THE Trial of Truth, wherein are discovered three great enemies unto mankind, as Pride, Private grudge, and Private gain, which corruptions are the disturbers of ●●●●s, cities, common weals, and peoples.  
Imprinted at London at the three Cranes in the vintree, by Thomas Dawson, and Thomas Butter. 1580.   

¶ To the most great and highest soucraigne Christ JESUS.  
Having written this small Treatise under the protection of thee most reverend, most sweet, and almighty JESV (which I did begin with intention to line out and direct a way unto thee the author of all truth and goodness) taking the cause upon the greatest abuses of the world, reigning and raging every where at this day: and continuing, concluded the same with exhortation of amendment of life according to thine express word and commandments, aswell by thine own self pronounced out of thy most sacred mouth, at what time thou wert conversant in this miserable vale, and anguished with the iniquities of jerusulem, Corasm, Bethsaida, the whole land of juda, yea and all the world, and continually be fore that by the holy Prophets which have been since the world began, whose books are so full of declamation against sin: and like arguments to exhort the returning unto the Lord with haste, and so laborious to prepare the way unto thee. The greatest matter then rested in hand to whom I should direct the same, who might take the protection in hand of this my work to defend it against the malevolent and malicious worldlings, who furnished with all the suggestions of Satan that old enemy, who seizeth nullum non movere lapidem against thee and thy truth: Resting upon this consideration, I found the great men of the world were busied, the richemen had no disposition, the mean men were afeard, the simple men might answer me, they could not judge. And so not to trouble the great, nor to hazard the small, I determined to offer the same unto thee (OIESV) which I present unto thy Divine Majesty with bowed knees, joined hands, and all simplicity of mind, beseeching thee mercifully to look upon mine infirmities who for the multitude of my sins am unworthy to lift up mine eyes to thy mercy seat, and unable to imagine any thing worthy of thine acceptance, but stayed on the foundation of thy word, wherein it appeareth how thou didst accept of the widows mite, and how thou didst condemn the servant of sloth for hiding his talent, are sufficient assurances of thy favourable, fatherly and comfortable acceptance to such as with good intent of the fruits of their labour yield aught unto thee, as sacrifice proceeding from the purity of heart whereof thou only ar● the searcher, unto whose tuition I do most humbly submit myself body and soul.   

To the Christian Reader.  
Reverend Reader, after it had pleased God to touch me divers ways, to what intent I know not (to reform I hope) I committed me unto the same our eternal God, who pronounceth himself to be the way, the truth, & the life, & under his protection and favourable assistance, I determined as time would give me leave to proceed & try by my travel & observance a straighter course of life, & for my better proceeding therein for mine own instructions, I began to compare & make difference betwixt the spirit of truth & the spirit of error, & having collected sundry notes to the intent aforesaid, as I passed by & judged them aught worth, I set them down to help memory with intention to have brought them into form to the absolving of the matter which I had in hand. Whereupon a friend of mine viziting one at my chamber, and finding me so solitary exercised and perusing my notes conceived so good liking of mine endeavour & the discourse thereof, as he did not only entreat me to persever therein, but afterwards at sundry times very earnestly required me to put the same in print: insomuch as after my often denial has importunacy was such, that unless I could have been content to hazard his frieudship & bear the great reproach of ingratitude, I might not avoid him, and so oppressed yielded & granted. Whereunto I did the rather incline, considering mine imminent danger surprised with deadly sickness, joined with dispositionto do some thing plausible to the good. In which my meaning by deferring thereof I might have been prevented, seeing the life of man is so uncertain, & thus by that necessity joined with good will like the poor farmer who plucketh the fruit before it be seasonable or ripe, because he would be said to have presented of the first fruit of the young sapling, I was forced to publish this mine abortive youngling full of faults & blemishes, in part whereof as I cannot excuse myself, so must I needs impute some fault too the Printer notwithstanding howsoever it fall out, the givers mind, and not the thing is that which is presented: which construction of this my simple labour, if I shall receive at your friendly hands in this work, that might have required a workman of greatest skill to have treated, I shall think myself happy: & imagining I have already so done, I will use no further entreaty herein, than I think standeth with good manners, which consisteth in fewest words uttered with best meaning, the fruit hereof shall be that all in general may receive the use of that which I had written for mine own observance and private instruction, whereby every one may be moved to the consideration of their faults to the dismasquing of their ill coloured actions, and be appointed to dew regard of the heanenly mansion prepared unto the righteous for their everlasting comfort. In which respect I called this little book the Trial of Truth, leaving the whole contents thereof to the world, and the censure to the good. Beseeching the Almighty that it may please him in his mercy to give unto every one that profess his name, an understanding heart, to the attainment of a true judgement: As that after this our pilgrimage and this life ended, we may together be made partakers of the life eternal.  
Edw. Knight.   

¶ The Trial of Truth.  
THree things undid the Romans reign viz. Young heads, Private grudge, and Private gain, as the principal causes of the destruction of that great Empire. And I do greatly lament it, whilst I do behold so great evils in this our age, raging among the people every where, in such lamentable manner, that what true Christian living is there not touched with the due consideration of the deformitte of the people: but that if he had not a flood of tears, he could do no less than shed them forth in the beholding such daily provoking and irritating of God too his heavy wrath, for their so grievous disobedience, and concempt, committed against him and his word. As the Prophet jeremy was moved and sore grieved with the beholding of the sins and wickedness of the people committed against God in that former age, insomuch as he broke forth into these speeches, All my b●nes shake for very fear of the Lord, 〈…〉 word, because 
jeremy. 24.  the land 〈…〉 Adulterers, and through 〈…〉 mourneth. Ye and that way 〈…〉, is wicked and th● 〈…〉 ●othing like the holy 〈…〉. Verily is I 〈…〉 nakedness of this our 〈…〉 sins of that 〈…〉 ●●ould every of us blush a●● 〈…〉 therea● unless we be (as it 〈…〉 ●eede 〈…〉 sort of us 〈…〉 hardened and set against the ●●orde 〈…〉 manifest and 〈…〉 contempt.  
Wherefore it behoveth to rouse ourselves our of the drowsy sleep of security and to cry with this good Prophet, Turn thou us good Lord, so shall we be turned, Convert thou us, and so shall we be converted, and so become careful 〈◊〉 appease Gods high displeasure, wh●●e 〈◊〉 his Omnipotency doth forbear in his mercy, from proceeding to justice looking for a time of repentance and amendment of all such as seem to be plunged in sin and wickedness, and so fa●●e from true returning to God; as it appeareth that there are many such, who neither do respect their own harms, nor yet do regard the plagues threatened generally for sin, which may happen unlooked for, at what time the wicked and disobedient may not have time to say, That the Lord is God, which no man can do, but by the holy Ghost. In the mean time it is to be noted how many people, do measure their unruly affections by the liberty of the time, saying, the day of the Lord is far from us. Unto, such stiffnerked people, the Prophet Ezechicll writeth 
Ezechi. 18.  thus, There is a by word among you, Tush the day of the Lords far of, but that bywoorde I shall make to cease, saith the Lord. And yet every man prosecuteth his own ways, and corrupt affectious, discovering their own sham● 〈◊〉 hasting their own destruction, whichiss much to be feared, wyllas hastily fall, unless that the more speedy haste. be made in returning to God from all such wickedness, as doth not only infect the bodies, but also doth distemper the souls of men. The due consideration whereof hath moved many godly persons to desire to be loosed out of the body of this life, for that they have found the same the stage of all sorrow, care and calamity, for assoon as one misery and trouble is passed, an other cometh by & by in place, and yet the first during to the dismaying of the afflicted, albeit such is the way that leadeth unto Christ, to eat the bread and drink the drink of affliction. But such doctrine may hardly be endured of the worldly minded: for man's repugnancy hath always been such, as neither gods laws nor public authority, could ever keep the people in their due obedience: for the maintenance, and fencing in of Christian amity, as the very bounds of peace. insomuch as it is now a common speech, that the world is bad, which may not be denied, and it followeth that the people are much worse, for it is true that the world is the people. In whose conversation if there might appear amendment, the world that now somuch is complained of, would soon be better. So as the lives of the people might be framed thereunto accordingly: as now in time to wind up the bamners' that solong have been displayed against God and his word, seeing that his Omnipotency is content through his mercy still to offer peace: which while we do seem to contemn and set light by, God is provoked to high displeasure, (and the people in a lamentable case) where their frowardness is such, as they do rather choose to be obscured in darkness, then to walk in the brightness of the light. In the consideration whereof, it will in this small treatise appear in what deformity and froward ways, the most part of the people in this age do walk in. What returning God respecteth, what punishment is threatened for sin, and with what loving kindness God requireth obedience unto him, and his word, extending his bountiful mercies unto all those that in time will return unto him by amendment of life, and so to be made partakers of the benesites which he so graciously affereth: notwithstanding, the pride of man is such, as that many can not abide too have their ears rubbed with such a medicine, but that if the quick be once touched, all the body will forthwith be out of frame, whereby GOD is moved to displeasure, as it is evident by the sequel. And now I will come to the first trial.  

¶ Against the vain pridings of men and women.  
IN how outrageous deformity pride is grown unto, it plainly appeareth by the strange behaviours of the people in this our age. Insomuch as many young men are become effeminate in respect of manhood: and the shamefastness which ought to be found in young women, is in many become manly, in respect of womanhood: insomuch as many years past, who so had been seen in such strange attire and apparel, as now is worn by many young men and women, were judged to be of a light conversation in living: but now there are many both men and women grown so far out of square, and are become so heavy in sin and wickedness, as it is much to be feared that when such shall come to be tried in the balance of good and evil, there will too many be found much too light and the money which by many one so wastefully is consumed might be better employed, then so to abuse it to their own harms. Who ought not to be ignorant, that it hath been an Adage in England That pride will have a fall? which is to be feared may be so great, as much sorrow may not countervail the woe, which may hap thorough so great evils, as god forbidden: for it cannot be denied, but that pride was the beginning of sin, for pride in the beginning of things did stir the creature against the Creator that formed and made him, The Angel against God: but God threw him down from heaven: because he continued not in the truth, he was first thrown from the state of innocency into sin, & from sin into misery: And he is now become the king of the children of pride, insomuch as the Prophet Esay saith thus much of his fall, O Lucifer which diddestrise in the morning, 
Esay. 14. Apoc. 11.  thou which didst wound all nations, art now fallen into the earth. Whose disciples many one do seem to have chosen to be, not only manifested by apparel but also in sum their speeches many do declare of what religion they are of, when as in their dalliance and pleadings of love matters, they seem to honour the Saint whom they profess to show. In such a lamentable sense, as God often times is much thereby dishonoured: and in such wise as husbands ranging from their wives, wives from their husbands, maiden's unshamefast, and young men shameless.  
For pride is always desirous of new things, and the things which any long time have been accustomed, that they accounted wecrinesse, as to ocupie themselves in any Godly exercises. But this doctrine is so ungreeable unto the children of pride, as it seemeth the most part of the people have so framed their faces to look God in the face most impudently feeding their ownelicentious appetites with all newe fangled fantasies, in making the Sabbath day profane, and agreeable to their own lusts and liking, with vigilant eyes, and attentive ears, to understand where and new devised folly or tidings is to be learned, when as there can be no better tidings to rejoice in, than the glad tidings of the Gospel. To the hearing whereof many do require discipline, to the end too bring them into a better compass of obedience, whereas to spend their time in vain delights, there shall need no such strict order to move them thereunto, as daily experience teacheth.  
God grant all such a more consideration of themselves, and a perfecter judgement of such examples, as are left unto us by the saered word of God against pride, and all other froward and wicked ways. Whereunto ignorance may not be pleaded, for that will not serve our turns to excuse us in the day of the lords visitation, as the examples are many, wherein it appeareth how much God hath been from the beginning offended by pride, Pride overthrew the Tower of Babylon, Pride hanged up Haman, Pride was the destruction of Antiochus, Pride murdered Zenacherib, 
Gen. 11. Mach. 15. Exod. 14. Reg. 18. 17.  the king of Assyrians in the temple of his false God. Whereby it is manifest that God hath not left pride unpunished in the offenders: For sort is written in the Prophet Esay, The day of the Lord of Hastes shall came upon every proud 
Esay. 23.  and high minded man, and upon every arrogant person, and such shallbe cast down and be made low, and the stoutness of the valiant and courageous shallbe abated: Therefore hath Hell increased his power, and hath enlarged his mouth, and shall devour all the proud and vain glorious persons.  
The Lord hath determined this to out of the pride of the insolent. As it is written by S. Luke, that the rich man that was clothed in purple and silk, was buried in Hell. Dina the daughter of jacob, 
Gen. 34.  before she went forth to buy ornaments of foreign women, as josephus writeth, continued her virginity: but afterwards Sichem son of the king of the Amonites violently ravished her: for which his odious fact the sons of jacob slew Sichem, and his father Hemor the king with all the Male in his City Salem, and spoiled the same. As the examples of such are sundry, who for their 
Dani. 13. Gen. 3.  hire have received like reward, with the two wicked Elders, who falsely accused Susanna. Wherefore let never pride have rule in thine heart, for in pride began all destruction.  
Woe be unto the proud wealthy in Zion, to such as think themselves sure upon 
Amos. 6. Luke. 6.  the mount of Samaria, which hold themselves for the best of the world, and rule the house of Israel, even as they list. Behold, is the borders of the Philistines wider than yours: Ye are taken out for the evil day, even that sit in the school of wilfulness, ye that light upon the beds of ivory, and use your wantonness upon your Cowches, Ye that eat the best Lamb of the Fold, and the fattest Calves of the Droves, ye that sing too the Lute and playing to the Instruments compare yourselves to David, Ye that drink wine out of goblets, and anoint yourselves with the best Oil, but no man is sorry for josephes' hurt.  
And in the Prophet Esay it is written this jerusalem and juda must decay, 
Esay. 3.  because both their words and counsels are against the Lord, to provoke the presence of his majesty unto anger, the changing of their countenance bewrayeth them: yea they declare their own sins themselves, as the Sodomites did, and hid them not. Woe be unto their souls, for they have rewarded evil unto themselves. Bid the righteous dowel, for they shall enjoy the fruits of their studies: and woe unto the ungodly and unrighteous for they shallbe rewarded after their works. And in the Prophet ezechiel it is written, Behold the sins of Sodom were pride, fullness 
Chapt. 16.  of meat, abundance of idleness, t●●●se things had she and her daughters, be sides that, they reached not their hands to the poor and needy, but were proud, and did abominable things before me: therefore I took them away, when I had seen it, neither hath Samaria done half the sins, yea thou hast exceeded them in wickedness.  
Moreover thus saith the Lord, seeing the daughters of Zion are become so proud, and have walked with stretched out necks, and with vain wanton eyes, seeing they come in so nicely tripping with their feet: Therefore shall the Lord shave the heads of the daughters of Zion, and the Lord shall discover their shame. In that day shall the Lord take away the gorgeousness of their apparel, & Spangs, Chains, Partlettes and Collars, Bracelets & hoops of Gold, the goodly flowered, wide and broided raiment, Ouches and Head bands, Holy day clothes, and Vales, Glasses and Scarves, and instead of good smelling there shallbe stink among them: And for their girdles there shallbe loose bands, & for well set bear, shallbe baldness, and in steed of a stomachet, a Sackcloth, and for their beauty, wither nesse and Sun burning: your husbands and mighty men shall perish with the Sword in battle. At that time shall their Gates mourn & complain, and they shall sit as desolate folk upon the earth.  
And unto men the same Prophet in his 2. Chapter writeth thus, And therefore get thee in some Rock, & hide thee in the ground for fear of the Lord, and for the glory of his majesty, which casteth down the high looks of the presumptuous persons, & bringeth low the pride of man. And the Lord only shallbe exalted in that day, for the day of the lord of Hosts shall go over all pride, and lay man's presumption full low, upon all them that exalt themselves, and shall bring them all down, both costly Towers and strong walls: and upon all Ships of the Sea, and upon all things that is glorious and pleasant to look upon. Then shall man cast away his gods of silver and his gods of gold, which he nevertheless had made to honour them. And they shall creep into the Caves and rocks, and into the cliffs of hard stones for fear of God, and for the glory of his Majesty, when he ariseth to condemn the earth. Fear ye not then any man whose breath is in his nostrils, for what is he of reputation:  
Wherefore, saith Samuel, Talk not 
Samuel 2.  much proudly, let old things depart out of your mouths, for the Lord is a GOD of knowledge, and his purposes come to pass. And in the same Chapter it is written, If one man sin against another. Dayesmen may be judges, but if a man sin against the Lord, who will be his Dayman? For this saith the Lord, Them that worship me, I will worship: and they that despise me shall come to shame.  
In the Prophet Esdras it is also written, 
Esdras 4. 8.  that things present are for the present, and things for too come, for such as are to come: For thou lackest yet much seeing thou mayest love my creature above me, I have often drawn nigh unto thee, but never unto the unrighteous: In this also thou art marvelous before the highest, in that thou haste humbled thyself, that thou art had in such honour among the righteous. Therefore shall great wretchedness and misery come upon them that in the latter day dwell in the world, because they have walked in great pride.  
