might at last Obtaine to see his height of GLORY the Tipe of all our Blisse Obtaine I say Theword Merit vsed for obtaine the foundation of Pride in Popery here beaten down corrected not Merit for how should we deserue that in our owne beginnings had neither Art nor Part and beeing made Men not Beastes had no minds at all to worke nor skill to proceed when we had Will to be doing without the help of HIM that gaue vs first our Being whose Will being the motiue of all his owne Endeuors his Word the meanes his Wisedome the Way and his Iustice the Bounds of his owne Greatnes and Honor his Mercy notwithstanding to seeke and finde vs out when wee had lost our selues seeming Greater then Him selfe may be Matter to muse on but notto expresse and Admire that GLORY wee cannot merit All this is true I know for GOODNES tels me so A Dialogue betweene Truth and the Customer here meeting together that cries and cals me forward and the Byble sets it downe whose words are all our warrants but here lies all our misery and hence is all our woe who dare tell proud Popes presumptuous Cardinals and profane Conclaues so who dares bell the Catte Truth Mary that dare I. Customer Oh Sacred Truth is' t thou was 't thou so nigh Truth Why shrinckst thou so why dost thou from me fly Customer Least by my stay Truthes-selfe should seeme a lie Truth Come neerer Man Customer I dare not Truth Why Customer For Shame and Disgrace Truth Customers in Disgrace Shame them befall that Shame deserue thy Shame doth argue Grace Customer For want I starue and die for paine Truth Want Conntenance and Mainâ—e nance Thy working showes thou shouldst obtaine Customer I dare not aske in any case Truth Assai domanda chi ben seruendo tace but what art thou come neare and tell me than Customer A Publican to Sinners tyde a despisd and wretched Man Beare others Faulrs Truth None wretched are but such as God doth hate Customer A Customer whose Credit 's out of date Truth Out of Credit What Port and Towne Customer SANDWICH hereby Truth O! SANDWICH loyall sometimes my resting place The Staple of Kent kept at Sandwich temp Edw. 1. 2. though nowe the Pit lie drie for there I was a while and there dwelt I till crosse the Seas I was conuayed awry and morgag'd was for fifteene yeares Customer Sweet Truth tell where Truth At BRVGRS Towne by Sluce in Flanders whence Transported thence to Bruges by K. Ed. 3. Pride and Ingratitude conspir'd and draue me thence Customer From Bruges whether Truth To KENTS great Honor and Christians speciall Glory for KENT and CHRISTENDOME were neuer seene to varry Customer Where there sweet Truth Truth To CANTORBVRY Customer To CANTORBVRY Brought backe from Bruges and setled at Cantsrbury why thither bound am I. Truth To what Place there Customer To the Austen Fryers but why siniles sweete Truth Augustine Fryers Fatall to Popes why laughes she tell me why Truth Why MARTIN LVTER man was an Austen Fryer that told the Emperour to his face the Pope was a Lyer but what seek'st thou there Customer 1 Customes 2 Mynes or Staples My Soueraines 1 Quitrents his Great 2 Demeanes and whole Estate that sometimes Stapled were by the Northerne-Gate Truth Ti 's true poore Man the Name remaines I remember it wel though now so cleane forgot that none can tell Customer But what became of all that wealth and store Is' t cleane forlorne shall wee neuer hope for 't more The Staples remoued from Canterburie to Callis and thence into Flanders and the Netherlands bred Disorder in Trafficke at home in England Truth Yes God forbid but it shoulde returne and be restord to whence it went for being packt vp it was to CALLIS sent where Trafficke since exilde and wandering vp and downe hath welcome beene to Citties Ports and Townes all Flanders thorough but tyrde at last cries home-ward nowe Desires now to be called Home vpon the Truce of the Hollanders and wants but passage to her owne Ressort and dwelling whereon depends a Tale may be worth the telling Customer How where and when Truth Haue patience Man and ply the woorke a while to redeeme the time and tediousnesse beguile that what thou canst not merir thou mayst obtaine being borne to worke harke GOODNES calles againe Customer Man borne to Worke. Is Man then borne to labour Truth As sparks fly vpward for Man is but a spark a smoak or a lighter thing Customer Customers Penury and Want for all their Labor And labours he to eate Truth Qui non laborat ne manducet why sighes thou Man Customer I feede on Leekes and drink cold water Truth What rack poore Man it makes no matter Customer But by meate alone it seemes you say wee liue Truth Not so Non solo pane viuit homo but by Grace in Meate and Eating Customer No maruaile then if Salomon that was so wise did wonder to see bodily labor shund by the Sonnes of mortall Men since GOD hath so decreed it but though we liue to labour by a Power in vs inherent howe worke we then so well that we may obtayne Truth By a Power that is infusiue from Him that sits aboue and drawes you vp vnto him Customer What way what meanes Truth By attentiue hearing and often reading his Sacred written word with meditation and Prayers Customer O Fooles that teach Free-will by proud Conceits of Fancies and Traditions No Freewill in Man to Goodnes since his Fall what haue wee wee receiue not but Auarice and Ambition O Sinfull Deceite and deceitfull Sinne by Couetise and Pride then whether doe you driue vs and what are all our Merits but Shame and Confusion for as the loue of Money is saide to be Idolatry and Couetyse in that respect the very root of euils so Pride by Presumption turnes Men into Beasts and Angels into Deuels O Couctyse and Pride vt transuersa cogunt mortalia pectora secum But Heauen we see is merited at one hand or other and that by Man Truth Most true for GOD himselfe for the Loue he bare to Man came downe from Heauen became a Man and liu'd on Earth so base and vile degree that his life by death did well deserue it for you the God and Man CHRIST IESVS his life so your life and his woorkes imputed yours that hee holdes you by the hand to drawe you vp thither Customer O height of Happinesse and Degree of Dignity what Creature is capable of so great a Blisse Truth The Soule of Man Customer O blessed Soules that are so prepared but who can bestow it Truth Gods onely Loue and freely woorking Spirit Customer O happy estate who can apprehend it Truth The Iust by Faith Customer O Iustifying Faith who is able to expect it Truth Hope Customer O comfortable Hope who is able to
