Out-port-customers accompt, of all his receipts, to a shilling, or a penny, without concealement or enstaulement of any; according to his oath at his first admission. Wherein he plainely sets downe, as well the motiues and occasions, as the method and style of all his former writings ...

THE CVSTOMERS ACCOMPT .

THE number is but small , at least not very great , of Men that are so sencelesse and weake of Iudgement , but general Inconueniences they readely see , and can easily discerne . Notwithstanding , to finde out the Groundes of publike harmes , and the means how to cure them , is a study so intricat , and a practise so dangerous , that wary men hold it safer to prouide for priuate ease , in regard of the Times , then to busie their wits for any Common-Good .

But how aduised soeuer , and respectiuely wise in this kind , the most sort seeme to be , as wishing onely that all might goe well , though not long of themselues : yet few or none are found of so still a temper as not to complaine , when publique greefes worke their owne sensible smarts .

Such then , as by long and extraordinary patience , supping vp their priuate wrongs , haue endeuoured to giue way to the streame of publique Contumelies , in hope of better dayes ; must needs be excused , if compeld at the last ( by lawlesse necessity ) to referre euents to GODS Prouidence , in discharge of their Duties to HIM , their PRINCE , and COVNTREY , they vndertake the Defence of their owne Reputations , in a Cause publike and generall . The rather , when as without purpose of offending any , their intentions appeare to yeelde onely a reason of such and such Disorders in their owne present Functions , as for want of serious inspection , or true information , haue hitherto by Ielousie and misconceit onely , yeelded matter and occasions of their speciall Disgraces and Obloquy .

Euen such and none other , haue the Drifts and Scopes been of all my former Writings , about Traffique and her Tributes , by the generall Name of Customes . For hauing spent and consumed the best part of my youth about publique Employments , as well at home as abroad , in FRANCE , FLANDERS , and SCOTLAND , for sixteene years together ; after the TREATY that was ended at Barwicke , 1586. betweene the late Queen ELIZABETH , of most happy Memory , and our now dread Soueraigne IAMES ; ( cal'd Foedus arctioris Amicitiae inter Potentissimos , &c. The RECORD whereof in Scotland remains of my hand ) which by the Goodnesse of God , the truth of his Title , and his owne Patience together , was a speciall meanes , that at last brought his Maiesty so happily among vs , and so quietly hither : desirous to betake me to some staid course of life ; I was by Friendes perswaded to become CVSTOMER of Sandwich , with the Member-Ports belonging , within the shire of KENT , where I was both bred and born , assuring me withall , that I might thereby , do GOD , my SOVERAIGNE , and my COVNTRY speciall seruice , and so become Happy .

Now Happinesse indeede being that estate of life , which all at least wish for , and by all meanes belay , and the obiects of all Happinesse being fixt in GOD and KINGS ; by seruing KINGS Loyallie , Men hope to be happy , and so did I. Vpon which Motiue ( therefore ) being vrged so by Friends , I vndertooke the charge Simply , and doubted no harme .

But GOD becomes abused , and KINGS may be deceiued , and so was I , and so become many , that seeke after Happinesse by collecting Customes ( in the Out-Ports at least ) as the case now stands . For the seruice being pretended and attended on by many , each values himselfe aboue other , and his Place and standing to be of most importance . But Multa sunt quae non videntur , & Multa videntur quae non sunt omnino . For Customes indeed , and properly taken ( like the Tithes of a Church , and Quitrents of a Mannor ) being naturall Effects of that weighty Cause ( TRAFFIQVE ) whose Actions are conuersant , about no meaner Obiectes , then Soueraignes Honour , and Subiects Wealth , and as due to Kings as the Crowne on their heades ; imply a seruice both of speciall respect , and absolute trust ; wherein foure things there are , or ought to be concurrent , to enable the Customer , and iustifie his calling . First , the Institution , that giues power to receiue the Duties of that kind . Secondly , the Ports and Places laide out and allotted for the bounds of his Function . Thirdly , Faithfull performance , according to the exigence and importance of his charge : And fourthly , Countenance and Maintenance fit for such a calling .

All this notwithstanding , I was no sooner entred , but I found my selfe surprisde ; my former Liberty , turn'd into Thraldome , like the Bondage of Aegipt ; and my Life become subiect to the Inquisition of Spaine . For Ielousie and Suspition first bound me hand and foote , and swearing mee withall To do my best endeuor , to deale iustly and vprightly between the Prince and the People , sent mee to my charge in those Deserts and Plaines , next the Wildernesse of Sin , and great FORREST OF SHIFTS ; Namely , to SANDWICH , with the Members ; as Douer , Feuersham , Milton , and Rochester , within the Shire of Kent . Where for my comfort , I found and might discerne , ( which I could not see before ) how Trafficke ( on whom our work depends ) hang'd awry , went backward & forward as one that were bewitcht , and depriu'd of all her Cordials Cata-Pantos , Cat'auto , and Cath'olou-proton , was subiect to swooning , and often in a trance , her Face pale and wan , her Pulses dull and dead , and all for want of Staples .

Her Ports either abandond , like places infected or haunted with Spirits , or else beset with Harpies by Sea and by Land , to worry her from thence , if by chance she came thither .

Her Houses neither Wind-tight , nor Water-tight , were stuft with such Instruments as lou'd her Customes , but as Rats doe loue Cheese .

And for all the Security ( by Bondes or otherwise ) that an honest Man can giue , a Christian may affoord , or Wisedome deuise : Her Seruants still mistrusted , and made Obiects of Disgrace , Bewrayed their small maintenance by the thinnesse of their Cheekes : And their Seruice made a meanes to fat others in their place , Whilst they dranke cold Water , and were glad to leape at Leekes . In a word , I saw Traffique out of Order .

Yet I could not maruell tho , For all on priuate profit waite , Where Proiects guided by conceit , Made worke for Seeming-Goods deceit ; And one Mans will , made all Mens wo.

This made mee to rub where it did not itch before , and smothering vp my greefe , to wish as others did ; O mihi praeteritos referat si Iupiter annos !

But , beeing thus a Customer in Name , at the least , and apt enough to learne , though not able yet to teach ; I spent the first two yeares in obseruing of others , and bemoand my selfe by fits , as I durst vpon occasions , by words and writings : first vnto our Hushers , I bemoand the Disorders of the Custome seruices , and Out-Port-Customers Distresse , to Mayster Thomas Fanshawe Esquire , then Remembrancer of the Exchequer , to whose Study and Table I was often kindly welcome , first priuately by conference , and afterward by writing , who shewed the same to the Lorde cheefe Baron Peryam , and He to the Lord Tresurer Burghley , but nothing came of it , which made me at last appeale to the COVNSEL-TABLE . and then by constraint , in a serious set discourse of the present estate of Customes , in the Out-Portes of this Land , not so publikely then printed , as priuately directed , To the Grauest , and Godly wise , in highest authority : by the Title & Inscription of THE CVSTOMERS APOLOGY , in these words following .

The Epistle of the APOLOGY . ¶ A GENTLEMAN , a Friend , and a Louer of Learning , comming into a Free-Schoole , where diuers young Schollers were learning their Grammers , desirous to feele how they thriud at their Bookes , by some familiar question , demaunded ( their Hushers standing by ) When an English is giuen to bee made into Latine , what 's first to be done ? The aunswere is easie ; Namely , To looke out the principall Verbe , but all stood silent , and as halfe amaz'd , till ONE at the last , the question being repeated , and he vrged to speake , what was to be done , replyed : No harme Sir I hope , at least that I wot of . Which the Gentleman then took in very good part , & suspecting rather Ignorance in the Hushers , then want of wit in the Scholler , departed smiling .

¶ Most Reuerend and Right Honourable ; This Question and Answere , encludeth the State of all the Students in the Free-Schooles and Portes of our Soueraignes Customes , where such as the Teachers be , such are the Schollers . Ther 's a Reason for all things : And the reason heereof is not so much for want of wit or will in the Learners , to deale iustly betweene the Prince and the People ; Which in this kinde of Doctrine is the principall Verbe , as in the sternnesse of Hushers , who whilst the Graue Maisters and Moderators of the Schooles , were busied and distracted in the study and practise of higher points of Learning , haue vsed no Method but beating the Schollers : Qui paria esse volunt peccata , Ipsique laborant Cùm ventum ad verum est , sensus moresque repugnant , Atque ipsa Vtilitas , Iusti propè Mater & Aequi. That make all faults alike , yet they themselues are domme , When Truth in question fals , each Fingers seemes a Thomme : And Profit holds the Seat alone , where Honour first should come .

Which kind of Discipline , discouraging all Men , and driuing many good wits from the Schoole , to the secret iniury of the whole Common-Wealth , for'st me to my Booke , and as well as I could , to analize my Lesson , meaning thereby with the aforesaid plaine Scholler ; No harme at all . Such therefore as it is , I haue breefely set downe in the Discourse following . The Matter whereof , partly drawn from mine owne Patience and Experience : and partly , obserued and learned from others : The Forme ( I confesse ) is meerly mine owne , and hath for my warrant , the Rules of my Grammer .

And since things are then well done , when thinges are well taken . To cleere and acquit me from partiall clamor , and the sinne of Presumption : The will applyant to reason , is guiltlesse of passion , and Nature ouer-borne , appeales to necessity . Quae quòd cogit ipsa , solet vtique defendere . Hard therefore , and aboue measure extreame must their cases appeare , that still subiect to beating , may neither bemoane themselues , nor be suffered to cry . And so much the rather , when as So farre as I wot of , in all their complaints so tenderly toucht , and breefely runne ouer , there is nothing concluded nor included , at least intended thereby , but a naturall Defence of an honest Reputation , in that kind of calling , which the Law it selfe in great Wisedome hath laide out and reserued ; For Men of best sort onely , and a dutifull zeale to finde out thereby The Principall Verbe .

But , Pro captu Lectoris habent sua fata Libelli .

I sought to finde comfort , and light vpon new comber ; For the APOLOGY being written for vnderstanding Readers , and the Matter so digested , that by reading it onely without Glosse or Comment , Passion or Partiality , such might be their own & other Mens Iudges , was notwithstanding by Ignorance oddely censured , The APOLOGY strangely censured by Ignorance . and strangely mistaken , Vainely striuing to make good that within Book which neuer was in question , and maliciously vrging some things without Booke , neuer meant nor mentioned , nor fit to be defended . But with such successe as still befals folly , who delighting to see her owne shaddowe dance , hath not the grace to conceale her owne shame . I set but lightly by it when the thing was first brought me , till I saw the Booke twice printed at MIDLEBOROVGH & LONDON , then least he that ranne alone , might thinke himselfe still formost ; I was for'st to say something , and Replyed in this manner . The Motiue and occasion of the REPLY .

¶ About such time , is by the Goodnesse of GOD , The Method and Style of the Customers REPLY . the light of the Gospell , began to lay open the errors of Superstition in these parts of the World , and by the hands of our Soueraignes , to disperse them in this Kingdome , sundry questions were moued to vphold some points of the Popish Religion , but none for the time were so hotly disputed , as those which they tearme , The Sacrament of the Altar , and praying to Saints . Whereof , amongst others , a certaine young Scholler , more confident then wise , hauing newly vndertaken a serious Defence ; as one sicke of loue with the thing he had begotten , and ambitiously affecting the publishing of it , entreated a Friend of his , whom he knew to be both learned and well minded to the Cause to read it first ouer . The request was performed ; but when as looking still for Arguments fitting the question , he found nothing at all but a needlesse endeuour , to approoue and maintaine by the Catholike Creede . What ? That IESVS CHRIST was the true Sonne of God , very God , and very Man , that redeemed the World , and That there was also a Communion of Saints : The Booke was return'd with a slender smile , but no applaud at all , or shew of satisfaction .

Right Honorable , such was the successe of a like late learned Writer , who Printing a Treatise of publique Commerce , ( such was his Title ) in fauour of a priuate society , or Conclaue of Marchants , with very much ado , and a heape of silly words , ( farre vnfitting the Grauity of his Theame ) set all his wit to worke , and endeuour'd all he could , to perswade his Reader . What ? That Traffique , forsooth , rightly ordered , was the Honour of Kings , and Prosperity of Kingdomes ; and withall , that Trades and Occupations , Arts and Mysteries , were at al hands to bee cherrished , and Marchants likewise fauour'd in euery Common-Wealth , which none but Fooles or mad men ( to my vnderstanding ) did euer yet deny .

But it 's strange to obserue , what strong apprehensions are able to worke in weake mens braines . For as a plaine simple Man in reading his Beleefe , was sometimes perswaded , that if Pontius Pylate had not beene a Saint , the Apostles would neuer haue suffered his Name to stand in the Creede : so this Catholike Writer , reading in a * * This Treatise was written by one of Embden , 1564. about the beginning of the Diuisions of the House of Burgundy , and Colloquy of Bruges , to shew the Emperor and P P. of Germany , the great aduantage the King of Spaine then had ouer all Christendome , by the Load-stones of England still transported thither , earnestly apprehending the fitnesse of the time , and happy occasion then offered , to drawe them from Antwarp to Embden , for the good of the Empire . All which Maister Wheeler , Secretary to the Marchant Aduenturers , in his Treatise of Commerce , seemes to make his owne ( Sic vos non vobis ) and leauing the Matter , admires onely the Men , and fals downe before the Persons , that for their priuate profit transport them still ouer , and would perswade the World to commit the like Idolatry . Treatise by a Stranger , long since written , a full discourse at large , of the Golden blissings of ENGLAND ; turning Creekes into Portes , ioyning Ports vnto Townes , raising Towns into Citties , and enriching whole Countries with Artificers and Trades , Marriners and Shipping , wheresoeuer they became : in the strength of his conceit ( seeing Pride bewitcht with Couetise , and puft vp with flattery ) would beare the world in hand , that the life of all our Trafficke and Welfare of GREAT BRITTAINE , stood wholely or cheefely , by the standing and supporting of his priuate Society . Applauding their Greatnesse and Happinesse , besides by their mannaging of Traffick within themselues , commending their disposing , mincing , abridging , restraining , swearing , & confining the store and Staples thereof , ( not shewing Cui Bono ) within the wals of Places out of sight , beyond Seas coloured with the Title of their speciall Mart-Townes . And aboue all , extolling their excellent wits and absolute cunning , in moulding Lawes by meere Discretion , to hold all men vnder , and themselues still aboue . For sending , or sayling but crosse the narrow Seas , without hazzard of Gods , or danger of Persons more then vsuall or ordinary . And for wearing Chaines of Gold about their Neckes , Cappes with Greene Feathers , Hats with white Feathers , Purple Veluet Buskins , Guilt Rapiers , Daggers , Bridles , and Spurres , at Triumphs beyond Seas , and publike meetings there : But cheefely , for feeding , maintaining , and setting to worke , thousands of Strangers there , when God knowes the wants , and hears the cryes of Myriades for idlenesse at home ; would faine perswade others ( beeing bound to admire them himselfe ) that their PONTIVS or Gouernor , was for skil the PILAT , for Grauity the POPE , and for wisdome the Oracle of all orderly Commerce . Their priuate Decrees , aboue Common Lawes at home , or Treatises abroad . Their particular Synodes , aboue Generall Counsels , and their Conclaue or Company , a Communion of Saints : pronouncing al that withstand , distast or dislike their Doctrine , or contemne their Discipline , for ENTERLOPERS ; that 's to say , Heretickes , Schismatickes , and excommunicated Persons , not worthy to breath so much as common Ayre , or liue in any well ordered Common-Wealth . Concluding at last thus strongly withall . That these Men thus put in speciall trust , with the transporting of the Credit of our Kingdome , the very Creame of our Land , and cheefest of our Load-stones , whereby wee should draw Bullion ( CLOATH ) must needes be reputed , more loyall to their Soueraignes , more seruiceable to the State , more welcome to our Neighbours ; and therefore more to be honored then any other men ( bee they neuer so Free-borne ) with a Name aboue all Names , of MARCHANT-ADVENTVRERS .

With this and such like stuffe , the Booke being confusedlie fraught . Cuius contrarium verissimum est ; might wel haue been suffered to haue dyde in the Birth , had it not beene mingled with aspersions of vntruthes , and Obloquies withall , against the poore Customers of the Out-Ports of this Realme . Customers ! A kind of Creatures , capable as well of Religion as Reason , Free-men by birth , and of best education , Men euery way happy , saue in their Names and Calling , and in nothing more wretched , then in the place of their Functions . The Out-Ports of this Realme . O thrice happy LONDON ! Men ( I say ) that by the curious eye of the Lawe , chosen of the best and most sufficient that Wisedome can finde , or choyce affoord , would faine retaine the reputation , if not of Saints , yet of Christians at least , and plaine honest men .

But as Men once suspected , are said to be halfe hang'd , so fares it with Customers , for with them aboue all men , it is not enough to be an honest man . Leauing therefore mine Antagonist , to beleeue still in the Christian Catholique and Apostolique Creede , whose Articles assuredly , are holy all , and true , though PONTIVS PILATS name stand for no Saint . I sent the rest to the Story of ISIS , whose Image of Gold it was , that Men so admired in all Places where it came , and not the beauty of the Beast that bare it ; and ploughing with a Heyser * * Anno 1564. At , or about the time of the Colloquy of Bruges , A Marchant Aduenturer , to enforme the State at home , of the grounds of such Disorders in the matter of Traffick , as then the world was disquieted withal ; out of Conscience and Duty , bewray'd the practises , and aduantages of that Company by Vsury , which they still call Exchange . A Coppy of whose Discourse lying by me , I ioyn'd to my Reply , without adding or altering , saue onely the Praeface or Introduction , and Epilogue or Conclusion , to help out the Method , and giuing it a Title which it had not before . that had sometimes beene their owne . I answered his Treatise with a Counter-Treatise , of Exchange in Marchandize , and Marchandizing Exchange , wherein was laid open by plaine Demonstration , the Canker of Traffick , and all mutuall Commerce : I say , an open Detection of that Contempt of Law , Disdaine of Equity , Scorne of Soueraignty , and Dishonor of Kings . And a liuely Description of that Monster of Creete ( VSVRY ) deuouring by daily , monthly , and yearely Tributes , the Bodies of Men , and Soules of Christians , his Hatching and Brood , his Muces and Hauntes , his practise and shifts , his shape and his Name , by the Title of Marchandizing Exchange . The Labyrinth of whose inextricable Errors , none may safely enter , and whose Person none can encounter and quell but fatall THESEVS , assisted by the thred of addresse , and counsell of ARYADNE . A discourse proiected to giue light vnto others , but happily reserued by the prouidence of GOD , to honour our AEGEVS , to preserue our THESEVS , and blisse our daies withall .

How the Customer became first engaged and prouoked to Apologise for Trafficke , as well as for Customers . For Traffique by this meanes , as wel as for Customers , being formerly bound , then thus prouoked and drawne on by degrees ; I became at last confident and bold to contend , the raising whereof , like Honny in Hiues , encreaseth Customes . But not that Traffique forsooth , which he childishly describ'd , bartring Pointes for Pinnes , or Gossiping with Women . Nor that Traffique , which to Fodder vs with Folly , or to fat vs vp with Pride , brings Toyes and TOBACCO , little Bels and Bables , Hawkes-Hoods and Hobby Horses , together with Silks and Veluets , Cambricks and Lawnes , for our better Commodities , of Wooll , Wooll-felles , and Cloath , Tinne , Lead , and Leather , destined for Bullion . But that Traffique , which euery way subsisting of Goodnesse and Truth , both in Number , Weight , and Measure , by turning all our Load-stones into fine Siluer and pure Gold , makes Kings and Kingdomes happy . Which when I came to view , and withall to consider , how like a Coach disordered she hung at one side : seeing AEGEVS with his ISIS , and our THESEVS his Sonne , the hope of our happinesse , with all the Royall Issue , sitting close therein together ; my heart began to fall , and my haire to rise . For Traffique beeing the Chariot that beares our GLORIOVS LIGHTS ; I found her Harnesse worne , and her Wheeles displa'st . The strong Spokes of CVSTOMES supplyd with weake Subsidies of Tonnage and Pondage , and those likewise lin'd with ITALIAN Impositions . And perceiuing a far off a certain kind of Horse-men , The Motiue and occasion of the CAVTION . like the foure Sons of AYMON , or the Mynotaure of CREETE , then proudly setting forward , from the Wildernesse of Sinne , and FORREST OF SHIFTS , to bound ouer our Deserts , and vndertake her at aduenture out of order as shee was , and draw vs all in Tryumph : I could not but cry out . And seeing as I did , ( my standing made me see , and my seeing moou'd my Conscience not to hold my peace ) both the loosenesse of their raines , their bits within their teeth , the dangers of their course , ouer Hils and Dales , Bawkes , and many By-waies , and all without a Coach-man or Guide that I could spy , ( they out-running al , and controleable by none for hindring of their course ) I could not I say , out of Duty , Feare , and Zeale , to our Soueraignes speciall safety , and all our happy beings , but giue CAVTION afore hand of the fiercenesse of their Courage and desperate Carrier , that they that then stood nigh them might be warn'd at least to looke but to their heeles .

For there being but two maine Subsidies , The Method and Style of the CAVTION . which Loue was desirous that Loyaltie should offer by way of humble presents , to honour our Soueraigne with , at his first comming hither , ( besides his Customes , which as tyde vnto this Crowne , were his owne before ; ) namely , the Subsidie of Tonnage and Pondage , and that of Lands and Goods .