And the Prophet Sophony saith, Be 
Sopho. 1.  still at the presence of the Lord God, for the day of the Lord is at hand. Yea the Lord hath prepared a slain offering, and calleth his guests thereunto. And thus shall it happen in the day of the Lords slain offering: I will visit the Princes the kings, and all such as wear strange clothing. In the same day also will I visit all those that tread over the threshold so proudly, which fill their houses with robbery and falsehood. At the same time saith the Lord there shallbe heard a great cry from the fish port, and a great murder from the hills, howl ye that dwell in the mill, for all the merchant people are gone, and all they which were laden with silver are rooted out.  
How much good men have been offended by the beholding of pride, appeareth, that in the time as it were of ignorance, in comparison of these wherein Christ is so professed in words and more contraried in deeds. It is said of Aristotle that on a time he seeing a young man proud, who was endued neither with learning nor virtue: whereupon the said philosopher used this manner of reproving, I would myself be no better than thou thinkest thou art, nor my foes to be no worse than thou art indeed.  
Also it is written of one Pambo, that when he beheld a woman proud and very costly appareled, and attired in strange fashion, he wept and sobbed: and being demanded the cause thereof, he answered, that there were two things that moved him so to do, in beholding of the woman: The one, to see the woman so cast away, The other, for that I that bear the name of a Christian, do not so endeavour with innocency of life too please God, as this woman doth with her gay attire to please wicked & naughty persons.  
What examples have been in former ages, of God's disliking of strangeness of apparel, It is noted in our Chronicles, that in Oxfordshyre, near unto a Town called Chipping Norton. there was found a Serpence having two heads and two faces, one face was attired after the new fashion of women's attire: the other face like the old array of women, and had wings like a Back or Flindermouse, wything that such examples should not be lightly set by: for that the same God which was then offended by such abuses committed in that former age, is now grieved by the like in this present age.  
But me thinketh I do hear some 
in tempore E. 3. An. Re. ●3.  say, what hath any man to do too find fault or to be grieved at our liberty: is it not lawful for me to do with mine own what me listeth: if I spend and waste my goods in evil condition, the harm is mine own. To whom I answer, it is not so lawful: as for example admit that some unruly, & unstaid young person, having of his own possessions left him by his friends a house in the midst of the City, and that such untamed person, would of a vile disposition and desperate manner set fire on his said house at his pleasure, to the endangering of the whole City, were it not needful and the duty of every Christian man notwithstanding that he were not an officer in that behalf, too the uttermost of his power to use the best means that in him lieth for the restraining and repressing of so great a danger as might grow there by, & speedily to require the reformation to be provided for by the governors of every City and place, where as such evils are carefully to be looked unto and prevented: as causes m●s●e necessary lest the offences come over all, & so to be partakers of such plagues as by sufferance might happen, as God defend.  
In the explaining of the vanity of pride, it is written thus in the book of 
The. 5. Chap  Wisdom, What good hath our pride done us: or what profit hath the pomp of riches brought us? All those things are passed away like a shadow, and as a ship that passeth the Sea, which when it is gone by, the trace thereof may not be found, & as a messenger running before us.  
Even so fareth it with us miserable Creatures: for assoon as we are borne we begin to draw to our end. The days of our life are few and short: thou O GOD hast appointed an end which I shall not pass: naked and bare I came out of my mother's womb, and naked and bare I shall return again. Truly all men living, are vanity, whereby we are admonished that no man should so consume away in sin and wickedness showing nor leaving no token of virtue behind him: Albeit it is a strange case to be considered how many of late time have so far overshot themselves, too have their names shut up in the Merchants and Usurers books, by bonds and otherwise, thereby to serve their present turns to the feeding of their vain delights. In consideration whereof, if the parties themselves were aswell touched to discern their own follies in that behalf, as it is a grief and sore heart eating unto many their good friends, it would partly or most of all avoid so great inconveniences, as minister grief unto so many, and to some extreme misery. And it is cause of rejoicing unto many rich worldlings, who smile in their sleeves, to see the world so go about: although such will make the matter very strannge, to credit any man that shall in such sort seek unto them, either upon lands, or bonds, until the need and necessity of the party be well discovered. And so having found the length of his foot, he shallbe fitted with an Instrument of proof. In such sort as then the Title of the lands must be● brought in question, which being scanned, some fault is found that the price must be abated, till at length the party being caught with the golden and silver hooks, he may go play thereon. But in the mean time he must give place to such an owner as that the same was never meant to by the forpossessed elders, and must be removed in one day, out of the possessions which his Ancestors, had continued in many score years, to the utter impairing of many a one their credits, and names of worship.  
To the reformation whereof (if all 
The way that Gentlemen may continue their ancient possessions.  Gentlemen would so reform themselves, as to plant in them such worthy minds, as I have read the Roman Gentlemen sometimes to have borne, in such sort as after the like deformity sprung up amongst them, the consideration thereof did so nearly touch them being moved thereunto, as it should seem by that good Emperor Alexander Severus, That the Gentlemen in short time did grow into such a disliking with themselves, and of the manner of the dealing betwixt them, and the rich Citizens, and Usurers: as that they did count it such an abasement to the name of a Gentleman, to be bound unto any rich Citizen or Usurer: As rather the Gentlemen did choose too take upon them all painful exercises, such as were most consonant unto the title of Gentlemen, both in martial feats & other activities, and to content themselves to far honestly, not delicately, too go appareled Gentlemanlike, comely, although not sumptuously, unless it were in case of triumph, for the honour of their Prince and Country: And so did testify the true valour which should remain in Gentlemen: whereby the signs and tokens of bearing of Arms might rightly be demerited, so gained unto themselves through their valiant stomachs and politic wits, Some by framing themselves to become good Councillors at home, And some by achieving of worthy enterprises by their Martial service abroad, both tending to the commodity and benefit of their native Country.  
Lo here you may see what Persons may condingly bear the signs and tokens of arms: Most contrary to one bare reason, that the fatness of the earth doth put in good liking the serviceable steed, & the miller's hackney unagreeable with the true rules and accident of arms, which ought to be followed by the steps of virtue, and worthy deserving without desire of vain glory.   

A dehortation to private grudge, as the second cause of the destruction of the Romans reign.  
THis evil is such as may hardly be avoided and repressed, by reason that the same is covered by many under the vile cloak of deep dissimulation, as Hypocrites bearing Honey in their mouths, poison in their hearts, and deceipts in their deeds, and so shall receive the reward with ungodly persons. As it is a lamentable age, where the people say they cannot live, without the foul vice of dissimulation: and that appeareth in this, that where we do think that goodness should harbour, therefrom proceedeth all kind of sin and wickedness, and where we believe truth to be lodged, there sleepeth deep deceive, I mean out of the frowardness of the heart of man, most contrary to this good doctrine, Mercy and righteousness should kiss each other, Love Faith, and charity, should join hands with concord and unity, which God grant for his mercy's sake speedily to confirm in the hearts of all Christians especially of the people of England according to such examples, as are written, for our understanding.  
Also it is written of one Sallust, who at his death warned his sons to agree within themselves, alleging unto them, that by concord and unity, small things may be increased, but by discord the greatest things that ever were will decay, and be brought too nought.  
Also it is noted of one Lycurgus, that certain Citizens writing unto him too know how they might best resist their enemies: his answer unto them was, If you shall be content to live poor as you are in the fear of God, & to abstain from mutual dissension. By which reasons it is apparent, and most certain that to fear God and obey his word, with a constant faith, is not only the very key of Religion, but the same is also an assured warantise, of the prosperous success of all Counsels, and matters so taken in hand, without any further distrust of God's providence, without the which if a sparrow light not upon the house top, how much more will he safely conduct the enterprises & affairs of all such as do not attempt or take any thing in hand, but that first the fear of GOD, and the advancement of his word is chief regarded, in such wise as the good success of all other our external actions ought not to be doubted of. For wavering & distrusting minds, do manifest the weakness of the faith of the people, from whom the evil nature of private grudge ought to be abandoned. Albeit that the rebellious nature of man is such, as that some will not know, and some will not understand, that brethren divided among themselves may not endure: Nor a City divided in itself, cannot stand. As for example, if a man take a Faggot in his hands and assay to break, the Faggot being bound fast together, it is a thing impossible, albeit the same be but little and short. But once dissever the band and knot where with it is tied, and then the sticks severally are subjecteth to be broken easily: which being so, than it is behoveful for christian brethren to be firmly joined in the bands of concord and unity, without being acquainted with distrustfulness of God's providence, and that no man having built his faith upon God's word, and truly depending on Christ, should not need to doubt of a perfect peace. So long as they continue in the fear of god and do enjoy the same our most gracious sovereign Queen, whom God in his mercy hath vouchsafed to place so miraculously to be his chosen of the seed of David, for the deliverance of his little flock of England, for the preservation whereof, her Majesty hath had so great a care hitherto as it is evident, that the mighty hand of God from time to time hath been her director. And so no doubt of it, the same our eternal God will continue his good blessings towards her gracious goodness, as to protect her in all the rest of the course of this life, to the maintenance of a continual peace, whereof all her loving subjects may the better assure themselves if they do abstain from mutual dissension, without murmuring or grudging with the disobedient Israelites, what time God wrought so great benefits and wonders for them, by the hand of his servant Moses. And again, how those people notwithstanding by their murmuring 
Exod. 16.  and grudging, provoked the highest to be displeased with them, for their disobedience, which is included in three special points or principles. The first is, that his people should fear too offend and provoke his omnipotency: in the second principal is conceined the due obedience that all people and nations do owe unto their natural Prince, Superiors, and Governors. And in the third is contained, the love which we do owe unto our neighbours, and no self love to ourselves, for avoiding the punishments, threatened for the contrary. For where any people or nation are repugning unto those three principles, there God is not duly praised, and the Prince and Rulers are as frowardly obeyed, and the people do seem altogether to depend upon their corrupt affections. But what followed, where God at any time in former ages hath so been contemned, and disobeyed: Ye shall find it written, in the fourth book of Esdras, And like as the death was in Adam: So was the water floods also in the time of Noah, namely Noah & his household being lest, of whom came all righteous men. And it happened that when they that dwelled upon the earth began too multiply and had gotten many children and were a great people, they began too be more ungodly than the first. Now when they all lived so wickedly before thee O God: thou didst choose thee a man from among them, whose name was Abraham, him thou lovedst, & unto him only thou showedst thy will, and madest an everlasting covenant with him, promising him that thou wouldst never forsake his seed: and unto him thou gavest Isaac, and unto Isaac also thou gavest jacob and Esau: as for jacob thou didst choose him, and put back Esau and jacob became a great multitude. As it happened that when thou leddest his seed out of Egypt.  
And it followeth, how God did for those people great wonders, and yet god took not away their wicked heart, where in Adam transgressed & was overcome, & so be all they that are borne of him. And in consideration thereof, this good Prophet in this Chapter in his complaining of the wickedness of the people, saith thus: When my soul saw so many evil doers, in the thirtieth year, my heart failed me, for I saw thou suffered'st them in such ungodliness, and sparedst the wicked doers: but thine own people hast thou rooted out, and preserved thine enemies, and this hast thou showed me. This part of Scripture may justly stir a fear in us of this age, who all would be accounted God's people, and yet in the manner of many our lives far odds. For proof whereof, how many masters in London and else where do give unto their servants wicked examples, in lading their brethren with deceivable wares, such and in such deformed sort as nothing degressing from the nature of Usury, as by the reckonings and accounts, which I have both known & heard such ill conscioned persons do make more gainful returns by such their wicked and deceivable means, than many honest travailing Merchants by their tedious travails and adventuring into foreign & far countries. So that by such perverse means, the bounds of Christian amity are much impeached, and as it were in a manner laid waste too the increasing of discord and private grudge. Unto whom are joined in League many evil disposed walking mates, of whose several evils you may try and discern at large as followeth.   

¶ Against the corrupt nature of Usury, taking the original of the evil seed of Private gain,  
THE greatest evil that can be thought upon, crept into the heart of man, is this that a great number in London and else where, do so play their part in such execrable and cursed manner, to the advancing of that damnable trade: as it may be thought that all such have been taught in that wicked profession in some devilish school, from whence such scholars, are grown expert and cunning in that profession, as it seemeth most of them have so far proceeded in such sort as their damnable schoolmaster can teach them no further: inso much as many of them have more shifts of such school points, than the Devil himself, whose disciples all Usurers do show themselves to be. By the which deformity, they do disguise and defame themselves: as I have read that Harphilus & his adherentes were the strongest thieves that rob on the Sea: So the Usurers of late years are so monstrously grown up in England that they exceed all thieves on the land, as one of that trade by the like words acknowledged of himself, in saying that he had been a Thief too all the world, and so died desperately, greatly thereby provooking Almighty God too hasten his heavy vengeance, too the cutting of of Satan's cruelty, who hathusurped as it were in bewitching of the hearts of men, by such villainous means as he findeth men most subject to his thraldom: as fitting to his purpose, he hath not left unmindful the vile trade of usury, which so rightly is expounded, by the Greek and Hebrew definitions, who do apply usury unto the biting & eating up of men's flesh, & as it were to bray and bruise their bones in a mortar. And yet usurers will not cease to run on, more like Hellhounds than Christians, As though there were no punishment threatened from GOD for so grievous offences committed against him and his word: for no obedience to GOD nor duty to their Prince can restrain them from their abomination: But that they will needs hazard more than the laws of the realm can provide for, for repressing of their wickedness. For some of them will not let to hazard both bo●● 〈…〉 soul & all that ever they have: where by it may appear that oftentimes such are not excusable of murder, for that many a good man by such wicked means have been so overladen by the oppression of Usury. Insomuch that some so overcharged have taken thought and died, leaving their wives and children in distress too cry for vengeance for so horrible a fact. The end whereof no doubt of it unto all the practitioners, will be destruction and endless damnation, unless all such do speedily return unto God, not only by repentance: but also with making of restitution as is required in the book of Numbers Cap. 5. & 6. And as it appeareth how some have lived insolently, & died miserably. So here may you read of one that confessed himself penitently and recovered mercifully having grace offered him in the time of his extreme sickness, confessed himself as followeth, in the presence of diverse worshipful and of good credit.  
Seeing I must die, which I assure you I never thought would have come to pass by this disease wherewith it hath pleased GOD too touch me: I do now most heartily desire you in the reverence of God, & for Christ's sake to suffer me to speak until I be dead, that I may discharge my conscience, and yield myself wholly unto almighty God my Saviour and redeemer: upon whose justice when I behold, I am condemned eternally: But on the other side, if I look upon his mercies, than I trust he will show unto me as unto the worst sort of men, among whom I assure you I account myself one: for never man had so much showed him as I have had, and so little regarded it, as I have done: Wherefore good masters for Christ his sake give ear unto me, and I will tell you strange things the which strange things, I do assure by the faith that I bear unto God, I speak not of vainglory, or praise of myself or any other cause, but only thank god for his great mercies showed unto me diverse and sundry ways, and also too accuse my adversary the Devil.  
