience to the Sovereign even when he orders what is wrong (p. 17-18); he accepts Bishops, * My Lord Bishop ' too (p. 104-5), Surplices, Forkt Caps, and other externals which the Puritans held as signs of the Whore of Rome (p. 109 — 112) ; and his advice about all the trifles of garments about which men then, and since have, made such a needless fuss, is (p. 116): —

"And seeing we do all agree togither, and iump in one truth " having al one God our father, one Lord Jesus Christ our Sauiour, " one holy Spirit of adoption, one price of redemption, one faith, " one hope, one baptisme, and one and the same inheritance in the " kingdome of heauen, Let vs therefore agree togither in these ex- " ternall shadowes, ceremonies and rites. For is it not a shame to " agree about the marrow, and to striue about the bone ? to contend "about the karnell, and to vary about the shell? to agree in the " truth, and to brabble for the shadow ? "

This is surely as much a proof of his good sense, as are his demands that every Congregation shall have the Patronage of its own living (p. 79), and nominate its own Pastor — presenting two

1 The 5 Eliz. ch. 15, A. D. 1562-3. " An Act agaynst fonde and phantastical Prophecyes " only applies to folk who put them forth "to thintent therby to make anye Rebellion, Insurrection, Dissention, losse of Lief or other Disturb- ance within this Realme and other the Quenes Dominions."

$ 2. Stubbes right as to corrupt Presentations, xiiif

or three to the Bishop that he may pick the best (pp. 90-2, 100), that the abuses of private Patronage shall be stopt (p. 80-2), Pluralism (p. 75-6) and Simony abolisht, and that every Church shall have power to alter its form of external government from time to time (p. 101).

On the whole then, I claim that this Part II of the Anatomic more than bears out the favourable opinion of Phillip Stubbes that I utterd in my Forewords to Part I.

§ 2. In proof that Stubbes was not inventing the Abuses of which he complaind, I've thought it right to make some extracts from the Statutes and a Proclamation of Queen Elizabeth, and the Statutes of James I, i. on the corrupt Presentations to Scholarships and Benefices ; 2. on the tricks of Clothiers ; 3. the bad work of Tanners and Shoemakers ; 4. the thefts and evils (which we still know so well) arising from the wrongly-named 'Brokers' — our Pawnbrokers and Marine-Store Dealers ; — and 5. from the practice of Regrating. As of old, I quote mainly the words of the Statutes. Any one who finds em too long and tedious, will skip em.

(I.) A.D. 1588-9, 31 Eliz. chap. VI. " Anacte against Abuses in Election of Scollers and pr^sentac/ons to Benefices."

"Whereas by the intent of the Founders of Colledges, Churches Collegiat, Churches Cathedrall, Scoles, Hospitals, Halles, and other like Societies within this Realme, and by the Statute and good Orders of the same, the Elecc/ons, p/rsentac/bns and Nowi- nac/bns of Fellowes, Schollers, Officers and other Persons to have roome or place in the same, are to be had and made of the fittest and most meete persons beinge capable of the same Elecc/ons, pr«entac/ons, and No///i«ac/ons, freelye w/thout anye Re ward e, Guyfte, or thinge given or taken for the same ; And for true per- formaunce whereof, some Ellectors, Presenters and Nomynators in the same, have or should take a Corporall Oathe to make their Elecc/ons, Presentac/bns and No///i/iac/bns accordinglye ; Yet notwithstandinge it is scne and found by experience that the saide Elecc/ons, Presentac/bns and Nowi//ac/bns be many tymcs wrought and brought to passe with J/«»/m\ f///r//cs and Rtivardss, whereby the fyttest persons to be presented, elected or nowiwated, wanting Money or Friends, are sildome or not at all preferred, contrarie to the good meaninge of the saide Founders, and the saide good Statute and Ordynaunc^ of the saide Colledges, Churches, Scholes, Halles, Hospitalls and Socyctics, and to the great prejudice of

xivf § 2. Stubbes justified in complaining of Clothiers.

Learning and the Common Wealthe and Estate of the Realme: For Remedye whereof, Be it enacted " — that all Elections effected by Bribery of any kind shall be void, and that the Queen or other Presenter shall appoint fresh persons to the void Offices. § 2 enacts that any one bribing to procure the resignation of a Fellowship or Office, shall lose the place, and that the Resigner accepting the bribe shall forfeit double its value.

§ 4 declares Simoniacal Presentations to Benefices, Dignities, &c. void ; and that the Presentations shall devolve to the Crown, both Briber and Bribee paying a fine of double the amount of the Bribe.

§ 5 fines any one corruptly instituting a man to a Benefice, double the yearly value of it ; declares the Institution void, and empowers the Patron to present some one else.

(II.) As to Cloth, the 35 Eliz. c. 10, A.D. 1592-3, recites the Queen's Proclamation of the year before " for the Reformac/on of thinsufficiencies grovven in the Clothes called Devonshire Kersies or Dozens," — cloths " of late marvailouslie discredited by the Inven- c/bns and newe Devises of the Weavers, Tuckers, and Artificers " — and " forbiddinge all other Deceiptey in Weaving, and all dymyn- ishinge and unreasonable drawinge, stretchinge, and other Deceiptw in Tuckers," and then enacts that the Cloths shall be properly made, of good wool, and " without rackinge, stretching, streyning, or other Devise to increase the Lengh therof."

In 1597-8 "An Acte aginst the deceitmll stretching and tainter- ing of Northerne Cloth," 39 Eliz. c. 20, is passt, because "the said Northern Clothes and Karsies doe yeerely and daylie growe worse and worse, and are made more light and muche more stretched and strayned . . . which great Enormities your faythfull Subjects doe chieflye impute to the great nomber of Tenters and other Engins daylie used and practized in the said Counties for the stretchinge and strayninge of the said Clothes and Karsies." So the Act forbids this stretching, and puts a penalty of 3^20 on any one who

" shall have use or occupie any Tenter, of what sorte or kynde soever, or any manner of Wrinche, Rope, or other Engins to stretch or strayne any Clothes, Kersies, Dozens, Penystones, Rugger, Frises, Cottons, Kighley Whites, Plaine Grayes,or any other Clothes"

made within the said Counties. (By the next quoted Statute this Act is extended to all English Cloths.)

§ 2. Stubkes's complaints of Clothiers and Tanners, xvf

The abuse stretching over other Cloth Districts, and adulteration also prevailing, in 1601 "An Acte for the true workinge and making of Wollen Clothe " was past, saying that the former Acts " for the true makinge and workinge of Wollen Clothe " had been

"frustrated and deluded by strayninge, stretchinge, wante of weighte, Flocks, Sollace, Chalke, Flower, deceitfull things, subtill sleightes and untruethes,1 soe as the same Clothes beinge put in Water are founde to shrincke rewey, pursey, squallie, cocklinge, baudy, lighte, and notablie faultie, to the great dislike of forraine Princes, and to the hynderance and losse of the buyer and wearer."

It is therefore enacted that

" no rvrsone or persons shall put any Haire, Flocks, Thruwmes or Yarne made of Lambes Wooll, or other deceivable thinge or things into or upon any broade Woollen Clothe, Half Clothe, Kersey, Frize, Dozen, Pennystone, or Cotton, Taunton Clothe, Bridgewater, Dunston Cotton . . . or other Clothe . . . upon paine to forfeit every suche Cloth. . . . And that no p<rrsone . . . shall . . . have use or occupye . . . any Tenter, Instrumente, Engine, or other Device . . . with any lower Barre, Pynne, Ringe, or other Engine or Device . . . wherebie . . . any rough and unwroughte Woollen Broad Clothe, Halfe Clothe, Kersey, Cotton, Dozen, Pennystone, Frize, Rugge . . . shall or may be stretched or stray ned in bread the," under a penalty of £20.

(III.) The Statute i James I. chapter 22 (A.D. 1603-4), not only confirms Stubbes's complaints about Leather-sellers, but also names another fault of theirs : —

§ x. " Much dammage hath redounded to the Cowmon Wealthe by reason that divers Tanners for theire private lucre have used to convert to Sole Leather suche Hides as are altogether insufficient for that use, which Hides they doe raise in the workemanshippe by divers Mixtures, therebie making the same to seeme verie stronge and substantiall leather, whereas the same doeth in the wearinge proove hollowe, deceitfull, and altogether unprofitable for the Com- mon wealth," — and enacts that all such raizd and converted Hides shall be forfeited.

1 Compare in A.D. 1592-3, the 35 Eliz. ch. 8. "An Acte againstc deceit- full making of Cordage " : the makers of ' Cables, Halsers and other kinde of Cordage' made em of 'ouldc, caste, and overworne ' stuff, tarrd em, and sold em as new, whereby not only Ships of the Queen and her Subjects " but also the Lyves of diwrse of her saide Subjectes have bene loste, pmshed and caste awaye."

§ 3- StubMs complaints against Tanners.

About the not-enuf tand Leather with which Stubbes finds fault on p. 36, the Statute says (i Jac. i, c. 22,1 A.D. 1603-4. Record Statutes, vol. iv. Pt. 2, p. 1041) :

§ xii. "... if any person or persons usinge, or which shall use, the Misterie or Facultie of Tanninge, shall at any tyme or tymes hereafter offer or put to sale any kinde of Leather which shalbe insufficientlie or not throughlie tanned, or which shall not then have beene, after the tanninge thereof, well and thorowlie dried, so that the same by the Triers of Leather lawfullie appointed accordinge to this present Acte for the tyme beinge shalbe founde to be insuffi- cientlie or not throughlie tanned, or not throughlie dried, as afore- saide, that then all and everie suche person and persons so offendinge shall forfeite and loose so much of his or theire said Leather as shalbe soe founde insufficientlie and not throughlie tanned, or not throughlie dryed as aforesaide ..."

Then, as to what Stubbes says of the Tanners taking " vp their hides before they bee halfe tanned," the Statute goes on in § xiii :

"And whereas divers Tanners, for greedines of gaine, doe over- much hasten the tanning of their Leather, and for that purpose doe use divers craftie and subtile Practises, sometimes layinge theire Leather in theire Fattes set in theire old Tanhils, where it may be tanned in the hott Woozes, takinge unkinde heate in the same Hill, and sometimes by putting of hot Woozes into their Tanne Fats where the same Hides or Leather lie, by which and other like Fraudulent Practises they make theire Leather to seeme bothe faire and well, and sufficientlie tanned within a very short space.2 For Reformation whereof, be it enacted by the authentic aforesaide, That after the saide Feaste of St. Bartholomew next cowminge, no person or per- sons shall sett their Fatter in Tanhils or other Places where the Woozes or Leather that shall be put to tanne in the same, shall or may take any unkinde heates, or shall put any Leather into any hotte or warme Woozes, or shall tanne any Hide, Calve Skinne or Sheep Skinne, with any hote or warme Woozes whatsoever, upon paine that everie person so offendinge shall forfeite for everie such Offence, Tenne Poundes ; And shall also, for everie such Offence, stand upon the Pillorie three severall Markett Dayes in the Market Towne next to the Place where the saide Offence shall be committed."

1 Compare its clauses with those of 5 Eliz. ch. 8, from which some are, more or less, taken.

2 The right time is enacted by § ix : "Nor shall suffer the Hides for utter Sole Leather to lye in the Woozes any lesse tyme then Twelve Moneths at the least e, nor the Hides for upper Leathers in the like Woozes any lesse time than Nyne Monethes at the leaste. . ."

§ 3- Stubkess complaints against Shoemakers, xviif

The Shoemakers, and their selling Horse hide for Ox-hide, &c. (P- 37. Stubbes), are dealt with in § XXIII. (p. 1043).

And forasmuch as Leather well tanned and curried, may, by the Negligence, Deceite, or evill Workmanshippe of the Cordwainer or Shoemaker, be used deceitfullie, to the hurte of the Occupier or Wearer thereof : Be it further enacted by the authoritie aforesaide, That no person or persons which, after the saide Feast of St. Bartholomew next co;//minge, shall occupie the Misterie or Occu- pation of a Cordwainer or Shoemaker, shall make or cause to be made any Bootes, Shoes, Buskins, Startups, Slippers, or Pantofles, or any parte of them, of Englishe Leather, wet curried (other then Deere Skinnes, Calve Skinnes, or Goate Skinnes, made or dressed, or to be made or dressed like unto Spanish Leather) but of Leather well and truelie tanned and curried, in manner and forme aforesaid, or of Leather well and truelie tanned onelie, and well and substan- tiallie sewed with good Threed well twisted and made, and sufficientlie waxed with waxe well rosoned, and the stitches harde drawen with Hand Leathers, as hathe bene accustomed, without mixinge or minglinge Overleathers, that is to say, parte of the Overleathers beinge of Neates Leather, and parte of Calves Leather, nor shall put into anie partz of anie Shooes, Bootes, Bus- kins, Startups, Slippers, or Pantofles, any Leather made of a Sheepe Skinne, Bull Hide or Horse Hide, nor into the upper Leather of any Shooes, Startups, Slippers, or Pantofles, or into the neither [nether] parte of any Bootes (the inner parte of the Shooe onlie excepted) any parte of any Hide from which the Sole Leather is cutte, called the Wombes, Neckes, Shancke, Flancke, Powle, or Cheeke, nor shall put into the utter Sole any other Leather then the beste of the Oxe or Steere Hide, nor into the inner Sole any other Leather than the Wombes, Necke, Poll, or Cheeke, nor in the Treswels of the double soled Shooes, other then the Flancks of any the Hides aforesaide : nor shall make or put to sale in any yeere, betwene the laste of September and the twentieth of Aprill, any Shooes, Bootes, Buskins, Startups, Slippers or Pantofles, meete for any person to weare exceedinge the age of foure yeeres, wherein shall be any drie English Leather (other than Calve Skinnes or Goate Skinnes made or dressed, or to be made or dressed like unto Spanishe Leather, or any j>artc thereof); nor shall shew, to the intent to put to sale, any Shooes, Bootes, Buskins, Startups, Slipj or Pantofles upon the Sunday ; upon paine of forfeiture for everie paire of Shooes, Bootes, Buskins, Startups, Slippers and Pantofles made, solde, shewed or put to sale contrary to the true meaninge of this Acte, three shillings and fourepence, and the juste and full value of the same."

(IV.) Against the evil of miscald * Brokers'— really our Pawn- brokers and Marine-Store Dealers — buying stolen goods, and thus

xviiif § 3. SluMes's complaints against Brokers.

inciting folk to pilfer, which Stubbes condemns on p. 38-40, an Act was past twenty years later : —

i James I, chap. 21 (A.D. 1603-4; p. 1038"). "An Acte againste Brokers." This Act recites that "of large and ancient tyme by divers hundred yeeres . . certaine Freemen of the Citie " of London had been appointed " to be Brokers within the saide Citie and Liberties of the same, and have taken theire Corporall Oaths before the saide Mayor and Aldermen from tyme to tyme . . to use and demeane themselves uprightlie and faithfullie betweene Mer- chant Englishe and Merchant Strangers and Tradesmen, in the contrivinge, makinge, and concluding, Bargaines and Contracts to be made betweene them concerning their Wares and Merchandizes to be bought and solde and contracted for within the Citie of London, and Moneys to be taken up by Exchange betweene such Merchant and Merchants and Tradesmen, and these kinde of persons so p/rsented, allowed, and sworne to be Brokers as afore- saide, have had and borne the name of Brokers, and bene knowen, called, and taken for Brokers, and dealinge in Brokerage or Brokerie, who never of any ancient tyme used to buy and sell Garments, Houshold stuffe, or to take Pawnes and Billes of Sale of Garments and Apparell, and all things that come to hand for Money, laide out and lent upon Usurie, or to keepe open Shoppes, and to make open Shewes, and open Trade, as now of late yeeres hathe [bene] and is used by a number of Citizens assuminge unto themselves the name of Brokers and Brokerage, as though the same were an honeste and alawfull Trade, Misterie, or Occupation, tearminge and naminge themselves Brokers, whereas in trueth they are not, abusinge the true and honeste ancient name and trade of Broker or Brokerage : And forasmuch as many Citizens Freemen of the Citie, beinge Men of Manuall Occupation, and Handicraftesmen and others inhabiting and remayninge neere the Citie and Suburbes of the same, have lefte and given over, and daylie doe leave and give over, their handie and manuell Occupations, and have and daylie doe set up a Trade of buymge and selling, and taking to pawne of all kinde of worne Apparell, whether it be olde or little the worse for wearinge, Houshold Stuffe and Goods of what kind soever the same be of, findinge therebie that the same is a more idle and easier kinde of Trade of livinge, and that there riseth and groweth [p. 1039] to them a more readie, more greate, more profitable and speedier Advantage and Gaine then by theire former manuall Labours and Trades did or coulde bringe them : And Forasmuch as the said kinde of counter- feit Brokers, and Pawnetakers upon Usurie, or otherwise for readie Money, are growne of late to many Hundreds within the Citie of London, and other places next adjoyninge to the Citie and Liberties of the same, and are like to increase to farre greater Multitudes, being Friperers, and no Brokers, nor exercisinge of any honest and

§ 2. Stuttess complaints against Brokers, xixf

lawfull Trade, and within the memorie of many yet livinge, such kinde of persons Tradesmen were verie fewe and of small number : And forasmuch as there are not any Garments, Apparell, Hous- holde Stuffe or other Goods of any kinde, whatsoever the same be of, either beinge stollen or robbed from any, or badlie or unlawfullie purloyned or come by, but these kinde of upstarte Brokers, under colour and prrtence they be Freemen of the saide Citie of London, or inhabitinge in Westminster, where they pretende to have the like overt Market, as the Citie of London, and therebie p/rsuminge to be lawfull for them to use and set up the same idle and needlesse Trades, being the verie meanes to uphold, maintaine, and embolden all kind of lewde and bad persons to robbe and steale, and unlaw- fullie to get and come by true Mens Goods, knowinge and findinge that no sooner the same Goods can be stollen or unlawfullie come by, but that they shall and may p/?sentlie utter, vent, sell and pawne the same to such kinde of new upstart Brokers for readie Money : For Remedie whereof, and for the avoidinge of the saide Mischiefes and Inconveniences, and for repressinge and abolishinge of the sayd idle and needlesse Trades, and upstart Brokers, and for the avoidinge of Theftes, Robberies and Felonies, and bad People, and for the repressinge of such kinde of Nourishers and Ayders of Theeves and bad People, and for the defence of honest and true Mens properties and Interests in theire Goods : Be it enacted . . . That no Sale, Exchange, Pawne or Morgage of any Jewell, Plate, Apparell, Houshold Stuffe, or other Goods . . . that shall be wrong- fullie or unjustlie purloyned, taken, robbed or stollen from any person or persons or Bodies Politicke, and which at any tyme here- after shall be sold, uttered, delivered, exchanged, pawned, or done awaye within the Citie of London or Liberties thereof, or within the Citie of Westminster in the Countie of Middlesex, or within South- warke in the Countie of Surrey, or within two miles of the saide Citie of London, to any Broker or Brokers, or Pawne takers, by any way or meanes whatsoever, directlie or indirectlie, shall worke or make any change or alteration of the pwpertie or interest, of and from any jvrson or persons or Bodie Politicke from whome the same Jewels, Plate, Apparell, Houshold Stuffe or Goods were or shalbe wrongfullie purloined, taken, robbed or stollen : Any Lawe, Usage of Custome to the contrarie notwithstaiulinge."

§ 2 enacts that Brokers and Pawntakers who refuse to produce Goods to the owner from whom they've been stolen, shall forfeit Double the Value of them.

§ 3, that the Act shall not affect those folk ' using and exercising the ancient Trade of Brokers betweene Men h.mt and Men-ham.'

(V.) The evil of, and continued struggle of folk and lawmakers

xxf § 2. Queen Elizabeth against Regraters.

against Regrating or Ingrating, — that is, buying-up all the get-at-able Corn or other produce, and then selling it out at a large profit — are so well known that confirmation of Stubbes's complaints is hardly needed; but as the Dearth of 1594-6 has appeard before in our Stafford, p. xiv, and elsewhere with regard to the suppozed date of Midsummer Night' s Dream and otherwise, I give here short extracts from Elizabeth's Proclamation of 1596 relating to Regraters, and the duty of continuing Hospitality: —

"BY THE QUEENE.

The Queenes Mates ties Proclamation, i. For obser nation of former Orders against Ingrossers, d^ Regraters of Come, 2. And to see the Markets furnished with Corne. 3. And also against the carying of Corne out of the Realme. 4. And a prohibition to men of hospitalitie from remooning from their habitation in the time of dearth. 5. And finally a strait commandement to all Officers hauing charge of Forts to reside thereon personally, and no inhabitant to depart from the Sea coast.

THE Queenes Maiestie hauing had of late time considera- tion of great dearth growen in sundry parts of her Realme,1 iudging that the Rich owners of Corne would keepe their store from common Markets, thereby to increase the prices thereof, and so the multitude of her poore people hauing no graine growing of their owne, to susteine great lacke, caused speciall orders to be made and published to all parts of her Realme, in what sort the Justices of peace peace in euery quarter should stay all Ingrossers, Forestallers, and Regraters of Corne, and to direct all Owners and Farmers hauing Corne to furnish the Markets ratably and weekly with such quantities as vsually they had done before time, or reasonably might and ought to doe : By which orders, many other things were prescribed to be obserued for the staying of the dearth, and rehefe of the people : Yet neuerthelesse, her Maiestie is informed, that in some parts of her Realme the dearth doth not diminish, but rather increase for lacke of due execution of the sayd orders, and specially by the couetousnes of the Owners, forbearing to furnish the Markets, as reasonably they might do, and by secretly selling

1 On July 31, 1596, in consequence of the scarcity of Corn, the Queen issued her Proclamation from Greenwich, forbidding Starch to be made of home-grown Corn, or even from Bran by the holders of the Patent for the manufacture of it from Bran.

In 1598 (May Ao. 40) she granted the sole right to import Starch to John Packington for 8 years.

§2. The Queen on Hospitality. § 3 Poor Relief, xxif

out of their houses to a kinde of people that commonly are called Badgers, at prices vnreasonable, who like wise do sell and regrate the same out of the Markets at very high and excessiue prices. For remedy whereof, her Maiestie chargeth all officers to whom the obseruation of the sayd orders hath bcne directed, presently as they haue any.naturall care of their Christian brethren & Countreymen, being in need, to cause all and euery part of the sayd orders from point to point to be executed, and the offenders against the same to be seuerely punished, to the terrour of others. . .

Finally her Maiestie is particularly informed of some intentions of sundry persons, of abilitie to keepe hospitalitie in their Countreys, to leaue their said hospitalities, and to come to the Citie of London, and other Cities and townes corporate, thereby leauing the reliefe of theire poore neighbours, as well for foode, as for good rule, and with couetous minds to Hue in London, and about the Citie priuately, and so also in other Townes corporate, without charge of company ; for withstanding whereof, her Maiestie chargeth all maner of persons, that shall haue any such intention during this time of dearth, not to breake up their housholds, nor to come to the said Citie, or other towns corporate : and all others that haue of late time broken vp their housholds, to returne to their houses againe without delay. And whilest her Maiestie had thus deter- mined, for reliefe of her people, to stay all good householders in their Countreys, there is charitable sort to helpe hospitalitie, her Maiestie hath had an instant occasion giuen her to extend her commandement euen for the necessary defence of her Realme . . .

The obseruation of all which, her Maiesties commandement, is to be performed vpon paine of her Maiesties heauie indignation.

Giuen at her Maiesties Mannour of Richmond the second day of Nouember 1596, in the eight and thirtieth yeere of her Maiesties reigne.

God saue the Queene."

§ 3. On the subject of the Relief of the Poor, and Stubbes's reazonable demands on it, I refer the reader to Sir George Nicholls's History of the English Poor Law (1854), i. 161—239. Among these reazonable demands I shoud not now include hanging a man who can work and won't; but before Stubbes's time, in 1547, the ist of Edward VI, chapter 3, enacted that every idle person who ran away from work set him shoud be branded with the letter V, and be adjudgd a slave for 2 years to any person who should demand him ; then, if he ran away again, he should be branded in the cheek with the letter S, and adjudgd a

xxiif $ 3. Stutter's changes in the

slave for life ; and lastly, if he ran away a third time, he was to suffer death as a felon. This act was repeald in 1549-50, by the 3 and 4 Edw. VI, ch. 16 ; but in 1572-3, measures almost as harsh were re-enacted : beggars and vagabonds were to be grievously whipt, and burnt thro the gristle of the right ear with a hot iron of the compass of an inch about, unless any honest person would take them into service for a year. If he would, and the beggar ran away, then he was to be whipt, and burnt thro the ear ; for a second offence to be treated as a felon, unless some honest person would take him into his service for 2 years, and he continued in it ; while for a third offence he was adjudgd to suffer death, and loss of land and goods as a felon, without allowance of benefit of clergy or sanctuary. Stubbes was then, in 1583, only asking that the actual law shoud be allowd to take its course, when he wisht that sturdy Beggars who woudn't work, shoud be hangd.

The same Act of 1572-3 orderd 'abiding places ' to be pro- vided for the aged and infirm poor, appointed Overseers to raise and apply taxes for their benefit, and sanctioned a rate on richer neighbours in aid of poor parishes who couldn't support their own poor. This legislation was developt by 18 Eliz. ch. 3, A.D. 1575-6, which enacted that a competent stock of wool, hemp, flax, iron, or other stuff should be got, by taxation, to set the poor on work, and if they wouldn't work, they were to be sent to ' houses of cor- rection ' and made to work.

After Stubbes wrote in 1583, came the 39 Eliz. chaps. 3 and 4, in 1 597-8; 3 for the Relief of the Poor, and 4 for the Punishment of Rogues, Vagabonds and Sturdy Beggars. Chap. 3 makes the appointment of Overseers in every parish compulsory, empowers them to tax inhabitants — and to levy a rate in aid on richer parishes —in ordertoget material to support the idle poor at work, and provide for the sick and aged, and the care and apprenticing of children. This Act establishes the mutual responsibility of parents and children to maintain one another.

It also, by § 5 (vol. iv, Pt. 2, Record Com. Statutes, p. 897), empowers the Churchwardens and Overseers ' to erect, buylde, and sett upp in fit and convenyent Places of Habitac/on . . at the

§ 3- Stubbed* Poor- Law Requirements fulfild. xxiiif

gen^rall Chardges of the Parishe . . . convenyent Howses of Dwellinge for the sayde ympotent Poore ; and allso to place Inmates or more Famylies than one in one Cottage or Howse.'

Chap. 4 provides for the whipping of sturdy Beggars who won't work, and their committal to gaol, their banishment beyond seas, or their death, in case they won't give up their roguish kind of life.

'We are now arrived,' says Sir Geo. Nichols, i. 192, 'at the im- portant period when by The ^yd Elizabeth^ cap. 2 (A.D. 1601), the principle of a compulsory assessment for relief of the poor was fully and finally established as an essential portion of our domestic policy.' This Act, ' the great turning-point of our Poor- Law Legis- lation, is still the foundation and text-book of English Poor Law ' (i. 194). It carries out more effectually, and extends, the pro- visions of the prior Acts, and again sanctions the Rate in Aid. In 1610 the 7th of James I, chapter 4, provides for the building of Houses of Correction in every county; but not till 1624 does the 21 James I — 'An Act for the erecting of Hospitals and Working- houses for the Poor ' — carry out what I take to be Stubbes's demand for an Almshouse in every parish ; while not till 1834 does the Poor Law Amendment Act provide for the Poor the proper Medical Relief which Stubbes cald for in 1583.

As to Education, Harrison (see my Part I. p. 77), Latimer before him (Sermons, Parker Soc. edn. i. 186, 290, 291, 349), and many others, but utterd the same complaints about the jobbing of Scholarships, Fellowships, &c. that Stubbes makes, page 19; and not yet has the jobbing of the nominations of Bluecoat Boys to Christ's Hospital been done away with.

The hardship to the poor of wholesale enclosure of Commons — another complaint of Stubbes's — has been long admitted, and is now partially stopt by the Law. That Stubbes was right in calling for proper examination and licensing of Doctors, the keeping out of tag, rag, and quacks (p. 53), no one will deny. And that he took a reasonable and moderate view of the religious topics disputed in his day, I think every one will admit. His Part II, then, supports the character that I drew of him from his Part I.

xxivf §4. Stuttess possible 2nd Marriage, and Bond.

§ 4. Of Phillip Stubbes himself I have some fresh tidings ; of his family, none.

1. He may have married again in 1593, when he wrote his Motiue to good Workes. I have a melancholy interest in printing the late Col. Chester's letter to me on the point : —

124, Southwark Park Road, London, S.E.

1 8 Nov. '79. "MY DEAR MR. FURNIVALL,

Did I ever send you the following Marriage from the Registers of St. Olave, Southwark?

1593, April 3, Philip Stubbes and Elenor Powell — by License. It has this moment met my eye in one of my volumes that has recently been indexed.

It would have been only 3 years after the death of your Author's wife Katharine Emmes.1

Or, were there ' two Richmonds in the field ' ? A search for the License would, I fear, be hopeless, as those for that date issued from the Faculty and Vicar General's Offices are not in existence, and one from the Bp. of London would not have availed in Southwark.

Sincerely yours

Jos. L. CHESTER.

" The Powell Wills of the period might reveal the Connection. The marrying by license, at that period, indicates that they were certainly not of the lower orders."

2. Our Phillip Stubbes may be the man of that name at Bene- field in Northampton, who in July 1586 executed a Bond of which Mr. Henry Stubbes of Danby, Ballyshannon, got hold in 1879. He writes on 13 Nov. 1879 : —

1 Katharine Stubbes is alluded to in George Powell's ' Very Good Wife, a Comedy. London. S. Briscoe, 1693,' p. 21, Act III. sc. i.

" Well. Death, fight now, or you'll die infamous, was your Mother a Whore?

Squen. Comparatively she might be in respect of some Holy Women, as the late Lady Ramsey, Mrs. Katherine Stubbs, and such, ha, ha, is that a Cause ! "

§ 4- Stubbes s possible Bond. Other Stubbeses. xxv|

' I have now very little doubt that I have in my possession the Autograph of the Author of the " Anatomic," and it may besides furnish a clue to his family, and perhaps bring to light some par- ticulars of his life hitherto unknown. The following is the reason of my forming this opinion : The Bond relates to a " messuage or tenement" in Congleton, Cheshire, which Phil. S. is granting to Will. S. to hold for ever, and the former binds himself to leave the latter in undisturbed possession. The Bond itself is in Latin, the Conditions in English— Now, coupling this with what the Author of the " Anatomic" says of knowing a man "for a dozen or sixteene yeares togither" in Congleton (Part I. p. 136), whose death he relates as a warning to swearers, makes, I think, a very good case to show that they were one and the same person ; and the house referred to in the Bond was in all probability where the Puritan spent a good many yeares of his life. He is described in the Bond as " Philippus Stubbes de Benefeild alfias] Beningfeilde in Com. Northt. generosus," and the other as " Will<r/mus Stubbes de Ratcliffe in Com. Midd. generosus " —

* I conjecture Phil, in the course of his rambles had settled for a time at Benefeild, as he did afterwards at Burton-on-Trent It is not stated whether Willm. was any relative, but it seems pro- bable he was ; perhaps brother. I enclose two extracts from the Chancery Proceedings relating to Willm., but I am not certain that the second extract refers to the same person. These I got the other day. I have made no searches at Congleton, Chester, or Benefeild.'

'CHANCERY PROCEEDINGS.

i Nov. 1584. Bill filed by Robt. Wright, Citizen and Gold- smith of Lond. against William Stubbs of Ratcliff, Co. Middx., Gent.

23 Nov. 1598. Bill filed by William Stubbes of Radcliff, Co. Middx., Ropemakcr (who about 4 yeares now List just inhabited and dwelt at Boston, Co. Line., being unmarried and having a great family household by reason of his ti. .:i.st Tbomai

grushe of the same town, Fuller.1

As to Phillip Stubbes's family, Prof. Stubbs felt sure that Phillip

I.HKS, II. t

xxvif § 4. Stulbesfolk and Jfllls in Cheshire.

came from Congleton, and that a gentle family of the name was still in that neighbourhood. So I wrote there, and found that no Stubbes was known but a sweep. Still, Mr. J. P. Ear \vaker says in his East Cheshire, ii. 362: "In 1654 I find it stated in a MS. at Capesthorne that " Nell, Nan, and Bess Stubbs, being mother and two daughters, were hanged [at Chester] for bewitching to death Mrs. Furnivall, wyfe to Mr. Anth. [a mistake for Ralph] Furnivall, daughter to Mr. J. Fellowes." Prof. Stubbs sent me this bit, and he finds that in 1595, William Stubbes of Congleton, gentleman, presented to the living of Gauseworth. The Congle- ton Records are, he says, full of Stubbeses ; he has traced three generations of Congleton Jurors in the Town book — Ralph or Reynold, from 1540 onwards; John from 1565 or so; and then another Ralph at the beginning of James Fs reign. He also found a Randall Stubbes in the first year of Elizabeth, who would do for our Phillip's father. He thinks the Astbury registers will most likely settle the matter. There is an account of some Stubbeses, he says, among the Rawlinson MSS. I paid for a search of the Chester Indexes, with the following result :

Chester Registry. List of Wills proved and Admons granted in the names of Stubbs and Stubbes from the earliest date of the Indexes, 1540 to 1630 both inclusive

1586 Will of Geffrey Stubbs of Ludlow

1591 Will of Willam Stubbs of Gawsworth, County of Chester 1595 Admon of Lawrence Stubbs of North Rode, Co. of Chester 1597 Will of Hugh Stubbs of North Rode, County of Chester 1603 Admon of Thomas Stubbs of Allostock in the County of

Chester

1617 Will of George Stubbs of Lower Tabley, County of Chester 1617 Admon of John Stubbs of Heaton, County of Chester

1621 Will of Nicholas Stubbs of North Rode, County of Chester

1622 Will of Thomas Stubbs of Hulse

1622 Will of Thomas Stubbs of North Rode, County of Chester

1623 Will of George Stubbs of Knutsford, County of Chester

1624 Will of John Stubbs of Merton

1630 Will of Ann Stubbs of North Rode, County of Chester

None of these look likely.

4. Stubbeses in Lincolnshire, Essex, &c. xxviif

Mr. Walter Rye felt sure that he'd find some traces of Phillip Stubbes at Donnington in Lincolnshire (where there's a town of that name as well as in Leicestershire) : see Forewords to Part I. p. 59*)^ — but diligent search showd none, tho' the Will of a Richard Stubbes of Donnington in 1622 is in the Lincoln Consistory Court.

It is clear that our Phillip was not the son of Ralph Stubbes of St. Mary le Wigford in the City of Lincoln, whose will is dated 4 April 1558, prov'd 29 July 1559, and of whose estate a de bonis non grant was issued on Jan. 29, 1562-3. Ralph's will was registered twice over, being in 36 Chaynay and 5 Chare (Somerset House). It mentions his children John, Henry, Justinian, and Elizabeth Stubbes, &c. &c, of whom Justinian may well be the M.A. of Gloucester Hall, Oxford, mentiond by Wood, Ath. Ox., in the note on p. 53* of my Forewords to Part I. In the Chancery Pro- ceedings temp. Eliz., S. s. 25, no. 31, Ralph Stubbes's executors claim £\\ 6s. Sd. of one Edmund, and in S. s. 23, £4 ijs. n\d. of Thos. Burton's executor.

The Essex Stubbeses yield no result either. There was a Philip Stubbes of Little Clacton, Essex, Will dated 19 June 1551, to whose estate the first Letters of Administration were granted on Sept. 25, 1555, and the second Letters on Oct. 31, 1561. He had an only son John, and a daughter Margaret. This John Stubbs of Cocks, Little Clacton, Essex, and Cotton Hall, Suffolk, made' his will dated in 1587, but his son Phillip was not then of age. The Will was prov'd in the Commissary Court of Essex and Hertfordshire on Sept 10, 1596. The right of Administration to this Philip Stubbs, then late of Clacton Parva deceasd, was renounced by Elizabeth, his Relict, in March 1626; and in May 1627, Administration was granted to Edward Luckin of Tiltey, one of Philip Stubbes's Creditors.

In the Chancery Proceedings of the time of Elizabeth are notes of other Stubbeses :

Richard Stubbe, and Anne his wife, Norfolk. G. g. 4, no. 59.

John Stubbs of Norfolk. C. c. 14, no.

Richard Stubbs of Norfolk and Shroj>>!nie in vol. 3.

xxviiif § 4. Divers Stubbeses in divers Parts.

John Stubbs of Rutland, with sons William and Thomas, and a grandson Henry, 21 Eliz. 1579.

Wm. Stubbs of Radcliffe, Ropemaker, 23 Nov. 1598.— S. s. 5. Alexander Stubbes of Codsall, Staffordshire yeoman. S. s. 6. Richard Stubbs of South wark, yeoman. S. s. 13. Christopher Stubbs of Berkshire and Hampshire. Edward Stubbs of Norfolk. William Stubbs of Devonshire.

The name Stubbes occurs in a book dated 1626. John Gee. New Shreds of the Old Snare: — p. 121, " Factors employed for the

conueying ouer of the said Women to the Nunneries. . . . Master Peelers Stubbes."

Then Mr. Ellacombe hoped that he'd hit on traces, in his parish, Bitton, Glo'stershire, of our Stubbes, and he sent me up his Register ; but the only Stubbes entries in it show that the Rev. Henry Stubbes or Stubbe, when doing duty at Bitton — not being Vicar of it, had a daughter and a son baptized there :

"Mary daughter of Henry Stubbs, Clericus, was baptised February xith 1643."

"John the sonne of Mr. Henrie Stubbs, was babt. October xxvii." 1647.

There is no entry of the burial of any Stubbes from 1594 to 1643 (and a few years later).

Whether our Phillip Stubbes had anything to do with any of the folk above-named, I must leave to some future searcher to decide.

I have not tried to get up many Notes for this 2nd Part. Those to Part I. cost so much, that a second set, even were one possible, must not be indulged in. The text is reprinted from the copy of The Display of Corruptions in the Grenville Library, British Museum.

What have Books like the present one to do with Shakspere ? They help us to realize the England of his day, and the social evils that he must have seen.

3, St. George's Square, N. W. July 1 8, 1882.

xxixf

NOTES FOR PART II.

p. xxviif Wills of John and Phillip Stubbes of Essex, and Ralph Stubbes of Lincoln : —

/*. Strikes, 1587.

(In Room 32) Will of John Stubbes of Cocks, Little Clacton, Essex (and Cotton Hall, Suffolk), dated 1587, gives Cocks and appurtenances, and lease of Cotton Hall to his son Phillip (under age) when he attains 21. If he dies under 21, then to testator's wife Agnes for life, and then over. Provision for boy Phillip's maintenance, &c. Prov'd in Com. Gwrt of Essex and Herts, 10 Septr. 1596. (Phillip livd. Admon to him ab. 1622. — Grigson.)

(P. C. C. Bucke, quire 25) Will of Phillip Stubbes of Little Clacton, Essex— most lands to wife Johane for life, part to son John on attir. 21 — if he doesn't, then to daughter Margret. If she dies under 18, then her share of personalty to son John. Evidently, only son John, and daughter Margret No son Phillip.

25 Septr. 1555, authority to administer Ph. Stubbes's goods, granted to Rd. Blaxton, Ed. Assheman, and Edw4 Shorte, the ex5r Jn. Hockett having died.

31 Octr. 1561, Commission to Rd. Godfrey and Alice his wife to administer the goods not administerd.

Ralph Stubbes, Alderman of Lincoln, April 4, 1558 (of the pamh of St. Mary's, Wygford, in the suburbs of the City of Lincoln). Will proved, July 29, '559:—

Gives all his property, less legacies and special bequests, to his 4 children, John, Henry, Juttynyan, and Elizabeth. If any die without issue — they're evidently under age— his share is to go to the survivors.

Gives Christabell Bartram his sister, to her marriage, 2O/"; and if she die or she be maryed, then 1 6^ to go to his4chi£iVen, and 46 4tomy thre brethcrnc, J/fi:ry Stubbes, lohn Stubbes and Thomas Stubbes'.

Gives to his 'father Bartrame xij li. to bye the rest of the said house whiche he shulde purchase. And I will/ . . th.it John .halhaue the said

house' in fee . . (As to children's bringing-up) 'I will that my mother in lawe [Margarete Smythe] shall haue the kepinge and bringyng vpp/ of my children durynge her lif, and after her death I will that John Stubbes and

xxxf Notes on p. xxviiif. Two Henry Stubbeses.

Justynyan Stubbes, with theire paries and portions shalbe in the Rule, ordre, and kepinge of Mr. John Hutchynson, and Henrye Stubbes . . of Thomas Dauson my brother-in-lawe ' (Eliz111. not given to any one). Residue to 4 ch/A/ren Exors. 4 ch//</ren, and " Margarete Smythe my mother in lawe."

p. xxviiif Henry Stubbes. See Ant. Wood's Ath. Oxon. ed. Bliss, 1817;

'255 :-

HENRY STUBBE, son of a father of both his names of Bitton in Glocester- shire,1 was born in that county, became a student in Magdalen hall in the latter end of 1623, aged eighteen years ; admitted bachelor of arts the 26th of January 1627, & master of arts the 8th of July 1630, took holy orders, and became a curate or vicar, sided with the puritans in the beaming of the rebellion, took the covenant, preached seditiously — took the engagement, and as a minister of the city of Wells was constituted one of the commissioners for the ejecting of such whom they then (1654) called scandalous, ignorant, and insufficient ministers and schoolmasters. After his majesty's restoration, he lost what he had for want of conformity, retired to London,, and lived there. He hath, among several things pertaining to divinity, written

Great Treaty of Peace, Exhortation of making Peace with God. Lond. 1676- 77, oct.

Dissuasive from Conformity to the World. Lond. 1675, in oct.

God's Severity against Man's Iniquity. Printed with the Dissuasive.

God^s Gracious Presence, the Saint's great Privilege — a farewel Sermon to a Congregation in London, on 2 Thes. 3, 16. Printed also with the Dissuasive.

Conscience the best Friend upon Earth : or the happy Effects of keeping a good Conscience, very useful for this Age. London 1678, 8vo. ; 1685 in twelves, and other things which I have not yet seen ; among which is his Answer to the Friendly Debate, an. 1669 in octavo. When he died, I know not ; sure I am that after his death, which was in London, his books were exposed to sale by way of auction the 29th of Nov. 1680.

[See a very amiable character of this writer in Calamy, who adds

1. A Funeral Sermon for a Lady in Gloucestershire.

2. A Voice from Heaven ; with his last Prayer.

Granger, who mentions a small head of Stubbe, gives us the title of a third book omitted by Wood :

3. Two Epistles to the professing Parents of baptized Children, written a little before his death.

Calamy says that Stubbe was of Wadham college, which I cannot believe. He was certainly matriculated of Magdalen hall, April 16 [18, Col. Chester], 1624. See Reg. Matric. Univ. Oxon. PP. fol. 299, b.] He died on July 7, 1678, aged 73, and was buried in Bunhill Fields. — (Col. Chester.)

Of this Henry Stubbes, Richard Baxter says in his A'eliquia Baxteriance, Part III. (written in 1670) p. 189 [After his Answer to Mr. Dodwell and Dr. Sherlock, &c.], § 66. In a short time I was called on, with a grieved heart,

1 He was born, says Calamy [wrongly], at Upton in this county, upon an estate that was given to his grandfather by king James I, with whom he came from Scotland. Ejected Ministers, ii. 319.

Notes on p. xxviiif. Two Henry Stutteses. xxxif

to Preach and Publish many Funeral Sermons, on the Death of many Excellent Saints.

Mr. Stubbes went first, that Humble, Holy, Serious Preacher, long a blessing to Gloucestershire and Somersetshire, and other parts, and lastly to London. I had great reason to lament my particular Loss, of so holy a friend, who oft told me, That for very many years he never went to God in solemn Prayer, without a particular remembrance of me : but of him before. — Reliquite Baxteriana, 1696.

Part III. p. 95, § 205 (written 1670). But because there are some few who by Preaching more openly than the rest, and to greater Numbers, are under more Men's displeasure and censure, I shall say of them truly but what I know . . .

ii. Old Mr. Stubbs, who joineth with him [Mr. Turner}, is one of a Thou- sand, sometimes Minister at Wells, and last at Dursley in Gloucestershire^ an ancient grave Divine, wholly given up to the Service of God, who hath gone about from place to place Preaching with unwearied Labour since he was silenced, and with great Success, being a plain, moving, fervent Preacher, for the work of converting impenitent sinners to God : And yet being settled in peaceable Principles by aged Experience, he every where expresseth [ = presses out, excludes] the Spirit of Censoriousness, and unjust Separations, and Preacheth up the ancient zeal and sincerity with a Spirit suitable thereunto. Reliq. Baxt. 1696.

Ant Wood gives an account of another Henry Stubbes, whose father was a clergyman at Parterey in Lincolnshire, where he was born on Feb. 28, 163$. He was at Oxford, and ultimately turnd Doctor. He was drownd on July 12, 1676, and buried in the Abbey Church at Bath. Him, Baxter mentions in the following passage of his Reliq. Baxttriana* 1696 : Life, Part I. (written 1664), P- 75*6, "being writing against the Papists, coming to vindicate our Religion against them, when they imparte to us the Blood of the King, I fully proved that the Protestants, and particularly the Presbyterians, abhorred it, and suffered greatly for opposing it ; and that it was the Act of CromweWs Army and the Sectaries, among which I named the Vanists as one sort . . . Hereupon, Sir Henry Vane being exceedingly provoked, threatened me to many, ami spake against me in the House, and one Stubbs (that had been whipt in the Convocation House at Oxford) wrote for him a bitter Book against me, who from a Vanist afterwards turned a Conformist ; since that, he turned Physician, and was drowned in a small Puddle or Brook as he was riding near the Bath."