The first ( vsually mistermed by the generall Name of Customes ) are those speciall tokens of affectionate Loue , which Marchants freely giue , and humbly present to MAIESTY , and none other , for maintenance of the Nauy , and safe passage at Seas . The other likewise , tokens and franke offerings of Loyalty , from Subiects to their Soueraigne , for maintenance of Royalty , and Defence of the Kingdome .

Both these twins of one birth , borne vnder one Law , nam'd at one Font , knowing no Motiue but Loue , no Mould but Loyalty , no Obiect but Royalty , no vse but Equity , no Ends but the safety of the King and Common-Wealth , without difference at all saue onely this . That the first by Parliament is for tearme of life giuen him once for all . The second by Parliaments , are vsually renewed .

Notwithstanding this one being of both , and one kinde of beginning : yet in their seuerall Collections , to the wonder of God and Angels , they are made so to differ , that the first seemes meerely seruile and subiect to bondage : The second , Free-borne . This point alone but seriously weyghed , would rectifie all Disorder in Custome-seruice , and quit Customers from disgrace and blame . The first , exposde to all kind of Extreamities , and thereby put to Shifts : The other , maintainde by Mercy , Loyalty , and Loue . In the one , the least part or shred of each mans Lands and Goods , is held sufficient . In the Marchandize of the other , all , & in some things more then all , is not held enough ▪ Lastly , the first , a disturbance to the Marchant , and Customers Disgrace . The second , a daily credit and countenance to all her Receiuers .

Now , great hath beene the care indeede , and inuentions sundry that haue beene vndertaken , for the aduancing , receiuing , and true answering , euen of these very Subsidies of Tonnage and Pondage , as well as of Customes , but the Collections of either being euery way disordered , and the wordes themselues mistaken ; the one for the other , Moule-hils become Mountaines , and Complaints beget Complaints , to the Customers daily cumber , disgrace , and onely blame . Who beeing bound hands and feet by Ielousie and Suspition ( without accusing any , for that was the Deuils part euen from the beginning ) plead onely for themselues , but the Law of God and Nature ; Quod imputari non debet ei per quem non stat si non facit quod per ipsum est faciendum , whose reason goes withall , That Culpa careat oportet , qui scit & prohibere nequit : Yet are so far withal from iustifying themselues , & excusing of others , that they willingly confesse . Faults there are , euer were , and euer will be many . Perfection knowes no Residence but Heauen , disclaimes priuate directions in publique affaires , distrust their owne discretion , and therefore cries alowde as they may , dare , or can , but ADSIT REGVLA .

HORACE . , ,For Haud Natura potest Iusto secernere Iniquum , &c. It is not in Discretions hand , nor power to stay , Or hold the tickle Scales of Iustiec still vpright : Nor is that Reason good , that mak'st all one by day , To crop a Neighbours Garden-Leekes , and rob a Church by night . ARVLE must guide the whole , to keepe the parts from swaruing , And punish faults in euery one , according to deseruing . And not to thinke that euery slip , Like deadly Sinne deserues a whip .

Besides , their Helpers are their Hinderers : For their Searchers being no Saints , as they cannot liue by the Ayre , so they know not how to fish but in pudled Waters . Their Comptrollers know no Rules , but Actum agere . And their violent Superuisors , crying Halfers were good Fishers , like confident Empirickes , with repercussiue Medicines so tormented poore Traffique , that driuing her at last , from the Lyme-kill to the Col●-pit ; it grew to be a question , to Farme out her Subsidies of Tonnage and Pondage , together with her Customes . A strange kinde of Playster for Sores of this Nature ; as if Loyalty and Loue were thinges transferrent , from that Royall Preheminence , that giues it Life and being , and the Homage of Subiects , and honour of Kings , were vendible for Money , or fit for Farmers .

Though other Kingdomes doe the like , as some obiect and say ; England liues by Lawes . Examples may illustrate , but conclude no necessity of generall imitation . For Gouernments are diuers , some better , and some worse , and England with the best , may rather giue then take example ; Et praestat legibus obedire quod amodo Iniquis , quàm viro bono quantumuis optimo , since one mans will may be all mens woe .

Besides , if Reformation speede best in looking backward , al men may know , that it was not thus with Customers from the beginning , to be subiect to blame for their owne sinnes and others , till creeping Caterpillers , blowne in by Easterne-winds , and whispering Informers , bred vp in muddy waters , were cherisht and maintain'd , whom Wisedome in all ages still shund or destroyd . And I shew'd a plaine example , not yet by all forgotten , that there was a time , when a Creature of this crew , to curry fauour with a worthy Lorde TREASVROVR , The Lorde Treasurer Paulet , in whose daies if a Customer comming vp to the Tearme , had not dynde or supt with him before his departure , he had been sure of Purseuant to fetch him vp againe . And a Marchants Bond or Bill , allowd in his Accompt , as any ready Money . came fraighted with complaints against the Towne and Port of SANDWICH , for transportation and dealings there , laying his complaints cheefely vppon Packes of Cloath and Beere , wherein as he conceiued , the Prince was much abused . The Tale being told , and heard out to the end , the Relator was demaunded whence , and what he was , who answered ; A Cittizen of London , but no Marchant at all . What makes thee ( quoth his L. ) to see so farre of , and so skild in Marchants causes ? The Princes seruice ( quoth the Fellow ) and the meanes that I haue to know the doings there . His L. seeing his confidence vpon these two grounds , descends to particulars , and first desires to know of him , how , and whereof the Sandwich Beere was made . The Riuer of Delf running through Sandwich . Who readely could describe the running streame that serues the Townes vse , and maintaines the Hauen there . When they Brew not ( quoth his L. ) whether runnes that Water ? Into the Sea ( quoth the Fellow ? ) And what make they then of it ? Nothing . And Brew they , or Brew they not , they want no Water ? No my Lord ( quoth He ) for the streame euer running , keepes the Riuer full . So that ( quoth his L. ) the same Water , whose course is continuall , beeing Brewde , yeelds something , and not brewde , nothing ? Nothing ( quoth He. ) Why then in good faith ( quoth his Honor ) be thou rul'd by me , and let them boyle it on the Fire , and with a few Hops and some Malt , make something of the water , bee it neuer so small , for the least something that may be , is , and will be still , better then nothing at all .

Nowe for the Packes ( quoth his L. ) know'st thou whose they are ? They belong ( quoth He ) to Marchants , that send them downe thither , but their Names I cannot tell . Are they simply their owne that send them to vent and dispose ? Yes my Lord ( quoth He ) before they be transported . Then though they bee shipped , if they crosse not the Seas , the PRINCE hath no interest in them , nor profit by them ? None at all ( quoth the Fellow ) for from Port to Port , both Land and Seas are free .

Well then ( quoth his L. ) I perceiue a good meaning hath brought thee hither , but let me aduise thee in these Marchants affaires , to let thinges alone , till eyther thou become a Sandwich-Brewer , ot a Portsman at least , to know what it is to be a good Townes-man at home where euer thou dwell , or till thou bee a Marchant thy selfe , that experience may tell thee what it is to seeke Marts and Markets abroad , and then I doubt not , but as others do , thou wilt be glad of a good peny-worth of that which being thine , to dispose of is already thine owne . The entertainement giuen by a Lorde Treasurer , to an Informer , against a Customer of Sandwich . And so being dismist , he was wild first into the Seller , but from thence out of doores .

Such was the regard in those daies that was had of Whisperers , though now it be holden for best seruice to the State , to talke most of Errors , and diue deepest into Customes , but many speake of ROBIN-HOOD that neuer drew his BOW .

And although the Farming of some fewe particulars that were let out already , might seeme but a mischeefe of lesser harme ; yet harme more or lesse , towards Soueraignes and Subiects make no Man happy , and therefore to be shund : but to Farme out all , was a publique inconuenience , so great in my conceit , as might worthily deserue the wisest preuention , which made me giue warning according to my place .

For if Trafficke be truely cald the Nurce of Iustice , wherein Soueraignes and Subiectes stand interest alike : so naturall is the Vnion of Religion with Iustice , that the Farming out of Subsidies ( effects of Trafficke ) together with the Customes , or guilding them ouer with the Golden Name of Customes , may fitlie be resembled to the impropriating of religious offerings , by the Name of Tithes . The one due to none but to heauenly Deity . The other also onely , to Soueraigne Princes . The one , a wrong to GOD , a stop to Religion , and a beggering of the Church ; The other , a dishonouring of Kings , a rub to Trifficke . and a meanes to impouerish Kingdomes , and disturbe Common-Weales . Howsoeuer , some few priuate , particular preuenting Persons , perhaps may raise themselues , & by chance may thriue thereby .

But to make all this more plaine . If the Subsidies aforesaid , vpon Lands and Goods , were vrg'd to be collected ; as Cardinall Woolsey once thought to prooue vpon the Cleargy , or exposed out to Farmers by Hundreds , Lathes , or Shires , or generallie vndertaken , as Tonnage and Pondage is , who should collect it ? Read Hall and Stow in Hen. 8. 1526. Or who were able to abide it ? Yet for comparing these two together , and fore-warning mischiefes at hand and to come , by the farming out of either ; like the simple Satyre , that seeing the Sky-stolne fire from the Wheeles of this Chariot , admiring it in loue , and but kissing it in kindnesse , found it burnt his lippes , CASTOR misinformed , and POLLAX being offended ; I was gratiously chidden and shent for my labour : such is the lot of Customers in this lower kind of Traffick & worldly Commerce , that in their best endeuours haue no hap to bee happy , but in heauen I hope for better . Non est mortale quòd opto .

¶ Thus farre forth , and in these very words , or to this effect at least , hauing sometimes vndertaken a priuate Defence in a Cause of importance , both publike and generall , and finding all my groanes and heauiest complaints , to vanish still like Ecchoes , and valued but as voyces in the Deserts and Plaines , next the FORREST OF SHIFTS , the sound whereof as most Men went by , they heard not ; some heard , but vnderstood not ; some few perhaps vnderstand , but regard not , and none seem'd to pitty . Like those that broken with vnthankfull toyle , Seeke others health and happinesse , and loose their owne the while ; I began to sigh , and wish withall besides , Si ie pouuoys renaistre , Et changer tous mes voeux , I' apprendroys meulx ma letre Et serois bien-heureux .

But being as I was , I resolued with my selfe , as a Barne so ding'd , that I durst no longer greet , to giue way to the times , and sup vp my greefe with silence .

Notwithstanding , when I perceiued , that though I sat still , the cause it selfe daily did grow worse and worse ; And remembred withall , my vow to my Soueraigne and PATRON , Customers are sworne at their first admissions , to doe their best endeuours , to deale iustly betweene the Prince and the People . of our Schooles at my first admission ; in discharge of my Duty , which in that respect I owe to God , to my Prince , and Natiue Country : I once more resolu'd to speake with my Pen , and examine all my former Writings . Not as by way of Genesis , to prescribe a new Art to our Wise and Graue Maisters , for that had been presumption in the highest degree , nor as by Analisis to contest with the Method of our seuerest Hushers , for that had beene but humour and indiscretion , but whilst others of higher Formes , and farre better Learning , distrusting their Schooles , remoou'd their Seats to a farre surer standing ; as a poore Sholler , desirous to learne and thriue by my Booke , to spell out my Lessons , by the Letters of mine ALPHABET , and Lines of my PRYMER , that so at least-wise redeeming but the time , I might best giue way to the streame of Disgraces , in hope of better daies in comming . Remembring stil withall , that Errors had no being but in absence of Truth , and that howsoeuer Errors past had multiplyde themselues , the ages succeeding must reforme as they may , and that as there was a reason , so GOD had appointed a time for all thinges . For Dies dat consilium .

Considering therefore the Reuolutions that were past , The Motiue and occasion of the ALPHABET and PRIMER . and the present disposition of these happy daies , by the comming of AEGEVS in our late ISIS place . KING and PRINCE . Our DAY-STAR beeing risen , and the DAWNING in our eyes receiu'd my dull Spirits , gaue life to my hopes , and made me at last breath thus much & say , that the time may come , when this hearty zeale of mine to my Soueraignes Honour , and his Peoples happinesse might be better regarded , and the ages to come finde something at least , to muse & to maruaile at Ignorances past , when it should plainely appeare , by demonstratiue Reasons , and no wandring Discourse , that in poore Customers , Truth was neuer Error , nor Vertue Vice , as the World had beene told , and long borne in hand ; for can they but see , they shall learne to spell , and by spelling their Letters , both read and vnderstand ( besides Greater Matters ) that Publicans and Sinners are seuerall wordes , and implye a distinction both of Manners and Men. And were it , or might it be , that docible persons might be suffered but to learne , Publicans both could and would teach Sinners to be like vnto themselues , not Saints , nor Hypocrites , but humble-minded Christians , and plaine dealing Men.

The Method and Style of the Customers ALPHABET and PRIMER . Thus setling my selfe to mine Alphabet againe , thereby to spell my Primer . In my beginning praying God to bee my speed , I felt his Grace and his Goodnesse did helpe mee to proceede . For opening but my Booke , I found how great A. and little A. A. Per se , and by themselues , like the Creator and Creature , or the Maker and Modell shewing Deity and Humanity did stand for GOD and MAN , A. GOD . MAN . and ioyned both together , did make but One Medium , in the person of IESVS CHRIST , to perfect al our happinesse , both in Heauen and Earth . For as the God-head of the Father , and the God-head of the Sonne , with the God-head of the Spirit , did make but one Essence in the substance of the Deity ; and GOD and MAN vnited to the Person of IESVS CHRIST , did make but one Sauiour in the substance of Humanity , so Christ and his Church , by the Vnion of the Spirit , did make but one Body . To saue and finde out Man , when couetous presumption by Pride had so sedu'st Him in his least part of trust , that he lost both him and his .

A Miracle of Miracles , and Mysterie to muse on , but by no meanes to expresse , as whereby the greatest looser hath made the greatest gaine .

Heere therefore I staid a while , and set my selfe to wonder : For as the Motiue of this Modell , was the Makers onely will , the Medium his owne word , the way his owne wisedome , and the measure Aequum & Bonum , bounds of his owne Goodnesse by Preheminence of Iustice : so the absolute perfection and End of all his worke , was his owne affection and desire to preserue by Prerogatiue of his owne first loue and boundlesse Mercie , that the Creature might haue iustly wherein to admire both his Creators infinite Honour , and his owne eternall happinesse .

Now by this , it was apparent to common sense and reason , that what Nature can affoord , or Man beeing thus restord is able to possesse , is Gods owne Free-guift , euen from the beginning : that as a Lord per amount , his Honour and Seruice might iustly bee knowne two seuerall waies to all his Free-Tenants ; namely , by his owne speciall Duties , and peculiar Rights , and their thankfull acknowledgements of their easie Rentes in so rich a Free-farme , by the Titles of their Tenures . The Titles of whose Tenures , being Religion and Iustice : The one , to maintaine his personall Rights , and demonstrate his Honor. . The other , motions of affection , and reciproke Loue , to shew and set forth Loyalty for the Tennants mutuall good .

The Lawes , Customes , and Doctrine whereof , pend by his Spirit , and drawne from the Essence of his owne heauenly Deity being so concurrent , that where both of them are not , there can be neyther : I chose heerewithall , comparatiuely to vse in this my present Lesson , as well to sanctifie my Wit , and blisse mine endeuours , as to illustrate each other . The Method vsed by the Customer , to perfect this Accompt before God and the Worlde , by ioyning Religion and Iustice together , to auoyde Paradoxicall Replies and Cauils .

Now , by the Rules of Religion and Iustice both , Qui per alium facit , per semet ipsum facit : Euen Gods immediate Rents , God himselfe expects daily to receiue at our hands ; namelie , Praise and Thankesgiuing , such is our Tenure : for being iealous of his Name , hee will not haue his Honour transfer'd to any other . The rest he accepts of , beeing faithfully payde to his Stewards and Lieutenants ; namely , Tithes and Tributes . In which regard , I saw how we stood bound , to reuerence and respect the transcendent aspectes of MAIESTY and SOVERAIGNTY , euen in earthly sublimities , by their Attributes and Tributes , as Gods among Men. For the Attributes of Power in heauenly Deity , beeing Iustice and Mercy , in regard of Truth and Goodnesse : The Attributes of Greatnesse in earthly Humanity , in regard of Truth and Bounty , are PREHEMINENCE and PREROGATIVE , the two sacred Titles of MAIESTY and SOVERAIGNETY , in the height of all Sublimitie : The one , to shew the Dignity both of Persons and Places ; the other , transcendes to the motions of their Minds .

Thus farre Grace and Goodnesse did guide my Deuotion through deepe contemplations , till holding vp my head , and casting mine eyes to seek about for Tributes , mine owne ENTHVSIASME beginning to awake , so quickned all my senses , and withall , vntyde my tongue , that my Vowels made me speak a. e. i. o. and u. and by their seuerall sounds , to gather and discerne the vse of all my Letters , deuiding them as Consonants into Semivowels , Mutes , and Liquides , with & Per se and Conper se , and Title Title , est Amen .

By these I came to learne ( to my secret comfort and priuate consolation ) how our Customes great and small out of meere Necessity to supply the want of Nature by Artificiall Mynes , both in Matter , Places , Persons , Order , and Endes , should bee speld by themselues , for the Demonstration of MAIESTY in the furnishing of BVLLION . And how our foresaide Subsidies of Tonnage and Pondage , out of Loues reciprocation , and Loyalties owne affection , were frankely presented for the safegard of the Seas , and protection of Marchants in their Goods or Liuings , in their Liberties , in their Liues , in their Honours , and in the Peace and Vnion of our Land ; stood likewise by themselues . Whereby I plainely sawe , and did shew it vnto others for the generall good of Subiects , both how MAIESTY might be seene , and how SOVERIGNTY might subsist , as by peculiar Attributes , so by Tributes of their owne ; namely , Customes and Subsidies , but cheefely Customes .

Two wordes of Forraine birth I could not vnderstand , for their Heteroclyte vse and conuertible sounds , Imposts , and Impositions , which being but the Genus to those former two , and held for a Species of some other Duty , in my weak conceit haue deceiued many .

For Customes Originall , beeing those Duties artificiall that our Kings must needes haue , and Necessity imposeth on all that transport by our Staple-Commerce , to supply our wants of Bullion .

And Subsidies collaterall , those naturall Respects that Marchants frankely offer , and willingly impose and lay vpon themselues , for protection of the Seas , and free Traffique besides : beyond the bounds of Necessity and Free will , I know not what Nature hath to read , or Art to spell .

Besides , whereas MAIESTY must , may , and can but bee seene , and SOVERAIGNTY subsist , as in GOD so in KINGS ; looke what Adoration and Tythes are to GOD , the same are Customes and Subsidies to his Lieutenants : and beyonde the bounds that Wisedome hath laid out for the practise of Truth , Discretion may hunt , but shall finde naught but Errors , for as Omne nimium vertitur in vitium , and Omne minimum is inimica Naturae : so what exceedes or is lesse , is but Popery or Precisenesse , to disorder the Church , and disturbe Common-weales .

Yet I wot not well how , though enough make the Feast , and abuses marre all , the World beeing bewitcht with two kinds of Imposts and strange Impositions ; as Aliquid Boni propter vicinum Bonum , so Aliquid Mali propter vicinum Malum : our Neighbours sower Grapes haue set our teeth on edge , for by their Examples drawne ( as they tearme it ) from Soueraigne Prerogatiue , but would say Preheminence if they vnderstood themselues ; Impositions are made Taxes vppon Marchandize , by meere Discretion , besides the Duties aforesaid , which wanting Place and Vse in the study and Schooles of Customes , Hoc autem de quo nunc agimus , illud ipsum est quod VTILE appellatur ; in quo verbo lapsa consuetudo deflexit de via , còquè sensim deducta est , vt Honestat●m ab Vtilitate secerneus : HONESTVM aliquid constituerit quod uon sit VTILE , & VTILE quod non sit HONESTVM qua , nulla pernicies maior vitae Hominum potuit asserri . Cicero offic. Lib. 2. haue likewise no part in the Honour and Endes there taught and propounded , where VTILE is most dangerous , if it eyther go alone or follow not HONESTVM .

For beeing but effects of conceited priuate Proiects , vpon vnknowne or obscure Causes , of Matter vncertaine , and of Forme no waies fitting the Mowld of Free-Commerce ; all Men refuse to haue to do ( if it may be ) with them ; to argue , to define , to deuide , or to bring them once in question . The rather for that being naturally irreguler and letigious , they haue been occasions of much vnrest , disvnion , and disorder , by meanes of Popery in former times , till Magna Charta compounded such greefes . And albeit the vse of them since , might happily ayme at the beating backe of some Forraine idle Commodities , brought in vppon vs , and obtruded by Strangers , to the hindrance of our Trades , and decay of our Ports , both in Mariners and Shipping , which the wisedome of our State must seek to maintaine ; yet gathering withall vppon the naturall Free-borne Subiectes , they repine thereat , as men willing to obey , but not able to discerne betweene the dispositions of States and changings of Tymes , and so is a speciall occasion of many Disorders . The Subiect still appealing to the Positiue Lawes of our owne Free - Traffique , as a generall Inheritance ; and Strangers vrging their Treatise and mutuall Contracts .

