AS the eyes of the people were fastened vpon our Sauiour ( right Honorable , right Worshipfull , men , fathers and brethren , beloued in our Lord and Sauiour Christ ) that they might with the more attention heare what he would say ; so are yours vpon me , expecting the Subiect I intend to stand vpon , to answere your expectation : wherein , vnderstand , that to meddle directly with controuersies abroad , or amongst our selues , so often inculcated vpon and trauailed in , I intend not , lest I should not say more then formerly hath beene said , or trouble your eares with the same , though happily by a cunning Cooke it might be serued in , in other dishes ; counting it more then folly for a Physition , to forsake his patients mortally sicke at home , and to runne abroad for others ; much more folly , yea and madnesse it selfe for mee , a Physition of the Soule , to leaue you my auditors snorting and sleeping , yea ouerspread with sinne , and to busie my selfe in matters afarre off , that nought or little concerne you . My intent then is at this present , to discouer vnto you your iniquities , whereof you are mortally sicke , and that which is worst of all , you will not bee cured ; especially I intend to shewe vnto you your want of Loue , by your manifest iniustice , and want of Reioycing in true and honest dealing and religion towards God . Which my promise that I may make good , I will ( both for your helpe of memorie and my better facilitie in speaking ) obserue this Methode . 1. Shewe the connexion of this , with that which praecedeth . 2. Declare the sense of the words in retaile and by grosse . 3. Lay open the parts thereof , into which it doeth diuide it selfe : and lastly , handle the seuerall instructions thence arising .

For the connexion of it : The Apostle in the Chapter next before going , hauing laid downe the seuerall functions of men in the Church , in the last verse of the same , Vers. 28. in conclusion hee exhorteth the Corinthians , and vs in them , to desire the best gifts . Vpon the hearing whereof , it seemeth some did or might conclude , that so they would do , for they would striue to speake excellently , and to be men of great knowledge , &c. and what better then these ? for the better instructing of whom , the Apostle in the three first verses of this Chapter , g●ueth them to vnderstand , that it is not sufficient to haue these and the best gifts , except they had loue , and accordingly did vse the same : which he amplifieth by laying downe particulars , as first , that it is to no ende to speake with the tongue of men and Angels , and to be without loue , vers. 1. secondly , that it is to as little purpose , to haue the gift of prophecying , and that in the largest manner and measure ; yea to haue faith , that is , the gift of doing miracles , without loue : thirdly , it is to no purpose for a man to be so liberall and kinde hearted , as to giue all they haue to the poore ; and lastly so to suffer as to be burned , without loue all these profite nothing . Vpon this might some reply and say , Thou doest not thinke vs altogether inhumane and void of loue , doest thou ? Vnto which Paul doeth secretly reply , You may deceiue your selues in your iudgement , for euery loue is not the loue I speake of and meane here : and that you may not be deceiued , whether your loue be this yea or no , obserue whether it haue the seueral marks and notable effects , I propound vnto your consideration , which charitie ( proceeding from iustifying faith ) hath : and to this ende the Apostle from the 4. verse of this Chapter to the end of the 7. verse , layeth downe a chaine consisting of 14. linkes , euery linke whereof is a seuerall marke of this true loue : amongst which this verse is one : so that this verse conteineth a true marke of loue , by which faith doth worke , beeing the tenth linke of this chaine : And thus you haue the conexion of it .

