Gene. ◠the redemed mēbres of Iesus Christe our christen brotherne and naturall countreymen but suffer theim wythout cōpassion in suche lamentable wyse to appeare before oure eyes in euery corner In fieldes in high wayes in churches in stretes in by lanes in commē Iaquesses vnder stalles at rych mens doores and vnder their walles Ah most lamentable wofull case wherby if we do enter into oure owne consciences what shall we there fynde What good matter of reioycinge and perfecte peace shall there before god appeare in vs What remaineth in vs wanting the charitie of god to be quiet in our selues and to liue in the state of goddes grace Remaineth there nothyng vprightly in vs What nothing at all No no verily of any inwarde or heauenly ioy but a terrible out cry VVhere the charitie of god remayneth not there the conscience abideth vn quiet and alvvaies in terroui◠and an open accusation agaynste vs and the iust terrour and vengeance of god vppon vs because we haue not in tyme to our powers accordyng to the order of charitie and perfect compassion preuented these most notable and cursed euils or at the least for not preparyng present comfort in suche tyme of necessitie makynge our frendes of wicked mammon whereby the poore myght be relieued that there myght be also layed vp in store for our selues a good foundation in Iesus Christe against the tyme to come Rom. 12. 1 Timo. 6 Eccle. 11. and obtayne-thorough hym euerlastynge lyfe Ryches is a good thing for it is the gift of god and so likewise is pouertie and as god hath made somme men riche with an holye and good spirite to despyse worldlye gooddes so hathe he also appointed some to beare the bourden of pouertie that they might happilye receiue his benefites at suche charitable and rich mennes handes O how blessed are those that haue riches the good gyfte of god where by they maye not only make many frendes to the praise of God Pro. 19. and their owne comforte but seeke also the fauour of the poore that are often through pouerty for saken of their frendes whose continuall praier and swete blessinge by the promises of god shall purchase vnto theym the fauour of god healthfulnes ioy prosperitie and plentifull encreace For the charitable acte of the rightuous godly man god alwayes beholdeth and accepteth as an hygh and wourthie sacrifice whiche he at any tyme vaynelye receyue not and without recompence but as his acte is worshyppeful accordynge to Salomon to doe good and to help the poore in their necessity which be calleth lendinge vnto the Lorde or layed out for a season so the Lord god that is all goodnesse and truths that delighteth in well doing and reioiceth in hys people wyll not wythholde hys bountyfull hande but see him largelye requighted agayne Prou. 19. Prou. 29. Prouer. 12 The poore and the lender ofte meete together but it is the Lorde that lightneth both their eyes It is the lord that prepareth pouertie It is the lord that geueth vnto the poore strengthe and consolation thoroughe faith by the power of his spirite to ask in his name and to attaine reliefe It is the lord also that geueth ryches Eccle. 17. and wourketh in the hartes of the rich tender compassion and mercye towardes the poore by the same spirite whereby hys name in theym bothe is hyghlys reuerenced and magnyfied And he that thus geeueth or lendeth vnto the poore in the name of God shal be blessed and not want him self For the mercye that a mercifull man sheweth here vnto his neighbour in these terrestrial vain earthly thynges is as it were a purse wyth hym or a treasure house plentuousely stuffed with thin comparable and endlesse treasures of god the father in and by oure Lorde Iesus Christe thorowe the loue and faith in whom a mans good dedes preserueth hym euen as the apple of an eye So that al vertuous and charitable dedes God louyngely beholdeth in Christe and largely agayn requiteth If grace wer amongst vs to consider the same and practise it But we are I saye to the contrary so blynded and sore infected with earthely and vayne affectes and felse loue so preuayleth our senses to rule that wee forgette god and his wourde we neglecte Christe and his gospelle we haue embraced but a benummed and deade faythe wee haue not reuerentely in price the onely merites of Christes deathe but wee rather heare the name of Christyanitie and holynesse secludynge the true faithe in the waye of rightousnes and are in deede enuironned and cloked in with all kyndes of maliciousnesse and wickednesse we haue professed in Iesus Christ to loue god aboue all thynges and our neighbours as our selues but we contempne God and Christe our creatour and sauioure and the rather neglecte oure poore neighboures and christen brotherne our companions in Christ and felowe heyres with him in his kyngedome bendynge our whole affectes to the onely dead will of the flesh we loue so much the world the diuelles snares hath caught vs The deuell the vvorlde and the flesh preuaileth against vs. Ena hath deceyued vs light fātasies are obeyed excesse beareth rule our callinges are abused our eies must be satisfied our bodyes must go gaye our feding must be fyne our pastymes must be kepte and what so euer earthly vanitie the deuill motioneth the worlde proeureth or the fleshe coneteth therevnto our corrupted hartes immediatlye consenteth Trulye Sathan that cursed enemy and prynce of impietie syns his firste fall from the kingdome of god into vtter darkenes neuer better bestirred hī to the nereace of his helly kingdom thē now in these our pitiles and most vnhappy daies And how he preuaileth and in victory triūpheth god to oure plage suffereth his grace he withdraweth which our wickednes serueth and that the godlye most greuously feeleth and with teares also lamenteth And if herein we now consider mennes ingratitude amongeste whome in their degrees they greatlye differ as some are muche more to bee noted then some namelye of such thinges as shal immediatly folowe considering how merueilously we be mixed with what diuersitie of spirites we bee guided and how variable in al our doynges we are alwais affected for we haue not amōgest vs one only faith we leane not zelously to one only true god neyther doo we seeke one onelye eternall and heauenlye father whose wyll of all men shoulde onely be receyued folowed if our hartes in dede were onlye to him vnited But as we bee apparauntly and to euel deuided and some to one way and some to another addicted so the powers of darkenesse hathe mightilie preuailed and wroughte open contempte to our iust reproche Therfore respectinge these two natures thus deuided I wyll humbly now wyth reuerence leaue here wourthylye vntouched all vertuous ryghte prudente honourable and godlye gouernours whose harts I acknowlege in their doinges to be alwayes moste aptly tempered with the reuerēd feare of God from whome