These Imposts of Discretion , or strained Preheminence , haue likewise begotten some other Impositions of baser Nature , and more dangerous Effects , whereby that sacred word of Wisedome , Bounty , Mildenesse , and Mercy ( SOVERAIGNE PREROGATIVE ) becomes vnreuerently prostituted , and many waies profan'd : For whereas SOVERAIGNES are sometimes pleased ( as well may beseeme them ) out of meere Grace and Fauour in publique Restraints , by speciall leaue and licenses , to make some of their Seruants more happy then their Fellows ; the same by sales and transactions , transmuted and transfer'd , is a meanes to make Subiects from hand to hand , to racke and impose euen vpon and among themselues , whereby Subiectes worrying Subiects , Licentijs sumus omnes deteriore● and deuouring one another , by meanes of such Imposts waxe rich in an instant , as Rauens fat by Carrion ; When indeede and in truth , the Grace doth loose her Beeing , and the Grant becomes void vpon the first Exchange . For if Fauorites get suits of Licenses or Farmes vnfit for their callings , Wine , Beere , 〈…〉 &c. And whatsoeuer of this kind bestowed by way of Licenses , or other gracious fauor is afterwards transferd , sold , or put ouer from the first recieuer , to a second and third hand for Money . Simones Magi. Acts Cap. 8. verse 20. or vse them not themselues , it is but Witchcraft & Sorcery that all such entend , as by Leases or Purchace for priuate gaine , thinke SOVERAIGNES PREROGATIVES eyther vendible for Money , or subiect to Exchange . Such Impost Maisters , Religion hath accurst , their Money and themselues therefore ( without harty repentance ) must perish both together .

These Imposts or Impositions , tearme them how you list , as they are but Romish Peter-pence , & Italian Inuentions , where their Princes Preheminence and for'st kinde of Dignities haue little other Subsistence , being but eyther borrowed or obtruded vpon vs ; I past them slightly ouer , and so sent them home againe , for England beeing no waies obnoxious to Italy , nor Vassall to Rome , hath , or else may haue ( beeing rightly vsed ) enough of her owne .

For our Vowels and our Consonants agree so well together , that spelling all by Vnion , and ending all in Peace , they perfect all our Alphabet without the helpe of others , though the placing of some CAPITALS in the world else-where abroad , by their lewd and ill examples , be a cause of some vnrest . Whose Pride , profane Presumption , and Couetise besides , by Equiuocating sounds makes words be so misconstrued , that MAIESTY seemes ecclip'st , and like to be out fa'st .

For R. P. that with honest auncient Romans , was reade for Respublica , is now Respriuata : And P. P. for Principes or Pater Patriae , now either by themselues , or pla'st before A. in the stead and Rome of M. makes P AP A ( sometimes Pater ) stand and striue for MAIESTY before GOD and KINGS . And C. crept vp to K. makes Cardinals challenge Kings without Crownes to be knowne by , or Kingdomes of their owne ; so that as P AP A now spels ANTICHRIST , so Cardinals ANTI-KINGS . Whereby S. P. Q. R.

sometimes the Armes and Honor of Rome , for Senatus Populus Que Romanus , may now as well bee read , Stultus Populus Querit Romam , to the great disgrace of Catholiques , both in Church and Common-wealth .

But those two great words of Power , PREHEMINENCE and PREROGATIVE , beginning both with P. did most of all perplex me . For seeing Iustice and Mercy in the height of al sublimitie , attending heauenly MAIESTY so reuerently together , and the same in earthly Attributes contesting each with other , I knew not how to spell them . For though they both contained the very selfe-same Letters that mine Alphabet did teach , yet the first importing Iustice I durst not looke vpon for the sternnesse of her face and setled Seuerity ; and the second full of Mercy , I could not but admire for her milde aspect and infinite Serenity . In the first I could discerne but two of our Vowels , e. and i. for Persons and Place , but the second had them all , a. e. i. o. and u. I meane u. and v. Sirs , & v. my Lords , w. and all . The one of greatest Power , yet bounded in her Greatnesse . KING and PRINCE . Counsell , and Common-wealth . The other , a very Hieroglifique , aboue my reach and reason : yet hearing still withal , how at all hands & daily , PREHEMINENCE for PREROGATIVE , and PREROGATIVE for PREHEMINENCE , were strangely speld together ; I appeald vnto the Wisest in highest Authority , to compound the distractions that the World was subiect to , by the mis-vnderstanding of wordes of such importance , as both for Matter , Persons , Place , Order , and End ; The important necessity of obseruing precisely , the distinct vse and Ends of Preheminence and Prerogatiue , in all words and Actions . so neerly concern'd all our Liuings , all our Liues , all our Liberties , all our Honours , and all the Peace of our Land vnited so together . And let all men in Gods Name that haue eyes to see , will to learne , or wit to vnderstand , spell and distinguish the value of the Consonants , and compasse of the Vowels these two wordes containe , for they shew the difference and distinction betweene Soueraignty and Subiection , and the height of Dignity , both of Deity and Humanity , the very right of GOD and KINGS .

Heere ( I say ) is worke indeed for Wisedome to consider , and Power to reconcile , both these two Attributes and wordes of like import . For by their Example , as the Masse would seeme the Eucharist , and Vsury is cald Exchange ; so our Customes stand for Subsidies , Subsidies for Impositions , and Imposts nowe equiuocate both our Customes and Subsidies .

This is the fruit of Trauailers by wandring still to Rome , England and Customers il beholden to such as trauailing for Experience , thinke the Impositions of Italy a fit president for Pollicy or Gouernment when they come home That hunting for experience , ride early and late : To make the Imposts of Italy as soone as they come home , A President of Gouernment , as fit to guide our State .

Whereby as Maiesty stands eclip'st , so Customers in disgrace are in nothing yet more wretchedlike then in their Names and Place , for beeing borne happy , bred happy , and loosing themselues in seeking happinesse for others , themselues cannot be happy .

But if Delicta sequnter Personas , and greatest offences deserue greatest punishments ; that mine owne Faith to GOD-ward , and obedience to my SOVERAIGNE , declaring my Religion and ciuill conuersation , may warrant mine Accompt both before GOD and KINGS : Hauing thus far speld & read by the help of Grace and Goodnesse , I proceeded to my Creede , and then my Ten-Commaundements , By the Customers Beleefe ▪ note the true Religion taught and defended in Great-Brittaine . whereby being taught to Cypher , I came at last by telling , 1. 2. 3. 4. 5. 6. 7. 8. 9. 10. to set downe my Receipts , and to cleere vp all my Reckonings , without suspending any , or enstaulement of a Penny . For being to cast Accompts for my selfe and for others , ( Customers are Accomptants , euen for the sinnes of others ) I found that twelue Articles , two Mysteries and ten great Commaundes , The summe of true Religion , consisting of twelue Articles , two Sacraments , & Ten Commaundements , containes all Christian Duties , both to God and Kings . made the summe of mine Alphabet iust foure and twenty Letters ; namely , a. e. i. o. u. and b c. d. f. g. h. k. l. m. n. p. q. r. s . t. w. x. y. z. And the number of all numbers , The compasse and number of the Alphabet , consisting of 24. Letters , comprehend and teach all Religion and Iustice . where perfection is confin'd both of Heauen Earth , [ Ten. ] Three being Gods own number and perfection of Deity ; as GOD the Father , GOD the Sonne , and GOD the Holy-Ghost : and seuen of Humanity , in our first and free Election , Creation , Redemption , Vocation , Iustification , Sanctification , and Glorification , by the meanes of CHRIST IESVS , that is both GOD and MAN . By this likewise I speld our owne Ten Courtes of Iustice , By the ten Soueraigne Courts of fundamentall Iustice , are pointed at and meant the Ten Commandements . The Customers Grace . His Prayers . the perfection whereof distributiuely , makes vs al so happy , and for which , as Grace made me say Grace , and giue God harty thanks , so Goodnesse bad mee pray for the blessed State and happinesse of my SOVERAIGNE , first by Name King IAMES , and for his Priuy COVNSELL , for his ISIS , for the Prince , and all the Royall Issue , for the CLEARGY , for the NOBLES , & COMMONS of the Land . In a word , for the Church and Common-wealth : And for Traffique at the last , though my Faith seemd fraile , and my credit almost gone , yet not to despaire ; but by conning still my Creede , and those very Ten Commaundements mine Alphabet doth teach , to remember but mine Oath , and do my best Endeuour , and hope withall That Vnus Homo Nobis cunctando restituet Rem .

So closing vp mine Alphabet with a publique confession and with a daily Prayer , for & Per se , and Con per se , and all the rest together ; I prostrately presented and encluded a Petition to the KING our sacred SOVERAIGNE , for his Sonne the Princes sake , in the Name of all the Customers of the Out-Ports of this Land , to be read at his best leysure ; within those sanctified wordes , and effectuall forme of Prayer , which the Son GOD of himselfe commanded and taught , that as his is the KINGDOME , the POWER , and the GLORY , for euer and euer , So be it , Amen . So our Soueraignes treble Title , with Est and Amen , might perfect all our happinesse : saying lastly for my selfe ; Nil sum , 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 CHBISY the Masse of humane flesh hath tane and ioynd to his : Then saue me CHRIST and grant withall , that this fraile flesh of mine , A twig at least , may bud and branch from that great Masse of thine . And Magna , Magnus perficit DEVS .

Now , that I seeme not thus by spellinge to Cabalize in iest , or think to construe Hieroglifiques by Common sence and reason ; Hauing found by mine Alphabet , those Consonants of Letters wherewith the very Wisedome of the Bible is exprest , and hearing by my Vowels the same sound of Goodnesse , the New Testament doth teach ; and the very selfe-same Truth ( for Doctrine at the least , let personall defects still aunswere for themselues ) that CHRIST and his APOSTLES , yea , S. PETER with the rest did leaue vnto the World , for Soueraignes to protect , and Subiects to obey : If Religion and Iustice may be helde sufficient to help vs to happines , what Kingdome in the world , nay , what Citty , Port , or Towne , eyther publique or priuate , for Temples and Courtes , and Free-Schooles besides , may compare with GREAT-BRITTAINE ? where for Matter , Places , Persons , Order , and Endes , all Learning now Tryumphes , and AL-BOVNTY commaunds . For our Reuerend Byshops and Learned Diuines , worke obedience in Subiects by the rules of conscience , and both by life and Doctrine , directing the way how to win Heauen , teach Faith and Good-workes , and Preach in all our Churches , that Faith onely and alone in the Action of sauing , is the cause of Saluation , in regard of the freedome of sanctifying Grace ; but in the Party saued , both must concurre together , to iustifie the calling ; ( And not as those Cardinals doe , and Destructiue Iesuites , that to builde vp their Popery , would blow vp Common-weales , and by loosenesse of Life and Traditions of Men , being Subiects themselues , contemne their owne Soueraignes , kill sacred Kinges , contest with Gods annointed , and rob CHRIST of his honour . Nor as these Distractiue Teachers would doe , that preposterously propounding such fancies of Perfection , as no Reason can reach to , nor themselues expresse ; preferre Sacrifice before obedience , and obtrude vpon GOD more then he requires ) assuring vs withal out of warrant from the WORD , that to all whom his SPIRIT makes truely repentant , GOD by IESVS CHRIST , both is , and will be , a most gracious and a most louing GOD , but GOD without CHRIST , is a consuming Fire . ¶ And our Worthy-Graue Iudges sit vpright in all our Courts of fundamentall Iustice , and both by Lawe and Conscience , maintaine the perpetuities of all our Landes and Goods , by the Name of Liuings , all our Liberties , all our Liues , all our Honour , and the Peace of all our Land distributiuely ; discerning and decyding by Meum and Tuum as well in Tythes as in Tributes , the Cases and Questions of speciall Right and generall Reason , as wel betweene 1. 1 The Court of COMMON-PLEAS , and Staples . Subiect and Subiect , as the 2. 2 The Court of KINGS-BENCH , and of Wards and Liueries . Soueraigne and his Vassals , by the Common-Lawes , Statutes , and peculiar Customes , cast in the Mould , and fitted to the 3. 3 The High Court of PARLEMENT . Wisedome of our owne State and Land : moderating Extreamities by 4. 4 The High Court of CHANCERY , and Court of Requests . Conscience among Men , and maintaining still the Good by censuring the Euill , 5. 5 The Court STAR-CHAMBER , and Counsell-Table . Sic Irascuntur vt vitia tantum perimant seruatis hominibus , atque ita tractatis vt viri Boni necessariò fiant , quantumque damni autea dederint in reliqua vita resarcire queant : And being honorably ennobled by APOLLO themselues to decide both the doubts , 6 The Court of CHEVALRY , and Mareschals Verge and determine the questions of reputation and worth , in all Rankes and Degrees of Natiue Ingenuity and Datiue Honour ; so maintaine our Credits , Vt per Titulos numerantur Aui , semperqùe renata Nobilitate virent , & Prolem Fata sequuntur , Continuum propria seruantia lege tenorem .

And our learned Ciuilians so belay the publike Peace of our 7. 7 The Court of ADMIRALTY . Seas and our 8. 8 The Court of ARCHES . Land , that by doing vs Iustice , our Neighbours take no wrong . And lastly , our SOVERAIGNE likewise hath his owne Courts apart , 9 The Court of EXCHEQVER . for his publike 9 Reuenewes and priuate 10 Expences , 10 The Court of GREENE-CLOTH . where Accomptants are heard , discharg'd , & dispacht by Court-Rowles , and Court-Rules , grounded on Presidents , of Wisedomes owne Examples , without partiall respects , or priuate Discretion .

Now , if it be a happinesse for men to haue the freedome to come to such Churches , to frequent such Temples , and to dwel within Houses , whose Foundations are laide on such assured grounds ; what reason haue Catholiques ( if they be not bewitcht ) to fly from their Countrey , or be wedded so to Rome ? For Customers want wordes to expresse their inward ioyes , and shew their best conceits , of the blessings of God in these our daies and times , for the stayes of Religion , and Distributiue Iustice ; only our Court of CHEVALRY wants but her Iudges to decide points of Honour , and preuent thereby our Cumbats , and our Traffique wants her Staples : for were those two 1. 1 The High Conestable and Earle Mareschall of England . Patrones of Honor , 2 The Heralds . on whom 2 Mercury should serue by APOLLO but found out ; and the Roofes of our Schooles made but Winde-tight and Water-tight , in the breaches and wants of Commutatiue Right , & had Traffick but her Staples , as Religion hath her Temples , we would soone make Verses in praise and commendation of our Prelats and our Nobles , of our Prince and our Peeres , and sing all Alleluiah to the great KING of Heauen . Aux Chicanneurs l'honneur n'ha poynt de lieu ▪ Car sans argent vous parlez en Hebrieu .

But this part of Iustice being most out of frame , and disturbing all the rest Commutatiuely , keepes downe our voyces , which now falling out , and fitted for my Lesson , I must by my Letters goe spell out the wordes that belong to the Titles of my Soueraignes Tributes . Wherein being thus farre proceeded , by the helpe of Grace and Goodnesse , and Religion with Iustice , being both on my side : I resolu'd by the Medium , to dig on and delue for Truth , the Foundation of Felicity , and so become happy . For since the Oxe is not muzled that treads out the Corne , by the Rules of Religion , and Iustice allowes to each labourer his hire : I saw no right nor reason , why seruing at the Altar , I might not hope at least , at last to liue thereby , though I held my peace : For Assai demanda encor che mai non grida chi ben seruendo tace . And why treading out the path of happinesse for others I should be put by . Therefore hauing now learnde all my Letters , and CHRISTS Crosse being my speed , and the Holy-Ghost , lowly setting forward , I thus began to fly .

¶ Habet & Musca splenem & formicae sua bilis inest : The PRIMER . Yet far be it from Customers to value themselues by way of reuenge , or disgracing of others . But since al men euen by Nature desire to be happy , by the rules of Right and Reason , and Religion bids Reason haue an eye still to Nature , and be next her selfe : of all worldly happinesse , if the meanest be but Wealth , and reputation cheefest , Honour being held a recompence for all our losse besides . If all quit their Liuings , for their Liberties to worke , ( Nature giues no priuiledge for any to be idle ; ) If all forgoe their Liberties for the purchase of their Liues ; If Liuings , Liberties , Liues , and All seeme nothing to our Credits . And if GOD so prise his holy Name , that he is Ielous of his Glory , to shew how his LIEVTENANTS should be curious of their Honour , I came at last to see , and therewithall to wonder , that the Names euen of KINGES , GODS immediat Lieutenants , nay , of GOD himselfe through Ignorance and her Fellowes , are subiect to disgrace as well as Customers .

But as Quaedam sunt & non videntur , and Quaedam videntur & non sunt omnino . So Plus quandoque valet in Rebus promouendes , opinio Ignorantium quàm Rei veritat . Which made me to consider , that though Piety and Equity were the Arts of Felicity ; yet as euery Text had his Glosse , and euery Art her Mystery ; so Religion beeing the Rule for Apprentises of Piety , to learne the way to Glory , shew'd the Eucharist for Mystery . And the setled Art of Equity , that raiseth all to Honour by the rules of honest Iustice , for her Mystery had Exchange .

The first being wholly heauenly , and fastned to Diuinity , is taught by Diuines , and I am but a Customer , yet a faithfull Christian Catholique , and a Loyall Kentish Man . But the other from Humanity , more fit for sence and reason , with dim eyes and trembling handes , to show the best endeuour of a feeble wit and weaker braines , I gaue my selfe to spell , and directly to discouer .

An Argument I confesse of a higher pitch , and farre greater compasse , then I did or could imagine , when I tooke it first in hand : wherein hazzard euen at first did very much discourage me , in respect of the times . In the midst , by Friends I was many waies disswaded in regard of the paines , and I had giuen it ouer ( for I wrought all alone ) but for the Enthusiasme and Spirit of Adoption still sounding in mine eares , Religion takes thy part , and Iustice on thy side : Ton Ame ne doibt ta flamme estant diuine , Rien ayme ny seruir si'l n'est egual aux Dieux . Thy Soule is so beset by Vowes that are Diuine , Thou shalt not tread amisse , let not thy heart decline .

By whose perswasion , when I had but once begon , my conscience thrust me forward , and thus preuaild at last : Ie veulx quùn bel ozer honore ma ruyne , Et si'l fault que Ie tombe Ie l'ay voulu des cieulx . Then danger stand aside ( quoth I ) since Goodnesse cals me to it , If ought doe put me by , t is Wisedomes hand shall doe it .

My stayes besides were these : As Goodnesse cal'd me forward , so Truth was still my Ground , which as Time did suggest , Experience still supplide : My Pen Oportet made , and was euer apt to mend , ( beeing sworne to doe my best ) Order gaue the Forme , but the Stile I still suspected , and sawe some cause to doubt , till Prayer in conclusion , vndertooke to perfect or perswade the best ; so that if the Phrase for the plainenesse , might passe without offence , I was sure the Matter for importance , might deserue a double and treble reading . Now the Matter indeede was Traffique , I meane our owne Free-borne Trafficke that honest Nurce of Iustice , that so kindly feedes vs all , and handled Ab effectis , containes those selfe-same Customes for which the poor Schollers in the Out-Schooles of Tributes , haue so long time bin subiect to bayting and beating , and for which my selfe was so gratiously chidden .

Thus searching after Truth , that onely of it selfe makes all in all happy , though it be my hard fortune to worke still alone ; Quo fato nescio sed non sine Numine : As my hope and comfort is , yet following still mine ALPHABET , and Lines of my PRYMER , I came at last to spell those very ACROAMATA of Piety and Equity , The Motiue and occasion of the ACROAMATA . so fitly ioyn'd together , by Religion and Iustice , that leades all to Truth , and so to Happinesse , as made me read out plainely , and write distinctly thus .

The Method and Stile of the ACROAMATA . ¶ All Men by Nature are desirous to be Happy , as well as Customers , and ayme at Perfection by rules of Order , and degrees of Goodnesse . But Ignorance beeing euery way the Mother of Errors , and Grandame of Mischeefes , begotte with all those Inconueniences , which pretend indeede Order , but lead all to Discord , Disorder , and Confusion . Is ought then out of Order , and fit to bee reformed ? Consult but with Wisedome and wee neede not dispaire . For Priuatio semper presupponit habitum : Sicknesse it selfe showes a habit first of Health , and the disproportion'd Disposition of any Function , high or low , doth argue an Intention and possibility of Order . Nay , Ignorance her selfe knowes and tels it all ouer , that ERRORS haue no Being but in absence of Truth , and vnawares to her selfe doth teach Reformation how in seeking after Truth the best rule of Order , in finding her to wander is still to looke backward : for euen out of Confusion , Perfection may bee drawne as Truth , by the Causes of Truth , comes once to be knowne ; so by this I perceiued , Foelix qui poterit Rerum cognoscere Causas .

Now GOODNES , TRVTH and WISEDOME , make but one Essence , and being euer linkt together , I found that GOD himselfe was both All and eyther , and therefore All-sufficient , and onely All in All , which first made me bolde and thus to read out : AB IOVE PRINCIPIVM .

For all things in the World ( God alone excepted ) affecting to be happy , besides the inclination , they haue in themselues ( for vse or knowledge ) drawe helpes from others to externall perfection ; and whatsoeuer they seeme to acquire , the same they tearme alwaies positiuely their Good , but that wherein perfections selfe doth rest , their Summum Bonum , or Soueraign blisse . For of things that are called but simply Good , and sought but for themselues , some are as Instruments to direct and help vs to the End of our desires , of which sort are Riches : others also we wish for in regard of themselues ; as Health , Wisedome , Honour ; yet not being the marke that wee gladly would hit , our Desires still proceede . Thus we are first borne to labour , we labour to eate , we eate still to liue , and we liue to do good by some calling or other , in the Church or Common-Wealth . Wherein all we doe or can doe , euen our best endeuours are but as seed sowen with a reference , and respect to some further future Haruest ; so that still we proceede till wee come to a pawse , whereat we needs must rest .