declare it Truth Charity Customer O sanctifying Charity and bond of Perfection but who can discerne it Truth The eye of Grace if thou canst but desire it Customer O infinite Happinesse howe should I affect it Truth By reciproke Loue. Customer O heauenly Loue how might I obtain it Truth By Patient humility Customar Vincit qui patitur O Conquering Pacience and Glorious Humility that by sufferance and Lowlinesse are able to attaine to such a height of Dignity but how Truth By Obedience Customer Whereto Truth To the Rules of Conscience Customer But my Conscience doeth accuse me to be bond-slaue to Sin the bane of all Blisse Truth Yet doe not despaire Customer What meanes to auoide her Truth None shee is borne and bredde with thee Customer What remedy then Truth Watchfulnesse and Prayer Customer Tu mihi Summe opifex rerum cor fingito purum Et recti inspira renouatum pectore amorem But the Diuel is at hand and somwhat He would haue Truth Tell him all thy debts are paid and bid him walke a Knaue Customer O infinit Bounty who is able to deserue it and where are all our merites Truth See the Annotations in the Rhemish Testament vpon the sixt to the Hebrewes God is not vniust In the Rhemish Testament and Religion hatcht at Rome Customer O damnable Iesuites and Doctrin fit for Diuels that in challenging-wise dare print it to the world that God is no God for he must be vniust as they say and teach if he giue vs not Heauen for our owne Demerites but God being alwaies Iust or Iustice it selfe and I so borne to Sinne as smoake flies vpward stand subiect stâ—ll to die wretch then that I am who shall deliuer me from this body of Sinne and Death Truth His Mercy Preheminence of Iustice Prerogatiue of Mercy for though his Iustice by Preheminence may abide no Sinne yet his Mercy by Prerogatiue hath a sauing Power Customer Which way Truth By thy dying vnto Sinne and liuing righteously Customer But howe may that be Truth By Contrition Confession Desire to amend and Hope of Pardon for the merites of his owne and only Sonne whose Death hauing satisfied the Iustice of his Father his Bloud hath washt away and Purged all thy Sinnes Customer O Dreames then of Purgatory Popish Purgatory a Fancy to feare Fooles and torment fitte for Fooles Truth Yet be not high minded and doe not presume Customer What meanes to restraine and keepe our Fancies downe Truth A serious Meditation that you are but Men with Fasting and Prayer Customer What Comfort to support vs being still so beset with Sin Death and Hell Truth Gods euer sauing Grace Adoption is heere set dovvne but to show Reason in Humanity how and when MAN first comes to feele and vnderstand hâ—s own Happinesse in and by CHRIST which GOD had reserued for him by his meere and speciâ—ll Grace in the purpose of this Will from all Begianâ—ng and sanctifying Spirit who seeing thy Humility and hearing thy Prayer for the Loue of thy Sauiour adopts thee for his Son Customer What Bond doth so binde him being Free of himselfe as to loue whome hee list Truth His written Word and Promise proceeding from the Essence of Deity it selfe and Pend by his Spirit without Equiuocation Customer What Seales to Confirme and warrant it vnto vs Truth The Prints of the Wounds in his Hands Feet and Side that are still to be seene in his Crucified Body Cuflomer What Pledges to assure vs that wee shall meet together Truth The Sanctified Elements of Water Bread and Wine whereby being first conioyned to the Mysticall Body of his true Christian Catholicke and Apostolck Church he after entertaines thee for a liuely working Member of his own Flesh and Bloud Customer But my Sauiour being in Heauen and I still on Earth what Hand but his owne can helpe me vp thither Truth His Apostolicke Prelates and Pastoral Ministers by Vertue of their Orders his High-CoÌ„mission their Voice his Voice their Hands performe it for Him for Quod per aliôs facit per Ipsum fieri dicitur Customer O profane Popery that turnes Creatures into Gods and Masses into Idols but what must I doe Truth Repent and amend and beleeue the Gospell Customer O I thank my God then for his Grace in Iesus Christ but I am euer sleeting and subiect to relapse and his Iustice laide to Sinne consumes lire Fire Truth Though his Iustice haue a quickning Power to set forth his Greatnesse in preferring of Man-hoode when he first made you Men yet his Grace it is relieues you all and his Mercy makes you Liue for his Loue is Euerlasting his Affections all are Free and GOODNES is his Name so that howsoeuer Iustice stands Preheminent as touching your first Being Prehâ—minenâ—e and Prerogatiue rightly distinguisht by Iustice and Mercy to Saue or Destroy giue Mercy the Prerogatiue and thou canst not swerue Customer O Sacred Prerogatiue and milde word of Comfort by whome all our Vowels retaine their full Sound Prerogatiue and all our Mutes and Liquides are taught to speak and stand the Preseruer of our a Wealthes of our e Liberties of our i Liues Prerogatiue vsed for Preheminence the cause of Capitall Errors in the Church and Common-wealth of our o Honours and the u Peace of all our Land how oft art thou mistaken