Nil magis in votis nec habui, nec habeo, quam, ut inter Plures; Aliquos inveniam, Qui de Istis judicare queant. judicare autem non possunt, nisi utcunque Literati, & Rerum-vsu-Periti; Ex His, satis mihi Pauci LECTORES, sat erit si vel VNUS.   

THE MYSTERY OF iniquity.  
Plainly laid open by a Lay- Christian, no professed Divine, out of TRUTH in Humanity, and Rules of Natural REASON.  
Whereby The World may See, Read and Understand, The Proud and Vain Comparison of a cardinals Red-Hat, and a KING'S GOLDEN CROWN.  
Always provided, In Reading, Read All, or Read nothing at All.  
Magna semper VERITAS, Praevaluit et Praevalebit.  
1611.   

MAJESTY must be seen, and sovereignty must subsist; if SUBJECTS will be happy.  
¶ In Regimine Civitatis. In Republica gubernanda, et in Orbis imperio; minimum est quod possunt Homines; in causa Religionis multó minus. Magna Magnus perficit DEUS.  
HE, whose only will and absolute Power, could work so well that all he made became like HIMSELF, Valde bona exceeding Good. 
Gen. Cap: 1. Vers. 31.  (Et vidit DEUS quod omnia quae fecerat erant valde bona.) GOD I say, GOD I mean, and GOD the third time, though ONCE for ALL: whom only to know, is everlasting Life and joy but to hear, and make mention of his Name, being a law to Himself; of his own Perfection doth likewise perfect all he wills or doth. His GOODNESS being the Form wherein all things are well made, from which to swerver, is to turn again to nothing, and which in Him as the Fountain, we must admire, and most of all affect and desire in ourselves.  
Thus GOODNESS becomes the glorious Centre of DEITY itself, from whence all Circumferences both in HEAVEN and EARTH, derive not only Essence and Subsistence but happiness in Being.  
From hence it is, that out of Learning and zeal to religious rights, some godly disposed have seemed to observe a kind of Free-trafficke, and mutual Comers between the Throne of HEAVEN and the Church upon EARTH for the use Goodness. All heavenly Inspirings downwards, and all holy Desire's up-ward, being as Angels or Merchants between GOD and US. That as his Doctrine doth teach HIM for our supreme TRUTH, so our Prayers might confess HIM to be our Soveraigne-good, and our Faith from above, belaying our happiness; our Charity below, might work out our Salvation by the Medium CHRIST JESUS, both GOD and man.. Faith I say, apprehending the mercies of the FATHER for the merits of the SON, by the working of the SPIRIT, the Fountain of all Graces and Mother of Obedience.  
But this Height and Depth of GOODNESS we leave to Divines. This fits not our Traffic and lower Comers, the length and breadth thereof, must lay forth our Lessons which are but Customers, that giving GOD his due and our SOVERAINE-KING his Right, All might become happy. Ignorance. What Publicans, and Sinners, and Customers and All? Customer. Yea, even Sinners, and Publicans, whom Customers you call. jealousy. But how? I pray you? And what makes you think such may become happy? Customer. Humanity and Reason. For if TRUTH and GOODNESS subsisting together by the name of DEITY, made Man a model of Perfection like itself, for the use & good of All: and GRACE. begetting BOUNTY by the GOODNESS of itself have fixed Majesty and Sovereignty in the persons of Men, by the name of KINGS, for all subjects weal; why should not Customers rejoice among the rest? Suspicion. Why? Because Publicans and Sinners are seen daily to convers, 
Customers and Searchers live together, and aught to concur.  and keep company together. Customer. And so are Customers compelled for to do. hypocrisy. But Publicans are Sinners, are Customers so too? Customer. Else were they but Liars, if they should not say so; but Sinners by nature are those you call Men, and by the grace of GOD those men become KINGS, and KINGS become Christians: And such by Grace and GOODNESS are Customers too. Impudence. Are Customers than Christians? Customer. Yea, and Kentish-men too, for Kentish-men are Christians wherever they go. Discretion. If Customers be Christians, then may they be honest, and so become happy, but Publicans will lie. Customer, So must Discretion too, when Ignorance commands, and jealousy stands by. But as a Publican, turned Christian, 
Saint Matthew the Evangelist sometime a Publican.  became so true a Brother, that he taught the foundation of Truth unto other: So were it, or might it be, that docible persons might be suffered to learn, Publicans at this day, both could and would teach Sinners to become like themselves, neither Saints nor Hypocrites, nor deep professed Divines, but humbly minded Christians, and plain honest men. Enuy. Admit they be Christians, and that some prove happy in regard of their PLACE, 
