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 Soueraignty 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 Rome being Originally , and indeed but a Subiect , as both Saint Peter was and others were before him : let Bellarmine , or the Bishop there himselfe ( for Bishoppes must haue Consciences , though Popes may haue none ) resolue the Christian Emperour , Kings and Monarks of the World , by what warrant authenticke Diuine or Humane , the Popes of later times vsurping their Preheminence came first to Coyne Money , and by a Iewish kind of Vsury , to disturbe their Exchange .

For if Omne quod efficit Tale oportet esse magis Tale , how hath a Subiect , but a Resident of Rome , and the Emperors own Vassall , so raisd his owne Person , as not to rancke with Subiects of the highest Degree , but aboue Gods annointed and all that may be Sebasma Soueraigne ? Or what Power hath beene able to make a simple Seruant , and a bond-slaue vnto Sinne of greater ability then were his Predecessors , or IESVS-CHRIST himselfe ( his pretended Lord and Maister ) that being to pay Money for himselfe and some other , disclaim'd this Soueraignty .

All Ages more or lesse , at one hand or other , haue inuey'd against his insolent Intrusions by Couetise and Pride , as well vppon the Hyerarchy as the Temporalty of Kings , The Art of Impiety sufficiently laid open . But the Mistery of Iniquity , neuer yet directly vndertaken . being indeed blasphemously iniurious vnto either , ( wherein our Sacred Soueraigne hath of late exceld Him-selfe and all that went before him . ) But in this kinde of Pride and Couetous Presumption , I neuer yet could see any 〈◊〉 come neere him . This being indeede , the very Art of his Impietie , and Mysterie of all Iniquitie .

For , as by Massing Priests and Iesuites , he hath damnably profaned our Eucharisticke Sacrament of the Body and Bloud of CHRIST , ( the Life of true Religion ) making Creatures ( Bread and Wine ) to be Gods , and Godlines a marchandise to be bought and sold for Money : so by Bankers and Iewes making Vsury the meanes to draw home his reuenues for all kind of Sinnes , he makes Money seeme a God , that 's but a Creature vnto Kings , and Subiects like himselfe presumptuously rebellious , keeping Soueraignes from the practise of their Christian-like Exchange , ( the Life and Soule of Iustice ) in contempt of Lawes and gouernment both of GOD and KINGS .

Now then , as without all Dispute or Question , it is generally concluded in all the Christian World , that to Coyne new Articles of the Faith , in the matter of Religion , or to alter the Eucharist from the first institution by what Creature soeuer , is a Sinne against the Maiestie of God and his Church by the name of Heresie , so to Coyne Money in the matter of Iustice , or being Coyned to clip the valuation that Soueraignty hath giuen it in Subiects whosoeuer , how or wheresoeuer , is to eclips the Maiestie of Sacred Kings and Counsailes , to profane the Seates of Religious Iustice , to contemne Authority and to preuent and peruert all Order and Equity in the liues and conuersations of Christian-Ciuill-Men by the Title of High-Treason .

Of this I say , let the Bishop of Rome himselfe bethinke him seriously before he speake , and then speake as he thinkes , and let Bellermine aduise him well how to frame his Answere without Equiuocation , Guilty or not Guilty .

For if Coyning , and Creating proue meerely Synomas and meane but one thing ; then is there a third kinde of Coynage , by a power likewise absolute in disposing of Honor by the Greatnes of it selfe , which being proper to none but Soueraigne Kings , is abused and disgraced by the Bishoppe there and Conclaue , in creating of Nobility and Titles of Dignity , beyond the rules of Order and degrees of Goodnesse , Nunnes . Monkes . Anchorites . Eremytes . Deacons . Masse - Priests Fryers . Iesuites . Cardinals . Popes . turning Men into Beastes by solitary Liues and solitary Drones to places of credit ; drowning Honor of Priest-hood , in Monks , Anchorites , and Eremytes , our-facing Cleargy Prelacy , by Wry-neckt Chaplaines , Iesuists and Friars , profaning Sacred Maiestie , by Card-nal Deacons and Parrish-Priests of Rome , and disgracing Soueraignty by a Hyerarchy of their owne . Thus making Cardinalles to be Checke-Mates with KINGS ; and the Popes more then Monarks or Emperours Fellowes , to blowe vp Kingdomes and tread Empires downe .