The sense of the words , being the second thing I promised , is to be considered by examining the seuerall wordes , comparing the translation with the originall , and the acceptation of them elsewhere in holy Writ : For the word Loue , it is in vaine to stand long vpon the acceptation of it , it being diuersly taken in the Scripture , the mind of the Apostle being easily perceiued , that heere hee meaneth that loue , which he speaketh of elsewhere , saying , Faith , that is , iustifying faith , worketh by loue : and elsewhere calleth it the fruit of the spirit , Gal. 5.22 . The word translated Iniquitie , is in the originall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is most commonly translated Iniustice , yet in the Scripture hath both a generall and restrained sense , generally comprehending all sinne : and so it is taken in that 5. of the first of Iohn , ver. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , all vnrighteousnesse is sinne : and so doeth Ezra vse it in his prayer , Chap. 9. ver. 6. and Dan. 9. v. 5. Restrainedly it is taken for iniustice betwixt man and man , which I take to bee especially meant in this place : so you shall finde it taken in the last of the Reuelation and 11. verse , He that is vniust , let him be vniust still : and in the 16. of Luke , verse 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , And the Lord commended the vniust steward : or rather according to the originall , the steward of iniustice : so is the simple word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taken for iustice , that is , honest dealing betwixt man and man . Titus 1.8 . speaking of a minister , saith he , he must be righteous , that is iust , which the word [ holy ] following sheweth . In the second at the 12. verse , the grace of God teacheth vs that wee should loue , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , righteously , that is , iustly which the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 following plainely sheweth . Now wee see the acceptation of this word in the Scripture , the Question is , how it is to be taken in this place , vnto which I Answere , though I take the second sense , to be especially meant in this place , yet I see no reason why it may not carie both the senses here , both which doe set out the nature of Loue the better , and therefore I wil take it in both senses ( but specially in the latter ) it being the safest way to construe Scripture , and take it in the largest sense , when both the drift of the holy Ghost , the sense of the originall words , and the Analogie of Faith , gainesay it not .

[ But reioyceth ] The word in the originall is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , reioyceth together , which some expound , doth requite good dealing with good dealing , which althogh I do not condemn , yet I rather cleaue to this exposition by way of Antithesis to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that as loue doth not reioice in sinfull and vniust courses , so it reioyceth to see others together with himselfe , to take delight in iust dealing with men , and religion towards God , fully expressing the nature of true loue both in hating and distasting of euill , as also in the louing of good , hauing these effects wheresoeuer it is .

For the word Trueth , it is diuersly taken in Scripture , sometimes for the Sonne of God , Ioh. 14.6 . I am the way , the Trueth , and the Life . Sometimes for the word of God , Ioh. 17.17 . Sanctifie them with thy Word , thy Word is Trueth . Sometimes for honest dealing and true speaking , Ephes. 4.25 . Speake the trueth euery man to his neighbour : where , by Trueth is not only meant to speake as the matter is , but also to deale honestly . And sometimes for religion professed , according to the word of God , as in that of the Prouerbs , Buy the Trueth , but sell it not . And 2. Ep. Ioh. ver. 4. I reioyced when I found of thy children walking in the Trueth . Amongst the diuers acceptations whereof , I tie my selfe to the two later by way of Antithesis , answering my acceptation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the former part of the verse , and thus haue you the sense of it in parcels .

Now to totalize the same , and cast it vp altogether , it commeth to thus much , that that person in whom true Loue is ( by which faith doth worke , and is a fruit of the Spirit , and by which our actions measured and performed doe please God ) , as hee doth not take delight in sinne and vniust dealing , so he doth on the other side , yea it is his ioy and great delight to deale iustly with men , and walke religiously towards God , in his owne vse , and to see others to doe the same ; and thus haue I performed the second branch of my promise .

3 The parts into which this verse doeth offer it selfe are two ; 1. Quid Charitas abstinet , in these words , Loue reioyceth not in iniquitie , that is farre from the propertie of true loue : 2. Quid efficit , in these words , but reioyceth in the Trueth , which loue euer doeth . And that is the third branch of my promise .

The fourth remaineth : Let vs hasten thereunto , that wee may see how these fiue barley loaues and two little fishes , will feede so many hundreds as you be here gathered together , or this little pitcher of oyle will fill all the vessels you haue brought , pay you that it oweth you and you expect , and bee able notwithstanding to stand of it selfe .