Chaucer and Stubbes. In a short pomi 'The | Laurel, | and the | Olive' : | Inscrib'd to | George Bubb, Esq ; | By Geo. Stubbes, M.A. | Fellow of Exeter- College in Oxon. | London, | Printed for Egbert Sanger at the Post-Office at the | Middle Temple-Gate <t . M.hCC.X. are some lines 'To the

Author ' ending thus :

So when revolving Years have run their Race, Bright the same Fires in different Bosoms blaze ; Known by his glorious Scan, and deathless Lines, Again the Hero, and the Poet shines. In gentler Harrison^ soft Waller sighs, And Afira wounds with Sa(haris$a*s Eyes.

xxxiif Notes on pp. 6 — 9. Jesuits. Latimers Sermon.

Achilles lives, and Homer still delights, Whilst Addison records, and Churchill fights. This happy Age, each Worthy shall renew, And all dissolv'd in pleasing Wonder, view In ANN— Philippe, Chaucer shine in you.

p. 6. Papal Plots, Jesuits, &c. Stubbes may allude specially to Campion's conspiracy two years before, of which Stowe— or Antony Munday— gives the following account in his Annales (ed. 1605, p. 1169), and a longer one in his additions to Holinshed's (or Reginald Wolfe's) Chronicle : —

[1581]. "On the 20. of Nouember, Edmond Campion, Jesuit, Ralfe Sher- Ant. Monday, wine, Lucas Kerbie, Edward Rishton, Thomas Coteham, Henrie SdTothers Orton, Robert lohnson & lames Bosgraue, were brought to the arraigned. high bar at Westminester, where they were seuerally, & al together indicted vpon high treason, for that, contrary both to loue & duty, they forsooke their natiue country, to Hue beyond the seas under the Popes obedience, as at Rome, Rheimes, and diners other places, where (the Pope hauing -with other princes practised the death and deprivation of our most gracious princesse, and vtter subuersion of her state and kingdome, to aduance his most abhominable religion), these men, hauing vowed their allegiance to the Pope, to obey him in all causes whatsoeuer, being there, gaue their consent, to aide him in this most traiterous determination. And for this intent & purpose, they were sent ouer to seduce the harts of her maiesties louing subiects, & to conspire and practise her graces death, as much as in them lay, against a great day set & appointed, when the generall hauocke should be made, those onely reserued that ioyned with them. This laid to their charge, they boldly denied ; but by a iurie they were approoued guilty, and had iudgement to be hanged, bowelled & quartered.

The first of December, Edmond Campion, Jesuit, Ralfe Sherwine and c . Alexander Brian, seminarie priests, were drawne from the Tower of

and others London to Tiborne, and there hanged, bowelled & quartered. Looke more in my continuation of Reine Woolfes Chronicle."

p. 9, as that blessed martyr of God, Maister Latimer hath said in a sermon made before King Edward the sixt. This is 'The seconde Sermon of Master Hughe Latemer, whych he preached before the Kynges maiestie, wyt^in hys graces Palayce at Westminster y« .xv. day of Marche M.CC[C]CC. xlix.' Sign. E. I. " I must desyre my Lorde protectours grace to heare me in thys matter, that your grace would heare poor mens sutes your selfe. Putte it to none other to heare, let thew not be delayed. The saying is nowe, that mony is harde euery wher : if he be ryche, he shall soone haue an ende of his matter. Other ar fayn to go home with wepiwg teares, for ani help they can obtain at ani Judges hand. Heere mens suets your selfe, I requyre you in godes behalfe, & put it not to the hering of these veluet cotes, these vp skippes. Nowe a maw can skarse knowe them from an auncyent Knyght of the countrye.

"I can not go to my boke, for pore folkes come vnto me, desirynge me that I wyll speake thai theyr matters maye be heard. . . . I am no soner in the garden

Notes on pp. 9 — 24. Angel. Clothiers' Tricks, xxxiiif

and haue red a whyle, but . . some one or other . . . desireth me that I wyll speake that hys matter myght be heard, & that [Sign. E. ii.] he hathe layne thys longe at great costes and charges, and can not once haue hys matter come to the hearing . . . [E. ii. back]. I beseche your grace that ye wyll loke to these matters.

" Heare them your selfe ! Vicue your Judges ! And heare pore mens causes. And you proude Judges, herkew what God sayeth in hys holy boke. Audite illos, ita parum ut magnum. Heare theym, sayeth he, the small as well as the great e, the pore as well as the ryche. Regarde no person, feare no man — Why ? Quia domini indicium tst. The Judgment is Goddes.

" Marcke thys sayinge, thou proude ludge ! The deuyl will [E. in.] brynge thys sentence at the daye of Dombe. Hel wyl be ful of these ludges, if they repente not and amende.

" They are worsse then the wicked ludge that Christe speaketh of, that neyther feared God nor the worlde. There was a certain wyddowe that was a suter to a ludge, & she met hym in euery corner of the streete, cryinge : * I praye you heare me, I besech you heare me, I aske nothyng but ryght.' When the ludge saw hyr so importunate, ' though I fear neyther God, sayth he, nor the worlde, yet bycause of hyr importunatenes I wyll graunte hyr requested

"But our ludges are worsse then thys ludge was. For [sign. E. iii. back] they wyll neyther heare men for Gods sake, nor feare of the worlde, nor importunatenes, nor any thynge else. Yea, some of them wyll commaund them to ward, if thei be importunat."

p. 12, an angell, (for that is called a counsellers fee]. The well-known lawyer's 'six and eightpence.' Miss Rochfort Smith sends me the following Epigram, 594, from Wits Recreations : —

11 Upon Anne's marriage with a Lawyer. Anne is an angel : what if so she be ? What is an angel but a lawyer's fee?"

p. 19. Colleges, <5rv, abused and pertterted. See my Harrison's Description of England, 1577-87, p. 77. On Education in Early England, see my Forewords to the Babeet Book, or Meals and Manners : Early English Text Society.

p. 24, stretching and thicking Cloth. "I here saye, there is a certayne Cloth maker* connyng come vp in myxyng of wares.

"Howe saye you, were it not wonder to here that clothe makers roticaryes, ye* , ... and amonge the should become poticaries.

" Yea, and as I heare saye, in such a place, where as they haue professed the Gospell, and the word of God most earnestly of a long tyme. Se how busie the Deuell is to sclaunder the word of god. Thus the pore gospel goeth to wracke. Yf his clothe be xviii. yerdes lowge, he wyl set hym on a racke, A prrtti kind of and streach hym tyll the senewes shrinke agayne, whyles he hath uiiipiyinge. brought hym to xxvii. yardes. Whe« they haue brought hym to that perfection, they haue a prety feate {sign. E. iiii.] to thycke him againe. He Flock* powder, makes me a pouder for it, an playes the poticary : thei cal it floke

\\xivf Notes on pp. 24 — 33. Commons. Tailors.

ponder : they do so incorporate it to the cloth, that it is wonderfull to consider : truely a goodly inuention. "

p. 24, Dark Shops, p. 49, False ll'fights. p. 22, Merchants, p. 47, Farmtrs. p. 29, Griping Landlords. These Shop-keepers that can blind mens eyes, with dym and obscure lights, and deceiue their eares with false & flatter- ing words, be they not Vsurers ?

These Tradesmen that can buy by one weight, and selle by another, be they not Vsurers?

These Marchants that doe robbe the Realme, by carrying away of Corne, Lead, Tinne, Hydes, Leather, and such other like, to the impouerishing of the common wealth, bee they not Vsurers ?

These Farmers that doe hurde vppe their Corne, Butter, & Cheese, but of purpose to make a dearth, or that if they thinke it to rayne but one houre to much, or that a drought doe last but two dayes longer then they thinke good, will therfore the next market day hoyse vp the prises of all manner [p. 46] of vittuall, be not these Vsurers ?

The Land-Lordcs that doe sette out their liuings at those high rates, that their Tenants that were wont to keepe good Hospitalitie, are not nowe able to giue a pcece of Bread to the Poore, be they not Vsurers ? 1614. Barnabee Rych. The Honestie of this Age. p. 45-6.

p. 27, the commons . . . are inclosed, made seueral. Compare Shakspere's phrase, in Loues Labor's Lost, II. i. 223, Qo. I : —

Bo. So you graunt pasture for me. Lady. Not so, gentle Beast,

My lippes are no Common, though seuerall they be.

Thomas Greene's Diary says, on 1615, Sept. I. "Mr. Shakspeare told Mr. J. Greene that he was not able to beare the enclosing of Welcombe" Common. Leop. Shaksp. Introd., p. cix. See p. 45" and 116 in Stubbes, Part I.

p. 28. Enclosures of Commons, &c. See Harrison, Part I., p. 306-7, and Latimer's 7th Sermon before Edw. VI, Senn. 14, Parker Soc., p. 248.

p. 28, rich men's game eating up poor men's corn, grass, &c. This goes on still, as every one in a game-preserving county knows. I heard Joseph Arch once »y how his garden was cleard by Lord Warwick's rabbits, and how he in return took his own compensation in game.

p. 33, Tailors. " now it were a hard matter for me to distinguish betweene men, who were good and who were bad, but if I might giue my verdict to say who were the wisest men nowe in this age, I would say they were Taylers: would you heare my reason ? because I doe see the wisedome of women to be still ouer-reached by Taylers, that can euery day induce them to as many new- fangled fashions, as they please to inuent : and the wisedome of men againe, are as much ouer-reached by women, that canne intice their husbandes to surrender and giue way to all their newe-fangled follies : they are Taylers then that canne ouer-rule the wisest women, and they be women that can besot the wisest men : so that if Ma, Mators conclusion be good, that because lacke, his youngest sonne, ouer-ruled his mother, and laches mother agayne ouerruled M. Maior himselfe,

Notes on pp. 33 — 82. Long Locks. xxxvj"

and M. Maior by office ouerruled the Towne, Ergo, the whole Towne was ouer- ruled by Icuke, Ma. Maiors sonne : by the same consequence, I may likewise conclude, that Taylers are the wisest men : the reason is alreadie rendered, they doe make vs all Fooles, both men and women, and doe mocke the whole worlde with their newe inuentions : but are they women alone that are thus seduced by Taylerst doe but looke amongst our gallants in this age, and tell me, if you shall not finde men amongst them to be as vaine, as nice, and as gaudie in their attyres, as shee that amongst women is accounted the most foolish .....

" The holy scriptures haue denounced a curse no lesse grieuous to the Idole- maker, then to the Idole it selfe ; now (vnder the correction of Diuinitie) I would but demaund, what are these /'////^/-making Taylers, that are euery day inuent- ing of newe fashions, and what are these, that they doe call Atty re-makers, the first inuenters of these monstrous Periwygs, and the finders out of many other like immodest Attyres: what are these, and all the rest of these Fashion Mongers, the inuenters of vanities, that are euery day whetting their wits to finde out those Gaudes, that are not onely offensiue vnto God, but many wayes preiudiciall to the whole Common wealth : if you will not acknowledge these to be Idoltmakers, yet you cannot deny them to be the Deuils enginers, vngodly instruments, to decke and ornifie such men and women, as may well be reputed to be but Idolles, for they haue eyes, but they see not into the wayes of their own salvation, & they haue eares, but they cannot heare the ludgements of God, denounced against them for their pride and vanitie." 1614. Barnabee Rych. The Honestie of this Age, p. 23.

p. 35- Ruffes. See Part I, p. 52, 240-2.

p. 41, 42. The Poor, and Beggars. See my Harrison, Part I, p. 213, &c.

p. 51, long hair. In 1614, Barnabee Rych asks: "And from whence commeth this wearing, & this imbrodering of long lockes, this curiositie that is vsed amongst men, in freziling and curling of their hayre, this gentlewoman. like starcht bands, so be-edged, and be-laced, fitter for Mayd Marion in a Moris dance, then for him that hath cither that spirit or courage, that should be in a gentleman ? " — The Honestie of this Age, p. 35. " There are certaine new inuented professions that within these fourtie or fiftie years, were not so much as heard of," says Rich, p. 24, "& yet have become flourishing, namely, 'Attyre- makers,' Coach-makers & Coachmen, Body-makers, and Tobacco-dealers. The 3 most gainful trades are," he says, p. 28, " the first is to keepe an Ale house, the 2. a Tobacco House, and the third to keepe a Brothell House"

p. 57. A marvellous strange coninnctwn. This alludes to K. II notorious tract add rest to his brother the author Gal i id Harvey, "An Astrological Discourse upon the great and notable Conjunction of the two superiour Planets, Saturne ami Jupiter, which shall happen the 28 day of April, 1583," 18 mo. black letter. II. li\-nneman, 1583. The years 1588 and 1593 were to be "dangerous years" too. See my note in ./V. Sh. Soc. Trans., 1875-6, P.

p. 82. Such a dish of af>f<Ies as Master Latimer talkfth of, with thirty angels in every afplt. This is in " The fifte Sermon of Mayster Hughe Latimer, whyche

xxxvif Notes for Part I, pp. 60* — 236.

he prachcd before the kynges Maiestye wythin hys Graces Palaice at Westminster the fyft dayc of Aprill " [1549]. Sign. R. iii. " Ther was a patron in Englawd (when it was) that had a benefyce fallen into hys hande, and a good brother of Tbemerye uk mine came vnto hym, and brought hym xxx. Apples in a dysh, and t !: , ' : , ! gaue them hys man to carrye them to hys mayster. It is like he deym>X*d«be 8*ue onc to ^*s man ^or ^is laDoure to make vp the game, and so of Apples. ther was .xxxi.

"This man commeth to his mayster, and presented hym wyth the dyshe of Apples, sayinge : * Syr, suche a man hathe sente you a [JP. iii. back} dyshe of frute, and desyreth you to be good vnto hym for suche a benefyce.' 'Tushe, tushe,' quod he, ' thys is no apple matter. I wyll none of hys apples. I haue as good as these (or as he hath any) in myne owne orchard e.' The man came to the preest agayne, and toulde hym what hys mayster sayed. 'Then/ quod the priest, 'desyre hym yet to proue one of them for my sake, he shal find them much better then they loke for.' He cut one of them, and founde ten peces of golde in it [j£io = 30 Angels]. ' Mary,' quod he, ' thys is a good apple. The pryest standyng not farre of, herynge what the Gentle man sayed, cryed out and answered, ' they are all one apples, I warrante you, Syr, they grewe all on one A graft of gold tree and haue all one taste.' ' Well, he is a good fellowe {sign. R. fyc^irythaTis "»•]> let hym haue it,' quod the patrone, &c. Get you a grafte of cTa?h afgreat thys tre> an<i I warrante you it shall stand you in better steade leamynge. then all Sayncte Paules learnynge. Well, let patrons take hede, for they shall aunswere for all the soules that peryshe throughe theyr defaute." See too the Third Sermon, p. 145-6, Parker Soc., on the bribe-taking Judge flayd alive by Cambyses ; the pudding-story, p. 140.

NOTES FOR PART I.

p. 60*, note 2. The woodcut is at the back of the Dedication, p. 2*.

p. 86*. See too the Homily against Idleness.

p. 89*. Dice, wine, and women, wonne, drunke, & spent all,

And now he Hues a vassall at each call. 1600. Quips vpon Questions, sign. E. 2, back, ' On a ruind Gallant.'

p. 95*. The cut of Irish Costumes is from the Additional MS. 28,330 in the British Museum: a Dutch 'Short Description of England, Scotland & Ireland,' 1574.

p. 97*. There is no ornamental border round the original 1584 Title-page.

p. 231. Velure, &c. See note p. 363-4, Dekker's Works, 1874, vol. iii.

p. 232. Nash's Anatomie of Abuses was enterd in the Stationers' Registers in advance, on Sept. 19, 1588.

p. 236. Farref etched and deare bought, "we vse to say by manner of

Notes for Part I, pp. 248 — 375. Football, &c. xxxviif

Prouerbe, 'things farrefet and deare bought are good for Ladies.'" 1589. Puttenham, p. 193, ed. Arber.

p. 248. Andrew Boorde's cut is also alluded to in the Homily against Excess of Apparel ; and by Dekker, p. 77* above.

p. 271, 273. Women s face-painting.

"WherstheDeuill?.. . He's got into a boxe of Women's paint. . . . Where pride is, thers the Diuell too."

1600. Quips vpon Questions, sign. F. 2.

p. 280. See the Homily against Whoredom and Adultery, p. 284. See the Homily against Gluttony and Drunkenness.

p. 293. Prisons. See too in 1618, Geffrey Mynshul's Essay es and Characters of a Prison and Prisoners.

p. 296. Sunday Sports, &c. See Humphrey Roberts's, ' An earnest Com- plaint of diuers vain, wicked and abused Exercises practised on the Sabath day,' 1572. Hazlitt's Collections and Notes, p. 360-1.

p. 307, at foot : beaten with a Brewers washing bittle, drunk.

" these people Are all brainde with a Brewers washing beetle."

1600. Quips vpon Questions, sign. F. 2, back.

p. 318. Deaths at Football. Coroner's inquest on one Gibbs kild in a game. "The Coroner, in summing up, advocated a return to the rules practised in football twenty years ago, for, as now played, it was only worthy of a set of costermongers" See also the notice of the Mayor of Southampton prohibiting football under Association or Rugby rules, on the town's public lands. — Echo, Dec. n, 1880. On Saturday . . . Mr. Joseph Hunter at Sheffield had his arm and three ribs broken ; at Mexborough a young man named William Howitt had his arm and leg dislocated.— Daily News, Dec. 13, 1 880.

p. 349. Insert Abandon, v. t. banish, 125. Ames ace <5r* the dice, 37*. Deuse ace, 272 ; a man's genitals.

p. 352, col. 2. Insert Breasts : see Bare, and Naked.

p. 356, col. 2. Disgesture, digestion. "Glut with gazing, surfct with seeing and rellish with reading [my book] :— It may be there are some preseruatiues, not poyson, though harsh in disgesture. 1600. Quips vpon Questions, sign. A. iij.

p. 362, col. i. Insert Honeymoon, p. 376, n. I.

p. 371, col. 2, to ' Spanish &c.' add 'boots, 242.'

P- 375» c°l- '• In*ert Venetians 250. ' Grecques ; f. Gregs, Gallogaskins, wide venitians.' 1611. Cotgrave ; and Venetian hose, 56.

ix

M

m

THE

Second part

of the Anatomic of

Abuses, containing The display of Corruptions, with a perfect de- scription of such imperfections, blemi- shes, and abuses, as now reigning in eue- rie degree, require reformation for feare of Gods vengeance to be powred vpon the people and countrie, without speedie repentance and con- uersion vnto God : made dialogwise by Phil- lip Stubbes.

(Except vour nghtcousncs exceeb the righ-

teousues of the <Scribc0 anb JJhari-

0es, jiou cannot cuter into the

kiugbomc of hcauen.

LO N D O N.

Printed by R. W. for William Wright,

aub are to be 0olb at hi* ehop ioiuing

to S. Mildreds Church in the

jJoultnc, being the mib-

dk* shop in the n

gj^

•>*** ^-sj

IJ^I

[Sig. B i.]

THE DISPLAY OF

corruptions, requiring refor-

mation for feare of Gods iudge- ments to be povvred vpon the people and country without spec- die amendement.

The speakers, THEODORVS and AMPHILOGVS.!

|OD blefle you my friend, and well ouertaken.

Amphilogus. You are hartilie welcome, good fir, with all my hart.

Theod. How farre purpofe you to trauell this way by the grace of God ? Amphil. As far as Nodnol if God permit.

Theod. What place is that, I pray you, and where is it fcituate? ^"n^ London Amphil. It is a famous citie and the chiefeft place in Dna/gne : haue you not heard of it ?

Theod. No truely. For I am a ftranger, and newly come into thefe countries, onely to fee fafhions, and to learne the ftate and con- dition of thofe things whereof I am ignorant.

Amphil. What country man are you, I pray you, if I may be fo bold as to afke ?

Theod. I am of the country and nation of the Idumeans, a cruell, fierce, and feruile kind of people.

Amphil. I haue beene in thofe countries my felfe ere now, and therefore it is maruell that you knowe me not.

Theod. Me tliinke I (hould knowe you, but yet I cannot call your name to remembrance.

Amphil. My name is Amphi/ogus, fomtime of your acquaintance, though now you haue (through tract of time, which is Omnium

1 Amphilogus is Stubbes. The side notes are all mine. Stubbcs put notes U> his First Part only.

• B I, back. The headline all thro, is • The Display of Corruptions.' •HAESPERE'S ENGLAND : STUBBES, ix. B

2 ii. i . England the wickedest Country under the Sun.

Stubbes will de- scribe the state of England.

P Sig. B a]

No nation is so proud, drunken, and so full of mischief, as Eng- land is.

t3 Sig. B 2, back]

i. The Golden Age.

a. The Silver.

rerum cdax, A deuourer of al things) forgot the fame. But notwith- ftanding that you haue forgot me, yet I remember you very well : is not your name Maifler Theodorus?

Theod. Yes truly, my name is Theodorus ; I neither can, nor yet will, euer denie the fame.

Amphil. What make you in thefe countries, if I may afke you without offence ?

Theod. Truly I came hither to fee the country, people, and nation, to learne the toong, and to fee (as I told you) the flate generally of all things.

1 AmphiL You are moft hartily welcome, and I, hauing beene a traueler, borne in thefe countries, and knowing the ftate thereof in euerie refpeft, to congratulate your comming, will impart vnto you the fubftance and effect therof in as few words as I can.

Theod. I praie you then giue me leaue (vnder correction) to afke you fuch neceflary queflions, as are incident to my purpofe, and which may ferue for my better inftru6tion in all the forefaide premirTes ?

AmphiL Go to then, afke on in the name of God, and I will addrefie myfelf to fatiffie your reafonable requefts in anything I can.

Theod. What be the inhabiters of this countrie ? Be they a vertuous, godlie, and religious kinde of people, or otherwife cleane contrarie ?

Amphil. Surely they are, as all other countries and nations be for the moll part, inclined to finne, and wickednes, drinking vp iniquitie as it were water j but yet I am perfuaded that, albeit all flefh hath corrupted his way before the face of GOD, yet is there not any nation or countrey vnder the funne, that for pride, whoredome, droonkennes, gluttonie, and all kinde of oppreflion, iniurie and mifchiefe, may compare with this one country 2of Dnalgne, God be mercifutl vnto it, and haften his kingdome, that all wickednes may be done away.

Theod. Then, as in all other countries where euer I haue trauelled, fo in this alfo is verified the old adage, namely, that the firft age of the world was called Aurea cetas, the golden age, for that men liued godlie and in the feare of God ; the fecond age was called Argentea (KtaSy the filuer age, for that men began fomewhat to decline, and fall from their former holinefle, and integritie of life, to finne and wicked-

II. i. After Pride comet h Destruction. 3

nes : the thirde and laft age, which is this that we are fallen into, is ,. The iron or and may jultlie be called Ferrea or Plumbea cetas, the yron or leaden siufufone.**' °U age, in as much as now men are fallen from all godlinefle whatfoeuer, and are as it were wedded to iniquitie, committing finue without any remorfe, and running into all kinde of abhomination and impietie, without reftraint. All which things dulie in the good hart of a faithful chriftian confidered & weied, may eafily perfuade a wife man to think their deftru&ion to be at hand, except they repent.

Amphil. You fay verie well. Therefore I would with them to take heed to themfelues, and to leaue their wickednes before the Lords wrath be gon out againft themj for let them be 'fure, that psig. B33 when the meafure of their wickedneire is full, then will the Lord cut But God 11 cut them off from the face of the earth, if they repent not, and truely turne to the Lord. The wife man faith, that a little before deftruc- Destruction*!!

follow Pride,

tion come, the hart of man (hall fwell into pride, and wickednes. Our fauiour Chrift faith, when men flatter themfelues, and 'faie "peace, peace, al things are well, we neede not to feare anything," then, euen then, (hall fudden deftru&ion fall vpon them, as forrow commeth upon a woman trauelling with childe, and they shall not efcape, bicaufe they would not knowe the Lord, nor the day of his vifitation.' Which thing we fee to be true through all the hiftories of as it did with

Sodom and Go-

the facred Bible j for when the Sodomits and Gomorreans had filled morrah,

vp the meafures of their iniquitie, and faciate themfelues in finne,

then came there fire and brimftone raining from heauen vpon them

and their citie, and confumed them all, from the vpper face of the

earth. When all the worlde in the daies of Noah, was giueu ouer to in Noah'*day«,

fmne, and wickednes, immediatelie came the floud of Gods vengeance,

and deftroied them all, eight perfons — to wit, Noah, his wife, his three

fonnes and their wiucs, — who ferried the Lord in true fimplieity of

hart, onelie excepted. The Hierofoltinitanes 2\vlun their finne was p sig. B 3, Uck]

ripe, were they not confounded, and put to the edge of the fworde?

When Pharao the king of Egypt hi> (in no was ripe, dul not the Lord with Pharaoh,

harden hi- h;irt to purfue the Ifraelits, and fo drowned him and all

tinue in the read fea ? Herod and Nabu r fwelling in Herod and

fmnc, and riling vp againft the maieftie of God in the malice of their was not the one ftroken dead in a moment, and eaten vp with

worms, the other depofed from his kingdome, and conftrained to eate

• I

^Tien Destruc- tion is nearest, folk are securest

England is a plentiful land,

Sig. B 4]

but covetous wretches export its goods.

It has English- men. Welshmen, Cornishmen, whose speech differs from one another.

[» Sig. B 4, back]

4 ii. i. En gland fertile. The 3 sorts of En glislunen.

gralfe with the beads of the earth j with the like examples, which, for the auoiding of prolixitie, I omit. By all which it appeareth, that •when deftru&ion is neerelt, then are the people the fecurefl, and the raoft indurate and frozen in the dregs of their fin tie j and being fo, the fequele is either confufion in this life, or perdition in the world to come, or both. And therefore I befeech the Lord, that both this country, and all others, may repent, & amende euerie one their wicked waies, to the glorie of God and their owne faluation.

Theod. Is this country fruitfull, and plenty of all things, or barren, and emptie ?

Amphil. There is no nation or country in the world, that for ftore, and abundance of all things, may compare with the fame $ for 1 of all things there is fuch plentie (God haue the praife thereof) as they may feeme to haue neede of no other nation, but all others of them. In fo much as if they were wife people (as they be wife inough, if they would vfe their wifedome well) to keepe their owne fubftance within tliemfelues, and not to tranfport it ouer to other countries (as many couetous wretches for their owne priuate gaine doe) they might liue richly and in abundance of all things, whileft other countries mould languifh and want. But hereof more mail be fpoken hereafter.

Theod. I pray you how is this country adiacent vpon other countries ?

Amphll. It lieth inuironed with the occean fea rounde about j vpon the one fide eaftwarde, it bordereth vpon the confines of France : vpon the other fide weftward, vpon Irelandej towards the fepten- trionall or north part, vpon Scotland j and vpon the fouth fide it refpecteth Germanic. And is inhabited with three fundrie fortes of people, Engliihmen, Cornimmen, and welchmen, all which, if not in lawes and conftitutions, yet in language, doe differ one from another. But as they doe differ in toong and fpeech, fo are they fubiecl: (and that Patrio iure, By iuftice and law) 2to one Prince, and gouernour onely to whom they owe their allegeance.

Theod. Is the country quiet, peaceable, and at vnitie within it felfe, or otherwife troubled with mutenies, wars, and ciuill dillentions?

Arnphil. The whole lande (God be praifed therefore, and pre- ferue hir noble Grace by whom it is gouerned and maintained !) is,

ii. i. Plots of the Pope against^England. 5

and hath beene, at peace and vnitie, not onely within it felfe, but England has alfo abroad, for this foure or fiue and twenty yeeres. During all '* which time there hath beene neither wars, inuafions, infurre&ions, nor any effufion of blood to fpeake of, except of a fort of arch- traitours, who haue receiued but the fame reward they defemed, and the fame that I pray God all traitours with their complices may receiue hereafter, if they praftife the fame which they haue done. The like continuance of peace was neuer heard of, not this hundred yeeres before, as this country hath inioied mice hir maiefties reigne : the Lord preferve hir grace, and roiall Maieftie for euer !

Theod. Are the other countries, lands, and nations about them (for as I gather by your former intimations, this country is fcituate as it were in the centric, or midft of J others) their friends, and well- willers, or their enimies ?

Amphil. It is an old faieng and true: Ex incertis, & amliguis relus optimum tt-nere fapientis eft: Of things vncerteine, a chritVian man ought to iudge and hope the beft. They hope wel that all are their friends and welwillers : but it is thought (and I feare me too But it has lip- true) that they are fo far from being their friends (N\fi verlo tenus, hate it. From mouth outward onely) that they haue vowed and fworne their deftru&ion, if they could as eafily atchiue it, as they fecretly intend it. Which thing to be true, fome of their late pra6tifes haue (yet to their owne confufion, Gods name be praifed) proued true. For how manie times hath that man of finne, that fonne of the diuell, that That son of the

Devil, the Pope,

Italian Antichrift of Rome, interdicted, excommunicated, fufpendcd,

and accurfed with booke, bell and candle, both the Prince, the N<>-

bilitie, the Commons, and whole Realme ? How often hath he fent

foorth his roring buls again ft hir Maieftie, excommunicating (as I have

faid) hir Grace, and difcharging hir HighnelTe liege people and natural!

ful>ic6b, from their allegeance to hir Grace > How often hath he with

his adherents confpired and intended the death and ouerthrowe of h»« c«n«pire.» the

hir Maieftie and Nobilitie, by conjuration, necromancy, exorcifmes, [» Sig. B 5, back]

art magike, witchcraft, and all kind of iliuelrie befules, win-rein the

moft part of th in an- ikilfuller than in diuinity? And when t!i

deuifes would not take place, nor effed as they wilhed. then attempted

!»y other waies and meanes to ouerthrowe the eftate, the Prince, anJtriH to over-

throw the UnJ.

nobles, people and country : fometime by fecrct irruption, fometime

The Pope has sent here blood- lhir-»ty Papists

to stir up re- bellions.

P S\g. B 6] These Devil's agents arc calld Jesuits,

but llieir every deed and word in directly contrary to Christ's.

They delude the world with their trash.

[» Sig. B 6, back

6 n. i. Bloodthirsty Papists and DeviCs-agent Jesuits.

by open inuafion, infurrection, and rebellion, fometime by open treat on, fometime by fecret confpiracie, and fometimes by one meanes, fometimes by another. And now of late attempted they the ouerthrowe and fubuerfion of hir Maieftie, people, country, and all by fending into the realme a fort of cutthrotes, falfe traitors, and bloudthirftie Papifts, who vnder the pretence of religious men (in whom for the moft part there is as much religion as is in a dog) mould not onely lurke in corners like howlets that abhorre the light, creepe into noble mens boibms, thereby to withdrawe hir Maiefties fubiects from their allegeance, but alfo moue them to rebellion, and to take fword in hand againft Prince, country, yea, and againft God himfelfe (if it were poflible) and to difpenfe with them that mall thus mifchieuouilye behaue themfelues. And forfooth thefe goodlie fellowes, the diuels agents, that muft worke thefe feates, are called (in the 1 diuels name) by the name of lefuites, feminarie preefts, and catholikes, vfurping to themfelves a name neuer heard of till of late daies, being indeed a name verie blafphemoufly deriued from the name or* lefus, and imj)roperly alluded and attributed to themfelues. But what will it preuaile them to be like vnto lefus in name onely, or how can they, nay, how dare they, arrogate that name vnto them- felues, whereas their doctrine, religion, life and whole profemon, togiiher with their corrupt liues and conuerfations are directly con- trarie to the doctrine, religion, life, and profemon of Chrift lefus? There is nothing in the world more contradictorie one to another, than all their proceedings in generall are to Chrift lefus and his lawes, and yet will they, vnder the pretence of a bare and naked name, promife to themfelues fuch excellencie, fuch integritie, and perfection, as GOD cannot require more, yea, fuch as doth merite Ex opere operato, Eternall felicitie in the heauens. And thus they deceiue themfelues, and delude the world alfo with their tram : but of them inough.

Theod. Surely that country had neede to take heed to it felfe, to feare, and ftand in awe, 2hauing fo manie enimies on euerie fide. And aboue all things next vnto the feruing of God, to keepe themfelues aloofe, and in any cafe not to truft them, what faire weather foeuer the make them. The fweeter the Syren fingeth, the dangeroufer is it to lend hir our eares : the Cocatrice neuer meaneth fo much crueltie, as when he fawneth vpon thee and weepeth : then take heed, for he

ii. i. Jesuits denounst, Queen Elizabeth praisd. 7

meaneth to fucke thy bloud. The (tiller the water ftandeth, the more perilous it is. Let them remember it is an old and true faieng : Sub melle iacet venenum, Vnder honey lieth hid poifon. Sal; placidis herlis latitat coluber, vnder the pleafanteft gralfe, lurketh the venemouft adder. Take heed of thofe fellowes that haue Mel in ore, verl-a faclis, fweet words and plaufible fpeeches : for they haue Pel in corde, and Fraudemfa&is, Gall in their harts, & deceit in their deeds. So falleth it out with thefe ambidexters, thefe hollowe harted friends, These Jesuits are

ambidexters,

where they intend definition, then will they couer it with the cloke hollow-hearted

friends,

or garment of amity & friendihip; therefore are they not to be trufted.

Amphil. You fay the truth. For I am thus perfuaded, that he who is falfe to God (as all 1Papifts with their complices and adherents C1 Si*. B 7] ire) can neuer be true and faithfull, neither to prince nor country. never true to

J prince or country

Therefore God grant they may be taken heed of betimes.

Theod. Confidering that this country of Dnalgne is enuied abroad •vith fo many enimies, and infefted within by fo many feditious Papifts, and hollowe harted people, it is great maruell, that it can •land without great wars, and troubles. Belike it hath a wife politike prince, and good gouernors, either elfe it were vnpoflible to preferue the fame in fuch peace and tranquillitie, and that fo long togither. I ;>ray you therefore by what prince is the fame gouerned, and after what maner?

Amphil. The whole realme or country of DnaJgne is ruled and England is gouerned by a noble Queene, a chafte Maide, and pure Virgin, who noble Queen, lor all refpe&s may compare with any vnder the funne. In fo much as I doubt not to call hir facred breaft the promptuarie, the receptacle, or ftorehoufe of all true virtue and godlines. For if you fpeake of virtuou. and wifdome, knowledge and vnderftanding, hir Grace is fingular, yea, 5n*dc ible at the firft bluih to difcearne truth from falfehood, and falfehood from truth, in any matter, how ambiguous or obfcure foeuer: fo as it may iuftly be called into queltion whether ^Salomon liimlVlfc had , g. B greater light of wifedome inftilK-d • icred brealr, than hir

(tie hath into hir highnes roiall niinde. If you fpeake of learning and knowledge in the toongs, whether it be in the Latine, Greeke, learned in th« French, Dutch, Italian, Spanifli, or any other vfuall toong, it may be tonguet* doubled whether Chriftendome hath hir peere, or not If you fpeake

8 II. i . The Queens Council, and the Magistrates.

modest, gentle, affable.

merciful, religious, just,

more divine than earthly.

The Lord pre- serve her I

P Sig. B 8]

The (Queen's Council are wise and cxpcricnst men,

who make the laws, which are carried out by Magistrates.

l« Sig. B 8, back]

of fobrietie, modeftie, manfuetude and gentlenefle, it is woonderfull in hir Highnefle j yea, fo affable, fo lowly and humble is hir Grace, as (he will not difdaine to talke familiarlie to the meaneft or pooreft of hir Graces fubje&s vpon fpeciall occafions. If you fpeake of mercie, and compaflion to euery one that hath offended, I ftande in fufpence whether hir like were euer borne. If you fpeake of religion, of zeale and feruencie to the truth, or if you fpeake of the vpright execution or adminiftration of iuftice, all the world can beare witnes, that herein (as in all godiinefTe elfe) hir Highnes is inferior to none that liueth at this day. So that hir Grace feemeth rather a dmine creature, than an earthly creature, a veffel of grace, mercie and com- palfion, whereinto the Lord hath powred euen the full meafures of his fuperabundant grace, and heauenlie influence. The Lord increafe the fame in hir 1Highnes roiall breaft, and preferue hir Grace, to the end of the world, to the glorie of God, the comfort of hir Maiefties fubie&s, and confufion of all hir enimies whatfoeuer.

Theod. What is hir Maieflies Councell? It Ihould feeme that they muft needes be excellent men, hauing fuch a vertuous Ladie and Phenix Queene to rule ouer them ?

Amphil. The Councell are Honorable and noble perlbnages in- deed, of great grauitie, wifedome, and poilicie, of fingular experience, modeftie and difcretion, for zeale to religion famous, for dexteritie in giuing counfell renoumed, for the adminiftration of iuftice incompar- able, finally, for all honorable and noble exploits inferior to none, or rather excelling all. So as their worthie deedes, through the golden trumpe of fame are blowne ouer all the worlde. The whole regiment of the Realme confifteth in the execution of good lawes, fan&ions, ftatutes, and conftitutions enacled and fet foorth by hir royall Maieftie and hir moft honorable Councel, and committed by the fame to inferior officers, and maieftrates to be put in praclife, by whofe dili- gent execution thereof, iuftice is maintained, vertue eredted, iniurie reprefied, and mine feuerely punifhed, to the great glorie of God, and 2common tranquilitie of the Realme in euery condition.

Theod. Is the lande diuided into fhires, counties, prerincls, and ieuerall exempt liberties, to the ende iuftice may the better be main- tained ? And hath euery county, lliire, and precinft, good la\\ c- in the fame for the deciding and appealing of controuerfies that happen

ii. i. Of Shires; the Law, and the Abuses in it. 9

in the fame, fo that they neede not to feeke further for redrefle than in their owne (hire ?

Amphil. The whole land indeede is diuided (as you fay,), into England is

(hires, counties, and feuerall precin&s, (which are in number, as I take shires and Pre-

cincts, in each of

it, 40). In euerie which mire or countie, be courts, lawe daies, and which k**-

Courtsare

leets, as they call them, euery moneth, or every quarter of a yeere, J^iianer?17

wherin any controuerfie (lightlie) may be heard and determined, fo

that none needs (except vpon fome fpeciall occasions) to feeke to other

courts for deciding of any controuerfie. But as there be good lawes, if

they were executed dulie, fo are there corruptions and abufes not a few But abuses have

crept in * causes

crept into them. For fometimes you mail haue a matter hang in fute are deiayd, and

r . that's as bad as

after it is commenced a quarter of a yeere, halfe a yeare, yea, a twelue fake judgment,

month, two or three yeeres togither, yea, feauen or eight yeeres now

and then, if either friends or money can 1be made. This deferring of [' Sg. c ij

iuftice is as damnable before God, as the fentence of falfe Judgement

is, as that blefled martyr of God, Maifter Latimer, hath faid in a

fermon made before King Edward the fixt. Befides this deferring

and delaieng of poore mens caufes, I will not fay how Judgement is

perverted in the end. I reed them take heed to it that be the

authors thereof. Therefore the reformed churches beyond the feas

are worthie of commendations j for there the Judges fit in the open

gates, ftreets, and high waies, that euery man that will, may fpeake

vnto them, and complaine if he haue occafion. And fo farre from

delaieng, or putting of2 poore mens caufes be they, as they will not

fuffer any matter, how weighty foeuer, to hang in fute aboue one day,

or two, or at the moft three daies, which happeneth verie feldome.

But if the lawes within euery particular countie or (hire were dulie

adminiftred without parcialite, and truly executed with all expedition,

as they ought, and not fo lingred as they be, then needed not the poore Also poor folk

have to go too

people to run 100, 200, yea 300, or 400 miles (as commonly they mile* offto get doe) to feeke iuftice, when they might haue it neerer home : through the want whereof, befides that thnr futcs are like to hang in ballance peraduenture feuen yeeres, 8they, hauing fpent al, in the end fall to p sig. c i, back] I'xtn-me beggeriej which inconuenience might eafilie be remoued, if all matters and caufes what foeuer were heard at home in their o\vnc (hire or countie with ex]>cditiun. And to fay the truth, what fooles

•off.

io ii. i. Englishmen are very fond of going to law.

are they (yea, woorthie to be inaugured fooles with the laurell crowne of triple follie) that, whilft they might haue iuftice at home in their owne country, and all matters of controuerfie decided amongft their neighbors and friends at home, will yet go to lawe two or three

greedy bwyen. hundred miles diltant from them, and fpend all that they haue to inrich a fort of greedie lawiers, when at the laft a fort of ignorant men of their neighbors muft make an end of it, whether they will or not. This, me thinke, if euerie good man would perpend in himfelfe, he would neither go to lawe himfelf, nor yet giue occafion to others to doe the like.

Theod. I gather by your fpeeches that thefe people are very con- tentious and quarellous, either elfe they would neuer be fo defirous of revenge, nor yet profecute the lawe fo feuerely for euery trifle.

Englishmen are Amphil. They are very contentious indeed. Infomuch as, if one

very contentious, J J

giue neuer fo fmall occafion to another, fute muft ftraight be com- p Sig. c a] menced j and to lawe go they, as round as a ball, till x either both, or at

leaft the one, become a begger all daies of his life after.

Theod. But on the other fide, if they muld not go to lawe, then

fliould they fuftaine great wrong, and be iniuried on euery fide. TheLawwas Amphil. Indeed the lawe was made for the adminiftration of

made to do right

and to still strife, equitie and iuftice, for the appealing of controuerfies & debates, and

but it's now per-

for to giue to every man (Quod fuum eft) That which is his owne,

but being now peruerted and abufed to cleane contrarie ends (for now commonly the law is ended as a man is fr[e]inded) is it not better to fuffer a little wrong with patience, referring the reuenge to him who faith : Mihi vindiGlam, & ego retriluam. ' Vengeance is mine, and I wil reward,' than for a trifle to go to lawe, and fpende all that euer he hath, and yet come by no remedie neither ? Our lauiour Chrift biddeth vs, if any man will go to law with vs for our cote, to giue him our cloke alfo, and if any man will giue thee a bio we on the one cheeke, turne to him the other, whereby is ment, that if Christ teaches us any man will iniurie vs, and doe vs wrong, we Ihould not refift nor tientiy, and let trouble our felues, but furTer awhile, and with patience refer the due

od revenge it.

reuenge thereof to the Lord.

p Sig. C a, back] Amphil. Why ? Is it not lawful then for one Chriftian 2 man, to go to lawe with another?

Amphil. The Apoftle faith ' many things are lawf ull which are not

ii. i. Going to law is rig/it in certain cases. 1 1

expedient,' and therefore, though it be after a fort lawfull, yet for euery trifle it is not lawfull, but for matters of importance it is. And yet not neither, if the matter might otherwife, by neighbors at home, be determined.

Theod. Yet fome doubt whether it be lawfull or no for one Chriltian man to go to lawe with another for any worldly matter, bringing in the apoftle Paule rebuking the Corinthians for going to SL Paul rebukes lawe one with another. whVwTi^ChrU-

Amphil. The apoftle in that place reprehendeth them not for fJTbw before"* going to law for reafonable caufes, but for that they, being chriftians, went to lawe vnder heathen iudges, which tended to the great dif- credite and infamie of the Gofpell. But certeine it is, though fome anabaptifts Quibus veritas odio eft, and certeine other heritikes have taught the contrarie, yet it is certeine, that one chriftian man may go to lawe with an other for caufes reafonable. For it being true, as it cannot be denied, that there is a certeine fingularitie, intereft, and proprietie in euery thing, and the lawe being not onely the meane to But as it's Law's conferue the fame propriety, but alfo to reftore it againe, Jbeing violate, thlnj nimiffct, is therefore lawfull, and may lawfully be attempted out, yet with this go to law. prouifo, that it is better, if the matter may otherwife be apeafed at home, not to attempt lawe, than to attempt it. But if any fchiC- matikes (as alas the worlde is too full of them) fhould altogether deny the vfe of the lawe, as not chriftian, befides that the manifeft word of God in euery place would eafilie conuince them, the examples and pra&ifes of all ages, times, countries, and nations, from the firft beginning of the world, togither with the example of our fauiour Chrift himfelfe, who fubmitted himfelfe to the lawes then eftablilhed, would quick lie ouerthrow their vaine imaginations. The lawe in it felfe, is the fquare, the leuell, and rule of equitie and iuftice, and Law u the therefore who abfolutely contendeth the fame not to be chriftian, $&Jui*y. may well be accufed of extreeme folly. But if the lawes be wicked and antichriftian, then ought not good ehriiiians to Iue vnto them, but rather to furtaine all kind of wrong wl,

Thcnd. Then it feemeth by your reafon, that if the lawe be fo necellhrie, as without the which Chriftian kingdomes coukl not ftand,

the execution thereof.