LONDON.  yet they of the OUT-PORTES how dare they show their face? Customer. Where Ignorance and Envy are seen to embrace, Questions answer Questions, in the same words and case. Then why should the OUT-PORTS be so subject to Disgrace? They seek to see one Majesty and one Sovereignty subsist; they serve all one GOD and one KING at the least. Malice. Why? their Breathes infect the Air, and their Places seem accursed. Customer. If Malice had not said so, then Envy would have burst. Slander. But their Names are sufficient to turn Virtue into Vice, and Truth into Lies, as matters now stand. Customer. So the world hath been told (indeed) and long borne in hand, as words are mistaken, 
1. Customers collect in the Custom Houses.  both by sea and by land, for as [1] Publicans and [2] Sinners, are two several words (spell them who can;) so, 
2. Searchers and Waiters, attend at the Water's side.  imply they a distinction both in manners and man.. But Ignorance! Ignorance! that Midwife of Idolatry, and Nurse of Superstition, hath ever been likewise the Mother of all Errors, aswell in Humanity as Divinity itself; in justice as Religion; injurious even to GOD, as well as his LIEUTENANTS, & therefore no friend to Customers. But as, Privatio presuponit habitum: and sickness implieth a habit first of health: so Errors breeding mischiefs, begat those Inconveniences, which threatening our confusion, tell us notwithstanding (unawares to themselves) of a way to Order, that leads to Perfection, which we hope now to learn: 
The KING and PRINCE.  For our day-star is risen and the DAWNING of our Day, that in good time will scar them, or amend them as they may. ENTHUSIASM. Now alas poor man, how art thou beset by Ignorance and her fellows? Yet be not dismayed, what though inveterate Errors hold on their advantage, till from signs unto causes by effects it appear, in this lower kind of Traffic, and worldly Comers, how the names even of KINGS, as well as Customers, are subject to abuse: yet when TRUTH the Daughter of Time shall once but appear, and put herself forth; then Ignorant Discretion and Impudence too, shall stand both confounded, & jealousy herself see, that Customers are Men capable aswell of Religion as Reason, if they be but well taught. Now be not afraid, for TRUTH and GOODNESS are so linked together, that where both of them are not, there can be neither: and GOD being GOODNESS, his TRUTH stands still by thee, and his GOODNESS calls thee forward; therefore keep on thy course, thy meaning is honest, thy purpose is loyal, and thy vows are all divine: thou shalt not tread amiss, let not thy heart decline, and take thus much on-wards, that all sides have yielded, TRUTH must prevail. Customer. Is TRUTH then at hand, and is't GOODNESS that cries? Then let hypocrites dissemble, and Impudence make lies: let jealousy go sleep a while, and Suspicion take some rest; let Ignorance hatch Errors, wherein Mischiefs make their nest; send Pride to the Pope, and let Cardinals play the Fools; send Popery to the Devil, and Discretion to the Schools. covetise gains nothing by Men of my Place. And Ambition will scorn to strive with Disgrace. Then, Danger stand aside, since Goodness calls me to it. If ought do put me by, ti's Wisdoms hand shall do it.  
They therefore that have Eyes to See, let them be pleased to Read, and that have Ears to Hear, let such Men understand, what an humble minded Customer, by the Letters of his ALPHABET and Lines of his own PRIMER hath been able for to spell.  
In my beginning thus, GOD be my speed;  
With TRUTH to stand still, and with GOODNESS proceed.  

ALL MEN by nature desire to be Happy, and aim (at the least) at their highest Bliss; but the Affections of all, being best seen, and known by their Objects and Ends: as the highest Object (next God and his Church) is the HONOUR of our SOVEREIGN, and GOOD of our Country; so there can be no Endeavour more serious and important then to amplify the One, and to further the Other; that MAJESTY may be Seen, and SOVERINTY at all hands made able to Subsist.  
Now by GOODNESS only, all things are seen and known to Subsist both in Heaven and Earth: and GOD being GOODNESS whose seat is Heaven and the Earth but his Footstool: for Caelum Caelorum sibi-Ipsi assumen Terram reliquit Filijs Hominum. 