agaynst those whom god most dearely loued But what gette they at any time therby Are they not therfore with blouddy Cayne most wourthitie accursed And for this their hurtful rebellion wrathfulnes the breach of goddes peace knowen where so euer they be scattered or intermedled in the true church of god to be the right synagoge of Sathan the serpentes most poysoned and noysome seede only rooted in the rotten hartes and stinkyng soyle of the wycked growynge vp and spreadynge ouer the whole face of the earth euen verye duste and drosse the ofscourynge and fylthe of the earthe the venemous slynkynge weedes and moste fylthy rotten dunge spoylyng spottynge and poysonynge where yt maye the pure and holsome ayre the beautifull and goodlye groundes the louelye greene pastures the sweete smellynge herbes and the moste faire flourysshynge flowers fruictes and trees enclosed with glorye in the most amiable seemelye and precious gardeine of Christ yea and that by his only power also this moste pestilent and infectuous fylthy dunge shall bee in time as myre in the streates throwne out euen by that most iust most pure most puissaunt and almyghty prynce of peace and shall for euer susteyne wyth the dyuell and cursed Cayne the violence of his wrathe the weightye stampe of confusion vnder hys feete and his most fearse furious spourne into the botomles pitte stinking lake of helle God shall recompence oure wyckednes and destroy vs in our malice yea I say euen the Lorde god he it is that shal destroye vs he watcheth ouer vs and when we in our vngodlynes least feare hym and beare our selues agaynste hym and agaynste the peace healthe and lyfe of his people when we are greene as the grasse and at the ripest and that all oure workes of wickednes doo moste abounde and florishe thenne shall we bee destroied and euerlastynglye perishe wyth oure workes of wickednes euē by the same Lorde that is most high and lyueth in glory for euer We are called vnto by the mylde voyce of god to attayne to the knowledge and vnderstandyng of god to loue hym to seeke after hym to be a ryght folower of hym to keepe holy his lawes and ordinances to acknowledge our wickednes co confesse our weakenes to calle for strengthe to tourne from euyll and to doo good to shewe obedience to be humble and full of humilitie to be mercyfull charitable and frendly Heb. 13. Iohn 12. to embrace loue to seeke peace also and ensewe it He cryeth vnto vs Peace peace peace bee with you and peace bee amongest you peace within and peace without yea haue ioyfulnes and peace in your consciences be charitable and folowe peace with all men and holynes without the whiche no man shall see the Lorde got who onely of hymselfe is a god of al puritie and holynes and seeketh accordynge to his nature the ouelye peaceable and pure harte of man vnto whome as vnto the faithfull louers of his testimonies lyke a mercyfull and louyng GOD yeldeth vnto theym the bountyfulnesse of his grace and to bee theyr readye healpe in all necessities And it is sygnyfyed vnto vs by the spirite of god that greate is the peace of the ryghtuouse and suche as feare God and that they neuer be offended at it It behoueth you then to be wyse peaceable and louynge and that ye also take good heede leaste ye be destitute of the knowledge and grace of God neyther that ye refuse that God offereth his grace frely vnto al me whyche he so freelye and largelye offerethe vnto all men that ye also in his holye peace maye not be hurtfull but fauourable plentuouse and bountyful in all good woorkes to thexaltation of his name that is ryche of grace and plentyfull Vse freely therfore the grace of god in the waye of peace neither respect persones therein And knowe that the peace of god maye not be patched or colorably disguysed for all as we that bee of Christe euen from the hyghest to the lowest haue receyued but one onely waye thoroughe the power of his spirite to enter the bonde of peace so muste wee all and euery of vs indifferently haue peace with all men Rom. 12. Concorde must be kepte we may not breake vnitie 1 Cor. 1. Rom. 12. we muste be all of one mynde there may bee no discention amongest vs we may not recompēce vnto any man euyll for euyll neyther may we wickedly spende our tyme in vaine talkynge Iacob 4. foolysshe babblynge vile detractyng or rashe iudgyng one an other for by suche thynges are broken our true faithe fidelitie and promise and our perfecte loue and peace that we owe to God And he that is a backe byter also and iudger of his brother as a most wicked and rebellious membre backebiteth and iudgeth the lawe which is holy and good deepely grauē in the hartes of the rightous If true loue and charitie by the good lawe of God to his praise and to the prosyte of our neighbour onely belongeth vnto vs then nothynge at all verily of our vayne talkyng VVe may not be rash in Iudgemente or othervvise to the hurt of our neighbome detraction rashe and blynde foolyshe iudgement or otherwise wherbye we may hurte our neighboures belongeth vnto vs. For the peace of god and vnitie is our profession and the vertue of charitie true frendship and godly loue should shoulde be alwayes oure very hungre and luste for our honest preferment to the estimation of God yea it is the fulfyllyng of his lawe But to vse folishe babblyng detraction or vndirect iudgement to the hurt of our neyghbour belongeth not to vs for we are corrupted in our vnderstandyng we ar carnall our iudgementes are vnperfect we are wilful and effectionate Because vve are affectionat◠and vvilful our iudgementes are vnperfect we are eyther foolyshe blynde or full of maliciousnes by whiche meanes we rather before God seke his offence and displeasure then the increace of vertue or the godlye reformation of oure neyghbours abuse whereof we wyll talke and vaynely waste oure breathe If we will seeme to busye oure selues in cases of iudgement or to looke narowly vpon other mens matters lette vs fyrst paynfully and with dilygente trauayle If we first examine a our selues vve shall the better liscerne the doinges of other examyne and iudge of oure selues what reprochefull wickednes our owne hartes possesseth what venomous fylthe lyeth lurkyng therin and the greate blyndenes also that is in our own eies that we may then the better discerne the doyng of other and so with cōpassion to ordre all thynges for our neyghbors comfort cōmoditie We are firste required to the triall and examination of our owne state VVhen our eyes and hartes are cleare and vnspotted vve shall shevv forth the fruites of a good spirite to the exaumple of other But to the contrary if our eies be wicked and oure hartes corrupted vve shevve forthe the fruites of an euil
spirite to others decay to iudge of our selues leste we bee in dede iudged of the lorde whose iudgementes are infallible and ryghtuous altogither WheÌ„ our own eies ar opened cleere vnspotted and pure oure hartes cleane purged of all impuritie then it shall beautifully appeare in suche thynges as we shall haue to dooe that we possesse a good spirit by whose power and holynesse all our dooinges shal be comely and well doon euen accordyng to the diuine nature thereof But to the coÌ„trary if our eies be wicked or our owne hartes foule and corrupted we shall shew forth the fruites of an euil and wicked spirite whether it be by hasty iudgemeÌ„t lyeng detraction fals accusation c. which ar notable euils not beloÌ„ging to vs that haue professed Christe who by his wourde hath coÌ„manded vs to seke peace quietnes to loue one another and to kepe our selues froÌ„ murmuring which profiteth nothing to spare our tongs froÌ„ sclaunderouse reportes and backbyghtynges for an ydle worde shal not passe in vayne and the mouthe that speaketh lyes sleeth his own soule Sapi. 1. who art thou saith saint Paul that iudgest another mannes seruaunt Rom. 1â— He standeth or talleth vnto his Lorde yea he maye well stande for god is able to make him staÌ„d There is one lawe geuer iudge Iacob 5. whyche is onely able to saue and to destroy What arte thou then that iudgest another Eccle. 18. Iudge firste thy selfe beefore the iudgement com so shalt thou be sure to fynde grace in the syght of God Ephe. 4. Iudge not therfore I require the that thou be not iudged agayne Walke as it becommeth your callynge wherein ye ar called Ezechi 18 Gal. 