It is so that when I was a child I was brought up with a good father and good mother, who used me and other their children virtuously, and kept us for an hour or two every morning at prayers: & when prayers were done, at our books. And in the after noon we were wont to play in an Orchard near adjoining unto my father's house. Where as oftentimes for the space of three years there appeared unto me in a thick hedge a goodly and comfortable vision too behold, so lovingly and tenderly, as ever any man living might desire and wish, showing such especial tokens of Gods great goodness and mercies towards me, as I think never mortal man could wish the like, which I have ever kept secret to myself until this present time, for mine own comfort and consolation. Now good masters for Christ his sake give ear unto me, and continue in prayers still. So it is that long after I came here to London, where I was married, sithence which time I assure you I have offended my Lord and Saviour Christ jesus so sore and manyfoldly, by committing of such abominable usury as I am afraid I shallbe condemned eternally: & indeed one great occasion was, because I never gave myself too prayer as I was wont to do, but spent my time in overmuch worldliness, for which my conscience did oftentimes accuse me, which striving within me brought me into a marvelous great fear of mind, so that never man was in such a case of long time. And in this last Term being in great trouble of mind, the self same vision appeared unto me again, and put me in remembrance of God's especial goodness and graces before offered unto me, and also in respect of many other things, willed me too leave the trouble of the law, and all the business of the world. Sithence which time I assure you, I have left of all, and so disposed myself to live with that which the Lord hath sent me notwithstanding I will show you stranger things, insomuch that the second night after I fell sick of this my present sickness, being of perfect memory, and in my bed broad awake, there appeared unto me such strange and fearful things which greatly amazed me, and put me in a wonderful fear, I cannot tell what I should term them or call them, but as I remember they were like Puppets which ran up and down my chamber, my bed, and upon my body, tossed me, pulled me, stirred me, and so vexed me as I was never in my life so troubled, showing me so terrible & fearful sights, that I was almost brought to destruction utterly, so far forth that I could not tell what too do. Yet at the last remembering myself calling too mind the wonderful graces, that my Lord and Saviour jesus Christ, had at diverse and sundry times showed me, I said in myself (O good Lord) what do all these things mean? With that there appeared unto me my former vision again, and showed me in writing all the sums of usury money which I had received in my life time, so plainly that I read them: And indeed the sums were true & every man named with whom I had occupied that trade, and the several sums, showing me so plainly every thing as I assure you I much marveled at it. At the last I made answer too my vision and said, O Lord all these things be true indeed, what shall I do to it? Then my vision made me answer, and comforted me very much, and commanded me too repay all the Usury money again to every man as he had showed me the sums which came unto 18. hundred pounds. Then he bade me pay again fifty pound which I had gained for buying of a house, and a hundred and twenty pounds which I had gotten by strangers as Italians and such like, and because I knew not where the said strangers dwelled, to give it to good prisoners, & good men that were in Prisons. And masters I cannot tell of what religion you be of, nor to tell you the truth I care not to the end too accuse my adversary the devil: So as indeed I have restored some part already, and will render all, God willing, and will pay all the money gained by Usury as my vision commanded me, and do so intend God willing to do tomorrow if I live so long: If not, I will desire a special friend of mine as my trust is in him, to see the same discharged, and presently to pay out the same, that my soul may abide no peril therefore. And these things have justly happened unto me, for I assure you I have not used to pray as I was wont to do, nor never went to the Church at time of common Prayer, because it condemned mine own conscience, for suffering me to commit such abominable sins of Usury, and others most detestable against the will of my heavenly Father, who of the largeness of his mercy so manifold and sundry times did show me such evident and singular tokens of his graces and mercies. And thus my visionleft me, since which time I assure you I have had as much quietness as any man can wish, and have seen such comfortable sights, as neither heart can think, nor tongue can express. And so this reconciled person desired the minister being present to say the seven. Psalm, Glory be to God on high, and then he thought to have died. But then the breath being given him, he revived again, and fell to prayer, and gave himself wholly to quietness, but shortly after he departed this life. And as I find of this one so reconciled to God, so I can not learn, but that as the number of such are very rare and contrary to many such as God hath suffered to perish through that sin as appeareth unto what miserable end, the trade of Usury brought many jews who occupied the same trade in this land in former ages, in such wise as it is affirmed in our chronicles. Thatthere were certain jews inhabiting in the City of York. Insomuch as for some one of their profession exacted upon a Christian 
An. 2. Richa. 1.  for lone of money, certain of the inhabitants of the same City, erected themselves to be avenged in such sort as they distressed all the said jews into a Tower of the Castle there: which the Christians assailed, and the jews proffered money to be in safeguard, but the people would not accept it: In so much as it is said that through the wicked counsel of one of their men of law, all the said jews so distressed agreed too cut the throats of all their wives and children, and to cast their dead bodies over the Walls upon the Christians heads, which horrible fact they having desperately performed the rest not so slain set fire on the Tower wherein they were, and consumed themselves by fire. Lo here a just reward for so damnable a trade, themselves to be the executioners of their own wives & children heaping vengeance upon themselves in a damnable manner: So as it is noted 600. jews beside their wives and children thus miserably died. And as it seemeth by the story that they undertook so too die for their law: But Englishmen are Christians, then let such do the deeds of christianity, being forbidden by god's law, and politic laws, have so ordained, that no man should win or obtain a prey by an other man's simplicity or ignorance, nor by any false means, or malice, contrary to the dealings among the people in this age, where no difference seemeth to be made betwixt honest and lawful bargaining, and corrupt bargaining. Whereupon Plato writeth, that that which is separated from justice, is rather to be called craftiness then wisdom: In especially practised by those that profess Christ, who ought to know that all such as follow men's traditions and their own inventions, do as it were forsake God and his word, by the measuring of his word by their own corrupt wills and affections, tempting god thereby.  
And as a false Diamond is not set in a Ring without a subtle foil, in such wise as the deceit of the deceiver may hardly be discovered without the help of an expert Lapidary: So Usurers are not without their subtle shifts & arguments for to colour & defend their false and deceivable practices. Insomuchas some of them dosay that such places of the scriptures as are written in reproving of Usury, is not so intended nor to be applied against their  
For then say they, that no man may buy and sell without committing of Usury, and so they do dwell upon a nice point of definition what Usury is, albeit the evil nature thereof doth demonstrate and declare itself contrary too the condition of such commendable buying and selling as aught to be orderly performed in the fellowship of men, without the compass or having to do with Usury. As it is manifest, that when any honest Merchant or retailer of wares, do put the same to sale, the manner thereof is put in use in open market, and that by some known sign, without the sinister dealings that usurers do practise, whose dwelling places are not easy to find out from other men's, for want of a Sign, which is not so agreeing to their profession, as experience teacheth, for asmuch as the name of an Usurer, is not only hateful to all good men, but also loathsome unto the Usurers themselves: So as their dwelling places are as subtle as the lurking of the Serpent that lieth hidden under green leaves, and Usurers by their apparel may as hardly be discerned as a Strumpet from an honest woman, only the difference resteth in the trial of their several conversations and manner of living: insomuch that it is noted in a Parliament holden by the famous King Edward the first of England, that amongst other things Usury was 
An. Reg. ●.  forbidden to the jews, and that they might be known from Christians, the King commanded them to wear a Table the breadth of a palm upon their outmost garment.  
The examples are not few whereby Christians are forbidden the vile trade of usury, as testifieth the word of God.  
jeremy in prophesying of the miseries of the jews, and the causes, saith thus, O mother alas that ever thou didst bear me, an enemy and hated of the whole land, though I never lent nor received upon usury, yet all men speak evil upon me. And the Lord answered lead not I then unto good?  
Thou shalt occupy no Usury to thy 
Deut. 23. Exod. 22. levit. 25.  brother, neither with money nor food, neither with any manner of thing that Usury may be used withal, that the Lord thy God may bless thee in all that thou takest in hand.  
If thou lend a poor body, saith God, thou shalt not lie down too sleep with his pledge, but shalt deliver him his 
Deut. 23.  pledge again, when the Sun goeth down: That he may sleep in his own raiment & bless thee. So shall the same be reckoned unto thee for righteousness before the Lord thy God.  
God speaking by the mouth of his Prophet 
Ezech. 22.  saith, Thou hast received gifts to shed blood: thou hast taken usury and increase: Thou hast oppressed thy neighbour by extortion, and forgotten me saith the Lord.  
Moreover it is written, if a man be godly, and do the thing that is equal and right, he grieveth no body, he giveth 
Psalm. 14.  his debtor his pledge again, he parteth his meat with the hungry, he clotheth the naked, he dareth nothing upon Usury, 
Ezech. 18.  he withdraweth his hand from doing wrong, he handleth faithfully bebetweene man and man, he shall surely live faith the Lord God.  
And to try the usurers ungracious substance, to be gathered most agree able too the nature of swine's feeding, that as those beasts do soon increase their fatty substance in time of year 
The manner of usurers gathering of their substance,  when Acorns are aptest to be had, not forcing what trespass they do too any neighbour, according too their beastly kind. So fareth it with Usurers, who so long as they may increase their corrupt money either by lands, jewels, or plate, they will not be unoccupied that ways, And some of them be so basely minded, as if Acorns be passed their reach. Then will they listen with attentive ear, where any Swill or Draff is too be had whereon they may satisfy their greedy appetites, with deceivable Wares, which they call Commodities, householdstuff, Apparel, and such like, as nothing cometh amiss too such monsters. insomuch as it is too be thought that if the Devil should come to an Usurer and demand his share of interest, that the usurer would put it in practice to defeat his partner. for it is not to be thought otherwise, but that he who hath so many shifts too check his Christian brethren, will not be unprovided of one shift to mate the Devil. In the mean time till they come to scratching for the game, the Usurers neglect not the help of their ungracious Brokers, to the end they may not forsloe no time upon Bills of sales, and otherwise to help to draw the Usurers into Hell, wishing all such while they have time and space too pray too GOD, that it may please him in his mercy, so too touch their hearts with such a repentant mind speedily to return from committing such abominations, lest that such their facting do turn to their own harms, and too the devils profit. For it is most true that those things, which have been men's delights in this life, as causes of offences shall eftsoons be made the instruments of their torments in time to come, unless the grace of God in this life may move them more dutifully to obedience towards GOD and their Prince, with love to their neighbours, as every Christian man ought to do.  

As floods that flow against their kind,  
are best restrained by contrary wind:  
So such as rise inordinately,  
must be repressed by policy.   
But unto such as after many warnings from God and his word, delivered by the mouth of his ministers: and nothing may move the frowardness of the Usurer to return, from halling sin together, as it were with cart-ropes: Then may it rightly be said to all such. O ye foolish Galathians, who hath bewitched you: O ye generation of Vipers, 
Matth. 12.  who hath taught you to flee from the vengeance to come: In deed ye may flee, but ye shall not escape: for God hath a cup prepared for such, and they shall drink the bitter draft of his vengeance, and receive the reward of iniquity. In disliking of which woeful estate, God be thanked, there are a number in London and else where, whose appetites may not be framed, neither would if they might feed on such evil conditioned substance, as is accumilated and gotten together by the wicked trade of Usury, but do rather abhor the same, as too loathsome a feeding for a Christian man's profession: by reason of the ill digestion which the same doth carry which it: for experience teacheth that such unprofitable substance may not well agree nor continue with those who do fill and cloy their stomachs therewith. And surfiting thereby, can not be at quiet till such time as they have discharged and unladen themselves thereof again, although to their great endangering both of body and soul. For assuredly such ill gotten substance is of an infectious condition and evil operation.  
As appeareth by this doctrine of S. Luke, where it is written. Take heed lest at any time your hearts be overcome 
Luke. 21.  with surfiting and drunkenness, and the cares of this worlds life: and so the day come upon you unwares. For as a suare shall it come upon all them that dwell on the face of the whole earth. Watch you therefore continually & pray, that ye may escape all those things that shall come, and that ye may stand before the Son of man: and the better to draw on all Usurers and all ungodly persons, to the end that their deformities might become loathsome unto themselves: I would to God that every one did bear it written in the forehead of their hearts: As it is written in the prophesy of Abdy. Like as thou hast done, so shalt thou us done with all.  
For so is the way to find grace and mercy with God, that every one both man and woman do reform themselves, and refrain from having to do with the fellowship of ungodliness, as that no man to lie for his own avail, to accuse wrongfully, to prevent deceitfully or frawdulently. So rich men should not be envied for their riches, nor poor men oppressed by reason of their poverty, & then should mutual love be maintained in a common wealth, far different to such evils as the evil nature of private grudge, & private gain hath enforced in the hearts of men which worketh much trouble amongst the people, where so great evils have arrayed themselves against the peace of the land, as more plainly appeareth by the manifold contentions daily moved and slyred among the people, in their going too law one with another, yielding themselves to every vain passion of their minds, as it is to be noted by the abuse in that behalf.   

Against the frowardness and absurdity of Clients at the Law.  
ALthough it be true that the law is necessary in every common wealth, for keeping of the people in their due obedience, and that every man may enjoy his own, according to the peace of the land, yet the abuse of the law is not so expedient: for oftentimes it so falleth out, that what some Lawyers do so gainfully get, many their Clients foregoeth more perversely. As for ensample may be discerned by the tide Boats, in the passing too and fro London: How one cometh up with the wind, by easy labour: an other goeth down against the tide by painful toil, and not without danger of shipwreck: so to be put to their shifts, especially when a sudden storm ariseth unlooked for, with a contrary wind: for in such cases passengers are most subject to be endangered & endamaged: which notwithstanding it fareth not so with those that do come up the very self same tide, keeping the Lee shore, having both wind and tide, with them, seldom sustaining any damage in their course, be the wind never so contrary to others that go down. Albeit, such as come up are not freed of all misfortune, as some times subject to be overrun by a greater ship or vessel, or such like casualties: which as they do seldom happen, by reason of the good conduct of the Lodesman: yet it can dot be denied, but that such casual blasts may happen, as are most too be feared, when the wether waxeth dark and glummy.  
But for better proof, that the evil of private grudge and private gain, doth more profit to the Lawyers then unto any other profession, it is easy to be discerned by the diligence that is used by a great number of people traveling from far, to the end to help the Lawyers in with their harvest, which is four Terms or seasons of the year: during which times, many Lawyers are diligent husbands for themselves, in their attending and gathering of their private gain. But how stack many of them be, in dispatching of their Clients causes doth manifestly appear by the prolonging of their suits by all dilatory means: Insomuch as notwithstanding it is to be thought, that there is no Counsellor at the law worthy so to be allowed, but that upon perfect instructions delivered unto him, he is able to say or should say, of his learned knowledge, whether the case so put unto him be in right and truth to be maintained or not. But this Maxim with many is a Fallax in the law, for that the same is not agreeing with many of that profession. So to play the part of expert & cunning Surgeons, who sounding the depth of their patient's wounds, will forthwith minister a speedy curing salve: But rather too many have cunning to play the part of an ill conditioned Surgeon, who having sounded his Patient's grief, and upon trial finding, that his Patient hath any store of herbs in his Garden, straightway will apply a detractive plaster thereby to try their cunning, and so doth practise the same so long as they find their Patient to have any such herbs as will work to their minds. And in the mean time such beareth his poor Patient in hand, that his grief had been sooner cured, if some time one impediment, some time an other had not hindered the cause in working, according to the quilities and slintes of the law, till such time as all his Patientes herbs are spent, by the froward means of such Surgeons, and many a man so left comfortless, and void of hope of recovery of that which by good means might better have been helped, or else not to have been taken in hand at all.  
notwithstanding it is certain, that herbs do work much in curing, but the better if they be applied in their right nature and condition: in such sort as men can not use the surgeons practice, without much pain to be endured by his patient, especially if the Surgeon be indurate of heart: So assuredly men can not go to law one with an other with such quietness of mind, as it is by some supposed. For proof whereof, if men would examine in themselves how difficult a thing it is, for Christian brethren too spend their time in following law matters: It will easily appear, that for the most part, such common posting to law as now a days is used, is not performed without great grief and vexation of the mind. As first either the party plaintive or defendant, or both enter not into suit without offence & grudge of conscience. And nextly, their money in their purses will not be at quiet till their proper owner be eased thereof by Lawyers: although with the more pain if the Clients are dwelling far from London, following oftentimes their own evil affections, as they are moved thorough the vain passions of their minds, leaving their more needful affairs at home undone, not only to their own harms, but perhaps sometimes to the want of some of their poor wives and children, in need of that which some fond husbands do so wastefully and wilfully consume in a desperate manner: without their more due consideration, what inconveniences may grow unto themselves, by feeding their vain humours, in attempting the law for every frivolous matter, whereupon action will lie, and oftentimes upon no ground at all, stirring matters of contention where no cause is. As a strange case that sensible men should delight to weary their bodies by traveling from far: to the end to depart from their goods in so ill condition, wherein truly the Lawyers are not so much to be blamed in the attentiveness of their private gain, as many fond Clients by procuring their own pain. For before the Lawyer was troubled with such Clients and their troublesome causes, and freighted with their hard gotten money, the Lawyer did sit, and perhaps might sit quietly at his book: and in the winter to call for a fire to warm him: whereas now the over much folly of many Clients hath and doth maintain the Law. years to be both warm within & abroad: while many harebrained Clients must tarry and attend without, having foregone that by their own frailty and wilfulness, which would have kept themselves warm at home many a cold day, and eased them of many a painful journey. For proof thereof, myself have learned by experience, included in these verses following:  

Who so that is forced the law to pursue,  
must offer the Lawyer more than his due:  
But such as can keep themselves therefro,  
shall find relief of troubles and woe:  
Qui ante non cavet, to late may repent,  
Wherefore with thine estate be thou content.   
Whereby it is to be noted, the ignorance wherein many do show themselves to be blinded, with the little confidence which one neighbour seemeth to have in an other. In so much as I have thought both myself and many others deceived in that behalf, who setting a part the trust of affiance, which ought to be reposed in honest & discreet neighbours, have obstinately thrown themselves into great charges, with the discommodittes before rehearsed. Albeit, daily experience teacheth, that after long and tedious suit maintained, the end of all issues grow to one of these two points, that either the parties are persuaded by, friends, or by their Lawyers to put the matter in comprimyse, or else the nature of the law doth award a jury of twelve men to try the issue, in such wise as perhaps no one of the said twelve are known, neither unto party playntyve, or defendant: or if to the one, yet not to the other. Whereupon I deem this old adage did grow, That as a man is befriended, so is the law ended. So as often times it falleth out, that those carry away the blows, who least disinherited their cause: far contrary to their expectations: In such sort, as were it not much better that such unskilful persons had never hazarded themselves in the fray. As often the matter doth hang a year or two doubtful, in whom the victory shall rest: and yet in the end one word may be so taken at the vantage, as the spending of many a pound may not cure the wound made thereby.  