There are likewise some thinges desired but only for themselues , because the Desirers imperfection can affect them no further , as Cattle doe their foode . But that which Man seekes for with referencc alwaies to a further End , that he still desires with a Meanes and Measure , euery way conuenient and fitted to that End , and to the Good he affects onely as Good within it selfe , his desire is infinite : so that vnlesse that Good be likewise infinite in it selfe , he erres in his choise , and mistakes his End , as they that seeking Happinesse , place their Summum Bonum in popular applaud , worldly Wealth or Pleasure . Omnis Forma Boni infunditur secundum meritum Materiae .

But nothing can indeed be infinitely desird , saue that Good which in it self is euery way infinite , for the better any Good is , the more to be desird , & that alone most desird , wherein there is abiding an infinity of Goodnes : Bonum quo Communius eò semper melius . so that where any thing desird hath an infinity of Beeing , or is infinite in it selfe , that , of all Things that can Be , is of all Beings to bee most of all desired ; But nothing Is or can Be infinitely Good saue GOD . He therefore Mans highest happinesse , Summum Bonum and perfect Blisse . DEVS Tantum Infinite Bonus ergo summum Bonum .

Now Desire tends to Vnion with the Good which is desired , for bare possession makes no Man happy , but the vse and fruition of Goodnes being once obtain'd . For Quò mihi Fortuna si non conceditur vti ? Then Happinesse thus speld , and the wordes put together , I was taught to pronounce , to be that State of Life , wherein wee so enioy Goodnesse in the height of all perfection , that though we be but Men , yet we liue , as it were the very life of GOD himselfe , Et Homo Homini Deus .

Perfection then of Happinesse residing still in Heauen , the Throne of our GOD , and the Earth but his Foot-stoole ; his infinite Goodnesse drawing our Desires , must helpe vs vp thither , by a kinde of Free-Traffique betweene his fixed Seat in Heauen , and wandring Church on Earth ; his heauenly Inspirings downeward , and our holy Desires vpward , being as Angels or Marchants betweene GOD and vs . That as his Doctrine doth teach Him for our Supreame Truth , and our Prayers confesse Him for our Soueraigne Good : so our Faith in him aboue belaying our Happinesse , our Charity below must work out our Saluation by a Medium , so conuenient both for Deity and Humanity , as fits both GOD and MAN , which can be no other then IESVS CHRIST himselfe .

Faith I say ( that workes still by Loue ) apprehending the Mercies of GOD the Father , for the Merits of GOD the Son , by the working of GOD the Spirit , the Fountaine of all Grace and Mother of Obedience . For great is the Mysterse that belongs vnto the Art of all our heauenly Happinesse , ( Godlinesse , or Piety ) by Goodnesse and Truth in the Doctrine of Religion , the summe whereof is this . GOD manifested in the Flesh , iustified in the Spirit , seene of Men and Angels , beleeued in the World , and receiued vp to Glory resides in Heauen .

For liuely Types whereof , and speciall remembrances , CHRIST IESVS Himselfe our Medium GOD and MAN , before his departure and Asscention vp to Heauen , to prepare our Happinesse , besides his Word and Promise , did leaue vnto his Church his sanctified Elements , of Water , Bread , and Wine , to comfort both our Bodies , and confirme our Soules and Minds , as in Mirrors to behold Him , and as by Pledges to assure vs of his comming again , to draw vs vp thither : Namely , Baptisme ; and the Eucharist at his owne last Supper .

Religion therefore as the Rule of Christian Piety , by the Doctrine of Truth , must lay the first foundation and safest Direction to our Summum Bonum , and heauenly Happinesse .

¶ Thus farre poore Cuctomers being taught to spell and read , praising God with all their harts , do cleerely pronounce and steadfastly beleeue , which shewes them to be Christians . If that which likewise followes approue them to be honest , why should they not be happy as well as other Men ?

¶ Happinesse in perfection , by that which hath beene speld , being that estate of life , wherein wee so enioy the fulnesse of all Blisse , as though we be but Men , yet we liue as it were the very life of God himself : to liue the life GOD , is to liue as in his presence , and see his glorious face in the Maiesty of his Truth , and Soueraignety of his Goodnesse . No perfect Happinesse but by the sight of MAIESTY , personally fixt To see therefore sacred MAIESTY euery way still fixt , and SOVERAIGNTY subsist , is the only state of life that perfects all happines , both in Heauen and Earth . In the seeking whereof , for my selfe and for others , as Piety directed my Desire vp to Heauen , Primum querite Reg num Dei , Deinde Meum & Tuum . by the Rules of true Religion ; so from Piety to Equity by the Rules of Meum and Tuum , to see how MAIESTY stood fixt , and how SOVERAIGNTY might subsist as well on Earth as in Heauen , Magnifica MAIESTATIS descriptio . Iustice to encourage me held vp my Booke , and bad me be bold , saying , honest Man speake out ; whereupon I thus set forward . Post Chaos , vt primum data sunt tria Corpora Mundo , Inque nouas species , omne recessit opus : Pondere terra suo subsedit , & aequora traxit : Ad-Coelum leuitas in loca summa tulit . Sol quoquc cum stellis , nulla grauitate retentus , Et vos Lunares exiluistis equi . Sed neque Terra diu Coelo , neque caetera Phaebo Sydera cedebant , par erat omnis Honor. . Saepe aliquis Solio , quod tu SATVRNE tenebas , Ausus de media plebe sedere Deus . Et latus Occano quisquam Deus aduena iunxit : Thetis & extremo saepe recepta loco est . Donec Honor , placidoque decens Reuerentia vultu Corpora legitimis imposuere thoris . Hinc sacra MAIESTAS , quae Mundum temperat omnem , Quaque die partu est edita . Magna fuit . Nec mora , consedit medio sublimis Olympo , Aurea purpureo conspicienda sinu . Consedere simul Pudor et Metus : omne videres Numen ad HANC vultus composuisse suos .

¶ As GOODNES , TRVTH , and WISEDOME , subsisting all together in the gloriousnesse of Deity , made Man the first Modell of Perfection like it selfe , for the vse and good of All , by the Rules of Religion : so Grace begetting Bounty in the Nature of Humanity by Greatnesse and Decorum , fixt MAIESTY and SOVERAIGNTY in the persons of some Men for al mens Weale , by the rules of Iustice . Now in following Iustice rules , I light vpon Equity , Equity spake to Probity , Probity speld out Honesty , Honesty brought forth Honour , and Honour fixt , shewd me the glorious Word of Reuerence , and absolute power betweene Greatnesse and Decorum ( sacred MAIESTY ) no where seene fixed but in GOD and KINGS . For as among all the Attributes , and glorious Titles of Celestiall Orders , recorded by Religion ; as Angels , Arch-Angels , Vertues , Principalities , Dominions , Thrones , Seraphins , and Cherubins , I could not spy out MAIESTY but infusiuely , saue only in GOD alone : so reading all the Titles , Orders , and Degrees of Goodnesse , that Iustice hath set downe , in Gentlemen , Squires , Knights , Baronets , Barons , Vice-Countes , Earles , Marquesses , Dukes , Arch dukes , Princes , Vayvods , nor Doges , nor Seruo Seruorum Dei ; I could not see MAIESTY personally fixt saue onely in Gods LIEVTENANTS by the Name of KINGS . No not in EMPERORS , but as they were inuested with the powerfulnesse of KINGS , which made me glad to see , and thus to proceede .

¶ As all things in Nature still tend to some End , and that as perfection of the thing for which it workes , is attain'd vnto onely by apt and fit meanes : so that which moderates and formes out fitnesse , is tearmed Natures Law , by which as by Rules , the World and all therein are distinguisht and stinted : which limitation also , both perfects & preserues all the things themselues . Measure therefore that workes by proportions is the meanes to Perfection . And since nothing doth perish but through too much or too little of that , the due proportion whereof , doth giue Perfection ; Measure , is also the preseruation of all things ; for to proportions , Excesse and Defects are opposite . Omne minimum Inimica Naturae , and Omne Nimium vertitur in vitium .

Iustice then the Rule , and in regard of Truth , the End presupposed in Equity , for all honest Actions to guide themselues by , as Religion in Piety , for holy Contemplations ; is prescribed first by Lawes , and preserued by Measures , which beeing the charge of earthly Soueraignes , sets forth and limits their Preheminence and Prerogatiue , qualities transcendent aboue their humaine substance . For in regard of Iustice , it is said they are Gods , though their persons dye like Men. Now Iustice being Commutatiue as well as Distributatiue , the Commutatiue part includes our lower Traffique , to supply all necessities in the vse of those Good thinges that helpe to make vs happy ; either , by bartring Good things for Good things , by the Name of Commodities , or by some Medium and meanes , certaine and indifferent to preuent aduantage . The End then of Iustice , in regard of Truth in Actions , being Equity in Contracts , and Equality of worth in Wares , and the onely vse Exchange , the Medium is by consent of Nations cald Money .

And as Truth and Goodnesse in all kinde of Measures , being Standarts and Beames for generall Iustice , like Vrim and Thummim are onely Soueraignes charge ; to giue thereby both weight and content , with length and breadth to all proportions : so the Coyning of Money , and valuation of it by their Powers and Wisedomes , are essentiall Notes of their absolute Authority ; so that putting all together , seeing GOD to begin , and that KINGES were to follow , I read and spake out ; Ab Ioue Principium ( REGES ) Iouis omnia plena .

¶ For if All things that are be so by GOD directed to seuerall Ends , by sundry meanes and distinct operations , neither violent nor casuall , as falling out by chance ; his Goodnesse being the Fountaine of all Happinesse , and Piety the top of all Morall Vertues . Let KINGES themselues , both thinke and thanke GOD , and doe homage to Religion , by which all their Instruments become so iustly fitted . For if they that are Agents for Rule and Ciuill Gouernment , or sit in high places for the furtherance of Iustice , thinke Pollicy a Trade fit for nothing but gaine ; Formalities of Equity doe but smother Right , and Common-Weale pretended , is turn'd to Common-Woe ; making violence their Load stone , Extreamity their Compasse , and Fortune the guide of all their best endeuours . But as Nullum violentum can be Perpetuum , so Careat successibus opto Quisquis ab euentu facta notanda putat . And so I concluded , Non temerè ferimur ( DEVS ) nec Nos Fortuna gubernat , sed vita & vitae Dux es & ipsa via .

Thus Religion and Iustice being found the true Supporters and Fundamentall stayes of all States and Kingdomes : I came at last to finde out our Commerce ; for Iuctice beeing Commutatiue as well as Distributiue ; the Commutatiue part encludeth Traffique , which subsisting of Goodnes , and consisting of Truth , both in Matter , Persons , Place , Order , and End ; I speld and read thus ▪

¶ Traffique is eyther a mutuall Free-bartring of Meum for Tuum , or direct buying and selling of vendible Wares by Marchants and Friends , according to the Rules of Reciproke Commerce , generally entending the SOVERAIGNES Honor , and SVBIECTS Wealth . Which deuiding it selfe into Outward and Inward , of things bred at home , or fet from abroad ; three things there are , that by the Spirit of Goodnesse , giues it three Degrees of Life , and thrice happy Beings . BONVM .

COMMODITIES , MONEY , EXCHANGE .

The first ( Cata-pautos ) as the Masse or Matter in the Bodie of Commerce , vpheld the Worlde by Weight , The rule of Truth and Goodnesse , by Weight in Quantity . bartring Good thinges for Good thinges , ( cald Wares or Commodities ) at the Standart of Truth till Fraud came in .

The second , ( Cat'autos ) as the Blood or the Soule to quicken all the Body , a Weight of Soueraigne Worth , The Rule of Iustice and Equity , by Weight and Number , in Quantity and Quality . to maintaine Equity in Actions , and Equalitie in Wares , and distinguish Meum and Meum , as well by Number as Weight at the Standart of Iustice , made Good things first vendible by the Name of Money .

The third , ( Cat'holou proton ) like the Spirit in the Soule , giues life to all the Body at the Standart of Wisedome , The Rule of Wisedome and Order , by Number , Waight , and Measure , in Quantity , Quality , and Vse . directing proportions of Good , Better , and Best , to Number , Weigh , and Measure , the true worth and vse of Goodnesse , for Quantitie , Quality , and in all vendible thinges , as well by Money , as in Money it selfe , by the Name of Exchange .

The first , whilst Goodnesse and Truth made all thinges alike , Honestum . knew not the Titles of Kinges and Kingdomes , but magnified Honestie in the Actions of Men.

The second , is that Meanes or right hand of Iustice , Honour . which Crowning KINGS , laid the first Foundation of PREHEMINENCE and Dignity ; and fixt Honour and Reuerence in the persons of Men , to shew the Distinction betweene SOVERAIGNES and SVBIECTS .

Maiestie . The third , by the Forme shewes vs MAIESTIES owne Face betweene Greatnesse and Decorum , and the absolute authority of Soueraignes ouer Subiectes , by transcendent PREROGATIVE of Mercy , Loue , and Grace , that of Mortall Men makes GODS on Earth .

Then putting all together , to shew the sense and meaning , I speld and read out thus .

¶ By Goodnesse I meant that beautifull aspect , and beneficiall influence of Soueraigne Beatitude , Soueraignty . which the Grecians vnderstand by the Calocagathia , sanctifying and assuring the Materiall , Formall , and Finall Endes of all Happy Beings efficientlie ; for Bono suo constant omnia .

By Commodities , I meant all Goodnesse-fixt , what , where , & howsoeuer , but cheefely or Catexochen , and Instar omnium , the Elementall perfections of Finenesse and Purenesse , in Golde and Siluer , Weight . by the Name of Bullion ; laid out by Nature at the Standart of Truth , to Weigh the proportions of Good , Better , and Best , for extention of Goodnesse , and ease of Commerce , for as Omne Bonum est sui diffusiuum , so quantò communius eò semper melius .

By Money , I meant those figured proportions of Number ioynd with Weight , Weight and Number . laid out by Art at the Standart of Iustice , for Meum and Tuum to measure Goodnesse by in vendible thinges , through the naturall perfection and worth of it selfe : Vt quod vspiam nascitur Boni id apud omnes affluat : which none but Kings may Coyne , and Monarkes make currant by their absolute powerfulnesse , and powerfull Preheminence , because Omne quod efficit Tale , id ipsum semper magis Tale est & esse oportet .

And by Exchange , I meant that Rule of Order , in Wisedome , Pollicy , and Gouernment of State , which visibly demonstrates by Weight , Weight . Number . Measure . Number , and Measure , those honorable aspects of MAIESTY and SOVERAIGNTY , that GOD from Heauen imparts to KINGS on Earth , within their owne Dominions , by their owne stamps in Money materially , for the furtherance of Traffique in vendible thinges . Traffique . That as Goodnesse , diuinelie sublimate in all commodious thinges , becomes fixt by consent in Gold and Siluer , Bullion . by the Name of Bullion . And Bullion onely Coynd , receiuing life in it selfe by Soueraigne Authority , becomes currant withall , through all the members of vendible Commerce , to shew the Preheminence that Soueraignes haue of Iustice aboue their Subiectes by the meanes of Money : Money . So Exchange ordering Proportions by Measures , more or lesse , Exchange . to shew the vse of Goodnesse as well in all thinges by Coyne , as in Coyne it selfe , sets forth the PREROGATIVE of their absolute Powers , Prudence , Prouidence , Mildenesse , and Wisedome .

The vse of Bullion being cheefely Money , Bullion . to set forth SOVERAIGNTY , and shew MAIESTY by , as it were face to face .

The vse of Money , to make Meum and Tuum vendible ,

Money . Traffique . Honestum Vtile . Order . Artes. Trades . Calling .

Ars Artium ( Moneta ) or vera Ars regnandi . Moneta autem dicta quasi monens ne quid fraudis , in Materia signe vel pondere fiat .

for the quicke dispatch and ease of Traffiicke . And the Ends and Vse of Traffique the Soueraignes Honour , Subiects Wealth , and Kingdomes Peace , still moouing and disposing all Mens endeuors by willing courses , and perpetuall motions , in their seuerall Arts , Trades , and Callings , to serue and worke for ONE : and that ONE made able to maintaine the Synthesis and freedome of Traffique , in seruing all Mens turnes by his Art of Coyning Money , and Mystery of Exchange .

Thus I set downe as breefely as I could , how Traffique is the hand that layes out all Men their worke , prouides all men their foode , and payes all Men their Fees ; and therefore ought at all hands to be seriously suppoorted that so supports vs all , and her willing Disturbers and witting Peruerters , held enemies to Order ; that 's to say , to GOD and Nature .

But as out of Confusion Perfection first was drawne , when GOODNES , TRVTH , and WISEDOME , by the Name of DEITY , consulting together , made MAN the first Modell of Perfection like it selfe , for the vse of All in All ; and GRACE begetting BOVNTY by GREATNES and DECORVM , fixt MAIESTY and SOVERAINGTY in the Persons of some Men by the Name of KINGES , for all Subiectes Weale ; that Nature teaching all Men howe to seeke Happinesse , and ayme at Perfection by the Rules of Order and Degrees of Goodnesse : so the mingling or mistaking of things by speech or writing , which GOD hath distinguisht & Nature deuided , is the ground whereon Ignorance by Discord and Disorder drawes all to confusion , as before I breefely toucht , when I came to spell Customes , Subsidies , Impostes , and Impositions ; where I shew'd in their Collections , that Customes cald Subsidies , and Subsidies Impositions , and all put together seeming nothing else , but Customes haue brought Traffick to disorder , Customers to disgrace , and their Customes ( I may say ) Almost to confusion .

But Almost was neuer hang'd . Yet as a Customer sans Customes , since my Credit 's out of date , let Experience nowe tell Wisedome , if she come not all to late ; or if Quos DEVS perire vult , hos Ipse non occaecat ; What 's become of Customes ? And I will out of other words , so prosecute Disorder , and the grounds of all debate , that common sense shall see how Customers haue reason to bemoane themselues and others , before GOD and his LIEVTENANTS , and Traffiques poore estate .

Namely , or Instar omnium , those highest Attributes of Soueraigne Sublimity , by Greatnesse and Decorum PREHEMINENCE and PREROGATIVE , but cheefely and Cat'exochen , those sacred Mysteries of heauenly and earthly Happinesse , by Godlinesse and Truth , the EVCHARIST and EXCHANGE . The first two mistaken and confounded together , are both become abusd : the other two profaned by the MASSE and VSVRY . For , besides that milde and gratious word PREROGATIVE , & Attribute of comfort , in whom al our fiue Vowels , a. e. i. o. u. that giue life to our Traffique , as well Downeward as Vpward by Goodnesse and Truth , in our first and free Election , Creation , Redemption , Vocation , Iustifying , Sanctifying , and Glorifying at last ; appeare to bee vnited and meete all together ; and by whom all our Mutes and Liquides are made to speake , and sound the daily preseruation of our Liuings , Liberties , Liues , Honour , and Vnion of our Land , beeing taken and abusd for sterne PREHEMINENCE , with e. and i. only for Persons and Place : hath bred in the World such dangerous contempts and Capitall Errors , against MAIESTY and SOVERAIGNTY in the height of all Sublimity ; as no Power but the greatest , nor Wisedome but the grauest , may , or can reforme .

Besides , this I say , those other two , like Witchcraft or Iugling at the best , namely , the MASSE and VSVRY , the one debauching GOODNES ; the other equiuocating TRVTH , in the EVCHARIST and EXCHANGE ; haue enchanted so our Traffique , as well Downeward and Vpward , in the Art of Piety and Rules of Religion : as Outward and Inward , in the Art of Equity and Rules of Iustice ; that as Mercy and Truth are thereby kept asunder and cannot come together ; so Righteousnesse and Peace can no way kisse each other , which makes vs all vnhappy .

For whereas all things by Nature affect to bee happie , and encline to Perfection by the Rules of Order , and degrees of Goodnesse , whereof nothing on Earth is capable but Man , in regard of his Reason ; and none but Christians , by a Doctrine of Humility , Patience , and Charitie , in the Art of Piety , aliàs Holinesse , aliâs Godlinesse , aliâs Felicity , laid vp in IESVS CHRIST , by meanes of the Mysteries that belong to Religion , ( Baptisme , and the Eucharist ) through Faith & Repentance in a Kingdome of Obedience , Mercy , Loue and Grace ; obtaine it in Heauen : The MASSE seeing Catholikes enquire the way thither , tels them of a Place without the Boundes of Nature , neuer seene , found , nor heard of , on Earth , nor in Heauen , but fancide out by Dreames , VTOPIA , aliâs PVRGATORY . And of a Doctrine how to merit Heauen , if they list of themselues , & for themselues and others ( their Friends at the least ) by Hysteron Proteron , and Rules of Disorder , changing Patience to Presumption , Humility into Pride , Loue to Rebellion , turning Creatures into Gods , Gods into Idols , and CHRIST into ANTI-CHRIST , and Metamorphosing Grace , turne Grace into Merits , and Truth into Lyes , by an Art of Impiety , Ecclesiasticall Popery eclipsing MAIESTY in GOD . aliâs Idolatry , aliâs Heresie , aliâs Popery , in a Kingdome of Presumption , Merits , and Free-will .