The Issue therefore of the Enditement must wholy rest in this , whether POPES of themselues be Soueraignes or Subiects , or both , or neither . For if Subiects , then let Bellarmine be silent , or haue his tongue cut out , while the Byshoppe on his knees , by suite and submission to GOD , & his LEIVE-TENANTS make meanes to get his pardon , of the Emperor at least . But if he challenge Soueraignty per amount or per aual then in what Court of Chiualry , in Heauen , Hell , or Purgatory , he will stand to be tri'd for all degrees of Honor , and names of Nobility , that the Christian world affoordes are thus to be coyned .

¶ All Titles of Nobility , and Rights of Preheminence , being seuerally deriued from three generall Fountaines , viz. Diuinity , Humanity , and Distributiue Iustice ; are either Celestiall , Morrall , or Politique and Ciuill .

1 The first from Religious Imputation being hid from the World , Glory . makes Christians onely Glorious by Faith with God in Heauen .

2 The second , from Vertuous Infusion makes honesty most Honourable , Honor. . and Vertue still admired by Good-woorkes among Men.

3 The third , from absolute Affection , in Soueraigue Loue and Fauour , Nobility . makes Subiects Enobled , respectiuely abroad , but properly at home , for seruices performed in the Church or Common-weale .

The First being Eternall , & the Second Immortall , by a kindered all Diuine , Fame . makes mortall Men remembred , and by Fame to liue for euer .

But the Third ( whereof wee are heare to speake ) being meerly positiue with Kings within their Kingdomes , though by nature it be diuers , as tyde vnto the Customes of Empires , Kings and Crownes , admits notwithstanding this generall definition . Quod sit qualitas vel Dignitas , quà quis Legitime à Plebeia conditione eximitur et per Gradus erigitur . That it is , a qualified Dignity , whereby a Man exempted and raysed by degrees , becomes lawfully preferd aboue the Common-people . And deuiding it selfe into Datiue and Natiue ( for Violent and Intrusiue haue here no Art nor Part as that of * * Nymrod , the Sonne of Chus the Sonne of Cham , the second Sonne of Noah , so called , Quasi auarus Dominator or greedy Cormorant , was the first that domineerd in Eabilon , & violently framing to himselfe an Empire ouer al his Neighbors , for his cruelty in punnishing , is in scriptures called Robustus venator , mighty or noble Hunter before the Lord , as committing violence euen in the presence of God , and therefore odious both to God and Man . Nimrods was ) becomes withall so successiue , and Hereditary , Vtper Titulos numerentur Aui semperqué renata Nobilitate virent et prolem fata sequantur continuum propria s●ruantia lege tenorem . Whereby it stands distinguished from the other two .

In the First , euen on Earth we admire the Heauenly Maiesty of Goodnes fixt in Deity by Religion and Picty , Nobilitas Theologica . in our holy Contemplations .

In the Second , we behold the visible Pr●heminence of Greatnes in Manhood by Iustice and Prob●ty in our honest Conuersations . 2 Nobilitas Philosophica .

And the Third demonstrates the wonderfull Prerogatiue of deuine Grace and Maiesty in humaine Soueraignty , 3 Nobilitas Politica . that of it 's owne infused Bounty and fixed Honor can so wisely discerne , so iustly value , and so prudently transfer , the Reputation and credit of Piety and Probity , by Enseignes of Gentility , and Titles of Nobility by Degrees vpon others ; that as Names doe seuer Men , so Armes to demonstrate and distinguish Families .

Of this kind of Nobility , Cice pro S●●lo . the wisedome of the Heathen haue left thus recorded . Omnes boni , Nobilitati Politicae semper fauerunt , tùm quia vtile est Reipub. Nobiles esse , maioribus suis dignos , tùm quia valet apud Nos etiam clarorum virorum , & bene de Repub. meritorum memoria . The peculiar Grounds of Nobility Pollitical and Ciuill , most proper to iudge by , and resolue the questions of Secular Soueraignty , wherof , read Tractatum Nobilitatis Politicae vel Ciuilis Londini excusum , 1608. & 1610.