And by such means the bounds of christian amity is much impaired. In so much as Christian love and neighbourhood appeareth to be very cold, where the people may not be persuaded so to frame themselves, as to commit their common causes of controversy, to the hearing and deciding of the worshipful Gentlemen near unto them adjoining, or unto their honest discreet neighbours. For it is very unlike that a stranger who dwelleth far distant from us, and altogether ignorant of our dispositions and conversations, should sooner provide a redemie than our known neighbours, and such as we are daily conversant with all: and unto whom our inclinations & manners of living is better known.  
As also no sensible man ought to be ignorant, that honest neighbours will hold themselves more thankfully content with one friendly entertainment after their travails used in such behalf, than the Lawyers will account of their many fees. But me thinketh, I hear some say, mine adversary dwelleth far distant from me: unto whom I answer, not so. But that if thou account any thy Christian brethren for thine adversary, then take heed of thy Adversary the Devil, for he is nearer unto thee than thou art aware off: And appeareth not to be far from such, as have chosen to dwell in malice and grudge of conscience many years, yea, perhaps to their ending day.  
And again me thinks I hear some say, that my neighbours upon some grudge may be corrupted, which I can not deny: But than it must needs follow, that the people are very evil disposed, and in a bad case, where corruption may so take place in the hearts of such as profess the name of God: that so many may not be found to speak in true judgement betwixt neighbour, and neighbour, brother and brother: to the uniting and nourishing of brotherly love and fellowship, in such sort as aught to be desired among all such as bear the names of Christians: As we are taught in sundry places of the scriptures. In so much as S. john writing in his first Epistle and 
john. 2.  second Chapter. This is the tidings that ye heard from the beginning, that ye should love one another, not as cain, which was that wicked, and slew his brother: And wherefore ●●ue he him: Because his own works were evil, and his brothers good.  
And again it is written in the same Chapter: God is love, and he that dwelleth in love, dwelleth in God, and God in him. Herein is the love perfect in us, that we have trust in the day of judgement: for as be is, even so are we in this world. There is no fear in love, but perfect love casteth out fear, for fear hath painfulness, for he that feareth, is not perfect in love.  
We love him for he loved us first: if a man say he love God, and yet hate his brother, he is a liar. For how can be that loveth not his brother, whom he hath seen, love God whom he hath not seen? And this commandment have we of him: that he which loveth God, should love his brother also.  
Lo here the true form, what brotherly love is required at our hands from God: whereunto we should the rather bend ourselves, for that as in the old law they had the sacrifices: So now God be thanked, & so gracious a Queen, England doth possess the true sacraments: to the endless comfort of all such as have in themselves a 〈◊〉 ●esire unto true judgement and righteousness, which I pray God to plant in the hearts of the people: And so being performed, I am persuaded that there would not be so many froward suits maintained in England, even as it were for stirring of straws, upon every frivolous clause. In so much as if the people could discern rightly in them selves what small goodness cometh of frowardness, maliciousness, and deceitfulness. I judge that there would not be such throng in Westminster Hall, as in this our age is now followed with greediness, in weariing the Lawyers in trudging from bar to bar, whereunto they are not easily hired. Neither the Notaries and Scriveners, should not need to occupy and busy their heads in devising & framing large instruments of writings, with covenant upon covenant, and bond upon bond, and all to little, as now things are abused in such lamentable wise, that oftentimes in place of true dealing and keeping of promise betwixt man and man, now one covin followeth an other, and deceit is met with the like, in such odious manner as if hell were broken lose, and the wicked spirits raging every where, inanimating the people to become like themselves. Albeit, it is most true, that the Devil is the father of all lies (whereupon the Prophet Micheas hath set down unto us an excellent form, how all such as profess 
Micheas. 6.  Christ should behave themselves, and to flee deceitfulness: Speaking thus, I will show thee O man, what is good, & what 
Miche. ●  the Lord requireth of thee: namely to do right, to have pleasure in loving kindness, to be lowly, and to walk with God, that thou mayest be called a City of the Lord, and that thy name might be righteousness. Hear O ye Tribes, who would else give you such warning, should I not be displeased, for the unrighteous good in the houses of the wicked, and because the measure is diminished: or should I justify the false Balances, & the bag of deceitful weights, among those that be full of riches, unrighteously gotten: where the Citizens deal with falsehood, speak lies, and have deceitful tongues in their mouths? Therefore will I take in hand to punish them, and to make thee desolate because of thy sins. Thou shalt eat and not have enough: thou shalt flee, but not escape?  
And in the prophet isaiah, Christ, reproving 
isaiah. ●  the wickedness of evil doers, saith, O all ye false of promise, companions of thieves, that love gifts altogether, and gape for rewards. Therefore saith the Lord God of hosts, I must ease me of mine enemies, and avenge me of mine Adversaries.  
By which doctrine all Christians are willed to avoid so great threatenings from God: and hereby we learn, that no man can keep his hands clean from deceits and bribes, except he first wash away the covetous desires from his heart, and so shall we obtain a true judgement: In so much that where the people have no feeling desire in themselves of such judgement, let them then beware of Christ's judgement, and learn in time to be more careful how to frame themselves towards God and their neighbour, both in heart and tongue.  
As for ensample, if a prisoner being brought before a judge to be tried by the laws of this realm, and that the prisoner standing upon his trial should let pass some speech, making against himself, which being so taken in trip by the judge, the prisoners life might be hazarded thereby, would not such a one gladly wish in his heart that he had refrained his tongue from such his unadvised speech, tending to his destruction. How much more ought we, miserable creatures fear to commit so great 〈◊〉 and wicked deeds worthy of death, 〈…〉 excusable before the high majesty o● our eternal God.  
And to the end that no man should so flatter himself, as to say, that God is no such severe judge, let every one take unto himself the ensample of the ten virgins spoken of in the Gospel, of whom 
Matth. ●5.  five were so negligent, as having no oil in their Lamps, whereby to have entered in with the Bridegroom, who passing by, and finding five of them so unprovided, as that they were excluded their entering in with the bridegroom, when as the other five wise, entered in with joy, having oil in their vessels, and lights in their Lamps, and were made partakers of the promised reward, whereas the other five were sequestered from the benefit thereof: as unto them reckoned for foolishness by reason of the sudden coming of the Bridegroom. And in so much as those foolish virgins after coming unto the gate said, Lord, Lord, open unto us: but he answered & said, verily I say unto you, I know you not, watch therefore, for ye know neither the day nor yet the hour 〈…〉 the Son of man shall come. Which ignorance of those foolish could not excuse nor avail them in saying would to God we had done as the other did, for they came too late, and the gate was put too. But me thinks I hear some say, that it concerneth not me to have taken in hand the handling of so weighty causes: unto whom I answer this, Admit, that any one would say, that salvation belonged not unto me, should I yield thereunto: No God forbid: for although I am no Public Minister, yet am I a public Christian. Although some light disposed persons will not let to say thus, by any whom they perceive to be godly and better disposed then themselves, Lo he is touched and savoureth of the spirit, but we are of the world, and must live after the manner of the world, To such I say, that this world's provisions and actions, must so be tempered with virtue and godliness: as that the one be not distempered by the over much folly committed in the prosecuting of the other, for there is godly sorrow, and a worldly sorrow: and two contraries may not well agree to be joined together. No man 
Matth. 6.  can serve two masters. No man can serve God and Baal. By which reasons all those that do profess to love God, should hate and shun all things, that are contrary to his divine will and pleasure: for God is of power to make frustrate what soever is repugnant to his will. But this doctrine seemeth to be separated so far from the most of the people in this age: As it appeareth, that when God doth touch many with bodily sickness, loss of goods or friends, how careful every one showeth himself, even very pensive and heavy. And yet how light seemeth to be set by many grievous and loathsome diseases of the soul, daily experience teacheth. In so much as where it is used in London, in time of God's visitation of the plague, to shut up the doors and windows, as a necessary means to keep the infection of the sick from the sound: even so assuredly it is a most needful rule, and the best preservative against the plague that can be used, that every householder would shut out of their doors. The sin & wickedness that doth abound, wherewith not only the people, but also sometime the very air is infected, with the iniquity that can by no means be kept down, but will needs break forth like a flaming fire. Although all people ought to know and remember, that the same God that is of power to send health and sickness, wealth, and poverty, doth command all men to flee and avoid sin, and to live after his commandments, as a perfect rule or direction: which God grant may in time, work such effect, that sin and wickedness may so be banished, not only out of London, but also out of all parts whereas God is professed, as that his name may be truly glorified   

Against the corrupt dealings of retailers of wares, and such like.  
NOtwithstanding that it may be thought sufficient hath been said in the former treatise of the evil working of private gain among the people, yet the nature thereof, will not be hid in some retaylors of wares, as may more easily appear in the packing which many of them do use with deceits, in every their several professions, in the vending of their wares, to the abridging of this adage, That that realm standeth best, wherein most members are provided for. Wherein it is to be understood that such are best to be accounted of, that do best deserve in profiting their country with their painful travails, which in my simple opinion is well performed by three several vocations, that is the husbandman which tilleth the ground, and by his diligence as God giveth increase, he from time to time letteth no season pass till he have attained the fruit of his painful labour, to the comfort of the common wealth. Secondly, the Clothier, who by his diligence setteth a work a great number of people, to the maintenance of the countries where as they are planted, and to the profit of the whole realm. And thirdly, the Merchant adventurer, a member that may not be spared, for by them the commodities which may best be spared, are transported into other countries: and the commodities, which to their native country is most wanting, that bring they home by way of exchange and return. As God hath given and distributed to every Nation and country, a several blessing, for which England is not the least indebted unto God, above any other nation, in respect of the large measure of God's sundry benefits received in such wise: as it may rightly be said, what is most needful for the supply of man's necessity, but that England is plentifully furnished withal, especially of food for man's sustenance, & the commodity of wool. which being transported into cloth, or otherwise according to the laws of this realm, yieldeth great good to most sorts of people: for which other Nations can not but think themselves to be rightly beholding unto England, as appeareth by the intercourse, sought to be maintained with England by foreign Princes: In respect whereof, the fellowship of the Merchant adventurers, have always declared themselves worthy members. As by their sundry careful endeavours themselves have, and do daily manifest, not only in advennturing of their substance, in the prosecuting of their painful affairs, with the benefit which by them is brought into their Prince's Coffers, which is not easily compassed, 
The property of good Bees.  nor without adventure of their lines, like unto good and profitable Bees, who in their trade do much differ from the idle Drones, and such as make great buzzing to the disturbance of the good travelling Bees, whose inclination upon examination you shall find more profitable than the dronishe ones. To try all whereof let it be noted how every company of good Bees being separated from their hives in gathering of their provision far from home, who upon their several returns again, no one will covet any other hive but their own proper, and that which is incident unto themselves, neither should be suffered if they would, for that by nature as it should seem, every company of Bees doth so hold together, in such wise, as every one of them doth in the winter possess the fruit of their painful labour gathered in the summer. Being performed by equal labour not without danger to be crossed in their travail, some time by one means, some times by an other. In so much as it appeareth in the fellowship of good Bees, that the want of the out, is not the prosperity of the other: And that it seemeth that their provision is gathered by them with an indifferent care. Albeit, that there are some, that do travail further from their home then other some: and as there are both great and small, so each of them do express forth their goodness by the yielding of their increase: In the performance whereof, the good will of each one, seemeth to be well allowed, not only to the comfort of their own fellowship, but also to every common wealth, whereas they are settled and cherished, declaring themselves so worthy to be accounted of, contrary to Wapses, not without evil stings in the gathering of their bad provision: And that often times doth appear by the shrewd harm and damage that many an honest man doth sustain by dealing with such unprofitable cattle: whose separation is, not only required from among good Bees, but also their company from among men. Nevertheless many of that sort would be thought and reputed as good and profitable Bees, although no honest bare faced man can well away to have to do with that sort. From whom it may be thought that many people in this age have taken ensample, to deal shrewdelye and unjustly with their neighbours, as daily experience teacheth. In so much as it was a common saying among the people not long sithence, that where any one intended to do damage to any other their Christian brethren or neighbours, it was speeched in a barbarous manner thus: I warrant you to be overtaken with a crooked measure, by having to do with such a one: which God knoweth appeareth yet to be too too truly performed by the common practice thereof, contrary to this one good ensample. For the true measuring of corn in all incorporate Cities and Towns in England, where the true measure is well known to be fastened in a certain place near unto the market, where as every one may at their pleasures, have the true use thereof, and not denied to any: which notwithstanding, the greatest number of the people in their common buying and selling, do seem to have set a part to deal in true measure, as hardly to be persuaded to take so little pains as once to step over the way, or to their next neighbours door, to the end to speak or deal in truth and true measure, by reason that the crooked measure is every where so ready. As often times it falleth out too true, that many a true meaning man is overtaken, & some times undone by such like evil crooked & deceivable means, and yet the Lord hath said, 
Luke. 3  that all crooked things shall be made strait, & all rough ways shallbe made plain, and all flesh shall see the salvation of their God.  
And although all men can say, plain 
Chapmen or retailers of wares.  meaning and plain dealing is best, as in very deed and in truth none can deny it, so few do follow it. As when any Retaylors, or chapman of wares, do buy at the merchants hands to sell again. Then such can say, it is nought it is 
Pron. 20.  nought, but when he hath it, he doth praise the same, and that in such deformed wise, as that many in doubling the falsehood of their tongues, forbear not to swear in a deceivable manner, that it cost them thus much, and that they may not afford it under thus much: when as in deed, such their buying and selling tendeth to deceit: In so much as when some of them have been reproved for taking God's name in vain, some such there have been so impudent as in defence of their evil doing, have answered, that in time of their swearing they have detained their thoughts in their hearts. Although all such ought not to be ignorant that God is a searcher of the hearts and reins. But what may be said then to such horrible monsters, for I may not term them men: If there be such as I have heard to be, who will not let to swear upon a book, and that before any judge, being hired thereunto for money. And such are called by the names of Knights of the post, more fit for the Gallows, then to live in a common wealth where Christ is professed. For by such wicked & damnable means, truth is oftentimes put to silence, and the law is subverted contrary to this doctrine, that who so listeth to live, and would feign see good days, let him refrain his tongue from evil, & his lips that they speak no guile. But it may well be, that we in this age do draw nearer unto God's judgements: which the rather doth appear, when in every one's mouth, yea by the youth every where it is now a common speech intaking God's name in vain, for every trifling thing, when it is said, as Christ shall help me, and as Christ shall judge me, in such deformed sort as many seemeth not to take knowledge in what manner Christ shall come in judgement bringing wyfull tidings to all such as shall be found to have clean hearts & undefiled hands. But in a wo●ull & doleful time unto the wicked whose bearres are corrupted, and hands distained with abominations: as we are taught in the second Epistle of S. Peter. This first understand, that there shall come 
Peter. 3.  in the last days mockers in deceitfulness which will walk after their own Iustes: and say, where is the promise of his coming: for since the teachers died, all things continue in the same estate wherein they were at the beginning: For this they know not and that wilfully, how that the heavens a great while ago were, and the earth out of the waters appeared up thorough the water, by the word of God: by the which things, the world that then was perished, being overrun with water: but the heavens & earth which are now, 
In Noah's days, the old world perished thorough water: But this world is reserved for fire.  be kept by his word in store, & reserved unto fire against the day of judgement, and perdition of ungodly men.  
Dearly beloved, be not ignorant of this one thing, how that one day is with the Lord as a thousand years, and a thousand years as one day. The Lord that hath promised is not slack, as some men count slackness: but is patiented to usward. Forasmuch as he would have no man lost, but will receive all men to repentance. Nevertheless, the day of the Lord will come as a thief in the night, in the which day, the heavens shall pass away in manner of a tempest, and the Elements shall melt with heat: the earth also and the works that are therein, shall burn. Seeing then that all these things shall perish what manner persons ought ye to be in holy conversation and godliness: looking for, and hasting unto the coming of the day of God, by whom the heavens shall perish with fire, and the Elements shall melt with heat. Nevertheless, we according to his promise, look for a new heaven and a new earth, wherein dwelleth righteousness. Wherefore dearly beloved, seeing that ye look for such things, be diligent that ye may be found in peace without spot and undefiled, and suppose that the long suffering of the Lord is salvation.  
By this doctrine every Christian ought not to be ignorant how there is a great difference betwixt the record of God and the witness of men, & that every one should so grow in grace & knowledge of our Lord and saviour jesus Christ: As that we be not plucked away thorough the error of the wicked. In respect whereof to the end that all men may have a due consideration what manner of dealing God alloweth among his people in their buying and selling, I have here set down such certain notes as the word of God doth direct us unto.  
When thou sellest aught to thy neighbour or buyest any thing of him, deceive 
Deut. 25.  nor oppress him not.  
Deal not wrongfully with thy neighbour, 
Levi. 19  with meateyeard, weight nor measure.  
A false Balance is an abomination 
Prou. 11.  unto thy Lord God. Moreover thou shalt not have in thy bag two manner of weights, a great and a small: neither shalt thou have in thy house two manner of measures a great and a small. That thy life may be long in the land which the Lord thy God giveth thee: for who so doth contrary, is an abomination unto the Lord God.  