And whereas GOODNES , TRVTH , and WISEDOME , subsisting together by Name of DEITY , made Man the first Modell of Perfection like it selfe , for the vse and Good of All. And GRACE making BOVNTY to subsist in Humanity , by the GREATNES of it selfe , fixt MAIESTY and SOVERAINGTY in the Persons of some Men by the name of KINGS , for all Subiectes Weale ; by an Art of Equity , aliâs Probity , aliâs Honesty , aliâs Honour , aliâs Order , aliâs worldly Happinesse : and a Mystery of Iustice in all Meum and Tuum , cald Royall Exchange : Vsury seeing Subiects seeke Happinesse on Earth by the helpe of Golde and Siluer , and seeking to behold the MAIESTIE of KINGES still liuely represented , as it were in a Mirroer , by the stamps of their Coynes , tels then of a way from Beggars-Alley to Rich-mans Row , beyond Meum and Tuum , or the Rules of right and reason , by the sound and sight of Coyne , without Exchange for any thing , or altering the Propriety , making Money seeme a God , that 's but a Creature to Kings , as Kings are to God ; by Couetise and Pride , and adoring but the stamps that SOVERAIGNES put in Coyne , as the Heathen did their Idols , REMPHAM and RHYMMON , by an Art of Extortion , aliâs Iudaisme , thereby deriuing Maiesty from beyond the Bounds of Royalty , and erecting such a Soueraignty aboue Empires and Monarchies , that Cardinals stand for Kinges , or Anti-Kinges at least , by Flattery , Pride , Presumption , Secular Popery eclising MAIESTY in KINGS . Couetise , and Money , in a Kingdome of Rebellion , aliâs High-Treason , aliâs Popery : whereby the World , as in an extasie , amaz'd and bewitcht , seemes still to stand and wonder howe Pride and Presumption , the one , Motiue to Sinne , the other fall of Angels should make Couetousnes the roote of all Euill , The Customer finding that Popery alone eclipsing MAIESTY , both in GOD and KINGS , becomes the only let , to heauenly and earthly happinesse , by means of the Masse ( the bane of Religion ) Eclesiastically , and by means of Vsury , ( the bane by Iustice ) secularly : Leauing the Masse to Diuines , and entending directly to search and fift out Vsury ; is heere interrupted by Ignarance and her Fellowes . and the loue of Money to bee flat Idolatry ; that 's to say , Popery , though GOD himselfe haue spoken it .

( Ignorance . ) VTOPIA aliâs PVRGATORY ? Impiety , aliâs Heresie ? Extortion , aliâs Iudaisme ? Iniquity aliâs Rebelion ? Couetise , Deceipt ? And the loue of Money to be flat Idolatry ? The one from the Masse ; the other , from Vsury , and all to end in Popery , Popery in Rebellion , and Rebellion with High-Treason ? What spelling call you this ? And how hang these words together ? Since the Question is of Happinesse , which Catholiques by Deuotion , and the World seekes for by Money ? For grant that Impiety should lurke within the Masse , because it is a Mystery , and pretendeth most Deuotion , yet howe becomes Iniquity a consequence of Popery , though the Masse should seeme Idolatry , and Vsury sauour Rebellion ? Can you Paralell the Masse with Vsury , and the Eucharist with Exchange ? And yet proue a flat Antithesis betweene the one and the other , opposing the Masse to the Eucharist , and Vsury to Exchange ? The Masse pretending Piety , as well as the Eucharist , and Exchange presupposing the daily vse of Money , no lesse then Vsury ? Heere must needes bee Witch-craft , some Sorcery , some Iugling , a Paradox at least , or a Mystery as you faine .

Thus Ignorance still tels Catholiques , that my spelling is but idle , and my labour all in vaine ; therefore to helpe them out of this maze , I must turne the Leafe againe , for herein lyes the Mystery indeede that puts vs all to paine .

The Customer forced to returne to his former grounds , to satisfie Ignorance about the Mystery of Iniquity . It is granted at all handes , and Nature makes it good , that Religion and Iustice haue euer gone together , their Vnion beeing so naturall , that where both of them are not , there can be neither . Now for Truth in Religion , Diuines haue laid it open , that the way from wretchednesse to Godlinesse , is by Reformation , and finding Reformation to speede best in looking backeward , haue happily made vs happy , by reducing the Eucharist to her first Institution , and branded the Masse with Idolatrous Impiety , & Heathen Superstition , which being made so intricate by opinions and disputes , may bee plainely discerned by sense and reason thus .

Looke but what the Glasse of a Christall Mirroer is ( beeing specially fitted by Art as well as Nature ) to demonstrate and expresse the liuely face and feature of all that can but see , and haue eyes to looke into it , though the thing represented by transubstantiating nor consubstanting with it , bee neither of the Glasse , not any waies within it : the same is the Eucharist to all intents and vses , by GOD & MAN so fitted , and by CHRIST himselfe ordained , that as well his Deity in Diuinity , as Manhood in Humanity , are therein represented by blessed Bread and Wine , to all capable of Saluation , by Wit , Will , and Reason , and Grace to beleeue withal , that his patient reall sufferings , & actuall word of Promise , are the only all-sufficient means to purge our Imperfections , and perfect all our Happinesse , and to frame their liues accordingly , vse still their best endeuours ; though his Person then at Supper , held his Place there with others , and residing now in Heauen , be from thence to fetch vs thither . I say specially fitted , and such as can discerne with their own eies and see , for though all Glasse be needfull for some vse or other , yet all haue not power , nor are fitted to that End , and with blinde Men or Hood-winkt , euen Myrrors are but idle : And Grace I said withall , to beleeue beyond our sight , for though our wits by Art and Nature , may be capable of Happinesse , and our wils haue reason to bee forward to desire it , yet as Grace resides in Heauen , and from thence begets Beleefe ; so Faith alone aboue with Grace , seeing Charity below to worke out our Saluation , takes vs by the hand to lift vs vp thither . Whereby Faith and Charity , the one Fountaine of all Graces , and Mother of Obedience ; the other , Bond of all Perfection , maintaine as it were a free continuall Trafficke , betweene the Throne of GOD in Heauen , and his Church vpon Earth , by Doctrine and Prayer for the daily vse of Goodnesse . His heauenly inspirings Downewards , and our holy desires Vpwards , being as Angels or Marchants betweene Him and vs . Yet if this may not serue to make thine eies to see , Hold , vse my dim Spectacles , come sit thee downe by me : The Customer heere endeuors his best , by the happinesse of the Eucharist to illustrate Exchange , the better to expresse at last the Mysticall Misery of Vsury . And read thy selfe , or hearke at least , chuse whether , How Christ and his Church ( by this meanes ) become ( wedded still together . First heare , then see , then like , then loue , and then liue , be fiue good points in wiuing : If thou wilt liue a happy life , but still remember thriuing . But for a true and liuely patterne , see two most happy Louers , The orderly wooing , Princelie proceeding , ioyfull enterview , and first meeting together of FRIDERICK the fift , Count-Palatine of Rhyne , &c. and the Lady ELIZABETH , Princesse of Great-Britain , Sole-Daughter to KING IAMES : fore-shewed their likings to be honorable , their loues to be sanctified , their mariage to be blessed , and them selues to be most happy , by the Grace of GOD and general applaude of all . For Vox POPVLI vox DEI est . that but lately came together , who wooing by their Pictures , as it were in a Myrroer , each harkning after other , came at last both to see , and by seeing , both to like , and by liking both to loue , that though Art and Nature both , deseru'd to bee commended , that had wrought and wooed so well ; yet Grace was most admired , when comming both together , they saw , they met , they kist . To whom now All wish all Happinesse , and I among the rest , for the good of Religion and Iustice both ; that as our Eucharist hath blinded the Masse , and prou'd it but a lie , so Exchange may hood-winke Popery , and thrust out her eye . I meane Vsury . Ignorance . What Catholiques and all , doe they reioyce with others , and Customers to ? Customer . Yea , Catholiques I meane , for good Catholikes are good Christians , where euer they goe ? Impudence . And are Customers then Christians ? Customer . Yea , and Kentish-men too ? Discretion . Then may they be honest , and so become happy ? Customer . It may be we hope well , but let that matter goe .

Now this alone thus fitted for Common sense and reason , to shew the vse of the Eucharist represented by a Glasse : euen as in a Glasse or Myrroer , without Impiety or Iniquity illustrates our Exchange : But in the Masse and Vsury by meere Deceptio visus , or some Legierte-de-maine , it is vrged otherwise , which prooues both the Antithesis , The opposition or Antithesis betweene the Masse and Vsury , to the Eucharist and Exchange heere prooued . and the Iugling of the Medium . For euen as if the Myrroer had life both to quicken , and power withall to change all within it , or about it , by turning Signes into Substances , and Shadowes into Bodies : Bread and Wine in the Masse is adored for a GOD ; and in Vsury , the very Stamps which Soueraignes doe but put vpon their 〈◊〉 and their Coynes , are worshipped for Idols .

This being the State of Traffique , for heauenly Happinesse at this day in GREAT-BRITAINE , in regard of true Religion , by meanes of the Eucharist restored and maintained by our Learned graue Diuines , and defended by our Soueraigne , I leaue to our Lyturgie ; The Lyturgie of the Churches of England , Scotland , and Ireland . and as a Customer and Lay Christian Man , out of Iustice Commutatiue I am confident for Exchange and dare speake boldly thus .

¶ Exchange in buying and selling of vendible thinges ( for I meane not mutuall bartring , of wares fro ware though the propriety by either be altered and gone , nor lending out of Charity , though it loose by the loane . ) I confesse most willinglie , still presupposeth Money , as Money , Golde and Siluer , by the Name of Bullion , and that Money must be Coynd . Now though Coyning and Creating bee wordes of like import , as meerely Synonimas , and meane but one Power fitting none but GOD & KINGS ; yet heerein they varry . GODS Power in Creating being absolutely absolute , is onely al-sufficient , and subsisteth of it selfe immediatly : and that of KINGES beeing likewise absolute within their owne Dominions , is but so by GODS Commission mediatly . GODS Power is likewise infinite all manner of waies , both in Heauen and in Earth , and his Will the onely Motiue of all his owne Endeuours : the Power and Wils of KINGS , are bounded with their Kingdomes , Ex Legum Prescriptis , ne euadant in Tyrannos , or become like other Men. GOD without a Patterne , Creates all Thinges of Nothing , by the Goodnesse of Himselfe , and Man aboue all for his owne vse and glory , and his other Creatures Good . Kinges by Gods Example , by their owne fixed Honour , finding trust in their seruants , and putting credit in their Subiectes , adde Honour vnto Honesty , Nobility vnto Honour , and creat it in others by the Greatnesse of themselues : And by their Pictures stampt in Bullion , value Goodnes in all things by the Truth of their proportions , of Good , Better , and Best , both in Number , Weight , and Measure , expressed in their Coynes by the Name of Money , to their own special Honor first , and then their Subiects Wealth , for both must go together , though they may not be confounded ; Honestum first , then Vtile , nor Vtile first , nor Honestum alone , Honestum & Vtile . or Vtile without Honestum .

In a Word , GOD created all things by the Goodnesse of himselfe , that his MAIESTY might be seene , & his SOVERAIGNTY subsist in the Order of his working all the Worlde ouer , though himselfe reside in Heauen , and the Beauty of his Holynesse in his sanctified Temples : But Kinges must haue matter to fixe their Goodnesse in , which is that we call Bullion ; that the Essence of their Greatnesse aboue other Men , that 's to say , their Bounties , that 's to say their Honour , I meane that their Maiesties by their Faces and their Armes may be seene , and their Soueraignties subsist in the Goodnesse of their Coyne , as in a Myrroer , all their Kingdomes through : though their persons bee seen to sit vpright in their Throns , or reside in their Seats of sanctified Iustice , betweene Greatnesse and Decorum ; namely , in their Courts of Equity , Subalterne , and Soueraigne , for Meum and Tuum Distributiuely , and Mints of Equalities , and Staples of free Commerce Commutatiuely .

Whereby it now appeares , how by all mens consent Gold and Siluer , the Seats of fixed Goodnesse by the Name of Bullion , become Ab Effectis , as it were King and Queene of the world , because these alone make Kinges in their Thrones powerfull , to protect both their Subiects and their Friendes , both by Sea and by Land , Trafficke , Lapis Philosophicus . and dispose of Trafficke by their owne Elixars and Mines , or Load-stones of price within their owne Dominions ; as God by Goodnesse their onely Iudge and Patterne , both in Number , Weight , and Measure , first made the World , and still doth guide the same .

Each King in this respect being a liuely Idea , euen of Deity it selfe , so much excelling in Preheminency of Power , for his Person and Place , and Prerogatiue of Wisedome for Bounty and Grace , by how much they endeuour to expresse in themselues , and shew foorth to others the Characters of MAIESTY , and Titles of their SOVERAIGNTY in the truth of their Coyne . I meane by their Exchange .

And how Exchange alone becomes that Cordiall preseruatiue , which easing all Greefes in sores , Exchange , Vniuersalis medicina . suppling all sores in diseases , and curing all diseases in particular Members , holds the whole Bodies of Kingdomes in health ; the sacred Rules whereof , as no profane Couetise could euer comprehend , nor confident Empericke attaine to practise , so none of priuate difcretion or partiall affection , may presume to alter , or any way controle , as beeing a Doctrine peculiar vnto none , but the Grauest and Wisest in highest Authority , and Soueraignes themselues .

Bullion therefore Catexochen , that 's to say , all kinde of Golde and Siluer not Coyn'd or made currant , ( for euen Coynes that are not currant may be taken for Bullion ) by generall consent , as the Sunne in the highest Globe of Glory , and Money beeing the Beames ; Exchange becomes the light that makes the world to see : And as Bullion beeing the Pylot , Money is the Sterne , and Exchange the Compasse that guides all courses right ; nay , as Bullion being the Chylus , Money is the Blood , Exchange becomes the Spirit that quickens all the Body . In a word , Bullion being the Body and very Blood of KINGS . Money is the Medium betweene Subiects and their Kings , and Exchange the very Cyment that glewes them both together . O that my Tongue or Pen were able to expresse , Or had the guift to make Men vnderstand Those great and graund effects , of Sacred Happinesse , Exchange alone would worke by Kings and Counsels hand : Religious Iustice would then so blesse our Land , That Men on Earth might see , by this Idea made , What Heauen it selfe doth boad , by this our Kingly Trade . Seeing then that Bullion , or Gold & Siluer Coynd , is the Bodie and Blood of Kings , not as Men but as Gods , truely represented to the comfort of their Subiects through all their Dominions by the stampes of their Money , though their Persons keepe their Thrones . And Exchange that Spirit of Traffique and Mysticall Cyment , that glewes so fast together the communion and coniuction of Soueraignes and Subiects , by Reciproke Loue & Grace , as Religion and Iustice both , teach vs to beleeue :

Let 's all cry out of Rome , wherein first was hatcht the Doctrine that enchants and transubstantiates our Eucharisticke Sacraments of the Body and Blood of CHRIST , represented euery where within his Church Militant , as liuely as in a Glasse , till his comming againe ( though his Person be in Heauen ) by blessed Bread and Wine , into Idolatrous Masses ; and our Christian Exchange , into Iewish Vsury . I speake therefore with confidence to all that seeke for Happinesse , and loue their owne Saluation , not bewitcht as it were , or void of sence and reason , be wary still of Italy , as Aeneas with his Misselto when he traueld towards Hell , and let all come home from Rome , for feare of the cursse that by Iustice hangs vpon her .

For if He alone , whose absolute Power could work so wel , that all he made became still like himselfe , exceeding Good , to his own eternall Glory , and Mans immortall blisse . GOD I say , ( the Father ) GOD I meane ( the Son ) and GOD the third time , ( the Spirit ) though once for all . ( The Trinity in Vnity , and Vnity in Trinity ) whom onely to know is euerlasting Life , and ioy but to heare and make mention of his Name ; be that spring or Fountaine of Goodnesse , Truth , and Wisedome , from whence all streames besides , both in Heauen and Earth deriue not onlie Essence but Happinesse in being , and whence to swarue , is to turne againe to nothing ; Quia vidit Deus , quod omnia quae fecerat erant valde bona : What greater bane then Sinne ? Sinne. . Pride . What greater sinne then Pride ? What greater Pride then the height of all Presumption in one sinfull Man , that vsurping on the Powers both of Heauen and Earth , Darkenesse . Freewill . Profanenesse . to drowne Light in Darkenesse , both in Goodnesse and Truth of his owne meere Freewil , giues Lawes vnto Iustice , and profanes all Religion , the Rules of Truth and Goodnes , both in God and Kings ?

If heauenly Goodnesse and Truth in all Perfections , both of Nature and Art , be those beautifull aspects , and beneficiall influences of heauenly beatitudes , which the Grecians do describe by their Calocogathia , to make al things happy ; Chaos . Euill . Quia Bono suo diffusiue & verè constant omnia . What Euill so infectious ? What infection so poysonous , and what Poyson so accursed , as that Chaos of Doctrine , that by Pride and Presumption , Presumption . Merits . Equiuocation . profaning Goodnesse turnes Grace into Merits , and Equiuocating Truth , turnes Truth into Lyes , in all the Contractes , both of GOD and Men ?

If Gold and Siluer , of all the sollide Bodies which Nature presents at the Standart of Truth , Truth . be fittest and surest by generall consent to fixe Goodnesse in , for easier extention in vendible Commerce by the Name of Bullion . Quia omne Bonum , Bullion . being sui diffusiuum & quantò communius eò melius , & infunditur semper secundum meritum materiae , Fraude . Wrong . Priuate-Gaine . Couetise . Deceipt . What fraud like publique wrong ? What wrong like priuate gaine ? And what gain more deceiptfull , then couetously to hoard or sophisticate the purenesse and finenesse which Nature weighes in Bullion , for the generall vse of Goodnesse by Traffique among Men ?

If Money or Coyne bee those figured proportions of Goodnesse , more or lesse for Number and Waight , Money . by Maiesty layde out at the Standart of Iustice to value Goodnesse by , Iustice . Vt quòd vspiam nasciter boni id apud omnes affluat ; and by Soueraignty made currant in all vendible Commerce . Quia omne quod efficit Tale , id ipsum magis Tale esse semper oportet : Dis order Error . Iniustice . What Danger like Disorder ? What Disorder like to Errors ? And what Error like Iniustice , when Subiectes become Coyners , the onely Trade of Kings ?

Lastly , if the Mysticall practise of Goodnesse , Truth , and Wisedome , that is meant by Exchange , be that Ars Artium , and vera Ars regnandi , which visibly demonstrates those heauenlie Aspectes themselues , of MAIESTY and SOVERAIGNTY , that Deity imparts vnto Mortall Men on Earth by the Name of KINGS , in the stamping of their Coyne : Or if the Standarts themselues , with all their proportions of Weights , Numbers , Standarts . Proportions . and Measures , for generall Equity bee the Soueraignes charge onely ; as the Coynage of Money is their only Hoc-age , and belongs to none but Maiesty , and Exchange their Compasse to guide all courses right : what greater Error then Priuat-mischiefe ? What greater Mischiefe then publike Inconueniences ? And what so inconuenient , as that which peruerting both the Waightes , Numbers , and Measures , in all our Proportions , and Worth of all our Standarts , debauching Equity in Actions , and profaining Piety in the Consciences of Men , by a Mysticall Iniquitie threates ruine and confusion to Empires , Kinges , and Kingdomes ? Iniquity . Vsury . VSVRY . Against which Art of witch-craft .

Would God my Pen or Tongue could write or tell , Or had the guift to make Men vnderstand , Those strong and strange effects of mischiefes hatcht in Hell , That Couetise by Vsury , begets in euery Land : Then Kinges and Counsels both , would lift vp eyes and hand , To see on Earth by this Idea made , What Hell doth win , and Heauen doth loose by this accursed Trade .

So that , great out of question are the Mysteries of Popery , by Impiety and Iniquity , through Pride , Presumption , Couetise , and Money ; the summe whereof is this : One Man of sinfull Flesh , obtruding vpon Deity , and dispising Humanity , without remorse of Conscience , accursed of the Spirit , supported by Cardinals , Preached by Iesuites , admired still by Flatterers , tels Catholiques of a Purgatory , but sends them straight to Hell ; resides at Rome .

Is not this the selfesame ANTI-CHRIST so long ago foretold ? that Childe of perdition ? and professed Aduersary to Religion and Iustice ? exalted aboue all that is or can be God , or fit to be adored ? so seated in the Church on Earth , that he boastes himselfe for GOD ? and brauing God and Kinges , makes Emperours but his Footmen , and Kings his very vassals , in despight of God and Man ?

Thus as Piety and Equity , the two generall Fountaines of heauenly & earthly Happines , flowing euery way together from Religion and Iustice , haue the Eucharist and Exchange by mutuall Loue and Grace to maintaine their currents , for the Catholique good of Christians : How Impiety & Iniquity meete in one body of Popery , Ecclesiastically and Secularly . so Impiety and Iniquity the bane of all Felicity , begot and hatcht together in our Body of Popery , and Doctrine of Idolatry , by Merits and Free-will , haue the Masse and Vsury to bewitch the world from Rome .

If then the Masse opposed to our EVCHARIST , and contrary to our CREED ( which enioynes vs to beleeue , as we look to be happy , that IESVS CHRIST himselfe heere suffering for vs , and for our Saluation , ascended vp to Heauen , and there sitting by his Father , is thence to come againe to fet vs vp thither ) must needes bee Heresie by common Sence and Reason , in all that doe beleeue it ; and a Sinne of higher Nature to such as in their Consciences being priuy to the contrary , yet standing still obdurat , refuse their owne Saluation , and despise the Spirit of Grace : shall not Vsury then I say , be accounted high Treason ? And then what is Popery wherein both together meete ? But stand some-thing neerer , and reade further yet .