and abused for sterne Preheminence Truth But show thy recipiscence by a feruent kinde of Prayer Customer Ah Deus immensum clemens Psal 51. miserere precantis Et quaecunque tuo bonitas in pectore regnat Seruando huic misero se protinus exerat omnis 2 Elue me sceleris pollutum crimine tanti Elue peccatique iube euanescere sordes 3 En sceler a agnosco scelerum Noctesque Diesque Ante Dies versans me lurida terret imago 4 Res etenim proprié tecum mihi te Deus vnum Offendi infaelix quem non fraus vlla fefellit Sublimi e solio meque mea facta tuentem Vt si pro meritis Iudex mihi sederis eheu Damnatus iustas subeam te Iudice paenas Me Genetrix etenim grauida quum ferret in aluo Iam pollutus eram siquidem me tempore Mater Et pariter sordes concaeptas fouit eodem At contra integritas synceri pectoris vna Gratia tibi nec eras alios mihi Doctor in Vsus Ingratum quondam tua quum me arcaua doceres Ah Deus hyssopum hic adhibe quaecunque tenaces Abstergunt maculas vt crimine purus ab omni Emergam paenitusque ablutis sordibus ipsas 8 Exuperem candore Niues fac nuncius aures Impleat vt melior recreent fac gaudia mentem Ne semel absorptis peream maerorc medullis 9 Iratos auerte oculos potiusque benignus Multiplici dele Contractas crimine labes 10 Tu mihi Summe Opifex rerum cor fingito purum Et recti inspira renouatum pectore amorem 11 Ne me
ne Miserum Dcus abijce neue repuâ—sum 12 Afflatu sancto spolia quin certa salutis Gaudia restituas ut qui me heroicus olim Se creuit reliquis porro quoque Spiritus ornet 13 Quo Duce fretus ego errantes per deuia multos Voce regam mutatosque in contraria flectam 14 Alme Deus Deus in quem tota mente recumbe Ne meritas a me poenas pro immanibus ausis Et tanta heu scelerum patrata cedo reposce 15 Da potius vt lingua valeam sidibusque canoris Te canere in veniam promptum fideique tenacem Os mihi tute aperi tu dirige labra loquentis Vt tibi promeritae persoluant laudis honores 16 Ecce tibi non ara placet non victima flammis Infumos abiens alioqui haec larga dedissem Et pridem crebris ónerassem Altaria donis Sacra igitur meliora fero quae spernere nunquam 17 O bone consuesti deiectos nempe dolore Attritosque animos peccati et saucia sensu Pectora triste vnique tibi medicabile vulnus 18 At tu consueta pergas bonitate Syonem Amplecti selecta tibi dum mania surgant Tum nos rite tibi solennia vota feremus Liba merumque simul Consecratumque cruorem Fumabitque tuum solidis Altare iunencis Truth What how now Man what doest thou feele how fares it well Customer Magnasemper veritas praeualuit preualebit The inward ioyes of a Christian vnspeakable I feele such ioyes as I cannot declare nor tell Truth But doest thou beleeue what I told thee before Customer O I do beleeue LORD yet helpe mine vnbeliefe for I am troubled sore for by Faith in looking vpward I am forced to confesse O my GOD thou art true and O my Soule thou art happy but my Frailty looking downward compels me to cry Nilsum nulla miser noui solatia Massam Humanam nisi quod tu quoque CHRISTE geris Tu me sustenta fragilem tu CHRISTE guberna Fac vt sim Massae surculus Ipse tuae I nothing am and in my selfe no Comfort finde but this That Christ the Masse of humane flesh hath taen ioynd to his TheÌ„ hold me Christ grant withal that this frail flesh of mine A twig at least may bud branch froÌ„ that great Masse of thine Truth Now I see thou do'st beleeue for thy Prayer showes no lesse then worke well withall to confirme this Grace least Faith proue idle How Faith alone doth Iustify How Faith and Works concurre therefore worke I say apace Customer Then Faith I perceiue in the action of Saluation stands sole without Woorkes because of Free Grace but in the Party saued both must concurre together But who can Woorke where Matter failes As no Church hath no Tithes And no Court no Quittents So no Staples no Customes and Forme doeth no way fit Or who can Pipe well that wants his vpper Lippe for though I still be tyde to worke my taske in Clay my Straw is clean gon and my stuble taen away whilest idle Taske-maysters accuse me to my Face whose Credits haue no Being but in my Disgrace but that which grieues me most For no Staples no Trafficke No Trafficke no Mines No Mines no Bullion No Buillion no Mints No Mints no Money and faine I would resist our Traffick's deadly Sicke and cannot long subsist for her Pulses faile her Face is pale and wanne I meane her Mintes are dead and my Soueraignes Quitrents gon and none seekes whether Truth They went from the Altars of Vnity and Truth where I now dwell The Staples of Kent kept at Cantorbury maintaind a Mint neere Christ-Church there as others did elsewhere Disorder of Iustice Commutatiue Trafficke for want of Staples the occasion of Prohibitions and drynesse betweene Religion and Iustice Destributiue The King only and the Counsaile can and must restore our Staples Customer Where 's that sweete Truth Truth By my glorious Temple and seate of Fame Customer See see I thought it was not idle that it bore CHRISTES name O that our Soueraign would bring our Staples thither Religion and Iustice might then hold hands togither and Righteousnesse and Peace would kindly kisse each other which nowe contest by personall defectes about Tythes and Tributes Truth Then work I say still and beleeue well withall for GOODNES can and WISEDOME will effect it Customer I would if I could but my Credit 's cleane gon and I am almost tyred thus working still alone Truth Customers out of credit their othes at their admission compelles them as they may and dare to cry out for Staples to mantaine Trafficke as our Churches do Religion In space growes Grace harke GOODNES calles againe and thou must perseuer Customer Then Sanctify my wits TRVTH and blesse thou mine endeuour for I worke in feare Truth Why so poore Man thy Soule is so beset with vowes