〈◊〉 wyth al humblenes of mynd mekenes and longe sufferynge forbearinge one another in loue and be diligente to keepe the vnitie of the spirite thorough the bonde of peace for euery man shall beare his own burthen and receiue his rewarde accordingly Therfore spende your tymes in the conteplacion of beueÌ„ly thinges be frendly loue togyther wyth pacyence and praye one for an other that ye maye all bee saues In loue and peace the good sowle reioyceth Iacob 5. Rom. 16. Ephe. 2. and oure hartes by loue and peace are vnited to the god of peace In whome peace abydethe there the grace of God aboundantly floweth And the possessours thereof purchase vnto theim selfes to be called the sonnes of God Math. 5. Whose godly and diuine myndes are alwaies bent to doo well and not to consente to any euyll they are paciente there is in them no desire of reuengement no murmuryng no rebellion no discorde no discention or variance abydyng Among many vertues that god gyueth vnto menne his faythfull and speciall good frendes in whom through Christe he delighteth are chiefely knowen in this lyfe by hauyng in them these thre principall vertues Thre vertues .. that is loue peace and pacience Whiche comfortablye shyneth frome the hartes of the righteous in greate beautie and clearenesse before the face of god to the reioycyng and comforte of his people and to the greate laude and prayse of his name Wherby also the world for alyght and example vnto it may well see whome they do possesse what good spirite guideth them and to what godly ende they are so guided For by their sayd vertue of loue Loue. they ioyefully passe foorth their tyme and spende their lyues with inwarde trauayle or outewarde payne in the fleshe not proprely in any thyng touchynge them selues or for their owne singular gayne and commoditie but fyrst respectynge the knowen wyll of God they obedientely to his praise in all poyntes easily performe the onely straight named bond of charite They are so lyuely possessed with the good spirite of God that touchyng theyr inwarde man they freely with ioye sette foorthe thacceptable good wourkes of god And as loue in all cases of necessitie is presentely apte to succour and comforte without respect of persons Peace so peace also adioyned to loue bothe deriued from the loue of god sorcibly ioyne them selues togither to preuent dangers that inwardely bredeth in the conscience through thinfirmite of the flesshe or suche also as hyndereth the continuance of our naturall lyues in the fleshe â—acience And touchyng pacience in thapproued man of God 3. Reg. 21. 4. Reg. 14. Esdras 18. Psal 44. Roma 8. what frende or enemy by word or dede can plucke him backe froÌ„ the bond of loue frendeship or amitie What vexation or forment in the flesshe suffereth god to bee layde vppon hym but he will contentedly beare it and that for the loue of God so deepely in suche hath he planted his grace But we coÌ„monly from whem as it semeth god for our greate wickednes sake hath withdrawne his grace are so pufte vp with the poysoned venym of the serpent and our hartes so strained with thanguishe of syn that health is taken frome vs our soules are sicke we ar fled from the helthfull and sweete foode of lise VVe haue refused the grace of god vnto the noisom and most tart tast of death In steds of goddes heuenly loue and charitie our harts are wickedly possessed with willful malice enmite for peace warre discention for pacience in aduersitie murmuringe detraction lyeng spightful reuengemeÌ„t slippyng frome god or in steade of frendly familiaritie vayne contempt strangenes O the subtiltie of the moste sleighty and malicious serpent the great soly frailtye or blindenes in our flesshe Euell are those seedes by appeeraunce and of poysoned nature Esdras 4. that hath ben sowne frome the begynnynge in the hart of man whose estate doubtles ys moste miserable whenne thorowe the wante of vertue and the lighte of gods grace he forsaketh the plesant plaine pathe way of pietie which is that reuereÌ„t seruice honour and obedience Math 7. Luke 13. Psal 10. due vnto god falleth into the daÌ„gerous stonye harde bestubbed way of iniquitye the very bonde slauery and dirtye drudgerye of the dyuell I onsure you louyng brotherne oure ease is to manifeste that onles Sathan the prince of darkenes had thorowly bewitched vs blynded oure eyes darkened oure vnderstaÌ„ding as it were to distaine the stoughtnes couragious estate of christeÌ„ souldiours robbing vs of oure memory and to tourne and winde vs like a sort of effemmate feeble light persons at his pleasure where he lusteth to our vtter derogation shame and dishonor we wold not be so strongly deluded ouerrun blindely seduced in suche snarlyng and impious pathes that leadeth vnto the lake of perpetuall payn and pardition whervnto the very order truely and continuance of our stiffenecked wickednes VVe vvilfully vvalke the vvay of vvickednes declareth playnely what pathes we treade and whose steppes to the deathe we wylle seeme frankely and very wylfully folowe For the auoydyng wherof we cannot saye to excuse our selues of ignoraunce or that we knowe
good name of god for such his fauorable most gracious doinges So again I must most greuously lament bewaile sorowfullye the fraile state of man through vnthankfulnes disorder of lyfe and great forgetfulnesâ— namely of goodes determination touchyng our short and familiar passage or th end of this life wherby with godly good vnderstanding we should alwais the better frame our selues in liuynge and with the more ioyfulnes peace quietnes of conscience that the terror of deth also shuld euer the lesse molest vs by whome we feele in oure selues that moste horrible and poysoned bitter stinge which so defileth and woundeth oure weake consciences drawynge vs to enemitye to impaciencie and rebellion to forgetfulnes to incredulitie and distruste of gods mercye wyth suche other euen the spottes and foule deformities of synne and iniquitie whereby also we muste iudge that iustly of our selues to be but the seruaÌ„tes of sin stand therfore in dauÌ„ger of gods wrathfull iudgemeÌ„t to eternal death and occasion therfore geuen to expresse wyth sorow and wo our most wretched and frayle estate feelinge in oure selues iuste reproche shame and confusion of face fearefull trembling deadly sighing bitter wayling most harty and inwarde gronynge for thys our weakenes and greate imperfection These thynges I saye thus consydered of vs how caÌ„ we in suche distres but lamente all the sorte of vs and say wyth groninge desires for grace and better memorye as subiectes continuallye in handes to the slaughter vnder suche a careles most pitiles and publique enemy O death deth thou most cruell and deadly aduersarye seeynge we are not at any tyme of power able to preuayl bodily against thee or with force to wythstande thee Iere. 13. Act. 12. nor can finde fauoure in thy sight to staye thee neyther canne wage thee by anye meanes to deferre thy doynges I woulde most ioyefully wyshe that we were at least so happye alwayes to remember thee for our health and felicitie as we continually haue experieÌ„ce of thee Prou. 1. Iohn 3. seeing we must assuredly and vnwares abide thy dint I say therfore how it is ordeined that we shal al die neither may we escape in the ende the force of deathe Iacob 5. For we plainly se from tyme to tyme that goddes power by death shal styfle our breath and fynyshe our ende Ah what shall we then sale Seynge there is no resystence agaynste the violente force of thys messenger deathe Psal 147. what shall we then vnreuerentlye agaynste god esteeme of our selues What shal then auaile amongest vs 1. Cor. 1. our vnprofitaÌ„ble and vayne studies and our busied heades for fantasies Where shall then become our nice and light affections our