If that MAN alone , whose Natiue Bounty proceeding from Grace , and gratious disposition setting foorth his Greatnesse aboue all other Men , makes himselfe most honoured and reueren'st as a GOD , with all Mens consent , by the Name of KING .

If that KING I meane , whose Essence being Bullion , of the sefe-same Gold and Siluer ( which none can Coyne but he , and shewes him to be KING ) giues many a thousand pound for his owne speciall Honor , and benefit of all .

Now if that selfe-same Person being thus thy MAN-KING GOD , to whom thy selfe among others , by Nature and consent hauing vow'd thy Subiection as to thy lawfull SOVERAIGNE , hast sworne Fealty and Allegiance , or shouldst do at the least ; to comfort thee withall , and make thee still mindefull of his Greatnesse and Grace , should giue thee but an Angell , a Shilling , or a Penny ( for all comes to One :

How in GREAT-BRITTAINE , to keepe out Popes and Popery , by Number , Waight , and Measure , at One Srandart of Truth , as wel in RELIGLON Cathedrally . as IVSTICE Distributiue●y

ALL comes to ONE , and ONE with ALL togither , admire MAIESTY , no where fixt personally , but in ¶ One GOD , eternall and only All-sufficient , both in Heauen and Earth , by the rules of Religion . ¶ One KING , successiue , most powerfully subsistent both in Church & Common welth , by the rules of Iustice ¶ ONE orderly Liturgie , for Vnity and Truth , in Piety and Deuotion , in all Chappels , Churches , and Temples Cathedrally . ¶ One reasonable Lawe , for Obedience and Conscience in Equitie and Right , in all Courts of Iustice Subalterne and Soueraigne , Distributiuely . ¶ ONE common Prayer , to the Maiesty of ONE God , Creator , to auoide Idolatry , and furtherance of our Trafficke vpward and downward , for the daylye vse of Goodnesse , called PATER-NOSTER . ¶ ONE Currant kind of Mony , to auoid Disloialty and shew the fixed Maiesty of one King Coyner , for furtherance of our Traffick outward & inward , by Meum & Tuum ▪ & shew the vse of Bullion , cald a Penny . ¶ Twelue constant Articles of One Standing Goodnesse , to auoide Impietie , make one Catholick Creed ¶ Twelue coined pence of one standing alloy , to auoid Iniquity , make one currant shilling . ¶ Ten perfect commandements , concerning God and Man , containde in one Decalogue . ¶ Ten currant shillinges betweene Soueraigne and Subiects , comprisd in one Angell . ¶ Two Sacramentes of Grace , shew the Truth and Goodnesse of one Head & Sauiour , our Soueraigne per amount . Christ Iesus . ¶ Two Angels of Bountie shew the Greatnes and woorth of one Iacobus our Soueraigne per aual . and annointed King Iames. ¶ In and through whose Goodnesse by Prayer and Thankes-giuing . ONE & ALL together adoring Maiesty in Deity giue glory to one God the Father , one God the Sonne , and one God the Holy Spirite of al Wisedom Power , and Grace , with Alleluya in the Heauens , Peace on Earth , and Good-will amongest Men. ¶ In and through whose Greatnesse , by Bountie and Exchange , All and One togither , admiring M●iestie in Royalty : Honour one Kingdome of the Father , one Principality of the son , and the prouidenc wisdom of one Priuy Counsel crying all the kingdome thorough , Beati Pacifi● , and God saue King Iames and his Posterity . O the vnity or vnion ( aliâs Happinesse ) of GREAT-BRITAINE , if Iustice Commutatiue ( aliâs Traffique ) had her Staples for Order , as Distributiue hath her Courts for Equity , and Religion he● Temples for Piety and Deuotion ! For her Home-borne Staples turnd to Mart-Townes beyond Seas , makes her at discor● within her selfe , and a By-word to the world .

But who beleeues Truth from the mouth of a Customer ?

) What would'st thou doe or say ? He is honourable and louing , and expecting nought but Reciproke Loue and Thankes , vouchsafes to respect thee of his owne meere Natiue Grace ? Shouldst not thou be likewise Loyall and honest at the least , and with Duty , Fear , and Reuerence , respect his Honour when thou see'st it in his Picture , or beholdst it as his Face , and in no wise to abuse it ? And as He by free guift , or his owne first Exchange , did value ir vnto thee by the worth of Himselfe , and receiues it so again : so thou , vnto another beeing stampt for his Honour , and thy mutuall Good ? Can any be so mad then , or foolish at the best , ( I speake to sense and reason , let Iesuites alwaies goe , Rumpantur & ilia Codro ) as to say , beleeue or thinke that this KINGS Royall Person , in Body , Blood , or Bone , is any way within it , when hee sees , or heares , or knowes him to bee sitting in his Throne , or residing else-where ? Yet such is the Witch-craft wherewith Iesuites in Popery enchanting the Worlde , seduce poore Catholikes by the Masse in this kind , and damnable Doctrine of Free-will and Merits .

Now thinke but ere thou speake , and then speake , but as thou think'st as thy conscience doth aduise thee , without equiuocation . Had not I then reason , out of Duty , Feare , & Zeale , to the Honour of sacred KINGS , and Good of all Catholiques , ( not yet voyde of Conscience ) by the Spirit of Adoption , to cry out as I did , against the Witch-craft of Popery , aliâs Vsury , and that Man od Sinne , and Monster of Rome , in these verses following : Au Loup pourtant Subiects , Monarches tous et Roys Ça Chrestiens , Catholiques , Estats trestous , en somme Ça Ça tous Princes libres , Defenseurs de la Foy Venez tous a la chasse du Loup-Garou de Rome . Heere therefore Subiects all , heere Kings and Monarkes eyther , Heere heere you Princes free , and States both all and some , Heere Christian Kings and Catholiques , come now ioyne hands together , Defend with vs the Christian Faith , and rowse this Wolfe of Rome .

In a word , Ab Ioue principium ( REGES ) Iouis omnia plena . And to giue GOD thankes withall , for the blessed Memories of our Princes and Peeres , that heeretofore with-stood him , and thrice blessed learned hand of our SOVERAIGNES late Endeuours that so constantly pursues him . For as CHRIST now puts down Anti-Christ , make Cardinals crooch to KINGS , that would seeme Anti-Kinges , and as the Masse giues way to the Eucharist ; so make Vsury know Exchange , and Popery is ouerthrowne : therefore I say again , Ab Ioue principium REGES ?

( Ignorance . ) Ab Ioue Principium REGES ? What meanes this Repetition , and why call yee so on KINGS ? ( Customer . ) That MAIESTY may be seene , and SOVERAIGNTY might subsist , as in GOD so now in KINGES ; for GOD forgets not his part , let Kings performe their owne . ( Ignorance . ) As howe ? ( Customer . ) By their Bullion and Exchange , for if Coyning and Creating be meerely Synonimas , and mean but one thing , what creating is to GOD , the same is Coyning vnto Kings , least Subiects should be Coyners . ( Ignorance . ) How shall Kings and Soueraignes be so able to Create , that Subiectes bee no Coyners ? ( Customer . ) By their Standarts , and their Bullion : For as a steady Standart , and store of Bullion to Coyne at will , by meanes of their Exchange , makes all thinges good cheape , holds Subiects to their Trades , and Trades in request , whereby Kings become Powerfull , and Subiectes Wealthy : So if Standarts bee vncertaine , and Kings want Bullion , as Coyne growes engrost into priuate Mens hands , all things waxe deare , Kings beeome weake , and Subiectes poore , whilst Coyne it selfe by Vsurie , ( which Marchants call Exchange ) eates out Industry in Trades , and Marchants by Monopolies seeke to strangle Traffique . ( Ignorance . ) What meane you by Standarts ? [ Customer . ] I meane Vnity and Truth , in Weights , Numbers , and Measures . But in passing thus by Standarts , my minde becomes transported , and cannot but admire the Wisedome both of GOD , and powerfulnesse of Kings . For when I read the BYBLE ( ô read it Kings and Counsels ) and finde therein commaunded , but Vnum Pondus , and Vna Mensura : I resolue thus with my selfe ; Surelie , if Truth be tyed to Goodnesse , as Goodnesse is to God , and Kinges themselues be Gods ; then whereby can their Goodnesse , that 's to say their Bounty , that 's to say their Greatnesse , be more sensibly discerned then in their Standarts ? As where withall alone , by the Power of their Preemption , and Quitrents of their Customes , being potentially possest of all the Lands & Goods their kingdomes doe containe ( though they leaue notwithstanding to each of their Subiects his Meum and Tuum , and full vse of his owne ) they may raise and pull down , the prices and worth , of euery Mans wealth , at their owne wils and pleasure , by means of their Exchange . ( Ignorance . ) And why not so by Vsurie ? ( Customer . ) Because Exchange eyther louingly giues , or else by buying and selling , makes Meum to be Tuum , and Tuum to be M●um , by altering the propriety , for Reciproke Good : whereas Vsury neither giues out of Loue , nor lends out of Charity nor so buyes or sels as alters any propriety ; but for the 〈◊〉 & ●o●ed of Money , contracts for priuate-gaine . ( Discretion . ) ●ut a●mit al this at home might wel be performd between Soueraignes and Subiects within their owne Dominions . How shall Kinges with Kinges maintaine their Standarts , and keepe Subiects from Coyning ? ( Customer . ) By their Treaties of Enter-course and Mutuall Contracts , to maintaine Equity , preuent aduantage , and keepe fraud from shelter . For if GOD haue commaunded in so strict words and tearmes , but Vnum Pondus and Vna Mensura ; as Himselfe is but One , and KINGS but his LIEVTENANTS , to whom DEVS omnibus Idem : by what warrant or Commission can they iustifie their Coynage , but by their Standarts ? the speciall charge of KINGS ; to giue thereby as well true worth and content , as true length and breadth to all proportions ; for Proportions shewe Perfection , whose vses being Vnion and Endes being Peace ; bring all at last to Happinesse by Identity of Standart , and Mutuall Exchange . For look how Exchange , of the selfe-same Truth and Goodnesse , in Gold and Siluer fixt , by the Name of Bullion , way'd out in Coyne , and warranted for vse by the name of Money , shewes Men to be Kings by generall consent , and Kings to be Gods , by infusiue Grace : And how Gold and Siluer becomes in this respect , the very Body and Blood of Kings ; for without the Power of coynage , euen Kinges are but Men , and without their materials , how can they Coyne Money ? As the same Exchange I say , by altering the propriety ( though not the Nature of eyther Kings or Bullion ) of Meum into Tuum Reciprokely ; becomes the very Cyment that glewes so together the communion and coniunction of Soueraignes with their Subiects , and Subiects each with other : Euen so the Identity of Standarts betweene Kinges and their Kingdomes by Reciproke Commerce , is the meanes of mutuall Happinesse ; as well in Matter , Order , and End , as Persons and Place , by protecting all their Liuings , all their Liberties , all their Liues , all their Honour , and the Peace of all their Land . The neglect whereof , or Ignorance , chuse whether , hath made Popes to keepe down Emperors , Cardinals challenge Kings and Subiects to be Coyners .

But howsoeuer heeretofore thinges haue beene neglected , vnknown , or mistaken , which the Ages to come must reforme as they may ; MAIESTY at all hands must first or last be seene , and SOVERAIGNTY must subsist , by one meanes or other , or neuer let Subiects euer looke to be happy . Wherein therefore , be thou Popish or precise , so thou bee not obstinate , and vnwilling to arise , or become so desperate , that thou wilt close thine eyes ; lend me but thine eare awhile , and serious attention , for the better vnderstanding of the State of all in question , since I speake to Discretion , and write to sense and reason .

¶ Whatsoeuer _____ Is , or hath any Being , is manifest by Light . Being and Light are Thinges inseparat , Light begotten by Being , & Being appearing to Be such as it Is by Light ; for as Light hath subsistance onely from Being ; so Being is made manifest , so or so to be by Light . Being Loues to Liue , and eternally to Be ; Light Loues to shew , and euer to be Seene ; so both become manifest . Being still in Light , and euer Light in Being . From which Reciproke Loue , proceedes the Spirit of Vnion , mouing still from Being , and collecting still by Light , and thus they Loue and Liue eternally together , ESSE , LVX , SPIRITVS , VNVM . & this VNVM or ONE is ALL in ALL ; namely , that blessed State of Goodnesse , wherein by Creation , wee Loue , Liue , Moue , Enioy , See , and still Behold all our happy Beings , in Pondere Numerò & Mensura , by the Names of GOD , CREATOR , IEHOVA , or DEITY .

Among Things created , the first that was made and called Good , was Light ; that Light might shew and distinguish Goodnesse by degrees , as Good , Better , and Best ; for in all Thinges Created , Goodnesse is comparatiue in , and diffusiue of it selfe ; & Motion is in Goodnesse , as Collection is in Light , by the Spirit of Vnion ; for as Being cannot Be without Light , so Light without Goodnes , can haue no Being at All. Light the forme of Goodnesse , and Being the forme of Light ; such is their Vnion or Vnity , Identitie or Idem .

Now Truth and Goodnes haue likewise one Essence or Being together by the Spirit of Vnion : so that GOD being Goodnesse , must likewise be Truth . Truth then being in Deity Creating , as Goodnesse in Humanity Created ; can Truth in GOD be Deceipt or Fraud in KINGES ? For KINGES are GODS . Can Vnity in GOD make Deity still subsist , and Diuision in Kinges maintaine Regality ? Or can Vnity and Truth be any way deuided in GOD or his Lieutenants ? How then shall their MAIESTIE be discerned without Light Intuitiuely ? And how shall their SOVERAIGNTY be able to subsist Materially ? If Kings be Per aeual , what God is Per amont , their Vnity must be Vnion , and their Identity must be Idem , for Deus omnibus Idem .

And as the Essence of GOD is his owne diffusiue Goodnesse , and omnipotency in GOD essentiall with his Greatnesse , by the power of Creating : so the Essence of Kinges , is their Goodnesse fixt in Bullion , for their Bullion shewes their Bounty , their Bounty shewes their Greatnesse , by the absolute Power of Coyning ; for euen Bullion still vncoynd , is naught of it selfe , but a weight of Massy Mowld and senselesse Being : nor is Money to be valued but onely for the vse , which is that we tearme Exchange .

But if the brightnesse of this Sunne , seeme to dazell all thy sight , or thine eyes see not cleere to discerne this Mysterie , let Art releeue Nature by the helpe of Grace , and though comparisons may seeme fearefull betweene Heauenly and Earthlie Beings , yet Examples may illustrate ( I hope ) without offence , where Piety and Probity contend for nothing else , but with all prostrate reuerence , to see sacred Maiesty betweene Greatnesse and Decorum , and to serue and set forth Soueraignty in her own subsistance : Therefore look but in my Myrroer , and see what I haue seene , and with my dim Spectacles read as I haue done .

If all our Good and Happinesse can grow from none other then GOD and his LIEVTENANTS , what Goodnes is to God , let Bounty be to Kings , but all depend on God in respect of his Goodnesse , so let all depend on his Kings in regard of their Bounty , to shew their Greatnesse . Now Goodnesse in God is euery way his owne as his naturall Essence , and Kings by his infusion ; so Bounty still in Kings by Grace , Consent , and Goodnesse , still fixt in themselues , descends vnto Subiects . This leads vs straight to Bullion , for though God by his Goodnes made All Things of nothing , and so preserues them still , yet Kings must haue Matter to fixe their Goodnesse in . This points at Greatnesse , and leades vs to Soueraignty , shewing Creatures to be Creatures , and Subiects to be Subiects , to auoyde Confusion ; for as GOD aboue Creates ; so Kinges belowe Coyne : so then heere comes in Money , for as GOD shewes his MAIESTY in all things created Infusiuely , so Kings in their Money Intuitiuely : and as Soueraignty in God subsists of it selfe in the Beauty of his worke , by meanes of his Goodnesse ; so Soueraignty in Kinges subsists of it selfe , in the Greatnesse of their Bounty , by meanes of their Money . But as God still creates , and his Goodnesse still releeuing ; so Kinges must still Coyne , and their Bounties still bee giuing . Are not they then strange Subiects , that repine at Kings Bounty , and Soueraignes still bestowing ? Help Kings but to their Bullion , and they cannot be more too - Bountifull , then God may bee to - Good . Happy then those Kingdoms , where Kings are known by Bounty , and their Bounty findes their Bullion : for as God by his Goodnesse makes Catholiques happy Christians , by Communion of himselfe in blessed Bread and Wine Mystically ; So Kinges releeue their Subiects , and communicate their Essence in purg'd Golde and Siluer , weigh'd out in their Coyne . God woorking by the Eucharist , and Kinges by their Exchange . [ Ignorance . ] And why not so by Vsury , since their worke is stil by Money ; wherein lyes the Witch-craft that makes the difference ? [ Customer . ] In the very Name and tearme , and by taking t 'one for t'other : For Exchange euen in Money , making Meum to be Tuum , and Tuum to be Meum , still alters the Propriety , for one respect or other immediatly : but Vsury , Quasi mons à mouendo , by the vsing of Money would faine seeme Exchange , though she alter no propriety , putting Money to her shiftes , and sending her a Whooring , receiues her home with shame . [ Ignorance . ] Ignotum per Ignotius : I cannot spell your Reasons . [ Customer . ] Why hearke a little further , and stop not thine eares , nor wrangle with thy selfe by taking This for That , least Quos perire Deus vult , Hos ipse Deus occaecat . The KING Coynes a Penny , which none may doe but Hee , for feare of High-Treason , whose weight by the Standart , eyther is , or else should be , thirty two Graines of Wheate , in the midst of the eare . A Penny , according to the Standart at the Conquest , the weight whereof now makes three pence . This weight the King warrants by his Crowne , Seale of his Armes , Letters of his Name , stamp of his Face , and by the worth of himselfe values it to others ; and being so made currant , Haec est MONETA MEA , Hoc est CORPVS MEVM . he cals it by the Name , and sayes it is his [ Money ] not as Mons à mouendo quia minime mouet ; but Moneta , quasi monens ne quid fraudis in Materia Signo vel Pondere fiat ) and by his Exchange , In Permutationibus rerum presto est Communis Mensura , ex hominum Institutis non vt Naturae nata . Haec autem Moneta est , Rebus Mensuram & aestimationem inferens . Estque Medius quodamodo 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 id est cuncta metitur , ac Rerum inaequalium precia , ea mensura , ad aequlitatem reuocantur . Et quia ex Lege est , non Natura , proinde Numi prorepsit appellatio , à Nomo , id est Lege . Estque tanquam Rerum omnium Fide-Iussor . Ante cuius inuentionem Rerum ipsarum fiebat permutatio , & Res , indigentia metiebantur . Coelij Rhodigini , fol. 896. lib. 23. maintaines it for a Penny all his Kingdome through . What warrant now hath Vsury without altering the propriety , by consent of contract and honest marriage , to prostitute this Penny to false clipping , or strange Coyning . For when Kinges thus Coyne Money , as they value it vnto others by the worth of themselues , they receiue it so againe by the reason and rule of their owne Exchange . But Bankers vse Money if it come to their hands , as Bauds abuse Virgins , till they get a great belly by a monstrous kinde of Incest , and vnlawfull Coynage , and to couer shamelesse Vsury , call their Interest their Exchange ; like those that call their Bastards , their naturall Children . If a Bushell be not measure , or a yard be more or lesse then the size of the Standard , the Clearke of the Market soone takes you by the eares , and then you knowe what followes ; take greater heede of Money , and runne away from Vsury , as you would from Iesuits , the Patrons now of Popery , for feare of Soules and Bodies . [ Igno. ] Though Vsury proue Popery , yet how came it first from Rome ? [ Customer . ] With the Masse and Idolatry : for , as the Masse of Creatures makes Idols ; so Vsury makes of Money , and the Masse with Vsury goe paralell together , as the Eucharist with Exchange ; so the Eucharist to the Masse , and Exchange to Vsury , make a flat Antithesis , and Diametricall opposition the one against the other . [ Ignorance . ] Is Vsury then a greater Sinne , then to clip , wash , and counterfeit , or to coyne false Money ? [ Customer . ] By farre , like the Masse , if wittingly and willingly it be obstinately vsed ; yea , by so many Degrees , as I know not how farre ; for that eclipseth MAIESTY , and so blindfoldes but her Face , that she cannot well be seene . This with her owne Finger so puts out her eyes , as makes her vnable both to see and to be seene . That offends onely against the Persons of Kings . This against their Power , Wils , Wisdomes , Soueraignty , and Subsistance of their Essence & States . That against a KINGS PREHEMINENCE , for his Person and Place , whose roome may bee supplyd though a Iesuit had destroyd him . This against PREROGATIVE , blowes vp Kinges and Kingdomes , both for Matter , Persons , Place , Order , and End , which cannot be supplyde ; the rest you may aduise on , for I dare goe no further .