*Amph\L They are moft ne. And in my Judgement a man iiSlftC3i h cki

12

II. I.

Lawyers are necessary, and can serve God ;

but English ones don't, they've such cheveril

Lawyers take MfcgMAfci*.

gar the poor, and

turn Law topsy- turvy.

Their fee is an Angel, ioj.

[>Sig.C4l

The abuses of our procedure and Prisons are frightful

A man is clapt in irons, thrown into a dungeon, with only a little straw fit for a

hclii

and there helies, lice-bit, ill-fed, till he looks like a ghost, or dies.

He stops there for 3 months, 3 years, perhaps his whole life.

English Lawyers are Rogues.

can ferue God in no calling better than in it, if he be a man of a good confcience, but in DnaJgne the lawiers have fuch chauerell confciences, that they can ferue the deuill better in no kind of calling than in that : for they handle poore mens matters coldly, they execute iuftice parcially, & they receiue bribes greedily, fo that iuftice is penierted, the poore beggared, and many a good man iniuried therby. They refpeft the perfons, and not the caufes j mony, not the poore j rewards, and not confcience. So that law is turned almoft topfie turuie, and therefore happy is he that hath leaft to doe with them.

Theod. The lawiers muft needes be verie rich if they haue fuch large confciences.

Amphil. Rich, quoth you? They are rich indeede toward the deuill and the world, but towards God and heauen, they are poore inough. It is no meruaile if they be rich and get much, when they will not fpeak two words vnder an angell (for that is called a counfellers fee.) But how they handle the poore mens caufes for it, God and their owne confciences can tell ; and one day, I feare me, they mall feele to their perpetuall paine, except they repent and amend.

1 Theod. How be Judgments executed there vpon offenders, tranf- greflburs, and malefactors ? with equitie, & expedition, or otherwife ?

Amphil. It greeueth me to relate thereof vnto you, the abufes therein are fo inormous. For if a felone, homicide, a rnurtherer, or elfe what greeuous offender foeuer, that hath deferued a thoufand deaths, if it were polfible, happen to be taken and apprehended, he is ftraightway committed to prifon, and clapt vp in as many cold yrons as he can beare., yea, throwne into dungeons and darke places vnder the ground, without either bed, clothes, or anything elfe to helpe himfelfe withall, faue a little ftraw or litter bnd inough for a dog to lie in. And in this miferie mall he lie, amongft frogs, toades, and other filthie vermine, till lice eate the flefh of2 his bones. In the meane fpace hauing nothing to eate, but either bread and water or elfe fome other modicum fcarce able to fuffice nature j and many times it hapneth, that for want of the fame pittance they are macerate and ihronke fo low, as they either looke like ghofts, or elfe are famimed out of hand. And this extreme mifery they lie in fome time (perhaps) a quarter of a yeere, fometimes halfe a yeere, a

3 off.

ii. i. Reprieves & Pardons are bought in England. 13

tweluemonth, yea, fometimes two or three yeeres, and perchance 1all [» Sig. C4, back]

their life, though they have deferued death, by their flagitious fa&s

committed. Who feeth not that it were much better for them to die

at once, than to fuffer this extreme miferie ? Yea, the fufferance of

this extremitie is better vnto them, than the taft of prefent death

it felfe. And therefore in the cities reformed beyond feas, there is The oversea Re-

notable order for this : for as foone [as] any fellon or malefactor what- culprits at once,

and execute em.

Ibeuer that hath deferued death is taken, he is brought before the magiftrate, witnefle comes in, and giues euidence againft him, and being found gilty, and conuict by iuftice, is prefently, without any further imprifonment, repriuation or delay, condemned, and being condemned, is led prefently to the place of execution, and fo com- mitted to the fword.

Theod. What is the caufe why they are kept fo long before they go to execution in Dnalgne.

Amphil. Sometimes it commeth to pafle by reafon of (will doe wm-do-aUm all) otherwife called mony, and fometimes by freends, or both, for in England the

certeine it is, the one will not worke without the other. Hereby it

commeth to pafle, that great abufes are committed. For if any man

that hath freends and mony (as mony alwaies bringeth freendes with

him) chance to haue 2 committed neuer fo heinous, or flagicious a I'Sig. Csl

deed, whether robbed, ftollen, flaine, killed or murthered, or what-

foeuer it be, then letters walke, freends beftir them, and mony carrieth

all away: yea, and though the la we coudemne him, iuftice conuicleth o° pardond.CVC

him, and good confcience executeth him, yet muft he needes be

repriued, and in the meane time his pardon, by falfe fuggeftion forfooth,

muft be purchafed, either for friendftiip or mony.

Theod. That is a great abufe, that he whom the lawe of God and of man doth condemne, (hould be pardoned. Can man pardon or remit him whom God doth condemne ? Or lhall man be more mercifull in euill, then the author of mercir himlHte? it is God that COOdemnethj who i* In- that ran fane ? Therefore thofe that ought to die by the lawe of God, are not to be faued by the lawe of man. The lawe of God commandeth that the murtherer, the adulterer, the exorcift, magician and witch, and the like, ihould die the death. Is it now in the power or ftrength of man to pardon him his life?

Amphil. Although it be wilfull and purpofcd murther, yet is the

The crime u set

down to chance

medley, accident, ]

Ir? °«ntleman

and a Poor Man

'the8*™'

Poor Man hung. Vet isn't a grasp-

;ng landlord or

lawyer, a bigger

thief than the

ooor man who

steals from

hunger?

L*Sig. C6]

NO prince should whom God's law

condemns.

14 H. i. One law for the Rich, another for the Poor. prince borne in hande that it was plaine chance medley (as they call

*

it) meere cafuall, and fortunate, and therefore J may eafily be difpenfed withall. Indeede, the wifedome of God ordeined, that if any man chanced to kill an other againil his will, he mould flie to certeine cities of refuge, and fo be faued, but if it were proued that he killed him wittingly, willingly, & prepenfedly, then he fhould without al exception be put to death. And herein is great abufe, that two hauing committed one and the fame fault, the one mall be pardoned and the other executed. If it be fo that both haue committed offence worthy of death, let both die for itj if not, why mould either die ? Experience prooueth this true, for if a Gentleman commit a greeuous offence, and a poore man commit the like, the poore shal be fure of his Sursum collum ? But the other (hall be pardoned. So Diogenes, feeing a fort of poore men going to hanging, fell into a Sreat laughter. And being demanded wherefore he laughed, he anfwere(j at the vanitie and follie of this blind word. For, faith he, I fee great theeucs lead little theeues to hanging. And to fay the truth, before God, is not he a greater theefe that robbeth a man of njs good name for euer, that taketh a mans houfe ouer his head, before his yeeres be expired, that wrefteth from a man his goods, his hinds and liuings whervpon he, his wife, children and familie fhould 2liue, than he that ftealeth a meepe, a cow, or an oxe, for neceilities fake onely, hauing not otherwife to releeue his neede ? And is not he a great theefe that taketh great fummes of mony of the poore (vnder the names of fees), and doth little or nothing for them ? Though this be not theft before the world, nor punifhable by penall lawes, yet before God it is plaine theft, and punifhable with eternall torments in hel. Let them take heede to it.

Theod. Cannot the prince then pardon any malefactor?

Amphil. Some are of opinion that the prince, by his power imperiall and prorogatiue, may pardon and remit the penaltie of any law, either diuine or humane, but I am of opinion that if Gods lawe condemne him, no prince ought to faue him, but to execute iudge- ment and iullice without refpe6t of perfons to all indifferently. But in caufes wherein Gods lawe doth not condemne him, the prince may pardon the offender, if there appeere likelyhoode of amendment in him. And yet let the prince be fure of this, to anfwere at the day of

ii. i. Magistrates and Officers favour the rich. 15

judgement before the tribunall feate of GOD, for all the offences that

the partie pardoned (hall commit any time of his life after. For if

the prince had cutte him off when the Mawe had parted on him, that I1 Sig. C6, back]

euill had not been committed. To this purpofe I remember I haue

heard a certeine pretie apothegue vttered by a iefter to a king. The

king had pardoned one of his fubiedes that had committed murther,

who, being pardoned, committed the like offence againe, and by

meanes was pardoned the fecond time alfo, and yet filling up the

meafure of his iniquitie, killed the third, and being brought before

the king, the king being very forie, aflced why he had killed three

men, to whom his iefter ftanding by replied, faieng: "No (O king) HOW a king was

he killed but the firft, and thou haft killed the other two: for if thou jcs°ternthL. by

hadft hanged him vp at the firft, the other two had not beene killed, urdw he had

kill J a men.

therefore thou haft killed them, and malt anfwere for their bloud."

Which thing being heard, the king hanged him vp ftraightway, as he

very well deferued : yet notwithftanding, I grant that a prince by his

power regall and prerogatiue imperial may pardon offenders, but not

fuch as Gods lawes and good confcience doe condemne, as I faid

before. The power of a prince is comprehended In Relus licitis in

Deo, but not in Rd-us illidtis contra Deum : In things lawfull in God,

not in things vnlawfull contrarie to God. No power or principalitie

vpon the earth 1whatfoeuer may difpenfe with the lawe of God, but psig. C;l

what it fetteth downe muft ftand inuiolable. Therefore if it be

aflced me wherein a prince may pardon any malefactor, I anfwer, for A prince can

the breach or violation of any humane lawe, ordinance, conftitution, breaches of mmV

ftatute, or fandion, but not againft Gods word and lawe in any

condition.

Theod. How is iuftice miniftered there, fincerely and truely, fo as the poore haue no caufe iuftly to complaine, or otherwife?

Amphil. If any haue caufe to complaine (as alas too many haue) it is for want of due execution of the lawes, not for lacke of good lawes. For, God be praifcd, there be many good lawes, but indeed mm ami tlu-n through the negligence of the officers they are coldly executed. But if the lawes there in force were without parcialitie dulie executed, there (huld be no iuft occafion for any to complaine. And truly to fpeake my confcience there is great parcialitie in the magiftrates and officers, nay, great corruption. For if a rich

The rich the poor.

[> S«g. €7, bmck]

Judges should go by bribes!' ™

Lawyers rob

en

and fees from 3 SPon

The fees for

. csj

The marrow s

'

Bailiffs take fendantsget

5Jo5dCa!d!8with God's glory. to

1 6 ii. i. Lawyers suck marrow out of poor folds' bones.

man and a poore man chance to haue to doe before them, the matter I warrant you mall quickly be ended, and, my life for yours, mall go vpon the rich mans fide, notwithstanding the poore mans right be apparent to all the world. But J if two poore men of equall eftate go to lawe togither, then their fute fhall hang three or foure yeeres, peraduenture feuen yeeres, a dozen, yea twentie yeeres, before it be ended, till either the one or both be made beggers. For reformation whereof, I would wifh iudges and officers to refpect the caufe, not the perfons, the matter, not the gaine ? and not to regard either letter or any thing elfe, which might be fent them to peruert true Judgement. And iuftice being miniftred, then to read ouer their commendatorie letters in Gods name, remembring what the wife man faith : ' Gifts blinde the eies of the wife, and peruert Judgement.' The lawiers I would wiih to take lefle fees of their clients. For is not this a plaine theft before God, to take ten, twentie, or fortie {hillings of one poore man at one time, and fo much of a great fort at once, and yet to fpeake neuer a word for the moft part of it ? And notwithstanding that they can be prefent but at one barre at once, yet will they take diuers fees of fundry clients to fpeake for them at three or foure places in one day. The other officers who grant foorth the warrants, the Sulpoenos, the Scire facias, and diuers other writs, and thofe who keepe the feales of the fame, I would wifti to take lefle fees alfo. For is not 2this too vnreafonable, to take a crowne, or ten {hillings for writing fix or feuen lines, or little more. And then the keeper of the feale, for a little waxe, he muft haue as much as the other. And t^ius lney mc^e out (^ ^ were) euen the very marrowe out of poore mens bones. The {hirifs, bailifs, and other officers alfo, I would wifli, for fees, for bribes, for friendfhip and rewards, not to returne a Tarde venit, or a Non eft inuentus, when they haue either fent the partie word to auoid couertly, or elfe, looking through their fingers, fee him, £ will not fee him, forcing herby the poore plaintife to lofe not only his great & importable charges in the lawe, but alfo per- aduenture his whole right of that which he fueth for. Thus let euery officer by what kind of name or title foeuer he be called, or in what kind of calling foeuer he be placed, doe all things with fingle e'e» and g°°d confcietice, that God may be glorified, the common peace maintained, iuftice fupported, and their owne confciences dif-

II.

Subject may take Arms against his Prince. 1 7

charged againft the great daye of the Lorde, when all flefh {hall be

conuented before the tribunall feate of G O D all naked as euer they

were bome, to render accounts of all their dooings, whether they bee

good or badde, and to receiue a rewarde according to their deeds. l By [i sig. c. 8, bad:

all which it appeareth, that if any for want of iuftice have caufe

to complaine, it is thorow the corruption of iniquitie, auarice, and

ambition of greedy and infaciable cormorants, who, for deiire of gaine,

make hauocke of all things, yea, make {hipwracke of bodies and foules

to the deuill for euer, vnlefle they repent.

Theod. How farre are princes lawes to be obeied, in all things princes are to br

,._. obeydinall

indifferently Without exception ? things not con-

trary to God's

Amphil. In all things not contrarie to the lawe of God and good law. confcience, which, if they be againft God and true godlinefle, then muft we fay with the apoftles, Melius efl deo obedire, quam hominibus, It is better to obey God than man.

Theod. If the prince than doe fet foorth a lawe contrarie to the lawe of God, and do conftraine vs to doe that, that Gods word com- mandeth vs we {hall not doe. In this or like cafe, may fubiecls lawfully take armes, and rife againft their prince ?

Amphil. No, at no hand, vnleft they will purchafe to themfelues But their sub- eternall damnation, and the wrath of God for euer. For it is not any case take

Arms AMuntt

lawfull for the fubiects to rife up in armes againft their liege prince them, for any occafion what2foeuer. For proofe whereof we read that our psig. D. x] fauiour Chrift was, not onely obedient to the maigiftrates, and fuperior powers in all things, but alfo taught his apoftles, difciples, and in them all people and nations of the world, the very fame doclrine. And therefore the apoftle faith, Omnis anima potejlatibus fuperioriius Jubditafit : Let euery foule fubmit himfelfe to the higher powers, for there is no power but of God. And he that rclinYth this power, if subjects do, refifteth the ordinance of God, and purchafeth to himfelfe eternall ll damnation. Peter alfo giueth the like charge, that obediemv in all godlines be giuen to the fuperior powers, and that praiers and inter- ceflions be made for kings and rulers, and giueth the reafon why, namely, that we may lead Vitam pacijicam, A peacable life- viuler them.

Theod. Why? How than ? If we lhall not refill them, then we do obey them in any thing either good or bad.

SHAKftPERK'S ENGLAND: 8TUTW' 0

1 8 ii. i. Even Tyrants must lv obeyd.

If prince* order Amphil. No, not fo neither. In all things not contrarie to Gods

jju<j word we muft obey them, on paine of damnation. But in things contrarie to the word and trutn of God, we are thus to doe. We

muft depofe and lay foorth ourfelues, both bodie, and goods, life, and I, back] i\me> (our i confciencc onely excepted, in the true obedience whereof we are to feme our God) euen all that we haue of nature, and com- mitting the fame into the hands of the prince, fubmit our felues, and put their neck* lay downe our necks vpon the blocke, choofing rather to die than to nuher thtn dis- doe any thing contrarie to the lawe of God and good confcience. And this is that, that the apoftles ment when they faide : It is better to obey God than man. Not that obedience to man in all godlinefle is forbid, but that obedience to God is to be preferred before the obedience to man.

Theod. What if the prince be a tyrant, a wicked prince, and an vngodly, is he notwithstanding to be obeied ?

Amphil. Yea, tniely in the fame order as I haue mewed before. Even if the For whether the prince be wicked, or godlye, hee is fent of GOD,

prince is ungodly,

he's tent by God, bicaufe the Apoftle faith: There is no power but of GOD. If the

prince be a godlye prince, then is hee fent as a great blefling from

GOD, and if hee be a tyrant, then is he raifed of GOD for a fcourge

to the people for their mines. And therefore whether the prince be

and is to be ^ one> or ^e otner> he is fo De obeied as before.

a Theod. And bee kings and rulers to 2bee beloued, and praied for

of their fubie&s.

Amphil. That is without all doubt. For hee that hateth his prince

in his hart, is a contemner of Gods ordinance, a traitour vnto GOD,

Every one is to and to his countreye : yea, hee is to loue his prince as well as himfelfe,

himself. and better, if better can bee, and to praye for him as for himfelfe.

For that an infinite number doe reft and depend vppon his Maieftie,

which doe not fo vppon himselfe. So that the mifcarrieng of him,

were the deftruction (peraduenture) of manye thoufands.

Theod. This being fo, then hath Dnafgne great caufe to praye for their prince, by whofe woorthye indeuour, and wife gouernement, the ftate of that real me is fo peaceably maintained.

luhman'wn'o "g Amphil. They haue great caufe indeede not onely to loue hir pranyVorVQueedn Maieftie, but alfo to praye for hir Grace, and whofoeuer will not doe strafghYoffi"5 fo, I befeech the LORDE in the bowels of his mercie, to ftoppe their

ii. i. OEfdu cation, & its Abuses, in England. 19

breath, and to take them awaye quicklye from the face of the earth.

For by fair Highnefle wife gouememeut, the realme is in peace, Gods

word flouriflieth, and aboundance Jof al things floweth in the fame, [l Sig. D. a, back]

the Lord God be praifed therefore, and preferue hir noble Grace long

to reigne amongft vs. Amen.

Theod. Let vs proceed a little further : I pray you how is the youth As to Education, of that country brought vp, in learning or otherwife ?

Amphil. The youth truely is well brought vp, both in good letters, nurture, and maners for the mod part. For the better performance whereof, they haue excellent good fchooles, both in cities, townes, we've good and countries, wherein abundance of children are learnedly brought plenty of children

at 'em,

vp. But yet notwithstanding, fome parents are much to be blamed in the education of their children, for the moft keepe their fonnes to fchoole but for a time, till they can write and read, and well if all but the boyi stay

only till they out

that too, and very feldome or neuer doe they keepe them fo long at read and wrile •

their bookes, as vntill they atteine to any perfect knowledge indeed.

So that by this means learning doth, and is like, greatly to decay. And

if one afke them, why they keepe not their children to fchoole till they

prooue learned, they will anfwer, " Bicaufe I fee learning and learned then they're put

to business, be-

men are little efteemed, and ne thinke the beft of them can hardly cause they can't

live by Learning.

live by the fame. And therefore I will fet him to an occupation, which sels sma"

preferment now-

which will be alwaies fure." As herein they fay 2true, for I cannot adays- but lament the fmall preferment now adaies that learning getteth in *" Sig' D* ^ the world amongft men, & the final account that is made of the fame. This is the caufe why learning doth, and will in time, greatly decay. For who is he, that hauing fpent all his fubftance vpon learn- ing, yea, his bodie, ftrength, and all, and yet can hardly Hue thereby, and maintaine himfelfe withall, that will couet after learning, which is both fo chargeable, and painfull to be come by?

Theod Be there not Vniuerfities, colledges, and free fchooles, The free College*

and Schools

where youth may bee brought vp in learning Gratis without any are abused and charges to their parents ?

Amphil. There arc lu< h places indeed. But alas they are Sc peruerted to other ends than was intended by them at the firft. For whereas thofe places had great liuings, rents, reuenues & poi- leflions giuen to them, it was to this onely end and purjmk-, that chofe poore children whofe parents were not able otlnruiu- io main-

20 ii. i. Free Schools and Colleges arejobd.

taine them at learning, ihould be brought vp vpon the charges of the

houfe, and not thofe whofe parents are able to maintaine them of

themfelues. But now we fee the contrarie is true, and whereas they

dm t^rich'ones. Were g'uei* to maintaine none but the poore only, now * they main-

l» Sig. D. 3, back] taine none but the rich onely. For except one be able to giue the

Unless « father regent or prouoft of the houfe, a peece of mony, ten pound, twentie

Master, pound, fortie pound, yea, a hundred pound, a yoke of fatte oxen, or

a couple of fine geldings, or the like, though he be neuer fo toward a

his *on Ti not get youth, nor haue neuer fo much need of maintenance, yet he comes

not there, I warant him. If he cannot preuaile this way, Let him

get him letters commendatory from fome of reputation, and per-

chance he may fpeed, in hope of benefite to infue. So that the places

jSd,Pnme|iJel i° tne vniuerfities and free fchooles, feeme rather to be folde for

*dy* mony and frienmip, than giuen gratis to them that haue neede, as

they ought to be.

Theod. Are there not many inferior fcholes in the country befides, both for the inftruclion and catechifing of youth?

in poor schools, AmphlL There are fo, almoft in euery parim. But alas, fuch

are so badly paid fmall pittance is allowed the fchoolmaifters, as they can neither buy in palpable ignor- the libraries, nor which is lefle, hardly maintaine themfelues: which

ance all their

thing altogither difuadeth them from their bookes, and is occafion why many a one fnorteth in palpable ignorance all daies of their life. Theod. Would you haue any man without exception, to take ta Sig. D. 4] vppon him the office of a 2fchoolmaifter, and to teach the youth ? Every School- AmphiL No, at no hand. Firft I would wifh that euery one

e^a^nd for e that is a fchoolmafter, how learned or vnlearned foeuer, mould be know2dge,n examined, as wel for his religion, and his fufficiencie in knowledge, as alfo for his integritie of life, & being found found in them all, to be alowed & admitted to teach. For if euerie one that wold, fhould take vpon him to teach without further triall, then might there great inconuenience follow. For papifts and other fchifmatikes, apoftataes, or elfe whatfoeuer, might thruft in themfelues, & fo corrupt the youth. Ignorant & vnlearned would take vpon them high learning & fo delude their fchoolers. And if his life fliould not be anfwer- able to his profeflion, then ihould he peruert his auditorie alfo. Therefore in my Judgement is there great choise to be made of

and then pay no

fees to teach. fchoolmaifters. Thus they being tried, let them be admitted gratis,

ii. i. Schoolmasters, Artisans, & rich Merchants. 21

by authoritie. But now there is great abufes herein, for being found futficient in all refpe6t», yet muft he be conftrained to take a license, whether he will or not, and muft pay xxvi. or xx. {hillings for it, & Now he must

pay 26*. or 30*.

vet will this ferue him no longer than he tarieth in that dioces, & for a license for

J ^ even' diocese he

comming into another he muft pay as much there for ye like licenfe teaches in.

alib, whereas peraduenture he mall fcarcely get afo much cleere in [' Sig. D. 4, back;

three or foure yeeres in that dioces, they haue fuch fat pafture. But

if they would needes haue them to haue licenfes, (which I grant to

be very good,) I would wifli they might haue them gratis, without Licenses should

mony, for if it be law full for them to teach for mony, it is allb lawfull men gratis.

without. And if they be not woorthie it is pittie that mony mould

make them woorthie j and againe, if they be woorthie, it is pittie that

without mony they cannot be fo accepted.

Theod. What way were beft to be taken for the good education of youth?

Amphil. It were good (if it might be brought to patte) that in Jj]J *ȣ* iu euery parifli throughout the Realme, there were an indifferent able man appointed for the inftru&ion of youth in good letters, hauing a reafonable ftipend alowed him of the fame parifli for his paines, But now they teach and take paines for little or nothing, which vtterly difcourageth them, and maketh manie a cold fchooler in Dnalgne, as experience daily teacheth.

Theod. Be there men of all kinde of trades, occupations, and A*to Tradesmen, artes, as there be in other countries.

Amphil. Yea, truely: there are men of all fciences, trades, English Artisans

are as clever as

myfteries, faculties, occupations, and artes whatfoeuer, and that as any under the cunning as any be vnder the funne. Yea, fo expert they be, as if psig. D. 5] they would let a thing alone whe« it is well, they were the braueft workmen in the world. But as they feeke to excell and furpafle al other nations, in finenes of workmanlhip, fo now and than they reape the fruits of their vaiue curiofity, to their owne detriment, hinderance, and decay.

Theod. How liue the marchant men amongft them ? are they rich and wealthy, or but poore ?

Amph'd. How fhould they be poore, gaining as they do, more then The Merchants halfe in halfe in euerie thing they buy or fell ? And which is more, fometimes they gaine double and tripl ! quadruple, I lied not. P

22 ii. I. Merchants export goods wanted at home.

Theod. I pray you how can that be fo?

Amphil. I will tell you. They haue mony to lay foorth vpon

euerie thing, to buy them at the firft and beft hand, yea, to ingrofle,

They buy up the and to ftore themfelues with abundance of al things. And then will

whole stock of an

article, hold u till tney keepe thefe marchandize till they waxe verie fcarse, (and no

it gets dear, aud J J

rnaruaile, for they buy vp all things) and fo confequently deere. And then will they fell them at their owne prices, or elfe (being able to ig. D. s,back] beare the mony) they will keepe them ftill. By this 1meanes they get the deuill and all ; be/ides thefe, they haue a hundred flights in their budgets to rake in gaine withall. Theod. I pray you, what be thofe ?

Amphil. They will go into the countries, and buy vp all the wooll, goods and export come^ leather, butter, checfe, bacon, or elfe what marchandize foeuer they knowe will be vendible, and thefe they traufport ouer feas, whereby they gaine inn nit fummes of mony.

Theod. That is woonderful that they are fo permitted : are there no lawes, nor prohibitions to the contrarie, that no wooll, corne or leather, ihoulde be tranfported ouer feas ?

Amphil. There are good lawes, and great reftraints to the con- Traitors to God trary, in fo much as they be apparent traitors to God, their prince and

and their country

they are, dodging country, that came any of the forefaid things ouer without fpeciall Queen s licence thereto. Yet notwithstanding, either by hooke or crooke, by night or day, by direct or indirect meanes, either knowne or vn- knowne, they wil conveigh them ouer, though their owne country want the fame. But to auoide all dangers, they purchafe a licence & a difpenfation for mony, bearing the prince in hand that they do

p Sig. D. 6] it for fome good caufe, when indeed the caufe is their owne 2 priuate gaine. And for the fpeedier obtaining of their defires, they demand license for the cariage ouer but of fo much and fo much, when in truth they conuey ouer, vnder the colour of this their licenfe, ten times,

and then export, twenty times, yea, a hundred times, riue hundred times, yea, a thou-

ing 500 times as

much as they've fande times as much more. And thus they delude their prince, They thus make imoouerifh their country, and inrich themfelues, feeding, clothing and

things dear ; and

inriching our enimies with our owne treafure. Hereby it commeth to pafle that all things are deerer, and fcarfer, than otherwife they would be if refti aynt were had, and I warrant them many a blacke fo?7t!he P°°r curfe naue they °f tne Poore commons for their doing.

II. i. Merchants false weights & lies. 23

Theod. Would you not haue licenfes granted for the tranfporting ouer of fuch things for no caufe ?

AmphlL. Yes. But tirft I would haue our owne people ferued, (hat thev wante not in any cafe. For it is very vnmeete to feede We ought to feed

our own folk

torren nations, and our owne country famifti at home. But if it &«*• were fo, that Dna/gne flowed in abundance and plentie of all things, whatlbeuer are neceifarie for the vfe and fuftentation of man in this Then we may

export our sur-

life, and other nations (prouided that they bee our freendes *and of plus u> friendly chriftian religion) wanted the fame then would I wiflie that fome of [»sig.D.6,backi our fuperfluitie might be erogate to them, to the fupplie of their neceflities, but not otherwife. And this ftandeth both with the lawes of God, charitie, and good coufcience.

Theod. Thefe are marueilous Heights to get mony withall. But I pray you, haue they no more ?

Amph'd. They want none, I warrant you j for rather than to faile, ^i^utnd they haue their falie weights, their counterfet ballances, their adulterate measure« *°°- meafures, and what not, to deceiue the poore people withall, and to rake in mony. But the Wife man telleth them, that falfe ballances, counterfet weightes, and vntrue meafures, are abomination to the Lord. And the Apoftle telleth them, that God is the iuft reuenger of all thofe that deceiue their brethren in bargaining. And yet (hall you haue them, in the fale of their wares, to fweare, to teare, and protefl, And they «w«ar that 'before God, before lefus Chrift, as God (hall faue my foule, as u»" ' their tJarn> God (hall iudge me, as the Lord liueth, as God receiue me, as God and are worth M

much, lying

helpe me, by God and by the world, by my faith and troth, by lefus lo^iy.

Chrift,' and infinite the like othes, that fuch a thing coft them fo

much,& fo much, and it is woorth 2this much and that much, when PSig. D. 7]

in truth they fweare as falfe, as the liuing Lord is true, as their owne

confciences can beare them witnefle, and I feare me will condemne

them at the day of the Lord, if they repent not. For if a thinge

coft them ten (hillings, they will not blufli to afke twentie millings They'll not bhuh

for it. If it coft them tweutie (hillings, they will not (hame to afke whatco*t fcm

forty millings for it, and fo of all others, doubling, tripling, and quad- f«*rof God.

rupling the price thereof, without either feare of God, or regard of

good confcience.

Theod. What fay you of the Drapers and cloth fellers ? liue they in the fame order that the other doe ?

And the Dtapen

are as bad

They rack and cloth, so that it

won't keep out

p Sig.D.r.back] ^p/to

They charge TOO and swear the '

goods cost em all

the money.

The ciothmakers

are a bad lot

doth! forfine

[ Sig. D. 8]

They stretch it

Our Goldsmiths

24 ii. i. Drapers and Clothmakeri dodges.

AmphlL Of Drapers I haue little to fay, failing that I thinke them cater cofins, or cofin germans to merchants. For after they haue bought their cloth, they caufe it to be tentered, racked, and fo drawue out, as it mall be both broader and longer than it was when they bought it almoft by halfe in halfe, or at left by a good large fife

c

Now the cloth being thus ftretched forth in euery vaine, how is it pofllble either to endure or hold out ; but when a fhower of raine taketh it, then it falleth and (hrinketh in, that it is mame to fee it. Then haue they their fhops and places where they 1fell their cloth comr"only very darke and obfcure, of purpofe to deceiue the buiers. But Caueat empto* (as the old faieng is) Let the buiers take heed. For Technas machinant, £9* ret'ia tendantpedibus, as the faieng is : ' They meane deceit, and lay mares to intrap the feet of the fimple.' And yet notwithftanding, they will be fure to make price of their racked cloth, double and triple more than it coft them. And will not fticke to fweare, and take on (as the other their confraters before) that it coft them fo much, and that they doe you no wrong. God giue them grace to haue an eie to their confciences, and to content themfelues with reafonable gaines.

Theod. I thinke there is great fault to bee found in the firft makers of the cloth, for the naught inefse thereof, as well as in the Drapers, is there not ?

AmphlL No doubt of that. For fome put in naughty wool, and cau^"e ^ to ^e ^Pun ^ drawne into a very fmall thred, and then compounding with the Fuller to thicke it very much, and with the Clothier alfo to meare it very lowe, and with fome liquide matter to lay downe the wooll fo clofe, as you can hardly fee any wale, and then felleth it as though it were a very fine cloth indeed. Other fome mixe good 2 wooll and naughty wooll togither, and vfing it as before, they will fell it for principall good cloth, when it is no thing lefle. And then for their further aduantage, euery vaine, euery ioint, and euery thred muft be fo tentered and racked, as I warrant it for euer being good after. Now, it being thus tentered at his hands, and after at the Drapers handes, I pray you how mould this cloth be ought, or endure long ?

Theod. Be there Goldfmithes there any ftore alfo, as in fome other countries there be ?

ii. I. Tricks of Goldsmiths and Vintners. 2$

Amphil. There are inow, and more than a good meanie. They are (for the moft part) very rich and wealthye, or elfe they turne the are very rich, and

have shops and

faireft fide outwards, as many doe in Dnalgne. They haue their (hops s^^dj£*llh

and ftalles fraught and bedecked with chaines, rings, golde, filuer, and ornaments.

what not woonderfull richly. They will make you any monfter or

antike whatfoeuer, of golde, filuer, or what you will. They haue

ftore of all kinde of plate whatfoeuer. But what ? Is there no deceit

in all thefe goodlye (hewes? Yes, too many. If you will buy a

chaine of golde, a ring, or any kinde of plate, befides that you mail

paye almoft halfe in halfe more than it is woorth (for they will per-

made1 2you the workmanihip of it comes to fo much, the fafhiou to fo n usade

much, and I cannot tell what:) you (hall alfo perhaps haue that golde Go,jgsmith^ m

which is naught, or elfe at leaft mixt with other droflie rubbage, and refufe mettall, which in comparifon is good for nothing. And fome- times, or for the moft part, you fhal haue tinne, lead, and the like, mixt with filuer. And againe, in fome things fome will not fticke to fell you filuer gilt for gold, and well if no worfe too now and then. But this happeneth very feldome, by reafon of good orders, and con- ftitutions made for the punimment of them that offend in this kind of deceit, and therfore they feldome dare offend therein, though now and then they chance to ftumble in the darke.

Theod. Haue you good wines in Dnalgne ?

Amphil. Indeede there are excellent wines as any be in the world, yet not made within the Realme, but comming from beyond feas: :» when the vintners have once got into their douches, and placed in their fellers, I warrant you they make of one hogshead almost vintner, mix two, or at left, one and a halfe, by mixing & blenting one with ^T* another, & infilling other liquor into them. So that it is almoft vnpoffible, to get a cup of pure wine of it felfe at the tauerne. But harlhe, rough, ftipticke, and hard 8 wine, neither pleafant to the mouth, p sig . E i] nor wholfome to the bodie. And notwithstanding that they gaine (welneare) one hogshead in another, yet fliall their meafures, thc'ir gallons, pints, and quarts be so fpare, and their prices fo hie, that it is gire«Wt woonderful to fee And if a poore fimple man go to drinke a pint '

of wine for the (lengthening of his bodie, and for neceflities fake a*. onely, he mall be fure to haue that wine brought him, that is too bad, though his monie (I am fure) is as good as the rich mans. But

Butchers are impudent enough to try and make 100 per cent profit i

Butchers let the blood soak into their meat.

[i Sig. E i, back]

They puff lean meat up with air, and pin fat on it

Some '11 also sell meat that has died in a ditch.

[a for for, Griff.]

[» Sig. E a]

Meat is dear. Greedy grasiers keep up the price of beasts.

26 Butchers Tricks. Greedy Grasiers profits.

if a man of countenance come to drinke for pleafure & nicenefife, he (hall haue of the beft wine in the feller, though his mony be no beter than the poore mans. With infinite the like abufes, which 1 omit.

Theod. Haue you anything to fay of Butchers, and thofe that kill and fel meate to eate ?

Amphil. Nothing but this : that they are not behind in their abufes, fallacies, and deceits. For whereas they pay a certeine price for a fat beefe, they are fo impudent that they thinke their market is naught, except they may gaine halfe in halfe, or the beft quarter at the leaft. And to the end their meate may be more faleable to the eie, the fairer, and the fatter, they will kill their beafts, and suffer the bloud to remaine within them (till, for this caufe that 1it may incor- porate it felfe in the flelh, and fo thereby the fiem may not onely be the weightier (for in fome places they buy all by waight) but alfo may feeme both frelher, fairer, newer, tenderer, and yonger. And, which is more commonly, they vfe to blowe and puffe it vp with winde, to the end it may feeme bigger, fatter, and fairer to the eie. Or if the meate it felfe be leane, and naught, then will they take the fat of other meate, and pin vpon the fame very artificially, and all to delude the eies of the beholders. And though it be neuer fo old meate, tough, and dale, yet will they fweare, proteft, and take on woonderfully, that it is very new, freih and tender. So that no more in them than in others, there is little confcience at all. There be fome of them alfo now and then that will not flicke to fell meate which hath died (perchance) in a ditch, if it be worth the eating (which is mofl lamentable), and yet wil beare the world in hand that it is excellent meate, that it died kindly, and fo foorth. So that hereby infinite difeafes are caught, and manie times prefent death infueth to the eaters thereof.

Theod. Is meate deere or good cheape there for2 the moft part?

Amphil. It is commonly deere, feldom good 3 cheape, and the reafon is, bicaufe a fort of infaciable cormorants, greedie grafiers I meane, who, hauing raked togither infinite pafture, feed all them- felues, and will not fell for anie reafonable gaine, and then muft the Butchers needes fell deere, when as they buie deere. -

II. I.

Evils of enclosing Commons 8f making Parks. 27

Theod. Why? would you haue no graders? then how coulde there bee auie meate fatted ?

Ampm. Yes I would haue grafiers. But I would not haue a few rich cobs to get into their clowches almoft whole countries, fo as the poore can haue no releefe by them. For by this meaues paftures and groundes are not onely excefliuely deere, but alfo not to be got of any poore men for monie, whereby it commeth to pafle, that the poore are impoueriftied, and the rich onlie benefited. Yea, fo greatly are the poore hereby inthralled, that they can hardly get a peece of ground to keepe fo much as a poore cow or two vpon for cow the maintenance of themfelues, and their poore families. This is a great abufe : for by this meanes rich men eate vp poore men, as Rich men eat

up poor ones as

beafts eate vp grafle. beasu do «"**•

Theod. Doe the gentlemen and others, take in commons & inclofures (as your words feeme to implie) for their better feeding?

lAmphil. Yea, almoft all indifferently. For whereas before was [• sig. E a, bock] any commons, heathes, moores, plaines, or free places of feeding for the poore and others, euen all in general!, now you (hall haue all feuerall, inclofed, and appropriate to a few greedy gentlemen, who The gentry will neuer haue inough, till their mouths be full of clay, and their Sk's^mmonX' bodie full of grauell. Commons and moores which were woont to be the onely ftaie of the poore, & whervpon eche might keepe cattle, both neate and (heepe, according to his eftate, are now taken from them, wherby manie are conftrained either to familh, or elfe and make em

•Unre.

to beg their breade from doore to doore. So that in proces of time, if thefe inclofures be fuffered to continue, the ftate of the whole Realme will mightily decay, a few (hall be inriched, & many a thoufand poore people, both men, women, and children, in citie and country, vtterlie beggered. Oh it was a goodlie matter, when the poore man A good time it

_ was when • poor

might turne out a cow, or two, & certeme numbers of flieepe to man could keep

the commons, and haue them kept well vpon the fame, both winter common!

& fommer, freely without coiling them ought j whereas now they

are inclofed, made feueral, and impluied to the priuate commoditie

of a few ambicious gentlemen, so as the poore man cannot keepe fo Now he can't

keepagoo*.

much as a pig or a goofe vpon 8tlu i.unr. r»sig. E jj

Theod. It is great pittie that fuch oppreflion of the poore (hould be borne withall or fuffered in any of what degree foeuer.

Then rain rich men pull down village* to make parks and

and their conies eat up poor men's corn.

Parks must not be made out of poor men's livelihoods.

P Sig. E 3, back]

Commons are inclosd : and In- stead of a village you've only a shepherd and a dog.

Some grasiers keep from 500 to 20,000 (f) sheep.

[> Sig. E 41 They cheat in selling their wool, mixing bad with good ;

28 II. i. Sheep turn-out Men. Wool-sellers Tricks.

Amphil. It is fo. But what than ? You (hall haue fome that, not for the benefit of grating and feeding onely, will take in commons, and inclofures, but alfo fome that for vaineglorie, worldly pompe, promotion & foolilh pleafure, will not fticke to pull downe whole townes, fubuert whole pariihes, and turning foorth all a begging, rather than to faile, make them parkes, chafes, warrants, and I cannot tell what of the fame. And when they haue thus done, their bucks, their does, their flags, harts, hinds, conies and the like, not onely not fead intra gyrumfuum, Within their circuit, but eate vp and deuoure all the poore mens fields, corne, grafle and all. So that it is hard if any poore mans corne fcape their fangs within a dozen myles com- pafle, which is a pitifull and a lamentable cafe.

Theod. Would you not haue parkes, and chafes for game ?

Amphil. I difalow them not. But I would not haue them to be made of the poore mens liuings, nor yet to (land to the preiudice of the whole country adioining. Therefore if they Jwill haue parkes and chafes, Firft let them fee that they be of their owne proper lande, and then that they be no annoiance to the country about, and then let them haue them, in the name of God.

Theod. Be there any grafiers of fheep there alfo ?

AmphiL Two2 manie, if it pleafed God. For nowe euerie meane gentleman, if he can pretend (though neuer fo little) title to any common, heath, moore or paflure, he will haue it, quo iure, quaue iniuria, Either by hooke or crooke. And wheras before time there hath bin a whole parilh or towne maintained vpon the fame, now is there no bodie there dwelling, but a meepeheard and a dogge lolling vnder a bufh. Thus are whole parimes and townes made praies to rich grafiers. Yea, you (hall haue fome grafiers to keepe fiue hundred, a thoufand, fiue thoufand, ten thoufand, twentie thoufand fheepe of his owne at one time : now iudge you what infinite com- modities arifeth hereof. Befides that, when they fell their wool! (as though they gayned not inough otherwife), it is a worlde to fee what fubtikies, (I will not faie what falfities), they vfe in the fale thereof. As firfl to intermixt and blente the good and naughtie wooll 3togither, to winde it vppe cloofelie that it mail not be feene within. And which is more, becaufe they fell all by waight, they will not fticke to vfe (miller meanes to make it peafe well in waight. Some lay it, after it

ii. i. Landlords rack Tenants. Incoming Fines. 29

is clipped from the fheepes backe, in a moyft feller, vnderneath the

grounde, to the ende that the moyfture, humiditie and wette of the JJJinf sit into

feller may inftill into it, and fo may peafe the more. Otherfome will U| &c<

caft wette fait into it, which in time will liquifie, and caufe it to be

the waightier. With manie other the like wicked Heights and leger-

dimeanes, whereof, for that I would rather giue them a tafte in hope

of amendment, then a plaine defcription for feare of difpleafing

them, at this time I will omit to fpeake any more till further occafion

be offered.

Theod. Is the lande there poflefled in common, or elfe is their propertie in all things, and fo confequently landlords ?

Amphil. There is not onelie a propertie in lands there, but alfo in all things elfe, and fo landlords inow more than be good ones iwis. Landlords

Theod. Doe they let out their lands, their farmes, and tenements, fo as the poore tenants may Hue well vpon them ?

1 Amphil. Oh no. Nothing lefle. But rather the contrarie is I'Sig. B4,badr] moft true. For when a gentleman or other hath a farme or a leafe to let : firft he caufeth a furueior to make ftrict inquirie what may be get their farms made of it, and how much it is woorth by yeere -, which being found only rack^he0 out, and fignified to the owner, he racketh it, ftraineth it, and as it were fo fetteth it on the tenter hookes, ftretching euery vaine, and Joint thereof, as no poore man can Hue of it. And yet if he might haue it freely for this racked rent too, it were fomewhat well. But (out alas, and fie for mame) that cannot be. For though he pay but make the

tenant pay a fine

neuer fo great an annuall rent, yet muft he pay at his entrance a fine, a*anii

or (as they call it) an income of ten pound, twenty pound, forty pound, threefcore pound, an hundred pound, whereas in truth the purchafe thereof is hardly woorth fo much. So that hereby the poore man, if hee haue fcraped any little thing togither, is forced to dilburse it at the firft dalh, before he enter the doores of his poore farme, wherein, what through the excefliue fine, and the vnreafonable «o that he's rent, he is fcarfe able to buy his dog alofe, lining like a begger, or

little 'better, all his life after. The time hath beene, and not long . when men feared God & loued their brethren, that one might ham- had a houfe, with pafture 2lieng to it, yea good farmes, leafes and (• Sig. E Sl linings for little or nothing. Or (as fome hold) for a Gods penie, as thry called it. But howfoeuer it be, certeine it is, that that farme or

Rents have ru twenty fold of late years.

landlords should think that they've only the use of the land ; and so they ought to give the poor a chance of living by it. [i S«. E 5, back]

ought

to plunder his fellow

but do to him as he'd be done by.

30 ii. i. Landlords should not grind their Tenants.

leafe, which one might haue had then for ten millings, is now woorth ten pound. For twentie {hillings, now is woorth twentie or three- fcore pound. For fortie (hillings, is now woorth fortie pound, or a hundred pound and more.

Theod. Then I perceiue, they let not out their land after the old rent : doe they ?

AmphiL No. You may be fure of that, they loue nothing worfe. They cannot at any hand brooke or digeft them that would counfel them to that.

Theod. Why ? Haue not landlords authoritie, and may they not make as much of their owne lands as they can ? They count that good policie, and I haue heard them fay : Is it not lawfull for me to liue vpon mine owne, and to get as much for it as I can ?

AmphiL They muft firft confider that the earth is the Lords (as the Pfalmograph faith : Domini eft terra, 6° plenitudo ems, The earth is the Lords, and the fulnefle thereof) and all that dwelleth therein. And therefore being the Lords in propertie, it is theirs but in vfe onely. And yet not fo. But that they J ought to lay it foorth to the fupport of the poore, that all may liue iointly togither, & maintaine ye ftate of the common wealth to Gods glorie. For other wife, if a few rich cobs fhuld haue al, & the poore none, it fhuld come to paflTe, that the ftate of the common wealth would foone decay, & come to conmfion. They ought alfo to confider how they came by their lands, whether by right or wrong. If by right, then are they bound by Gods lawe, and good confcience, to let forth the fame fo as the poore may well liue vpon them. But if they pofles them wrongfully, then ought they to furrender their tytle, and giue it to the right heire : but take them with that fault, & cut of their necks : No man ought to poole and pill his brother, nor yet to exad and extort of him more than right and reafon requireth, being fure that the fame meafure which he meafureth to others, ihal be meafured to him againe. Euery one muft fo deale with his owne, fo let it out, & fo liue, as others may liue by him, and not himfelf alone, for the earth is comon to al Adams children ; & though fortune haue given more abundance to fome than to other fome, yet dame nature hath brought foorth al alike, & will receiue them againe into hir wombe alike alfo. And therefore ought euerie chriftian to doe to others, as they would wilh to

II. I. How Landlords pillage their poor tenants. 31

be done to : which Mawe, if it were obferued well, would cut of all p Sig. E6] oppreflion whatfoeuer.