Have therefore a regard unto this doctrine, lest that God beholding your misoemeanour towards him and your neighbour, say this unto you, These people draw unto me with their mouths 
Math. 15.  and honour me with their lips, howbeit their hearts are far from me: but in vain do they serve me.  
Moreover it is written, if any man among you seem devout, and refrain not his tongue, but do deceive his own heart: this man's devotion is in vain.  
By which doctrine we are learned, that the eyes of the lord are over the righteous, & his ears are open to their prayers: and the face of the Lord beholdeth all those which do evil and wrong. Whereby it is to be noted, in what dread men do sometime stand in of their superiors, lest that for some contempt or disobedience, the transgressors are subject to be sent to ward, in such wise as in such cases men do seem to be very circumspect. And yet a great number, thorough their neglecting their duty & obedience to God, do unto him stand subject every hour, to be cast into a woeful prison: where it will be too late for such to say, I would other my friends were warned by me. For then that may neither avail thee, nor amend them. As we find it written: That when Dives desired that his other 
Luke. 16.  brethren might have knowledge of his torments: It was answered him: They have Moses, the law, and the Prophets.  
By which ensample all people are admonished, that in this life while they have time & space every one both men and women, to do nothing against a good conscience, and to examine in themselves, how they do delight to live in the fear of God, and by their innocency of life, do endeavour themselves to obtain God's favour, and so to be brought into the fold mentioned in S. john. Wherein it is noted, 
john. 10.  how the sheep of Christ are marked: and with what seals they are sealed against the day of the Lord: By which parcel of scripture, Christ doth acknowledge his: In that he sayeth, My sheep hear my voice, I know them, and they follow me, and I give unto them eternal life, which is to be obtained by earnest repentance, and mortifling of our earthly members, framing our selves to be obedient unto the voice of that good shepherd of our souls. Seeing we feed all in one green pasture under so good a shepherd next under God: as our gracious Queen, of whom rightly it may be registered in perpetuum, That by the permission of God & his protection, her Majesty hath reigned the peaceable Queen and shepherd over the little shepcoate of the people of England. Wherefore it behoveth the people to be as simple as sheep, & in their yielding like due obedience to God, and our so blessed a governess, & not to set light by the calling of the Pastors, who watch for our souls even as those that must give account therefore, and unto such we own a dutiful reverence, especially if they be such Pastors and Ministers as are required in so weighty a business: and whatsoever the Minister be, be he good or bad, whose conversation if we will needs look upon, yet we must so look, that our looking be rightly. And although we are forbidden to do as some of them do: yet we are not forbidden to follow the doctrine which by them is delivered unto us, out of the word of God. And to try whether our following be rightly, and how we do profit every man in the course of this our pilgrimage, Let us examine it by these two rules. First, as husbandment can make no perfect reckoning of his painful labour & travail, 
The means whereby each man may eramin in himself how he groweth rich to godward.  nor of the increase of his seed sow en in the ground, until he have had some certain trial of the yield which oftentimes is hindered in the coming up, in so much, as although it have a prosperous time, first in growing green and pleasant to look upon, which notwithstanding it is apparent, that in that season may happen great imperfection, as to be choked with weeds or blasted. And albeit, it grow to a more forwardness to earring, yet it is seen oftentimes that a tempest cometh and beateth it down. And if there remain a hope of plentiful increase, yet the same is not certainly known, how much it will profit the husvandman, until it be housed in the barn.  
And again as the Merchant adventurer can not perfit their accounts before the dangerous adventures be returned in safety, to their wished and desired port: So as after their merchandise and commodities being vended, then fall they to casting and Ballaunsing of their recconing. Upon the examination whereof, they do discern, what and how much they have profited or lost in their voyage or adventure: and if they find that they are brought behind hand, and fall short of their recconing, than they examine the cause, which being found, they become more careful in their; next adventuring. An such wise, as by their diligence, and God his blessing of their travails, in so good condition, as their former losses oftentime is restored again with double increase, to their great comfort and the discouraging of all such as do fraudently deceive or wastefully consume their goods, and so become bankrupt.  
These examples I would wish all men to imitate, by examining every one in himself, how they do grow rich in the perfiting of their account to God ward. Although it is apparent that there are some men which wax rich otherwise, who show themselves not to know what it is to hear the Lord God speaking to them by his Prophets: and in this our age delivered unto them by the mouths of many learned and godly Preachers, whose calling if they may not be heard and received, according as it is written in the Revelation. He that hath ears let him hear, That is to hear rightly, and with joy, and to express the fruit thereof in a life agreeable to the same, which if rich men do refuse to practise, then let it be examined how, and what such and their posterity shall be the better for riches unlawfully gotten: seeing that the more they have, the more they want. And that which they have so gotten and scraped together, she'll one day be a witness against them. For it is true, that although we have here many days, God shall have one day. As the word of God testifieth, That the day of the Lord shall come upon all flesh. And as it is written in the Gospel of Saint Mark. Except that the Lord should shorten those days, no man should be saved: 
Mark. 13.  but for the elects sake which he hath chosen, he hath shortened those days. etc.  
Moreover it is written in the same Chapter, Thus saith the Lord. Till these things be done, heaven and earth shall pass, but my words shall not pass. But of the day & the hour knoweth no man: No not the Angels which are in heaven, neither the son of man himself, save the father only. Take heed, watch and pray, for ye know not when the time is. As a man which is gone into a strange country, and hath left his house, & given authority to his servants, and to every one his work, and commanded the Porter to watch: watch therefore, for ye know not when the master of the house will come, whether at even or midnight, whether at the Cock crowing, or in the dawning: Lest if he come suddenly, he should find you sleeping.  
And that I say unto you, I say unto all men, watch and pray.  
The due consideration of this doctrine hath moved many good and godly men to become steadfast in the faith of Christ, as the best means to the attainment of salvation. But this faith that is required, must be no idle faith: for a perfect 
Faith is of a forcible effect. and the stay of our life.  faith is as a consuming fire to burn up all infidelity, sin, and wickedness.  

And as faith of itself  
Is the sum of our Creed:  
So good works are not excluded,  
in word nor indeed.   
As testifieth these necessary places of scriptures. Thou hast faith, and I have deeds: show me thy faith by thy deeds: believest thou that there is one God? thou dost well: The Devils also believe and 
james. 2.  tremble.  
If a brother or a sister be naked, and be destitute of daily food, and one of you say unto him, depart in peace: God send you warmness and clothing. notwithstanding, ye give them not those things that are needful to the body, what shall it help: Even so, faith if it have no deeds is dead in itself. As for ensample, a needle is a needful thing to make the way, but a thread with it more profiteth the workman.  
And Saint Paul to the Hebrews writeth, Faith is a sure foundation of 
Hebr. 11.  things which are hoped for: and a certainty of things that are not seen. For by it the Elders obtained a good report. By Faith Abel offered a more plentiful sacrifice than Cain: by which he obtained witness that he was righteous, God testifying of his gifts.  
And in his Epistle to the Galathians, 
Gal. 6.  Bear ye one an others burden, and so fulfil the law of Christ, for if a man seem to himself that he is somewhat, when in deed he is nothing the same, deceiveth his own mind. Let every man prove his own works: for whatsoever a man soweth, that shall he also reap. For he that soweth in the flesh, shall of the flesh receive corruption: And he that soweth in the spirit, shall reap life everlasting. Let us not be weighed of well doing, for when the time is come, we shall reap without weariness: While we have therefore time, let us do good unto all men, especially unto them which are of the household of Faith: for so shall we live and not die.  
And that I write not these things forth of men's dreams or fables, nor out of profane histories painted with vain eloquence, but forth of the infallible truth of God's word. As by the authority of Saint Peter in his first Epistle doth 
Pet. 1.  lead unto. Know this, that no prophesy in the scriptures hath any private interpretation, for the Scriptures came never by the will of man: But holy men of God spoke as they were moved by the holy Ghost.  
notwithstanding, it is a thing much to be lamented, that any people that do profess Christ, should so love this world's possessions, as to leave God and their neighbour unbeloved. And yet such ought not to be ignorant that the virtue of riches do take their leave in this life, whereas the end of godliness never dieth: but doth ascend up unto Heaven before the high Majesty of GOD, who rewardeth every one according to his works. In so much as Christ only, having overcome all things, hath prepared a Crown of glory, for all those that walk in his ways, and five after his commandments and ordinances: So shall it never repent any of well doing. As if all rich men did so love and fear God, as to fear him for his justice, and love him for his graces and mercies extended: Then would rich men cease to work sin with greediness: who as they will take unto them the ensamples of the godly, rich Abraham, David, and job. Whose manner of godly living, all rich men should also imitate, and set before their eyes, practising the same in their conversations, as a perfect trial to know a good rich man by, assuring ourselves that that which Gods word warranteth, is a perfect touchstone to prove the testimony of a good conscience.  
But God knoweth with what sorrow it may be said, O miserable world, whereas riches do remain: and virtue and godliness in the most part of the people appeareth to be fled, which is to be lamented in this wise: O little labour for a man to know himself. O little faith in seeking to ●●eepe God's commandments. And yet a strange thing how loath every on●● is to die: and yet a number dead in deeds, and yet living. As it is recorded in the scriptures of the rich widow, that while she lived, in all pleasure and sensuatie it was said of her, let her alone, sheep dead.  
As also so long as the prodigal child lived in his prodigality ranging at his pleasure, so let run at large: during which time his father accounted him as lost, until he returned being touched with the consideration of his miserable estate, and acknowledged his own infirmity and weakness in that he had obeyed unto his own lust in treading of the paths of ungodliness wherein he being wearied confessed himself to have been worthily chastened, doing the duty of a child in yielding of due obedience. By which means he was reconciled and received again into his father's favour. God grant the like returning, not only of all the disobedient children of England, but also of all such as are old enough to know what it is to disobey God, and that many such as neither will reform themselves, nor look to be refoutmed.   

Against extorting Farmers and Graziers, depending on private gain.  
ANd that the evil seed of private gain, is sown and hath taken root, as well in the country as in Cities and Towns, it is evident by the practice that many rich Farmers and Erasiers do use in this age, in place of such as God allotted unto Adam, saying— In the sweat of thy face shalt thou eat thy bread, till 
Gen. 3.  thou be turned again into the ground, for out of it was thou taken, in as much as thou art dust, and into dust shalt thou be turned again. And the Lord God sent him forth from the Garden of Eden, to dress the ground that he was taken out off: whereby it is apparent that this profession was it, that then well pleased God, in the first creation of things. But the evil nature of man, with the consent of private gain, hath so corrupted the way, as God hath been much grieved & moved thereby. As the ensample of the rich man spoken of in the Gospel doth well declare, where God speaking in this wise, said: 
Luke. ●●.  Take heed and beware of covetousness, for no man's life standeth in the abundance of the things which he possesseth: and he put forth a similitude, saying: The ground of a certain rich man, brought forth plentiful fruits, and he thought within himself saying, what shall I do? because I have no room where to bestow my fruit. And he said this will I do, I will destroy my barns, & build greater, and therein will I gather all my goods, that are grown unto me: And I will say unto my soul, Soul thou hast much goods laid up in store for many years, take thine ease: eat, drink, & be merry. But God said unto him, thou fool, this night will they fetch away thy soul again from thee. Then whose shall all those things be which thou hast provided: So is it with him that gathereth riches to himself, and is not rich towards God.  
By this part of Scripture it appeareth how some men have grown in wealth and yet do contrary to God's liking, which notwithstanding it is manifest that many rich Farmers and Graziers have perverted the way of such as God requireth, and as themselves ought to be. For it is true that with many of them, all is too little to the enlarging of their borders, as though they would live alone upon the earth: Insomuch as some one of that profession have encroached into his hands the occupation of two or three Farms maintaining hardly thereupon so many persons as any one of those Farms maintained before time, when as they were occupied by several householders, in such wise as many serviceable men were thereupon maintained in few years past being now supplied with a shepherd and his dog, wherein many have found so great gain to the increasing of their deceivable wealth, by converting their lands into passuring and seeding of sheep, that many Landlords have been content tolet the dwelling housen of their Farms fall down, to the end to enlarge their borders by laying the lands of two or three Farms all into one: reserving one Cottage or house thereunto.  
The which evil of late years hath grown the rather by many evil disposed and greedy minded rich Farmers, who to the increase of other private gain seemeth not to force what damage such do unto their more honest plain meaning neighbours, in so confused and preposterous manner: that often times it so falleth out, that by the lewd practice and forecasting of some one, a great many are cast behind hand. By their being made destitute of thatwhich their ancestors had the use of many years before. And that in such reasonable manner, as one honest neighbour might be relieving and aiding unto an other, and in good case to furnish their Prince according to every one in their calling. But now say they the case is altered, and many of their state shrewdly abated. In such sort as they can not do as their ancestors have done in time past, in the seruite of their Prince, nor yet so to furnish the markets with the fruit of their labours, as many their good effects do desire to perform, which impediment they say is the rather happened unto them: by reason of late, that such have paid a great fine to their Landlord, for accomplishing whereof, such oftentimes are constrained to sell their more needful stock from their ground, or else they must pay a more greater rent then before tyme.  
Whereof in this age so many do complain & say, that by reason of so great evil. They must moil and turmoil all days of their lives and all to little, to the answering of their Landlords rents. The rather by the unhonest and greedy minds of some such rich Farmers and Graziers as of late have seemed to be more careful in their attentyvenesse of the term of their neighbours Leases, than either God or human nature alloweth: with posting & trying all means possible whereby to remove the good meaning of the Landlords from his honest Tenant or Farmer, by urging the Landlords to hearken to the evil nature of private gain: So as many a such unconscionable rich cormorant Farmer letteth slip no opportunity and time to practise the effect of his wicked intention in offering a more larger fine or greater rent then before the Landlord made account of, in so evil condition as the evil operation of private gain hath moved many Landlords to hearken so to the subtle working thereof, as the same hath wrought many their honest tenants and Farmer's great damage, and greater is like to work, unless it may please God so to touch the hearts of landlords, as by setting a part the evil condition of private gain, they may avoid so great evils as may happen thorough so great an abuse. Whereas in reforming of the evil, if Landlords would retain to their Farmers, their honest Tenants and their posterity, in so good condition. as not being over burdenous unto them: So should Landlords not only bind unto them the hearts of their honest tenants and Farmers: But also thereby shall do a deed commendable in the sight of God and man. The contrary no doubts of it hath always been a thing displeasant unto God and all good men: as appeareth in former ages. In so much as it is written, That job in the relating of his innocency saith thus. But if case be that 
job. 31.  my land cry out against me, or that the forowes thereof make any complaint, if I have eaten the fruit thereof unpaid for: then let thistles grow in stead of my wheat, and Cockle for my Barley.  
And in the Prophet Ezechiel it is written thus: Behold all Souls are 
Ezech. 18.  mine, like as the father is mine, so is the son mine also: the soul that sinneth shall die. The fathers have eaten sour Grapes, and their children's teeth are set on edge. If a man be godly and do the thing that is right: he eateth not upon the hills: he lifteth not his eyes to the foul Idols of Israel: he defileth not his neighbour's wife: he grieveth no body: he giveth his debtor his pledge again: he taketh none other man's goods by violence: he clotheth the naked: he dareth nothing upon usury: he taketh nothing over: he withdraweth his hand from doing wrong: he handleth faithfully betwixt man and man: he walketh in my commandments & keepeth my laws and performeth them faithfully. This is a righteous man, he shall surely live sayeth the Lord God. And that every rich man ought to have respect unto his neighbours well doing, It appeareth in this part of scripture of Saint Paul to the Corinthians. Now therefore 
Cor. 8.  as ye are rich in all perfectness in faith, in word, in knowledge, in all ferventness and in love, that ye have to us: Even so, see that ye be plenteous in benevolence also. This say I not in commanding, but because of ferventness I do allow the unfeignedness of your love towards other men. For ye know the liberality of our Lord jesus Christ, that though he was rich, yet for your sake he became poor: that ye thorough his poverty might be made rich.  
But such there are in this age, whose hearts are so framed to dwell in frowardness, as to say, that these be not the days of innocency, what shall it then follow: that their wickedness would make them the days of craftiness: God forbidden, from which evil we are forewarned in the fourth book of the Prophet Esdras. God speaking unto Esdras, showing unto him the punishments which he threateneth to come upon evil people, and how he would have all that profess his name to avoid the plague.  
Who so keepeth my commandments and precepts, saith the Lord God, Let not your sins way you down. and let not your unrighteousness be lifted up. Woe be unto them that are subdued unto their sins, and tangled in their wickedness: like as a field is hedged in with bushes, and the path thereof covered with thorns, and so be taken and cast into the fire and burnt.  