Now had not I then reason ( let common sence be Iudge ) in the Epilogue or Conclusion of my second APOLOGY , to reply confidently thus ? That EXCHANGE in Marchandize , and MARCHANDIZING Exchange , is that Labyrinth of Errors and priuate practise , whereby though KINGS weare Crowns , and seeme powerfully to raigne ; yet particulars Bankers , priuate Societies of Marchants and couetous Persons , whose Ends are Priuate-gaine ; are able to suspend their Counsels , and Comptroll their Pollicies : offering Bounty to their SOVERAIGNES , KINGS , and QVEENES ; the very Fountaines of Goodnesse , but to shelter their shame , and lending for Inrerest to EMPERORS and KINGES , that onely can Coyne , and should haue to spend largely , and giue vnto others ; making Soueraignes thus but Subiects , & Vassals to be Kings . That such was the strength of that staine and stay of Piety , that contempt of Iustice , that seede of Dissention , that World of warre , that Art of Witch-craft , VSVRY . And that such is and will bee the Power thereof still , at all occasions , till Kinges and Counsels take their owne charge in hand , and next to RELIGION that sanctifies all , releeue & maintain the Nurce of IVSTICE that rectifies all ; to wit , our FREE-BORNE-TRAFFIQVE , I meant in ENGLAND , and ENGLISH-TRAFFIQVE .

But , In Magnis voluisse sat est , sint caetera DIVVM .

[ Ignorance . ] Then farewell priuate profit , and Interest for Mony , with Couetise and Pride , & equiuocating Popery ; yea , farewell Fraud and all . I will become a Catholike , for they may bee Christians and honest Men to , & learne to know the Eucharist , and liue by Exchange . [ Discretion . ] And so will I doe too ; for glorious out of question must those kingdoms be , whose Kings thus by Coynage hold Amity together , their Nobles most honourable , and their Subiects most happy . But suppose all this effected in their Standarts by Iustice ; how should Catholiques be agreed in points of Religion ? seeing the Masse is so predominant , both at Rome and in Purgatory , and the Pope is so admir'd by Iesuites and others . [ Custoemr . ] Religion and Iustice are so twisted still togither by the Twine of one Truth , their Catholike Beame and Standart , that take away but Vsury by restoring our Exchange , and the Masse cannot subsist ; and remoouing the Masse , the Pope must needes be packing , and Purgatory vanish : Now Religion must haue Byshops , though Popes may bee gone , and Iustice will haue Kinges though Cardinals be none : so that , in Ordine and Spiritualia , or consequence , chuse whether ; Catholikes may be Christians and honest Men too , though Iesuites prooue neyther .

[ Ignorance . ] But how come the Masse and Vsury by Popery so vnited ? [ Customer . ] What the Masse is to Religion , the same is Vsury to Iustice , and they both goe together ; whereby it comes to passe , that Catholiques and Christians are bewitched so by Iesuites . [ Ignorance . ] Wherein lyes the Witch-craft ? [ Customer . ] In the Names of the one , and Idolatry of the other ; for as Iesuites would seeme Iesus , so Vsury would vse Money , not as Iesus a Sauiour , for indeed they are nothing lesse , nor as Money is Moneta , quasi monens ne quid fraudis in Materia Signo vel Pondere fiat : but as Mons à mouendo , quod minime mouet . [ Ignorance . ] But how doth the Idolatry of the Masse bring Vsury to be Popery ? [ Customer . ] By the Pictures in Coyne , for Vt mundo Natura Cursum , Soli lumen , sic gratiam Auro ; Men looking on the Beauty of Bullion , and powerfulnesse of Money , by too too much admiring the pourtraitures of KINGES expressed in their Coyne , fall in loue with their Pictures , as the Heathen with their Idols . [ Ignorance . ] It seemes then by this meanes , that the Masse may proue a higher sinne then Heresie , and Vsury more then Treason , what sinne may that be ? [ Cust . ] Nay there forsooth I leaue you , for I dare not once think therof much lesse determine . [ Ignorance . ] What helps to excuse it for the sinnes that are past ? [ Customer . ] Onely meere simplicity , frailty , and weaknesse . [ Ignorance . ] And what may expiat the guilt thereof in eyther ? [ Customer . ] Harty repentance for all that is past , and a serious entention to forbeare it hereafter . [ Ignorance . ] Then farewell sinfull Masse and Vsury both together , since wilfulnesse obdurates so fearefully in either . O damnable Iesuites , that bewitch still the World by such kinde of Popery ! But what s all this to Customers ? [ Customer . ] The CVSTOMER , by his Method , seeing MAIESTY no where fixed , but in GOD and Christian KINGS Personally , and Himselfe a sworne Seruant and Customer to a Christian KING , whose MA : seemes ecclipsed and defectiue in his Customes , showes heer the Reason why , and manner how , He , Ex Officio , became forc'st ( first of all others ) to search out the Grounds of so Great Iniustice , Radicitùs as it were , and Originally . Namely , Finding that Impietie by direct opposition did vndermine Godlinesse in all Christian Religion stil by meanes of the Masse , and Iniquitie by Vsury , to attempt the like on Equity in all Kingly Iustice , by misvsing their Moneyes Mystically : and obseruing withall , howe Iustice and Religion , by holding hands together , did illustrate each other , He came at last to discerne howe POPERY by the Masse , disguising Christianity , & bewitching Catholiks , found the way to hoodwink Kings and enthral Kingdoms ecclesiastically : and with VSVRY as with Gunpowder to blow them vp at last , with their Customers & Customes . Whereupon , the Customer leauing Impiety with the Masse , for Diuines to lay open , ( following still his Method ) in the Mistery of Iniquity , or Secular kind of Popery , He betooke Himselfe directly to the POPES owne Person : whose main Subsistence being SIN , and Rome by Iubilees , &c. the Mart and Staple thereof , to poison the world , by Bankers and Bawdes , drawing home his Annates , Peter-pence , and Reuennewes , depends most on VSVRY . For , hauing no naturall Mines of Gold and Siluer , nor Mints to make Mony , nor Wares worth the battering : HE settles there , and makes Port-sale from thence of all kinde of SIN , articificially for Bullion , and rebelliously vsurping the EMP . powerfull Mints , makes HIS Kingly Stamps strike His Counterfet Coyn , as by his Face thereon , and Armes is intuitiuely euident and Catholickly cleare . And , instead of lawfull Tributes ( as Caesar sometimes had ) settes Taxes , Imposts , and Impositions , by Discretion to keepe KINGS and Kingdoms vnder , still distracting their STANDARDS , & debauching their EXCHANGE . The same with GOD and KINGES , for Customers are Catholiques , and Christian Men too , and faine would bee happy ; but as Popery by Idolatry presuming vppon Deity , eclipseth MAIESTY in KINGES ; so Customers by Vsury , are put by their Customes . [ Ignorace . ] Why , from whence came their Customes ? [ Custo . ] From their Staples . [ Ignorance . ] Where then are their Staples ? [ Cuctomer . ] They were sometimes at home , though now exilde beyond Seas , and would faine returne , if Vsury were put downe ; for our Temples and our Staples were wont to stand together . [ Ignorance . ] How Temples with Staples ? [ Customer . ] Religion and Iustice haue euer helde together , and as the one had her Altars for Vnity and Truth still kept in her Temples ; so the other had her Mints vnited to her Staples , and those Mintes Coyn'd the Money wherewith Traffique at our Ports did acknowledge her homage , before shee crost the Seas , which is that we call Customes . [ Ignorance . ] But what haue KINGS to doe with Staples , in the question of Money ? [ Customer . ] In regard of their Bullion , since none but they may Coyne , and their Bullion is no where to bee found but at their Staples , by vertue of their Load-stones that are there laid vp together : so that , No Staples , no Load stones : No Loadstones , no Bullion : No Bullion , no Mints : No Mints , no Money : No Money , no Customes : No Customes , no Honour : No Honour , no Homage : No Homage , no Iustice : and no Iustice , no Religion : and all for lacke of Staples . [ Ignorance . ] Why , say KINGES should Coyne no Money for want of their Bullion , and say they haue no Staples , yet if Subiects may but Coyn , so it be at their Mints , what harme can come of it ? [ Customer . ] If Subiects may bee Coyners , that 's as Vsury , aliâs Popery would haue it , then what becomes of Exchange , and then where is Bounty ? Where 's Greatnesse , that makes KINGS weare the Crowne ? Nay , when the Spirits of their Pulses haue no blood of their owne , where subsistes their Essence , if their Substance bee gone ? [ Ignorance . ] Indeede this seemes something . [ Customer . ] If any thing be something , graunt this , or graunt nothing ; therfore let Common Sense be Iudge , if I had not sometimes Reason , in seeking after Staples , thereby to finde Bullion , when comparing things by contraries to illustrate each other ; I crid out against Couetise and Priuate-gaine thus .

Great , Greater , and Greatest of all , must their Accompts be , both to GOD and KINGES , that prepostorously peruerting their proper Materials , turne their best helpes for Bullion to their priuate aduantage , to the intollerable disturbance both of Court and Countrey , and almost vnrecouerable wrong to the King and his Crowne . [ Ignorance . ] This is much to their Mints indeed , but what are Staples to Iustice ? [ Customer . ] What are Temples to Religion ? [ Ignorance . ] Temples sure are Sanctuaries for the maintenance of Religion : for , I read it thus written . O worship the Lord in the Glory of his Sanctuary , and Beauty of his Holinesse , which I take to be Temples and Churches , in regard of Deuotion . [ Customer . ] Euen so say of Staples . O Honour the King in the Greatnesse of his Bounty , or Iustice of his Courtes Subalterne and Soueraigne , which in this case of ours , I call the COMMON-PLEAS , together with his Staples , in regard of Meum and Tuum , by the one , and Bullion by the other . For as the Graue Court of STAR-CHAMBER , by set daies of hearing and presence of the King , shewes MAIESTY and SOVERAGNTY betweene Greatnesse and Decorum , Vitia perimendo seruatis hominibus , besides his owne Counsell , and PRIVY-COVNSELL-TABLE :

And as the KING on his BENCH , in the midst of his Iudges , by publique proceedings betweene Him and his Subiects , doing Iustice to All , breakes Bread to the meanest according to Birth-right ; and out of loue and affection ( as well may beseeme Him ) standes gratious to some more then all the rest : protects notwithstanding from priuate oppression , or wronging themselues , the Liuings , Liberties , Honour , and Weddinges of Pupils and Orphanes in a Nurcery besides , for his Wardes and Liueries , whereby KINGES are nourishing Fathers , and QVEENES nourishing Mothers , as well as Gods and Iudges :

So the KING in his Court of Publick-COMMON-PLEADINGS , desciding disputes betweene Subiect and Subiect , about Meum and Tuum , both in Tythes and in Tributes ; to shew MARIESTY to Strangers , as it were Face to Face , in the Honour of his Mints and glorious Exchange ; maintaines notwithstanding at his Staples a franke and free Commerce for ready Gold and Siluer , by the name of Bullion .

So that , as to see GOD in regard of Religion in the Glory of his Sanctuaries , is to seeke him in his Temples , and in the Beauty of his Holinesse , to heare him in his Churches Cathedrally : so to see the King in regard of his Iustice , in his Greatnesse and Honour , is to see him in his Courtes Distributiuely , and in the Bounty of his Bullion , by meanes of his Exchange , to seeke him in his Staples Commutatiuely . [ Ignorance . ] This indeed is somthing , and cannot be to much , in regard of Kingly Bounty , except GOD may be to good ; Which Piety dares not thinke , nor profanenesse speake : But what 's this to our Religion ? Since our Temples stand vpright , and our Churches moue deuotion ; how come Customers thus able to hunt after Popery , and see so farre as ROME ? [ Customer . ] Their standing makes them see , and their seeing moues their Consciences not to hold their peace . [ Ignoranee . ] What makes them diue so deepe , and delue into the groundes of Diuinity and Humanity , to finde out the Mysteries of Impiety and Iniquity , in the Bowels of Popery ? [ Cust . ] They seeke for Truth and Goodnesse in Customes and Subsidies , and seruing GOD , and KINGS would gladly be happy .

[ Ignorance . ]

As the Motyue and Occasion of Writing the MISTERY of INIQVITY grew first from the KINGS owne commaundement by Sir Alexander Hay vpon his , reading of the Preface to my former ACROAMATA , so the Declaration of the same , fals out by this Accompt of a Customer of his owne , to concerne among OTHERS , His Maiesties Owne Selfe . For when the Iewes of IERVSALEM , their Country being subdued , and they paying Tribute vnto CAESAR , came to liue among the Romans , as Freedenizons of ROME ; Gentilisme and Iudaisme ioyning hands each with other , Impietie and Iniquity committing Incest together , begat those two Monsters of the World , the Idolatrous MASSE , and profane VSVRY . Which by Bankers & Bawds afterward corrupting true Religion and Iustice both together , with the daily loue of Money ( to keepe downe Christianitie ) so out-faced the Eucharist , and scorned Exchange , that as Italy grew full of Bastard Interests , ROME it selfe became the very Box of PANDORA , and Staple of Sinne for Bullion to the Catholicke Disorder and Discord of all Churches of Christendom , and Christian Common-wealthes . The mischeefes whereof , by the pride of POPES and Popery , though the Emperors and Publicans , did at first deuide betweene them ( for both stood and fell together , with the ruine of the Empire ) the Inconueniences at last haue extended so farre , as to threaten KINGS annointed within their owne Kingdomes , and haue cost some Kinges their liues , by Iesuites and others . Haue not Customers then reason ( in the Out-Portes at least ) to looke out and cry alowd , Ab Ioue Principium Reges ? and to tell such to their faces , Quisque sitit ( REGIS ) satiari sanguine NOSTRI ▪ Cum PAPA praeceps , Author & actor eat Nam , Cui Religio Stuprum , ira , superbia , caedes , Error , Mollities , Fulmina , turpe Lucrum , Corpora qui vendit CHRISTI , Solumque Polumque , Caelestes Genios , Sydera , Iura , DEOS : Fama refert , Scriptura docet , Peccata loquuntur Huic , Huic , vita breuis , paena perennis erit . Dictum puta ▪ SCIOPPI .

But what haue CVSTOMES and the Subsidies of Tonnage and Pondage to dislike of in Popery ? [ Customer . ] If MAIESTY must bee seene , and SOVERAIGNTY subsist , as in GOD , so in KINGES ; what Adoration and Tythes are to God , the same are Customes and Subsidies to Kings , his immediat Lieutenants , and beyond the boundes that his Wisedome hath laide out for the practise of his Truth ; our Discretion may hunt , but shall finde nought but Error , what exceedes is but Popery by Proiects to distract both Churche , and disturbe Common-Wealth : for as Omne minimum , is Inimica Naturae , so Omne Nimium vertitur in vitium ; Enough still makes a Feast , but abuses marre all , by means of POPES and Popery , as who reades but our MYSTERY of INIQVITY , may plainely discerne , and easily see , heere now to be declared . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉

[ Ignorance . ] What hath Italy to doe with the MYSTERY of INIQVITY , and what doubt you so from thence ? [ Customer . ] Least the sowrenesse of their Grapes ( I meane her Imposts and Vsury ) should set mens teeth an edge , by her neerenesse vnto Rome , and make them drunke at last wthout the help of Messelto ; I mean the Grace of GOD . [ Ignorance . ] But let the Masse and Tythes alone , howe hath Rome infected the Customes due to Kings , and offended Customers ? [ Customer . ] By her practise and Example . For euen Rome her selfe , that from the bare commaund of seauen barren Hils , became Mistresse and Empresse at the last of all the World ; in her greatest height of Happines , stood most of all assured , and constantly setled , by her easie rates of Customes , and mildnesse of Customers , by the Name of Publicans . Till Extreamity began to teach all Men to Shift , whereby Shiftes incurd Suspition , and Suspition argu'd Ignorance , Ignorance brought forth Errors , Errors turn'd to Mischeefes , and Mischeefes to Inconueniences , the high way to Discord , Disorder , and Confusion . Whereby as Traffique grewe confounded both in Church and Common-Wealth , offences by consequence increast more and more , which like to pudled Waters and corrupted Ayre , bred and ingendred nothing , but creeping Informens , noysome Caterpillers , and rauenous Harpies ▪ to vexe and torment the Emperors themselues , and Empire withall : so that , When Vtile had gotten the start of Honestum , Couetise and Pride fell at oddes each with other , And Profit turning Priuate , made Honour seeme nothing , Where Honestum first , then Vtile , should haue gone both together .

O ROME , therefore ROME ! And must it be the lot of a Customer at last , Ecclesiasticall Popery by the Masse , sufficiently laid open by Diuines : but Secular Popery by Vsury , neuer directly declared till now . to lay open thy shame , and discouer thine Iniquity before Emperors and Kings ? Thy Pride and Presumption in Coyning of their Monies ? thy sale of Sinne for Bullion ? thy Iewish Extortion and Baudry with Bankers , to drawe home thy Reuennewes ? thy Rebellion ? thy Popery ? In a word , thy Vsury the bane of their Exchange ? No maruell at all , seeing thy Couetise and Ambition in the greatnesse of thy glory , made so slight accompt of Customers , and of their best Endeuours . Witnesse the very Grauest-Wisest Senators that euer were begotten , bred , or brought vp , in thee , for thee , or by thee .

For what Man euen at this day , that heares or reades thereof , admires not the Greatnesse , and sometimes Happinesse of the Citty it selfe of Rome ? And in Rome withall , the powerfull Authority of Eloquence and Wisedome , of that Verè Pater Patriae , MARCVS TVLLIVS CICERO ?

ROMA autem , olim Imperij Domicilium , virtutis cumulo vel ipsis ATHENIS longè superior , & elocutionis laude par , aut paulo inferior ; etiam-nunc hodie , quamvis papistico luxu , & imperioso Christianismo , Bonorum omnium odio subiecta sit : caeteris tamen omibus , CICERONIS Eloquentia & ingenio sic posteritati commendata est ; vt quandiu literarum latinarum vel fructu adiuti , vel illustrati vlli extiterint ; vrbis ROMae memoria , duratura est .

Now the whole Roman Common-wealth , euen in their greatest Greatnesse , consisted but of three Degrees or Orders . SENATORES , EQVITES , & PLEBIj ; Senators , Knights , and Plebians , or Commons . And in that of Knighthood , the Publicans were cheefe by Tullies owne wordes , thus pleading for Plancius . Florem Ciuitatis , Ornamentum Imperij & Firmamentum Reipub : Publicanorum Ordine contineri . And , Ad Quintum Fratrem , Si Publicanis aduersemur , Ordinem de Nobis optime meritum , & per Nos cum Repub: coniunctum , à nobis & à Repub: disiungimus : Glorying at it were in the milde disposition of the Customers in his time , aboue those of other Countries , saying : Non esse leniores in tribu●is exigendis Graecos , quàm nostros Publicanos . Hinc enim est quod Caunij nuper ex Insulis quae erant à Sylla Rhodijs attributae ad Senatum confugerunt , vt Nobis potius vectigalia penderent quàm Rhodijs . fimam tantum partem earum rerum quae exportabantur , Portorij nomine ( of Marchandize outward , by the Name of Customes ) & vectigalis ( Marchandize Inward , called Jncomes and Reuennues ) wherein four things at this day are worthy to be noted . 1. The ordring of their Traffique , into Outward and Inward . 2. The Distinguishing of Tributes into Customes , and Subsidies by the name of Reuennewes . 3. Their low and easie Rates , in regard of other Countries . 4. And Protection and Direction of all their Commerce , attended on seriously , by the whole Senate , least one Mans will might be euery Mans woe . But to read his loue to Customers , and withall , his care of the State , by beating downe so earnestly the strong conceipts and forwardnesse of the wisest of those times , that in fauour of the Exchequer , sought to raise the Reuennewes , by Vtile without Honestum , to make a Man in loue with the Memory & Wisdome of our late Lord Treasurer of England , within these fifty years : read in the third Book of his Offices , his passionate speeches thus . Quousque tandem audebunt dicere quicquam vtile quod non prius Honestum ? Nullam autem pestem maiorem vitae & Societati hominum posse contingere dixerim , quàm eorum opinio qui ista distraxerint . Potest ne vlli Imperio , quod gloria & Sociorum beneuolentia fultum esse debet , Vtile esse odium & infamia ? Ego autem cum Marco Catone meo sepe dissensi . Nimis enim praefractè & obstinate , Aerarium , vectigaliaque visus est defendere , & Omnia Publicanis negare , cum quibus sic agere vt cum Colonis deberemus , eòque magis , quod eius Ordinis coniunctio ad salutem Reipub : apprimè pertinet . Male item Curio causam transpadanam aequam dicendo , semper addebat . VINCAT VTILITAS . Read him also , Ad Memmium . Epist . 10. Terrentium Varronem , M : Bruto commendantem . Quòd maturè se contulerit in Societatem Publicanorum ; cuius ordinis mihi antea commendatissimi causa , fecit amicitiam nostram multo firmiorem , & Epist. 7. ad Atticum . Caesari amantissimos Publicanos aijt , Et homines amplissimos nominatim appellat . And aboue all , to shew his Iudgement in Custome Causes , and acquaintance with Customers ; read him in Verrem . Lib. 3. de Iurisdictione Siciliensi , at these wordes . Nam quod in Publicanorum Causis plurimum aetatis meae versor , vehementerque illum Ordinem obseruo , satis commodè mihi videor eorum consuetudinem vsu , tractandoque cognovisse ; But who reades the wordes following , and obserues his proceedings with LVCIVS VIBIVS , head Customer of SYRACVSA , by the Bookes of his Accompts , to sift and spy out Verruvius , for Verres would soone bee perswaded , that euen TVLLY himselfe had sometimes beene a Customer ; so farre of was he from thinking it a disparagement in credit , to giue his minde vnto Customes , or disgrace to his person , to bee acquainted with Customers .