that are Deuine thou shalt not tread amisse let not thy heart decline Customer Then Danger stand aside TRVTH must prenaile GOODNES calles me to it if ought do put me by ti 's WISDOMES hand must doe it Nowe GOD from whome all holy thoughtes and best endeuours growe Inuocation Prayer of Customers Make mee possesse that perfect Peace the world cannot bestow And that which in my selfe I see no hope at all to gaine Graunt that thy Grace by Faith and Woorkes may helpe mee to obtaine Obtaine therefore I say and will still pray to obtaine so great a blessing to praise and thank GOD for it Infusiuely from DEITY by Grace in IESVS CHRIST and Respectiuely from MANHOOD by Generall Consent For happy are those Subiects all whose honest Endeuours haue rays'd their Conditions to such degrees of Credit The Happines of England for the truenesse of Doctrine in the Christian Catholicke and Apostolick Religion before GOD and his LIEV-TENANTS Twise happy are those Christians that dwell where this Doctrine is constantly defended freely put in practise and publikely taught And thrise happy GREAT-BRITAINE whose IOSVA And Bounty of the Soueraigne thus maintaines both Church and Common-wealth Come therefore Subiects all come home I say from ROME and here prostrate your selues before the Glorious Obiect of your Welfare and Credits To day if ye will heare his voice Summons all Popish English Fugitiues to come home and all Recusant Catholiques to conformity harden not your harts after fiftie yeares more that stiâ—mecked Iewes and vnbeleeuing Turkes admyring your Happinesse may learne by your Obedience to groane for like Grace and poore seduced Catholickes may see how Proud Popery hath long time bewitcht them with the Doctrine of Merits ¶ Now see what hath past and so hast to an end These grounds being furely laid that is to say if of all worldly happinesse the meanest be but Wealth and Reputation chiefe Honor being held a recompence for all our losse besides If all quit their Liuings for Liberty to worke If all forgo their Liberties
Nil magis in votis nec habui nec habeo quam vt inter Plures Aliquos inveniam Qui de Istis iudicare queant Iudicare autem non possunt nisi vtcunque Literati Rerum-vsu-Periti Ex His satis mihi Pauci LECTORES sat erit si vel VNVS THE MISTERIE OF INIQVITIE Plainely layd open by a Lay Christian no profest Diuine out of TRVTH in Humanity and Rules of Naturall REASON Whereby The World may See Read and Vnderstand The Proud and Vaine Comparison of a Cardinalles Red-Hat and a KINGS GOLDEN CROWNE Alwayes prouided In Reading Read All or Read nothing at All. Magna semper VERITAS Praeualuit et Praeualebit 1611. MAIESTIE must be seene and SOVERAINTIE must subsist if SVBIECTS will be happy ¶ In Regimine Ciuitatis In Republica gubernanda et in Orbis imperio minimum est quod possunt Homines in causa Religionis multó minus Magna Magnus perficit DEVS HE whose onely will and absolute Power could worke so well that all he made became like HIM-SELFE Valde bona exceeding Good Gen. Cap 1. Vers 31. Et vidit DEVS quod omnia quae fecerat erant valde bona GOD I say GOD I meane and GOD the third time though ONCE for ALL whom onely to knowe is euerlasting Life and ioy but to heare and make mention of his Name being a law to Himselfe of his owne Perfection doth likewise perfect all he willes or doeth His GOODNES being the Forme wherein all things are well made from which to swerue is to turne againe to nothing and which in Him as the Fountaine wee must admire and most of all affect and desire in our selues Thus GOODNES becomes the glorious Centre of DEITIE it selfe from whence all Circumferences both in HEAVEN and EARTH deriue not only Essence and Subsistence but happinesse in Being From hence it is that out of Learning and zeale to religious rightes some godly disposed haue seem'd to obserue a kinde of Free-trafficke and mutuall Commers betweene the Throne of HEAVEN and the Church vpon EARTH for the vse Goodnesse All heauenly Inspirings downwards and all holy Desires vp-ward being as Angels or Marchants betweene GOD and VS That as his Doctrine doeth teach HIM for our supreame TRVTH so our Prayers might confesse HIM to be our Soueraigne-GOOD and our Faith from aboue belaying our happinesse our Charity below might woorke out our Saluation by the Medium CHRIST IESVS both GOD and MAN Faith I say apprehending the mercies of the FATHER for the merits of the SONNE by the working of the SPIRIT the Fountaine of all Graces and Mother of Obedience But this Height and Depth of GOODNES we leaue to Deuines This fittes not our Trafficke and lower Commers the length and bredth thereof must lay foorth our Lessons which are but Customers that giuing GOD his due and our SOVERAINE-KING his Right All might become happy Ignorance What Publicans and Sinners and Customers and All Customer Yea euen Sinners and Publicans whome Customers you call Iealousie But howe I pray you And what makes you thinke such may become happy Customer Humanity and Reason For if TRVTH and GOODNES subsisting together by the name of DEITIE made Man a modell of Perfection like it selfe for the vse good of All and GRACE begetting BOVNTIE by the GOODNES of it selfe haue fixt Maiesty and Soueraignty in the persons of Men by the name of KINGS for all Subiects weale why should not Customers reioyce among the rest Suspition Why Because Publicans and Sinners are seene daily to conuers Customers and Searchers liue together and ought to concurre and keepe company together Customer And so are Customers compeld for to do Ipocrisie But Publicans are Sinners are Customers so too Customer Else were they but Lyers if they should not say so but Sinners by nature are those you call Men and by the grace of GOD those men become KINGS and KINGS become Christians And such by Grace and GOODNES are Customers