Hereby all that profess Christ are admonished to flee such evil ways, as lead to the destruction of all those that travail therein, and respecting their own private gain, seem not to make any account of wrong doing. As for ensample, how many now in this age are so greedily set upon covetousness, as to encroach into one man's hands so many tenements and houses as by all means possible he may compass, either in buying the feesimple, or else the graundelease over the tennantes' heads, in such wise as having obtained the same, and doing some small reparations thereupon: then doth the new Landlord not only enhance the rent for which such Tenements went before time: But also the Tenant must give a large fine, besides some reparations left undone for him to do, for the easement of the house, although the poor tenants purse be so wronged thereby, as oftentimes it so falleth out, that all the shifts that he can make, may hardly recover so chargeable a sickness as happeneth to many by such ill means, in such sort as sometimes the tenant groweth in so weak a case as not able to abide the air, or to go out of the doers, by reason of the infection of private gain: being an evil in this case not much different from usury: and so much the more to be sorrowed, where the people can apply themselves to no better trade, then having compassed a piece of money before hand, to frame thereby a heavy burden wherewith to lad their poor brethren, as it is too too true, that there are many such, as have weak hands, and feeble knees to do good, but are strong enough to keep down their weaker brethren. And very few is the number that do labour truly in the Lords pathways in any their vocations, but from time to time it is too manifest how the lords ways have been perverted by the corrupt nature of mankind in all ages. By means whereof, Christ his religion hath been grievously hindered, as it is evident by one notable ensample as hereafter followeth.  
Sometime there was a great Turk 
An ensample of a great Turk.  whose name was called Soldanus Egypti. who was touched with the consideration of the profession of Christ his religion: as that he was moved and stirred in mind, to have forsaken his abominable error and become a Christian: So as he might be ascertained that the lives of Christians were agreeable to their profession. Whereupon in the consideration of his intention, after he had long pondered with himself how he might best be resolved in so weighty a cause, he determined to break the matter unto one near about him, in whom he had most confidence, and unto him the said great Turk declared the some of his intention, and finding his trusty friend ready to accomplish his request: who secretly was furnished about that business: So that in short time he arrived in some parts of Italy, as a part of Christendom: to the end there to discover the manners and behaviours of the people, where be found the manner of their living, so far unagreeable to the profession of the names of Christians, as the said messenger of the. Turk's, had no need to make any long abode in those parts, for any better trial. So as he having attained the effect of his message which he had given in charge, he returned again from whence he came, and made relation unto his master the great Turk in this wise. True it is, that those people where I have been in Christendom, & that bear the names of Christians, do in their outward appearance profess to serve a Godwhom they know note, and otherwise their lives in deeds, are distained with all abominable loathsome sin and wyekednesse. Whereupon the said great Turk having taken some pause, broke out in these speeches or the like. And is it so, than I decest and defy them and their religion. In such odeous and reproachful wise as may be an ensample to all parts of Christendom, where as Christ is professed in words, and contemned in deeds. In so much as we are to pray to GOD to keep the Turks spies out of this part of Christendom, until a more uniform order of living may be found joined with our profession, in such godly conversation, as that England especially may become a Lantern to other our neighbours, who have not as yet so large measure of God's loving kindness, as it hath pleased him in his mercy to extend unto England, above other nations. For the which England is the more indebted and accountable unto God: in the consideration whereof, every member ought to be so heedful in yielding their due obedience: as that if it were possible, the very Turk may be moved to acknowledge Christ. And that the enemies spies may have no just cause to use any such manner of reproving the people of England. But that every one of the congregation, may be stirred to frame their lives in godly conversation, and not to delight to take ensample of evil doing: but rather to be doing that which is good, and to edify with all. As not compelled thereunto, but of love and zealous affection unto God, who by his word hath left unto us perfect ensamples, how to behave ourselves in obedience unto him, our Prince and rulers. As Saint Paul to the Romans plainly setteth down. Let every soul be subject to the Superior powers.  
And again in his Epistle to Titus, he hath set down special exhortations, how those that profess Christ should behave themselves in godly conversation of life.  
(But alas) there are a number of people in this age, both men & women, who by the setting on of the covetous Devil, and the consent of dilobedience, do not cease to take in hand many wicked deeds and evil actions, the most part whereof are yet untold. In so much as it may be said, who might offend, and hath not offended? Wherefore let every one in time refrain from their froward ways, and to cease from committing of sin with greediness. And not so to overween or think of themselves, to be such as in deed they are not. For it is true that although any man or woman do possess beauty or riches or any other good gift, yet such things are unperfit in us, so long as we do remain in this veil of miseries, as our sundry imperfections do declare. But all are as a lump of clay lying upon the face of the earth remaining at the choice and will of the Potter to apply and work it at his pleasure: who oftentimes in the working, findeth the clay to frame but badly to the workman's mind, by reason of the sundry imperfections which lie hidden therein. Whereby the same becometh in the working so full of cracks and flaws, not sitting to the use for which it was meant in the workman's beginning.  
And so oftentimes it falleth out with 
The heart of man may be compared to a pair of writing tables.  the hearts of men, which ought to be prepared as a pair of writing tables, which serve for to note in all remembrances. and as in infancy none can write, so long are they easy to be kept clean. But once being grown to judgement to discern of good and evil: If we have blotted the tables of our hearts with evil things: the same must first be clean wiped out before we may write good things therein: which being so orderly kept, using the same to all good intentes and purposes, in which application, we shall find the same as a ready mean to bring us unto such perfect knowledge in our age, as we have noted therein in our youth. For the performance whereof, the pen of God's spirit is herein required. But it is much to be feared, that there are too many that in their youth have written and do daily to write, so many evil and perverse notes, with the pen of vanity, in so much as when they come to age, they find them so full, as no roumeth is left to write that which good is, being possessed by such as may not be persuaded to put out the evil that hath been confusedly written therein: to the end that goodness might be placed in stead of evil, and virtue in stead of vice:  
All which notwithstanding, man's heart seemeth oftentimes to be so wrapped in ignorance and disobedience, as hardly many may be brought to yield unto the truth. Wherein is to be remembered, that GOD hath so ordained that weeds and thistles should grow up among good corn. To the end that when the harvest cometh, the good and just husbandman may cleanse the good corn from the Tears and Fetches. The good corn with joy to be housed in the barn, and the tars and Fetches to remain for everlasting fire.  
Even so hath God placed upon the face of the earth, of people, wicked and froward, good and bad, rich and poor, not to the end that any should vaunt themselves of their larger measure distributed thorough God's mercies. Whereby rich men are forbidden to lift up themselves in the glory of their riches, and poor men not to be dismayed or discouraged thorough their poor poverty. For what God hath done his omnipotency hath done that same with a condition which he will have held firm unto himself. That is, that every man shall again forego the things which in this life he now possesseth, be it little or much, at a time appointed, with a promise that he will give unto every one new possessions, & to every man according to his deserving. The consideration whereof, of late years hath seemed to be out of most people's thoughts, as may easily be discerned, by reason. That notwithstanding, it doth rest in the pleasure and displeasure of almighty God, to take the advantage of every condition broken, and forfeiture: Yet note I pray you the precise dealings betwixt worldly men, how strict they are in executing the penalties of bonds, against such as are indebted unto them, and in making of contracts and bargains to their own avail how careful such will be touching bonds with conditions, some times in taking advantage of the penalty, letting no day nor hour over slip in that behalf. Albeit, concerning many their more dutiful care unto God, in keeping covenant with him, such show themselves in a manner careless. In so much as it is to be feared, that all those that do so wilfully throw themselves indebted unto God, and thrall to Satan, some by one sin, and some by an other: who in the end, unless they look better unto themselves in time, will be driven to play the parts of ill debtor, who upon knowledge of their creditor, his being near at hand upon coming, will seek to hide themselves, to shun his presence, for avoiding of so great penalties as many in this age, do seem wilfully to subject themselves unto. Being warned to avoid so great ignorance, as that any creature may hide himself from the presences of the almighty, for our own sins will find us out, at what time God shall he of power, even in the twinkling of an eye, to take the advantage of all penalties, and thereupon to award a heavy sentence for inviolating and breaking his covenants and commandments, which when we wretched creatures do examine in ourselves how we have performed them, we shall find ourselves so guilty by our manifold transgressions and disobedience, and so unprovided to make satisfaction, that when we shall be summoned to answer to the plaint which shall be laid against us in the great day of the Lord, where every one shall hear it said thus unto them, how hast thou lived, render account of thy bailiwick, and how thou hast bestowed thy Talon. Whereunto we shall not be able to plead one word against a thousand. In so much as I see no way but that here in this life while we are in the way, that every one do seek in time to agree with so merciful a creditor before we come to exegent of outlawry, which we may with less cost do, than to put in a Super sedeas at the common law. For he is a merrifull judge & easy to be entreated. But if we let the matter run to far, the charge will be the greater, and the pleading of ignorance will be nothing available. As to say, that we were deceived, as Eve answered unto God, for the same shall rather be a witness against us, because that by her came the first fail, from innocency into sin. Whereby we are forewarned that where she fell once in eating of the forbidden fruice, we sinful creatures do fall every day and hour. In so much, as here I may say, Who is he that can number his own sins. Wherefore seeing that no man may escape the day of the Lord of Hosts: Let us all while he offereth himself unto us, seek by all means possible to shake of the fetters of our sins, wherein we are bound. And this is to be done by no other means then wholly to commit ourselves unto the mercies of our eternal God, and by our earnest and daily prayers to endeavour ourselves to obtain his favour by repentance and mortification, refraining from committing of sin and wickedness: for late repentance falleth out seldom to be true repentance. Wherefore in this time of grace, it behoveth us to be thankful to God, and kind to our neighbours: According to this doctrine of Toby, My son do good 
Tob. 4●  in thy life of that thou hast, and give the Lord his due offerings. Do good to thy neighbour and friend before thou die, and according to thine ability reach out thy hand and give to the poor: For God beholdeth and hath a respect unto the giver, and him that receiveth: To him that deceiveth, and him that is deceived.   

A brief remembrance for the poor afflicted.  
FOrasmuch as GOD will have it known what a ready means affliction is, to come unto Christ: It must not be understood, but that afflictions do as well happen to rich as unto poor: for none doth always enjoy such freedom but that at sometimes are touched with some grievance or affsiction either in body or mind. Albeit, the poorer sort do bear it in a more harder manner, by reason of their poor poverty, not having wherewith to withstand the cold, nor to feed their hungry bodies in so large a condition as many rich have. And as there are many rich that seem not to know what it is to be rich in God, so are there many poor that do abuse their poverty, and as Hypocrites do deceive, and as it were rob from the good poor, the charitable devotion of godly disposed people touched with a pitiful affection unto all. But often it falleth so out that there are some such as do declare themselves hypocrite poor, that can handle their profession in so loathsome a manner, as such are hardly to be discovered, because of their decestable & ungracious practice, under the vile cloak of deep dissimulation, in making an occupation of their more miserable estates. And such aught to be sifted out of every common wealth, as chaff from among good corn: And the cause to be examined, how every such hath grown into so miserable estate, which being found to be by any evil practice or behaviour, than a condign punishment to be ministered: and to be set to some work and labour whereby to earn their living, and being found to be framed to any goodness, than such to be dealt with all according as God hath wrought the like effect of late in London, whereas such are provided for, to the great commendation of the same City, in relieving the lame and impotent, and reforming the abuses of such evil people as may not otherwise be reclaimed. And that poor children might supply the places which now the devices of turnspits and Dogs do furnish. And that it should not be lawful for the parents of such children to entice them away being once placed, nor to depart till they had continued the full term of years, for which such were bound, and then to make choice what faculty such will follow for their better provision of living, according to their towardness. For it is written, if one of thy brethren among you be 
Deut. 15.  poor within any of thy gates in the land which the Lord thy God giveth thee. Thou shalt not harden thine heart, nor shut too thine hand from thy poor brother: But open thine hand unto him, & lend him sufficient for his need, which he hath, and beware that there be not a wicked point in thine heart, that thou wouldst say: The seventh year, the year of freedom is at hand, and therefore it grieveth 
The Lord loveth a cheerful giver.  thee to look on thy poor brother, & givest him nought: and he then cry unto the Lord against thee, and it be sin unto thee: but give him and let it not grieve thine heart to give unto him. Because that for this thing the Lord thy God shall bless thee in all thy works, and in all that thou puttest thine hand too. The laud shall never be without poor: And therefore I command thee saying: thou shalt open thine hand unto thy poor brother that is needy and poor in the land,  
If thy brother an Hebrew sell himself unto thee, or an Hebrewess, and serve thee six years, the seventh year thou shalt let him go free from thee, & when thou sendest him out free from thee, thou shalt not let him go away empty: but shall give him of thy sheep, of thy corn, and of thy wine: and give him of that wherewith the Lord thy God hath blessed thee. And remember that thou wast a servant in the land of Egypt, & the Lord thy God delivered thee thence, and therefore this thing I command thee this day:  
And the same God hath commanded children to do their duties with diligence, As it is written in Saint Paul to the Ephesians, in his first Epistle: Children 
Ephe. 6. To children.  obey your fathers & mothers in the Lord, that is the first commandment that hath any promise, that thou mayest be in good estate and live long in the earth: and ye fathers move not your children unto wrath, but bring them up with nurture and information unto the Lord.  
Servants be obedient unto your earthly masters, with fear and trembling, in 
Servants.  singleness of your hearts, as unto Christ: not with service in the eye sight, as men pleasers, but as the servants of Christ, doing the will of God from the heart, with good will serving the Lord, and not men. And remember that whatsoever any man doth, that shall he receive again of the Lord, whether he be bound or free.  
For with God there is no respect of persons. And to the end that every one in general, both men and women, should have a due consideration of the benefits done unto mankind in his first creation. God hath placed mankind here upon the earth, making him capable of reason, with his eyes so framed, as in the course of this mortal life, every one both rich and poor, high and low, Publican and Pharisie, should not be forgetful of the wonderful omnipotency of God in our beholding the Heavers, with the ornaments thereof. Where the Sun, the Moon, and the Stars, do all observe their course in due order, to the end to put all mankind in remembrance of our obedience whereunto we were framed in our first creation: which benefit of creation, as it was and is denied to all other creatures beside: who as they are void of reason, whereof and wherefore they were made and created. So do they take their turns in coming upon the earth, and passing again without any further memory to be had of any of them. But man ought not to be ignorant, that seeing almighty God hath dealt so bountifully with him, as to make him Lord over all other creatures in obeying him: So is man himself bound to the more stricter form of obedience unto God, for so many and sundry his benefits received: whereby all mankind is admonished, that forasmuch as all other things are ordained for the necessity and use o● man: so should man be more careful for the things appertaining to the hungering of our sinful souls: then for the feeding and pampering of our carnal and mortal bodies, which in Spanish is so rightly applied, where a man is called Vmbra, which by interpretation is a shadow, which notwithstanding daily experience teacheth, that a more estimation and care is had for so unstable a body, neglecting the provision of our souls, which ●ught to be provided for, and esteemed above all the jewels in this miserable world.  
And thereupon Christ in his rebuking 
Matth. 23.  the Scribes and pharisees, sayeth thus, Woe be unto you ye Hypocrites, for ye make clean the outward side of the cup & of the platter, but within they are full of bribery and excess. Thou blind Pharisie cleanse first that within the cup and platter, that the outside of them may be clear also. Woe be unto you Scribes and pharisees, ye Hypocrites, for ye are like unto painted sepulchres, which indeed appear beautiful outward, but within are full of dead men's bones, and of all filthiness.  
Even so are there many in this age, who do seem outwardly to be righteous and so would be reputed and taken: but within are full of all feignedness and iniquity.  
Upon such like occasion, S. Peter in 
Pet. 2.  his first Epistle saith, Wherefore lay aside all maliciousness, guile, & dissimulation, envy, and all backbiting, & as new borne babes desire that reasonable milk which is without corruption, that ye may grow therein: if so be that ye have tasted how pleasant the Lord is, to whom ye come as a living stone disallowed of men, but chosen of God, and precious: but ye as living stones, are made a spiritual house: and an holy priesthood for to offer up spiritual sacrifice acceptable to God by jesus Christ.  
As it is testified in the scripture, Behold I put in Zion an head cornet stone, elect and precious: and he that believeth on him, shall not be ashamed: unto you therefore which believe, he is precious, but unto them which believe not, the stone which the builders refused, the same is made the head stone in the corner: and a stone to stumble at, and a rock to offend them which stumble at the word, and believe not that, whereon they were set.  