solitie our deyntie desires earthelye delyghtes What shall wee then gaine by our haught courage the moste foolyshe and vayne brute of stoughtnesse Where shall thenne lye our lifted vp heades our hygh lookes our forged canntynaunces our fayre faces and our stretched out neckes Euen there full lowely truely where our â—â—mble and fyne feete oure tripping toes and the whole body of erth shallye By the order and decaye of all things mâ—nes deathe is signified The ordre and state of al thinges vpon the earth beynge or lyuyng in theyr kynde vppon the earth dothe playnelye signifie vnto thee O thou man or woman euen in the middest of she ruste and folitie what thou arte and whereunto also thou shalte For as they are altogether but earthly verie vanitie transitorious and flitting sommetime beautifull and seemelye frethely in floures flourishyng youthfull frutefull and well pleasynge the eye healthfull puissaunte fortunate and happy to the contrarye in tyme foule and vnseemelye wythered and deformed â—loe and vnfrutefull infected enfebled Man is in the number of vayne thynges infortunate vnhappy So thou also in the numbre of vaine thinges although of greater estimation and price before god who hath endued thee wyth hys good graces and gyftes aboue all the rest of his creatures to hys prayse and thy ioye if thou well note it haste thine order and turnes in tymes prescribed thee nothyng auaileable to grounde vpon nothyng certain or sure nor neuer abide in one state God Goddes immortalitie is not more certayne then the mortalitie of man is certaine touchynge the state of hys most pure immortall and incomprehensible maiesty is not more certaine by hys own power for euer to endure and raigne in glory wyth his aungels and blessed sainctes in heauen worlde wythout ende then thou corruptible mortall and earthelye creature shalt here holde thy felicity but earthly and at aduenture nothynge certayne nor stable nothyng pleasaunte or sweete nor nothynge wourthye any hungrys delyghte whereunto thou maiest happily cleaue or leaue of assuraÌ„ce but altogether shal be vnto the but vnstable lightnes vanity very foÌ„dnes misery and most certainlye to ende It maye well bee sayth of those that onely seke this lyfe and glory in the pleasures of thys worlde they folowe but fantasies and a vayne shad owe Whyche when they thynke to be surest of vanyssheth away and is nothynge For let vs nener so muche applye to thys lyfe beewrappe oure selues Vayne trauell frame fashion and flatter oure selues wyth the vayns delyghtes thereof and seeke by al meanes possyble to now sell and stablysâ—he oure selues therein in vayne and most foolyshe shall be our trauaile we haue our tymes prescribed to dye we are al planted within the limits of death all flesshe is but as grasse death muste be oure ende frome the earthe we came yea verye earth we are And as we beynge but earthe were bredde in the entrayles of the earth and are nourished vppon the earthe and by the earthe so are we also cyted by deathe to retourne to the earthe agayne For the graue muste bee oure house Eccle. 11. Psal 104. Iob. 16. Iob. 7. and from whense also wee shall neuer retourne agayne vntill the day of Christes generall iudgemente Neyther shall oure eyes see any more the vayne piâ—asures of the earthe O full well described Ieremy of oure vnstable lumpysshe and moste grosse nature Iere. 22. and of the shorte contynuaunce of our lyues when he called vnto vs in fewe wourdes faleng O thou earth earth earth And as we earthlye creatures are not able to saye that we holde any thynge certaine in this lyfe whether it be life yt selfe tymes belongynge to lyfe or thinges necessary for this life so there is nothynge so certayne against life Luke 12. as death though the times of death be vn certayne in what kynde so euer we sustayne hys force either in bedde or out of bedde by force of lawe by dinte of swourd by rage of fyre by peril of water or by innumerable other wais and casuall chaunces vnder all whiche Roma 5. Hebre. 9. we liue in subiection to dye And notwithstandinge that wyth greate griefe and careful studies in the fiesh we rub thorough
â— A MYRROVR or cleare glasse for all estates to looke in conteinyng briefly in it the true knovvlege and loue of god and the charitie of a faithfull christian tovvardes his neyghbour Remembre the meruailouse vvorks that he hath done his vvoÌ„ders also and the iugemeÌ„tes of his mouth Psal 105. Make your freÌ„ds vvith thunrightous MaÌ„mon that vvheÌ„ you your selues shal haue nede they may receue you into the euerlasting tabernacles Lu. l. M.D.LX. 〈…〉 dernesse of this 〈…〉 the rather passe foorthe 〈…〉 hyghues name and permission into the handes of other you 〈…〉 faithefull subiectes to the shore 〈◊〉 vertue godly innocenâ—y and more 〈◊〉 strength in the true knowledge 〈…〉 of god and to bee 〈…〉 table after the wyll 〈…〉 thâ— amâ—â—ple of his sonne 〈…〉 moste lyuely and 〈…〉 bly beseche the high 〈…〉 remayne and abyde euer in 〈…〉 hart that ye may haue will and power thorow his strength to resist all â—uyll and ioyfully with peace seke his glorye in rightousnes and the prosperitie and comforte of your commons We your humble seruantes and subiectes will as we are vndoubtedlye in conscience bounde with sounde hartes and with one liuely faithe pray to god for youre highnes longe preseruation and that he wille in tyme so prepare for youre quiete contentation and ioye that the blessyng of god ouer you may apparaÌ„tly shine that all your whole dominions may also therin reioyce Thomas Paulfreyman vnto the christen Reader The maiestie of god hath alvvaies appered vnto man by his omnipotencie mercie and loue AS wee in tyme from tyme to tyme haue alwayes perceiued and felt the great and vnspeakable mercy of god in signifieng vnto vs his creatures thorow his grace his omnipotencie and power and his infinite loue and will prescribed vnto vs in his heauenly and diuine wourde to the manifestation and playne settyng oute before oure eies thexcellency of his moste glorious maiestie and for his vertue and great puissance to be an onely God aboue all goddes who straightly also respecteth the singularitie of his owne glory and seketh therein the onely ioye comforte strengthe and saluation of vs his people The loue of god tovvardes his people vnto whom he commendeth his lawes his truth this promises in whom he only delighteth and vpon whom he gladly pretendeth to synisshe his moste beautifull wourke begun as hereafter shall more largely appeare whereby we should be the rather more aptely enforced and lyuely encouraged The loue of God requireth the knovvlege of god and to be loued againe obeied and folovved worthyly to acknowledge hym euen as he is in his maiestie most dearely to loue him to honour hym to attend alwais vpon hym and reuerently in all thynges to folowe and obey hym as vertue requireth in all good thynges to bee with goodnes agayne requighted So to the contrarye of oure owne rebellious nature and apte Inclination to sinfulnes beyng but bryckle and fraile earth and not thorowly well handled instructed chastised tamed or rightly ruled by the diligence of our almighty creatour our Lorde our maister and ruler but suffre vs withoute regarde punishemente oâ— or sharpe bandes wyth stretched ou ts neckes to vse the reane at lybertye Men of his ovvne nature vvithout goddes gouernement is vvilde vvithout 〈◊〉 son and vntractable or raunge wythoute restranytie we are wilde wanton and skyttishe very brutishe and be astlyke without reason we will appeare vnskylfull and to wante perseuerauÌ„ce and good vnderstaÌ„dyng we wyll forget by whome we lyue we wyll not acknowledge our maker nor