Psalm. 114.  In this respect we call our Sovereign Good: and his LIEUTENANTS, our Earthly Gods, or Sovereign's per aval as Himself is per amount.  
Thus as KINGS and KINGDOMS, prove heavenly Relatives, so SOVERAINES and SUBJECTS, for GOD our Sovereign, is a GOD of Order, and not of Confusion.  
If GOD then, the very Fountain of GOODNESS or GOODNESS itself, from whose only Essence grow all our happy Being's, both SOURAINES and SUBJECTS, out of Love to Order, and Hatred to Confusion in the depth of his wisdom, have set a distinction between Sovereignty and Subjection for the GOOD of All: it must needs be by some absolute Powerfulness, that is proper unto KINGS.  
Now, as Omnipotency in GOD is Essential with his GOODNESS: so the Bounty of KINGS must set forth their Greatness. And seeing that, that selfe-subsisting- Goodness, that Calocagathia and universal influence of Profit and Pleasure, wherewith DEITY still working the benefit of All, to His own Eternal Glory and Man's immortal Bliss, is by a like consent of Nations made fixed and firm in the Fineness and Pureness of Gold and Silver, by the name of Bullion, that Majesty among Men, may have wherein to be seen, and Sovereignty Subsist: a Heavenly Will and Wisdom to extend those Materials by Number, Weight and Measure; that the worth of itself, may warrant the just value of all things beside, for general behoof, commutatively; must needs be that Power which visibly demonstrates, what Person is the Sovereign, and who is but a Subject. For as by GOODNESS, Men first become happy, both Sovereigns and Subjects, the same fixed in Bullion, makes Men to be KINGS, and Bounty by Bullion makes KINGS to be GOD'S: 
Ius Moneta, Princi atus ensign praecipuum est, & MAITSTATEM ocularitèr ostendit. jacobus Bornitius Lib. 1. cap. 8.  so Money made of Bullion to extend GOODNESS by, representing every where, even visibly to the Sense and Eye, by their own stamps and marks, both the name of the Person, with the Title and Inscription, of Him or Them that made it: and Exchange extending Bounty by the Greatness of itself, shows how Sovereignty may Subsist, and Subjects become Happy; whilst each Supports other by mutual Supplies for reciproke Ends: The Sovereign graciously beholding the prosperity and wealth of all his Loyal Subjects, as the only Mirror of his own Greatness and Honour; and the Subjects Religiously admiring the Majesty of their Sovereign as the glorious object of their Welfare and GOOD.  
Thus Bullion being made the Body and Blood of KINGS, Money the Medium between Subjects and their KINGS, and Exchange the Heavenly Mystery that joins them both together: Coinage out of question, Omni Soliet Semper, by their right unto Bullion, and use of Exchange, is the true Catexochen of all Earthly Sovereignty and Kingly Dignity.  
Coinage I mean, but not of the Articles and Rules of our Faith in matters of Religion, to direct our Consciences the way that leads to Heaven, for that belongs to GOD himself, our Sovereign per amount, being altogether Spiritual and merely Divine: but Coinage of Money in the matter of justice, to keep fraud from shelter, in the Actions of Men peculiar unto Kings our Sovereign's per aval, being altogether Temporal and merely Civil. That as GOODNESS by infusion shows the powerfulness of GOD over all his Creatures, so Bullion by Consent, the Greatness of Sovereigns over all their Subjects. And Religion tied to justice by the twine of one TRUTH, having KINGS for their Protectors, at more Temples than Saint Peter, and more Staples than Rome, might help Catholics up to Heaven, though Papists 
* This is meant only by the obstinate and wilful, but not by Superstivous Papists, whole Consciences seduced by the Witch craft of Rome, may be relieved by their hearty Repentance.  go to Hell. Each KING in this respect, (as joshua was by Moses to Aaron and to Hur) for defence of their Subjects, being Supreme Head and Governor, within their own Dominions, both of Church and Commonweal.  