Doctrine . Where there is any fruit of the sanctifying Spirit of God , there and in that person is the absence of the contrary euill , Graces presence is sinnes absence , sins absence is graces presence . and where there is a conscionable abstinence from any euill , there is the presence of the contrary good Which trueth this with other Scriptures will make plaine vnto vs : for the orderly proceeding wherein , obserue that this Doctrine hath two parts , and therefore requireth that they be apart handled . The first , namely that where there is any true fruit of the sanctifying Spirit of God , there is an absence of the contrary euill , the Psalmist directly proueth , in Psal. 34.4 . saying , Eschew euill , and doe good : as though he should say , euill and good cannot stand together , thou must auoyde the one before thou canst doe the other ; with whom the Prophet Esay agreeth , chap. 1. ver. 16. where God teaching the delinquent Iewes , what course to take to come into his fauour , which they could not doe , continuing in their filthinesse , and beset with the dyrt of their sinnes as they were , aduertiseth them first to wash and make themselues cleane from that filthinesse , sinne had brought vpon them , and then , ( for vntill that was put away , it was to no end ) to seeke iudgement , and relieue the oppressed , &c. Whereby hee would teach them , that there could be no true compassion and vpright walking in them , except they were first purified , and their sinnes abandoned , and the very selfe same doth Dauid affirme in the first Psalme , the first and second verses , describing a godly man , first , from what he doeth not , in the first verse ; secondly , from what he doeth , in the second verse ; being well acquainted with the course of sanctification , and euery part of Reason . 1 the same : Namely , that forasmuch as man is naturally set to worke iniquity , there must be a depriuation of that before there can be , or truely is , a possession of good : a man must cease to bee a sonne of the first Adam , who is earth earthly , before he can be a Son of Reason . 2 the second Adam , who is heauen heauenly . Of this doeth the Apostle likewise render a reason , saying , What fellowship hath Christ with Belial , or light with darkenesse ? which speach for our present purpose , is worth the marking : for before Christ take possession of vs , & draw vs to him , we are no better then deuils , ruled & swayed by the deuil the Prince of the aire , with whom , when christ commeth into thee , thou ceasest to haue any further fellowship : the presence of Christ is the absence of him . And againe , by nature we are the children of darkenesse , yea , darkenesse it it selfe . Now when light commeth , that is , the graces of Gods Spirit , the beames of the Sun of righteousnesse , our darknesse vanisheth away as the darknesse of the night , from couering the world before the Sunne ; and darknesse in particular places and priuate roomes before a candle ; which plainely concludeth my doctrine , that where Christ is , the deuill is absent ; in whom Christ hath a foote , the deuill hath no pawe .

Vse 1 To examine our selues that bragge so much of sanctification , and our plenitude of the graces of Gods Spirit , what our standing is , whether it bee as we take it to be : If it bee , thou art metamorphosed , there is not that euill was in thee before , neither art thou the man thou wast . Thou canst say , I was a blasphemer , but now by the grace of God I am that I am ; I was a persecutor , but now that is farre from me ; I labour more to build vp the Church and increase it , then all the rest of the Apostles . I was n●ked , but now Christ hath cast his couering ouer me , I went astray , but now am returned to the Shepheard & Bishop of my soule . Which not ably meeteth with the meere ciuill honest man , that thinketh to come to heauen with his ciuility , blessing himselfe in his cursed estate , he is as well as can be , hee is not without the graces of Gods Spirit , no that he is not . He hath serued God all his life long , hee hath beleeued euer since he was borne , he hath had a care to liue honestly , and pay euery man his owne ( although it neuer came into his minde to pay God his due ) he serueth God after the maner of his countrey , goeth to the Church vpon the Sabboth both to morning and euening prayer , and when hee can haue leisure on the worke day , if there be any exercise , and when hee can attend , he hath prayers in his familie ( which he taketh as a worke of supererogation ) and what would you haue him to doe more ? Alas , alas poore soule , thou art led hoodwinkt in the way of perdition , what alteration is in thee , what change , from whence do these proceede ? from the absence of the contrary euill , then all is well , if not , Know , that where there was neuer any battell , there was neuer any conquest ; and where there neuer was a depriuation of euill , there neuer was the true entrance of the contrary good . If thou haue true knowledge , ignorance is dispelled as a cloud , and thrust out as not worth the keeping : If thou haue true faith , infidelity is driuen away and abandoned . Wherby we see what are the religious and charitable workes of the meere naturall man , in truth nothing but Candida peccata , Beautifull sinnes , because they arise not from the absence of the contrary euill .