too Impudence Are Customers then Christians Customer Yea and Kentish-men too for Kentish-men are Christians where-euer they goe Discretion If Customers be Christians then may they be honest and so become happy but Publicans will lie Customer So must Discretion too when Ignorance commaunds and Iealousie stands by But as a Publican turn'd Christian Saint Mathew the Euangelist sometime a Publican became so true a Brother that hee taught the foundation of Trueth vnto other So were it or might it be that docible persons might be suffered to learne Publicans at this day both could and would teach Sinners to become like themselues neither Saints nor Hipocrites nor deepe profest Deuines but humbly minded Christians and plaine honest men Enuy. Admit they be Christians and that some prooue happy in regarde of their PLACE LONDON yet they of the OVT-PORTES howe dare they show their face Customer Where Ignorance and Enuy are seene to embrace Questions answere Questions in the same words and case Then why should the OVT-PORTS be so subiect to Disgrace They seek to see one Maiesty and one Souerainty subsist they serue all one GOD and one KING at the least Malice Why their Breathes infect the Ayre and their Places seeme accurst Customer If Malice had not sayed so then Enuy woulde haue burst Slaunder But their Names are sufficient to turne Vertue into Vice and Trueth into Lies as matters now stand Customer So the worlde hath beene tolde indeede and long borne in hand as woordes are mistaken 1. Customers collect in the Custome Houses both by sea and by land for as 1 Publicans and 2 Sinners are two seuerall words spell them who can so 2. Searchers and Wayters attend at the Waters side imply they a distinction both in manners and Man But Ignorance Ignorance that Mid-wife of Idolatrie and Nurse of Superstition hath euer beene likewise the Mother of all Errors aswell in Humanity as Diuinity it selfe in Iustice as Religion iniurious euen to GOD as well as his LIEVTENANTS therefore no friend to Customers But as Priuatio presuponit habitum and sicknes implieth a habit first of health so Errors breeding mischiefes begat those Inconueniēces which threatning our confusion tell vs notwithstanding vnawares to themselues of a way to Order that leads to Perfection which we hope now to learne The KING and PRINCE For our DAY-STARRE is risen and the DAWNING of our Day that in good time will scarre them or amend them as they may ENTHVSIASME Now alas poore man how art thou beset by Ignorance and her fellowes Yet be not dismay'd what though inveterate Errors hold on their aduantage till from signes vnto causes by effects it appeare in this lower kinde of Traficke and worldly Commers howe the names euen of KINGS as well as Customers are subiect to abuse yet when TRVTH the Daughter of Time shall once but appeare and put her selfe forth then Ignorant Discretion and Impudency too shall stand both confounded Iealousie her selfe see that
Customers are Men capable aswell of Religion as Reason if they be but well taught Now be not afraid for TRVTH and GOODNES are so lincked together that where both of them are not there can bee neither and GOD being GOODNES his TRVTH stands still by thee and his GOODNES cals thee forward therfore keep on thy course thy meaning is honest thy purpose is loyall and thy vowes are all deuine thou shalt not tread amisse let not thy heart decline and take thus much on-wards that all sides haue yeelded TRVTH must preuaile Customer Is TRVTH then at hand and is' t GOODNES that cries Then let Ipocrites dissemble and Impudence make lies let Iealousie goe sleepe a while and Suspition take some rest let Ignorance hatch Errors wherein Mischiefes make their nest send Pride to the Pope and let Cardinals play the Fooles send Popery to the Diuell and Discretion to the Schooles Couetyse gaines nothing by Men of my Place And Ambition will scorne to striue with Disgrace Then Danger stand aside since Goodnes cals me to it If ought do put me by ti 's Wisdomes hand shall doe it They therefore that haue Eyes to See let them be pleas'd to Read and that haue Eares to Heare let such Men vnderstand what an humble minded Customer by the Letters of his ALPHABET and Lines of his owne PRIMER hath beene able for to spell In my beginning thus GOD be my speed With TRVTH to stand still and with GOODNES proceed ALL MEN by nature desire to be Happy and ayme at the least at their highest Blisse but the Affections of all being best seene and knowne by their Obiects and Ends as the highest Obiect next God and his Church is the HONOR of our SOVERAINE and GOOD of our Country so there can be no Endeuour more serious and important then to amplifie the One and to further the Other that MAIESTY may be Seen and SOVERINTY at all hands made able to Subsist Now by GOODNES onely all things are seene and knowne to Subsist both in Heauen and Earth and GOD being GOODNES whose seate is Heauen and the Earth but his Foot-stoole for Caelum Caelorum sibi-Ipsi assumens Terram reliquit Filijs Hominum Psalm 114. In this respect wee call our Soueraine Good and his LIEV-TENANTS our Earthly Gods or Soueraignes per aual as Himselfe is per amount Thus as KINGS and KINGDOMES proue heauenly Relatiues so SOVERAINES and SVBIECTS for GOD our Soueraine is a GOD of Order and not of Confusion If GOD then the very Fountaine of GOODNES or GOODNES it selfe from whose onely Essence grow all our happy Beings both SOVRAINES and SVBIECTS out of Loue to Order and Hatred to Confusion in the depth of his wisedome haue set a distinction betweene Souerainty and Subiection for the GOOD of All it must needs be by some absolute Powerfulnes that is proper vnto KINGS Now as Omnipotency in GOD is Essentiall with his GOODNES so the Bounty of KINGS must set foorth their Greatnesse And seeing that that selfe-subsisting