remembre oure maister that gentelye speaketh to vs that is carefull for vs that feedethe vs that comfortablye nourisheth vs The fruites that precedeth onely of mans nature and taketh payne about vs we wyll neither regarde hym nor feare hym that is of power to strike destroy vs we will not in any thyng be ruled by hym nor yelde to obeye hym but vnreuerently striue with hym run from hym The hartes of the obstinâ—te and â—â—ylful people are 〈…〉 â—â—uffe at hym or tourne our heeles against hym as experience with wo hath taught throughout all generations from the beginnyng vntyl this present day specially the headstronge and wylfulle obstinate people of this worlde that holde their onely felicitie vpon the pleasures of this lyfe whose hartes are hardened agaynst God their maker maliciousely in blyndenesse to repugne his wyll and flye from hym no diligence wyll wynne them no doctrine reforme theim nor no correction amend them so damnable is their state and great stoutenes of will to wickednes whereby the myghty and horrible plagues of god hath fallen for their sakes vpon the earthe to the destruction of whole nations countreis and kyngdoms as the scriptures and other stories mencioneth playnely to vs to put vs in feare of his omnipotency sharpnes of iustice and to tourne vs backs from our vayn and beastly foolishnes The exceedinge mer-of God at our return to god whose fast folowynge fountaines also of mercy at oure retourne so farre haboundeth the iniquitie of man when it is at the very rypest or hyghest that he then continually calleth and as it were painfully trauaileth by certain means to th ende he may wynne vs and safely delyuer vs frome she daunger of disobedience if we wyl yelde to his mercy who will ioyfully receaue vs clearely remit vs reward vs with euerlasting felicitie The order wherof and thexcellency of his works is signified vnto vs at large in the booke of lyfe Of the whiche gentil reader I haue at the begyunyng of this my sclender laboure made brefe relation takyng it for a conuenient and moste certayn grounde to plante on my foundation seeyng that chiefly and aboue all thynges the vertue of christianitie and holynes consisteth by diuine influence in the knowledge of the maiestie of God whyche can bee by no meanes so directe as to note well the meruaylous order of the workes of God whiche are greate and meruallous woorthy to bee praised and had in honour and to bee sought out of all theym that loue them and haue pleasure in them by the whiche also we see his omnipotente state and power the gentlenes of his most gracious and diuine nature the myldnes of his mercy and the sharpenes of his iustice wherby we labour with reuerence not only for the true knowledge of his wyl how to honour hym or in what maner we shall lyue before hym Our ovvne feeblenes driueth vs to god for strength to the vvorkinge of rightuousnesse but also feelyng in oure selues our owne great frailtie and feeblenes we sue for his assistence and strength that our faith loue and obedience may euer be liuely constant and perfect before hym and so foorthe in other vertues that the seruice of rightousnes may ioyntly appere right from rightuous men in such rightuous and moste pure profession before so rightuous and holye a God And so I passe forthe declaryng the grounde of myne entent and
meanynge howe the diuel the sower of sedition and worker of all mischief hath meruailousely preualled agaynst vs and howe he hathe made diuision amongest vs to the rentyng and tearyng in peces the straight bonde of our peace to God I haue noted also our loue duetie towardes our neighbours and howe greatly therein we haue disobeyd the wyll of God declaryng also certain impediments presently raignyng emongest vs that hindereth muche the true charitie of God c. And wherein soeuer in this woorke of godlynes I haue seemed to swarue frome due order not vsynge and temperynge the matter in suche wyse as wysedom experience and greate learnyng wold require to theedifyeng and godly profytynge of the diligente and faithfull reader A requeste to the reder I humbly beseeche the charitable and louyng frende that arte zelous to vertue and godlynes to beare with my faultes to take in good parte the vertue of my good will and contentedly ioyn thy wyl to the gracious good wyll of god from whom all vertue procedeth who chargeth and strayghtlye commaundeth thee that in whatsoeuer thyng thy conscience shal herein iudge vnto thee to bee good agreable to hys wourde thou do in no wise contemne it hauyng respecte to persones but imbrace it and preferre it for his glorye prayse sake It is the ende of my trauail and thouly straight marke wherevnto tendeth the effecte of my good wyll If it shall please thee of thy goodnesse to ioyne with me in that behalfe seyng that nothynge is more expedient in the the life of a christian man Nothing is more expedieÌ„t in the life of a christen maÌ„ than to be mindful of god agreable to to his profession or the more beautifieth his honest estimation then in al his doynges to be myndfull of God in such wyse to vse them that God therby may bee alwayes contented and his name woorthyly praised and magnified So that suche simplicitie and faithful plainnesse dedicated frome our hart to God and agreablye amonge oure selues to beare one with an other respectynge contynuallye the rewarde of the ende there shall not then bee seene in vs any spotte of reproche or any blemysshe of deformitie whether of scornefulnesse contempte Fruites froÌ„ aÌ„ vvicked hart or disdaynefulnesse one agaynst an other whiche are approued euylles spryngynge from wycked hartes frome whens proceede the defamation rashe iudgemente sclaunder detraction and euyll reporte to the great hynderyng pluckyng backe and discouragyng of faythfull and willyng hartes that are at all tymes aptly bent to bee seruisable for the praise of god to the commoditie or coumforte of his people for whose sakes and godly edifyeng the fruites of righteousnes appereth frome the ryghtuous as god shall plant in theim the plentyfulnesse of his grace the distribution wherof appeareth not vppon all men alyke If God therefore christen reader haue poured vpon thee more abundantly the giftes of his grace that thou seest and knowest to his praise that which I or many others neyther yet haue seene or knowen whether by great wysedome profounde learnynge or holynes of lyuyng with a mortified or subdued body wherby the lyght also of thy lyfe more clerely shineth before the worlde to the commendation of God and man and that thou passest forth thy tyme apointed of God with inward ioy of thy conscience as one that were conuersaunt with god in heauen wholly neglocting the fugitiue pleasures of this lyfe whiche seemeth to be of myghtie force and annexed to ioyes incomparable consider then I humbly beseeche thee wyth thyne accustomed thankfulnes to god the dewe office of these sayde vertues nowe abiding in thee and the heauenly operation of them which at no tyme or in any thynge who soeuer haue them in possession Neyther vvisedome learninge nor holienesse of liuing slepe in priuate idlenes sleepe in priuate ydlenesse or properlye serue for one onelye mannes strength and commoditye to staye hym or wourke force in hym to his contentation and purpose or to the well lykynge onelye of hym selfe in all thinges and scornefully reprouinge others whyche shoulde seeme to bee the fruites of a vaine and vnfrendly spirit and greatelye dissentinge from the spyrite of grace but to beare charitablye with others Ignoraunce basenesse of knowledge or imperfection of holines tenderly taking in good part their present appointed talente whych god