But howsoeuer . It is most apparant to such as list obserue it , that if TVLLY himselfe for all his wit and eloquence had not beene studious to know the vse of Customes , and been conuersant with Customers , hee had neuer beene able to haue left vnto the World those two Golden workes of his ( the pledges of his Loyalty , and Creame of his Iudgment ) called TVLLIES OFFICES , and TVLLY-DE-REPVBLICA . The first , an Enchyridion of Honestum ioyn'd with Vtile , teaching all Men euen at this day , the true Rules of Ciuility and Christian Pollicy . The other , likewise able to make any Man a Wise-man , in lesse then one daies reading , ( as honest Roger Askam , and learned Iohn Sturmius , did both belieue and write ) if it were to be found . Much like perhaps our ALPHABET and PRYMER , in the Amalthean Vatican of Sir THOMAS BODLEY at OXFORD , laid vp amongst others , though Cardinall Pooles 2000. Crownes mist it at Cracouia , when writing into Poland he sent for it thither . [ Igno. ] Your reasons haue won me to conceiue so wel of Customes , that I am almost perswaded , by Tullyes Example , to wish my selfe a Customer . [ Customer . ] No , no , not yet , reserue your selfe for better Times and Place ; for Times doe alter , and we with the Times : yet , the Bonds onely excepted wherewith Customers are tide , and disgraces of their Calling , I could wish not you onely , but any Man besides , not almost , but altogether a Customer , though but for three yeares . And for my part at least , now after twenty yeares and more , so Trafficke had her Staples , the King his Bullion , and his Customers but their credit , The CVSTOMERS extraordinary zeale to his COVNTRIES Prosperitie , and SOVERAIGNES setled Happinesse . that their Functions doe require : I would willingly resigne my Patent and my Place , and in this kind become more vnhappy then my Fellowes . But so it is & must be , till Truth be better knowne , which Experience will lay open ; For if our foresaid L. Treasurer , or the same Marcus Tullius Cicero , that out of zeale vnto his Country , fell out with Marcus Cato , his neerest deerest Friend , in defence of Customers , were now to plead their cases , hee might well deplore their States , but would hardly be a Customer , in the Out-Ports at least . Or if Saint Mathew himselfe , that sometimes was a Customer , were now againe aliue , he might wonder to see , that it would not be enough to be an honest Man , no not a Christian , were hee Kentish bred and borne , if the Name of a Customer were once but cast vpon him .

But ô those Asian warres , aboue all that hath beene spoken by Marcus Aurelius , so feelingly deplored , & wisely set down , fatall both to Publicans , together with the Emperours , and the Empire of Rome , and other Kings and Kingdomes , with their Customers and Customes . For the Truth indeed is this ,

As M. Aurelius shewes plainely , how the Conquest of Asia laid the foundation of the Romain Empires fatall ruine , by transporting Iewish Vsury ( with other Sins and Vices ) from IERVSALEM to ROME : so read in the Mystery of Iniquity , what England gained , and Edward the third got in belaying the Conquest of France at so high a rate , as the losse of all his Staples , for passage onely thorow Flanders thither : namely , by transplanting the Staple of Kent first from Sandwich to Bruges , for fifteene yeares : and after , from Canterbury to Calis ; wherby , as first the Golden fleeces of England , became the Trophees of Burgundy , and so continues : so after , as our Mynes were transported , our Mints and Customes followed ( for shaddowes by Nature , must mooue with their Bodies ) and England forst by Statutes , to draw ouer her Monies still from Callis , hauing lost both her Mints and Mines at home .

But with the losse of Callis , how our Staples and our Trafficke in the Netherlands , ( neither fixt nor well vsed , but wandring vp and downe ) maintained tumultuous wa●es there , for fifty yeares and more , and by warming their blood still , strau'd our owne at home ; Experience best can tell .

that after IVDEA by Conquest subdued , was made a Prouince to the Empire , and IERVSALEM it selfe became subiect to ROME , amongst many other enormities which those Warres did beget ; Customes turn'd to Subsidies , and Subsidies into Taxes , Imposts and Impositions , out of Ielousie , suspition , Couetise , and Pride ; Customes , by Searchers and Informers , were made curses of Diuine Iustice , to keepe the Iewes vnder , who in respect of themselues , cald all the Worlde Gentiles , and hauing lost their former freedome , in hatred of their Tributes , seeing Searchers now and Customers liue still together , held Customers for Ethnickes , and Searchers greatest Sinners , by the name of Publicans , for that encluded eyther , as well those of themselues , as sent thither from Rome ; namely , Saint Mathew , and Zacheus . And as their Adiuncts then , cald Socij , Predes and Mancipes , like Comptrollers , Surueyers , and Searchers now , pretending all Tributes ( which Tully cald Aurum Iudaicum ) but entending most themselues , beeing accomptable for nothing , were at all hands called Publicans Cathexochen ; so now , and at this day be the Sinners , who shall , will , or can ; the Customers name and person beares all the blame , as the Customes couer all , because Customers are not trusted , nor the Customes rightly known . And as after Tully all dissolued into Farmes , Publicans being Farmers , and Adiuncts with others ; euen Publicans became Farmers and Publicans to , which by the Grace of GOD I neuer meane to do . [ Ignorance . ] Are Customes then Duties of so great import , as you set them forth ? I pray you for my learning describe them vnto me , and shew me what they bee , since Impostes , Impositions , and Subsidies to , are all stiled Customes . [ Customer . ] Customes of themselues , and properly taken , are but small and easie payments of ready current Money , by Marchants , Subiects , or Strangers , for such Stapled Commodities , as for Art as well as Nature , beeing orderly bought and sold , and for Number , Weight , and Measure , sufficiently censured , with the Kings and Staple Seales , and speciall Certificats to Customers at their Ports come warranted thither , for our Soueraignes onely Homage , as Lorde of all the Fee , before they crosse the Seas , and our Countries credit . Whereby you may perceiue howe all our happinesse , for Matter , Persons , Place , Order , and End , concurre in this one word [ Customes ] and how our Customes including our Soueraignes Honor , and Subiects Wealth , that Honestum and Vtile may still goe together ; do presuppose Money . Now Money points at Mints , Mints worke by Bullion , and Bullion argues Mines , Artificiall or Naturall . But Mines by Nature , as England neuer had , her Mines Artificiall haue euer beene her Staples , where her Load-stones were preserued , whose vertues still attractiue by the benefit of Trafficke , affoord more Gold and Siluer , then the Mines of the World ; so that , thus still in England the case hath euer stood . Without Staples , no Elixars nor Loadstones at all : No Loadstones , no Bullion : No Bullion , no Mints : No Mints , no Money : and no Money , no Customes : Which being but compared to Quitrents or Tythes , are conuertible , or reciproke and conclude in this wise . As no Quitrents know no Mannors ; and no Tythes , no Churches : so no Customes , no Staples : and no Staples , no Customes : and so by consequence no orderly Traffique , or no Traffique at all . Now if Trafficke either faile , or be any waies disturb'd ; how shall MAIESTY be seene , or auoyde at the least to bee dangerously eclipsed ? And how shall SOVERAIGNT subsist ? And if both of these two faile , for they stand and fall together ; How shall Subiects euer looke or hope to be happy ? [ Ignorance . ] I see and perceiue that Customes growes from Staples by Traffique , as Honey doth from Bees in Hiues . But how doth Trafficke depend and subsist by Staples so needfully . [ Customer . ] As Religion doth by Temples , and Iustice by her Courts Distributiuely , for euen Iustice Commutatiue , is the same wee call Traffique .

I know there are sundry that weene themselues wise , who by meere speculation pretending loue to Traffique , cry out against our Staples for feare of our shipping . And some that hold Temples to be needlesse for Religion , thinking if al Creekes were Head-Ports , without Limb or Member , it were happy for Trafficke ; as if the cherishing of Oakes were the way to hinder Timber , and spoyle all our Trees , and the raysing of our Hiues againe , were to spill all our Hony , and smother all our Bees . Or as if our stateliest Byshopprickes might well be discharged by poor Schollars and Clarks , and our skilfulst Roads and Hauens , were fit for no shipping but Boates and small Barkes . But send such to Antycira to purge their franticke folly . Customers , by reason and Religion both , reioyce in their harts to see GOD in his Temples , the Beauty of his Holinesse Cathedrallie : and in regard of their Customes , wish to see the KING in the Seates of his Honour Commutatiuely , by crying still for Staples .

That as GOD by his Goodnesse and Truth doth direct vs , whose Mercy endures for euer : And his loue with his fauour , seemes still to protect vs , for his Mercy endures for euer . So our Traffique by Staples in temper againe , since his Mercy endures for euer : Our Ports with their Customes might chant it amaine , that his Mercy endures for euer .

[ Ignorance . ] It seemes you liue in hope still , to find out your Customes , and so to be happy . [ Customer . ] In working thus alone , Quo fato quidem nescio , sed non fine Numine , as my hope and comfort is , since Goodnesse cals me forward , I haue cause to bee weary , and am almost tyred ; yet I cannot dispaire in regard of Religion , whose Temples vpright , still make her to flourish : And seruing at the Altar , if I may but liue thereby , I shall hold out the better . For when all Churches were infected with the Arrian Heresie , none stood for Truth but ATHANASIVS all alone ; the World against Him , and He against the World , with the Emperours displeasure , and hazzard of his life , whose Doctrine notwithstanding , is a part of our Lyturgie , and now taught for our Creede ; such is the power of constancy and Truth . And there was a time likewise , when the whole Christian World was all set on fire , kindled by disputes , and distracted by opinions , about the Head of the Church Militant , Apostolikely Catholike , and some points of Religion , wherin Truth found few fauorers and vnfained friends indeed , but the zealous endeuors of an humble minded Fryer , LVTHER . and who could then haue thought , or any waies beleeued , that against such mighty enemies and strong oppositions , so weak a Man & means shold euer haue preuailed ; but Magna semper veritas , preualuit & preualebit : to GODS eternall Glory , our Neighbors daily comfort , & our Kingdoms Happines , aboue al parts of the World , eyther publike or priuate . And doth not the like euen now ( I say now ) by the Truce in the Netherlands , offer it selfe in Iustice , to helpe vs againe to our owne Home-borne , Free-borne Traffique , that cryes but for passage , and desires to be releeued from the Pride of Anwarpe , the Ingratitude of Bruges , from the Taxes of Flanders , Impostes of Italie , and Embargoes of Spaine ?

What though those Workes and nine bookes of SIBYLS ( whereof three were dearely bought ,

The Sybils wrote 9. Bookes of Ciuil Gouernment , so highly valued as none durst buy them Of which Tarquinius Priscus at last bought three , and gaue as much for them , as the nine altogether were formerly esteemed at 1. The Customers APOLOGY . 2. His REPLY or second Apology . 3. His CAVTION again●s extreamity by Farmers . 4. His true vse of PORT BANDES . 5 His ALPHABET and PRIMER for orderly Commerce . 6. His Acroamata for Bullion at Staples . 7. His Answere prepared about Bands of Employments , 8. His Mystery of Iniquity . 9. His Customers Accompt , declaring the saide Mystery .

and carefully preserued by Tarquine the elder ) bee all burnt vp and gone , by Stillico that Traytor ?

Ne tantum Patrijs saeuiret Proditor Armis , Sancta Sybillinae fata cremauit Opis .

We haue the BIBLE and NEW-TESTAMENT , that alone and of themselues are able and sufficient to shew the way to happinesse to all that are not obstinate , and despise their owne saluation . Besides nine workes yet extant of a Customers best endeuours , as fit for our purpose perhaps , as those were .

Yea , what though that Heathens AGROAMATA of Kingly Doctrine , so grauely discust , and attentiuely heard , were so richly rewarded , with Talents of Gold , and ours not regarded ? Non est mortale quod opto .

Nay , what though , euen TVLLY-DE-REPVBLICA ( which , learned men so wish for , and Cardinall POOLE so sought for , euen with the losse of all his Crownes ) be held for forlorne , and no where to bee found ? Our ALPHABET is extant ( as fit for Great-Britain as that for the Romans ) and of all to bee seene in the Amalthaean Vatican of our late TARQVINIVS PRISCVS , Sir Thomas Bodlies Library at Oxford . whose Care and Loue to lerning in the Kingdome of the Muses , deserues a golden Crowne . And this is more my comfort . The light all they saw by , were but Glimses of the beams of our most glorious SONNE . Their best Enthusiasmes , were but motions to Honesty , from the ful & free Infusions of the SPIRIT of adoption , that sanctifies all our wits , blesseth our endeuours , and illustrates my Theame . And their clearest waters but borrowed from the streames of that euer-flowing FOVNTAINE , that runs so frankely , and serues our turnes so well . Besides , the true Christian Catholick Religion takes my part , whereof they could not tell .

For this our Traffick , being nothing else but a frank and free-barring of one good thing for another , or a buying and selling of Vendible Wares for ready Gold and Siluer betweene Subiects and Allies , at Places conuenient , according to the Rules of reciproke Commerce , generally intending al Honor vnto Kings , and all Wealth to Common-weales , doth plainly lay open vnto such as list obserue them , all those fiue Vowelles in twice fiue substantiall words , that makes vs all to speak both for 1. Matters .

u. u. KING and PRINCE .

v. PRIVY-COVNCELL .

w. COMMON-WEALE .

2 Persons . 3. Place . 4. Order . 5. End ; and sound the protection of all our 1. Liuings . 2. Liberties . 3. Liues . 4. Honors . and 5. Peace of our Land . For the first being put for a. The second sounds e. The third stands for i. And the fourth for o. But the fift points out u. & u. ( SIRS ) and v. my Lords , w. and All.

But that which ioyes me most , and reuiues my Spirits withal , is this . This points to a Parlement , which Customers wish and hope for ( yet in very good time ) for the KINGS fixed Honor , and States prosperity , howsoeuer Guilt , Feare , or Ignorance seeme to doubt or diswade it . When CASTOR came alone to the top of our Mast , & POLLVX did but follow , I had cause to doubt the weather ; but now CASTOR and POLLVX , the Gods of our Seas , that are able and powerfull to warrant our Trafficke , comming both againe togither , doe boade vs all good lucke ; for the Winde turnd North , shewes the stormes almost gone ; and skilful PALINVRVS comming now to Port or Helme , obserues himselfe our Compasse , ( bidde Marchants standes by ) and giues both hope and comfort of attaining at last , to our long desired Port that 's now within a kenning , for the forelands apear . And our Barke is strong enough to beare out all our Leakes : therefore be of good cheare , Saint George heeretofore , now GOD and CHRIST to borrow . Our Loadstones proue as good as euer they wer , and our Compasse is true , therfore bear aloofe but a while , for feare of the Goodwines , by the cape of good hope , to the Island of Exchange , the Hauen of all safety , and Port of Peace and R●st , where Bounty now commaunds : For Reliquis tantùm sinus est & statio malefida carinis .

But admit all this were nothing , which by way of Accompt hath beene hitherto set downe , or a Paradox at least . Mine APOLOGY but Humor ; my REPLY a Conceipt ; mine ALPHABET , a Dreame ; and my MYSTERY , but a lest , because a Customer only speaks : yet if this be but beleeued , that Truth tels Sense and Reason , and Goodnesse doth suggest ; namely , that looke what the Soule is to the actions of the body in ordering Members so , as to Nature seemes fit , for the good of the whol Man : the same is Trafficke , in disposing Mysteries and Trades , to the benefit and behoofe of the whole Common-weal ; thogh our ISIS be gone , and no Image of hir face , yet Aegeus our DAY STAR being risen in hir place , and his hopefull THESEVS like the DAWNING of all Grace apearing in our eyes , so reuiues my dull SPIRITES , that I cannot dispair , but liue stil in hope that the time may yet come , when this hearty zeale of mine , to my Soueraignes Honor , and Subiects Wealth , may bee better regarded , and deserue not only thankes and good wordes , but make all men confesse ( Marchants at lest ) to owe as much to these my weake endeauours ( if Trafficke may be valued ) I say not as one Staple , one Mint , one Port , one Towne , or one City of LONDON ; but many Staples , many Mints , many Ports , many Townes , and many Citties like LONDON , and all their Wealth is worth . Some few , priuate , particular , and preuenting persons excepted , of whom I looke for no thankes , nor seeke any fauour .

Heere then to conclude and close vp this Accompt , the sum of all is this : Since all Men by Nature desire to be happy , and Customers with the rest , whose silence pleads for them by signs with their Pens , though themselues dare not speake . For Assai domanda eneor che mai non grida chi ben seruendo tace : there are but two wayes that lead to Felicity , Religion and Iustice , and Trafficke encludes either ; the zeale whereof onely hath preuented all my studies , almost consum'd my selfe , and yet is the Motiue of all my best endeuors .

For my Countries sake therfore , in regard of publike good , Summa Totalis . and for no side respects , in beating out the way that leads vnto Happinesse , as I haue not bin ydle , & haue not held my peace : so now for my Soueraignes sake , KING IAMES and his Posterity , as by Oath I am bound , in regard of his Bullion , for that is his right , and no Mans but his , by the Rules of Fixed Goodnesse . In regard of his Mints , for that is his Honor , & no Mans but his , by the Rules of Iustice : In regard of his Exchange , for that is his Glory , and no Mans but his , by the Rules of Equity : And lastly , for his Customes , in regard of his Homage , for that is his profit , and no Mans but his , by the Rules of Meum and Tuum , as in Tithes , so in Tributes , that Honestum and Vtile may go orderly togither ; Honestum & Vtile . my Conscience cannot rest , but wish the returne of our HOME-BORNE-FREE-BORNE-TRAFFIQVE , at home againe in peace .

And why should I dispaire , since as Religion hath her Temples , so Iustice hath her Courts distributiuelie , whereby Truth with the time appeares to preuaile ? And for Traffick at Staples by Nature still admirable , and by Art made amiable , by Degrees and Proportions , of Good , Better , Best , in Number , Weight , and Measure , what can be lesse spoken then a Customer hath said ? The Customers zeale to the Honour and Happinesse of Kings and Counsaile-Tables , by Trafficke . Namelie , that her Doctrine is heauenlie , and no waies fit for Emperickes , but KINGS and COVNCELL-TABLES . Her Seat and Residence the SOVERAIGNES owne bosome . Her voice well tunde , the Harmony of Christian Kingdomes . To whom Courts and Countries owe Fealtie and Homage ; the Meanest Subiects still feeling her Care , and the Greatest PRINCES still subiect to her Prouidence . And whom , both NOBLE and Ignoble admire and loue ; as Norice and Prote●●rice of all their earthlie Happinesse , Prosperities , PEACE , and Ioy. Ab Ioue principium ( Reges & Consules ergo ) Iouis omnia plena . GOD hath begun his part , by means of the Eucharict , let Kings and Counsels follow , by restoring their Exchange , that Vsury with the Masse may be packt away for Rome , where Popery missing MAIESTY for want of Goodnesse , and SOVERAIGNTY finding no place nor meanes to subsist , for want of Truth ; the POPE with his Cardinals and Iesuites each with other , may hide them in Vtopia , The Customers Resolution . or Purgatory , chuse whether , whilst Catholikes and Christians , and Customers altogether , resolue in their hearts to doe their best endeuours , To finde and hold fast Innocency , and take heede to that is right ; for that at the last , and nothing else , brings Summa Summarum and all to perfect Happinesse : SVMMA SVMMARVM . in one word to [ PEACE . ]

His Confession . Now GOD from whom all Holy thoughts , and best endeuours grow , Make me possesse that perfect PEACE the World cannot bestow : And that which of my selfe I can by Merits no way gaine , Grant that thy GRACE by Faith and Workes may helpe me to obtaine . His Prayer and Thankesgiuing . Psal. 4. O GOD . that art my righteousnesse , Lord heare me when I call , Thou hast set me at liberty , when I was bond and thrall : Haue mercy Lord therefore on me , and grant me my request , For vnto thee vncessantly , to cry I will not rest . O Mortall Men how long will ye , the Glory nf God despise ? Why wander ye in vanity , and follow after lies ? Know ye that good and godly Men , the Lord doth take and chuse , And when to him I make my plaint , he doth not me refuse . Sinne not but stand in awe therefore , examine well your heart , And in your Chambers quietly , see you your selues conuert . The Greater Sort craue worldly goods , and Riches do imbrace , But Lord grant me thy countenance , thy fauour and thy Grace : For thou thereby shalt make my heart , more ioyfull and more glad , Then they that of their SILKES and WINE , so great increase haue had . In PEACE therefore lye downe will I , taking my rest and sleepe , His QVIETVS-EST . For thou alone wilt me ( O Lord ) alwaies in safety keepe .

ANd heere to shut vp all by way of Remembrance , His short Memorandum of the whole Accompt . in Perpetuam Rei memoriam , for our SOVERAIGNES speciall Honor , his Loyall Subiects good , and Kingdomes prosperitie : Since nothing can preuail but Goodnesse from GOD , and Bounty from KINGS , to make All in All , Happy .

Let TRAFFIQVE be releeued , Of GOODNES long depreeued , And TRVTH be still beleeued , That SVBIECTS may be blist . For TRAFFIQVE out of thrall , Makes KINGS be seene of all , What ere to POPES befall , And SOVERAIGNES to subsist .

In the meane time , for Customers discharge of all Imputation past and to come , against Ignorance and her Fellowes , in that which hath bin said , by the Law of Nature and Nations both . Imputari non debet , Ei per Quem non stat si non facit quod per ipsum est faciendum . The reason being currant withal , Quia culpa caret , Qui fit & prohibere nequit .

For , In Magnis voluisse sat est , sint caetera Diuum , And , Magna Magnus perficit DEVS . THO: MILLES .