O then , let euery one of vs that brag and boast of our sanctification , or any fruit of the spirit , examine and trie our selues , when the euill spirit went from vs . And thus much for the first part of the doctrine : the second followeth , namely : Conscionable abstinence from sinne produceth and bringeth forth the contrary good .

The fruits of the spirit grow where sinne once did , now conscionably abstained from ; which Pauls example euidently prooueth : For , whereas hee was a persecutor and blood sucker , of the blood of Gods Saints formerly , behold , now hee is a Paul , no such fruit groweth on this tree , but the pleasant fruits of the spirit : hee is become of a persecuter , an earnest prosecuter of the Gospel ; of a blasphemer , a blesser of all such as goe on in the trueth of Christ , formerly by him euill spoken of ; of a foe , a fortitude to the Church ; of a destroyer , an infatigable builder vp of the same . And truely there is no reason why this should seeme strange vnto vs : for , if corruption attracted vnto vs from the first Adam , doe bring foorth the cursed fruits of vnrighteousnesse in euery sonne of Adam , why should not grace , obtained vnto by the second Adam , be fruitful , once entred into the place of the former . Secondly , the Apostle plainely affirmeth That where sinne abounded , grace aboundeth much more .

Vse . This at the first looke plainely telleth vs , that euery ceasing from sinne , is not a conscionable ceasing therefrom , and that a man may leaue off the committing of sinne , and go to hell for it when he hath done : for hee did not of conscience cease from the same , there appeares no contrary fruit of the spirit : looke to this ye old Adulterers and ancient Bauds , you vnsatiable Libertines and Epicures , you now neigh not after your neighbours wiues , and daughters , and maids as formerly ; yee now spend not the time in eating , drinking , and rising vp to play as you had wont to doe . Oh now you are in a blessed estate , say you of your selues , and others of you : for why ? you are much amended ; you are not now so bad as you were . No God-a-mercie to thee : thou art restrained there from , the heat and strength of thy youth is past , thy liuing and goods are consumed , & thou brought to a morsell of bread ; and so necessitie , and not conscience restraineth thee , thou hast as greene thoughts , though gray haires , as any ; thou wantest no euill , but meanes ; thou hast as insatiable desires after meate and drinke as euer , but thou lackest power to affect it , alas poore soule , thou must to hell , except thou of conscience leaue thy sinnes , which thou now nolens volens art restrained from . Looke vnto this you bloody minded olde men who haue liued by quarelling and shedding of blood all your dayes , but now are decrepite and impotent , not vnwilling , but haue as Vse . 2 good a heart as euer you had to that sport .

This letteth vs see , that it is not enough if we doe not euill , but we must also doe good , beating downe to the ground that Maxime of nature , that I thanke God , I doe no man harme , as I can doe him no good ; as also shewing how grosly the Papists doe belie vs , and our doctrine of iustification by faith , onely to be a doctrine of liberty and licentiousnesse , whereas we teach and tell our people , that without both practise of dueties of pietie , and workes of charitie , there is no conscionable abstinence from sinne , and so consequently no way but to hell .

Doctrine . He that truely loueth himselfe and others , is farre from taking delight in sinne , true loue taketh no ioy , it cannot , neither doth it solace her selfe , nor make her selfe merrie with sinne . For the prosecuting of this doctrine , we must vnderstand that sinne is either at home or abroad , ours or others ; in neither doth Loue reioyce : as witnesse the example of Ioseph who was farre from taking delight to commit that sinne of vncleannesse ; but sheweth his dislike to his Mistrisse for importuning him thereunto , whereby hee did manifest the trueth of his loue to God , his owne soule and body , and both fidelity and loue to his Master . For the latter , the vexation of righteous Lot , and the streames of teares flowing from Dauids eyes , the one because of the vncleannesse of his people , the other for the transgression of his , stand vp to witnesse . Reason . Which trueth Reason will plainely conuince vs of , how such are renewed and made to loue where God doeth , and hate where he doth , and therefore cannot make themselues merry with sinne , which God hateth .