Theod. I pray you, how came noble men and gentlemen by their lands at the firft?

AmphiL Cicero faith that in the beginning, before the world was impeopled, men coTwming into huge & waft places inhabitable, either toke to themfelues as much land as they would, or elfe wan it by y* fword, bought it by purchafe, had it by gift, or elfe receiued it from their forefathers, by lineal difcent, or hereditary pofleffion. Which faieng of his muft needes be true, both in the people of the former world & in vs alfo. Then feeing this is fo, ought not euery Christian land- good chriftian to fet forth his lande, fo as poore men may liue upon to let their Umt it as wel as himfelfe : whofoeuer doth not this, efchewing al kind of reou. " exaction, polling, pilling & fhauing of his poore tenants, he is no perfect member of Chrift, nor doth not as he would be done by.

Theod. You talked before of fines, and incomes : what if a poore man be not able to paye them, what then ?

AmphiL Then may he go fue ye goofe, for houfe gets he none, ye deuill lhal haue it before him, if he will giue him mony inough : no, if yc fine be not paid (thogh the rent be neuer fo gret) he ihall haue a fig, aifone as a houfe. If yl a poore man haue got neuer fo r» sig. E 6, Uck] litle a ftock to liue vpon and to 2maintaine his occupation or trade to'scuTi" their5 withall, yet ihall he be conftrained to fell the fame, yea, peraduenture FiScs'to Sand- all the goods and implements he hath, to pay this fine, fo that during y* whole terme of his life, he ihall hardly recouer the fame againe. And then his leafe being expired, out of doores goes he, for that he is »nd at the end

of their lease,

not able to pay as great a fine or greater than before. Thus are out they go. many a one, with their wiues, children, and whole families, turned out a beging, and die, not a fewe of them, in extreeme miferie.

Theod. I thought one might haue had a farme or a leafe for a reafonable rent yeerely, without any fine or inn ng.

AmphiL One would thinke fo. For, paieng as much yeerely, as can be made of the thing it Irlu- : I wonder what deuill put it into their heads to receiue fuch fines and incomes, to vndoe the poore withall. The deuill himfelfe, I thinke, will not be fo ftraite laced, nor yet fo The Deril him- nigard to his feruants, as they are to their poore tenants. For whereas they will not let out a farme or a leafe for one and twentie yeercs

M

3 2-

ii. i. Landlords cheat by Renewal- Fines.

il Sig. E 7]

Some cheat their

tenants out of

paid in advance,

Landlords force !hc?rnLea°se7atW

and make 'em Leases too. [a Sig. E 7, back]

Leases and Con-

email e<

without a great fine, the deuill will giue them his whole territorie and kingdome of hell, to their inheritance for euer, and that freely, paieng nothing for the fame. And yet notwitMftanding all this. There are fome landlords, (nay lewdlords) that hauing racked their rents to the vttermoft, exa&ed fines, & made all that euer they can of their farmes, will yet proceede further, and as men neuer content with inough, will haue their poore tenants to pay a yeere or two

r J J

J^61"68 rent D6™1"6 hande, promifing them (before they haue it) that they mall pay no more rent yeerelie, till the fame be runne vp. But when they haue it, they pay their yeerely rent notwithflanding, and neuer receiue any reftitution for the other. And at euerie change forfooth they muft take newe leafes, and pay new fines, being borne m hzmcl that their leafes before are inefficient, and of no effe6t And fometimes foure or fiue yeres, yea ten, twentie, fortie, or fiftie yeeres before their former leafe be expired, mall they be conflrained to renue their leafes, and difburfe great fomes, or elfe haue their houfes taken ouer their heads. Befides, as though thefe pollages and pillages were not ill enough, if their leafes be not warely and circumfpedtly made (all quirks and quiddities of the lawe obferued), they will finde fuch meanes (or elfe it fhal go verie hard) that the poore man mall forfait his leafe, before his leafe be expired: which thing if it happen, out goes the poore man, 2come on it what will.

Theod. Are the inflruments, the writings, & coTzueiawces in that land fo intricate, as they are hard to be kept, for fo I gather by your words?

Amphil. Yea, truly. For whereas in times pafl when men dealt vPrigntty> anc* m tne feare of God, fixe or feuen lines was fufficient f°r ^e affurance of any peece of land whatfoeuer, now 40. 60. 100. 2OO. 500. nay a whole fkin of parchment, and fometimes 2. or 3. (kins will hardly ferue. Wherin fhalbe fo many prouifoes, particles, & claufes, & fo many obferuances, that it is hard for a poore ignorant man to keep halfe of them: and if he fail in one of the left, you knowe what followeth. In former time a marcs bare word was fufficient, now no inftrument, band, nor obligation can be fure inough. Fy vpon vs ! what fhal become of vs ? we are they of whom the prophet fpeaketh, faieng : There is no faith, there is no truth nor righteoufnes left vpon the earth. God be merciful! vnto vs !

ii. i. Landlords the cause of Dearness. Tailors. 33

Theod. Seing that farms and leafes are fo deere, I am perfuaded that euerie thing elfe is deere alfo : is it not fo ?

Amphil. Yea truly it cannot be chofen. And yet it is ftrange, that in abundance of althings there ihuld be dearth of all things, as there is.

Theod. Who is it long of, can you tell ?

lAmphil. Truly of the landlords onlie in my fimple Judgment: [> Sig. E8] tor whenas they inhance the rents, & fet their fines on tenter as thconfyomS they do, how mould the poore man do? Muft he not fel al his ° things a great deale the deerer ? Elfe how ihuld he either faue him- felte, pay his rent, or maintaine his familie : fo that thefe greedy landlords are the very caufers of al the derth in Dna/gne ; for truly Landlords are they are worfe than the caterpillers & locufts of Egypt, for they yet L^UO? left fonie thing vndeuoured, thefe nothing j they fpoiled but for a time, thefe for euer : thole by commandement from God, thefe by com- millitm from the diuel.

Theod. How, I pray you, doe thefe iollie fellowes fpend thefe wicked gotten goods ?

Amphil. I (hame to thinke, & 1 blufli to tell you how. For, for the moft part, they fj>end it in dicing, carding, bowling, tennife plaieng, They spend in rioting, feafting & banketing, in hauking, hunting, & other the gains in rioting, like prophane exercifes. And not onlie vpon thefe things do they women. Ipend their goods (or rather the goods of the poore) but alfo in pride their Summum gaudium, & vpon their danfing minions, that minf ii ful gingerlie, God wot, tripping like gotes, that an egge would not brek vnder their feet. But herof inough, & more than perchance wil plefe their deinty humors.

Theod. Do they exceed in pride of apparel, or are they very AstoAPPard, temperate, & fober minded people?

*Amphil. They are not onely not inferior to any nation in the la Sig. E 8, world in the excefle of apparell, but are farre woorler, it" woorler can be. For the taylers doe nothing elfe but inuent new fnihions, T*a*n inve IT ilifguifed fhapes, and monftrom tonnes of apparell euerj Vea

lurely I thinke they Ihidie more in one day for the iiuu-ntion of new toies, and ftrange deuifes in apparell, thin th«-y doe in feauen yeeres, vea, in all the daies of their life, for the knowledge of Gods \v

/. Me thinke then by your reafons it feemeth, that Tailor*

LAKH: RTTTRBK*. H D

34 "• i. Tricks of Tailors. Cheating Drapers.

and are th« are the caufers of all that monftrous kind of attire worne in Dnalgne,

and fo confequently are guiltie of all the euill committed by the same.

Amphil. You fay very truly. For Mali alicuius author, if)/ius

ma//, & malorum omnium, quae ex inde orientur, reus erit coram Deo,

The author of any euill, is not onely giltie before God of the euill

committed, but alfo of all the euill which fpringeth of the fame.

Therefore I would wifti them to beware, and not Communicare

alienis peccatis, To be partakers of other mens finnes, for be fure they

(hall finde inough of their owne to anfwer for. But fo far are they

from making conference hereof, that they heape vp mine vpon mine.

[ Sig. F i] For if a man ^fke them how much cloth, veluet, or filke wil make a

™tot£hioo cote, a dublet, a cloke, a gowne, hofen, or the like, they muft needs

So?e ul2^forld haue fo much, as they may gaine the beft quarter thereof to them-

felues. So play they with the lace alfo : for if tenne yards would

feme, they muft haue twentie -, if twentie would ferue, they muft haue

fortiej if fortie woulde ferue, they muft haue lixtie ; if fixtie would

ferue, they muft an hundred, and fo forward. Belides that, it muft

be fo drawne out, ftretched, and pulled in in the fowing, as they

And they charge get the bell quarter of it that way too. Then muft there as much go

too high for

making it. for the making, as halfe the garment is woorth. Befides this, they are

in league, and in fee, with the Drapers and Clothfellers, that if a man c >me to them to defire them to helpe them to buy a peece of cloth,

They're in and to bring them where good is, they will ftraightway condu6t them

to cheat to their fcer, and whatfoeuer price hee fetteth of the cloth, they per- fuade the buier it is good, and that it is woorth the money, whereas indeed it is nothing fo, nor fo. And thus they betwixt them diuide the fpoile, and he (the tailor) receiues his wages for his faithfull feruice done. If a man buy a garment of them made, hee (hall haue [* Sig. F i, back] it very faire to the eie (therfore it is true : Omne quod glifcit no?i 2e/l aurum, Euerie faire thing is not the beft) but either it fhall be lined with filthie baggage, and rotten geare, or elfe ftretched & drawne out vpon the tenter, fo as if they once come to wetting, they flirinke almoft halfe in halfe, fo as it is a fhame to fee them. Therefore I aduife euery one to fee to his garments himfelfe, and according to the old prouerbe : Sit oculus ipji coquus, Let his eie be his beft cooke, for feare left he be ferued of the fame fauce, as manie haue beene to their great hinderance.

ii. i. Great Riiffs worn. Starching- Houses for Huffs. 35

Theod. I haue heard it faidethat they vfe great ruffes in Dnalgne: A* to Ruff*, do they continue them ftill as they were woont to doe, or not ?

Amphil. There is no amendement in any thing that I can fee, neither in one thing nor in other, but euery day woorfer and woorfer, for they not only continue their great ruffes ftill, but alfo vfe them bigger than euer they did. And whereas before they were too bad, now they are paft al fliame & honeftie, yea mod abhominable and deteftable, and fuch as the diuell himfelfe would be afliamed to weare the like. And if it be true, as I heare fay, they haue their ftarching They hare

houfes made of purpofe, to that vfe and end only, the better to trimme and drefle their ruffes to pleafe the diuels eies withall.

Theod. Haue they ftarching houfes of purpofe made to ftarch in ? Now truly that pa lies 1 of all that euer I heard. And do they nothing p Sig. in thole brotheil houfes (ftarching houfes I Ihuld fay) but onelie ftarch bands and ruffes ?

Amphil. No, nothing elfe, for to that end only were they erected, & therefore now are confecrate to Belzebub and Cerberus, archdiuels of great ruffes.

Theod. Haue they not alfo houfes to fet their ruffes in, to trim «?d

ft ousts too

them, and to trick them, as well as to ftarch them in ?

Amphif. Yea, marry haue they, for either the fame ftarching houfes (I had almoft faid farting houfes) do ferue the turn, or elfe they haue their other chambers and fecret clofets to the fame vfe. wherein they for these

Cartwheels of

tricke vp thefe cartwheeles of the diuels charet of pride, leading the theDevir*

chariot.

direct way to the dungeon of hill.

Amphil. What tooles and inftruments haue they to fet their ruffes withall. For I am perfuaded they cannot fet them artificially inough without fome kind of tooles?

Amphil. Very true : and doe you thiuke that they want any thing that might fet forth their diuclrie to UK- world? In faith fir, no, then the diuell were to bl.imo if lu* Humid ferue his clients Ib, that niaintaine his kingdome of pride with fuch diligence as they doe. And therefore I would you wift it, they haue I heir toole* and inftru- ments for the purpofe.

* Theod. Whereof be they made, I pray you, or howe ? Sig F 9

Amphil. They be made of yron and fteele, and fome of braflTe Theve m«ui kept as bright as filuer,yea, and fome of filuer ii fdfe ; and it is well,

t>2

like a Squirt or Squib,

calld Puttfrs or Putting-Sticks. Setting-Sticks they have too, for their cursed Ruffs.

rl Sig. F 3]

Some Leathtr is only half land,'

and won't keep out water.

P Sig. F 3, back]

36 ii. i. Putters and Setting-Sticks. Bad Leather.

if in procefle of time they grow not to be gold. The fafhion where- after they be made, I cannot referable to anything fo well as to a fquirt, or a fquibbe, which little children vfed to fquirt out water withall ; and when they come to ftarching, and fetting of their ruffes then muft this inftrument be heated in the fire, the better to ftiften the ruffe. For you know heate will drie and ftiffen any thing. And if you woulde know the name of this goodly toole, forfooth the deuill hath giuen it to name a putter, or elfe a putting fticke, as I heare fay. They haue alfo another inftrument called a fetting fticke, either of wood or bone, and fometimes of gold and filuer, made forked wife at both ends, and with this (Si diis placet) they fet their ruffes. But bicaufe this curfed fruit is not yet grown to his full perfection of ripeneffe, I will therefore at this time fay no more of it, vntil I here more.

Tkeod. What is the leather in that country ? excellent good, and wel tanned, or but indifferently ? I haue heard fome complaine of it.

lAmphil. There is of both forts, as of all tfiings elfe $ but as there is fome naught (I can not denie) fo is there otherfome as good as any is vnder the funne. And yet I muft needes confeffe, there is great abufe in the tanners, makers, curriers, and dreffers of the fame : for you fhall haue fome leather fcarcely halfe tanned, fo that within two or three daies or a week wearing (efpecially if it come in any weat) wil ftraight-way become browne as a hare backe, and which is more, fleete and run abroad like a difhclout, and which is moft of all, will holde out no water, or very little. And the faieng is (Erulefco dicere, I fhame to fpeake it) that to the ende they may faue lyme and barke, and make the fpeedier returne of their mony, they will take vp their hides before they bee halfe tanned, and make fale of them. And as herein they are faultie and much to be blamed, fo in the furprifing of their hides, they are worthie of reprehenfion. For that which they buy for ten millings, they will hardly fell for twentie millings j that which they buy for twentie millings they will not willingly fell for fortie millings. And thus by this meanes, they make mooes unrea- fonable deere.

Theod. Then the fault is not in the ihoomakers onely, that fhooes be fo deere ?

*Amphil. There is fault inough in them alfo. For whereas the

II. i. Shoemakers tricks. 37

others inhanfe the price of their hides exceffiuely, thefe felowes racke

it very vnconcionably. And yet if the mooes were good, though Shoemakers

deere, it were fomwhat tollerable j but when they (hall be both naught,

and yet deere too, it is too bad, and abhominable. Now if you aflce

the fhoomakers in whom the fault doth confift, they will anfwere you

ftrait, in the tanner. But this is certeine, that as there is a horrible fault

in the tanner, fo there is more, or as much in the (hoomaker. For firft

of all the (hoomaker liquoreth his leather, with waterim liquor, kit- liquor their

leather,

then ftuffe, and all kinde of baggage mingled togither. And as though that were not ill inough, they faie they vfe to put fait in the liquor, wherewithall they greafe the leather of purpole, to the ende and salt that the leather fhal neuer hold out water. And truelie it is verie won't keep out

water*

likelie they doe fo, or fome fuch like thing, for furelie almofl none of their leather will holde out water, nor fcarfelie durt neither. Befides this, it is a worlde to fee how lowfely they (hall be fowed, with hotte alles, and burning threedes, euerie ftitch an inch or two from another, They »w with

hot awls and

fo as with-in two or three daies you mall haue them feamerent and all rotten thread

too betorne. And yet as though this were not Mil inoughe, they adde [' Sig. F 41

more. Sometimes they will fell you calues leather for cow leather,

horfe hides for oxe hides, and truelie I thinke rotten fheepe (kins for They sell you

good fubftantial & dureable ftuffe. And yet mall a man pay for ox-hide,

thefe as well as for better ftuffe. And to the ende they may feeme

gaudie to the eie, they muft be ditched finelie, pincked, cutte, karued,

rafed, nickt, and I cannot tell what. And good reafon, for elfe

would they neuer be fold. The inwardefoole of the fliooe commonlie and use cat-*kin

lliall be no better than a cattes fkinne, the heeles of the (hooes (hall

be little better. And if the fooles be naught (as they be indeede

yet muft they be vnderlaied with other peeces of leather, to make

them feeme thicke and excellent fluffe, whereas indeede they are

nothing lefle. And to make the fooles ftiffe, and harde, they muft be

parched before the fire, and then they are moft excellent fooles, And They parch the

fuch as will neuer be worne, no, I thinke not in halfe a coopple of *°le

daies, which is a woonclcrfull thing. Oh, farewell former worlde, Why, in my

tor I haue hearde my Father faie, and I thinke it moft <vruimly paVr ofhoeud

true, that a paire of fhooes in thofe daies woulde haue kept a man as otlt> and '*•* • drie as a feather, though he had gone in water all the daye thorowe,

2yea, all the weeke thomu, t<> the very laft day, and would haue r» sig. F 4, bock)

Now, they'll hardly last a month.

Brcltrt UG

jolly fellows

[' Sig. F 5]

who, not being able to live by anything else,

make friends with thieves, and buy every- thing these steal,

for half its value :

38 ii. i. Of Broken/. Rascally Brokers of clothes, etc.

ferued a man almoft a whole yeere togither, with a little repairing. But now fiue or fixe paire, halfe a fcore, yea, twentie paire of ihooes will fcarfely ferue fome a yeere, fuch excellent ftuffe are they made of. But let all fhooemakers, tanners, and the reft, take heed, for at the day of Judgement they fhal render accounts for this their doing. And here-of hitherto.

Tkeod. Be there any Brokers, or fuch kind of fellowes in your country ?

Amphil. If it be a thing that is good, it is a doubt whether it be there, or no, but if it bee naught (as brokerie is) then paft peraduen- ture it is there.

Theod. What maner of fellowes are thofe Brokers, for truly their profeffion, and the vfe thereof, is vnknowne to me, saue onely that I haue heard of fome of their dealings ?

Amphil. Seeing that you are ignorant of this goodly my flerie, and high profeffion of brokerie, and alfo fo defirous to knowe the truth of them, I will in few words (as briefly as I can) declare vnto you the fubftance thereof. Thefe Brokers are iolly fellowes forfooth, and fuch as in the beginning of their occupation, haue either iuft nothing, or elfe very little Jat all, who, when they haue attempted, and aiTaied by all kind of meanes and waies to liue, and cannot by any of them al either any thing thriue, or which is lefle, not fo much as maintaine their poore eftate withall, though but meanly, then fall they into acquaintance with loofe, diflblute, and licentious peribns, either men or women, to whom all is fifh that comes to net, and who haue limed fingers, liuing vpon pilfering, and dealing, and of thefe they buy for little or nothing, whatfoeuer they fhal haue filched from any. And thus by this meanes in procefle of time, they feather their nefts well iuough, and growe (many of them) to great fubftance and wealth.

Theod. Will they buy any thing whatfoeuer commeth to hand ?

Amphil. Yea, all things indifferently without any exception. All is good fifh with them that comes to net. They will refufe nothing, whatfoeuer it be, nor whom-foeuer bringeth it, though they be neuer to sufpitious, no, although it be as cleere as the day, that it hath beene purloined by finifter meanes from fome one or other. And can you blame them For why? They haue it for halfe it is woorth.

II. I.

Dunghill Brokers bring men to the Gallon's. 39

Amphil. What wares be they (for the moft part) which thefe Brokers doe buy and fell ?

1 Amphil. I told you they wil refufe nothing. But efpecially they t Sig. F5, back] buy remnants of filks, veluets, fatins, damafks, grograins, taffeties. jJl^^SS,' lafe, either of filke, gold, filuer, or any thing elfe that is worth ought 8°°^ chiefly. Otherfome buy cloakes, hofen, dublets, hats, caps, coates, (lockings, & the like. And thefe goodly marchandize, as they haue them good cheape, fo they will fel them againe to their no fmall gaines.

Theod. If this be true, that they will receiue all, and buy al that comes to hand, than it muft needes be that this is a great prouocation to many wicked perfoas, to filch & fteale whatfoeuer they can lay their hands vpon, feing they may haue fuch good vent for ye fame. Is it not ?

Amphil. You fay very true. And therefore I am perfwaded that This dunghill

7 ' Broker/* made

this dunghill trade of brokerie newly fprong vp, & coined in the manv thieves, deuils minting houfe, the (hoppe of all mifchiefe, hath made many a JJ*n£*Uo^to theefe more than euer would haue bin, & hath brought many a one to a fhamefull end at Tiburne, & elfe where. Yea, I haue hard prifoners (and not any almoft but they fing the fame fong) when they haue gone to execution, declaime & crie out againft brookers. For, faid they, 'if brokers had not bin, we had not come to this fliame- full death j if they would not haue receiued our ftollen goods, we woulde neuer 2haue ftollen them -, and if we had not ftollen them, we [a Sig. F6] bad not bin hanged.'

Theod. Then it feemeth by your reafons, that brokers are in effect Brokers ought

try to the goods feloniouflie ftolen, & are worthie of the fame Thieves, punifliment that the others that ftale them are worthy of?

Amphil. They are fo, if before they buy them they know prr- cifely that they are ftolen, & yet not\\ ithltanding will not oiu-ly willingly buy them, but alfo rather animate, than difanimate them to Broker*' willing-

ness to buy

perfeuere in their wickednes, as this their greedy buieng of their wares doth argue Mat they doe. This maketh many a tailer to aflce more cloth, more filk, veluet, & lace, than he nedeth, & all to the ende the broker may haue his fhare ; for, be they neuer fo liile fcraps or ihreds or fliort ends of lace, or final peces of veluet, fatan, filk or y* like, the broker will giue mony for them, with a wet finger. This nukuh many ferua/its to pilfer, filch, & purloin from their matters, Mnrants pilfer.

Broken are seed*

I'Sig. F 6, back]

To deal honestly. Broker^ should buy only goods honestly come- by*

and should find out the owners them- selves.

[*Sig.F7]

Broken get out of the claws of Justice.

4° ii. i. How Brokers could be honest.

fome a yard or two of veluet, fatin, taffety, lace, (ilk, & what not, fome hats, cots, cloks, & the like, & fome one thing, fome another : this hindereth the merchant man, is difcomodious to ye tailer, & beneficial vnto none, but to themfelues : & therfore, as they be the feminaries of wickednes, fo I befech God, they may be fup- planted, except they amend, which I hardly looke for at their hands.

1 Theod. What woulde you haue them to do, that they may exercife their trade, with good confcience, both before God, and the world?

Amphil. I would wifh them to doe thus, which, if they would doe, they might vfe their trade in the feare of G O D, both with good confcience before the Lord, with honeftie before the world, and finallie to the lefle detriment of the common wealth. Firft, let them be fure, that the goods which they buy be truely and juftly come by of the fellers thereof. And to the end, that herein they may not be deceiued, Let them examine the matter ftriclly, where they had it, whofe it is, vpon what occafion they would fel it. And in conclufion not to buy it, vntill they haue gone themfelues to the right owners of the goodes, and if they find all things well, that they may with good confcience buy it, let them give reafon for it, elfe not. And if euerie brooker would deale thus, their would not fo many falfe knaues bring them fuch lauifh of ftollen goods, as they do, neither ihould their trade grow, as it doth, into hatred and contempt.

Theod. You faide before (except I be deceiued) that if they know oefore they buy any wares, that the fame is ftollen, if they than buy them, they are acceflary to the fame goods fo 2felonioufly ftollen, & fo are worthie of the fame punifhment, that the principals are woorthie of. I pray you, what punifhment is inflicted vpon acceflaries in Dnalgne.

Amphil. Acceflaries are punimable by the lawes of Dnalgne with the fame punifhment that the principals are to be punifhed withall (for fo the lawe ftandeth) j but in the execution thereof, we fee the cleane contrarie practifed. For when as a theefe, or a fellon ftealeth any thing, hee bringeth it to his receiuer, who, though he knowe it to be ftolen, yet with alacritie admitteth it into his cuftodie, and reteineth it, hereby making himfelfe acceflbrie, and guiltie of the felonie com- mitted. And yet notwithftanding when execution is to be done for the fame, the principall is (peraduenture) hanged vp, the other that

ii. i. Little kindness to the Poor. 41

is the acceflbrie is not once fpoken of, nor none can faie ' blacke is his

eie.f But howfoeuer it be, I cannot be otherwife perfuaded, but that

the receiuers and acceflbries are a great deale more woorthie of death But Receivers

(by the penall lawes) than he who ftealeth the thing it felfe, what- more than the

1 hi eves they

foeuer it be. Bicaufe if they had [not] any to receiue their ftoleu goods, tempt.

they would not fteale at all. And therefore are the receiuers (in my

fimple opinion) rather the authors, and the principals (efpecially if

khey know before they receiue it, that it is ftolen) then they that (' Sig. F 7, back]

commit the fad, and being the authors of the euill comitted, they

are to be punilhed rather than the perpetrators of the fad it felfe.

But for want of due punimment to be executed as well vppon the

one as vppon the other, we fee greeuous crimes, and flagicious fa6h

without all remorfe, or feare of God, daily committed. Good lawes

there are, both for the reprefling of thefe, and al other enormities

whatfoeuer, but the want of the due execution thereof, is the caufe

why all wickednes and mifchiefe dooth reigne and rage euerie where

as it doth : God amend it, if it be his good pleafure ! And thus much

briefly of the noble fcience of brokerie.

Theod. What hofpitalitie is there kept, or reliefe for the poore ?

Amphil. Very final. For as for the poore tenants and commons, they are not able to maintaine any hofpitalitie, or to giue any thing to the poore, their rents are so raifed, & their fines fo inhanfed, and yet notwithstanding they minifter (I am perfuaded) more releefe to the poore than the rich & wealthie doe : more poore are fed at their tho in fact they dores than at the rich : more clothed at their hands than at the rich, m^iVtJwn the" r & more lodged and harboured in their poore houfes, than in the 'rich. But yet can I not denie but that the gentlemen, & others, [*Sig. FBI keepe fumptuous houfes, lufty ports, and great hofpitalitie, but fo as the pore hath the left part thereof, or rather iuft nothing at all. If the poore come to their houfes, their gates be (hut againft them, where they, (landing* froft and fnow, haile, wind or raine whatfoeuer, are forced to tary two houres, 3. 4. yea fometinus h.tlfe a day, and then ikil ilh v haue but the refufe,and the very fcraps neither. Ami well it tin y haue anything too; in fteed whereof they are fometimes fent to prifon, clapt in irons, manicled, ftocked, and what not. This is the almes that moft men giue.

1 ^suffering, putting up with ; or is 'in* left out ?

we have two kinds, the Strong, who won't work;

Drones, who ought to be put in prison till they da work ;)

and the old, sick, and diseasd.

The Sturdy Beggars who can work, and won't,

I'd just hang.

I'Sig.Gi]

The aged and sick ones I'd have kept in their own parish, and rate richer parishes for em.

42 ". i. Sturdy Beggers should be hung.

Theod. Then it feemeth that the poore are fimplie prouided for ?

Amphil. They are fo indeed, God amend it. And yet I am not fo full of foolilh pittie that I would haue all kind of beggers in- differently without any exception to be fed and nouriihed vpon the sweat of other mens browes.

Theod. Doe you make a difference of beggers then ? Are there two forts of them ?

Amphil. Yea, there are two forts. One fort is of ftout, ftrong, luflie, couragious, and valiant beggers, which are able to worke, and will not. Thefe at no hand are not to be relieued (for qui non operatur non manducet, J faith the apoftle, He that will not worke, let him not eat) but are to be compelled to worke, and not to Hue vpon other mens labours. For he that releeueth thefe, maintained! them in their idleneffe, and taketh awaie the childrens bred, and giueth it to dogs. Thefe are as drone bees, that liue vpon the fpoile of the poore bees that labour and toile to get their liuing with the fweat of their faces. If fuch fellowes as thefe will not worke, but liue vpon beg- ging, let them be puniflied and imprifoned till they be content to worke. The other fort of beggers are they that be old, aged, im- potent, decrepite or lame, licke, fore, or difeaied : thefe I would wifh mould be looked vnto : and thefe are they that euerie Chriflian man is bound in confcience to releeue.

Theod. What order would you haue obferued in thefe refpecls ?

Amphil. The former fort of fturdie valiant beggers, which are able to worke and will not, I would wim them to be compelled to worke, or elfe not to haue any releefe giuen them. And if they would not work, to punifh them; if that will not ferue, to hang them vp. But herein I would wifh a prouifo, that being content to worke, they might haue maifters prouided the?w, with reafonable wages, for many would faine 2 worke, and can get none ; and than if they will not worke, to Tiburne with them. The other fort of beggers, which are either halt, lame, impotent, decrepite, blind, ficke, fore, infirme and difeafed, or aged and the like, I woulde wifh that they mould be maintained, euerie one in his owne parilh, at the cofts and charges of the fame. And if the parifh be not able to maintain fo manie, then that there fhould be collections & contributions made in other parifhes to fupplie their want, and fo the former poore people

ii. i. / want an Almshouse in every Parish. 43

to be maintained therevpon. For wante of which godlie order and constitution, there are infinite of the forefaid perfons that die, fonie in ditches, Ibme in holes, fome in caues and dens, forae in fields, fome Now. manv

die in the hckls

in one place, fome in another, rather like dogs than chriftian people, like dogs. For notw it h (landing that they be neuer fo impotent, blind, lame, fick, old, or aged, yet are they forced to walke the countries from place to place to feeke their releefe at euery mans doore, except they wil fterue or famiih at home, fuch unmercifulnes is in Dnalgne. Yea, in fuch troups doe they flocke, and in fuch fwarmes doe they flow, that you can lightlie go no way, but you (hall fee numbers of them at

euerie doore, in euerie lane, and in euerie poore caue: and as though Beg?arsat

every door ; and

this were not extremity inough 1they driue them from citie to citie, ™0

from parilh to parifh, from towne to towne, from hundred to hundred, JJ'JjJ^' flocks

from (hire to (hire, and from country to country, like flocks of fheepe. lx Sig. G i, back]

Here they dare not tarrie for this luftice, nor there for that luftice,

here for this man, nor there for that man, without a licence or a

pafport, wheras a man woulde thinke their old age, their hoare haires,

their blinduefle, lamenefle, and other infirmities, ihoulde bee pafports

good inough for them to go abrod withal, if they cannot get releefe

at home. But if the former order, that euery parilh mould maintaine

their poore, were taken, then mould they neither need to go abroad,

nor otherwife want their daily releefe.

Theod. Are there no hofpitals, fpittles, lazar houfes, almes houfes, Not a hundredth nor the like, for the releefe of thefe poore people ? reiicvd in our

Hospitals.

Amphil. Yes there are fome fuch in cities, townes, and fome other places, wherein manie poore are releeued, but not the hundred part of thofe that want. For the fupplie wherof would God there might be in euerie parifh an almes houfe erected, that the poore (iuch as are poore indeede) might be maintained, helped and relieued. For vntill the true poore indeed be better prouided for, let them neuer thinke to pleafe God. Is it not great pity when a man can pafTe 2no waie fs*. Ga] almoft neither citie nor country, but mall haue both halt, bliiul, lame, old, aged, ficke, fore, Sc di loafed, hanging vpon his fleue, and crauing of releefe? Wherea^ it the former order were eftablifhed, then mould none at al need to go abroad, but al Ihuld haue ii.;; •• i then the poor

at home. The reformed churches beyond feas, and euen the French, •« "<>'««• Duch, & Italian churches in Dnalgru are worthie of great com-

The Reformd Churches abroad and the forin ones here, set us a good example in this.

Our Husband- men, or Farmers, are as skilld as any in the world.

l'Sig.G2,back]

But many have very poor farms,

and others only houses with no land, [3Sig.G3]

44 ii. i. Our Husbandmen are skilful, but rack-rented.

meudations herin, & (hal rife vp at the day of iudgment to our condemnation except we repent & amend our vnmercifulneire towards the poore. Thefe good churches, folowing the counfel of the almighty who biddeth that there be no begger amongft vs, fuffer neuer a one of their countrymen, nor yet any other dweling in their parilh, to beg or afke almes without his parifh, nor yet in his parifh neither; but by mutual contributions and collections maintaine them, & minifter to their neceflities in all things, Which thing GOD grant the churches of Dnatgne may once begin to practife amongft them- felues, that God may be glorified, and the poore members of Chrift lefus releeued and maintained.

Theod. Be there hulbandmen there & fuch others as manure and till the ground, for the further increafe of fruits, to the mainten- ance of the commonwealth ?

lAmphil. There are of fuch indeed good ftore, and as excellent men in that kinde of exercife, as any be vpon the earth. They know exactly, I warrant you, the times and feafons of the yeere, when euerie kinde of graine is to be fowed, and what ground is beft for euerie kinde of corne. They are not ignorant alfo, ho we to culture & drefle the famej and it it be barren, what kind of dung is beft. to fatten the fame againe. They know the nature, the propertie, and qualitie of euerie foile, and what corne it will bring. They know alfo when the ground is to be tilled, when not, how long it will bring foorth good corne, how long not, when it ought to reft, when not, with all things elfe incident to the fame.

Theod. I thinke they haue good farmes and tenements, that are able to furnim their ground in this lort, for otherwife they were not able to keepe their oxen, their horfes, their feruants, and other necef- faries, belonging thereto : haue they not fo ?

Amphil. No truely haue they not. For fome haue fuch fatte farmes, and tenements, as either will bring torth no corne at all (in a manner) or if it doe, verie little, and that not without great coft beftowed vpon it. Otherfome haue houfes with no lande belonging to 2them at all, and yet notwithftanding lhall pay a good round fome for the fame alfo. And no marueile, for landlords and gentlemen take all the lands and lyuelode wherevpon there poore tenants ihoulde liue, into their owne hands, and fuffer not the poore hulband-

ii. i. Rack-rents. These Hellish Ingraters. 45

men to haue fo much ground as will fiude them come for the maintenance of their poore families, nor which is more, fcarcely to or hardly enough

to keep a cow on.

keepe one cow, horfe, or meepe vpon, for their continuall releefe. Or if they haue any, they (hall pay tenne times fo much as it is worth, to their vtter vndooing for euer. But if landlords would confider that the earth is the Lords, and all that is therein, and that it is theirs, Landlords are

so grasping.

but onely in title, intereft and propertie (hauing their fouereigntie, or chieftie thereof) and the poores in vfe and polfefiion, and if they would remember that the poore ought to liue vpon the earth as well as they, than would they not vfe fuch tirannie, fuch exactions, fuch pooling, and pilling, and the like, as they doe without all companion.

Theod. There being fuch ftore of hufbandmen, and the fame fo We've lou of expert in their agriculture as your words import they be, it muft needes follow, that there is great plentie of corne, and all kinde of other graine, and the fame verie good cheape : is it not fo ?

^AmphiL There is great ftore of come, and all kind of graine, no PSig. G3,l»ck] nation vnder the funne like vnto it j but as I told you before, thorowe the infatiable greedines of a few couetous cormorants, who for their owne priuate commoditie, tranfport ouer feas whole mountaines of but the

export of it

corne, it is made fometimes very fcarfe. Other-wife there would be often makes it

•MHb

gret ftore at al times. And whereas you fay it is good cheape, it is nothing leflTe2, as euerie daies fuccerte prooueth true.

Theod. How can that be, that there being fuch ftore of corne, yet its dearne<«

comes from

mould be deare alfo.

Amphil. I will tell you. It commeth to pafle three manner of waies. Firft, for that landlords racke their rents fo extreemely, and »• Rack-rents, aduance their fines fo vnreafonably, that the poore man is forced to fell euerie thing deere, otherwife he (hould not be able to pay his landlord his due, whereas if he had his fearme good cheape, he might nrtorde to fell good cheape. The fecond caufe is (as I haue faid), for th;it tin- faiiu- is <;i tried and conueighed ouer Seas. The third caufe is, thorow a forte of ingrators, or foreftallers, who intmvpt euerie thing before it come at the market, or elfe being come to the market, fju£ngG "jls and hauing mo'ney at will, buy vp cither all, or the moft part, "lu^S"8'1 and carieng it into their < riles, and garners at homr, kivpc it till icareeMdd>ar- of the yeere that corne is fcarfe, and fo confrqwmlie deere. * It's any thing but that. It's dear.

46 ii. I. Ingraters Dodges. Farmers tricks.

The** heHUh Ingraters nuke everything dear.

We hare laws against Fore- stallers, but they invent put* oflTs to dodge the Law.

[*Si«.G4,backl

They buy only for their fami- lies ; they grow all their corn;

they get a man to buy for em, &c.

But these jolly fellows

ca.n'1 take-in God. He'll ex- pose em. la Sig. G 5)

Husbandmen,

And when there is want of it, then they fell it deere, and when there is plentye, then they make it deerer by buying it vppe in whole heapes as they doe. Thus you fee, by this meanes, thefe helliihe ingratours, and foreftallers make corne and all thinges elfe deere, all times of the yeere. Nowe iudge you what a horrible abufe is this, for one man to buy vppe all things, and that not for anie neede or want in himfelfe, but to fell it againe, deerer then they bought it, thereby to inriche himfelfe with the impoueriming of many a thoufande.

Theod. Is there not punimment for this horrible abufe, for me thinke great inconueniences doe followe it ?

Aniphil. There be great penalties, and forfaitures ordained, as well for the repreflinge of this, as of any other outragious abufe ; but they playe with this as with all other good lawes, they inuente (jiiirrkes and quiddities, fhiftes, and put offes ynough ] to blinde the eies of the magiftrates, and to deliuer themfelues (trimly, trimly) from the danger and penal tie of the la we. For they will fay that they buy but for the neceflarie prouifion of their owne families, and not to fell againe. And then when they doe fell it againe, they will beare you in hande it was of their owne tillage. Or if this way will not feme the turne, then procure they another man to buy it with their owne mony vnder his owne name, and fo to fell it againe when hee feeth tyme ; but who hath the commoditie, iudge you. But if all thefe waies faile, then buie they it couertly, and fell it againe as couertly ; and thus they buy and fell their owne foules for corruptible monie, which in the laft day mall beare witnefie againft them, and confume them : yea, as Saint lames faith : The monie which they have vniuftlie got with the polling and pilling of the poore, mail rife vp in iudgement againft them, and the ruft thereof mail eate and deuoure their fleih as it were a canker. But let thefe iollie felowes (as fubtil and as politike as they would feeme to be) take heed vnto themfelues, and beware : for though they can blinde mens eies, and deceiue their iudgements, yet let them be fure that they can not deceiue the iudgement of the Lord, but he 2that made the eies mail furely fee, and he who knoweth the fecrets of all harts, mall one day declare the fame to their perpetuall confufion, except they repent. Tkcod. What be thefe hufbandmen ? honeft, plaine dealing and

ii. i. Our Husbandmen can teach the Fox to cheat. 47

fimple perfons, and fuch as in whom there is no abufe 5 or elfe fraudu- lent, deceitful] and craftie perfons ?

AmphiL They are for the moft part verie fimple and plaine men in outward appeerance, yea, fuch as if you fawe them, and heard them talke, you would thinke they had no gall, or that there were nothing in them in the world. But if you looke into their dailie exercifes, practifes, and deeds, you mail find them as craftie and fubtill in their •" J* fgj kind, as the deuill is in his, if it be poflible. For the fimpleft of himself- them all, if he make a bargaine with another, he wil be fure to make it fo as he himfelfe may gaine by it. And it is well, too, if the other though neuer fo wife, circumfpect, or prouident, be not vtterly deceiued (or to fpeake in plainer termes, cofoned at their hands), fuch fubtiltie, fuch policie, and fuch craftie conueiance, they practife vnder the garment of fimplicitie. Yea truly, it is growne to be almofl. their profeffion to deceiue, defraud, and beguile their brethren, infomuch as they count him a wife man, a worldly 1felow, and fuch a one as [' Sig. G 5, hack] will line in the world, that can not deceiue, and beguile men in bar- ng. This is their2 Columbinajimplicitas, (Nay rather, Vulpina, et ferpentina afiutia) which Chrift would haue al his children to pradife in all things, all daies of their life. But fo farre from this chriftian fimplicitie are many, that their whole life (almoft) is nothing elfe, Nearly thcir than a continuall pra&ife of fraud, and deceit, as for example: You j£ud!hl ih ill haue fome that, fending corne to the market to be fould, they will put good corne in the top or mouth of the bag, to feeme faire to the eie, and in the bottome of the facke, very good alfo (that when it is powred forth of the fame, it may yet feeme exceeding good ftill,) They'll put but in the middeft (hall be neuer a good corne, but fuch as is muftie, thTmiddiTofa fprouted, and naught. Whereof can be made neither good bread nor drinke, for mans bodie. I haue knowne otherfome, that Inning a barren cow, and being defirous to put hir away, haue taken a calfc They'll «ell« from another melch cowe, and fo folde the former Ixinvn cowe with another cow'»

calf as if it were

hir adulterate calfe, for a melche cowe, whereas fhee was nothing hen. lefle.8 With infinite the lyke Heights, which for breuities fake I omit.

Theod. I perceiue then it is good for a man to be wane, that deales with thefe fimple 4 fooles ? C« sig. C 6]

» Orig. there. f Anything but that. See p. 4$ ; p. 54, 1. a.

48 ii. i. Setters to be honest fy tell Faults in Goods.

Amphil. It were good fo indeede, elfe he may chaunce to cough Th« Fox may «o hjmfclfe a dawe for his labour. For I tell you, the foxe, for all his

to school to em.

crafte, may go to fchoole to thefe felowes, to learne the rudiments of

deceit and craft. Such (kilrull Doctors are they herein. If they fell

> ou a cow, an oxe, a horfe, or a mare, they will fet the price on him,

They tell lie* I warrant you, and with-all will proteft and take on woonderfullie,

about the animals

they wmnc to sell, that hee is but this olde, and that olde, this yoongue, and that yoongue. And which is woorft of all, though they knowe a hundred faultes by them, yet will they not reueale anye vnto him that buyeth the fame, which is a playne, and a mainfeft deceite before the LORDE, and one daye mall be anfwered for, I dare be their warrante.

Theod. Would you haue euerie man to declare to the buyers the

Erery seller faultes and imperfections, which they knowe to be in thofe thinges

Slyer the fau'itf they fell ? then mould he fell but a little.

sells. slmphil. Euery true chriftian ought to do fo, or elfe, befides that

he doth not to others, as he would wifh to be done to (for this is the chaine wherwith euery chriftiaw is bound to another,) he alfo breketh

[' Sig. G 6, back] the cords of charity, & commiteth 1moft horrible cofonage, and wil- ful prefumptuous deceit before God, which is a fault punifhable in the iuftice of God, with eternall death, in the lake that burneth with

We should do to fire and brymeftone for euer. And feing we ought to doe to others

w^lheVddo as we would wifti to be done vnto vs, let the deceiuer afke of him- felfe when he goeth about to deceiue, thefe queftions : Would I be coofoned ? Would I be vndone and fpoiled ? Would I count him an honeft man, or a good chriftian, that would fupplant me in bargain- ing ? Oh no. No more ought I to doe to others, that which I would not (hould be done to my felfe. Befides this, conlider that the apoftle faith, The Lord is the reuenger of all fuch as deceiue their brethren in bargaining. If they would fall into this or the like confideration, I doubt not, but fraude, deceit, lieng, diifimulation, coofonage, and guile, would be abandoned and put to flight in fhorte time j which God grant.

Put we can't live Theod. Well, notwithftanding, I cannot fee how we could Hue

without husband-

men ; without hufbandmen ame maner of waie, could we ?

Amphil. No truly. Neither king, prince, earle, duke, lord,

knight, efquire, high nor low, rich nor poore, nor yet any potentate,

[» sig. a 73 power or principalitie vpon the earth (how great a mo2narch foeuer)

II. I.

Chandlers tricks, and their bad Candles. 49

could Hue or continue without the vfe of hufbandrie and huflband- men. And therefore they are not only to be beloued of vs, but alfo to be preferred and to be made much of amongft vs, without whofe induftrie and labour no man could Hue long vpon the face of the earth. For this caufe we read the ufe of husbandry to be commended life vnto vs in fundry places of holy fcripture ; and which is more, the kingdome of heauen many times to be compared and aflimiled to the hufbandman for diuers purpofes and refpeds. And when Adam our Adam *j"*ȣ firft parent was expulfed paradife, he was by God himfelfe inioined to till ihe ground. manure, to drefle and till the ground j whereby we may fee both the antiquitie, auncientie, and excellencie of huibandrie, euen from the verie beginning of all things. And therefore doubtles is it to be had in reuerence and eftimation of all men. But hereof inough.