hath geuen vnto theun after the measure of his grace The charitie of the vvise and godlie learned for therby truly thy lernyng thy wysedom and thy verruous liuyng shall be the rather approued to thvse of god and for the great comfort and good encouragemente of me and suche other like to be diligent by the helpe of God and to growe to further strengthe and godlye perfection to the prayse of God And in the meane while where this my presente doynge shall in deede seeme vnto thee to be but grosse vnpleasant dull and vnwitty voyde of good order and barrayne of eloquencye whyche are reprochefull impedimentes in the skylful and learned wrighter as I contentedly herein by thy vertue and wisedome beare thy pacyente and learned iudgemeÌ„t thys coÌ„modytie thereby shal redounde towardes thee that thorowe suche vnseemelines disorder and rudenesse of thys my sleightie and sleander doynges the excellencie of thy lyuelye diligence and profounde wysedome in thy learned trauayles shall appeare muche more beautyfull and seemelye and more clearelye to shyne to thy glorye and immortall fame beynge nowe so rychelye possessed adourned and beautified wyth so precious and pearelesse treasures planted in thee from the God aboue Who gentlye at all tymes of hys mooste mylde nature taketh in good parte suche retourned fruites as he beefore hathe bee gonne and sette in oure heartes accordynge to the depth of hys grace by whose heauenlye and diuyne influence hys faste sette roote of ryghteousnesse he mercyfullye preserueth nourisheth watâ—reth and prospereth with his celestiall distillyng moysture or dewe of life that to one or other from the highest to the lawest from the moste perfecte taster to the moste insensible creature choyse shall styll reygne to chose that at the least some swetenes or good repast may ioyfully fal to som This consydered I for my parte am the rather encouraged or by Goddes good motion enforced I am bolde so to terme it for as much as no goodnes procedeth from the harte of man without his assistence and greate strengthe thereby to spende in this behalfe some pâ—rcell of my tyme to shewe forthe the prayse of god in the works of his grace thorough the increace of vertue by the power of his holye spirite that the deuils moste vyolent and damnable dartes woundyng our consciences to euer lastyng death beyng putte by and vanquished the lyfe of righteousnes maye flowe in vs to the knowledge and loue of god and that we may in the feare of God seke his peace and vnitie to loue one an other and not to be in any wyse deuided but to bee charitable pitifull
our consciences thenne we in this thynge thoroughe Faythe oughte to knowe as by a sure and a moost certayn token of comforte that oure trespasses he forgeuen vs of GOD yf we firste forgeue oure Neyghbours their tresspasses wherein so euer they haue offended vs howe greate so euer the trespasse bee and muche moore for tryfelynge cases or as I maye say for womannelye quarellynges I doo speake wythoute offence to he wyse And we in oure daylye prayer require of GOD to bee forgeuen of hym of oure dayelye and contynuall wyckednesse as wee forgeue other their faultes commytted agaynste vs. So that beefore we praye Prayer whyche we are alwayes bounce to doo and of all thynges moste needefull and that not tediouselye stoughtlye faynedlye doubtiullye neyther yet maliciouselye but cheerefully reuerentlye heartylye faythfullye and charitablye wyth a freendelye and louynge hearte oure prayers I saye when we doo praye must either with the charitie of God in suche wyse bee tempered that we can frely forgeue if offence be committed agaynst vs Math. 21. Iohn 15. 1. Iohn 3. Iacob 1. or elles wourthyly secke for our malyce sake and stiffenecked wickednesse not onely to susteyne the losse of our present suite and desyre but also encreace of the vengeaÌ„ce and wrath of god the more abundantly to fal vppon vs. For onelesse we forgeue vnto others theyr offences Math. 6.11.18 god our heauenly father wil not forgyue vs our offences And whe ther we haue offended theym or they haue offended vs we must seeke the vnitie and peace of Christ yea I say agayn we must seeke it except we will seeme wylfully to runne headlonge to the deuill and damnation we may not be deuided we may not breake the boÌ„d of the felowshyp of Christe we are all membres incorporate into the body of Christe we must thruste backe stately courage and thestimation of wealth we muste herein laye our malice and pride aparte we may not bee quoy or nyce in these straighte cases of god nor vaynelys shamefaste wee maye not daly wyth GOD we may not thynke of oure paynted sheathe but all peenyshe fantasies worldlye vanities and flesshely affectes set asyde wee must symplye and wyllynglye wyth at diligence prosecute the good work whiche God describeth vnto vs and oure owne consciences also most plainly directeth Beefore thou prayeâ—â— therfore Ecclesiastic 18. prepare thy soule in anye wyse to contence well god and dalye not with him as one that tempteth hym but simplye or reuerentlye looke to thy charge Humble thy selfe bee obedience to hys voyce imprint or engraue in thine hart his most fruitful and diuyne sentences We are taught to bee of lyke affection Rom. 12. one towardes another and not to bee hygh minded proude and stought but humblye abasinge our selues to bee equall wyth them of the lower sort We may not be wyse in our own opinions neither recoÌ„pence vnto any man euyll for euell we may not by double minded for our loue must be perfecte and sound without dissimulation We must be feruente in the spirite applye to the tyme and lyue peaceably wyth all menne And yf we wyll take Christ for our patrone and exaumple of lyse we must reuerence him and obey hym also in his wourde who saieth vnto vs also in this wyse Beholde I am the lyghte of the worlde c. Take me for youre guyde Learne of me for I am not proude Math. 11. I am not haute mynded disdaynfull nor scornefull but gentyll lowely and meeke in hearte And yf we that are the folowers of Christe wyll seeke or desyre any thynge at the hande of God the father for Christes sake we must reuerently seeke to content his will we must tast and sauour of hym in goodnes we muste manyfest oure selues to bee the folowers in deede of his glorious and most beautifuile steppes we muste rente frome our hartes and treade with force vnder foote these our moste poisoned ragyng euylles namely the deadly and venomous prickyng priuy lukynge secrete annoyeng inwarde fretrynge outward defacing disteinyng swelliÌ„g disgracyng reÌ„ting tearing choking thornes thistles braÌ„bles burres briers such other shameles endles noisom shrubs of our monstrous beastly pride cancred maliciouines moste vain foolishe stoutnes which are thincensementes of Sathan and his only vehement motioÌ„s in vs to the stirring vp of disobedience and stryfe of which more shall hereafter be somme thinge touched and seeke him simplie that is simple and lowely wyth al simplenes lowlynes and mekenes of harte Prou. 28. For he appeareth and is onelye founde of them that tempteth him not Sapi. 1. but reuerentelye feareth hym and beleueth in hym that reioyceth to please him and loth to offend him And if we think it a great thyng to remit thoffences coÌ„mitted againste vs by others respectings this or that offeÌ„ce or the basenes of the party that offendeth vs thinking therby that our estimatioÌ„ or honesty shuld be greatly diâ—â—eined if we dydde seks to coÌ„ferrs with him If vve consider the darkenes and vvickednes of our ovvne liues other mennes liues shal be fore God seeme vnto vs so much the purer although for concord charities sake how