Vse . Hereby as in a glasse , that will not deceiue vs , may we looke our selues , and see whether there bee true loue in vs yea or no , if wee neither make ourselues merry with our owne sinnes nor the sinnes of others , the common sickenesse of our age and people . First for thy selfe , let thy reioycing to grieue the hearts of the godly witnesse thy want of loue . Is it not a common and knowen tricke amongst you , to vaunt what you haue done in vexing the godly , saying vnto thy partner in euill in this manner . O Sirrah wote you what and where I haue bene ? I was where a Puritane one of these precise fellowes was , that cannot endure an oath , but I so sware , star'd and swaggard that I rid him out of the house and companie where I was ? O miserable and wretched , thou art enemie to thy selfe , reioycing in thy owne fall . Againe , you night walkers , when yee haue found your mates and haue effected your wishes : Doe not you returne home , being not ashamed to boast to your mates , what good successe you haue had in these manly courses , and how manly , beastly I would say , you caried your selues in the same ? Thus may you see , there is little loue , because reioycing and merrie making at our owne sinnes , and if we come to examine our selues , how we make our selues merrie with the sinnes of others , we shal be constrained to say there is no loue vpon the earth . First doest not thou reioyce at the prophanenesse and beastlinesse of thy owne children and seruaunts , their wantonnesse & abominable drunkennesse ? with blasphemous swearing : what gentleman is there that must not crie guiltie vpon this examination ? But howe much more these vngracious wretches that wil set their seruants to sweare , and cry as a Beare-ward to his Beare , finely sworne , nay , will lay wagers of one ouerswearing another , first they will begin the price themselues , and not being able to get the victory , hauing damned their owne soules , will set one of their Seruing men ( whom they know to be most gracelesse ) to maintaine it , whilest he standeth by , making himselfe merry with the bloodie oathes of the contenders ? O horrible ! and whose heart is not astonied to heare this ? and is not the like both abroad and at home more then rife by drunkennesse ? Pitifull to behold , and grieuous to speake of . Looke vnto these things beloued , and the Lord giue you vnderstanding , know if these things be so , there is no true loue in you .

This teacheth vs who loue vs most , not they that will flatter vs , and say , All is well done , but those that most deny to yeeld vnto vs in our sinfull courses , that are sad and heauy when we sinne , that can mourne and weepe when we reioyce in our iniquitie . O consider this , ye that are Gentlemen and haue many seruants , those loue thee most and without dissimulation , that will not foster thee in thy sinne , but shewe dislike to the same .

Here we may see the difference betweene nature Vse . 4 and grace ; the naturall and the spirituall man ; the former is proud of sinne , and reioyceth in iniquitie ; the latter is farre from it , taketh no pleasure in it , hateth it and opposeth himselfe against sinne . Doest not thou reioyce in sinne , but art vnwillingly haled and pulled thereto ? happie art thou , is it not sweete vnto thee afterward , but grieuous , & a burthen pressing thee downe ? thou art truely spirituall .

First consider the ende of euery sinne whosesoeuer it is , without repentance , damnation : so that a man is going to the place of execution when hee committeth sinne , let this consideration enter into thy heart , and it will make thee farre from being merry at sinne , wilt thou grieue to see a man to goe from Newgate to Tiburne to execution , and wilt thou not much more grieue to see thy selfe and others to goe from hence to hell to execution and endles torments ?