Theod. Be there any Chandlers there as in other places ? cka*dUn

Amphil. Yea, that there are inow, I warrant you, and more than deale iuftly in euerie refpecl.

Theod. What do they fell for the moft part ?

Amphil. Almoft all things, as namelie butter, cheefe, fagots, pots, sell cheese, pots, pannes, candles, and a Hhoufand other trinkets befides.

Theod. What be the abufes which they commit, I pray you ? Amphil. Abufes, quoth you? They dare not commit anie, I trowe. But feeing you would lo faine knowe, I will giue you an inkling of them. Firft they buy that butter, cheefe, and other things, They buy bad which is naught, bicaufe they may haue it for a little monie, and then Sii em dear! *° fell it for verie good : this, manie a poore prentife and other can tell to be true. Or if they buy that which is good, then they either fell it wonderfull deere, or elfe keepe it till it be part the beft, and yet vtter it for as much and more than it coft them. Befides this, that they keepe their butter & cheefe till it be muftie and mould, yea, till it fmell that no man can eate it, they haue alfo their falfe waights & They bar* counterfet meafures to deceiue the poore people withall. And not- "

withstanding that they buy fometimes a. or 3. fagots for a penie, yet wil they not fel one, be it neuer fo litle, vnder a penie, gaining aboue the one halfe in the other. And as for the ftuffe whereof they

their candles, I am afhamed to fpcake of it. For whereas they ihould They make thei

can<i'c« oi «.tmk

make them of good liquor and fweet, they make them of all kind of ingbaggag*, kitchen ftuffe, & other (linking baggage, fo that they dial wade &

flIIAKftPERK'8 ENGLAND: 8TUBIU R

r sig.cn

•ad their wkks

There are no

finer fellows under the sun !

Our Barbers have all kinds of cuts of beards.

pSig.G8.back]

They ask you whether you'll be trimd to look fierce or pleasant.

Your Mous- tachio* are twisted up like boms ; the scis- sors go snip snap,

your face is washt with sweet balls;

snap go the rs ; Hi]

50 II. I. Stubbes in the Barbers Shop, being trimd.

confume 'away like vnto ware againft the fire, and yet (hall neuer burne cleere, nor giue good light, but run ouer, and about the candle- fticke too {hamefully. And as for the wikes within them, they are of hurds, rope ends, & fuch other good ftufte. Betides all this, they baue fleights to make the liquor of the candles alwaies to remaine fofr, to the end it may wafte & confume the fafter, with legions of the like diuifes, God be mercifull vnto vs !

Theod. What fay you of the barbers and trimmers of men ? are they fo neate, and fo fine fellowes as they are faid to be ?

Amphil. There are no finer fellowes vnder the funne, nor ex- perter in their noble fcience of barbing than they be. And therefore in the fulnes of their ouerflowing knowledge (oh ingenious heads, and worthie to be dignified with the diademe of follie and vain curiofitie) they haue inuented fuch ftrange famions and monftrous maners of cuttings, trimmings, fhauings and warnings, that you would wonder to fee. They haue one maner of cut called the French cut, another the Spanifh cut, one the Dutch cut, another the Italian, one the newe cut, another the old, one of the brauado fafhion, another of the meane famion. One a gentlemans cut, another the common cut, one 2cut of the court, an other of the country, with infinite the like vanities, which I ouerpafle. They haue alfo other kinds of cuts innumerable; and therefore when you come to be trimed, they will afke you whether you will be cut to looke terrible to your enimie, or amiable to your freend, grime & fterne in countenance, or pleafant & demure (for they haue diuers kinds of cuts for all thefe purpofes, or elfe they lie.) Then, when they haue done al their feats, it is a world to confider, how their mowchatowes muft be preferued and laid out, from one cheke to another, yea, aim oft from one eare to another, and turned vp like two homes towards the forehead. Befides that, when they come to the cutting of the haire, what fnipping & fnapping of the cycers is there, what tricking &• toying, and al to tawe out mony, you may be fure. And when they come to warning, oh how gingerly they behaue themfelues therein. For then {hall your mouth be bofled with the lather, or fome that rifeth of the balles (for they haue their fweete balles wherewith-all they vfe to wafhe) j your eyes clofed muft be anointed therewith alfo. Then fnap go the finders, ful brauely, god wot. Thus this tragedy ended, 3 comes me

ii. i. Barbers. Beastliness of long Hair. 51

warme clothes, to wipe and dry him withall j next, the eares muft be warm cloths are

brought,

picked, and clofed togither againe artificially forfooth. The haire of your no*trii-hairi

the nolbils cut away, and euery thing done in order comely to behold.

The laft a&ion in this tragedie is the paiment of monie. And leaft

thefe cunning barbers might feeme vnconfcionable in afking much for

their paines, they are of fuch a (hamefaft modeflie, as they will afke and then vou're

to pay ' What

nothing at all, but (landing to the curtefie and liberalitie of the you please, Sir.'

giuer, they will receiue all that comes, how much foeuer it be, not

giuing anie againe, I warrant you : for take a barber with that fault,

and ftrike off his head. No, no, fuch fellowes are Rarte aues in

terris, nigrifqUe Jim'dimi cygnis, Rare birds vpon the earth, and as

geafou as blacke fwans. You mall haue alfo your orient perfumes

for your iiofe, your fragrant waters for your face, wherewith you mall YOU have fng-

bee all to befprinkled : your muficke againe, and pleafant harmonie, °»usk ;

(hall found in your eares, and all to tickle the fame with vaine delight.

And in the end your cloke (hall be brumed, and 'God be with you your cloak

Gentleman ! ' bye i '

Theod. All thefe curious conceits, in my iudgement are rather done for to allure and prouoke the minds of men to be bountifull and Uiberall towards them, than for any good elfe, which they bring [* Sig. H either to the bodie or health of man ?

Amphil. True it is that you fay, and therefore you muft needes think they are maifters of their fcience that can inuent al thefe knacks to get money withall. But yet I muft needs fay (thefe nifities fet apart), barbers are verie neceflarie, for otherwife men mould grow Barbers verie ougglifom and deformed, and their haire would in procefle of time ouergrowe their faces, rather like monfters, than cornice fober chriftians. And if it be faid that any man may cut off the haire one of another, I anfwer, they may fo, but yet not in fuch comelie and decent maner as thefe barbers exercifed therein can doe, and befides, they knowe that a decorum in euerie thing is to be obferued. And therefore I cannot but maruell at the beaftlinefle of fome ruffians (for I wonder at the they are no fober chriftians) that will h .me their haire to crrowe ouer »ome ruffian*

letting their hair

their faces like monfters, and fauage people, nay rather like mad men grow «> long, than otherwife, hanging downe ouer their moulders, as womens haire doth : which indeed is an ornament to them, being giuen them as a figne of fubie&ion, but in man it is a (hame and reproch, at

• 1

C1 Sif . H a]

II only work for

y.

Doctors 11 do

nothing for a poor man with- out money.

[• Sig. H 2, back]

As soon as that fails, they give you the nastiest stuff they can.

We've many ill- taught doctors.

52 II. I. Surgeons and Physicians look only to money.

the Apoftle prooueth. And thus much of . barbers and their Science.

Theod. Haue you furgeans, and phyficians there, as in other places, and are they fkilfull and expert in their myfterie j and not onelie fkilfull, but alfo confcionable in their dealings, as well toward the poore as toward the rich ?

Amphil. There are both furgeans and phyficians, good ftore. And as they be manie, fo are they verie vnconfcionable in their dooinges, for, as for both the one and the other, fo farre from godlinefle and good confcience in all things are they, as if a poore man that hath not monie to giue them at their pleafure, ftande in need of their helpe, they will either not come at him, or if they doe, they will fo handle him, as it were better for him to be hanged, than to fuftaine the paines that they will put him to. But for the moft part, neither of them both will come at him, but rather contemne him, and reiect him as a thing of naught, yea, as much will they doe for the diuell himfelfe, as for a poore man, if hee haue not money. And againe, as long as moneye runneth, they will applye gentle and eafie potions, medicines, and falues, bearing their patient in hand, that he mail recouer without 2all doubt, with what difeafe, maladie, or fore foeuer he be infected, wheras in truth they can do nothing leffe. But Deficiente pecunia, Monie wanting, they applie bitter potions, nipping medicines, gnawing corrofiues, and pinching plaiftures to greeue their patient withal, therby to ftraine out what liquor of life (that is, what monie or goods) they are able to giue. And thus they abufe their gifts, to the dimonor of God, the hurt of their felow brethren, and their owne damnation, except they repent.

Theod. Are furgeans and phifitians then neceflarie in a common wealth, as you feeme to inferre?

Amphil. Salomon faith the Phifition (by the which worde he vnderftandeth both the phifition and the furgean, bicaufe the one is coofin germaine to the other) is to be honored for neceflitie. And if for neceflitie, then muft it needes follow, that the fame is moft neceflarie in a common wealth. But as the good, learned, and difcreet phifitions and furgeans, are neceflarie, and may doe much good, fo the vnlearned, and naughtie (as the world is to full of them) may and doe much hurt dailie, as experience teacheth.

ii. i. Every Ignoramus is allowd to practise Physic. 53

Theod. You fay truth. But are all indifferently differed to prac- tife the fame noble miseries of phificke and furgerie, without any [» Sig. H 3] choyfe or exception at all ?

Amphti. There is to great libertie permitted herein. For now Anvman, tag

and rag, can

a daies euerie man, tagge, and ragge, of what infufficiencie foeuer, is

fuffered to exercife the mifterie of phifick, and furgerie, and to

minifter both the one, and the other, to the difeafed, and infirmed

perfons j but to their woe, you may be fure. Yea, you mail haue

fome that know not a letter of the booke (fo farre are they from

being learned, or (kilful in the toongs, as they ought to be, that

(houlde pra&ife thefe mifteries) both men and women, yoong and

old, that, prefuming vpon experience forfooth (for that is their greateft

(kill) will arrogate great knowledge to themfelues, and more than

the learnedft doctor vpon the earth will doe. And yet notwithftand-

ing, can doe in manner nothing at all. But if they chance at any time if any person

to doe any good (us forte lufcus capiat leporem fomtime by chance a puffs it every-

blind man may catch a hare) it is by meere chance, and not by any

knowledge of theirs. And yet mall this exploit of theirs be founded

foorth with a trumpet, which indeede may hardly be blowne vp

with an oten pipe, for any praife it deferueth. This bringeth the

laudable fciences of phifick and furgerie, into hatred, obloquy, &

contempt, 2maketh it of no eftimation in the world, and vtterly dif- psig. H3,bacic]

crediteth it amonferlft men. For when as any lick, infirmed, or difeafed, if any doctor

loses a patient,

either mifcarieth vnder the hands of his phifition or furgean, or elfe then the Science

is a. us'd.

when the medicine or falue worketh not his effect, then fall they to accufe the fcience it felfe, and to reproch it altogither, whereas in truth the whole blame confifteth in the ignorance of the prafticioner himfelfe. Great pitie it is therefore, that there is fuch libertie in permitting euery one that luft, to prophane and to abufe thefe vener- able fciences of phificke and furgerie as they doe. For euery man, Any ignorant though he know not the firft principles, grounds or rudiments of his ce, y* lineaments, dimenfions, or competitions of mans body, the poores, arteries, temperament, or constitution, no, nor yet fo much as the naturall complexion, qunlitic, or difpofition of the fame, will yet notwithftanding take vpon him the habite, the title, y' name, and profeflion, of a phifition or furgean. This we fee verified in a fort of vagnrants, who run ftragling (1 wil not faie roging) ouer the countries,

I'd let no stupid Dolt or Woman practise medicine or surgery except fratit.

54 "• i- Doctors ought to be examind and licenst.

and beare men in hand of gret knowledg, when as there is nothing lefle in them. By which kind of theft, (for this coofoning fhift is no better) they rake in great fomes of mony, which when they haue

C S«. H 4] got, they leaue their * cures in the duft, I warrant you, and betake them to their heeles as to their beft refuge. And thus be the noble fciences of phificke and furgerie vtterly reproched, the world deluded, and manie a good man and woman brought to their endes, before their time.

Theod. If phificke be good, would you not haue euery man to pra&ife it that will, without reftraint ?

Amphil. Phificke is good, and yet would I not haue euerie ignorant doult that knoweth not the vfe nor benefit thereof, to pradife the fame. For that maketh it to take fo little efFeft, and fo fmally to be efteemed of, as it is now a daies ; (for reformation wherof) I would wifh that euery ignorant doult, & efpecially women, that haue as much knowledg in phifick or furgery as hath lackeanapes, being but fmatterers in the fame noble fciences (nor yet al that), mould be reftrained from the publike vfe therof, yet not from priuate exercife thereof either for their owne finguler benefit, or any other of their freends (prouided that they do it gratis) not making an occupation of it, but rather for defire to helpe, then for lucre of gaine. Than woulde I wyfhe that the others who fhoulde exercife the vfe of Phificke and Surgerie fhoulde firft bee Graduates in 2 either of the vniuerfities 5 and being graduates, yet not to be admitted therefore, but firft to be tried and examined, as well for their knowledge, difcretion, and fufficiencie in their art, profeflion and calling, as alfo for their god- lines, chriftian zeale, pure religion, compaflion, and loue to their brethren j and being found fufficient for the forefaid refpe6ts, to be admitted and licenfed, vnder hand and feale authentike, by thofe that be of authoritie. And if he abufe himfelfe or his facultie, then out with him, let him be Officiperda, lacke out of office, make him a Quondam, and let him go to plow and cart, rather than to robbe the poore (as manie of them doe) yea, to murther and kil them without reprehenfion. And as I would wifh none but godiie, learned, and fuch as feare God, to be admitted to the exercife and pra&ife hereof, fo I would wifh, that either they might be allowed anual

ra pay em ftipends, for their better fuccouring of the poore difeafed, or elfe

I'd have all doc- ton Graduates, FSig. H 4, back]

examinJ for character as well as learning,

and then licenst to practise ; and if they did wrong, out with em!

ii. i. Doctors and Apothecaries tricks. Astrologers. 55

might be conftrained to take lefle of their poor patients than they doe. good stipends t«

For now they ruffle it out in filckes and veluets, with their men poor.

attending vpon them, whereas many a poore man (GOD wot) fmarteth

for it. Yea, fo vnreafonable, and fo vnconfcionable are they, as fome

of them will not fet one foot out of his owne doores, without l twentie C1 Sig. H 5]

(hillings, fortie (hillings, three pound, twentie nobles, ten pound, Now, their

charges are tre-

twentie pound, and fome more, fome lefle. And hauing this import- mendously high.

able fee, If they minifter anything to the partie difeafed, than

betides, muft they haue twenty {hillings, for that that ftands them

not in twentie pins j fortie millings, twentie nobles, for that that coft

them not twentie pence, & fo foreward. This is a great wickednes,

God be mercifull vnto vs, and fuch as the Lord will one day reuenge,

if they preuent not his Judgements by fpeedy repentance, Be lids

thefe abufes, there are otherfome, that if they owe euill will to any, Doctors some- times make away man or woman being ficke, or if they hope for any preferment by w«tn patient*.

their deaths, wil not make any confcience of it, to giue them fuch medicines, fuch potions, and drinkes, as will foone make a hand of them j and this (hall be done inuifible in a clowde, Vnder the pre- tence of phificke, forfooth j and if he die, why it was not the medicine that killed him (no it were Blafphemia infan&os ruminare, blafphemie to thinke it of thefe holie fathers) but it was death, that cruell tyger, that fpareth none. And to fuch corruption are they grown, that for raony I am perfuaded they can make away with any whom they haue accefle vnto. Therefore I aduife euery man to be careful to whom Jhe committeth the cure of his bodie. They are likewife in I1 Sig. Hs.backj league with the apothecaries, in whome there are great abufes alfo, Afi>t**caru» as well in compounding and mixing of their elements & fimples togither, as alfo in felling chalke for cheefe, one thing for another, & the like, fo as it is hard to get anything of them that is right pure and sell druggy bag- good of it felfe, but druggie baggage, and fuch counterfeit ftuffe as is ftarke naught. But of them inough.

Let vs fpeake a worde or two of a certeine kinde of curious people, and vaineglorious, called aftronomers, and aftrologers, the cor- Attr»**ment ruptions and abufes of whom are inexplicable. This done, we will make a final ende at this time of fpeaking any further conferning the abufes, corruptions, and imperfections, of the temporaltie, till occafion of more matter hereafter lhall be offered.

['Sig.H6]

They affect to foretell things by

t:.e sun,

56 ii. i. Absurdity of Astronomy and Astrology.

Theod. Thefe names of aftronomers, aftrologers, prognofticators, and the like, are fo vnquoth and ftrange to my eares, that I knowe not what to make of them. Wherefore I pray you fhewe me as neere as you can, the meaning of them, and what kinde of merchants the profeflbrs thereof be ?

Amphil. The aftronomers, aftrologers, prognofticators (and all others of the fame focietie, and brotherhoode, by what name or title foe'uer they be called) are a ctrteine kinde of curious phantafticall and vaineglorious fellowes, who i'e^eta del temere remantes, Searching the fecrets of God rafhlie, which he would haue kept clofe from vs, and onely knowne to himfelfe, take vpon them, & that vpon thefe grounds (forfooth), namely, the obferuation of times & feafons, the afpects & coniun&ions of the fignes and planets, with their occurrems, to prefage, to diuine, and prognofticate, what {hall come or happen afterwards, as though they fate in Gods lap, knew his fecrets, & had the world and the difpofement thereof in their own hands. It is an olde faieng, and verie true, Quce fupra nos, nihil ad nos, Thofe things that are aboue our reach, conferne vs not, and therefore we ought not to enter into the bowels & fecrets of the Lord — (for as the wife man faith, Qui fcrutatur alfcondita del, olruetur gloria eius, hee that feacheth out the hidden things of GOD, mail bee ouerwhelmed with the glorye of the fame, — but to content our felues with fo much as hee hath reuealed vnto us in his facred worde, committing the euent, the fuccefle, and difpofement of all things elfe to his facrede Maieftie, the G O D of all glorie. For to them that goe about, and labour fo bufelye by fpeculations, by FSig. H 6, back] aftronomie, 2aftrologie, and the like curious arts to iudge of things to come, and thinke they can tell all things by the fame (but Dum par- turiunt monies nafcetur ridiculus mus, whilft the mountains doe trauell, a feely moufe will be brought forth) Chrift our fauiour faith, non e/t vejlrum nnffe tempora, & momenta temporum, qua ipfe pater in fua ipjius conjlituit poteftate, It is not for you to knowe the times and feafons, which the Lord God hath referued to himfelfe. And how much our fauiour Chrift difliketh this vaine curiofitie, of aftronomicall & aftrologicall fpeculations, we may gather by that vehement reprehen- fion or commination in the 16. of Matthew, thundred out again ft the people of the lewes, who were, as it feemeth, too much addicted

and go poking about into God's

CUM

ii. i. Tlie Foolish Star-footers cant agree. 57 to the fame. Where he (harply rebuketh them, and calleth them rebukes em,

and calls era

di trembling hypocrites, in that they obferued and marked with fuch hypocrites, ferious attention and diligence, the elemental fignes & tokens in the firmament, being in the meane time, ignorant of greater things, namely of the fignes and tokens of the fonne of G O D Chrift Jefus, the true Meflias, and fauiour of the world.

Theod. Vppon what grounds, certeinties, rules, and principles doth this curious fcience confift ?

lAmphil. It ftandeth vpon nothing elfe, but meere coniectures, [» Si*. H 7) fuppofals, likelihoods, ghefles, probabilities, obferuations of times and Their science u feafons, conjunctions of fignes, ftarres, and planets, with their afpe6b, °n guesses and and occurrents, and the like, & not vpon anie certeine ground, knowledge, or truth, either of the word of God, or of natural reafon. But to argue the vntruth and the vncerteintie of this foolim curious fcience, we need not to go farre for examples and arguments. For the contrariety that euer hath beene in all ages amongft the verie doctors and maifters themfelues, but mod fpecially of late, doth approoue the fame to be mod fantafticall, curious, vaine, vncerten and meere prophane. For there being a maruellous ftrange coniunc- tion (as they faid) of two fuperiour planets, So manie as writ of the fame, neither iumped togither in one truth, nor yet agreed togither, either of the day, houre, or moneth, when it mould be : but in al things (hewed themfelues like themfelues, that is, plaine contradi&orie one to another. Infomuch as they writ in defence of their errors, and confutation of the contrarie, one againft another, fliamefully to behold. By which more than prefumptuous audacitie, and rafli bold- nefle of thefe, they brought the world into a woonderfull perplexi2tie [• Sig. H 7, b«ck] and ceafe, expecting either a woonderfull alteration of ftates and king- the fooiwh •tar- domes (as thefe foolifli ftarre tooters promifed) or elfe a finall confum- mation and ouerthrowe of all things. Or if not fo, yet the ftrangeft things mould happen, that euer were heard or feene fince the begin- ning of the world. Wheras, God be thanked, at the verie houre ami moment when (as fome of them fet downe) thefe woonders and portents (hould haue happened, there was no alteration nor change of any thing feene or heard of, the element being as faire, as bright, as calme, and as pleafant, and euerie thing as filent, and in as peifed order and forme, as euer they were fince the beginning of the world.

58 ii. i. Infinite fooleries, these Astrologers pretend to.

r Sif. H 8]

Where did these ing

all

their fooleries ? Not in the book of God, I know.

[»Sig.H8,badc]

For if the Planets

give good and

eril,

and rule men,

men 11 turn from God, and worship

th< ^Urs.

By all which appeereth the vanitie and vncerteintie of their curious fcience. I woonder where thefe fellowes fate, whether vppon the earth, or in the firmament of heauen, when they faw thefe coniun&ions. Or with what eies they could fee that, that no man elfe could fee. But peraduenture they haue Argus eies, and can fee all things, euen thofe things that be not. I maruell whether they haue dwelt in the region of the aire, and who told them the names, the fcituation, the houfes, afpe&s, and locall places of the fignes and planets, of the funne, moone, and ftarres, with the number l thereof alfo, which indeed are innumerable. I woonder what fpirite tolde them which planets were higher than other, and which lower than other, which be good and which be euill, which be moifl and which be drie, which bee colde, and which be hote, which be gentle and affable, and which bee cruell and terrible, which giue good fortune, and which giue euill, which be good to take iourneies in hand, or to attempt any great thing, and which bee naught, which bee good for a man to take a wife in, that fhe may be amiable and gentle, and which be contrarie, which be dangerous to take difeafes in, or to fall (icke, and which bee not, with infinite the like fooleries, which I ouerpaffe. Now from whence they haue learned thefe things I cannot tell, but cer- teine I am, that out of the booke of G O D, they neuer fetched them, the fame being in euerie point contrarie vnto them, and reproouing, yea, condemning to hell, their vaine curious fearching of Gods fecrets, and the fuccefle of things by fuch fallible and vncerteine accidents.

Theod. Me thinke this is the next way to withdrawe men from G O D the Creator, to depende and hang vpon creatures, is it not ?

^Arnphil. It is the onely waie : For who, hearing that the creatures, as the fun, the moone, the ftarres, the fignes & planets doe giue both good things and euill, bleffing and curfmg, good fuccefle, and euill fuccefle, yea, life and death, at their pleafure (as thefe brainefick fooles hold they doe) and that they rule, gouerne, and difpofe al things whatfoeuer, yea, both the bodies and foules of man (for fo fome (hame not to fay) who, hearing this, I fay, would not fall from God, and worfliip the creatures that giue fuch bleflings vnto man ? What can be a neerer way to withdrawe the people, not onelie from God, but alfo to hale them to idolatrie, and wholy to depend vpon creatures as the heathen do to their eternall damnation for euer.

ii. i . God, and not the Stars, rules Men 8f their Fates. 59

But, fay they, though we giue authoritie, great power, great rule and gouernement to the creatures, yet we giue vnto God the cheefeft ftroke and the cheefeft rule in all things, all other creatures being but the inftrumentall, or fecundarie caufes, or (that I may fpeake plainlie) TO pretend that

Planets are God'i

as it were his deputies, fubftitutes, or inftrumentes whereby he ruleth

and worketh all things. Is this any thing elfe, than to faie with

certeine heretikes, that though God made all things, yet he ruleth

them not, nor hath no care ouer them, but hath committed the rule

Jand gouernement of them to his creatures. Then which, what [*Sig. 1. 1.]

blafphemie can be greater ? is not this a flatte deniall of the proui-

dence of God, which fcripture fo much fetteth forth and commendeth

vnto vs ? Shall we thinke that God made all things, and now as one

wearie of his worke, committeth the gouernemente of them to other

creatures ? Saith not our Sauiour Chrift, Pater et ego opcrcamtr, my

father worketh, and I worke ? Meaning thereby, that as he wrought

in creating all things, fo he worketh ftill in ruling them by his power, God works and

gouerneing them by his wifdome, and preferuing them by hys proui- £!£•£*•

dence, and will do to the end of the world. But when they haue

proued that he hath committed the rule and gouernement of his

creatures, to his creatures, then I will faye as they fay. In the meane

time I fay & holde, that it derogateth greatly from the glorie and

maieftie of God, to faye or affirme that creatures haue the gouerne-

ment of all things committed vnto them. For if there mould be

many kings, princes and rulers in any one realme or country, muft

not the dominion and rule of the chief prince or regent be letter, than

if he ruled and gouerned alone ? Woe were vs, if wee were at the

rule and gouernement of creatures j but blefled be our God, who, as he

knoweth our 2frailtie (hauing therefore compaflion of our infirmities) [»Si«. 1. 1. bade]

fo he ruleth and gouerneth all things, whether in heauen, earth, hell.

or clfe wherfoeuer, according to the good pleafure of his will. In the

i. and a. chapters of Genefis, befides infinit the like places in holie

fcriptures, we read that the fun, the raoone, the ftars, with all creatures

elfe, were created & made for the vfe and commoditie of man, being

made fubiea to him, and he constitute lord ouer them j & yet not- * lhem

withstanding, are they becom now his lords, and he their fubied, vaflal

bondflaue? This is prepofterous geare, when Gods ordinance is

turned topfie turuie, vpfide downe. It is time thefe phantafticall

60 n. i. The 12 Signs governing Mens Limbs.

fellowes were looked to in time, that wil go about to difthronize the into a jack out mightie God Jehoua of his regall throne of maieflie and glorie, makin gan Officlperda of him, a iacke out of office, & to pul him (as it were) E ccel'n, Out of the heauens, downe to the earth, giuing him no power nor authoritie at all.

Theod. Haue the fignes and planets then no power nor authoritie at all vpon things on the earth ?

Amphil. Yes, they haue their power, their operation, force, ftrength

and effect in thofe things whereto GOD hath created them, as namely

in the growing, increasing, cherifhing, foftering, renewing, comforting

[» Si«. I. «.] & reuiuing of ' all natural things, And alfo they haue their influence &

operation in mans bodie, for letting of bloud, receiuing of purgations &

the like. But to fay they worke thefe effecls of their own proper force

& ftrength, or that they rule or difpofe the fpirits & foules of man,

is vtterly falfe, & at no hand true. And yet notwithstanding, fo

Tb« basy-h«aded far infatuat are thefe bufie heded aftrouomers, & curious ferching

astronomers as-

swn every kind aftrologers, that they attribute euery part of mans body to one par- ticular Sign, ticular figne & planet, affirming that part of the bodie to be ruled by that figne, or planet. And therefore to Aries they haue affigned the gouernement of the head & face. To Tau[rus] the necke and throte. To Gem[ini] the moulders, the armes & the hands. To Leo the hart and back. To Can[cer] the breft, ftomake and lungs. To Lib[ra] the raines and loines. To Vir[go] the guts & bellie. To Scor[pio] the priuie parts & bladder. To Sag[ittarius] the thighes. To Capr[icornus] the knees. To Aqu[arius] the legs. To Pifc[es] the feet. And thus haue they, & doe, beare the world in hand that the whole bodie of man both Interne 6° externe, within & without, and erery month is ruled and goueriied by the xii. fignes, by ftarres, and planets, & not by God only. For the confirmation of which fained vntruth, they pretend the xii. moneths in the yere to be ruled & gouerned by the xii. fignes in the element, and the feuen daies in the weeke The 7 Days they to be ruled by the feuen planets 2alfo. Befides this, they haue their

put to the 7

Planets. particular houres, times and feafons, wherein they chiefly worke their

:1 effefts, and haue greateft ftrength. So that by their reafons, no

moneth in the yere, nor day in the weeke, no, nor houre in the day

nor night, but it is ruled and gouerned by the influence and coiiftel-

ii. i. If the Stars give Life & Death, they're Gods. 61

lation of the (hires and planets, and nothing is effe&ed or brought to pafle, but what they will, and intend.

Theod. Are the fiernes and planets, liuing creatures and reafonable, But these signs

and PLmets

or infenfible creatures, and things without life ?

Amphil. They are no liuing or reafonable creatures, it is without all controuerfie, but meerely infenfible, and without life. And being are without life without life and reafon, how is it poffible that they mould bring life or death (as thefe fellowes hold) licknefle or health, profperitie or aduerfitie, heate or cold, faire weather or foule, beautie or deformitie, long life or fhort, or any thing elfe ? And if they be not able to giue HOW then can thefe things, how much lefle able are they then, to gouerne, rule, and

difpofe all thinge[s] in heauen, earth, the aire, or elfe wherfoeuer, to ouerthrowe monarchies, kingdoms, nations, countries, and people, and finally to work althings after their owne defire and will? Will they *haue dumbe and vnreafonable creatures to rule the reafonable? If C*S«. I. j.] that were true, why mould God be praifed either for his mercie, or feared for his iuftice and Judgement, and not rather the planets, fignes, and ftarres, which worke all in all in all creatures ? If bleffing come by if blessings and the influence of ftarres and planets, then let men praife them, and not the Star*, God, for the fame. And if curies proceed from the ftarres, let them be feared for them. Briefly, if life and death, and all things elfe, come by the force of the elementall creatures, and celeftiall bodies, then let them be honoured with divine worihip. If thefe efFe&s ilfued from creatures, then why mould the homicide, the murtherer, adulterer, or wicked perfon be puniihed, wheras he might fay, it was not I, it was Planetarum iniuria, The force of the planets that compelled me to finne* ? Or why mould the godlie man be praifed for dooing well, whereas he is inforced thereto, by the ftarres and planets ? In Summa, they should be why fhould not planets and ftarres be adored and worshipped as gods, if they coulde worke thefe eflfe&s ? They that attribute thus much to the ftarres, not onelie rob the maieftie of God of his honour, but alfo ftrenhthen the hands of the heathen, pagans, infidels, and idol- atrous people, to perfeuere in their curfed ido2latrie ftill. Nay, do C* Sig. 1. 3. back] they not rather ih.ike hands with them, that as they worftiip the

• Cp. Edmund in Liar, I. ii. 134.5 '• "Drunkards, liars, and adulterers, by an enforced obedience of planetary influence."

Sun have

Let these star- fzxcn show me,

P Sig. I. 4.)

that mil the sin- nen in Sodom and Gomorrah, who had one

why Esau and Jacob, who were born under one star, had different

62 ii. i. Absurdity of mans Fate depending on Stars.

funne, the moone, the ftarres, fire, water, and other creatures, for their God, fo doe thefe worfliip the fame, though not for theii chiefe Gods, yet for their fecond gods, whereby they commit moft filthie idolatrie, and are giltie of moft hainous tranfgrefiion. Indeede, I confefle they haue effects and operations, but yet are they not the efficient caufes of any thing either good or bad. Otherwife than thus, that it pleafeth the maieftie of God to worke by them, as by his inftruments, whatfoeuer is his good wyll and pleafure, and not after any other fort.

Theod. I haue heard of fome of thefe aftronomers that would take vpon them to tell a mans fortune, onely by their conftellation : forfooth, is it poffible, fuppofe you ?

Amphil. No, at no hand. For if it were fo, that all things were, and man himfelfe, gouerned and ruled by the ftars alone (as who is fo forfaken of God to beleeue it?) And that they knew the minds, the purpofes, the intents, the inclination, the difpofition & qualities of euery ftarre, then might it be (peraduenture) true, that they might tell the fortune, and defteny of any man. But otherwife they can tel as much as a horfe. I would faine learne of thefe ftarre } gaifers, who teach that man is drawne to good or euill by the compilations, and influence of ftars, whether all the people that were euer borne fince the beginning of the world, or fhal be borne to the ende of the fame, were al borne vnder one planet or ftar ? For they had all one fortune, all finned in Adam, & all were in the iuftice of God con- demned to euerlafting fire. I would know alfo whether all the Sodomits and Gomorreans being confumed with fire & brimftone from heauen were borne all vnder one ftarre & planet ? For they had all one deftinie, and all one end. Whether all the whole world in the daies of Noah, was borne vnder one and the fame ftar, or planet, for they had all one deftenie, being ouerwhelmed with an vniuerfall deluge. Whether the whole hoft of Core, Dathan, and Abiram, were borne all vnder one ftar or planet, who had al one iudgment, one deftinie, and one kind of death. Whether all the hoft of Pharao were borne vnder one and the fame ftarre and planet, who all fuftained one kinde of death, and had all one deftinie. Whether Efau, and lacol were not borne both in a moment, and both at one birth, and yet had they contrarie natures, qualities, dif-

ii. I . The living God alone rules men. 63

pofitions and ends. Finally I would learne of them, whither none

that euer liued fince the 1firft beginning of the worlde, nor any that [l Sig. 1. 4. back]

(hall be borne to the end of the fame, hath not, or may not be borne

in the fame houre, and vnder the fame planet & conftellation, that

Chrift lefus was borne in. If they fay there haue not beene any

borne in the fame houre that Chrift lefus was borne in, common why the children

born when Const

reafon, and daily experience would difprooue them, for there is not one j^'^1* not

minute of an houre wherein there are not infinite children borne into

the world. And if they fay that there are that haue beene borne in

the fame houre, and vnder the fame ftarre and planet, than muft it

needes follow (if man mould neceflarily be ruled, gouerned, difpofed

& affected according to the naturall difpofition, and inclination of

the planets & ftars) that he that hath bin, is, or mall be, borne in the

fame howre, and vnder the fame planet or ftar that lefiis Chrift was

borne vnder, mould bee as good & as perfect in euery refpeft, as

Chrift lefus himfelfe j and fo mould we haue had manie chrifts before

this time. But God blefle all his children from once thinking of any

fuch impietie, and blafphemie. By all which reafons and arguments

it apeareth manifeftly that man is nothing leife, than ruled, gouerned Man is not

or deftined, after the inclination, or influence of ftars or planets, but butaby the living

onely by the liuing God, who doeth 2whatfoeuer pleafeth him in fsig I$J

heauen & in earth. This being fo, twife vnhappy be thofe parents

that thiuke any moneth, day or houre, infortunate for their children

to be borne in, or that fome be more fortunate and happie than other-

fome. And thrife curfed be thofe wicked deuils, that taught them

thofe leflbns. What? Doe they thinke that the Lorde is a fleepe

thofe houres j or being wake, hath no power to rule ? Hath he not

made all things pure and good ? Then cannot the good creatures of

God make vs euil, or incline vs to linne. But it is the malice of the it's the Derii

deuill, the corruption of our nature, and the wickednes of our owne wickedness, and

harts, that draweth vs to euill, and fo to fliamefull deftinies, and make u*e*m.1 1

i infamous ends, and not the ftarres, or planets. Whereof if we were £**>• 'i.T)

truely perfwaded, we wold leaue of, when we come to any IhamefulJ

end, to faie : " Oh, I was borne to it, it was my deftonie," and I can-

not tell what : whereas in truth we were borne to no fuch ends. But

rather to glorifie our heauenly father by integritie of life & godlines

of conuerfction, whilft we Hue vpon the face of the earth. Certain

p. Q i

Serve God, and

HeU preserve you.

Some say that the 12 Signs of the Zodiac and the 7 Planets and their Aspects fix men's natures and fates. PSifC.16]

But what a drunken reason they give for it !

Because a Bull is a yoke-beast here, therefore a man borne under him shall he a bond-slave !

64 IL I. Folly of the Zodiacal Signs irifluencing men.

it b, that God by his prouidence, & prefcience, doth forefee that fuch a man through his wickednes fhall come to fuch an ende, yet did not the Lord foreordeine, or foreappoint him to the fame, abut rather dehorteth him from comitting that wickednes, which may purchafe fuch an end. Wherefore to conclude. Seing it is finne that bringeth man and woman to {hamefull ends, and neither fate, deftonie, birth- ftar, figne or planet, conftellation, nor anything elfe whatfoeuer, let euerie one endevour himfelfe to ferue his GOD truelie, in finglenefie and purenefle of heart, and himfelfe to Hue well and vprightlie, Walking in the lawes, and commandements of the Lord 3 and I warrant him for euer comming to anie euill end or dellinie. That God whom he hath ferued, will keepe him as he kept Sidrach, Mifaac, and Alednago, from the rage of the fire, Sufamia from the (lake, Daniel from ye chawes of the greedie lions, & manie others that ferued him in feare.

Theod. I haue hea[r]d fome that woulde take vpon them to tell a man whither he fhoulde be poore or rich, a feruant or a lord, a theefe or a true man, cruell or gentle, and what kinde of trades he mould haue profperous fuccefle in : how fhoulde they doe this ?

AmphiL I will tell you how they pretende to doe it. There are (as they faye) certeine fignes in the element (but yet I maruell what Apollo tolde them fo, when they were there, and fawe them, or how they knew the fhape 2and proportion of them) as Aries, Taurus, Gemini, Cancer, Leo, Virgo, Libra, Scorpio, Sagittarius, Capricornus, and Pifces, with their planets, and afpects, as Sol, Luna, Mars, Mercuric, lupiter, Venus, and Saturne. Now fay they, he that is borne vnder Aries, (which is a figne in the Nufquam region, Like to a ramme, or ftieepe vpon earth) mail be a riche man and too too wealthie. And whie fo ? Marke their droonken reafon. Forfooth becaufe the rame is a fruitfull bead vpon earth, and yeldeth to his mailer two or three fleeces a yeere. Againe, he that is borne vnder Taurus (which is a figne (fay thefe liers) in the element like vnto a bull, vpon earth) ; now fir, he that is borne vnder him, mall be pore, & a bondflaue all his dales. And why fo ? Mary, fay they, bicaufe the bull on earth is a bead vfed to the yoke, and to much flauerie & drudgery. He that is borne vnder Leo (which is a figne quoth thefe iuglers like to a lion) fhal be ftrong, couragious, & feared of

ii. i. Folly of the Zodiacal Signs influencing men. 65

al men, & fhal be lord & ruler ouer many, And why fo ? Bicaufe the lion is a ftrong & mightie beaft, 8r is lord & king ouer all other beafts. He that is borne vnder Scorpio, fhal be a murtherer, a robber, a theefe, and a wicked perfon. Why fo ? Forfooth bicaufe the Scorpion is a ferpent full of poyfon & malice vpon earth. JHe p $ig. I 6, back that is borne vnder Gemini mail be rich, and haue manie children, bicaufe Gemini is a figne of two twinnes. He that is borne vnder Virgo mall be beloued of women, mall be amiable, faire, gentle, and I cannot tell what, bicaufe maids are fo affected. He that is borne vnder Cancer, mail be crabbed and angrie, bicaufe the crab tifh is fo inclined He that is borne vnder Libra, ihall be fortunate in merchan- dize, in waights and meafures, bicaufe Libra is a figne of a paire of ballance. He that is borne vnder Sagittarius, mal be a good {hooter, bicaufe Sagittarius is a figne like to a (hooter. He that is borne vnder He that's borne Capricornus mail be a flouenly, ill fauoured, and vncleane fellowe, $hanrbV*S?-cori bicaufe the gote is a beaft filthie, (linking and vncleane. He that is theeoat'sastink borne vnder Aquarius -and Pifces (hall be fortunate by water, bicaufe watermen haunt the waters, and fillies fwim in the fame. Thefe be cupltantiall reafons and well leafoned arguments, and as ftrong to prooue their purpofe, as a caftell of paper to rofift the enimie. Thus you may fee they haue no other reafons, than to heape one lie vpon another. As firft that thefe fignes and planets in the heauens are like to earthly creatures, then that their natures, and qualities are knowne by the natures and qualities of 2earthly creatures. lefu God, what cun- I* Sig. 1 7] ning felowes are thefe, that can knowe the nature of heauenly bodies, and celeftiall creatures, by thefe tenvftriall bodies and earthly crea- tures ? Thefe are profound fellowes indeed, and by all likelihood, These Astrologer baue dwelt long in the cloud>, that are fo perfect in euery thing there, have livd long and can iudge of future accidents with huh lingular dexteritie. By knows..

me I thinke they are alliamed of their profellion, therefore I need to fay no more of them, till further occafion be offered, befeech- ng the Lorde God to giue them grace to llan h for the truth of the worde of God, letting all fuch curious fearchings of Gods fecreti alone to God, who onely knowcth all fecrets whatfoeiur.

Theod. If you condemne aftronomie, and aftroloirie altojnther, as

and Ait*a**c~

ou feeme to doe, then it followeth that you condemne prognofti- cators, and fuch as make almanacks for euerie yeere : doe you fo? KXOLAXD : STUBBES, n. r

66 ii. i. Against Prognosticate™ fy Almanac-makers.

Amphil. I neither condemne aftronomie nor afirologie, nor yet the makers of prognotfications, or almanacks for the yeere. But I c ,iuK-miu the abufe in them both, and wifli they were reduced to the fame perfection that they ought, and to be vfed to the fame endes I1 Si*. 1 7, Uck] and purpofes which they were ordeined for. 1The funne, the moone, the ftarres, and the celetfiall bodies whatfoeuer, created by the Lord not onelie to fru&itie and increafe the earth by their influence, but alfo to mine and giue light to man in this life, and to diuide the light from darknefe, the day from the night, winter from fommer, and to diftinguilh one feafon and time from another. Now how much may make or conduce to the knowledge hereof, fo much I doubt not is verie tollerable, and may be vfed. But when we go when they pr«- about to enter into Gods fecrets, and to diuine of things to come, by (Sd's^ccretJ10 conie&ures, and geffes, then make we the fame wicked and vnlawfull. Therefore prognofticators are herein much to be blamed, for that and foretell what they take vpon them to forefhew what things {hall be plentie, and and what scarce, what fcarfe, what dcere, what good cheape. When fhal be faire weather, when foule, and the like, whereas indeede the knowledge of thefe things are hid in the fecrets of GOD, and are beyond their reach, therefore ought they not to meddle with them. But if they would Let Almanac- keepe them within their cowpaffe, as namely to (hew the times and

makers keep to '

hdr proper busi- feafons of the yere, feftiuals, vigils, to diftinguilh winter from fommer, fpring from harueft, the change of the moone, the fall of euerie day, ["Sig. 18] the ecclipfes, epa6ts, dominical letter, golden num2ber, circle of the

funne, leape yeere, and other the like neceffarie points, then were tne'r profeflion laudable, and greatly for the commoditie of the commonwealth. And thus much with their patience be it fpoken briefly hereof.

Here ende the abufes of the Temporalitie.

THE CORRVPTIONS

AND ABUSES OF THE SPIRITVALITIE.

Theodorus.

Ailing now fpoken fufficiently of the corruptions and abufes of the temporalitie, if I might be fo bold, I would requeft you fomewhat to lay concerning the corruptions and abufes of the fpiritualitie, or (as fome call it) of the ecclefiafticall hierarchie. For I am fully perfuaded, that the one being fo corrupt, the other can hardly bee without blemifh.

^Amphil. I am verie loth to enter into that fielde, the view where- [l Sig. 1 8, back] of ofFereth fuch ftore of matter to intreat of, as if I (houlde enter the fame, I {houlde rather not knowe where to end, then where to begin. Befides, you knowe the olde prouerbe, Non lonum eft luderc let the meddler

' ' with them look

cum fan&is, It is not good to meddle with thefe holie ones, for feare outjor thunder-

of thunderbolts, to infue. But for that, he is not onely a falfe prophet,

and a traitor to the truth, that teacheth falfe doctrine, but as well he

i hat knoweth the truth, and either for feare of death, or defire of

life, wil not exprerte the fame to the worlde. And for that, not onely

the author of any euill or mifchiefe is giltie of offence before God,

But alfo he that might by2 difcouerie thereof preuent the fame, and

yet either will not, or for feare of death dares not. And for that as

the olde prouerbe faith, Qui tacet, crtnf entire videtur, he that concealed)

the truth, feemeth to confent to errors, for thefe and the like caufes,

I will laye downe vnto you fome fuch corruptions and abiiil-s, as But nii.il you

tome of our

feeme to be inormous, and ftande in neede of reformation, omitting in the me.ine time to fpeake perticularly of all (tor that they be innumerable) vntill I fee how thefe frwi- will be brouked of them.

•Cfcfciy »»

Sig. K. i.)

All our churches and coogrega-

are divided into parishes,

[»Sig.K.i.back]

M> that every flock knows its

In early days,,

assemblies were always separate.

68 II. 2. All Churches are markt off' into Parishes.

For it is a point of good phyficke, you knowe, to fee how the former 1raeate receiued into the ftomacke, will be digefted, and concocted, before we receiue anye more into the fame.

