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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 
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no.  12 


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