Secondly , consider the examples of holy men , first of our Sauiour , he wept to see the gracelesnesse of Ierusalem , that she would not when shee might be visited , the Lord hauing so kindly as he had often times visited her , by sending to her early and late , but alas ye weepe not that ye haue done this , resisted the trueth as Iannes and Iambres withstood Moses , you being men of corrupt mindes & reprobate concerning the truth . Lot hee was vexed from day to day , neuer had merry day nor night because of the filthinesse of the Sodomites . The people of God in Ezekiels time mourned for the iniquities of the people . Ieremiah wept night and day for the slaine of the daughter of his people , but alas what doe these preuaile ? O let them bee alwayes before thine eyes , & in thy heart , yea , let them be as thy signet vpon thy right hand , to mooue thee to bee farre from making thy selfe merry with thine owne and others sinnes . Shall Christ weepe for Ierusalem because shee will not heare ? and wilt thou laugh to see England and the men thereof stop their eares against the voyce of the Charmer ? shall Lot be vexed from day to day with the filthinesse of the Sodomites , and wilt thou with the vncleannesse of England from day to day at bed and at board make thy selfe merry ?

Consider the ouglinesse of sinne , what it cost thy Sauiour , it is most ougly and filthy , and the smell of it most noisome in the nostrils of Gods Saints , and canst thou reioyce at it , lift vp thy head and be merry thereat ? alas if thou come through the close streetes of the City , which are for the most part most noisom , thou wilt looke downeward , stop thy nose , and shew thy dislike of those filthy smels by thy speeches , and yet thou canst come by , yea , walke by and talke with these filthy dunghils of the world , belching out more filthy smels then all the dunghils in the Citie , and yet thou canst hold vp thy head , and laugh at the same , pitifull and lamentable to beholde , especially this being found there , and in those persons , where and by whom sinne should be most punished . As in your spirituall courts . You make but a tush of sinne , yea of whoredome it selfe : you can and doe make your selues merrie both in your Courts and else-where , with the things there related . If this will not preuaile to root out this euill , let the consideration of the work our sinne had in our Sauiour moue vs . Oh wilt thou reioyce at that which made him heauie , and sad ? shall that make thee laugh , so that teares shall passe from thine eies with ioy , which made our Sauiour to shed both water & blood ? O beloued , let it neuer be said , that thou art so gracelesse and little respectiue of Christ thy Sauiour , whom thou labourest hereby to crucifie againe , and doest no lesse then laugh him to scorne .

Doctrine . That loue seeketh not by iniustice to inrich her selfe . It taketh no delight to bee made rich by iniustice , which the examples of holy men in Scripture euery where witnesse , as first of Ioseph , who refused to consult with flesh and bloud , and therefore would depend vpon God , rather then to labour ro continue his fauour , or better his estate by dealing iniustly with his Maister , importuned so to doe by his Mistris . Like vnto which is that example of Iacob , who would no way iniurie his Maister to enrich himselfe , and therefore hee clea●eth himselfe , by saying , That whatsoeuer is found more with him then couenant , namely what sheepe or goates were found more then those that had little or great spots of black vpon them , with him , should be theft vnto him . Gen. 10.33 . A patterne worth the obseruing for seruants both bond and free in our daies : If all shold be theft ( as it is in truth before God ) that they haue taken and filched from their Maisters more then their wages , all the prisons in London would not be able to hold all the theeues in London , for either flatly and plainly doe they play the theeues , or else more politiquely , and that they will stand in defence of to be no theft , to sell their Maisters wares , to allow him so much as he priseth them at , and by which they knowe he may be an honest gainer , & the rest keepe to themselues . On riches of iniquitie , and heerein doe you commit two sinnes , theft with your Maister , and oppression with others , by haling them to a greater price then indeede you should . And as he did not by theft labour to inrich himselfe , neither did he by his lasie , negligent , and halfe seruing of his Maister ; hee bestowed all the time he should vpon his Maisters businesse , he did not loue his bed better then his Maisters businesse , for his sleepe departed from his eies , neither did he shrinke for the heate of the day , or the colde of the night , for saith hee , I was in the day consumed with heate , and with frost in the night , and my sleepe departed from mine eies . Gen. 31.40 . And as this holy man was farre from seeking to inrich himselfe by vnlawfull and vniust courses : So Paul protesteth that he was farre from the same , which hee auoucheth as a testimonie of his loue ( though not requited with loue againe ) to the Corinthians , 2. Cor. 12.15.16.17 . This doctrine will appeare more dilucidly in the trueth thereof : If wee consider that where loue hath beene wanting , there men haue not cared by iniust courses to inrich themselues , as Ahab to get Naboths vineyard by murder , Absolon to aspire to the Kingdome by flatterie , and Iudas to betray his Maister vpon enuie and hastie anger .