Goodnesse that Calocagathia and vniuersall influence of Profit and Pleasure wherewith DEITY still woorking the benefit of All to His own Eternall Glory and Mans immortall Blisse is by a like consent of Nations made fixt and firme in the Finenesse and Purenesse of Gold and Siluer by the name of Bullion that Maiesty among Men may haue wherein to be seene and Soueraignety Subsist a Heauenly Will and Wisedome to extend those Materials by Nomber Waight and Measure that the worth of it selfe may warrant the iust value of all things besides for generall behoofe commutatiuely must needes be that Power which visibly demonstrates what Person is the Soueraigne and who is but a Subiect For as by GOODNES Men first become happy both Soueraignes and Subiects the same fixt in Bullion makes Men to be KINGS and Bounty by Bullion makes KINGS to be GODS Ius Moneta Princi atus Insigne praecipuum est MAITSTATEM ocularitèr ostendit Iacobus Bornitius Lib. 1. cap. 8. so Money made of Bullion to extend GOODNES by representing euery where euen visibly to the Sence and Eye by their owne stamps and marks both the name of the Person with the Title and Inscription of Him or Them that made it and Exchange extending Bounty by the Greatnesse of it selfe showes how Soueraignty may Subsist and Subiects become Happy whilst ech Supports other by mutuall Supplies for reciproke Endes The Soueraigne graciously beholding the prosperity and wealth of all his Loyall Subiects as the onely Mirror of his owne Greatnesse and Honor and the Subiects Religiously admiring the Maiesty of their Soueraigne as the glorious obiect of their Welfare and GOOD Thus Bullion being made the Body and Bloud of KINGS Money the Medium betweene Subiects and their KINGS and Exchange the Heauenly Mistery that ioynes them both together Coynage out of question Omni Soliet Semper by their right vnto Bullion and vse of Exchange is the true Catexochen of all Earthly Soueraignty and Kingly Dignity Coynage I meane but not of the Articles and Rules of our Faith in matters of Religion to direct our Consciences the way that leades to Heauen for that belongs to GOD himselfe our Soueraine per amount being altogether Spirituall and meerly Deuine but Coynage of Money in the matter of Iustice to keepe fraud from shelter in the Actions of Men peculiar vnto Kings our Soueraignes per aual being altogether Temporall and meerely Ciuill That as GOODNES by infusion showes the Powerfulnesse of GOD ouer all his Creatures so Bullion by Consent the Greatnesse of Soueraignes ouer all their Subiects And Religion ty'd to Iustice by the twine of one TRVTH hauing KINGS for their Protectors at moe Temples then Saint Peters and moe Staples then Rome might help Catholicks vp to Heauen though Papists * This is meant onely by the obstinate and wilful but not by Superstiuous Papists whole Consciences seduced by the Witch crafte of Rome may be releeued by theyr hearty Repentance goe to Hell Each KING in this respect as Ioshua was by Moses to Aaron and to Hur for defence of their Subiectes being Supreame Head and Gouernour within their owne Dominions both of Church and Common-weale These Premises standing sure that is to say If GOD himselfe our Soueraigne per amount both Alpha and Omega as infinitely Wise as eternally Iust knew what he had to do in Coyning Heauen and Earth If his Will that is Omnipotent had power to perfourme and his skill without a Pattern did know what Methode ment The Maiesty of GOD seene in KINGS and Soue raignty in KINGDOMES in making Man a model of Perfection like himselfe and by KINGS as by Lieue-tenants to make vse of all the rest that his Maiestie being seene in the Beautie of the Worlde Vt DEVS in Homine MAIESTATIS sua Imaginem posuit sic REGES in Nummo his Soueraignty might Subsist in the Goodnesse of his Woorke by this Powerfull kinde of Coyning the Bishop of
such as tumultuous warres haue made our next Neighbors The Netherlands the Seat of Excises and Traffickes Purgatory impose vpon themselues for defence of their Consciences their Liues and Liberties But such Customes as Mildnesse Mercy England the Seat of Marchandice and Traffickes Paradice to relieue our neighbors our Allies and our Friends the Wisedome of our State hath inuested our Kinges to maintaine the Soueraigntie of our Kingdome by Such Customes as demonstratiuely shewing the real possession and actuall protection our Soueraignes haue and hold of euery mans wealth leaue notwithstanding to each of their Subiectes his Meum and Tuum and full vse of his owne Lastly such Customes as like Tythes of a Church or Quitrents of a Mannor shew the power of the Lorde and Greatnesse of the Owner the defrauding whereof doth worthily forfet both protection and possession of the immediate Free-holder For Customes of themselues Customes deseribed and properly taken are those Lenioreâ— Tributâ— easie sums and payments of ready currant money to Customers at their Portes by Marchants allyed to the State for such Staple-Commodities as being orderly bought sold and for Number Weight and Measure sufficiently censured before they crosse the Seas for our Soueraigns Honor and Countreyes Credit by indented Certificate and Staple-Seale come warranted thither But as the Stuard of a Mannor that sits to hold a Court for want of the Rowles and Authenticke Records of his Lords Reuenewes can neither know the Tenants demaund their Quit-rents nor vnderstand their homage how each man bounds his Fee or holds his own So fares it at this day with the Customes and the Customers in the Out-Ports of this Lande For though their Temples stand vpright and Churches may be seen yet their Staples being dissolued transported out of sight from whence their worke should come though Religion haue her Altars for Vnity and Truth yet Traficke being distracted the King wants