That Maiesty then , which with Men may be seene , and that selfe-subsisting SOVERAIONTY , whose Loue & Affection , can make Subiects Happy ; being the glorious Obiect of Welfare and Good , that we seeke to behold and set forth vnto others : we are not here to cal down those glorious Titles and Celestial Orders of Seraphini Inflammati , Cherubini illustrati , Thoni Gloriosi , Dominationes Clarae , Principatus Inclyti , Potestates mirandae , Virtutes benignae , Archangeli Sancti , nor Angeliboni , that attend vppon Maiesty in the highest Heauen . Neither need we call back those ancient Patricij , and Graue Senators , that as Men sent from Heauen , the old Romanes did admire , whome time hath now made common , in all our free Citties : much lesse those Greekish Titles of Greatnes and Honor , that swayed the Empire after Constantines times , Sebastos , Sebastocrator , and Caesar at the last , nor Panhypersebastos , that commanded all the rest , being now forgotten and long ago forlorne . But as the Turkes in the East , and the Popes in the West , haue confounded the world , we are to obserue , how Maiesty forsaken of those wandring Empires , and great patterns of Pride , hath fixed her selfe still in the Monarchies thereof , and Soueraignty seated in the Thrones of our Kings . Nothing being found more Powerfull in it selfe , more Gracious of it selfe , nor more to be admired for vse in Nature , for practise by Nations , or as it is extolled by the Scriptures themselues then Regia Dignitas and Potestas Regalis : for euen the ancient Romans in their first Tipes of Honor ( in bonum Ciuitatis ) held the Regall power highest till Tarquines time , by whom it was defiled . Kings , Consuls , Diclat●●s , Decemuir● , Tribunes , Emperors . Dictator fel in next to Consuls , and the Chiefetaine of their Armies , was but Imperator , whome we call Emperor .

Great Caesar himselfe , euen that Iulius Caesar which triumphed ouer Pompey , after the battaile he fought at Pharsalia , refused that of Emperour being so saluted , and chose rather to bee called Dictator summus , the Title of a King , being yet odious in the Citty . But when he vndertooke the Parthian warres , he affected that of King before all the other ; affirming the Sibilles had so set it downe , that the Parthians were no way to bee conquered , but by the hand of a King .

The Dictators Preheminence being equal with a King and the name but onely changed was afterwards altered to Magister Ciuium , whome at this day the Germanes do terme their Burgue Maister , and the Romaines themselues , in Italian-Latine since , did call their Banderezo , Bonefacius . 9 1400. ill the Popes from Auinion to renue their gainful Inbile were recald again thither , and by surprising Saint Angelo , made themselues absolute Lords both of and in Rome .

The Title of Emperour , at the first being but a● Office in the Warres , and a naked name ; began at last ambiciously to swell , and excell all the rest , though now so deiected or eclipsed at the least , B●aiesta Regia . that the Maiesty and Honour of our Christian Common-weales , stands fixt againe in Kings , and in their Persons onely now properly seene . Whereof foure ab antiquo , and none but foure , are said to be annointed , ENGLAND , FRANCE , IERVSALEM , and SICILL .

From hence it is obscrued , Choppinu de ●omano Reg●● Fr●nc●a . that as the French doe vaunt themselues , their Kings within Fraunce , haue stilde themselues Emperours : so Chassancus sayeth of England , that our Kings are Monarks .

And as the Titles of most Christian , Kings of Great Brittain Monarks . may well beseeme the French , and that of most Catholicke the later Kings of Spaine : so de facto et de iure , to stand forth as Champion of the truely Christian , Defenders of the true Christian Faith . Catholike and Apostolike Faith , is an Honour due to this day to the Kinges of Great Brittaine , though the Popes out of Pride had neuer sent nor begot it : for holding their Kingdome obnoxious vnto none but Soueraigne DEITY ; they deriue the same by inheritance immediatly , Gratia Dei. from the infusiue Grace of God , confirmed by their Subiects full and free consent , at their Coronation , Fountaines of Honor and Political Nobility Consecration . and speciall Inunction , whereby as Gods Lieue-tenants and our Fountaynes of Honor they beget Generosity and create Nobility , by the rules of Order and degrees of Goodnes in the Persons of their Subiects at their owne Wils and Pleasures .

These are our Obiects of MAIESTY and Loue , whose natiue Serenity by diuine infusion , Serenissimus Rex . drawing darkenesse into light , rayseth basenes in humanity to Gentility and Honor , making GENTLEMEN to be SQVIRES , dubbing Squires into KNIGHTS , turning Knights into BARONETS , & Baronets into BARONS , Barons into VICECOVNTS , Vicecounts into EARLES , Earles into MARQVISES , raising Marquises to DVKES , & creating Dukes into PRINCES , KINGS-SONNES and greatest PEERES , and making all their Subiects happy in beholding the MAIESTY of their owne KING and SOVERAINE .