Theod, You fay very well. Giue me leaue then (by your patience) to afke you fuch queftions as I thinke conuenient for my further instruction, that by your good meanes, I knowing the truth, may praife God in you, and alfo haue iuft occafion to giue you thanks for the fame.

Amphil. Alke what you thinke good, in Gods name, and I will doe the beft I can, to refolue you in anything that you fliall demand.

Thcod. Then this mall be my firft demand. Be the churches, congregations, & aflemblies there, diftincted into particulars, as into pari flies and precincts, one exempt from another, or are they difperfed here and there abroad, without any order, exemption, or limitation of place at all ?

Amphti. Euerie particular church, congregation, aflemblie, or con- uenticle, is diuided one from another, and diftincted into parifhes and precincts, which feuerall precincts and parifhes are fo circumgired and limited about with bounds and marks, as euerie one is knowne of what parim he is, and vnder whofe charge he liueth. So that euerie fhepheard knoweth 2his flocke, euerie pallor his fheepe. And againe, euerie flocke knoweth his fhepheard, and euerie flieepe his paftor, verie orderlie and well, in my fimple iudgement.

Theod. Doe you allow then of this partition of churches, and of one particular congregation from another ?

Amphil. Yea trulie. It is not amifle, but a verie good order, for thereby euerie paftor doth knowe his owne flock, euery mepheard his owne iheepe, which without this diuilion could not be. Befides that, we read that euen in the apoftles daies (who writ to particular churches themfelues, as to the Rom. Corint. Thes. Phil, &c.) in the daies of Chrift, & in the times of the prophets before Chrift, churches, aflemblies, and congregations were euer diftincted one from another, & diuided into feueral flocks, companies, and charges. So that although they had not the name of this word ' parifli ' amongft them, yet had the thing ment thereby, in efFe6t.

Theod. Then it followeth by your reafon, that there are infinite churches in Dnalgne ; and I haue learned out of the book of God

ii. 2. Of Churches, The Church, and their Rulers. 69

that there is but one true church, and faithful fpouse of Chrift vpon the earth. How reconcile you thefe two places r

AmphiL Verie well. For although there be l infinite particular [» Sig. K. a.] churches, congregations, and aflemblies in the world, yet doe they all J^c'teiSXi" make but one true church of God, which being diuided in time and alwchT0' place, is not \\ithftanding one church before God, being members of the myftical body of Chrift lefus, & felow members one of another, fo as they can neuer be diuided, neither from themfeluesr nor from iheir head, Chiift.

Theod. Who doe you conftitute the head of the vniuerfall church of Chrift vppon earth ? Chrift lefus, the pope, or the prince ?

AmphiL Chrift lefus, whofe the bodie is, muft needs be, & is whose Head u

Christ ; under

[he onely true head of the vniuerfall church. Then next vnder him Him each King

in bis kingdom ;

euerie chriftian prince in his kingdom. And as for the pope, he is

head ouer the malignant church, the church of the deuil, and not of

Chrift lefus. No, he is fo far from being head ouer the vniuerfal D*vil'« Church

church of Chrift, that he is no true member of the fame, but rather

the childe of perdition, the firft borne of fatan, a diuell incarnate, and

that man of fin (euen Antichrift himfelfe) that muft be deftroied

with the breath of Gods mouth.

Theod. By whom be thefe particular churches and congregations gouerned & ruled ?

AmphiL By biftiops, paftors, and other inferiour officers. and under them

Bishops, Pastors,

Theod. Do you (hut out the prince then from gouerning the &c., church ?

*Amphil. No, God forbid. For take awaye Brachlum feailare, r»si*. K. ». hack} The law full power, and gouernement of the temporal magiftrate J™1 J™^™1 from the regiment of the church, and ouerthrow the church alto- gither. And yet notwithstanding the neceflitie hereof, the dooting anab.iptifts and brain, fukc pnpilK haue moft deuilithly denied the lamr. The aiub.iptifts deoie (moll abfurdly) tlu- auilioritie of the magiftrate altogithcr. The papifts u-ing ilu-mii-lues conuinced by the fhi i",'.i manifeft worde of G O D, denye not their authority al.iolutely ; but that

authority exten>loth to the gouernement of the church, forfoolh " they vtterly denie, hereby exempting tlicnifrlurs, and plucking away neckes from viuk-r tlu- yo..kr ot (liiiil.in oludu-nce due vnto

70 ii. 2. A Sovereigns Rights and Duties in his Church.

But every King is supreme head over the Church in his realm. ['Sig. K. j]

The Pope is a mere greasy priest, like other oild shavelings are.

A King has to see good Pastors elected, proper rites establish!, and Church cen- sures executed.

P Sig. K. 3. back]

The King should see sin punisht

magistrates1, contrarie to the expreiTe word of our fauiour Chrift, and his a po files, who faith Omnis anima fuldita Jit potejlatilus fuperemi- nentil-us/ Let euery foule be fubiect to the higher powers, for there is no power but of God. And therefore they are to be obeyed as the mini Hers of God of all whatfoeuer.

Theod. Well than I gather thus much, that euery king, prince, or potentate, is fupreame head next vnder God, ouer the church oi GOD difperfed through his kingdomes, and dominions : is not this true?

Amphll. Verie true. And therefore that antichrift of Rome, hath plaide the traitor a long while, both to Chrift lefus and all chriftian kings, in arrogating and vfurping to be fupreame head ouer all the world. Whereas indeed he, being a greafie prieft, & fmered prelate, hath no more authority than other oiled fhauelings haue, nor fo much neither, and yet that authoritie is but ouer the malignant church of antichrift, and not of Chrift lefus. I befeech the Lord therefore to breake of that power, to grind in peces that ftumbling blocke of offence, and to wipe off the heads of that monftrous hidra, fo as neuer any mo may growe thereof againe.

Theod. Seeing you fay that euerie prince is fupreame head ouer the church of God within his dominions, what authoritie therfore aflign you to the prince to execute in the church.

Amphll. It is the office and dutie of a prince, not onely to fee eleded, lent forth, & called, good, able, & fufficient paftours, for the inftruclion of the church, but alfo to fee that good orders, con- ftitutions & rites be eftablimed, and duely performed, that the worde be preached, the facraments truely miniftred, excommunica- tion, difcipline and ecclefiafticall cenmres orderly 3executed to the honor of God, and benefit of his church. But if it be faid that thefe thinges are to bee executed of the ecclefiafticall perfons onely, I anfwere, true it is j but if the ecclefiafticall magiftrate be negligent, fecure, flouthfull, and carelefle about the execution hereof (as who feeth not fome be) than ought the prince to fhew his authoritie in commanding and inioining them to doe their office. Befides this, it is the office of the prince to fee all kind of finne, as well in the church men themfclues, as in all others of the church, feuerely punilhed. 1 Orig, migistrates.

ii. 2. Of the King, Papal Antichrist, and Bishops. 71

Aiul though I grant the prince to haue the foueraigntie and primacie ouer the church of G O D, within his dominions, yet ray meaning is not, that it is lawful! for the prince to preach the word, to minifter the facramentes, or to execute the fentence of excommunication, and other ecclefiafticall difcipline and cenfures of the church, but (as and the Church^

orders earned

before) to fee them done, of them to whom it apperteineth. For out- faith the apoftle, nemo fumat fill honorem, nifi qui legit time vocatus fuerit, vt fuit Aaron. And againe, vnufquifqiie in ea vocationc, qua vocatus eft, maneat apud deum ? But in times part the pa pi its bare the \vorlde in hande, that no temporall power wliatfoeuer coulde, nor ought not, to 1meddle wyth the clergie, and therefore made they I1 Sig. K. 4.] vailals of moft chriftian Princes. Yea, that pernicious antichrift of Rome, in thofe daies of ignorance hath not beene aihamed to make Kings,Queenes, Emperours, Dukes, Lords, and all other, how honorable or noble foeuer, his lackeis, his pages, his horfekeepers, and compelled them to hold his ftirups, to leade his horfe, and to proftrate them- felues before him, whileft he trod vpon their neckes. But God be praifed, this great antichrift is difcouered to all the world, and his ih une fo laid open, as euery childe iuftlie laugheth him to fcorae.

Theod. You faid before, that the churches there were gouerned by bimops, and paftors : how by them ?

Amphil. The biihops are graue, ancient, and fatherlie men, of The Bishop* are

... grave and learned

great grauitie, learning, and judgement (for the moft part) conlmuted men, set over

by the Prince ouer a whole country or prouince, which they call their

dioces. Thefe graue fathers hauing authorise aboue all other of the

minifterie, in their dioces, do fubftitute vnder them in euerie particular

church a minifter, or minifters according to the neceflitie of the fame.

And thus doeth euery bifhoppe in hys owne dioces thorow out tlu>

-whole realme. So that no church, how final I foeuer, but it hath the I* Sig. K4.t»ck]

truth of Gods word, and ot " hU f.ieraments truly deliuered vnto it.

Theod. Are th 'lini; prelate^, that ihe biihops do place in

:e congregation, or elh-

Amphil. It were to be wiilu-d that all were preaching prelates, All our minister* and not reading miniftcrs only, it it n.uM be brought to patfe, but »ome read only. though all be not preachers, yet the moll part be, (Jod be pr.i

: lers on lie, and not pn-at hers : that is a .

Rut Readers

ought not to be

[• Sig. K si

They are not Christ's Vice- gerents.

only dumb dogs.

But bare Reading is better than nothing.

[»Sig. K 5. back]

If you can't get at a kernel at first, don't throw away the whole nut.

72 ii. 2. Some Ministers are mere Readers, not Preachers.

abufe. For I am perfuaded that he that cannot preach, ought not to fupplie a place in the church of God to read onlie : how fay you?

Amphil. It is no good reafon to fay, bicaufe all ought to be preachers, that therefore readers are not necefiarie. But indeed I am of this Judgement with you, that whofo can but read onelie, and neither is able to interpret, preach, expound, nor explane the fcrip- tures, nor yet to refell and conuince the aduerfarie, nor to deliuer the true fenfe and meaning of the fcriptures, ought not to occupie a place in the church of God, as the pallor thereof. For God com- mandeth that the paftors be learned, faieng : Labia facerdotum cujlo- dlant verilaltem, and edijcant populi verlum del ex ore eorum, Let the lips of the priefts preferue knowledge, and let the people learne the truth out of their mouthes. And therefore thofe that haue not this dexteritie in handling the worde of God, they are not fent of God, neither are they Chrifts vicegerents or paftors to inftruct his flocke. To fuch, the Lord faith : They rule, but not by me ; they run, but I fent them not ; they crie, thus faith the Lord, whereas hee neuer fpake it. Thefe are thofe idoll fhepheards, and dumbe dogs, of whom fpeaketh the prophet, that are not able to barke againft linne. And therefore I befeech the Lord to remooue them, and place able and fufficient paftors ouer his church, that GOD may be glorified, and the church edified in the truth.

Theod. Bare reading, I muft needs fay, is bare feeding : but what then? Better it is to haue bare feeding than none at all.

Amphil. Verie true. And therefore are not they more fcrupulous than they ought, more curious than needes, and more precife than wife, that bicaufe they cannot haue preaching in euerie church, doe therefore contemne reading as not neceflarie ? This is as though a man mould defpife meane fare, bicaufe he cannot come by better, whereas I thinke it is 2 better to haue meane fare than none at all, or as though a man, bicaufe he cannot come by the carnell at the firft, will therefore caft awaie both the nut and the carnell. It were good (as faith the apoftle) that all could prophefie, that is, that all could preach and expound the truth, but bicaufe that al haue not the gift, is there- fore reading naught? And therefore a fort of nouatians lately fprong vp, haue greatly faulted herein, in that they hold that no reading minifters only ought to be permitted in the church of God, as though

ii. 2. The best men dont get Preferment. 73

(as I fay) becaufe a man can not haue daintie fare, therefore it is

sood to haue none at all. But to be plaine, as I will not defende a Keep your Read-

ing Ministers till

dombe reading minifterie only, fo I will not condemne it for neceffi- you can get

7 Preaching ones.

ties fake, when otberwife euery place cannot be fufficiently furnifhed at the tirft with good and fufficient men as it ought.

Theod. But it is thought that there are inow able men in the vni- uerfities and elfewhere to furnifti euery particular church with a preaching minifter ?

Amphil. Truely I thinke there are fo, if they were fought for & We're enough preferred : but alas thofe that are learned indeed, they are not fought but, alas the'y

7 don't get Pre-

for nor promoted, but the vnlearned for the mod part, fomtimes by ferment. frendfhip, fomtime by mony J(for they pay wel for their orders, I *Sig. K6] heare fay) and fomtimes by gifts, (I dare not fay bribes) are intruded. This maketh many a good fchoolar to languifh, and difcourageth not a fewe from goyng to their bookes. Whereby learning greatlie decaieth, and barbarifme, I feare me, will ouerflow the realme, if Ipeedie remedie be not had herein.

Theod. As farre as I can gather by your fpeeches, there is both a reading and a preaching minifterie : whether doe you prefer before the other ?

Amphil. I preferre the preaching minifterie before a reading minifterie only: and yet the reading minifterie, if the other can not be had, is not therefore euill, or not neceflarie.

Theod. But tell me this. If there might a preaching minifterie be gotten, ought not the reading minifterie to giue place to the fame ?

Amphil. Yea, doubtlefle. And therefore the bifhops ought to Bishop* ought to

f \_ c ii .- seek out learned

leeke for the- learned fort, and as it were to fue and make inftance to

them, and finding them worthy, as well for their life as dodrine, to

rail them lawfully according to the prelrript of Gods word, & fo to

fende them forth into the Lords harm-It. And where the forefaide

dumbe minifterie is, to difplace the fame, and place the other. By

this meanes 2the word of God mould flourifh, ignorance (mauger the I* Sig. K 6, back]

head of fatan) be abandoned, the church edified, and manic a one

incouraged to go to their bookes, whereas now they pradife nothing

and all by reafon that by their learning they haue no pn nor preferment at all.

raa

but sometimes out of them, and rightly so,

[' Si«. K 71

notwithstanding the Brownists,

for the Apostles went from place to place preaching.

Evils of Pluralities.

l»Sig.K7,lack]

74 ii. 2. Preachers may travel. New-fangled Brownists.

Theod. Do thefe preaching minifters preach onely in their owne cures, flockes and charges, or elfe indifferently abroad elfe where ?

Am phi 1. They preach for the mod part in their owne charges and cures whereouer the holie Ghoft hath made them ouerfeers, and for which they (hall render a dreadfull account at the day of Judge- ment, if they doe not their dutie diligently, as God hath commanded. But though they preach mofl commonly in their owne cures, yet doe they fometimes helpe their felowe brethren to breake the bread of life to their charges alfo. Wherein me thinke they do not amifle. For if a watch man appointed by a whole citie, or towne to giue warning when the enimie commeth, feeing an other citye or towne to be in danger, giueth fufficient warning to his owne citie, and goeth and warneth the other citie alfo, and fo by this meanes deliuereth them both, I fay, that in fo doing, hee doth well, and according to charitie. And yet T notwithstanding, diuers new phangled felows fprong vp of late, as the Brownifts, and there adherents, haue fpoken verie blafphemouflie hereof, teaching in their railing pamphletes, that thofe who are lecturers or preach els wher than in their owne cures are accurfed before god. Than the which, what can be more abfurdlie, or vntruely fpoken ? For if they grant (as they cannot deny) that the word of God is good, then cannot the declaration of that which is good in one place, be hurtfull in another. And read we not that the apoftles themfelues went from place to place, preaching the word to euerie congregation? Chrift lefus did the fame, & alfo taught vs, that he came not to preach to one citie onely, but to many ?

Theod. Doe the reading minifters onely continue and read alto- gither in their owne charges, or not ?

Atnphil. The reading minifters, after they be hired of the parishes (for they are mercenaries) they read commonly in their owne charges, and cures, and except (which is a horrible abufe) that they haue two or three cures to ferue, all vpon one day, and peraduenture two or three myles diftant, one from another. Which maketh them to gallop it ouer as faft as they can, and to chop it vp with all poffible expedition, though none vnderftand them, and as fewe be edified by them*

Theod. Be thefe reading minifters well prouided for, fo as they want nothing, or not ?

ii. 2. Bad Pay and Pluralism of Reading Ministers. 75

Ambhil. No truly. For if the other preaching minifters be not Reading

Ministers' pay

well prouided for (as in truth they be not) then how can the other be runs from £10

] to £3 a year,

well maintained ? And therfore they haue, fom of them ten pound JjgJ^J^ a yeere (which is the moft), fome eight pound, fome fixe pound, fome due pound, fome foure pound, fome fortie millings } yea, and table themfelues alfo of the fame. And fometimes failing of this too, they runne roging like vagarents vp & downe the countries like rnaifterleife men, to feeke their maintenance. Whereby fome fall to one mifchiefe, fome to another, to the great (lander of the Gofpell of lefus Chrift, and fcandall of the godlie. And yet part of thefe read- ing mifters be too well prouided for, for fome of them haue two or Some have 3

or 4 benefices

three, yea foure or fiue benefices apeece, being refident but at one of apiece,

them at once, and peraduenture at neuer a one, but roift it out elfe-

where, purchafing a difpenfation for their difconti nuance, and then

may no man fay : Domine, cur ita facts ? Sir, why doe you fo ? For

hee hath 1plenarie power and authoritie granted him fo to doe* lf S«g. K. 8]

Theod. That is an horrible abufe, that one man lliould haue two or three, or halfe a dozen benefices apeece as fome haue : may anic man haue fo manie liuings at one time, by the lawe of God, and good conference ?

Arnphil. As it is not lawfull for anie man to haue or enioie two wiues at once, fo is it not lawfull for any man, how excellent foeuer, to haue mo benefices, mo flockes, cures or charges in his handes, than one at once. Nay, I am fullie perfuaded that it is more tollerable which i

than having a

(and yet it is a damnable thing) for a man to haue two wiues or mo, or 3 wives, than for a man to have two benefices at once, or mo. For by polli- bilitie a man might difcharge the dutie of a good huiband to two or three wiues (yet to haue mo than one is the breach of Gods com- mandemenN), but no man, though he were as learned as Saint Paule, or the apoftles themfelues to whome were given fupernaturall and extraordinarie giftes and graces, is able fuiKeientlie to difrharge his dutie in the inftruftion of one ehnrch, or congregation, much leli< three or foure, or halfe a dozen, as fome haue. And I her

't bee manie lathers, one pa; .;e pattoiir-j, nor one man (»Sig. ICf,t»cl

diuerfe men, fo one iheepeheard or pallour eannot, nor ought not, to OM PMtor haue diuers charges, and flocks at once. K it poliible tor any thep- charge of heard though he were nei; ming a man, to keepe two or

more flock* and churches

. .'..*:. v ;.e.

If he tries to, he must be non-resident in one parish.

la Sig. L. i.]

This takes away the Word preacht, which is the Life.

Ministers' Substitutes arc mainly like Hog herds.

76 ii. 2. Evils of Pluralism and Non- Residence.

three flocks or mo at once, and to feed them wel and in due feafon, dooing the dutie of a good mepheard in euerie refpe&, they being diftant from him, ten, twentie, fortie, fixtie, an hundred, two hundred, or three hundred miles ? Much lefle is there any man able to dif- charge the dutie of a good paftor ouer fo manie flocks, churches, and congregations fo farre diftant in place, wheras the fimpleft flocke that is, requireth a whole, and perfect man, & not a peece of a man. Therfore I aduife al benefice mongers, thai haue mo charges then one, to take heede to themfelues, and to leaue them in time, for the blood of al thofe within their cures, or charges, that die ghoftlie for want of the truth of Gods word preached vnto them, mail be powred vpon their1 heads, at the day of iudgement, and be required at their hands.

Theod. If they haue fo many benefices a peece, and fome fo farre diftant from another, then it is not poffible that they can be refident vpon them all at once. But the matter is in difpute, whether they may not as well be ab2fent, or prefent : what is your Judgment of that?

AmphiL To doubt whether the paftor ought to be refident with his flocke, is to doubt whether the foule mould be in the bodie, the eie in the head, or the watchman in his tower. For this I am fully perfuaded of, that as the foule is the life of the bodie, and the eie the light of the fame, fo the word of God preached is the life, and light, as well to the bodie as to the foule of man. And as neceflarie as the one is to the bodie, fo (and much more) necefTarie is the other both to foule and bodie. Now certein it is, thefe things cannot be applied without the prefence of the preacher or paftor ; and therefore is his abfence from his flocke a dangerous and a perilous thing, and as it were a taking away of their life and light from them, which commeth by the preaching of Gods word vnto them.

Theod. But they fay, though they be not prefent by themfelues, yet be they prefent by their fubftitutes and deputies : is not that a fufficient difcharge for them before God ?

AmphiL I grant they are prefent by their deputies and fubftitutes, but if a man fhoulde looke into a great fort of them, he ihould finde them fuch as are fitter to feed hogs, than chriftian foules. For as for 1 Orig. their their.

ii. 2. Ministers ignorant tippling hired Deputies. 77

fome of them, are they ^ot fuch as can fcarcely read true englifli ? ['Si* L.X back] And for their zeale to Gods worde and true religion, are they not fuch as can fcarce tell what it meaneth ? The truth of Gods word they cannot eafily preach nor expound. The aduerfarie they cannot retell : barke againft finne they dare not, bicaufe their Hues are licentious. They will read you their feruice faire and cleanly (as the Tho they can

J J read the Service.

doting papifts did their blafphemous raaffes out of their portefles), and yet after .t, when they haue done, they will to all kinde of wanton paftimes and delights, with come that come will, and that vpon fabboth day, fefliuall day, or other ; no day is amiife to them. And all the weeke and^n^week- after, yea all the yeere (if I faid all the yeeres of their life, I lied not) *JriIj!*" <"* al they will not fticke to keepe companie at the alehoufe from morning till night, tipling and fwiiling till the figne be in Capricornus. Info- much as if you would know where the beft cup of drinke is, go to thefe malt woormes, and I warrant you you mall not mitfe of your purpofe. By thefe mercenaries their deputies, and the like, I grant they are prefent in all their flocks, but fo as it were better or as good they were abfent, for any good they doe, but rather hurt by their euill example of life. The refidence of thefe their deputies is no dif- charge for them 2 before the tribunall feate of God : for notwithftand- [« Sig. L. a.] ing the fame, let them be fure to anfwere for the bloud of euerie one of their fheepe, that mifcarrieth through their default, or their deputies. Their deputies mall not excufe them at the day of Judge- ment, I dare be their warrant. Therefore I wilh them to take heed to it bet i me, lead afterward it be too late.

Theod. But I heare fay, that what is wanting either in their depu- Pluralist* may ties, or in themfelues for not being daily refident, thev fupply either quarter, but

that's no more

by preaching their quarter iermons thewfelues, or elfe (if they be not good able) by procuring of others to do it for them. Is not that well ?

Amphil. It is as though a man euery quarter of a yeere once, thanifaman llmld t.ike his plow, & go draw a furrow in a field, & yet notwith- «wy q0uarter7°* (landing fhould looke for increafe of the fame : were not he a foolilli lmlb.indm.in that wold do tlm«.? And euen l"<> he is no lefle vnwile, thai plowing but one furow, tliat b, JMV. idling but one poore fermon in a quarter of a yeere (& perchance but one in a whole yeere, nay in 7. yeeres) will not\vithiianding Joke for gret increfe of the fame. Now the caufe why this ground bringeth not forth fruit is, for that it

78 1 1 . 2 . Th e sh a m eful n e gleet of Preach ing.

is not plowed, furowed, & tilled al togither as it ought to be. So i1 Sig. L. «. back] the caufe wherefore the pore churches doe not bring forth fruit Ms, donYbriag forth for that they are not furrowed, manured, and tilled, as they ought, *y're not'md and bicaufe the word of God is not preached vnto them, and as it were braied, punned, interpreted, and expounded, thai it, finking down into the good ground of their harts, might bring forth fruit to eternal life. If the ftrongeft mans body that liueth vpon the earth mould be nourilhed with nothing for a whole quarter of a yeeres fpace, but onely with two or three drops of aqua vite, aqua angelica, or the like, euery day, and at euery quarters end fhould be fed with all manner of dainties, I am perfwaded that his bodie notwithftanding would foone be weake inough. Nay, do you thiiike it were pofiible to liue one quarter of a yeere ? Euen fo falleth out in this cafe. For although our foules (which liue by the word of God, as our bodies doe by meate) be daily fedde with hearring the word read as it were with aqua vite, or fweet ne£ler, and at euerie quarters ende, haue a moft excellent & fumptuous banquet to pray vpow, yet may they macerate and pyne away notwithftanding, for lacke of the continuance of the fame. And therfore the worde of God is to be preached night and day, in time, and out of time, in feafon and out of feafon, and that without ceafing, or intermiflion. And if that faieng of the prophet be2true (as without all controuerfie it is moft true) that he is accuried, Quifecerit opus doinini negligenter, That doth the worke of the Lord negligently, or fraudulently, then muft it needs be, that thofe who hauing cure of foules, and doe feldome, or neuer preach, are within the compafle of this curfe. Let them take heede to it. The apoftle Paule faid of himfelfe, Vce mihi niji euangelizauero, Woe be to me if I preach not the gofpel ; and doe they thinke that the fame wo is not proper to them if they prech not ? Haue they a greater priui- ledge than the bleffed apoftle faint Paule had ? No, no, thefe vaine excufes will not ferue them ; therfore, as they tender the faluation of their owne foules, and many others, I wifh them to take heede, and to (hew themfelues painefull laborers in the Lords harueft.

Theod. As far as I remember, by the lawes of Dnalgne there is a reftraint, that none mall haue no more benefices at once than one : how is it then, that they can holde fo manie a peece, without danger of the law ?

God's Word should be preacht night and day with- out ceasing.

SSig. L-3-1

Woe to Minis- ters who won't preach it !

I'ho there's a law against Pluralism,

ii. 2. Dodges to avoid the Law against Pluralities. 79

Amphil. They make the lawes (as it were) (hipmens hoofen, or as a nofe of waxe, turning and wrefting them at their pleafure, to anie it's avoided by thing they luft. Bat bicaufe they will auoide the lawes, they purchafe dispensation, a difpenfation, a licence, a commiffion, a pluralitie, a qualification, and I cannot tell what elfe, by vertue whereof they may hold totquots fo manie, how manie foeuer, and that with as good a conicience as ludas receiued the mony for the which he fold Chrift lefus the Sauiour of the world. Or if this way will not ferue, then get they to be chaplines to honorable & noble perfonages, by prerogatiue getting a whereof they may holde I cannot tell how manie benefices, yea, as Nobleman, &c. manie as they can get. But I maruell whether they thinke that thefe licenfes (hall go for good paiment at the daie of Judgement. I thinke not. For fure I am that no licenfe of man can difpenfe with vs, to doe that thing which is againft Gods worde (as thefe totquots is) and therfore vnlawful. They may blind the fooliih world with pretended difpenfations, and qualifications, but the Lorde will bring BUI God Ml be them to account for it in his good time: GOD grant they may folk."0' looke to it !

Theod. In whome doth the patronage, right, and gifture of thefe ecclefiaftical promotions and benefices confift ? in the churches them- felues, or in whom elfe ?

Amphil. Indeede you faie well. For who flioulde haue the The Patronage patronage, the right, the intereft, and gifture of the benefices, but the °»Kht »o »* in

the Churohes'

2 churches themfelues, whofe the benefices are by right, and to whome, hand*. Proprio iure, They doe apperteine ? For doe not the benefices con- ither in tithes, or contributions, or both ? No\\ e, who giueth both the one and the other? Doe not the Churches? Then by good reafon ought they to haue the gifture and beftowing of them, and the right and interett thereof ought to remaine in the power oi the church, and not in anie other priuate man wliatloeuer.

Theod. Why? Then I perceiue you would not haue anie priuate KVCIV parish

- .. i Iturch ought

or finguler man of what degree foeuer, to haue the patronage, the 10 have the right, or gifture of anie ecclelialtiral lining, but the rhiuvhes them- felues : is not that your meaning ?

Amphil. Yes trucly, that is my meaning, and fo I am of opinion it ought to be.

Theod. Why fo, I befi -

It wouldn't abuse it as pri- vate Patrous do.

l'Sig.L.4-back)

Private Patrons often cheat their Pastors of half their income.

And they move their cattle and sheep so as to avoid paying tithes on em.

I* Sig. L 5]

80 ii. 2. Every Congregation should own its Patronage.

Amphil. Bicaufe one man may eafily be corrupted, and drawne to beftowe hys benefice eyther for fauour, affe&ion, or monie, vppon luch as bee vnworthie ; the whole Church will not fo. Againe, the whole liuing is nothing elfe but pure almes, or deuocion, or both, the Gentelman or other that pretendeth the gifture thereof, Jgiueth not the whole liuing himfelfe, ergo hee ought not to haue in his owne power, the only gifture of the fame. Thirdly, the whole church will not giue the fame for fimonie $ one priuate man may be induced to doe it. Fourthlie, the church will keepe no part of the liuing backe Irom the paftor, if he doe his dutie, nor imploie it to ther owne vfe $ the fingularitie of one man may eafilie be abufed : nay, the moft patrones keepe the fatteft morfels to themfelues, and giue fcarcely the crums to their paftors. But if the benefice be woorth two hundred pound, they will fcarcely giue their paftor foure fcore. If it be woorth an hundred pound, they will hardly giue fortie pound. If woorth forty pound, it is well if they giue ten pound, imploieng the better halfe to their owne priuate gaine. Now if this be not facri- lege, and a robbing of the poore churches of their fubftance, as alfo defrauding of the Lords minifter of his dutie and right, then I knowe not what facrilege, and fraude meaneth. Yea there are fome, that hauing ground in another pariili than where they dwell, againft the time that their fheepe, kine, and other cattell mould bring foorth increafe, will driue them thither, fo that the fruit falling in the other parim, he mall not need to pay tithes for the fame to his owne paftor 2 where he dwelleth. And againft the time that the other paftor of that parim where his cattell fell, mail demand his tithes thereof, they will haue fetched home their cattell, so that by thefe finifter kinde of meanes, they will neither pay in the one parim, nor in the other. But if the one commence fute againft him, he anfwereth, they fell not in his parim : if the other doe the fame, he pleadeth that he is not of his parifli, nor oweth him ought. But indeed they wil pay for their ground in the other parim a little herbage (as they call it), a thing of nothing, to ftop his mouth withall. So that hereby the poore paftors are deteined from their right, and almoft beggered in moft places that I haue come in.

Theod. How came temporall men by the right of their patronages, and how fell they into their clowches, can you tell ?

ii. 2. How Laymen got their Church Patronage. 81

Amphil. I will -tell you, as farre as euer I could conie&ure, how they fel into their hands. In the beginning, when Antichrift the pope exercifed his vfurped authoritie, and challenged the title of thc Pope having fupreme head ouer the vniuerfall church of Chrift vpon the face of given it to the earth, to whomfoeuer would either erect churches, temples, and oratories (as the then world was giuen to blinde fuperftition, as to inftaurate a^beies, prieries, nunries, with other fumptuous edefices, lgt L 5' backj and houfes of religion, thinking the fame a worke meritorious, and to gilte, crofles, images, and the like fooleries) or elfe giue ground for the fame to be built vpon, his vnholie holines did giue the patronage and pretenfed right of the fame church, and benefice belonging to the fame. Otherfome thinke (to whome I willinglie fubfcribe) that the mnd by the King Churches (confiding of fimple and ignorant men for the moft part) abufing the fame benefices, ami beftowing them vpon vnmeete perfons,

i udi v id mis.

the princes haue taken them out of their handes, and giuen the right patronage and pofleffion of the fame to the temporalitie, to the ende they might beftowe them better. But as they were taken from the churches for fome caufes,fo ought they to be remooued and giuen againe to the Churches for greater caufes. For nowe are they bought and (oulde for fimonie, euen as an oxe or a cow is bought and fold for mony.

Theod. Are there no lawes for the reftrainte of fimonie, being for we have laws

against Simony

horrible and deteftable vice in the church of God ?

Amphil. Yes, that there are. As he that is patrone taking monie for his benefice, to loofe the patronage of the fame, and the 2ecclefi- psi* L6j afticall perfon, that giueth it, to loofe the fame benefice, the monie giuen or promifed to be giuen, and to remaine incapable of anie other ecclefiafticall promotion afterwarde for euer. But doe you thinke they are fooles? Haue they no fhift to defeate the lawe ? but they're Yes, I warrant you. For though they giue two hundred, or three ft hundred pound for a benefice, yet it Ihall be done fo cloofely, as no dogges (hall barke at it. But bicaufe at the time of their initiation, nftitution, induction and admiftion, they are fworne whether they came by it by fimonie or no, whether they gaue anie monie for s;.-. t or no, therefore, to auoide the guilte of periurie, they, the paftor uinf

lues, will not giue anie monie, but their friendes (hall doe money r^eA. t for themj and than may I hey fweare (with as good a confcience is euer ludas betraied Chrift) thnt they gaue not a penny, but came SHAKSFERK'S ENGLAND: STUBBKS, IT. o

Or they buy a worthless thine formica

Prirate

J'.itr •:.ic«

should be

Poor Pastors haven't money to buy books.

L7]

Pagans take t>etter care of Iheir Priests.

82 ii. 2. Abuses of Private Patronage of Livings.

by it freely, as of gifte. Or if this waie fayle them, than muft they giue the patrones a hundred pounde, or two hundred pounds vpon fome bargayne, that is not woorth a hundred pence, and then maye they fweare, if neede be, that they came by the benefice frankelye, and freelye, and that they gaue the money vppon fuch and fuch a bargaine, l without fome of thefe pra6tifes, or without fuch a difh of apples as Matter Latimer talketh of, with thirty angels in euery apple, thogh he be neuer fo learned a man, I warrant him he gets nothing. But if he can get a graffe of this tree loden with fuch golden apples, it will feme him better then all Saint Paules learning. For thefe and the like abufes infinite, if the patronages were taken away from them that now enioy them, nay, that make hauocke of them, and either to reft in the right of the Prince (as they ought) or elfe in the right of the churches, who will not be corrupted, it were a great deale better than nowe they bee. For now the poore paftours are fo handled at the hands of their patrones, that they neyther haue mony to buy them bookes with all, nor, which is lefTe, not to main- taine themfelues vppon, though but meanelye, but are manye times constrained either to wander abroad to feeke their liuings, or els to take vp their Inne in an alehoufe, or in fome od corner or other, to the great difcredite of the gofpell of Chrift, and offence of the godlie. This argueth flatly that we loue not Chrift lefus, who make fo little of his meflengers, and ambafiadors. He that defpifeth you, defpifeth me, and he that receaueth and maketh much of you, he receiueth 2me, and maketh much of me, faith Chrift. The heathen gentils, and pagans, prouide better for their idolatrous priefts, then we doe for the true preachers of the gofpell, and difclofers of the fecrets of God. For when the Egyptians were fore pooled of Pharao, the priefts, by his commandement, were excepted, and permitted to haue all necef- farie maintenance whatfoeuer. But we are of another mind, for we th'mke whatfoeuer we get of them is won, it is our own good, whereas in truth, what we withdrawe from them (prouided that they be diligent preachers of the gofpell) we withdraw it from God, and ferric it to the deuil. But hereof more fhal be fpoken (Chrift willing) hereafter, when we come to this queftion, whether it be lawful for preachers and minifters of the Gofpell, to receiue wages and ftipends for preaching of the worde.

II. 2. The Ministers Right to his Tithes. 83 Theod. By what law may a minifter of the Gofpell make claime Ministers am

' , . ... claim Tithe*

to tithes, and other profits, emoluments, duties, and commodities, belonging to him, by y* law of God, or of man ?

Amphil. God, in the law of Mofes, gaue fpeciall commandement that tithes, and other oblations, commodities and profits ihould be giuen to the priefts, to the end that they might attend vpon the diuine feruice of God and not Jbufie themfelues in worldly affaires, which [' Sig. L 7, back] ordinance or fandion being meere ceremonial, is now fully abrogate by Chrift (for in him the truth, al ceremonies, (hadowes, types & figures ceafed, & toke their end) And therfore cannot a preacher of the Gofpel claime his tithes by the lawe of Mofes, but by the pofitiue by the positive

law of Christian

lawes of Chriftian princes which are to be obeied in all things (not kings, dire&ly againft true godlinefle) vpon paine of damnation.

Theod. Are tithes then due to be paid by the pofitiue lawe of man, and not by the law of God ?

Amphil. Yea truly, by the pofitiue lawe of man : which godlie constitution is now no leife to be obeied vnder the Gofpel (being commanded by a chriftian prince) than the diuine inftitution was to be obeied vnder the law. And although tithes bee due by the pofi- tiue lawes of man, yet are the fame grounded vpon the word of God, grounded on the as commanded as well by God as by man. And therefore he that w breaketh this ordinance (being an excellent policie) violateth the commandements of God, and breketh the conftitution of his liege prince to his damnation, except he repent.

Theod. Muft euerie one pay his tithes truely to euery paftor, whether he be ought or 'naught, learned or vnlearned, without any psig. LSJ exception j or may he deteine it with good confcience from him that is an vnfit and vnable minifter?

Amphil. If he be a good paftor, and diligent in his calling, and withal able to difcharge the dutie of a faithful fticpheard ouer his flock, then ought he to haue al tithes paid him whatlueue-r with the better; and if any mould withhold the left mite from him, he finneth againft the maieftie of God moft greeuoufly. And although he be a Even tho a wicked man and not able to difcharge his dutie, though but in I'mall wk meafurc, yet ought euerie man to pay him his duo faithfully and truly. For in denieng him his di. might feemeto withftande

authoritii-, which they ought not to doe. In the meane lime giuing

G 2

Sig.L8,l»ck]

but his parishioners should try to get him removed.

An cndowd Minister may not

force men to pay him for preaching in other places.

pSig.M.1.)

Ministers may not take fees for sermons

84 II. 2. Ministers may preach to other Flocks gratis.

themfelues to praier, and fuing to them that haue the author! tie for his difplacing, and placing of another that is more able in fome meafure to difcharge the dutie of a faithfull paitor. Notwithstanding I know fome are of opinion that if any man giue either tithes, or anie dutie elfe, to their paftor being an vnfit and an vnable perfon, he is partaker with him of his finne, he communicateth with other mens offences, and he maintained! him in his idlenefle, floth, ignorance, * and fecuritie, and therefore offendeth greeuoufly. But I am of opinion that euerye man ought to pay their dutie (for elfe he might feeme, as I faid, to refift the power) & if he be not able to difcharge his dutie, to pray for his remoouing, and to make inftance to them that are in author- itie appointed for the redreffe of fuch inormities, for his difplacing, and fo not to attempt anything without good and lawfull authentic grounded vpon the word for the fame.

Theod. May a paftor that hath a charge and a flocke affigned him to watch ouer (hauing a maintainable liuing allowed him of his flock) preach in other places for monie ?

Amphil. Hee may fometimes, obteining licence for fome reafon- able caufe of his owne flocke, preach the word of God abroad in other places, but then he ought to doe it gratis, contenting himfelfe with the liuing allowed him at home of his owne parifh. Notwithftanding, if the other churches where he mall have preached, will voluntarily impart any thing to the fupplie of his neceflities, in refpecl: of his painftaking, he may thankfully receiue the fame, but he may not compell, nor conftraine them to giue it him whether they will or not, againft their wils, as manie impudently doe.

Theod. Then I perceiue if it be not Iaw2full for a paftor that hath a flocke, and a ftipend appointed him, to receiue monie vppon con- flraint of ftrangers for preaching the worde abroad in other places, then is it not lawfull for him to take monie in his cure for preaching funerall fermons, marriage fermons, chriftening fermons, and the like, as many do. What fay you to this ?

Amphil. There are manie woorthie of great blame in this refpeft. For though they receiue fortie pound, a hundred pound, or two hundred pound a yeere, of fome one parifli, yet will they hardly preach once a moneth, nay happily not once in a quarter of a yeere, and fometimes not once a twelue moneth, for the fame. And if a

ii. 2. Preachers not to take fees for Funeral Sermons. 85

man requeft them to preach at a burial, a wedding, or a chriftening, at Burials,

they will not doe it vnder an angell, or a noble at the left. And

therefore the papifts and aduerfaries to the Gofpel call our Gofpel,

'a polling Gofpel,' our fermons 'roiall fermons, angell fermons, and

noble fermons.' You call, fay they, our blefled mafle ' a polling mafle j '

but, fay they, your preachings are more polling. For we fay they

would haue fold a mafle for a grote j you will not fell a fermon vnder

a roiall, or a noble. And thus thefe fellowes are a flander to the Those that do

are a slander to

Gofpel, and robbers of their fellowe brethren. If I mould hire a the Gospel 1man for fortie pound, an hundred pound, or more, or lefle, to teach ['Sig.M.x.back] my children nurture or knowledge, if he for the execution therof {hould afke me more for the fame than we agreed for, were not this man a naughtie, exacting, and fraudulent felowe ? Nay, if I com- pound with him to teach them in the beft maner he is able for fo much, and he doth it not, and yet receiue my monie, haue not I good lawe againft him ? If he (hould fay vnto me, I will not doe it except you giue me more, were not this a very vnreafonable man ? For, hauing his monie that was couenant, is hee not bound both by lawe and confcience to teach them to the vttermoft of his power ? Or if he (hall not doe it, and yet take my monie, is not he a theefe and robber ? Is this true in a priuate man, & not in an ecclefiafticall perfon? Is he not hired to that end & purpofe to preach the word They get their

salary, and yet

of God to his flocke ? And hath hee not wages for the fame ? Shall won't preach

without more

he now denie to preach the fame word except he haue more monie ? P*/*

Or is he not bound in confcience to preach the fame night and day

without ceafing ? And if he doe not, is he not a deceiuer, a theefe,

& a robber? The paftor therefore, hauing taken vpon him the cure

& charge of his flocke, and hauing his ftipend appointed for the

fame, is bound to preach the worde of 2God to all his flocke indiffer- psig. M. •.]

ently whether it be at buriall, wedding, chriftening (yea then efpeci-

ally) or at any other time whenfoeue, without taking or requiring of

any more monie, than the ftipend he was hired for. For if he take

any more, it is plaine theft before God, and one day (hall be anfwered

for : let them be fure of it.

Theod. You condemne not funerall fermons then, fo that they be good, doe you?

Amphil. No, God forbid. Why (hould not godlie fermons be as

wy ne

and do

needful. frcat

rSff.lLa.back]

Ministers ought to have Stipends, so as

to be free from

worldly business, and keep their families.

St. Paul says that Ministers who preach the Gospel should live by it.

86 ii. 2. Funeral Sermons Good. Ministers should be paid.

wholfome (and as neceflarie) at the burials of chriftians, when wee haue fuch liuely fpe&acles before our eies, of our mortality, miferie, and end, as they be at all other times ? Yea truely at that prefent I thinke godlie fermons verie neceflarie to put the people in remem- brance of their mortal! tie, of their great miferie, and frailtie, of their fatall end, of the immortalitie of the foule, of the generall refurrec- tion at the laft day, and of the ioie, felicitie, and beatitude of the life to come, with the like godlie inftru&ions, that they may the better prepare themfelues to the fame when God (hall call them hence to himfelfe. And although of late fome phantafticall fpirites haue taught that the vfe of them is naught, in that they Jftand in place of popifh diriges, and I cannot tell what, yet cannot I be eafilie drawne to aflent vnto them, for that I fee them in that refpedt a great deale more curious than godlie wife.

Theod. Is it lawfull, thinke you, for minifters, and preachers of the Gofpell, to receiue ftipends, and wages for their preaching ?

AmphiL Why not ? Otherwise how ihould they bee able to keepe themfelues free from worldly occupations, and trauels of this life (as they ought) to applie their ftudies for the difcharge of their duties, to maintaine themfelues, their family, and houfhold ; or how (buld they keepe hofpitalitie for the releefe of the poore ' all which they are bound to doe both by Gods lawe, and good conference. Therefore take away liuings and wages from the preachers, and ouerthrowe preaching altogither, the ordinarie meane to faluation in Chrift. This caufed the apoftle to enter difputation of this point, where he prooueth by inuincible arguments, that a preacher or minifter of the Gofpell of Chrift lefus, may (Salua confcientia, With a good confcience) receiue wages and ftipends for his peines fufteined in the affaires of the Gof- pell, and that for the caufes abouefaid. Therefore faith this apoftle : Boui ^trituranti non ligalis os, Thou fhalt not muffle the mouth of the oxe that treadeth foorth the corne. Whereby is ment, that he that laboreth and taketh paines in any good exercife, ought not to be denied of his meed for his paines. Againe he faith : Dignus ejl operarius mercedefua, The workman is woorthie of his reward. And ftill infifting in the fame argument, hee faith : Qui euangelium prcedi- cant, ex euangelio viuant, They that preach the Gofpell, let them liue vpon the Gofpell. And yet further profecuting the fame more at

ii. 2. Benefist Clergy not to take Money of other Flocks. 87

large, he faith : Quis militat, etc. 'Who goeth on warfare at any time of his owne charges ? Who planteth a vineyard, and eateth not of the fruit ? Who feedeth a flocke, and eateth not of the milke of the flock ? ' By al which reafons and arguments it appeareth, that he who preacheth the Gofpel ought to liue of the Gofpell. But as euerie paftor that hath a peculiar flocke affigned him, may, with the teftimonie But benefist

Ministers may

of a good confcience, receiue wages and maintenance of his flocke, not take extra

for his paines taken amongft them : fo may he not, nor ought not, to

take wages or falarie of any other flocke adioining, if fo be it, that

either vpon requeft, or his owne voluntarie good will, he preach the

word of God amongft them. To them that are thus prouided for,

Chrift our * fauiour faith : Gratis accepijlis, gratis date, Freely you haue [* Sig. M.a.bac

receiued, freely giue againe. But if any haue not a fpeciall flocke or

charge afligned him, then may he with good confcience receiue the

beneuolencie, the friendly contributions and rewards, of the churches

to whom he hath preached. And this is probable, both by the word

of God, and the examples of the apofties themfelues.