much more ought we rather to coÌ„sider remeÌ„bre our owne notable most vile state of life that heapes of offences which we daily coÌ„mit against god and in the presence of his mooste glorious and excellente maiestie who respecteth no persones but knoweth reproueth thiniquitie and frailtie of all fleshe notyng by his iustyce what is dewe vnto theym and that he not withstandynge of his 〈◊〉 â—lemency and mercye beholdeth 〈…〉 Christe and dooeth forgeue vs 〈…〉 with repentaÌ„ce we praye 〈…〉 vnto hym Let vs therfore in 〈◊〉 callyng examyne well our selues 〈◊〉 men in anctoritie he so vvill the people bee Orce 4. and consider the great mercye of god and his exaumple to charitie and the greater we be of byrth among many others in estimacion of men in anctoritie or welthy that the prayse of god may shyne amongest vs so much the more to consider our estate to god-warde we oughte to submytte our selues to hys wyll and in charitye to apply our selues to the good exaumple of all men that the peace of god and godly amitie maye bountifully flourishe and abounde lyuelye amongest vs. Whose mynde in hys diuyne wourde and manifest exaumples of hys mercy he hath thus as before sygnified vnto vs touchynge oure loue and charitie that we owe to oure neyghbours And there vnto saint Paule counsaileth vs satenge 〈…〉 Bee ye therefore folowers of God as deare children and walke in loue eueÌ„ as Christ loued vs and gaue hymselfe for vs an offerynge and a sacrifice of a swete sauour to god Heâ— â—â— Iacob â—â— Let brotherlye loue and peace continue amongest you for the fruites of rightuousnes are sowen in loue and peace of theim that are the louers and maiâ—â—â—eâ—ers of peace Of which peace brotherly
from my verye hearte with all my power and strength and loue my neyghbour as my selfe to thy glory O god all the daies of my lyfe and for euer in the world to come Thus I say O thou erthly creature dere christen brother that hasardly by due iustice abidest the hard hande of God let daily sorow fasten vppon thee and continuall sadnes poâ—â—eâ—fe thyne hart Offre vnto God the acceptable sacrifice of a troubled spirite of a brokeÌ„ sore vexed and contrite heart till grace bee planted againe in thee and thy synnes thorowe faithe cleane purged and taken from thee And alwaies remembre if thou loue god bicause of his mercy if thou feare hym for his iustice sake or if thou beare any good hart towardes the counsailes or voice of god harden not thy hart as in the day of temptation keÌ„dle not vpon thy self the wrath of god flee from the vengeaÌ„ce to com for otherwise the iustice of God wylle fall faste vppon thee And yf thou as before wilfully dost desire to be mindfull of wrath reuengement or displeasure either of speking or of doing wickedly vse fyrste thy cogitation in this maner folowyng whiche shall bee rather to a godly entent and purpose accordyng to the counsayle of the preacher which is not to be yreful against thy neyghbour to wourke reuengemente agaynst hym for any matter or to wythhold thy charitie from him but to thinke vpon the moste terrible bitter day when thou among the rest shalt be called vppon by the trompe of god Eccle. 18. to appere before his wrathfull indignacion and to remembre the bitternes of his vengeaÌ„ce wheÌ„ he shal turne his face away from thee yea euen froÌ„ thee thou wrathfull and dampnable reiected creature if thou abyde in thy wrath and yf thou with the rest shalte be partaker of thys terrible and moste bytter sentence Awaye ye wicked to the deuell and to hell fyre for euer Yf thou otherwyse haue pleasure to think vpon wrath and to wourke or deuyse mischiefe thereby to the hurte of thy neighboure be thou certaine hereof well assured that suche a matche shall be ioined vnto thee as wyll cruellye in his wrath vexe thee quickly consume thee and violentlye twyne thee euen lyke a rysshe Psal 49. to the sodaine and shorte confusion Euen God hym selfe it is that shal recompence thee thy wickednesse shal destroy thee in thine owne wycked malyce yea it is the Lorde God hym selfe I say that shall vtterlye destroye thee As hatrede enemitie reuengement with suche other are wyeked euils forbidden thee and thervppon agreed with thyne owne consent and promise to a blessed and most happie ende so if thou contemnynge this prohibition dooest swarue frome thy promyse and fidelitie and cleaue vnto suche iniquitie they wyll kendle the wrathe of God agaynste thee Eccle. â—â— to the increace of affliction to the wour kyng of an euyl death and euerlastyng destruction Thou shalte worthily be compted among the numbre of the cursed and vngodly people Vpon whom god in this lyfe shall rayne snares fyre brymstone storme and tempeste whiche shall be their dewe portion to drynke Psal 1â— And suche as be scornefull despisers withoute a cause they shall bee put to confusion Psal 5. Psal 68. Psal 75. neyther shall suche as be mercylesse and cruell stande in the syghte of God For lyke as ware melteth at the greate heate of the fyreâ— so shal â—hun godly perishe at the preseÌ„ce of god come to a terrible and feareful end Fire haile wind earthquake tempest and whirlewind hungre and thirst pestilence murrayn burninge feuers incurable botches swellyngs madnes and suche straunge diseases sodayn fearefulnes strise vnquietnes rigour oppression sworde bloudsheddyng death sodayn death destruction and punishment the teeth also of wild and noysome beastes the scorpions Eccle. 39. serpentes and all suche poisoned and venomous wourmes are created for vengeaunce to the destruction of suche malicious and wicked people If thou wylt not therfore do obserue the will of God and feare to offende the fearefull name of the Lorde thy God Deut. 28. Psal 39. he will sende vpon thee yea and vpon thy seede after thee these foresaid greuous and moste terrible plagues and curses O chaunge therfore thy copy and tourne in tyme. Leaue of frome wrathe what soeuer thou be and lette go displeasure feare god be charitable kepe peace abyde in loue styppe not from it consider it wel and thinke what theron dependeth so shalte thou knowe it yea thou shalt gladly also exeresse it and enioy for euer the delectable fruites of it And if thou wilte further knowe of loue what it is note saint Paule Loue saith he is pacient and curteous 1. Cor. 4. it enuieth not it dooth not frowardly it is not pufte vp it dealeth not dishonestly it seeketh not her own it is not prouoked to anger it thiÌ„keth none euil it reioiceth not ouer iniquitie but in rightuousnes truthe it beareth al thinges 1. Tim. 1. beleueth al things hopethe all thynges and suffere the all thynges And this loue is the whole summe and ende of the lawe that shineth from a pure harte and good conscience and out of an vnfayned faith Rom. 13. For they that loue one an other fulfilleth the law So that the dedes theÌ„ of that fleshe beynge mortitied Gala. 2. we shall haue our conuersation in the spirit and not lyue vnder the lawe These are the fruites of the spirite Gala. 5. loue ioy peace longe sufferynge gentylnesse goodnesse faithefulnesse meekenesse and temperaunce These I saye bee the fruictes of the spirite And those that possesseth them are free and lyue not vnder the law wherby our soules are in rest at peace with god we coÌ„tent well god we reioyce to worke his will to the helpynge and edifyenge of oure neyghboure and to compte of our selues to be as before al membres of one bodye to thinke that we be all but one in Christ Charitie to reioice in our neighbours helth welth coÌ„fort eueÌ„ as we would do of our own to remedy his incoÌ„modities to lameÌ„t hys distresse mysery to aide him and comforte hym or if he erre or go oute of the right way to bewayle frome oure hartes hys greate blyndnes errour to geue him frendlye counsayle and warnynge to admonish him gently to tel him of his faultes soberlye and courteousely to geue hym instructions for his learning according to the veritie of goddes worde wherby oure hartes are illumined yâ— will of the flesh confouÌ„ded finally as the redemed iewel of Christ decely beloued of him to succour him in al necessities Thus if we hereby wel regard the mynde of god hys great loue and mercy towardes vs our obediece vnto hym and oure dueties towardes our neighbours we shal perceiue and easely finde out what heaueÌ„ly doctrin and counsailes among many others these are to be attayned vnto to be beloued embraced