Vse . To examine by our iust dealing and direct courses , taken to enrich our selues by , what loue is amongst vs , and at whose house , and in whose person true loue dwelleth : but alas no where , or but in few places is true loue , the loue of God to be found ; but the loue of the Diuell , who alwaies hath , and euer will labour to enrich himselfe , by accusing of the Brethren , lying to Ahab , by his false Prophets , false cyting of Scriptures to our Sauiour Christ , Equiuocating , and sophisticall cauilling ; according to which , doe the men of our daies labour to enrich themselues , by accusing of men better then themselues , by lying and deceitfull speeches , which they spread as a Net , to entrapp those that deale and traffique with them by : But that I may come a little neerer , and fasten this Naile a little faster , let me ranke you into your seuerall rankes , and accordingly , your seuerall trickes of iniustice , that we may see if true loue dwelleth in this Citie , or almost in any place of the world . First , for Church-men , doth loue dwell amongst you ? let your iniustice speake : Secondly , You Noble-men , hath it any better entertainment amongst you ? your oppression , crueltie , and the incorrigible theeuery of some of you , shall witnes : You Lawyers , is it better accepted amongst you ? your peruerting of iustice and iudgement , and more then intollerable bribery will say noe : You Tradsemen , in what Company of you dwelleth loue ? your false and deceitfull trickes will sing , not in our Company wee are sure : You Cheaters , your cunny-catching , and roguish trickes , will say , not with vs ; and so it will proue , loue is no where entertained .

That iniustice hath built her nest in the Church , let the indirect courses taken by Church-men , at their entrance , and afterwards to make themselues great , witnesse : In entrance , not grace and gifts from God , but drosse and gifts from men preuaile , Patrons selling their liuings as commonly , as horses are soulde in Smith-fielde , at the first motion , saying , quantum dabitis , vnto which , the partie to be presented , willing to giue eare , aunswereth , We may not deale so plainely and directly , let vs carry matters more handsomely , least the law ( of man he meaneth , he neuer thinketh of God in those matters ) take holde of vs ; and therefore behold your seueral iniust , and vnlawfull courses , you haue to enter by : If you cannot come to parle with the Patron , then you will vndermine him by his wife , and you will not sticke to giue her twenty or fortie pounds to buy her a Gown or a Nagge , so that she wil stand your good Mistris , and speake for you : If that will not doe , then betake you your selues to your young Master ; and that he may not be meale-mouth'd you will bestow vpon him a couple of Dogges , or a Gelding of tenne pounds : If this will not serue , then you will lay waite in euery corner and place , and therefore will be sure to bestow angels liberally vpon his attendants , that they may helpe you forward , and lift you vp to come in by the Windowes : And if all this will not do , then you haue an Vltimum refugium , And that is , to enter into bonds with the Patron to pay him an hundred pounds , or some summe of monie without mentioning of and in consideration of such a Benefice , or liuing bestowed ( that were too plaine dealing ) by vertue whereof , the Patron may driue the partie after institution and induction , to agree with him , that hee may share with him . Are not these things so ( beloued ) ? and are not these the staires that lead vp to the Window ? what euils they haue brought vpon our Church ( euen the placing of idle and insufficient persons , because they can procure more friends , or haue greater purses , and the like ) I will cease to speake .