Theod. What fay you of preachers, and lecturers, that haue no peculiar flockes, nor charges appointed them -, are they neceflarie, and may they receiue wages, with a good confcience, of the flockes and charges where they preach the word of God ?

Amphil. Firft you a(ke me whether preachers and lecturers that Unbenenst haue no peculiar flocks nor charges of their owne to attend vpon, nownec7»sary, be neceffarie. Whereto I anfwere. That confidering the ftate & condition of the church at this day, they are moft neceflarie. But if it were fo, that euerie church and congregation had his preacher (as euery one ought to preach, elfe is he not fent by the Lord) then were they not fo neceflarie} but confidering that moft churches are planted a« most and fraught with fingle reading minifters, they are vcrie behouefull to helpe to fupplie the defect of the others, that 2 through the good induf- i» sig. M. 4.j trie as well of the one, as of the other, the churches of G O D n bee inftructcd and nourillu-d with the worde of G OD to eternall life. Then you aflce mee whether thefe lecturers and preachers may receiue wages of the churches to whom they preach, with a good confcience, whereto I anfwere, that they may. But yet I am perfuaded, that it were much better for them to haue particular flocks of their o\\ to the end that they, receiu ing fufficient maintenance of them, might

88 ii. 2. Ministers to be content with poor Livings.

(if they were at anie time difpofed to beftowe any fpirituall graces abroad) doe it Gratis, frankly and freely, without any charges to the poore churches of lefus Chrift.

Thcod. But what if the paftors liuing be not maintaineable nor fufficient for him to liue vpon, may hee not take wages of other flocks abroad ?

r ; - : Amphil. I am perfuaded no. For if his liuing be too little, then

ought the church to mend it j but if the church, either for want of

zeale will not, or through extreame pouertie cannot, increafe his liuing,

then ought the paftor to content himfelfe with that little which God

hath fent him, following the example of the apoftle, who biddeth

[' Sig.M 4 b»ck] the children of GO D Ho be content with their wages, bee it little or

be it much : for if they haue meate, drinke, and cloth, it is inough,

and as much as nature requireth. We brought nothing (faith he) into

this world, neither mall we carrie any thing out. Againe, thofe that

will be rich, fall into diuers temptations, and fnares of the diuell,

which drowne men in perdition and deftrudion. Therefore if it be

fufficient to yeelde him meate, drinke, cloth, and other neceflaries, he

They must be is bound to content himfelfe with the fame. Which if he doe (for

lf the zeale he beareth to his flocke), I doubt not but the Lord will

open the harts of his flock towards him, and both make them able

and wait till and willing to fupport his neceflities. For if hee deliuer vnto them

tnen'i beanTw fpirituall things, doubtlefle the Lord will moue them to giue vnto

him temporall things. And therfore ought he to perfeuere j and in

his good time, without all peraduenture, the Lord will looke vpon

him, as he hath promifed.

Theod. Doe you allow of that vagarant minifterie, which is in manie countries, but moft fpecially in Dnalgne fprong up of late, to the difcredite of the Gofpell of lefus Chrift, and offence of the brethren ?

Amjihil. Allow of it, quoth you ? No, God forbid ! But I rather

p leaf M5] deplore it with all my hart, 2 knowing that it is moft directly againft

™e ra^T^ tne worcl °^ ^°^' ^ examPle °f ^ie primitiue age and all good

Mini*ur*t reformed churches thorough the world. Is it not a pitifull cafe that

two hundred, three hundred, fiue hundred, a thoufand, flue thoufand,

yea poffible ten thoufand, mail be called into the minifterie, in one

countrie, not a quarter of them knowing where to haue any liuing or

ii. 2. The abuse of Vagrant Ministers. 89

charge ? And what do they then ? Runne ftragliug and rouing roaming all

_ . over the country,

oner countries, from towne to towne, from citie to citie, from {hire to I

{hire, and from one place to another, till they haue fpent al that euer they haue, and then the moft of them either become beggers, or elfe attempt wicked and vnlawfull meanes to liue by, to the great dif- honour of God, and {lander of the word.

Theod. Me thinke this is a great abufe, that fo manie, or any at all, mould be called into the minifterie, not hauing flocks and charges prouided for them before.

AmphiL It is a great abufe indeed. For if paftor come of Pafco, to feed, if he be not a mepheard that hath no flock, and if he be not a feeder, that giueth no fuftinance, nor a father that hath no childe, then are they no {hepheards, nor no watchmen fent from the Lord, that haue neither flocks, nor charges to watch ouer. For Jhe that is made c fhepheard (or a minifter) that hath no particular [» leaf M 5, back] flocke readie to receiue him, is fo far from being a lawfull mepheard, by reafon of his former admiflion, that he is rather made a paftor by the church that hireth him to be their watchman and guide, than of him that nrft called him into that function. And therefore woulde I wifh that bifhops and others to whome it doth (Ex officio) apperteine to call, and admit paftors, and teachers in the church of G O D, to bee verie carefull heerein, and not rafhly to lay their handes vpon any, Bishops before they haue had fufncient triall, as well of their life and doctrine, shouU* 8t°P as alfo of the flock and charge where they ftial be refident, that they these men go not like maifterlefle hounds, vp and downe the countries, to the likTm^rui {lander of the Gofpell.

Theod. Why ? Then I perceiue you would haue none called into NO one should

be ordaind till

the minifterie, before there be a place void for him : is not that your * place u

ready for him.

meaning ?

AmphiL That is my meaning indeed.

Theod. But are you able to prooue your aflumption out of the word of God, or elfe I will giue but fmal credit to you in fuch matters of controuerfie as thi-

Amphil. I haue not, neither doe I meane to fpeake anie thing vnto you touching thefe matters, but what I am able (I truft) to Bible example* 2 prooue by the worde of G O D. And yet I grant Errarepoffum (for Hominis ejl lali, # decipi, Man may bee deceiued and fall) but

tfli judas's puce

The Apostles

wouldn't choose

Deacons until ready for em.

Common sense

says, better

wait and get one

able man than

are 200 unfit x>ui after

tion wanting

a Pastor, should

propose 2 or 3

tried men to

the Bishop,

90 ii. 2. No one to be ordaind till he has a Cure.

Hereticus effc nolo, Eire I may, but heretike I will not be. No, fo foone as I (hall be conuinced by the manifeft worde of God, of any of my former pofuions or aflertions, I will willingly fubfcribe to tlie truth. But being perfuaded as I am, giue me leaue, I befeech you (vnder correction) to fpeake what I thinke. But now to the purpofe. In the firft chapter of the A&es of the apoftles recorded by the Evangelift Saint Luke, wee read that Matthias fucceeding ludas the traitour in the adminiftration of the apoftlefhip, was not chofen nor elected (notwithftanding that the apoftles by the reuelation of the Spirite of G O D, knew that he mould fall from the fame in the end) vntill the place was voide, and emptie. In the fixt chapter of the Acles of the apoftles wee reade alfo of feuen deacons, which were chofen for the dailie miniftring to the poore ; but when, I pray you ? Not before the church (deftitute of their feruice) had need of them, nor before there ' were places readie to receiue them, wherein they might exercife their funftion, and calling. Then if the apoftles would not choofe not fo much as deacons, which is an office in the church of God farre inferiour to the office of the paftor, or preacher, before places were void and readie to receiue them, much lefle would they, or did they choofe or call any paftor into the church of God, before the church flood in need of him, and before there be a place readie to receiue him. Befides that, we read not thorough the whole euangelicall hiftorie, that euer the apoftles called any to be paftors and preachers of the word, before fuch time as there were places void for them. Common reafon, me thinke, and daily experience, fliould teach us this truth fufficiently, if we were not wilfully blinded, that when any church or congregation is deftitute of a paftor, it were better to place there one able perfon, than to make two or three hundred or mo vnable fellowes, and they, for want of liuing, to runne ftragling the countries ouer, without any liuing or maintenance at all, being glad of any thing. For as the old faieng is : Hungrie dogs eate fluttifti puddings.

Theod. What order would you have obferued in this ?

*Amphil. Me thinke this were a verie good order: That euerie church or congregation being deftitute of a paftor, (hould prefent to the bifhops, and others to whom it dooth apperteine, one or two, three or foure able perfons, or mo, or lefle, as they conueniently can,

ii. 2. How Ministers should be appointed to Churches. 91

whofe Hues and conuerfations they hauehad fufficient triall of, whofe foundnefle in religion, integritie of life, and godly zeale to the truth they are not ignorant of. Then the bifliops and others to whom it doth apperteine, to examine and trie them thoroughly for their fufficiencie in learning, foundnefle in do&rine,and dexteritie in teach- ing, and finding them furnimed with fufficient gifts for fuch an honorable calling, to admit them, to lay their hands vppon them, and and he should to fend them foorth (the chiefeft of them) to that congregation or fwXIiciwwL church fo deflitute. Which order, if it were ftri&ly obferued and kept (as it ought to be) then mould not fo manie run abroad in the countries to feeke liuings, then mould not churches bee peftered with infufficient minifters. Then mould not the bimops be fo deceiued in manie as they be. And no maruell. For how mould the bifhop choofe but be deceiued in him, whom he neuer fawe before, whofe conuerfation he knoweth not, whofe difpofition hee is ignorant of, and * whofe qualities and properties in generall, he fufpe&eth not ? t1 leaf M 7, back] Whereas if this order were eftabliflied, that euerie church deftitute of a paftor mould prefent certeine able men, whofe conuerfation and integritie of life in euerie refpe6t they perfectly knowe (for the whole church is not likely to erre in Judging of their conuerfations, who haue been either altogither, or for the moft part conuerfant among them) then (as I fay,) mould not the bifliop be deceiued in any, nor yet any church fcandalized with the wicked Hues of their paftors (or rather depaftors) as they be. For now it is though fufficient for the Now a Bishop certeintie of his conuerfation, if he either haue letters dimiflbrie from p^fofi™*

candidate's

one biihop to another (whereas they little or nothing knowe the fitness, conuerfation of the man) or elfe letters commendatorie from any gentleman, or other, efpecially if they be of any reputation. If he can get thefe things, he is likely to fpeede, I warrant him. Which thing is fcarce well, in my iudgement. For you knowe one priuate man or two, or three, or foure may, peraduenture either write vpon affection, or elfe bee corrupted with bribes or gifts, whereas the whole church cannot, nor would not. Therefore is the other the furcr way.

*Theod. How prooue you that the churches that are deftilute of a [Me»fM«] paftor, ought to prefent him whom they would haue admitted, to the bifhop, and not the bifliop to intrude vpon the church whom he will ? M

for the Apostles

bade the Church present suc- to Judas

Ttov also bade the Church choose Deacons.

[' leaf M 8, back] So now each Church should choose its Pastor.

If it doesn't, it won't like him.

[' Sig. N. x.]

92 ii. 2. Bishops ought not to appoint whom they like.

Amph'd. In the firft chapter of the Aftes of the apoftles before cited, we read, that after the defection of ludas the traitour, the apoftie Peter knowing it neceflarie that one (houlde be chofen in his place, to giue teftimonie and witnefle of the refurre&ion and afcen- fion of Chrift lefus, commanded the church to prefent one or two, or mo, as they thought good, that hee with his fellowe brethren might confirme and allow them. And therevppon, faith the text, they chofe two, to wit, Matthias, and lofeph, furnamed Berfalas. And the church hauing prefented them, they were elected, confirmed and allowed of the apoftles and elders. Alfo in the forefaide fixt chapter of the A6ts of the apoftles, when the deacons (whofe office was to make collections for the poore, and to fee the fame beftowed vpon them without fraud or deceit) were to be chofen, the text faith, that the apoftles defired the church to choofe foorth feuen men from amongft them, of honeft report, & ful of the holie Ghoft, which they might appoint to that bufineffe. lEy all which reafons appereth, that the church ought to prefent him, or them, whom they would haue to be admitted, and not that the bifliop ought to prefent, to allow, or to intrude him vpon the church at his pleafure, againft the will thereof.

Theod. Why would you not haue paftors to be thruft vpon the churches, whether the churches will or not ?

Amphil. Bicaufe it is manifeft that no church will so willingly receiue, nor yet fo louingly imbrace, him that is intruded vpow them againft their wils, as they will doe him that they like of, choofe, and allow of themfelues. And if the churches beare not a fingular loue, fauour, good will, and aflfe&ion to their paftor, it is vnpomble that they mould heare him, or learne of him with profit to their foules. And if they heare him not Auide & Jitienter (as we fay) Greedily and thirftily thereby to profit, then fhal they perifh euerlaftingly, in that the word of God is the ordinarie meane appointed by the diuine maieftie. And therefore in conclufion, if there be not a mutual amitie, loue, and aflfe6tion betwixt the paftor and his flocke, and if that the one loue not the other, as themfelues, it is not to be looked for that either the one mall teach, or the other receiue, any thing to their foules 2 health, but rather the cleane contrarie.

Theod. I pray you what is your Judgement in this ? What if a

II. 2. When a Minister may turn Layman again. 93

man be once lawfully called into the minifterie, may he euer vpon AS to a Min- anie occafion whatfoeuer, leaue off the fame function, and applie him- h^oSc**1 felie to fecular affaires ?

Amphil. There is a twofold calling. The one a diuine calling immediately from God, the other a humane calling immediately from and by man. Now he that hath the firft diuine calling (his con- fcience fuggefting the fame vnto him, and the fpirit of God certifieng ifhe's wild by his fpirit of the certeintie thereof) being furnimed with gifts and graces neceffarie for fuch a high function and office (as God calleth none, but he indueth them firft with gifts, and graces neceffarie for their calling) and afterwards is lawfully called of man according to the and then by man prefcript of Gods word, hauing a flocke appointed him wherevpou to jJ^-^J1* Jj"*1 attend, this man may not, nor ought not at any hand to giue ouer his *** to lhe end- calling, but to perfeuere in the fame to the end, for that he hath both the diuine and humane callings, being furnimed with all gifts and graces neceffarie (in fome meafure) for the difcharge of his high function and calling. Yet notwithftanding, in time of extreame perfecution, when Gods truth is perfecuted, and his glorie defa1ced, if ['Sig.N.t.back he haue not wherewithall to maintaine his eftate otherwife, he may for the time giue himfelfe to manuall occupations, and corporall exercifes in the affaires of the worlde, as we fee the apoftles themfelues did, who, after Chrift lefus was crucified, gaue themfelues to their old occupations of fifliing, making of nets, tents, pauilions, and the like. But vpon the other fide, if a man haue not this diuine calling, his But if he'* not confcience bearing him witneffe thereof, nor yet the graces, gifts, and Sid hit fit' ornaments of the minde, fit for his calling (which, whofoeuer hath 5wk, he u not, it is a manifeft argument that the Lorde hath not fent him, for thofe that hee fendeth, hee furnimeth with all kinde of graces and giftes neceffarie for their callings) this man, though he be called by humane calling neuer fo precifely, yet he may, nay, hee ought, to should at once leaue his fundion, as vnwoorthie to occupie a roome in the church of 5ficeUp W God, reprefenting (as an idoll doth) that thing which hee is not. Befidet, hee that it compelled and inforced either by friendes (as Men for* by

manic are), or by pouertie (as not a few bee), or for anie other refped vcnynto the

ir «« Ministry, and

elfe, to take that high fundion vpon him, without the teftimonie of a ^'"8 unfit.

good confcience, being not furniihed with gifts, and graces fit for

iuch a calling (which argueth di'redly that God hath not called him) fSig. N.

94 "• 2. Unfit Ministers ought to give up their charges.

ought to leave hee, I fay, is fo farre from being bounde neuer to leaue his function and calling, that hee ought not one minute of an houre to continue in the fame, though he bee called by man a thoufande times. Therefore he that is a minifter, and hath charge of foules committed vnto him, let him if hee bee not furnifhed with fuch gifts as his high calling requireth, in the name of G O D make no doubt of it to giue ouer his function vnto others that are able for their giftes to difcharge the fame, in the meane time giuing himfelfe to godlie exercifes of life, as God may be glorified, his confcience difburthened, and the common- wealth profited.

Theod. But I haue heard of fome that, considering the naughtinefle of their calling, and their owne infufficiencie to difcharge the fame, haue therefore left off their function, giuing themfelues to fecular exercifes, and in the ende haue beene inforced to refume their former function vpon them againe, and that whether they would or not. How thinke you of this ?

Amphil. I thinke truely that they who compelled them to take back] againe that function which they were not able to difcharge, and 1 there- would drire fore left it, haue greeuoufly offended therein. This is as if I, knowing orders, offeid° a fimple ignorant foole prefumptuoufly to haue taken vpon him a great and waightie charge, yea, fuch a charge as all the wifedome in the world is not able thoroughly to performe, and when he, in taking a view of his owne infufficiencie, (huld be mooued to leaue his charge to others better able to execute the fame than hee, I mould notwith- ftanding not onely counfell, but alfo compell him to refigne againe his former great charge, which I knowe he is neither woorthie, nor yet able, euer to accomplifh. Thinke you not that he that compelleth him to take againe that office or calling which before he had leaft for his inabilitie, (hall not anfwere for the fame ? yes truely, you may be fure of it In conclusion, he that is fufficiently furnifhed with fuch gifts as are neceflarie for his calling, & withal is found able to dif- charge in fome fort his duty, ought not to leaue his function (for to fuch a on that fo doth, Chrift faith ' hee that laieth hande vppon the No unfitjPaston plough, and looketh backe, is not fit for the kingdome of God ' ) . But re-appointed. againe, he that hath not thefe gifts, and graces fufficient for his calling, to the difcharge of his dutie, ought not to occupie a place in p Sig. N. 3.) the church of God, as the paftor thereof, much leffe ought he, 2 when

ii. 2. No unfit Pastor should be re-appointed. 95

he hath (for his inabilitie) leaft the fame, to be conftrai[n]ed to refume againe his former function and calling, which he is not able to dif- charge. But hereof inough.

Theod. Then I perceiue that any minifter or ecclefiafticall perfon that hath not gifts fufficient to difcharge his duty, may with good They'd better confcience leaue their functions, and giue themfelues to Hue by their bJead.°r labors, as other temporall men doe : may they not ?

Amphil. Yes, with a better confcience than to retaine them, being not able to difcharge them in any fmall meafure. For with what cowfcience can he receiue temporall things of his flocke, and is not able to giue them fpirituall? With what face can a fhepeheard receiue of his fheepe, the milke, the wooll, and fleece, and yet will not, or cannot giue to the fame either meate or drinke fufficiently ? With what confcience can he receiue fortie pound, a hundred pound, How can a or two hundred pound, a yeere, of his poore flocke, and is not able to uk?pay for breake to them the breade of life, in fuch forme and maner as he

ought ? Nay, how can he euer haue quiet confcience that knowing

that the blood of all thofe that die ghoftlte for want of inftruction

ftial be powred vpon his head at the day of Judgment, and be

demanded at his handes, will yet no^withftanding reteane the fame t'Sig.N. 3.back]

charge and function to himfelfe ftill, not being able to difcharge the

leaft iote of the fame ? Therefore would I wifh euery man of what

office, function, or calling foeuer he be, if he be not able to difcharge his

dutie in the fame, to giue it ouer, and not for greedinefle of a little Let unfit men

mucke or dung of the earth, (For monie is no better) to caft away

their foules, which lefus Chrift hath bought with his moft precious

blood.

Theod. Is it lawfull for a paftor or minifter that hath a flocke to departe from the fame, In the time of plague, peftilence, or the like, for feare of infection ?

Amphil. Is he a good (heepeheard that, when he feeth the wolues comming, will take him to his heeles and runne away ? Or is he a fure freend that, when a man hath moft neede of his helpe, will then get him packing, not mewing any freendlhip towardes him at all ? I thinke not ? And truly no more is he a good paftor, or A minister u minifter, (but rather a dcpaftor, and minifter) that in time of any pepa«tor,'who plague, peftilence or ficknes whatfoeuer, will conuey himfelfe away fearofinf«ctio«.

l'SfcN.4.1

Such runaways, to save their bodies, will hazard a

thousand souls.

[»Sig.N.4.back]

But God will follow and strike them.

Cannot God protect his servants now from death 1

96 ii. 2. No good Pastor will run away in Plague time.

from his flocke, for feare of infection, at the houre of death, when the poore people haue moft need of comfort aboue all other times, then is he their paftor that fhoulde feede * them, the furtheft from them. When they ftande vppon the edge, as it were, of faluation or damnation, then permits he the wolfe to haue the rule ouer them. Our Sauiour Chrift faith Bonus paftor animulam dat pro ouibus, A good fhepheard giueth his life for his Iheepe, but thefe felowes are fo far from giuing their liues for their flieepe, that they feeke to faue their owne liues with the destruction of their whole flocke. This is the loue that they beare vnto their flocke, this is the care they haue ouer their foules health, which Chrift lefus bought fo deere with the price of his blood. Out vpon thofe mepheards that for feare of incurring of corporall death (which is to the Godly an entraunce into parpetuall glorie) will hazard manie a thoufande to die a corporall and a fpirituall death both, yea, a death of damnation both of body & foule for euer. Do they thinke that their blod mall not be afked at their handes at ye gret day of the Lord. Do they thinke thai their flieng away from their flock, is a mean to preferue their liues ye longer vpon earth ? Is not God able to ftrike them as well in the fields, as in the city, as well in the country as in the towne, in one place, as well as in another? Is not his power eueriewhere? Is not his meflenger death in al places ? Saith he not in the booke of Deu- teron. that if we doe 2not thofe things which he hath commanded vs in his facred word, curfed mail wee bee at home, and curfed in the fields. And faith he not further, that the plague and peftilence, the botch, bile, blaine, or elfe what deadly infection foeuer, fliall followe vs, and lay hold vpon vs, in what place foeuer we be, and mail neuer depart from vs, till it haue quite confumed vs from the face of the earth ? And doe thefe fiigitiues that ouerrun their flocks in time of infection, thinke that they fliall efcape the heauie wrath and vengeance of God for their tergiuerfation and backfliding from their duties ? Doe they thinke that God cannot faue them from corporal death but with the breach of their duties towards God ? Is not the Lord as well able to defend them from any deadly infection, if it be his good pleafure, as he was to defend Sidrach, Mifaach, and Alednego from the flaming fire ? Daniell from the mouth of the lions, lonas from the iawes of the mightie whale, with manie others that trufted

ii. 2. God can protect his own. Duty to the death. 97

in him? D_>e they thinke that his arme is (hortened, or his power

weakened ? Is he not able to deliuer his children, that in dooing of

their duties depend vpon his prouidence ? And to bee plaine with

them, me think that in flieng away from their flockes, they mew

them felues to thinke 1 that either God is not almightie, or elfe not [ leafN5]

mercifull, or neither. For if they beleeued that he were almightie,

and that hee were able to faue them, then they would neuer run

awaie from their flocke, but depending vpon his prouidence, beleeue

that he is as well able to deliuer them in one place as in another, if it

bee his good pleafure. And if they beleeued that he were mercifull,

then would they reft vpon the fame, not doubting, but as he is

almightie, and omnipotent, and therefore can doe al things, fo he is

moft mercifull, and therfore wil preferue al thofe that put their truft He will preserve

in him. If a temporall magiftrate that exercifeth but a ciuil office trust in him.

in the commonwealth, (huld go away from his charge for feare of in-

fe&ion or plague, wheras his prefent abode might do more good than

his abfence, he greatly offendeth j how much more then offendeth he,

that being a paftor or feeder of foules, flieth away from his charge,

wheras his prefence might doe a thoufand times more good than his

abfence? And if it pleafe the Lord to take them away to himfelfe, And if he takes

them tu himself,

are they not moft happie ? Enter they not into eternall glorie? And happy are they.

haue they not an end of all mi lories and paines in this life, and the

perfect fruition of perpetuall ioie in the heauens? Are they not

blefled, if when the Lord flial call them, he find athem fo well occu- [J leaf N 5, back]

pied as in feeding, & breaking the bread of life to, the pore members

of Chrift lefus for whofe fakes he ftied his hart blood ?

Theod. But they fay, we ought not to tempt God, which thing they muft needs doe if they (houlde tarrie when they fee death before their face. And they fay further, that it is written that we muft keepe the whole from the ficke, and the ficke from the whole. Befids, faie they, Natura dedit, poteflatem tuendi vltam omni animanti, ;re hath giuen power of defending of life to euerie liuing creture. Againe, euery thing fleeth from his contrarie, but death is contrarie Cowardly 'o nature, for it came throne)) the corruption of nature, therfore we for fleeing fro*

infection.

flic from the fame by tin- inltimt of n.iture. Thefe and the like fond reafons they alledge for their excufe in flieng ln>m their flocks and charges : what fay you to them ?

H

These refuted :

God has bidden his Pastors to feed his Sheep.

[MeafN6]

Men with no duty to stay in danger may go from it.

But Ministers

I2 leaf N 6, back

are specially bound to be at the deathbeds of their flocks.

Many who've led a wicked life

98 ii. 2. The excuses of cowardly Pastors refuted.

Amphti. I can faie little to them. But onelie this, that none of all thefe reafons doe priuiledge them to difcontinue from their flockes and charges. And whereas they faie, that their ftaieng were a tempt- ing of God, it is verie vntrue, it is rather a reuerent obedience to this tripled cowmandement, Pafce ones meas, pafce ones meas, pafce ones meas, Feede my (heepe, feede my iheepe, feede my fheepe. But indeede if it were fo that a priuate man who hath no l kind of function nor office, neither ecclefiafticall nor temporall, feeing himfelfe if he ftaie ftil in great danger of death, & might auoid the danger by flieng, & fo by the grace of God prolong his life, and yet will not, this man, if he tarrieth, tempteth the Lord, and is a murtherer of himfelfe before God. And to fuch it is faid, 'thou malt keepe the whole from the ficke, & the fick from the whole.' This is the meaning & fence of thefe words, and not that they do priuiledge any man for not doing of his dutie. But notwithstanding all that can be faid in confutation of this great & extreeme contempt of their duties, I haue knowne and doe know fome minifters (nay, wolues in Iheepes clothing) in DnaJgne that in time of any plague, peftilence or infection, thogh there hath bin no gret danger at all, that haue bin fo far from continuing amongft their flock, thai if any one of them were ficke, although of neuer fo common or vfuall difeafe, yet fearing to be infected with the contagion thereof, they haue abfented themfelues altogither, from vifiting the fick according as they ought, &: as dutie doth bind them. Yea, fome of them (fuppofe you of mercenaries, & hirelings, but not of good paftors) are fo nice, fo fine & fo feareful of death forfoth, that in no cafe they cannot abide to vifit the ficke, neither by day nor 2 by night. But in my Judgement it is as incident to their office and dutie, to vifite, to comfort, to inftruct, and relieue the ficke, at the houre of death, as it is for them to preach the word of God to their flocke al the daies of their life. And peraduenture they may doe more good in one howre at the laft gafpe, then they haue done all the daies of their life before. For he that in his life time hath had in fmall eftimation the blefled worde of God, but following his owne humors in hope to Hue long, hath lead a very wicked and impenitent life, nowe through the confideration and fight of death, which he feeth before his eies, togither with godly exhortations, admonitions, and confolations, out of the word of

ii. 2. Sinners converted on Deathbeds. Ministers elected. 99

God, may eafilie be withdrawne from his former wicked life, and dieug in the faith of lefus Chrift, with true repentance for his finnes

beds.

to-fore committed, liue for euer in ioye both of body & foule, whereas, if exhortations had not bin, he might (happily) haue died irrepemant or vtterly defperate to his euerlafting deftructaon for euer. Yea, it is commonly feene, that thofe who could neuer be wonne to Chrift lefus, all the daies of their life before, yet at the laft howre they are foone recouered. Therefore ought not the paftors to neglecte their duties therein, but 1warely and carefully to watche [McafN;] ouer their flocks night and day without ceafing, that whew the great fhephard of the fheepe commeth, he may rewarde them with the immerceffible crowne of eternall glory. And thus much be it fpoken hereof.

Theod. In whome doth the election of the minifter or paftor con- Tkt Kfotit* of

Pattort.

lilt r iii the church ouely, or in the bimops ?

Amphil. I tolde you before (as I remember) that the church Their lives

. . . , ..- , ... should be lookt

might examine the life, the conuerfation, and dilpontion of him, or into hv the

Church ; then

them, whome they would haue to be their paftor, and finding the the mtn'sii. uio fame good, to prefent him, or them, to the bimops or elders to the Bishop, whome it apperteineth, to examine for his futiiciencie in knowledge, and dexteritie in teaching and handling the word of God j and finding him a man furnilhed with gifts and graces neceflary for fuch a high vocation, to call him lawful lie according to the word of God, and fo to fende him foorth into the Lords harueft, as a faith full laborer therein.

Theod But fome are of opinion that the churches theink-lues of their owne abfolute and plenarie power ought to chooie their pallor, and not biihops.

Amphil. The chun lu -s h aue no further 2power in the election of [* leaf N 7. back] their paftor, than as I haue told you, that is, to iudge of his conuer- f.ition & integritie of life, nfeniii^ the whole action befides to the biihops and elders. F«>r it the dmrrhe.«, iliDiild elect their minifter Churehei thould or paftor of themfclucs al)f..lun-Iy, befides that it would breed coi; fufion (for fome would chooie one, lome another, fome this, and fome «ppJovai.l> that, neuer contenting themU-lurs with any) the ehureh Ihould doc which were directly < . the word of God. For

certeine it is, the church h.ith no abfolute power by the word of God

H2

Bishops repre- sent the

[MeafNS]

But a Church should have a voice in i-s Pastor's call.

Seignory or Eldership iti every Church is not needful now.

I* leaf N 8, back]

A Seignory in every Congrega- tion, as in the Apostles' time,

100 IL a. No sole right in a Church to appoint its Pastor.

to elect their paftor, to choofe him, to cal him orderly in fuch forme as is appointed in the word, obferuing all kinde of rites, ceremonies, & orders belonging thereto. Neither was it euer feene that any church did euer pra&ife the fame. For in the dais of the apoftles, did the churches any more than choofe foorth certeine perfons of a tried conuerfation, & prefented them to the apoftles ? And did not the apoftles then, (whom our bimops now in this aclion do reprefent) lay their hands vpon them, approue them (after triall had of their fufficiencie in knowledge) and lent them foorth into the Lords vine- yard ? The churches laid not their hands vpon them, or as fome call it, confecrated them not, nor vfed not any other ceremoniall rite in the 1eleAion of them, as the apoftles did. But as I grant that the church for fom caufe, and in fom refpedts, is not to be excluded from a confult- atiue voyce (as before) or from being made priuie at al to the election of their paftor, fo I denie that the church may abtblutely of his owne plenarie power cal their paftor, all ceremonies and rites thereto belonging obferued, for that is to be done and executed of the bilhops & elders, and not of the churches confifting of lay men, and for the moft part rude, and vnlearned.

Theod. What fay you to a feign iorie or elderfliip ? were it not good for the ftate of the church at this day that ye fame were eftablifhed in euery congregation, as it was in the apoftles daies.

Amphil. The feueral eftates and conditions of the apoftolicall churches, and of ours (al circumftances duly conlidered) are diuers and much different one from another, and therefore, though a feigniorie or elderfhip then in euerie particular church were neceifarie, yet now vnder chriftian princes it is not fo needfull. The churches then wanted chriftian princes and magistrates to gouerne the fame, and therefore had need of fome others to rule in the church. But God be thanked, we haue moft chriftian kings, princes, and gouernors, to rule and gouerne the church, & therfore 2 we ftand in leffe need of the other. And yet notwithstanding, I grant that a feigniorie in euery congregation were to be wiShed, if it could be brought to paffe, yet cannot I perceiue, but that it would rather bring confufion, than reformation, confidering the ftate of the church at this day. For in the apoftles times when feigniories were ordeined, we read not of any {hires, dioces, or precin&s, where bifhops and ecclefiafticall magistrates

ii. 2. Elders not needed. Churchwardens as Deacons. 101

might exercife their authentic and gouernement, as now they doe,

and therefore, there being neither bifhops, ecclefiafticall nor ciuill

magistrates (as we haue now), it was neceirarie that the feigniories

(huld be ordeined. But now we, hauing al thefe things, ftand not in U not needed

fuch neceffitie of them, as the churches in the apoftles daies did.

Befides, the inftitution of elders was but meere ceremoniall, and

temporall, and therefore not to continue alwaies, neither ought the

neceffitie thereof to binde all churches. Neither doe I thinke that

all churches are bound for euer to one forme of externall gouerne- Erery Church

ment, but that euery church may alter, and change the fame, accord- form of external

i /• government fron

ing to the time and prefect ftate therof, as they fhal fee the fame to timetoume. make for the glorie of God, and the comon peace of the church.

1 Theod. What fay you to deacons ? Is their office necelfarie or [« sig. O. i.] not in the church of God at this day ?

Amphil. Their office (which was to make collections for the The office of

_ Deacon is still

poore, to gather the beneuolences, and contributions of euene one very necessary. that were difpofed to giue, and to fee the fame beftowed vpon the poore and needie members of the church) is very nereftarie, and without doubt ought to be continued for euer. But yet is not the

church tied to their names onely, but to their office. Which office is Nowitisfiiid

J ' by Church-

executed by honeft fubftantiall men (called Churchwardens or the warden* .who

daily gather

like) chofen by the confent of the whole congregation to the fame end and purpofe, who daily gathering the friendlye beneuolencies of the churches, beftow, or fee the fame beftowed vpon the poore and indigent of the fame church, which was the greateft part of the deacons duties in the apoftles daies. So that albeit wee haue not the name, we yet hold their office in fubftance and efted.

Theod. What i-, your Judgement, ought there to be any bifhops in the churches of chriftim

Amphil. To doubt whether there ought to be bifhops in the churches of chriftians, is to doubt of the truth it felfe. For is there not 2mention made of their names, dignities, functions, and callings, [• sig. o. i. b*ckj

•ft in euery chapter of the new teftament, in all the epiftles of Paulc, of Peter, of Iohnt of fade, and of all the rrft ? Brinies that, TheAno«ti«

ordaincl Bishopt.

did not the apoftles themfelues conftitute and ordeine bifhops ami elders j and doe they not woonderfully commende the cx< dl« m e of their calling, inferring that thofe that rulr nrll.are worthye of double

The state of the Church

couldn't be kept up without em.

[• Slg. O. a.]

They don't claim superiority to other Vastors as to their calling, but only as to the dignity that the prince has given em.

fSig.O.a. back]

There must be superiority in dignity.

Familiarity breeds contempt.

1 02 ii. 2. Bishops needful, but mustn't claim superiority.

honour? Whereby appeereth that bifhops are not onlye needefull in the churches of chriftians, but alfo moft needfull, as without whome I can fcarcely fee how the date of the church could well bee main- tained. And therefore thofe that contend that they are not neceflarie in a Chriftian Common wealth, fhewe them felues either wilfull, waiwarde, or maliciouflye blinde, and ftriuing to catch their owne fliadowes, they labour all in vaine, giuing manifeft demonftration of their more than extreame follie to all the world.

Theod. Well. Let it bee granted (as it cannot bee denied) that they are mode neceflarie, yet in this I would verie gladlye bee abfolued, whether they maye lawfully vendicate or challenge to themfelues fuperiorhie, and primacie aboue their fellowe a brethren of the minif- terie or no? for fome holde that there ought to be equalitie in the minifterie, and no fuperioritie at all : how fay you ?

Amphil. They doe not vendicate or challenge anie fuperioritie or primacie to themfelues ouer their brethren in refpecl: of their common callings and functions (for therein the pooreft paftor or ihepheard that is, is coequall with them, they themfelues will not denie) but in refpect of dignitie, authoritie, and honour, which the prince and church doth beftowe vpon them. So that the fuperioritie that they haue ouer their brethren, refteth in dignitie, authoritie, and honour, which it hath pleafed the prince to dignifie them withall aboue their felowe brethren, and not in calling, fundlion, or office, for therein they are all coequall togither. But if any curious heads fhould demand why the prince mould aduance any of the cleargie to fuch high dignitie, authoritie, and primacie aboue his brethren, I anfwer as it is in the Gofpell : ' Is thine eie euill, bicaufe the prince is good ? ' May not the prince giue his gifts, his dignities, and promotions to whom he will ? And if the prince of his roiall clemencie be minded to beftowe vpon his fubieft any dignity or promotion, is it chriftian obedience2 3to refufe the fame ? Nay, is it not extreeme ingratitude towards his prince? Befides, who feeth not, that if there fhould be no fuperioritie (I meane in dignitie, & authoritie only) the fame honorable office or calling would growe into contempt ? For is it not an old faieng, and a true, Familiaritas, Jlue (zqualitas parit con- temptum, Familiaritie, or coequallitie doth euer bring contempt. And 2 Orig. abedience.

ii. 2. Bishops to be tolerated. Their business to rule. 103

therefore take awaye authentic and honor from the magistrates either

temporall or fpirituall, and ouerthrowe the fame altogither. If

authoritie mould not be dignified, as well with glorie and eternall

pompe the better to grace the lame, & to (hew forth the maieftie

thereof, would it not foone grow to be difpifed, vilipended, and naught

fet by ? And therefore the more to innoble and fet foorth the excel-

lencie of this honorable calling of a bifliop, hath the prince & the

churches thought it good to beftow fuch authoritie, dignitie, and

honor vpon them, and not for anie other caufe whatfoeuer. And

therefore, feeing it is the pleafure of the prince to beftowe fuch

dignitie, authoritie, and honor vpon them, me thinke, any fober Sober Christians

chriftians mould eafely tolerate the fame. Bishop01'™''

Theod. Yea, but they faie, that there ought to be no fuperioritie in the minifterie, l bringing in the example of the apoftles themfelues, [' sig. o. 3.] amongft whom was no fuperiority, inequalitie, or principallitie at all ?

AmphiL Indeede amongft the apoftles there was no fuperioritie, I grant, neither in office, calling, authoritie, nor otherwife, but al were equall in ech refpe&e, one to another. But what than ? The apoftles were fent to preach to the churches, and not to gouerne (and there- fore they choofe elders to rule the fame) but our bifliops are as well Bishops have to gouerne and to rule the churches in fome refpe6ls, as to preach as pieach.wc the worde. And therfore, though there were no fuperioritie amongft the apoftles, yet maye there be amongft our biihops in refpeft of gouer[n]ment, dignitie and authoritie. And wheras they faie there ought to be no fuperioritie in the miniftcrie at all, I anfweare, no more there is in refpeft of euerie ones function, forme of calling, and office to preach the word and minifter the facraments. But in refpe& of gouernement, authoritie, dignitie, and honor, there is fuperioritie, and I am perfwaded fo ought to be. In which opinion, vntill they haue difprooue«l it, I nu-ano, Thrift willing, to pedifte.

Theod. But they adde further, ami fay that it ftrongtheneth the hands of the aduerfaries, fthe papills. For, faie they, the papifts may r"sig.o.3. Uckj as well affirme that chriftian emperours, kings and potentates, and ( urn the churches of God tlu-mleluts, liaue giuen to the pope that authentic, that ili^irtir, and honor which he hath or claimeth aboue his fellowe brethren, as well as tin- !>illx>|> may lay fo. Beliilrs. it confirmeth the opinion of foueraigntie oner all the churches in the

IO4 ii. 2. Bishops and the Archdevil Pope contrasted.

Pope has his power from

. oic., as Bishops do.

But, i. Papists say that

the Pope gets his power from GodT Not true.

I1 Sig. O. 4-1 The Pope didn't get his superi- ority from God,

but from the Devil, whose Lieutenant- General he is.

Prince may lawfully give Prerogative in his own land.

I2 Sig. 4. back]

May a Bishop be called ' My Lord,' &c. ?

world. For, fay they, may not the pope faie that he receiucd plenarie power to be headouer all the world, from chriftian kings, emperours, and potentates, as well as the bifhops may fay, we receiued this power to be lu peri or to our brethren from chriftian kings and princes. Now whether theie reafons be a like, I would gladly know.

Amphil. They be verie vnlike, and fo vnlike as there is no equallitie, companion, or femblance betwixt them. For, firft of all, let them note, that the pope nor any of his complices and adherents doe not holde, nor pretende to holde, (no, they dare as well eate ofi their fingers as to fay fo, for then were there ftate in a wofull cafe) that their archdiuell, their god, the pope, I fhould fay, doth receiue his power either of authoritie, fuperioritie, primacie, foueraigntie, or head oucr all the world, from any earthly creature, but immediately from God Miimfelfe. But whereas hee fayth that hee receiued his power of fuperioritie ouer all the wrorlde from no earthie creature, but from God himfelfe, it is manifeft that he receyued it neylher from God (for his vfurped power is contrarie to God, and to his worde in euerie re(pe6le) nor from anie chriftian man, but from the Deuill himfelfe, whofe vicegerent or Liefetenant general! in his kingedome of impietie he iliewes himfelfe to be. Than let them note, that although hee pretended to holde his vfurped authoritie from man (as hee doth not,) yet is there no man howe mightie an Emperour, King, Prince, or Potentate foeuer, that is able proprio iure to giue him authoritie ouer all the worlde, without great and manifefte iniurye done to all other Princes, as to giue the foueraigntie, or chieftie of their Landes from them, to a ftraunger. But a Prince may lawfullye beftowe and geue to his fubie&es anie prerogatiue, title, authoritie, office, function, gouernment, or fuperioritie of anie thing within his owne dominions and kingdomes, but no further he maye not. And therefore this reafon of theirs holdeth not, that the Pope maye as well arrogate the one to himfelfe, as the By mops may the other to themfelues.

2Theod. Seeing now it cannot be denied, but that bifhops are moll neceflarie, and that they may alfo lawfully hold fuperioritie ouer their brethren (in refpect of gouernement, regiment or authoritie) being giuen them of the prince, what fay you then to this ? Whether may a bifhop be called by the name of an archbifhop, metropolitan^ primate, or by the name of 'my Lord bifhop, my Lords grace, the

ve em, the Prince

ii. 2. Bishops may bear Titles given by Princes. 105

right honourable,' and the like, or not ? For, me thinke, thefe titles and names are rather peculiar to the temporalitie than to them, & do fauour of vainglorie, and worldly pompe, rather than of any thing elfe. And which is more, me thinke they are againft the exprefle word of God. Wherefore I couet greatly to heare your iudgemen«- thereof?

Ambhil. Thefe names and titles may feeme to fauour of vaine- Yes, tho' these

titles look

glorie indeed, if they mould arrogate to themfelues lure diuino, as

they doe not. But if you wil confider by whom they were giuen

them, and how they doe require them, you will not thinke it much does-

amitfe, nor farre difcrepant from the finceritie of the Gofpell. Firft

therefore note that they were giuen them by chriftian princes to

dignifie, to innoble, to decore, and to fet foorth the dignitie, the

excellencie, and worthines of their callings. Secondly let them note [» leaf 05]

that they require them as due vnto them by the donation and gifture

of men, and not lure diuino, and therefore being giuen them for the

caufes aforefaid by chriftian kings and princes, they may in that

refpect hold them ftill without any offence to the diuine goodnefle,or

his faithfull fpoufe vpon the earth. But if they fhuld claime them as if Bishops claim

these titles by

due vnto them by the lawe of God, as they doe not, then mould they God's law, they

offend. For our fauiour Chrift, teeing his difciples and apoli

ambicioufly to affect the fame vaineglorious titles and names, fet

before them the example of the heathen kings, thereby the rather to

withdrawe them from their vaine humour, faieng: Reges gentium

dominantur eis, &c. The kings of the gentils beare rule ouer them,

and thofe that exercife authoritie ouer them, be called gratious Lords,

but Vos autem nonjic, You mail not be fo. In the which words he Christ 'ud have

vtterly denieth them (and in them, all others to the worlds end, that

in the fame office and function of life mould fucceed them) the titles

of Lords, graces, or the like. The apoftle alfo biddeth them to

beware that they challenge not thofe vaine titles to themfelues by the

lawe of God, when he faith (fpeaking to bifhops and pa ft or.) Be \

Lords ouer your flocks, &c. By * thefe and manie other the like places p Sig. O 5, back)

of holie writt, it is cleare that they cannot arrogate thefe names or The*« titles of

title- to thrmfelues by y* word of God; neyther doe they, but (as I «r«no?i

haue faid) by the donation, the beneuolence, and gifture of chriftian but only by

Princes, for the reuerent eftimation they bare and ought to beare to Prince*,

They are not

Anu-christian

but Christian, PSif. O6]

and Bishops may

[* Sig. O 6, back] A man can only

fulfill one calling.

io6 ii. 2. Bishops may rightly use their Titles.

their high fun&ion and calling, in that they are his Liefetenants, his vicegerents in his Church, his meflengers, his AmbalVadors, the dif- clofers and proclaimers of his fecretes, and his Aungels (for fo are they called in the fcriptures) & therfore, in refpede of the excel- lencie hereof, thefe names were giuen and attributed vnto them. And truely to fpeake my fimple Judgement, I fee not but that thefe names d06 dignifte their callinges, mewe forth the maieftie thereof, and doe moue the Churches to haue the fame high calling in more reuerence, & honor, than otherwife they would, if they were called by bare & naked names onelie. But notwithstanding either this that hath beene faide, or anie thinge els that can be faid herein, there are fome waiward fpirits lately reuiued, who hold the fame names to be mecre Aiitichriftian, blafphemous and wicked, and fuche as at anie hande a Minifter of the Gofpell ought not to bee called by. But whereas they holde them to bee AntichrPftian, I holde them to be Chriftian names, and geuen by Chriftian Princes to the innobling and garniming of their offices, functions, and callinges, which doubtlefle is a glorie to God, denie it who will, or who can. And therefore in conclufion I fay, that Byfhops, though not by the lawe of God, yet by the pofitiue law, donation, and gifture of Chriftian Princes, maye lawfully aflume the faide titles and names to them, for the caufes before cited. And therefore thefe names and titles, beeing meere indifferent, and not derogating from the glorie of God, but rather making for the fame, they are not, of anye wife, fober, or faythfull Chriftian, neyther to bee inueighed againft, nor yet to bee in anye refpe&e diflyked beeing vfed as before. And thus much of the names and titles of Byftiops.