These are they that making , ( I say not Honesty , for that is Infusiue ; nor Religion , for that is Diuine , but Honest-Men still honored , and Religious Persons re●erenced , by the onely Grace of GOD and twist of one TRVTH , become Supreame Protectors ( as heads of one Body ) of all and euery Subiect both in Church and Common weale within their owne Dominions . These I say , are our Soueraignes per aual , in whome as in Men by Grace become GODs , wee see the liuely Idea of our Soueraigne per amount , and by whom we receiue daily our greatest Earthly Honor Happines and Blisse .

Thus though wee woorship our Gentility , Worshipfully Noble . Honourably Noble . Graciously Noble . Maicstically — Sacred . Gloriously — Deified . though wee Honour our Nobility , though we reuerence our Clergy , call all our Bishops Honourable , and euery way hold Gracious , the Highnes of our PRINCE , by the rules of Order and degrees of Goodnes , yet we admire Maiesty in none but the Persons of our KINGS , and the Glory of All in All , in GOD himselfe , Ego N in Christe Deo Fidelis . Imperator & Rex ●oma or●m , manu propria subscripsi . Cur●●alat : in Coronatione Imp: Fo● . 179. our Soueraigne KING of KINGS . For Soueraignty subsisting per amount in Deity , and per anal in Humanity , is on Earth no where seated , but in the Thrones of KINGS , no not in the Emperours , but as he it inuested with the Powerfulnes of Kings .

And thus Sacred Maiesty , the Daughter of Honour and Reuerence , and Mother of true Nobility , à magnitudine & decentia from Greatnesse and Decorum hath at all handes on Earth beene respected as a God , not alone by Christians , but by the Heathen themselues .

Magnus honor , placidoque decens Reuerentia vultu , Ouid Fast. Corpora legitimis imposuere Toris . Hinc sacra MAIESTAS quae mundum temperat omn●m ; Sacra Maiestas . Quaque die partu est aedita MAGNA fuit . Nec mora consedit medio sublimis Olympo , Aurea purpureo conspicienda sinu .

¶ TYRANNVS , Tyrunnus . was sometimes a Title of Souerainty and highest Preheminence , ouer Citties & Countries ; a Tipe of Honor and Fountaine of Nobility ( much like or equall to Kings ) not raised by ambition and tumultuous Consent , but for approoued Goodnes moderatly preferd , and for Powerfulnes and wisedome willingly obeyed by the name of Tyrants ; whose Maiesty Men reuerenc't , and Subiects Loue admired , as appeareth by this . Pars mihi Pacis erit dextram tetigisse Tyrranni : Aenead. 7. but as Insolency began to abute this Commaund , turning Lust into Lawe , and Law into Opression , the name of a Tyrant grew a Title of Dishonour , odious at all hands , and to Subiects a Terror . Nec vero huius Tyranni quem Armis oppressapertulit Ciuitas , Cice. off . lib. 2. Metam . lib. 1. interitus declarat , quantum hominum odium valeat ad Pestem delendam ; sedreliquorum similes exitus Tirannorum . And ; Arcados hinc sedes & inhospita tecta Tyranni : but Maiesty standes fixed in the Thrones and Crownes of Kings .

Parergon .

THus among all the Attributes of Honer and rights of Preheminence due to Soueraigne Sublimity that the Christian world affords Politically ; we find Maiesty fixt in none but in God and Kings . For as Astra Deo nil mai●●habent , so , nil Regibus ipsis Terra colit . In God as All-sufficient our Soneraigue per amount and only King of Kings , for the Good of all in All. And in Kings as his Lieutenants , our Soueraignes per aval or Gods by Commission for all their Subiects weale .

Now as to see sacred Maiesty subsisting in Soueraignty by Goodnes still in God , and Bounty still in Kings , is the greatest happines that onely Man may hope for , and Christian Men obtaine : and Reiigion and Iustice being the surest Guides to either , so Truth the onely Standard that holds them stil together ( for where both of them are not , there can be neither ) showes Kings to bee ●reteclors both of Church and Common-Wealth , and Soueraignes ouer Subiests , within their owne Dominions .