Wherefore to the end that we may 
The reedifiing of London Bridge, compared to the building and reedefiing of the house of God.  examine in ourselves how every one is framed agreeable to God's good pleasure, against the day of his visitation, I have here thought good to set down the manner of the reedifying of the new Arch of London Bridge. Wherein may be noted the difference be twixt a private work, and a work for a commonalty & commodity of the people in general. The manner of the proceeding in the said work. First, the old frame of building was taken down to the ground, which to most men's judgements, as travelers by, would have judged the foresaid old building of sufficiency to have continued the charge which the same had before supplied of long time: whereupon diligent search was made, and the ground work was found so imperfected, by reason of the sundry imperfections that were found therein. In so much as it was thought needful by those that had the over sight thereof, that the foresaid old building should be taken down as it was, for avoiding of further danger: having a respect unto the time of the year, when the visitors and founders did take the same in hand. In so much as all the old defaulted building being rid out of the way, and expert workmen being come to searching of the foundation, they found the old piles whereon the stone work stood in so evil condition, as it was thought most needful that many should be displaced out of their seats, which appeared not to be done without painful labour. And being brought to pass, new piles of the perfectest wood that could be provided was ordained and set in the seat and places of the old. For the better performance whereof, every pile so set, was not done without like tedious labour, cuerye one being armed and caulked with Iron. To the end to make their way the perfecter: So to withstand any impediments which might have hindered their entrance: which was performed in as hard a manner as if the same had been a new forcible work. For by reason of continuance the old ground work was loath to yield. Albeit, that now by the perfect experience of cunning workmen, there is placed upon the well grounded foundation of piles, a durable stonework to the defence of all stormy tempests: so workmanly handled as one stone is fastened to an other in their joining together with Iron catches, thereby to keep them from starting out of their offices, being pointed in the joints with Sowder, resin, Tallow, and Pitch, as a compound of forcible effect, needful about such a work, to the end that no impedunent should grow or enter in between the joints, being prevented by such good means. In such sort as now upon the said foundation, there is erected a well conditioned and substantial frame.  
Wherein is to be noted, the fruit of the workmen's diligence. In the performance whereof, it doth appear, each workman to have well & sufficiently discharged their several charge and vocations, to the well liking of the Founders and beholders.  
In such wise, as when it is considered what benefit and commodity is like in short process of time to grow to the founders thereof: Then is it not to be thought to have been more chargeable then in time the same may be profitable.  
Which stately building being compared with the reedifying and building up of the house of God, which consisteth not in Temples made with stones, according to the traditions of men: Albeit, God 
Act. 7.  requireth a house of prayer, whereas the people may in all reverence, congregate themselves together. As in the Church there in all obedience to be in a readiness with attentive ears, & rejoicing hearts: to hear the divine service of God, and that our hearing may be rightly with a gladsome desire to hear Christ speak unto us by the mouth of the minister and godly Preachers, out of the word of God, thereby to learn to follow Christ by obedience, in honest conversation of life. For Christ hath always allowed better of obedience, then of sacrifice: As appeareth in the first Book of Samuel. 
Ring. 15.   
When it repented God that ever he had made Saul King by reason of his disobedience. Albeit, Saul had spared the best of the sheep and of the Oxen of the Amalekites, to sacrifice them unto the Lord. Wherein Saul obeyed and harkened unto the voice of the people, and turned away from the word of the Lord. In so much as it was told Saul by Samuel. That forasmuch as he had cast away the word of the Lord. The Lord would cast away Saul, and rend away his kingdom from him. In which parcel of scripture it is worthily to be noted, how much God hath been pleased in former ages with obedience, and displeased with the contrary.  
As this one example may lead us unto. That the voice of a man may awake one out of sleep: So that he beginneth to start and arise, but than if he strait ways falleth a sleep again, until we see him stand and go, we may not truly say he is perfectly awaked.  
Albeit, in following & obeying Christ, it is not meant that we neither can, nor must do all things that he hath done before us: but to follow him in godly conversation of life and obedience as near as we may, otherwise what doth it avail to profess much, and to practise little. Whereby we are admonished to join practice with our profession, in the repairing and building up of the house of God, in all godliness and humility: and with more diligence and care than was used in & about the reedifying of the foresaid building of London Bridge, which as you may perceive in the former discourse was not easily performed without great cost and labour. So ought all Christians to bend themselves to the uttermost of 
What form ought to be observed in the perfiting of God's house.  every their powers, all to agree in one general consent and unity of brotherly love, whereby the lords house might speedily go forward: And not as Manasses, against Ephraim, and Ephraim, against Manasses, and both against juda: Lest God beholding such a confusion, come and say unto thee, as unto the fig 
Matth. 11. Luke. ●5.  tree, Never man eat fruit of thee hereafter while the world standeth: Yet Christ himself hungering.  
In consideration whereof, it is to be noted, that although the founders under God of his house here in England, which God ever maintain and increase, are now willing, & have been of long time with the advise of the best workmen that might be had, in so careful a work, and about so weighty a cause, such as God be thanked have not seized to take great pains in England, for the perfecting of so worthy a work, and therein many good people about London and in other places have and do declare themselves very studious and painful to have the same performed. In so much as God be praised there are some certain, that willingly and gladly do show themselves to be faithful labourers in the house of God. But the greater number beside, seem to be such as in very deed would be accounted good labourers in God's vinyeard, who in deeds do appear plain, to be but Loiterers, when as the master of the vinyeard shall come to trial. It is true, he will not deny his good Stewards, Bailiffs, and faithful servants their due reward: At what time all the contrary will be found to be too too negligent in such their dutiful business, some of obstinate, froward, and malicious minds, and some by foolish ignorance, like unto the five foolish Virgins. And many such as do flatter 
Matth. 20.  themselves with the parable of those whom the good husbandman was willing to retain in his vinyeard: and gave unto him for his hire that came at the third hour of the day, as large as unto those which entered at the first hour, and did bear the heat of the day. Whereby it is manifest, that the same good husband man who is our Saviour Christ, hath always had a like care for all in general, and will deny none of their hire, that came unto him in any time, in mind to be accepted.  
But alas, what may be said or thought of such as do defer and set off their coming into the lords vinyeard, even until their last hour. And then perhaps do as it were look over the hedge, and do commit their good deeds to be sent after them by Executors, in hope to receive their reward with the first. Wherein is not to be forgotten, that although our heavenly husbandman, hath dealt and doth deal so favourably in his mercies, with so many as he findeth sorrowful and careful to live with him. And not obstinately or willingly to pine themselves away for want of a little pains taking, whereby to procure unto themselves food and reward, which I do so much the more lament, while I do behold a number whose lives do bewray that they care not to have to do with God nor his house, such as may not be persuaded to enter into the same, and other some such and that for the most part, who if they happen a little to enter in, they soon wax weary, and so stealeth forth again. In so much as it is very doubtful, that any such shall have any part of reward with the true labourers: but rather shall want food when as they shall be hungry and thirsty, and shall always be dry. And so in case to perish for want of that which they so contemptuously and negligently refused, when the large measure was offered unto them through Christ his merits and loving kindness. In so much as rather it is to be desired that all those that have any feeling desire in them selves to come into the lords vinyeard, and to dwell with God in his everlasting mansion, may refuse no pains to be joined unto him in joyful gladness of Ghostly ravishing, which is to be sought from the high to the low, with all due humility & reverence unto God, love to our neighbours, & obedience unto our sovereign, udder whose protection next under God, we do enjoy our being and continuing in so good a work, for the which every true member of England is bound daily and hourly to pray unto God, that so good a foundation of the house of GOD may become so well framed and perfected, as to increase & remain unremovable, to the everlasting comfort of all the professors: As is testified by the scriptures. The earth shall fail, & all things 
Matth. 5.  therein contained: but the word of God abideth everlasting, and one jot of his word shall not fail. And when we have done all that ever we can do, yet shall we be but unprofitable servants.  
By these words, some may doubt what they ought to do in so weighty a matter, it is in these few words declared. That we ought to prefer the glory of 
A special note for all that profess Christ.  God, the promoting of Christ his Euangil, that is, his word, and the salvation of our souls, above all things in the earth.  
So shall we be sure that though all the world beside were in an uproar and troubles: Though wars and contentions, plagues, & pestilence, and all inconveniences were round about us, yet should we be defended and protected. For so is God's loving promises unto so many, as with willing and obedient hearts do seek to be preserved in his fold, expressing their inward desires, by their outward conversation and actions. By reason whereof, many have been stirred to forsake their froward ways: and return unto the Lord, by ensample of King Ezechia, as followeth. And Ezechia sent 
In the 2. book of the Chro. Chap. 30.  to all Israel and juda, and wrote letters to Ephraim and Manasses, that they should come to the house of the Lord at jerusalem, & offer passover unto the Lord God of Israel. And the King held a counsel with his Lords, & all the congregation at jerusalem to keep the feast of passover in the second month.  
And the tenor of his letters was this:  
You sons of Israel, return to the Lord God of Abraham, Isaac & jacob, and he shall return to the residue that resteth from the hands of Assur. Be not as your fathers, and as your brethren were, who have transgressed against the Lord God of their Fathers, who hath made them desolate as you see. Hold not your hearts therefore. But give your hands to the Lord, return to his Sanctuary, serve him and he shall. show mercy unto you, to your sons and daughters that be in bondage, for he is pitiful and easy to be entreated. Thus far did Ezechias by letters and messengers provoke the people declined from God, to repentance, not only in juda where he reigned lawful King, but also in Israel, subject then to an other King. And albeit, that by some wicked men, his messengers were mocked, so lacked they not their just punishments: For within six years after Samaria, was destroyed, and Israel led captive by Salmanazar. So did not this zealous King Ezechias desist to prosecute his duty in restoring the religion to God's perfect ordinance, remaving all wickedness.  
And again, in the Prophecy of Ezechiel, it is written thus: If a man now 
Ezech. 34.  hear the noise of the Trumpet, and will not be warned, and the Steward come and take him away, his blood shall be upon his own head: for he heard the sound of the Trumpet, and would not take heed, therefore his blood be upon him. But if he will receive warning, he shall save his life. Moreover, if the watchman see the sword come, and show it not with the Trumpet, so that the people is not warned, if the sword come then and take any man from among them, the same shall be taken away in his own sin: but his blood will I require at the watch man's hand.  
So is it required at the hands of all good Governors in this age, that the order 
An order of planting or grafting.  of planting may be observed in such form, that every tree may be so orderly planted and engraffed, that there may be no confused growing. For it is written, that such as are not engraffed in Christ, shall be pulled up by the roots: wherefore it behoveth that every good Tree may be framed to be comfortable and defensible to the other his neighbour and slander by, being all of one Orchard, the higher to the lower, and the lower not to be slack in upright growing, to the end to do their office, duty, and good will, unto the higher. For so is it required by the word of God, and no politic wisdom rightly may deny the same: as that when any stormy weather should happen to blow up, that then such as before would have been judged Okes, should not show themselves as tottering reeds, subjecting themselves to be overrun with every sickle and sith. But that rather against the time, that god shall please by his providence to call us unto him more nearer, by any Cross of tribulation: that we the people of this age may rather go forward to meet with God in all reverence, and valiantly to fight under his banner. Then that we should go backward with fainting hearts, and seek to hide ourselves from his presence which no man may escape, for that his glorious presence is every where, both on high upon the Mountays, and beneath in the valleys. How much more ought we miserable creatures to be vigilant, and that by continual prayer and watching, thereby to move his Godhead not to be grieved nor displeased for our disobedience in transgressing of his Commandments: And that it may please him in his mercy to accept of our contrition in our returning every one, forsaking his froward and ungodly ways. And that with such repentance and mortification, as sin may be abandoned and have no place any longer to dwell in our mortal bodies: And not to seem too have more care of things temporal, then of things eternal. For so now is it required at our hands in good earnest, thereby to stop the mouths of all enemies, as that other nations beholding the perfect form of our returning, may have just cause so to say of England:  
Lo these are the people whom God hath chosen unto himself, and that the troubles of our neighbours may sound a continual watch word in our ears, to amendment of our former evil living, or else we may assure ourselves, that we do but hasten the like measure of God's displeasure towards us, which I pray God grant to keep far from England.  
And in the manner of our returning, let us take and set before our ties, this wholesome doctrine of Saint Paul to Timothy, in his first Epistle. 
Tim. 2.   
I exhort therefore that above all things, Prayers, supplications, intercessions, and giving of thanks be had for all men: For Kings and all that are in authority, that we may live a quiet and a peaceable life, with all godliness and honesty. For that is good and expedient in the sight of GOD our Saviour, which will have all men to be saved, and to come unto the knowledge of the truth: For there is one God and one Mediator, betwixt God and man: Even the man Christ jesus, which gave himself a ransom for all men. That it should be testified at this time, I tell the truth in Christ and lie not. Being the teachers of the Gentiles with faith and verity. I will therefore that the men pray every where, lifting up pure hands without wrath or doubting. Likewise also the women, that they array themselves in comely apparel, with shamefastness and discreet behaviour, not with broidered hear, either gold, or pearls, or costly array: but as becometh women that profess godliness thorough good works. Let the women learn in silence with all subjection, in such wise as all such as pray, may obtain the benefit of prayer, which ought to be framed in all zealous manner, and with such a dutiful obedience as we do owe unto God in making our prayers and supplications: As we have sundry ensamples set own unto us by the word of God.  
First, how Christ himself when he prayed unto God the Father, that if it were his will, the bitter cup of his passion might pass away from him, not for that Christ was afraid of death, but that he would leave unto all his Disciples the true form of prayer, desiring nothing but that which is good, and to edify with all, and always to commit our wills unto his will: not that our will be done, but that his will be done, and fulfilled, with such obedience as Christ, when 
john. 1●  he prayed, lifted up his eyes unto heaven.  
And also Moses & Aaron when they prayed for the people of Israel, it appeareth that they did it with their hands held up, and their eyes looking up unto heaven, 
Num. 11. 1●. 15.  as a true testimony that their hearts were thereunto framed and settled. But when Moses ceased from lifting up of his hands and eyes, those people were overthrown. And how much prayer of good men hath always prevailed. The ensamples are not few: As when Moses 
Exod. 9 10.  prayed for Pharaoh, the plagues seized.  
Abraham lifting up his eyes, saw 
Gen. 22.  the place where God had appointed him to offer up his Son Isaac.  
Abraham for the sodomites, Moses for the fathers that sinned in the wilderness: Samuel, and David, for the destruction: and Solomon, for them that came into the Temple: and Elias, for them that 
Esdras. 4. ●ooke.  received rain: and for the dead, that he might live: and Ezechias, for the people in the time of Senacharib. And all those received the fruit of their prayers. And in this our age, no doubt of it, by the good prayers of godly men powered out before the Lord God, for the beholding of the people of England, in such an acceptable a time, as God hath been moved in his mercies to protect his flock hitherto in a miraculous wise, with now full twenty years passed of returning, which large time no doubt of it, hath pleased God in his mercy to vouchsafe to assign unto us the people of England, the rather for the good affection which he hath and doth bear unto our so gracious and sovereign Queen, under whom by God's permission we do enjoy such good blessings, as Moses gave unto the Tribes of Israel, in time of their continuing in God's commandments & ordinances, who is like unto the people. Thou art saved in the Lord, which is the shield of thy help, & sword of thy glory. Thine enemies have lost their strength to thee ward, & thou shalt tread upon the height of them. But than it followeth, that when 
Exod. 19  as God did behold the grudging and disobedience of the Israelites, he appointed Moses to command them that they should not presume to come up unto the Lord lest be destroyed them. And let the Priests which come unto the Lord, sanctify them, lest the Lord destroy them. Whereupon God gave forth the Table of the ten Commandments, left unto all that should come after, to follow them as children of obedience.  
And for that cause do all the godly Preachers cry out daily forth of the word of God, Repent betimes as we all do admonish ye, repent, for your contempt and wickedness so plainly committed, in so blessed a time as God was not more professed in words in many years before. But alas, too too far out of the way in deeds: wherefore we are still called to repent, for repentance is the only way of our redress & deliverance. For, did God ever so long spare any whom he hath taught by his Prophets without some evident repentance: Or useth any father to pardon his child, without some token of amendment: Consider how the Lord hath entreated Israel and juda, his own people. How oft they trespassed, and how he gave them over into the hands of their enemies. But when so ever they repented and turned again to God unfeignedly, he sent them judges and deliverers, Kings and saviours. This way then of repentance and unfeigned turning unto God by obedience, is the only way before God accepted and allowed.  
Therefore was Noah sent into the old world to bring this doctrine of repentance, and all the old Prophets, as Elias, Eliseus, Esaias, jeremias, and Malichias, and he who excelled all the Prophets, john Baptist, whose sharp rebukes for sins would now be hardly abide and suffered. Yet are they not unfitting to this age, for that the same spirit still striveth against the malice of our tyme. Albeit, in divers sorts and fashions Noah pronounced that within an hundredth and twenty years all flesh should be destroyed. We have many Noah's that do cry in our times, yet few repent. All that time that Noah was preparing of the Ark, to avoid God's vengeance, the multitude derided this holy Prophet, as many now do make a scoff at all them that by obedience to God's word, seek the means appointed to avoid God's indignation and judgements. Then the people would not repent: but as they should live for ever, they married, they banqueted, they builded, they planted, but not in God. And so it is much to be feared, that in this age, there are many that do the like: they marry, but not in God: they build, but not in truth and righteousness: and therefore because their building is not according to God's direction, they know not how soon it shall fall down. And that it may appear how God hath vse● to call those that he would have saved in former ages, I have thought good to set down certain places of the scriptures, because every one hath not to buy the whole book.  