Theod. Maye Bymops exercife temporall authoritie together with Ecclefiafticall j and maye they bee luftices of peace, luftices of Quorum, luftices of Affifes, Ewer, Determiner, and the lykej or maye they, as Capytali Judges, geue definytiue fentence of lyfe and death vpon malefactors and others, that by the iudiciall lawe of man haue deferued to dye ?

* Amphil. There is neither of the callings temporall, nor ecclefi- afticall, but it requireth a whole and perfect man, to execute the (lime. And if there were neuer founde any one man yet fo perfect, as could throughly and abfolutelie performe his office in either of

ii. 2. Bishops may not be Magistrates or Judges. 107

the callings temporall or ecclefiafticall, much lefle can there euer one NO ecclesiastic*!

man be found, that is able to difcharg them both. It is hard there-

fore that thefe two callings fhould concurre in one man. This is as

though a man hauing an importable burthen alreadie vpon his backe,

Ihould yet haue an other almoft as burthenous vrged vppon him. And

therefore as it were abfurde to fee a temporall magiftrate mount into

the pulpit, preach the worde, and minifter the facraments, fo abfurde

it is to fee an ecclefiafticall magiftrate exercife the authentic tern- should exercise

porall, and to giue fentence condemnatorie of life, & death, vpon any authority, like

condemning men

(Timinous perfon, which properhe belongeth to the temporall power, to death,

Befids, it is a great difcredite to the temporall magiftrate, becaufe it

may be thought that they are not wife nor politique inough to

execute their office, nor difcharge their duties without the aide and

illiitance of the other. And which is more, it hindereth them from

the difcharge of their duties in their owne calling, for ait is written, .

no man can ferue two matters but either he muft betraie the one or NO man can

the other. When the woman taken in adultery was apprehended,

nul brought vnfo Chrift, he refufed to giue iudgement of hirj and

vet it was a matter in effect ecclefiafticall, & appertained to an ecclefi-

afticall iudge. Then what ought they to do in matters meere ciuil ?

Againe, our fauior2 Chrift, when the yong man requefted him to

deuide the inheritance betwixt his brother, & him, refufed the fame, Christ refuzd to

faieng, Quis me conjiituit iudicrm inter vos ? "Who made me a iudge

or a deuider betwixt you r Whereby appeareth how farre ecclefi-

afticall perfons ought to bee from hauing to doe with temporal

matters. But whereas they fay the bifhops of Dnalgne do exercife And

temporall authoritie, and doe it as Judges capitall, giuing fentence

condemnatorie of life and death, it is verie vntrue otherwife than

ihus, to be prefent at the fame, & to haue a confultatiue exhorta- tiue, or confentatiue voice onely. Which vfe me thinkes is verie good and laudable in my iudgement. For whereas the temporal magiftrates not vnderftanding in euerie point the deapth of Gods lawe, if they ftioulde doe anie thing either againft the fame, or the lawe of a good conference, they might informe them thereof, that 8all [is* things might bee done to the glorie of God, the comforte of the ne members of Chrifte lefus, and the benefit of the common wdth.

[ fiui ..r do

Pastors dress like other folk,

and generally

But some are very fond of new Fashions,

and wear silks,

Ac.,

I1 Sig. O 8]

satin doublets, &c.

This is a foul blemish in the

Christ wore but one poor coat,

[» Sig. O 8, back]

1 08 II. 2. The Ministers that flaunt in Satin Doublets.

Theod. What futhion of apparell doe the paftors and Minilter.s weare vfually in their common affaires ?

Amphil. The fame fafliion that others doe, for the moft parte, but yet decente, and comlie, obferuing in euerie point a decorum. But as others weare their attire, fome of this colour, fome of that, fome of this thinge, fome of that, fo they commonly weare all their ap- parell, at leaft the exteriour part, of blacke colour, which, as you know, is a good, graue, fad, and auncient colour. And yet notwithstanding herein fome of them (I fpeake not of all) are muche to bee blamed, in that they cannot content themfelues with common, and vfuall famions, but they muft chop and chaunge euerie day with the worlde. Yea, fome of them are as fonde in excogitating, deuiling, and in- uenting of new famions euerie day, & in wearing the fame, as the verieft Royfter of them all. And as they are faultie in this refped, fo are they herein to be blamed, in that they cannot contente them- felues with cloth, though neuer fo excellent, but they mufl weare filkes, veluets, fatans, damages, grograms, taffeties, and the like. I fpeake not agaynft 1thofe that are in authentic, for wearing of thefe thinges (for they both maie, and in fome refpe&es ought to weare them for the dignifying of their offices and callings, which otherwife mighte growe into contempte), but againft thofe that bee meane paf- tours and Minifters, that flaunt it out in their faten doblets, taffetie doblets, filke hofen, garded gownes, cloakes, and the like. Alas, how (houlde they rebuke pryde, and exceffe in others, who are as faultye therein as the refte ? Therefore fayde Cato verye well, Quae culpare foles, ea tu ne feceris ipfe : for, fayeth he, Turpe ejl dottori, cum culpa redarguit ipfum. Which is, thofe thinges which thou blameft in others, fee that thou thy felfe bee not guiltye in the fame, for it is a foule blemifti and a great mame and difcredit, what that euyll which thou reproueft in an other, is apparent in thy felfe. For in fo doing, a man repre- hendeth as well himfelfe as others, is a hinderance to the courfe of the Gofpell, and what he buildeth with one hand, he pulleth down with the other. Chrift lefus, the great paftor of the fheepe, was him- felf contented to go daily in one poore coat, beeing knit, or wouen all ouer without feeme, as the maner of yc Paliflinians is to this day. This me think was but a fimple cote 2in the eie of the world, and yet Chrift lefus thought it pretious iiiough. Samuel was accuftomed to

ii. a. Dress, &c., whereby a Minister is hnoun. 109

\valke in an old gowne girded to him with a thong. Elias and

Elizeus in a mantell, lohn the baptift in camels haire, with a girdle of

a (kin about his loines. The apoftle Paule with a poore cloke, and

the like j wherby appeareth, how farre a minifter of the Gofpell ought

to be from pride, and worldly vanitie, obferuing the rules of chriftian

fobrietie, as well in apparell, as in al things elfe, knowing that he is as Let the Minis-

a citie fet vppon an hill, and as a candle fet vppon a candlefticke to dress.

giue light, and lliine to al the whole church of God. Therfore faith

Chrift : Sic luceat lux vejlra coram hominibus, &c. Let your light

fo mine before men, that they, feeing your good works, may glorifie

your father which is in heauen : which God grant we may all doe.

Theod. Haue they no other kind of apparell different from the common fort of men ?

Amphil. Yes, marie, haue they. They haue other attire more Jut,, when they proper, and peculiar vnto them (in refpeft of their functions and offices) as cap, tippet, furpleiVe, and the like. Thefe they weare, not commonly, or altogither, but in efpecial when they are occupied in, or about, the execution of their offices and callings, to 1this end and2 [' Sig. P. i.) purpofe, that there may be a difference betwixte them and the com- mon forte of people, and that the one maie be diftinfte from the other by this outward note or marke.

Theodo. Is it of neceffitie than required, that the Paftors and Minifters of the worde, fhoulde be diftinfted from other people, by anie feuerall kind of attire ?

Amphil. It is not required as of neceffitie, but thought meete and conuenient to be ufed for a decencie, and comlines, in the Church of God. But notwithstanding the chiefeft thyng wherby a paftor or But their chief minifter oght to be known from the common & vulgare forte of should be in

Preaching and

people is, the preaching of the word of God, the administration of Holy Lift, the facraments, the execution of ecclefiaftical difciplinc, and other cenfures of the Church, and wit hall his integritie of lyfe, and found- nefle of conuerfation in euerie refpede. Thefe are the true notes and markes wherby a Minifter of the Gofpell ought to bee knowen and di ft i n&ed from the other common forte of people. And yet though thefe bee the chiefeft notes whereby they are diftinft from others of the temporalitie and laitie.yet are they not the onelie notes, P end end Orig.]

[>Sig. P i., back)

iho their out- ward mark is Cap.Surplice.&c.

As to those who object to a different dress for Pastors,

and try to justify their opinion by the

I can't agree with em.

I think a dif- ferent dress justifiable.

i io ii. 2. Ministers may well have a distinct dress.

or murkes, for they are knowen and difcerned from others allb, by exteriour habite, and attire, as namely by cappe, tippet, fu^pletVe, and fuch like: That as the firft doth diftinguilh them from others, whileft they are exercifed about the fame, (for who is fo doltifhe, that feeing a man preache, minifter the facraments, & execute other ecclefi- afticall cenfures of the church, that will not Judge him to bee a Minifter of the Gofpell) fo the other notes of apparell (the furplefie except) may make a difference, and diftinguifhe them from others of the laitie abroad. To this end, that the reuerence which is due to a good paftor, or minifter of the Gofpell may be giuen vnto them. For as the Apoftle faith, thofe elders that rule well, are worthie of double honour.

Theod. But I haue heard great difputation and reafoning pro & contra, to and fro, that the paftors and minifters of the Gofpell, ought not to be difieuered from the common forte of people, by anie dif- tincte kiude of apparell, but rather by founding the Lordes voice on high, by miniftring the facramentes, and the like : what fay you to the fame ?

Amph'iL Indeede there are fome, I confefle, that are of that opinion, and they bring in the example of Saule, enquiring of Samuell for the feers houfe, inferring that the Prophet was not dif- tin6t from other common people in his attire, for than Saule fhould eafelie 2haue knowen him by the fame. And the example of the damofell that fpake to Peter, inferring that whereas the mayde fayde, Thy fpeech lewrayeth thee, if he had bene diftin6te from others in attire, or outwarde apparell, fliee would than haue fayd, Thy apparel Jheweth thee to bee fuch a fellowe. Thefe, with the like examples, they pretende to prooue that paftors and Minifters are not to bee difcerned and knowen from the lay people, by anye kinde of apparell. But as I will not faie that they are to bee knowen and difcerned from others by apparell or habite onelye, (but rather by the lifting vp of their voices like Trumpets, as faith the Prophet,) fo I wyll not denye the fame to bee no note or marke at all to knowe a Paftour or Minifter of the Gofpell by, from others of the temporaltie, and laitie. And truelye for my parte, I fee no great inconuenience, if they bee by a certaine kinde of decente habite (commaunded by a Chriftian Prince) known and difcerned from others. Yet fome more curious than wife,

ii. 2. Ministers may wear Surplicesy &c. 1 1 1

before they would weare anie diftin6t kind of apparell from others, they haue rather chofen to render vp both liuinges, goods, families, and all, leauing their flockes to the mouth of the wolues.

lTheod. Is it lawfull for a minifter of the Gofpell to weare a [« sig. p. a. back furplefle, a tippet or forked cappe, and the like kind of attire ? if Tippets, forki

Amphil. As they are commaunded by the Pope, the great Anti- chrift of the worlde, they ought not to weare them j but as they be areorderdby

a Christian

commaunded, and inioyned by a Chriftian Prince, they maie weare Prince, them without fcruple of confcience. But if they mould repofe any I think Min- religion, holinefle or fancYimonie in them, as the doting Papifts doe, them,111* than doe they greeuouflieoffende; but wearing them as things meere indifferent (although it be controuerfiall whether they bee things indifferente or not), I fee no caufe why they maie not vfe them.

Theod. From whence came thefe garments, can you tell ? from Rome, or from whence els ?

Amphil. The moft hold that they came firft from Rome, the even tho they poifon of all the world j & moft likelie they did fo j but fome other Rom"me from fearching the fame more narrowlie, do hold Mat they came, not from Rome, but rather from Grecia, which from the beginning, for the moft part, hath euer been contrarie to the Church of Rome. But from whence foeuer they came it (killeth not much, for beeing mere indif- ferent, they maie be worn or not worne without offence, according to the pleafure of the Prince, as things which of them2felues bee not [* Sig. P. 3.] euill, nor cannot hurte, excepte they be abufed.

T/it'nd. Notwithftanding they holde this for a maxime, that in as much as they came firft from the Papiftes, and haue of them bene idolatrouflie abufed, that therefore they are not, nor ought not to bee, vfed of anie true paftors, or Minifters of the Gofpell. Is this their a //urn /> t inn true, or not ?

Amphil. It is no good reafon to fay fuch a thing came from the Use of a good I'apiften, ergo it is naught. For we rend that the Deuils con felled

t

•• Chrift to be the fonne of God : doth it follow therefore that the bad. fame prnfril'mu is nau^htr, Ixcaufe a wicked creature vttered the fame? AH thinges are therefore to bee examined. \\ hetlu-r the abufe confift in the thinges thrmlrlues, or in oilier* that ahufe them.

li being found out, let the abufes be remoued, and the thinges ir a irood thing remnine ftill. A wicked man maye fpeake good wordes, doe good

112 II. 2. Clear away abuses from good things abuzed.

works before the world, (but becaufe they want the oile of faith to

fouple them withall, they are not good workes before the Lord) and

maie ordaine a good thing which maie feme to good ends, and pur-

take away the pofes. And becaufe the fame hath afterward beene abufed, mail the

Abuse, and let

the Good Thing thing it felfe therefore be quite taken away ? No, take away the

['Sig. P. 3. back] abufe, let the thinge 1remaine ftill, as it maye very well without anie

offence, except to them, quilus omnia dantur foandalo, to whom all

if everything thinges are offence. And further, if thefe preficians would haue all

Paints0 ha^uxd things remoued out of the Church which haue beene abufed to Idola-

away with, trie, than muft they pull downe Churches (for what hath bene abufed

more to Idolatrie and fuperftition?) pulpits, belles, and what not.

Than muft they take away the vfe of bread and wine, not onely from

the church, but alfo from the vfe of man in this life, becaufe ye fame

was abufed to moft mamefull idolatrie in beeing dedicate to Ceres,

the Bible and and Bacchus, twoo ftinking Idols of the Gentiles. Than muft they

things 'ii hare take away not onely the Epiftles, and Gofpels, but alfo the whole

to go.

volume of the holy fcriptures, becaufe the Papiftes abufed them to idolatrie. By all which reafons, with infinite the like, it manifeftly appeareth, that manie things which haue beene inftituted by Idolaters. or by them abufed to Idolatrie, may be applied to good vfes, and may ferue to good ends, ye abufes being taken away. Yet wold J not that any thing that hath been idolatroufly abufed by the papifts, mould be reteined in the churches of Chriftians, if by any meanes they might be remoued, and better put in place.

p Sig. P. 4.] Theod. Is the wearing of thefe garments 2a thing meere indifferent,

or not ? for fome hold it is, fome hold it is not ?

AmphiL It is a thing without all controuerfy mere indifferent j for, whatfoeuer gods word neither exprefly commandeth, neither dire&ly forbiddeth, nor which bindeth not ye confcience of a chriftian man, is a thing mere indifferent to be vfed, or not to be vfed, as the prefent ftate of

These Garments y° church, & time requireth. But it is certen that the wearing of this

are a mere

matter of kind of attire is not exprefly commanded in the word of God, nor

do as you like dire&ly forbid by the fame, & therfore is mere indifferent, and may be

about em.

vfed, or not vfed, without burthew of cowfcience, as ye prefent ftate of time (hall require. And therfore feeing they be things indifferent, I GarmJius^a wold wifh euery wife chriftian to tollerate ye fame, being certen that he is neither better nor worfe, for wearing or not wearing of them.

II. 2. Princes to be obeyd as to Garments, &c. 113

Theod. Being things, as you fay, mere indifferent, may any man lawfully refufe ye wearing of them againft the commandement of his prince, whom, next vnder God, he ought to obey >

Amphil. Euery man is bound in confcience before God to obey his prince in all things, yea in things directly contrary to true god- lines hee is bound to fhew his obedience (but not to commit ye euil) namely to fubmit himfelfe life, lands, liuings or els whatfoeuer he hath, to y" wil of his x Princes, rather than to difobeie. If this obedi- psig. P. 4. back] ence than be due to Princes in matters contrarie to true godlinefle, And if your what obedience than is due to them in matters of fmall waight, of them, of course

... obey him in

fmall importaunce, and meere triffles as thefe garments be, iudge such a Trifle. you ? He that difobeieth the commaundement of his Prince, difobeieth the commaundement of God -, and therfore, would God all Ecclefi- afticall perfons that ftande fo muche vpon thefe fmall pointes, that they breake the common vnitie, & band of charitie in the church of God, would nowe at the laft quallifie themfelues, (hewe obedience to Princes lawes, and fall to preaching of Chrift lefus truelie, that his kingdome might dailie bee increafed, their confciences difcharged, and the Church edefied, which Chrifte lefus hath bought with the fliedding of his precious hart bloud.

Theod. Maie a paftor, or a Minifter of the Gofpell, forfake his flocke, and refufe his charge, for the wearing of a furplefle, a cappe, tippet, or the like, as manie haue done of late daies, who being in- forced to weare tkefe garmentes, haue giuen up their liuings, and forfaken all ?

il. Thofe that for the wearing of thefe garments, being but ^

the inuentions, the traditions, the rites, the ceremonies, the ordinances

ne won t wear

& constitutions of man, will leaue their flocks, 2and giue ouer their »Surpike,&c, charges, not caring what become of the fame, doe {hew themfelues to be no true fliepheards, but fuch as Chrift fpeaketh of, that \\-\wn they fee the Wolfe comming, will flic away, leauing their flocke to the (laughter of the greedie wolfe. They giue euident demonftration alfo, that they are not fuch as the holie Ghoft hath made ouerfeers ouer their flocke, but rather fuch, as being poflefled with the fpirite of pride and ambition, haue intruded themfelues, to the deftru&ion of their flocke. If they were fuch good (hepheards as they ought to be, »how» that he'* and fo louing to their flocke, they would rather giue their life for she'pherd. •HAKSPI&B'S ENGLAND : STUBBES, n. i

How can he be a good Shepherd who should give his

r his

Sheep, when he'll leave em s like Garments T

l» Si«. P s, back]

If these Garments are orderd by a Christian Prince, no good

Christian should be offended by em.

• Sig. P 6J

The Papists say that White signifies Holiness ;

114 II. 2. Surplices may be worn if the Prince bids.

their flieepe, if neede required, than to runne from them, leauing them to the bloodie teeth of the mercilefle wolues. Is hee a good {hep- heard that watcheth dailie vppon his flocke, or hee that runnes from them for euerie light trifle? I thinke we would count him a verie negligent fliepheard. And fliall wee thinke him a diligent, or a good paftor, and one that would giue his life for his fheepe, as a good paftor mould doe, that for fuch trifles wil eftrang himfelfe from his flocke for euer? Therefore I befeech God to giue them grace to looke to their charges, and to let other trifles alone, being no part of our faluation or damnation.

Theod. But they faie they refufe the wearing of thefe garments, becaufe they are offenfiue to the godlie, a fcandall to the weake brethren, a hinderaunce to manie in comming to the Gofpel, & an induration to the papifts hardning their hearts, in hope that their trum- perie will once come in again, to their fingular comfort.

Amphil. It is an old faying, Better a bad excufe, than none at all. And truly it feemeth they are driuen to the wall, and fore graueled, that will flie to thefe fimple fhifts. But whatfoeuer they fay or aftirme, certain it is, that offenfiue to the godly they cannot be, who haue already learned to diftinguim betwixt the things abufed, and the abufes themfelues. And who know alfo how to vie things mere indifferent, to good ends and purpofes. And therfore this queftion thus I fhut vp in few words, that the wearing of thefe garmentes beeing commaunded by a Chriftian Prince, is not offenfiue, or fcan- dalous to anie good Chriftians; and to the other, it mattereth not what it be. For they are fuch as the Lorde hath caft off into a reprobate fence, and preiudicate opinion, abufing all things, euen the truth it felfe, to their owne deflru6tion for euer, excepte they repent, which I praye God they maye doe, if it bee his blefled will.

2 Theod. I pray you why doe they weare white in their furplefles, rather than any other colour ? and why a forked cappe rather than a rounde one ? for the Papiftes (if they were the authors of thefe gar- mentes) haue their mifteries, their figures, & their reprefentations in all things. Wherfore I defire to know your iudgment herein.

Amphil. You fay the truth, for the Papifles haue their mifteries in all thinges after their maner. Therfore thus they fay, that white doth fignify holines, innocency, & al kind of integrity, putting them in

II. 2. Don't make Schisms for Trifles of Clothes. 115

mind what they ought to be in this life, and reprefenteth vnto them the beatitude, the felicitie, and happines of the life to come. And thys they prooue al exemplis apparitionum, from the example of appari- tions and vifions, in that aungels, and celeftial creatures haue euer appeared in the fame colour of white. Therefore forfooth they muft weare white apparell. The cornered cappe, fay thefe mifterious fel-

Cap the Mon-

lows, doth fignifie, and reprefent the whole monarchy of the world, arehv of the

Eafl, Weft, North, & South, the gouernment whereof ftandeth vpon

them, as the cappe doth vppon their heades. The gowne, faye they, and the

doth fignifie the plenary power which they haue to doe all things, plenary powef^ *

And therefore none but the Pope, or hee J with whome hee difpenceth, I Sig. P 6, back]

maie weare the fame euerie where, bicaufe none haue plenariam

potejiatem, plenarie power, in euerie place, but (Beelzebub) the Pope.

Yet the Minifters, faith he, maie weare them in their Churches, &.

in their owne iurifdi&ions, bccaufe therein they haue full power from

him. Thus foolimlie do they deceiue themfelues with vaine fliewes, »u this u

madows, and imaginations, forged in the mint of their owne braines, E*m

to the deftruction of manie. But who is he, that becaufe thefe fot-

time Papiftes haue and doe greeuouflie abufe thefe thinges, will there-

fore haue them cleane remoued? If all thinges that haue beene thing5'

abufed, mould be remooued becaufe of the abufe, than mould

we haue nothing left to the fupply of our neceffities, neither meat,

drinke, nor cloth for our bodies, neyther yet (which is more) ye word a« well as the

\\" ) d >f (i 1

of God, the fpirituall food of our foules, nor any thing els almoft.

For what thing is there in ye whole vniverfall world, that eyther by

one Hereticke or other hath not beene abufed? Let vs therfore

take the abufes away, and the things maie well remaine ftill. For

may not we chriftians vfe thefe thinges which the wicked Papifts aren't we to

haue abufed, to good ends, vfes, and purpofes ? I fee no reafon to Surely we are.

the contrarie. And therefore in conclufion I befeech the Lorde that

wee *may all agree togither in one truth, and not to deuide our felues P Sig. P 7]

one from another for trifles, making fchifmes, ruptures, breaches, and

fadions in the church of God, where we ought to nourifli peace,

vnitie, concord, brotherly loue, amitie, and frendfliip, one amongft

another. And feeing we do all agree togither, and iump in one

truth, hauing al one God our father, one Lord lefus Chrift our fauiour, w«v« ail one

one holy fpirit of adoption, one price of redemption, one faith, one

let us then agree about outward rites, Ac.

We're got the Kernel. Don't let's wrangle over the Shell.

pSig.P7.back]

Let us fast and pray, and be- seech God to keep our Queen Elizabeth as the apple of His eye ; and grant us Eternal Life in Heaven, thro Christ's Death.

May you and I meet again, if not on Earth, yet to rest for ever in Heaven !

n6 11. 2. Dont quarrel about the Bone, or Shell.

hope, one baptifme, and one and the fame inheritance in the king- dome of heauen, Let vs therefore agree togither in thefe externall ihadowes, ceremonies and rites. For is it not a fhame to agree about the marrow, and to ftriue about the bone ? to contend about the karnell, & to vary about the fhell? to agree in the truth, and to brabble for the fhadow? Let vs confider that this contention of ours among our felues, doth hinder the courfe of the Gofpell from taking fuch deepe roote in the heartes of the hearers, as other- wife it would doe. And thus for this time, brother Theodorus, we will breake off our talke concerning this matter, vntill yt pleafe God that we may meete againe. Which if it pleafe God we doe, I promife you in another woorke to difcourfe of the fame more at large. In the mean time let vs giue our felues, Ho falling, and prayer, moft humbly befeeching his excellerrt maiefty to blefie our noble Queen, and to keepe hir grace as the apple of his eie from all hir foes, to main- taine his word and gofpell amongft vs, to plant vnity and concord within our walles, to increafe our faith, to graunt vs true and vnf ained repentaunce for our fins, and in the end eternall life in the kingdome of heauen, thorow ye precious death, paffion, bloodfliedding, and obedience of Chrifte lefus our Lord, and onely fauiour, to whom, with the father and the holy ghoft, one true, and immortal God, be al honor, praife, power, empire, and dominion throughout all congre- gations for euermore. And thus, brother Theodorus, I bid you farewell in the Lord, till I do fee you againe.

Theodo. And I you alfo good brother Amphilogus,

befeeching the Lord that if we meete not

vpon earth, we maye meete yet in the

kingdome of heauen, there to reft

in perfect felicitie

for euer.

Amphil. The Lord grant it

for his mercies fake.

Amen.

FINIS.

>S <* S\^ ** S^, ^ r^^, ^ r^^, ^ r^^, ^

O/l ^H rr#/i *x r*. i ^^ r .. j >A, i\> ] *\ r .. i K

J H^ L J \^ L " J N^ L ** J ^^ L ** J H/* L ** j K/* L **

&M$&d$£dgM$m$&

LONDON

Printed by Roger

Ward for William Wright, auto are to 6e solfcc at fjis sljop tog-

ning to Saint Mildreds Church in tfje Poultry, icing tlje

die shop in tin- row.

1583-

1 2

IIQ

INDEX.

Abuses, how to treat, 1 1 1 Adam had to till the ground, 49 adjacent upon, 4, bordering on adulterate calf, 47, one belonging

to another cow Adulteration of Wine, 25 all-to-besprinkled, 51/14 all-to-betorne, 37, torn in pieces all-to-tickle, 51/15 Almanack-makers who affect to

foretell, condemd, 66 Almshouse, one wanted in every

parish, 43 ambidexters, hollowe - harted

friends, 7

Amphilogus, I. Phillip Stubbes Anabaptists, their absurd doctrine,

69 Angel, 12, a lawyer's fee, 6s. &/.

An Angel was a third of a

pound: IQJ. when the £ was 30$-.;

and 6s. &£ when it was 2os. : see

W. Stafford's Examination, p.

loi. (Prof. Leo in his most

comical explanation (!) of

" Vllorxa " in Timon as ' v£ or x

angels,' made $£ -= $£ 6s. 8rf.) Antichrist of Rome, that pernicious,

the Pope, 71 : sec * Atvhdiucll ' Apothecaries cheating, 55 Apparel, abuses in, 33 Apparel, of Pastors and Ministers,

ioS-9 Apparel of Ministers discust, 108 —

116 appropriate to, 27, appropriated to,

held as private property by aqua vite. rlica, 78

Archdiucll, the Pope, 104

'*» 5

artifi. ially, adv. 35, skilfully, well Astrologr ctory

and false predictions, 57

Astronomers' and Astrologers'

abuses, 55-65 auncientie, 49, ancientness

Bailiffs, Law-, cheating, 16 Barbers : their way of trimming

amusingly described, 50-1 barbing, sb. 50/1 1, trimming beards,

cutting hair, &c. Beards, the many different cuts of,

50: see Harrison, Pt. I, p. 169 bear in hand, 22, 52, 54, pretend,

persuade

bear in hand, 46/20, vow, declare ' beastlinesse of some ruffians ' who

let their hair grow long, 5 1 Beggars : 2 sorts, i. the Strong

and Sturdy, 2. the Aged and

Sick, 42 Belzebub and Cerberus, archdiuels

of great ruffes, 35 Benefices, having 2 or more, is as

bad as having 2 wives, 75 Bishops, 71 ; their duties, 73, 89,

91, 103; their Titles, 104-6; not

to exercise temporal authority,

107 Bishops not to intrude their

Nominees on Churches, 92 Bishops, justified from the Bible,

101-2; should be tolerated by

sober Christians, 103; should

preach, 103 ; « My Lord,' 104-5 ;

shouldn't exercise temporal

authority, 107

cd, 50, puft up, swollen out brabble, v. t. 1 16, dispute, brawl

ick fools, astrologers, 58 ors, jolly fellows who tempt

folk to thieve, 38, 39; are the

seminaries of Wickedness, 40.

' RinendaiutlOj a retailor, a

huckester, a (ripper, a regrater,

I2O

Index. Rro — Doo

a broker. Riucndaglie, any frip- perie or olde ware or o\ji trash sold againe.' 1 598. Florio.

Brokery, a dunghill trade newly sprung up, 39 : see Forewords

Brownisis, ' new phangled felows,'

busie-heded astronomers, 60 Butchers, and their Dodges to make

bad meat loolc good, 26 by : knowe . . faultes by them, 48,

in them, about them

Candles made of stinking stuff, 49 Capytall Judges, 106, Chief Justices,

trying causes of Life and Death cater cosins, 24 Caveat emptor, say the cheating

Drapers, 24 chance medley, 14 Chandlers, their cheating dodges,

49

chauerell consciences, 12, stretch- ing kid- leather ones, lawyers have. * Birsa, the cheuerill skinne to make purses with.' 1598. J. Florio. A Worldeof Wordes.

chawcs, 64, jaws

Christ the Head of the Church, 69

Christians may go to law with one another, II

Church, each to have the right to appoint its own Pastor, 79

Churches, all separate, are part of the One true Church, 69

Churches, to get the Bishop's approval of the Minister they elect, 99 ; may alter their form of government, 101

Churchwardens, their business, 101

Cicero on property in land, 31

circumgired, 68, surrounded, bounded

Cloth cheatingly rackt by Drapers,

24 Clothiers' tricks in making Cloth,

24 : see Forewords cobs, rich, 27/4, rogues Cocatricc fawning and weeping, 6 Colleges and Schools perverted, 19 Commons and Moors enclozed from

the Poor, 27 : sje Harrison, &c. communicate with, 84/6, share, take

part in

c on f rater, s&. 24/16, cheating

brethren Congregation, how to appoint its

Pastor, 90-1 Congregations, separate, in

parishes, 68

conscionable, 5s/5> conscientious consentative, consultative, 107 Conveyances and Leases of land,

terribly long and dear, 32 Corn, tricks in selling it, 47 Cornerd Cap of a Priest, signifies

the Monarchy of the World, 115 cough himself a dawe, 48, be made

a fool of

Council, Queen Elizabeth's, 8 Counsellor's fee, an Angel (6s. 8^/.),

12

countenance, a man of, 26, of good

appearance, well-off Cow, a barren one sold with another

cow's calf, 47 cupstantiall, 65, parody of sub-

stantiall

Curriers and Tanners' tricks, 36 Cuts of Beards, many kinds of, 50

Dancing minions that minse it fu".

gingerlie, tripping like gotes, 33 dangerouser, 6

Dark shops to cheat buyers in, 24 Dearness of every thing, 33 decore, i>. t. 105/13, adorn Decorum is to be observed, 51, 108/4 Deer and Conies from Parks eating

up poor folk's corn, 28 Depastor is a Pastor who runs

away from his flock for fear of

infection, 95 * Destiny' : humbug of a man's

making this an excuse, 63 Devilry, the Pope's, 5 Diogenes's laughter, 14 disaminate, 39, dissuade discommodious, 40, disadvantage- ous disposement, sb. 56, disposing,

ordering

disthronize, v.t. 60/1, dethrone districted, 68, distinguish^ divided Dnalgne, I, England Doctors (of Medicine) should

graduate at a University, 54 Dooting Anabaptists and braine-

sijke Papists, 69

Index. Dra — Inn.

121

Drapers and Clothsellers* tricks, 34

Dress of Christ and the Prophets, 108-9

Dress of Pastors and Ministers, 108-9

' Druggie baggage ' sold by Apothe- caries, 55

Drugs, doctors' profit on, 55/8

Ears pickt at the Barber's, 51/1

Education in England, 19; its abuses, 19-20: see Notes

Eldership or Seigniory in the Church, 100

ELIZABETH, Queen : twenty - five years peace in her time, 5 ; the Pope's Conspiracy against her, 5 ; she describe! and praizd, 7-8 ; may her dislikers die ! 18-19 ; the duty of praying for her, 1 16

else what . . . soever, 12, whatever other

England the wickedest Country under the Sun, 2, 4 ; its great fertility, and its situation, 4; at peace for 25 years, 5 ; its division into shires, 9

Englishmen, 3 sorts of, English, Cornish and Welsh, 4 ; all con- tentious and fond of going to law, 10

erogate, a. 23, handed over

Excuse : ' Better a bad excuse than none at all,' 114

exercised, 50, practist, traind

External Rites, Reformers to agree and not quarrel about, 116

Eye to be your Cook, 34

Fagots of wood, a penny a piece, 49 faulted, pp. 72 (at foot), committed

a fault, erd Fees, outrageous, in the Law-Courts,

16 Fines to Landlords ; hardship of

on Tenants, 29, 31 Forkt Caps, &c. may be worn by

Ministers, i n Fortune-telling by the stars,

nonsense, 62

Fox may go to school to a cattle- dealer, to learn tricks, 48 friended : ' the law is ended as a

man is friended,' provided with

rich friends, 10

fuller, sb. 24, cleaner of wool Funeral Sermons, 85

Games and amusements, rich man's,

33 Garments — surplices, &c. — the

wearing of them is a thing in- different, 112 geason, 51, plentiful — 'as geason

as blacke swans,' that is, very

scarce

gifture, 79, 105/15, gift-bestowing God still rules the World and the

Heavens, 59

Gods penie, 29, a nominal rent Golden Age, the, 2 Goldsmiths, rich, but yet tricky,

p. 25 goose, sue the, 31, ' shoe the goose ',

waste his labour on trifles Grasiers, greedy for profit, 26 ;

keeping large flocks of sheep, 28 gravelled, 114, puzzled

Hair-cutting in a Barber's shop, 50

hand, ' make a hand of, 55, make away with, kill

Herod struck dead, 3

Hierosoltinitanes, 3, heathen in- habiters of Jerusalem

Hospitality, little shown by the Rich, 41

Hungrie dogs eate sluttish pud- dings, 90

Husbandmen, simple as they look, are as crafty as the DevU him- self, 47

Idumeans, the, I

Ignorants allowd to practise Physic

and Surgery, 53 immercessible, 99/12, not to be paid

for with hire, invaluable impeopled, 31, inhabited importable, 55, not able to be borne,

very heavy (fee) ; 107/4 inaugured, to be, 10 indifferently, 14. fairly, equally induration, 114/14 Ingrators and Forestallcrs, 46,

buycrs-up of corn and provisions ingrossc, 22, buy up and hold

a ion (to a benefice), 81 inn, 82, abode : ' take vp their Inne

in an alehouse '

122

Index. I no — Poll.

inow, 61. 73/6, enuf, a sufficient

number of insensible. 61. without sensation or

life instance, entreaty : make instance

to, 84, urge instaurate, v.t. 81/7 interne and externe, bodie of man, 60 Iron Age in Stubbes's time, 3

Jack out of office, 50 '3 ; 54 Jester's proof that a King pardoning

a Murderer, had kild 2 men, 15 Jesuits, the Devil's Agents, 6 Judges not to take Bribes, 16 jump in one truth, 115 (at foot) Justice, deferring of, specially poor

men's causes, 9

Keeper of the Seal, his fees, 16 King of each country, Head of its Church, 70

Landlords are big Thieves, 14

Landlords, grasping, rack their rents, make tenants pay fines, &c. 29

Landlords (lewdlords), injustice to their Tenants, 32 ; are the cause of high prices, 33

Latimer, his Sermon before Edw. VI on delay in doing Justice, 9 ; and his story of the 30 apples with 30 angels in em, 82 : see Notes

laurel crown of triple folly, 10

Law, don't go to, 10

Lawyers, greedy, 10, 16; their ex- tortionate fees, 14, 1 6

Leaden Age in Stubbes's time, 3

Learning and Trade: the latter pays best, 19

Leather, tricks in curing, 36 : see Forewords

Letters dimissory, and commend- atory, 91

Livings, giving up for the wearing of a Surplice, &c. is not a true Pastor's duty, 113

Magistrate, the temporal, 69 maintainable, 84, 88/4, fit or enuf

to maintain a man Maisterlesse hounds, 89 mansuetude, 8, tameness, mildness,

gentleness

Merchants' heavy profits, 21 ; dodges to get them, 22

Ministers, unfit, to give up orders at once, 93-5 ; their Dress, Sur- plices, &c. 108-116

miscarrying, sb. 18

Money '11 buy Pardon for Crimes, in England, 13

mowchatowes, 50, moustachoes

My Lord Bishop, 104-5

Nebuchadnezzar made to eat

grass, 3

' no change,' the Barbers' maxim. 5 Nodnol, i, London

of : putting of, 9, off oiled Shauelings, 70, monks orient perfumes, 51 ougglisom, a. 51, ugly, hideous

Papists, bloodthirsty, 6

Papists' reproaches to fee-taking

Protestant pastors, 85 Parish, every one should have a

well-paid Schoolmaster, 21 Parish-schools badly off, 20 Parks : towns puld down for, 28 Pastors to have only one charge, 75 ; the poor salaries they get, 82 ; not to take fees for Sermons at Burials, £c. 84-5 Pastors' duties in time of Infection, 95-8; their Election, 99; their Dress, 108-9; Preaching and Holy Life their true Notes, 109 ; their duty about wearing Sur- plices, &c. 113 Patronage in the Church, 80-2 Patrons, private, how they cheat

Pastors, 80 Pharaoh drownd, 3 Phoenix Queen, the, 2 ; Elizabeth, 8 Physic, any fool allowd to practise,

Physicians : their faults, 52 ; now 'they ruffle it out in silckes and veluets', 55 ; they make away with awkward patients, 55

Planets and Signs, influence of, on Man, 60

Planets: foolish pretensions of knowledge about them, 58

Pluralism, evils of, 74-5

pollages and pillages, 32/17

Index. Poll— Ship.

123

Polling and pilling of the poor, 46 Poor, the, badly treated by lawyers,

u, 12, the Law 14, Judges 16 ;

marrow suckt out of their bones

in the Law-Courts, 16 Poor : curse Merchants for export- ing goods wanted here, 22 ; are

injured by greedy Grasiers, 27;

their Commons enclozed, 27 ;

their hospitality to one another,

41 ; cruelty of the rich to them,

41-2 Poor, aged and sick to be kept by

their own parish, 42 ; now many

die like dogs in the fields, 43 Poor, ill treated by Doctors, 52 ;

should have a Doctor paid for

them, 54 Pope, the Son of the Devil, 5 ; the

Head of the Devil's Church, 69 ;

Antichrist, 71 ; the Devil's

* Liefetenant generall ', 104 Preaching Ministers, 71, 74; may

take Stipends, 86 ; their pay, 95 Precisians, 1 12, folk over scrupulous

about trifles Preferment in the Church, not got

by merit, 73 prejudicate, a. 114 prepensedly, 14, by forethought preposterous geare, 59 (at foot),

awful nonsense

Pride is followd by Destruction, 3 Prince's duty to the Church of his

land, 70

Prince's power to pardon crimes, 14 Princes to be obeyd by Subjects,

17, 113 ; even when bad, 18 Princes may order Ministers to

wear a special dress, Surplice,

&c. in

Prisons, abominable state of, 12 Private Patronage, how it arose, 81 Prognosticates, humbugs, 56-65;

are to be condemd, 66 promptuaric, sb. ^ Provosts of Colleges take bribes,

20 Psalmograph, 30, Psalm- \\

David

put-offs, 46/15, excuses Putter, or Putting-Stick, to stiffen Ruffs with, 36

quarrcllous, 10, quarrelsome

Quarterly] Sermons, 77 quirckes and quiddities, 46

rack rent, 29, rackt, straind up to

the full value

Rate in aid for poor parishes, 42 Reading Ministers, 72 Reading, not preaching, Ministers,

71-2 Receivers or buyers of stolen goods,

Brokers, 41 refell, vb. 77/5 Reformd Churches oversea : their

prompt judging of Law- Causes,

9, and Crimes, 1 3 ; they take

better care of their Poor than we

do, 43-4

regiment, 8, ruling, control remit, 1 3, excuse, set free reprivation, 13, reprieve Rich favourd against the Poor, 16 Rich men eat up poor ones, 27 ;

their duty to tenants, 30 ; the evil

way they spend their money, 33;

little hospitality, and want of

kindness to the poor, 41-2. See

1 Poor '

Rise in rents, twentyfold, 30 roging, 75, roguing, 53 (at foot) Rome the poison of all the world,

in Ruffs, great, the Cartwheels of the

Devil's Chariot, 35

Schoolmasters badly paid, 20; should be examind for character as well as learning, 20 ; shouldn't be chargd for a License to teach,

21

Seigniory in the Church, 100 Sellers, if Christians, should tell

Buyers the faults of the animals

they sell em, 48 Setting-Sticks for Ruffs, 36. * Pi-

antatoio, a dible or gardners

setting sticke.' 1 598. Florio. A

Worldt of Wordts. Shakspcrc's ridicule of 'planetary

influence1 enforst before!

6l Sheep : whole parishes given up to,

28

Sheriffs' cheating, 16 shipman's hose, 79/1 (will fit .my-

thing)

Index. S/io — Zodiac.

Shoemakers' tricks, 37 : see Fore- words

Shoes bad and dear, 36 Short measure given in wine, 25 Signs of the Zodiac : suppozed in- fluence of each on a part of man, 60

Silver Age, 2 Simony, how avoided, 81 skilleth, 1 1 1, matters, is of conse- quence

smeard Prelate, 70 snap go the fingers, 50 (at foot) snipping and snapping of the

cycers, 50

snort in palpable ignorance, 20 Sodomits and Gomorreans, their

punishment, 3

Soles of shoes, tricks in making, 37 Spiritualty, the Abuses of, 67-116 standing, 41, putting up with (?) Starching-houses to stiffen Ruffs,

Stubbes, Phillip, his Father on

Shoes, 37 : his Family, and his

trustworthiness : see Forewords Subjects' duty to Princes, 17, 1 8 Substitutes and deputies of Pastors,

fitter to feed hogs than Christian

sowles, 76

supposal, 57/10, supposition Surgeons and Physicians '11 only

work fot pay, 52 ; their heavy

fees, 55 Surplice, cap, tippet, &c. may be

worn by Ministers, 109 Surplus goods only to be exported,

23

Tailors invent new fashions daily,

33 ; their cheating tricks, 34 take-on, 48/6, vow, declare, go on Tanners' dishonest tricks, 36

Temporalty, the Abuses of the, 1-66

Tenants rackt by Landlords, 29

thick, T/./. 24,' thicken

Thieves under colour of Law — Land- lords and Lawyers, — 14

Tithes, landlords' dodges to avoid paying, 80

Tithes, the ground of them, 83

too too, adv. 64

Tradesmen, English, as good as any under the sun, 21

trinkets: 'pots, pannes, candles, and a thousand other trinkets', 49

Tyburn, thieves hung at, 39, 42

Unbenefist Preachers may take

fees, 87 Universities and Free Schools ;

places sold in, 20 : see Forewords

vagarent, sb. 75, vagrant Vagrant Ministers, 88-9 Vintners adulterate Wines, p. 25

water : the stiller the water standeth,

the more dangerous it is, 7 Wax, fees for, 16 wet : with a wet finger, 39 4 What you please, Sir,' the Barber's

charge, 51

whether, 73, which of the two White, why the colour of Surplices,

114-115 Wicks of candles made of rope-ends,

&c. 50

Will-do-all or Money, power of, 13 Wines in England, 25 Women not to practise Physic for

gain, 54 Wool, cheating in the sale of, 28

Zodiac, Signs of the, and their sup- pozed influence on man, 60, 64

BUNOAY; CLAY AND TAYLOR, PKINTKRH, THE CHAUCEK PUESS.

PR 2888

ser.6 no. 12

akspere Cocit London

:blic&tions3

PLEASE DO NOT REMOVE CARDS OR SLIPS FROM THIS POCKET

UNIVERSITY OF TORONTO LIBRARY