and pastures geueth thee greate encreace of corne and all maner of cattaile for the assuraunce firste of thyne owne welfare that thou wyth a reioycyng hart and thankes geuing to him for his bountifulnesse shouldest accordingly as a good seruaunte and faythful stewarde of hys benefites not onelye to receyue theym preserue theym and in due tyme distribute theym as thine habilitie shall requyre either free lye with a charitable hart to thy poore couÌ„treymen in their necessitie for the deare loues sake thou hast to God but also at the least for a sufficiet and competent gayne to make sale that the coÌ„men wealth of thy countreye may the rather through moderacion and good order of thy prises lyuelye flourysihe and the poore membres of Christ wel contented and nourished which is the ground of thy vocation dutye that the name of god in thine obedience may bee lyfted vp and magnified If thou woldest in this behalfe obiect for thy selfe the raisinge of rentes to be an impedimeÌ„t the thou canst not as thou woldest vse thy vocation duly for the welth of thy couÌ„trey I passe ouer with silence the auaricious most notable euil coÌ„mendyng it to the deuil from whense it camme humblye beseching almyghty god for the greatnes of his mercies sake for the loue that he hath to his people in Iesus Chryste so to wourke the confusion thereof that al thinges in time to hys prayse maye be broughto to their pristinate and former state onelye requirynge of thee that arte a manne of god the vertu of thy good wil and charity to bewaile vnfainedlye this great wyckednes crept in amongest vs and to plucae it downe as much as in thee shall lye and not to vphold it to the coÌ„forte of the people whyche shal be thy sufficient discharge before God to his praise to the quietenes of thyne owne conscience to the good encouragemeÌ„t of others and to the purchasyng vnto thy selfe praier frendly report and all honest and good mens fauours But yf thyne harte be otherwise corruptly fixed vpon fylthy auarice onely without the feare of God regardynge the state of thyne owne welfare and to enriche thy selfe with craftye abuse in withholdynge VVho so hoâ—deth or hideth vp corne shal be cursed among the people but the blessing of god shal light vpon his heade that selleth it Prouer. 11 secrete hoordynge hydyng buryeng wilfull spoylyng raisynge of prices or vncharitable denyeng not to haue that whiche in deede thou haste or to withhold thy diligent good will from labouryng tyllynge temperyng and sowyng the erth And so foorthe to seeke as muche as in thee shall lye good encreace and frendely furtherance of all thynges vnder thyn hande ioynynge thy good wyll to the wyll of god to put by dearthes and further a common wealth in thy countreye to the comforte spectally of the poore people and that they maye happilye lyue by thee or elles that thou of a naughtys and euyll conscience onely for priuate wealthes sake flatteringly thoroughe the coloure of necessitie or fallynge into pouertie Deceiptful enemies of the commeÌ„ vvealth by chargeable seruyce in marciall affaires or otherwyse thou suest to the vertuouse and noble couÌ„saylours and other thy frendes to be frendelye vnto thee and to bee thy gracious good lordes and medyatours in thy beehalfe vnto the kynges maiestie for the graunt of a lycence in recompence of thy seruyce to carye ouer beyonde the seas a certayne suÌ„me of grayne peraduenture by requeste one thousande quarters c to make thy market or otherwyse certayne dyckers of leather or suche lyke commodities of the realm whereby thou shouldest bee relieued sygnifienge vnto theyr honoures formallye forgyng a false tale not wayeng the vertues of suche godlye actes and lawes as hath bene from tyme to tyme for suche purpose appointed and stablished neyther charitably considerynge in deede the present scarcitie of thy countrey to the increace of famin and destruction of the people neither yet regardyng the wrathe of God the indignation of thy prince nor heauys displeasure of hys nobilitye doest declare I saye what superâ—luous store is thorougheoute the realme and that there is largely and more thenne sufficiente bothe for the countreye and also to serue thy tourne yf yt would please their honours to graunt thee thy requeste doubtynge also the lesse to obtayne thy sute because thou sayeste it is not chargeable to the Kynge wherebye thou shouldest bee welle recompenced and the Kynge not charged And the rather binding theym to creditte thee because thou knowest their honours to be both wise vertuouse and faithful to their countreye and that they will not in anye wyse as nere as they canne graunt any thinge corruptlye that shoulde bee preiudiciall or hurtefull to the coÌ„men wealthe forasmuche as they be honourable pityfull and sworne fathers to the same thou craftily vndermyneste theym thou diligentlye pliest theÌ„ and art euer before their faces and rounding in their eares bringinge in before their honours certaine wytnesses peraduenture one at the least of whome they haue some knowledge to testifye of thyne honestye of thy good seruice of thy pouerty and so forthe and that thy suite maye not bee hurtefull to the commen wealthe for all thynges are true that thou sayest they beare the face of honestye of good estimation or peraduenture lyke gentlemenne althoughe in verye deede nother so nor so but by due probation thoroughe suche vnnnaturall and vngentle sutes playnelye tryed menne lyke vnto thy selfe and approued enemies of the commeÌ„ wealth if men should creditte the whole voyce of thy countreye for that ye are all partakers or one commoditie And whenne thou hast thus by this meanes or such lyke simple preteÌ„ce obtained thine vnsemelye sute and caryest wyth thee thy coÌ„mission into the countreye fullye to serue and satisfye there thy hungey or gredy turne thou abusest also the vertue of thy commission thou art vnreuerent thou art vnquiet troublesome an outefacer of the people thou rangest at libertye thou ouer reacheste and straynest thy conscience tylle it cracke agayne for thou art entred into the sweete thy luste muste be satisfied and thou art fully fixed to haue thorowly at the least thy full fraighte for thy vyage how so euer in what order the pryses be made or the moneye to the sellers disbursed and payed These doings I say louing brothern or such seke out of order wher or wheÌ„ so euer they be committed and done in any common wealth are truely very villanous and vnsemely base shiftes of reprochefull and lewd shifters and not meete for the degree of honestie whether of gentlemen men of wourship seruisable souldiours landed meÌ„ scruyng men or such also as only and insufficiently lyue by arte by seruice by office frendship or fee for they may vndoubtedly by the grace of god seke manye other waies honestely and in good order according to vertue to the augmentation of their well wisshed and wourthy honeste lyuyng But as there bee in