The Prophet jeremy setteth down a very notable ensample, what returning God requireth of his people, O Israel, if thou wilt turn thee then unto me, saith the Lord, and if thou wilt put away thine abominations out of my sight, thou shalt not be moved, and shalt swear the Lord liveth, in truth, in equity, and righteousness, And the people shall be fortunable, and joyful in him. For saith the Lord to all juda and jerusalem, Plough your land and sow not among thorns, be circumcised in the Lord, and cut away the foreskin of your hearts, all ye of juda, and the indwellers of jerusalem: that my indignation break not out like fire, and kindle so that no man may quench it because of the wickedness of your imaginations.  
Here it is to be noted, that there is a great difference betwixt the visible fire and a painted fire.  
Moreover, thus sayeth the Lord, When I have taken in hand to rootout, 
jere. 18.  to destroy, or to waste away any people or kingdom: If that people against whom I have devised, convert from their wickedness, I repent me of the plague which I had devised to bring upon them.  
Again, when I take in hand to build, or to plant a people or kingdom, if the same people do evil before me, and hear not my voice: I repent of the good which I devised to do for them. Speak now unto juda, Thus sayeth the Lord, Behold, I am devising a plague for you: therefore let every man return from his evil ways, and do the thing that is good and right.  
And in the Prophecy of isaiah, Hear 
isaiah. 48.  this, O thou house of jacob, ye that are called by the name of Israel, and are come out of the stock of juda, which swore by the name of the Lord, and bear the witness of the Lord of Israel: But not with truth and right, which art called free men of the holy Cities, and are grounded upon the GOD of Israel, whose name is the Lord of Hosts. The things that I showed you ever since the beginning, have I not brought them to pass, immediately as the●●ame out of my mouth, and declared th●●, and they are come. Howbeit, I know that thou art obstinate, and that thine neck hath an iron bain, and that thy brow is of brass. Nevertheless, I have ever since the beginning, showed thee of things for to come, and declared them unto thee or ever they come to pass, That thou shouldest not say, my Idol hath done it, my carved or molten Image hath showed it. Hear and consider all these things, whether it was ye that Prophesied them: But as for me. I told thee before at the beginning, new and secret things that thou knewest not of, and some done now, not of old time, whereof thou never hardest before they were brought to pass: that thou canst not say, behold I knew them. Moreover, there be some whereof thou hast never heard nor known, neither have they been opened unto thine ears afore time: for I knew that thou wouldst maliciously offend, therefore have I called thee a transgressor even from thy mother's womb.  
Nevertheless, I have withdrawn my wrath for my name's sake, & for mine honour's sake, I have over seen thee: so that I have not rooted thee out. Behold, I have purged thee, and not as Silver: I have choose thee in the fire of affuction, & that only for mine own sake: for I give mine honour to none other, that thou shouldest not despise me. Hearken unto me O jacob and Israel, whom I have called, I am even that is, I am the first and the last.  
Whereby it is plain, that there is no more redeemers to be looked for, and the Prophets are gone before. Albeit, we hear daily speaking unto us from God himself and all his Prophets, to the end to gather together the remnant of juda.  
In so much as the Prophet Ezechiel hath left us these comforts, When the wicked man turneth away from his wickedness that he hath done, and doth the thing which is equal and right, he shall save his own soul and live. For in somuch as he remembreth himself, and turneth him from all the ungodliness that he hath used, he shall live and not die. Albeit, the Prophet jeremy, doth in this 
jere. 5.  Chapter following, lay hard to the charge of all ungodly persons, taking occasion first to reprove whoredom and swearing, taking God's name in vain. Should I not correct this, saith the Lord: should I not be avenged of every people that is like unto this: Climb up upon their walls, beat them down, but destroy them not utterly. Cut of their branches because they are not the Lords, for unfaithfully hath Israel and juda forsaken me, sayeth the Lord, they have denied the Lord, and said, it is not he. Tush there shall no harm or misfortune come upon us: we shall neither see sword nor hunger. As for the warning of the Prophets, they take it but for wind: yea there is none of those that will tell them that such things shall happen unto them. Fear ye not me sayeth the Lord: are ye not ashamed to look me in the face, which bind the Sea with the sand, so that it can not pass his bounds: For though it rage, yet can it do nothing, and though the waves do swell, yet may they not go over. But this people hath a false and an obstinate heart, they are departed and gone away from me. They think not in their hearts, O let us fear the Lord that giveth us rain early & late, which keepeth ever still the harvest for us yearly. Nevertheless, your misdeeds have taken from you, and your sins have rob you thereof: for among my people are found wicked persons, that privily lay snares and wait for men to take them and destroy them. And like as a Ne●●e is full of Birds, so are their houses full of that which they have gotten with falsehood and deceit, whereof cometh their great substance and riches, whereof they are fat and well liking, and are run away from me with shameful blasphemies: They minister not the law rightfully, They judge not according to equity. Should I not punish these things saith the Lord? should I not be avenged of all such people as these be: Horrible and grievous things are done in the land.  
Which while the Lord did behold, See I pray you the loving mercies of the Lord offered unto those people, and now speaking unto us, by the mouths of many godly Preachers, in following and observing the form of the good Prophet Osee, in daily crying out. Turn 
Osee. 13.  from your froward ways, and turning from your disobedience with the children of Israel: saying unto the eternal God, Thou art the Lord our God, and thee will we worship: Confusion hath devoured our father's labour from our youth up, yea their sheep & their Bullocks, their sons and their daughters. So do we also sleep in our confusion, and shame 
Act. 4.  covereth us: for we and our Father from our youth up unto this day, have sinned against the Lord our God, and have not obeyed his voice.  
For reconciliation whereof it is written thus by the Prophet joel. Make thy 
joel. 1.  moan, as a Virgin doth that girdeth herself with sackcloth, because of her Bridegroom, for the meat and drink offerings shall be taken out of the house of the Lord. And the Priests, the Lords, and Ministers shall mourn: the field shall be wasted, the land shall be in a miserable case. Wherefore in the second Chapter of the same Prophet it is written thus. Turn you unto the Lord your God, for he is long suffering and of great mercy. Proclaim a fasting, call the congregation, and gather the people together, warn the congregation, gather the Elders, bring the children and sucklings together, let the Bridegroom go 
Prayers must be made out of the Closet of our hearts.  forth of his Chamber, and the Bride out of her Closet: Let the Priests serve the Lord betwixt the Porch and the Altar, weeping, and saying: Be favourable (O Lord) to thy people, let not thine heritage be brought to such confusion, lest the Heathen be Lords thereof.  
And saint Paul to Timothy hath 
Tim. 2.  left unto us in this age, a probable reason, that the day of the Lord, his translation of this world, is nearer upon coming then now seemeth to be made account off. This know that in the latter 
Alamentable sign, even as it is come to pass in this age.  days shall come perilous times: for men shall be lovers of their own selves, covetous, boasters, proud, cursed speakers: disobedient unto father and mother, unthankful, ungodly, unkind, trucebreakers, false accusers, riotous, fierce, despisers of them that are good, Traitors, heady minded, greedy upon voluptuousness, more than the lovers of God, having a similitude of godliness, but having denied the power thereof, and such abhor. For of this sort are they which enter into houses, and bring in bondage women, laden with divers lusts, ever learning, and never able to come to the truth.  
If the consideration of such ensamples, then may not move the people in this age to be deeply touched with repentance, let them take the loving Parables of Christ of the two sons, and 
Matth. 21.  of the tylman, unto whom he set his vinyeard.  
A certain man had two 'zounds, and he came to the first and said, son, go and work to day in my vinyeard, who answered I will not: but afterwards repent and went. Then came be to the second, and said likewise, and he answered I will sir, but went not.  
Wherein is expressed a wonderful comfort: first is to be considered, how the Lord our God maker of heaven & earth, doth humble himself, not only to be called a husbandman, a householder, and such like: But he abaseth himself of mercy, to us vile earth and ashes, that his son became man to make mankind glorious in his sight, to make all those that do not refuse his grace offered, of the slaves of Saten, his sons by adoption: We are his sons, we are his Vinyard, we are as dear unto him as the Apple of his eye: As Moses speaketh, if you can believe it, he sweareth that you shall be his inheritance, and he will be yours: If ye will only believe his grace offered, and believe him when he sweareth. Will ye call his truth into doubt? his glory into shame by your misreliefe: Better it were that all creatures should perish, Heaven, man, and Angels, then that GOD should not have credit, or that his power and glory in the least jot should be diminished. He hath called us his people of England by his word many years, to work in his vinyeard. But what many one have answered, I appeal to your own consciences, which witnesseth, and all the world seethe, that some have deceitfully said like Belials children, & answered that ye would go and work in your father's vinyeard, and have not done it: and othersome like rebellious, have plainly said they would not.  
But what is in this great matter required, it only remaineth, that all do repent and return unto the Vineyard, with the first Son. For never shall ignorance excuse any land or nation, as it is plain in the first to the Romans, neither can any people be received without the fruit of repentance, not only to acknowledge our sin & to lament them, but to amend our lives, and to make straight the Lords paths, and to be well guarded with obedience unto God, in doing the works of righteousness, in executing God's precepts, to the resisting of Satan and sin.  
But if neither the means of God's mercies offered, nor his punishment threatened for sin, may not move obstinate people to returning unto the Lord in good earnest, and that they will look for signs, like unto the Scribes and 
Matth. 12. Mark. 8.  Pharisees, tempting Christ saying, master give us a sign, unto wheme Christ answered: The evil and adulterous generation seeketh a sign, but there shall no sign be given them, save the sign of the Prophet jonas. Insomuch as we of this age need to look after no further signs or wonders then the word of God and daily experience leadeth unto. For jerusalem and Damascus, never possessed more greater blessings than England now doth, nor none of those Cities never enjoyed more pomp than London now possesseth. And it is certain, that Christ preached three years in those two famous Cities, and the Countries unto them adjacent. And after forty years jerusalem was destroyed, so long a time did God give unto them of repentance and returning from their froward ways wherein those people so proudly walked in disobedience. And the same God of long time hath called his little flock of England, as the remnant of Israel, by the largeness of his mercy offered. But the same seemeth to have taken so little effect, as that a great number with the consent of disobedience, have taken occasion by their own wickedness, to provoke 
Tob. 12.  almighty God unto displeasure, in such lamentable wise, as many are become enemies and betrayers of their own souls, for which their so grievous contempt none may escape the punishment: As it hath been declared in all notable punishments from the beginning. For when the original world perished by water, when Sodom and Gomorrha 
Gen. 7. 19  was consumed by fire. And finally, when jerusalem was horribly destroyed, doth any man think that all were like wicked: it is evident that they were not Nevertheless, although some were young, and did not know what oppression meant, neither could defile themselves with beastly and unlawful lusts, some were pitiful and gentle of nature, and did not thirst for the blood of Christ his apostles. But did any in the time of God's visitation escape the plagues & vengeance which did apprehended the multitude. Let the scriptures witness, and the histories be considered, which plainly do testify, that by the waters all flesh in earth at that time did perish, Noah and his family reserved: That none escaped in Sodom and in the other Cities adjacent, except Lot and his two daughters. And evident it is, that in that famous City jerusalem, in that last destruction of the same, none escaped God's vengeance except so many as before were dispersed. And what the cause was of this God's severity, we are forbidden to dispute with God. But let all men by these examples learn betimes, to flee and avoid to commit such like abominations as the proud contemners of God do prosecute, if the residue list not to be partakers of their plagues. And yet the causes are evident, for which GOD brought so horrible destruction upon those Cities, manifesting that we should be subject without grudging unto God's will and judgements, which in themselves are most holy and just. Wherefore it behoveth that we of this age, should all humble ourselves under the mighty hand of God, in such wise as he in his mercy, beholding our humility, may be moved to turn away his wrathful displeasure from us. For in the original world, none was found in authority, that either did resist tyranny, or oppression, that universally was used, either yet that earnestly reprehended the same. In Sodom, was none found, that did gainstand that furious and beastly multitude that did compass about, and besiege the house of Lot: None would believe Lot that the City should be destroyed. And finally, in jerusalem was none found, that studied to repress the tyranny of the Priests, and therefore of one vengeance temporal, were they all partakers. Which examples in sundry places before touched, aught to move every one that hath any feeling judgement in themselves, to the deep consideration of their duties, in this last age & perilous times. Seeing it is written, that those that do not labour to their power to correct evil, do consent to doing of evil.  
And let it not be forgotten, how that jonas the Prophet, was but three days in his delivering of the lords message unto that great City of Ninivee: That after forty days the same City should be destroyed. And those people knowing themselves guilty of transgression of God's commandments, believed the Lord, and proclaimed fasting with one accord among them all: and put on sackcloth, as well the great as the small, the rich as the poor. The King did cast off his costly array, that he was wont to wear, and put on sackcloth, as then the manner was of declaring repentance: for he feared God. In so much as God beholding their contrition in an acceptable time, turned from his forepurposed destruction, which was pronounced to have fallen upon that great City after forty days, according to the message of jonas: had not both the King & the people been touched with so zealous affection unto God & his word: As they believed the lords message without any further doubting, and those people found favour in God's fight.  
As God grant England, in rendering of their due obedience to do the like, in expressing our unfeigned repentance, by our outward actions: for we can not excuse ourselves by ignorance, as to say, that we want of such like warning. For common experience may teach sensible men, that if one man receive a hand writing from an other, great credit is given thereunto, especially when there is faith and confidence betwixt the party who sent the writing, and the parties unto whom the same is sent. In so much as every man and woman ought to examine in themselves what confidence every one doth repose in God his written word: and what zealous love every one beareth in his heart toward the same. And let us not be unmindful that there is a time to laugh, and a time to weep, a time to go forward, and a time to go backward. Whereby all are forewarned from going backward, like the froward nature of the Sea Crabbe. But rather seeing that we do bear the Image of Christ, let us in time refrain, from glutting & lading ourselves with muddy earth, like unto the Wolvish generation: but so to frame ourselves to have gladsome hearts and willing minds: to the end, to fetch water at the lively fountain, with the woman of Samaria, who could not deny but 
john. 4.  that she had met with one, who had told her all that she had done in her time: and the same was very Christ our Lord and Saviour, who now speaketh unto us out of his sacred word: be knowing from the beginning what hath been done, and what we now do, and nothing can be hid from him so secretly, that his ears doth not hear, & his eyes behold. Who of a fatherly affection in his mercy hath left unto England, the most perfectest means that ever was, by the prescript rule of his word, how to know what our duties are, and how we should behave ourselves in this mortal and transitory life. Always, and in all our external deeds, to prefer his divine will & pleasure, before our carnal wills and affections, until we come to the unspeakable joys of his presence. In the mean time the same our God hath assured us by his word, that after Prophets or warnings there ever after followed returning in yielding due obedience: Or else always hath ensued a lamentable and fearful destruction. Albeit, our heavenly father hath and yet doth deal with us his people of England, in the large measure of his mercy, even as a good father or master that threateneth and shaketh the rod before he layeth on the stry●es, which while the disobedient dee seem to contenine and set light by, a heavy punishment ensueth: which notwithstanding, when he threateneth, he findeth no dutiful obedience in returning unto him: and when he warneth, there is no repentance for sin. For he findeth some so obstinate and wicked, as to say, the way of the lord is not indifferent: unto such it may very well be said, Nay, is not your ways rather cursed: As God forbid, that any one of his little flock in England should be so obstinate and indurate hearted, as to think that so good blessings as GOD hath powered upon England, are lent us in vain, so to return from us as clouds without rain, or as an Echo in the air, ●nlesse our own unworthiness do deserve it so to be taken from us, and to be given unto a strange people that ye● know not God. As God forbid, that we should thorough our disobedience, so as it were, rend the mercies of God from ourselves, and so become the scattered people. But rather let us the people of England, seek by all means possible to redeem our evil spent time, by earnest repentance and mortification, subduing the lusts of the flesh, with all the evil concupiscences of the same: bearing with us free and clear consciences, agreeable to the will of God, for so is the way to be at one with him, as his word doth direct us: That to the clean, all things are clean, and to the froward, all things are froward: with the godly, thou shalt 
King. 2●.  be godly: with the uncorrupt, then shalt be uncorrupt. And this I say further, that I write according to the truth and lie not: let every man examine his own conscience, I do desire no better witness. For where any man or woman so liveth, as having no feeling desire in themselves to be at one with God: sure it is an evident sign, that neither God dwelleth in them, nor they in God. With such God grant, that none of the people of England should at any time join fellowship: but that all may grow and become 〈◊〉 members for Christ his Church, by one general consent: So shall there be no complaining in our streets, nor no leading into captivity, but all shall have a joyful peace in conscience: Thereby to glorify God our heavenly father, unto whom with his Son Christ jesus, and the holy Ghost, three persons and one God eternal, be all honour, power, and dominion, now and for ever,  
Amen.   
FINIS. Our Saviour Christ pronounceth thus much of himself, that if we continue 
john. 8.  in his word, then are we his very Disciples, and shall know the truth, and the truth shall make us free. Save Lord, and bless, with good increase, thy church our Queen, & realm in peace.   

¶ IMPRINTED at London at the three Cranes in the Vintree, by Thomas Dawson, and Thomas Butter. 1580.