his owne and wee like to Pipers that want their vpper lippes would gladly call for Customes but knowe not where to finde them For as no Church can haue no Tithes and no Courts no Quitrents so no Staples no Customes By meanes whereof Necessity ouertaken makes bold with Free-will and to ayde Prcheminence transcending to Prorogatiue turnes Customes into Subsidies of Tonnage and Pondage As iâ— Preheminence and Prerogatiue were meerely Synonimas and ment but one thing and bounding Iustice that layes out all our Rightes were that boundlesse Mercy which makes vs al to liue and Mercy it selfe but a word of profanesse or some ordinary thing Thus whilst our Graue Maisters and Moderators of our Schooles haue beene busied and distracted with higher pointes f Learning out Staples turnd to Mart-Townes in other Forrain Landes our Customes are confounded and wee like Beares at Stakes seeme fit for nothing but bayting and beating But that which grieues vs most and of all seemes most vnkinde our PATRON hereby wants his Bounty * No maruell if Customers liue still disgraced for holding Honestum so before Vtile as both might go together since Bounty it selfe in Kinges becomes hindered and distasted without which in Soueraignes no Subiects can bee happy Shall Piety tremble to say God may be too Good And shall Loyalty limit or tax Bounty in Kinges If omne Bonum be sui diffu siuum quantò communius eò semper meliut As God is most Good Infusiuely being Goodnessent selfe so help Kings to fixed Goodnesse Bullion for that is their Essence but keepe Subiects from coyning though the Bullion be their Owne is vndermined without which in Soueraignes no Subiects can be happy For his Loadestones beeing transported and his Golden Mines of store hys Coyne begins to faile and his Mints doe stamp no more His Ports run all to London where his Treatise keepe men vnder his Megazines in Holland makes all the world to wonder The onely Shipping of Helland compatable with all ChristeÌ„dome Whose Shippes and strength at Sea so great so huge so strange showes how Trafick furthers Shipping how Vsury checks Exchange and all because Subiects are suffered to be Coyners O Vsury and Ambition how far are you to blame And Auarice with Pride goe hide your selues for shame Till our Staples bee fouÌ„d For if alery out on Couetise that with great ReasoÌ„ since God hath pronounc't it the root of all Euill and the secret loue of Money to be flat Idolatry which being still bad in Subiects must needes bee woorst in Kings Howe great then might out happines appeare to haue BOVNTY himselfe now liâ—e and dwel among vs had his Traficke but her Staples as his Iustice hath her Courts and Religion her Temples And what harty remorse ought it to moue to see both Him and His abridged and depriued of the principall meanes to practise their vertues Great there fore Greater and Greatest of all must their accounts be both to God and Nature that preposlerously peruerting their proper Materialles turne their best helpes for Bullion to their priuate aduantage to the intollerable dislurbance both of Court and Countrey and almost vnrecouerable wrong to the King and his Crowne whereof Customers wanting words haue made signes with their Pennes and yet are still apt to groane in this manner O that our Tâ—ngueâ— or Pennes were able to expresse Or had tâ—e Golden guift to make men vnderstand Thoâ—e great and stroog Effects of Heauenly happines Exchange at Staples would worke by Bounâ—â—â—â— hand Our Traficke thâ—n a home would quickly blisse our Land For Instice and Religion should sit so neare together That Righteousnes and Peaâ—e might kindly kisse each other And Kings elsewhere might learne by this Idea made What Heauen it selfe dothboad by this our Kingly Trade Yet MAIESTY must be seene still for all this Disorder at one hand or other and SOVERAIGNTY by all meanes made able to subsist if SVBIECTS will be happy and Customers are sworne to do their best Endeuors ¶ Ther 's a Place in this Land Transitiâ— from Customes to Subsidie by a Simile where a Great-Man doth dwell in whose beautifull Garden a stately Fountaine standes at the raysing whereof Art seemd to striue with Nature and both excell themselues the Spring and Streame still plentifull fill all the empty Cisternes of the Tenants adioyning with a Cocke in pryuate to stop or let out at pleasure By tract of Time corruption abroad or neglect at home the Spring becomes peruerted the Streame runs wast or the Fountayn's out of frame that the Lord of the Soyle who should relieue others by the Bounty of his owne wants water himselfe and crauesayd of his Tenants whose Cisterns conteyne no more of themselues then his Currant afforded and Conduct controld His wants at the first are gladly supplyde but the ofter the woorse for in these Elements of Life and vitall subsistence Religion still bids Reason prouide first for Nature and be next her selfe Distresses being daungerous if not deadly when the bloud is retracted