If then ●eges à regendo , qu●a suis tantum imperant ex legum p●aseriptis , be those men we style King , and si secus pro libidine euadunt in Tyranuos . Let Obtruders and Vsurpers with all their adherents like Nim●odizing Tyrants , make Violence their Loadstone , Extremity their Compasse , and Fortune the guide of all their best Endeuors ; their Maresty by consequence must turne to their sname , and their Soueraignty , confusicn .

But Iustice of her selfe , and singled forth alone , being Distributiue and Commutatiue , and that which is Commutatiue , the same we call Trafficke , and Trafficke the high way that leades vs vp to blisse . Yet since our highest happinesse and summum benum , which Christians onely finde by Truth in Religion resides in Heauen , all earthly Greatnesse else being mortall and vaine , and that Kings themselues transcendent , as Gods vpon earth in regard of Iustice , yet die like other Men : As our Methode on earth begins and ends with Bounty , that●s to say with Greatnesse , so in Heauen with Goodnesse . In regard whereof , the Writer hereof wishing ●l Grace and Fauor from Soueraigne Power and Greatnes to the studious of Truth and charitable Readers , being moued by good Order to set forth a patterne or Idea at the least , of his owne obseruation ( Diuines can doe it better ) a well of that Angelical Nobility or summum Bonum which we cald Celestiali , as Morrall and Ciui●l , to expresse the●●by the happines of Subiects borne or brought vp in England , Scotland and Ireland , by the name of GREAT-BRITAINE , aboue all parts of the world , without excepting any , either publike or priuate , for Truencsse of Doctrin● in the Christian , Catholike and Apostolike Religion , there dayly learned ( or taught at the least ) in all Cathedrall Temples , publike Parish Churches , and priuate Chappels . And in ●ustice Dislributiue for Meum and Tuum fundamentally seated in the Hals & Courts thereof subalterne and Soueraigne at Tearmes and Times prefixed ( The Court of Chualry wants but her Iudges to decide poynts of Honor and preuent our Combats ) is forced by the way as tenderly as hee can , to touch the distemper of Iustice Commutatiue ( our wandring Trefficke , tyred as it were with Embargces beyond seas , and Extremity at home ) for want of Mints and Staplet to fixe her selfe in , as Religion sits by Truth at her Alt●rs and Temples . The disorder whereof disturbs all the rest , and bemoane withall ( as he dares and may ) the strange imputations still cast vpon Customers , for all their endeuor on Trafficks behalle : Whose Oathes notwithstanding at their first admission driues them still forward : their sunctions affocrding more true vnderstanding of the State of the Kingdomes wherein they are borne to liue , then all Schooles of Learning , or Tully de Repub. if it were to be sound . All briefly trust vp in a short Dialogue , betweene Trueth and a Customer here meeting together : Which it the Reader like not , or thinke much to peruse , he may passe it all ouer by way of Parenthesis , or like a Parergon , and tu●●e to the Assumtion and Conclusion vpon the former Fremisset , for the orderly Creating of Christian Nobility T●●listicall and Ciu●l , and obserue by the way , the disproportioned Comparison of a Cardinall of Rome , betweene a scarlet red Hat , and a Kings golden Crowne , the answering whereof begot this Treati●e . That the Popes , the Patriarks , the Bishops there , and Paulus 5. himselfe may lay their heades together , and be made to see at last , how farre they stand beholding to their flattering Cardinals and lying Iesults .

¶ Now , all that haue the happinesse , to be Enobled at the least , receiue it first and last from God and his LIEVTENANTS whose onely Grace and Greatnes are the grounds of all our Credits . For as at first , of nothing His GOODNES gaue vs Being , so his Grace did make vs Men , and being made Men , we were borne forthwith to Worke , that by Working we might Eat , and by Eating Liue , to doe some Good or other in the Church and Common-wealth ; whereby our Names once knowne , our Callings honoured , and Posterity respected , wee 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 Main●enance . 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 st●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 downe , but to show Reason in Humanity , how and when MAN first comes to feele and vnderstand h●s own Happinesse in and by CHRIST ; which GOD had reserued for him by his meere and speci●ll Grace , in the purpose of this Will from all Begian●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-Cōmission ; 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 , Preh●minen●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 repu●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 , Then hold me Christ & grant withal , that this frail flesh of mine , A twig at least may bud & branch , from 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 sti●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 .