and the Hart wants his owne This might helpe vs a little till our Staples bee found by Meum and Tuum to compare and demonstrate betweene Customes and Subsidies both the want of the one and the vse of the other But here wee stand doubtfull and mistrustfull of our selues and seeke rather to be taught For though To doe as to be done to bee a Rule sufficient for Meum and Tuum in equall Commerce seeing â—oue first descendent though reciproke at the last and Charity next it selfe though Subiests liue by Grace we desire to be instructed in Collecting these our Subsidies how to wade vprightly betweene the Soueraigne and the Subiect that Honestum and Vtile night still go together and maintaine Free-Trafficke For whilst our Staples were at home so ioynd to our Portes or so neare together that each controlled other our Loadstones drew in Bullion for our Mints at hand to Coyne and reading by Certificate aswell in quallity as quantity what the Merchants there had bought we could call for all our Customes before they crost the Seas by their owne accounts and price without Fraud or Couin or other Bookes of Rates but in Pondage and Tonnage we know not what to take and therfore seek to learne For Haud Natura potest Iusto secernere Iniquum Nec vincet ratio hoc tantundem vt peccet Idemque Qui teneros caules alieni fregerit horti Et qui nocturnus Diuùm sacra legerit ADSIT REGVLA Peccatis quae poenas irroget oequas Ne scutica dignum horribile sectere flagello It is not in Descretions hand to stay Or hold the Scales of Good or Ill vpright Nor is that Reason good that makst all one by day To crop a Neighbors Garden Leekes rob a Church by night A RVLE must guide the Whole to keep the Parts from swaruing And punnish faults in euery one according to deseruing And not to thinke that euery slip Like deadly sin deserues a whip For if Soueraigue Dignity be that Sacred Obiect which True-Louing Loyalty is apt to admire and still seekes to Honor with her kindest tespects such is all Subsidies either are or shoulde be who can be capable of so great a Glory by personall Right but Kingly Maiesty and who can accept of so great an Affection but the eye of Grace If these our Subsidies of Tonnage and Pondage be of the kind of those naturall respects which Loue is desirous and Loyalty doth offer to honour our Soueraigne by besides his Customes who can impose them but Loues owne Affection who can esteeme them but the hand of Mercy and what can increase them but Cheerefull alacrity in the Giuers Mind Lastly if Tonnage and Pondage be those honorable Effects of Assection Loue and Loyalty which Merchants exceeding their other Duties with Ioy present and Mercy takes who shall dedilate their proportions by Number Waight and Measure for the mutuall behoofe of Loue and Grace Who I say can teach vs this part of our Lesson but the Grauest and Wisest in Highest Authority namely how to deale iustly betweene the Soueraigne and the Subiect For Cheerefulnesse Alacrity being inducements vnto Grace the heart and Essens of all Subsidies and Aydes as coldnesse in Affection makes Presents little worth whilst we sought to further and by often returnes at all hands to encrease to our Patrons Honor Hoc auteÌ„ de quo nuuc agimus id ipsum est quam VTILE apellatur in quo verbo lapsa consuetude deflexit deuia â—oque sensim deducta est vt HonestateÌ„ ab VTILITATE secernens HONESTVM aliqud constituerit quam non sit VTILE VTILE quam non sit HONESTYM qua nulla pernities vita Hominum pâ—tuit afferri Cicero Offic. Lib. 2. and his Peoples Good that Honestum and Vtile might still go togither by the rules of Right and Reason wee are checkt and Controld by Court-Rowles and Court-Rules taught to beleeue that Honesty in this case hath nought to doo with Profit Discretion commanding the most for the King As if Honor heere were bootlesse and Meum and Tuum needlesse or some idle thing and Publicke Vtilitie were meant by Priuate Gaine We contest in nothing but euery way willing and desirous stil to learne The ground and occasions of Customers Disgrace our milde Disposiitions are scornd and despisd our Truth is held for Error our Vertue Vice and for crying but ADSIT REGVLA Wée are dingd so like Barnes that we dare not gréete Our Adiuncts steed vs nothing but eate vp our victuals and spend at our cost or wrangle out Disorder by a greater Confusion for our Socij by Controlling can teach but Actum agere Our Praedes Ouer-seeing vs saide Halfers were good Fishers Our Mancipes in Searching liue best by pudled Waters and our Hushers at all hands cry the most for the King So that as a Lord of a Mannor that seekes to make his best by Seruants of his owne hauing Grounds most excellent fertil and Good forbids them still the Plough and all meanes besides of manuring their soyles and obserues no seasons whereby their wils wanting freedom to do their endeuors they make none other yeild then as Nature affords At the end of his haruest falling out with his Seruants he farmes the lands vnto Strangers who neerest to themselues first serue their own turnes in raising their Rents by ploughing vp the Dead mould make spoile of the Grounds so fares it at this day with the Ploughmen and Fallowes of the Fields of our Reuennues And no maruell at al. For where things are past ouer without Distinction of Times Persons nor Place whose euer be the fault the Actors next hand still beares all the blame For the Cause at first mistaken the Seruice being vnknown bred Error in the Matter and Confusion in the Forme whereof Ignorance taking hold accuses the Customer as Actor next hand and onely bound for all Necessity for releefe first fitly founde out the vse of a Searcher but his loosenesse and Liberty ne quid apperius made Iealousye and Suspition deuise a Comptrouller His needelesse and bootelesse calling gaue easie way to the foure late Super-visoâ—s and their Braine-sicke Retinue whose confident Presumption combyned with Ignorance made them vndertake as they knew not what so to go forward they car'd not how by Opinion and Conceit to cure all sents of Leekes and Onions by eating Garlicke the very smell whereof bred Offences Contentions and Complaints of the Persons Clodius accusat Moechum Catilina Cethegum Quis tulerit Gracchos de seditione querentes The Mischiefes whereof though Marchants and Customers deuide cheefely betweene them the generall Inconueniences extend to the Soueraigne and all loyall Subiects By the Importance whereof the Graue and Wise onely in Highest Authority may be pleased to consider Quam frustra fit per plura quam fieri debet per pauciora and remember withall That none proue Saints for seeming so to others Since all are but men and