These Premises standing sure, that is to say: If GOD himself our Sovereign per amount, both Alpha and Omega, as infinitely Wise, as eternally Just, knew what he had to do in Coining Heaven and Earth. If his Will, that is Omnipotent, had power to perform, and his skill without a Pattern, did know what Method meant, 
The Majesty of GOD seen in KINGS, and Boors in KINGDOMS.  in making Man a model of Perfection like himself, and by KINGS as by Lieutenants to make use of all the rest, that his Majesty being seen in the Beauty of the World, 
 DEUS in Homine MAIESTATIS sua Imaginem posuit, sic REGES in Nummo.  his Sovereignty might Subsist in the Goodness of his Work, by this Powerful kind of Coining: the Bishop of Rome being Originally, and indeed but a Subject, as both Saint Peter was and others were before him: let Bellarmine, or the Bishop there himself (for Bishops must have Consciences, though Popes may have none) resolve the Christian Emperor, Kings and monarchs of the World, by what warrant authentic Divine or human, the Popes of later times usurping their Pre-eminence came first to Coin Money, and by a jewish kind of Usury, to disturb their Exchange.  
For if Omne quod efficit Tale oportet esse magis Tale, how hath a Subject, but a Resident of Rome, and the Emperors own Vassal, so raised his own Person, as not to rank with Subjects of the highest Degree, but above Gods anointed and all that may be Sebasma Sovereign? Or what Power hath been able to make a simple Servant, and a bondslave unto Sin of greater ability than were his Predecessors, or JESUS-CHRIST himself (his pretended Lord and Master) that being to pay Money for himself and some other, disclaimed this Sovereignty.  
All Ages more or less, at one hand or other, have inveighed against his insolent Intrusions by Covetise and Pride, as well upon the Hyerarchy as the Temporalty of Kings, 
The Art of Impiety sufficiently laid open. But the Mystery of Iniquity, never yet directly undertaken.  being indeed blasphemously injurious unto either, (wherein our Sacred Sovereign hath of late excelled Himself and all that went before him.) But in this kind of Pride and Covetous Presumption, I never yet could see any 〈◊〉 come near him. This being indeed, the very Art of his Impiety, and Mystery of all Iniquity.  
For, as by Massing Priests and jesuits, he hath damnably profaned our Eucharisticke Sacrament of the Body and Blood of CHRIST, (the Life of true Religion) making Creatures (Bread and Wine) to be Gods, and Godliness a merchandise to be bought and sold for Money: so by Bankers and jews making Usury the means to draw home his revenues for all kind of Sins, he makes Money seem a God, that's but a Creature unto Kings, and Subjects like himself presumptuously rebellious, keeping Sovereigns from the practice of their Christianlike Exchange, (the Life and Soul of justice) in contempt of Laws and government both of GOD and KINGS.  
Now then, as without all Dispute or Question, it is generally concluded in all the Christian World, that to Coin new Articles of the Faith, in the matter of Religion, or to alter the Eucharist from the first institution by what Creature soever, is a Sin against the Majesty of God and his Church by the name of Heresy, so to Coin Money in the matter of justice, or being Coined to clip the valuation that Sovereignty hath given it in Subjects whosoever, how or wheresoever, is to eclipse the Majesty of Sacred Kings and Counsels, to profane the Seats of Religious justice, to contemn Authority and to prevent and pervert all Order and Equity in the lives and conversations of Christian-civill-men by the Title of High-Treason.  
Of this I say, let the Bishop of Rome himself bethink him seriously before he speak, and then speak as he thinks, and let Bellermine advise him well how to frame his Answer without Equivocation, Guilty or not Guilty.  
For if Coining, and Creating prove merely Synomas and mean but one thing; then is there a third kind of Coinage, by a power likewise absolute in disposing of Honour by the greatness of itself, which being proper to none but Sovereign Kings, is abused and disgraced by the Bishop there and Conclave, in creating of Nobility and Titles of Dignity, beyond the rules of Order and degrees of Goodness, 
Nuns. Monks. Anchorites. Eremytes. Deacons. Mass- Priests Friars. jesuits. Cardinals. Popes.  turning Men into Beasts by solitary Lives and solitary Drones to places of credit; drowning Honour of Priesthood, in Monks, Anchorites, and Eremytes, our-facing Clergy Prelacy, by Wry-necked Chaplains, Iesuists and Friars, profaning Sacred Majesty, by Cardnal Deacons and Parrish-Priests of Rome, and disgracing Sovereignty by a Hyerarchy of their own. Thus making Cardinals to be Checke-Mates with KINGS; and the Pope's more than monarchs or emperors Fellows, to blow up Kingdoms and tread Empires down.  
The Issue therefore of the inditement must wholly rest in this, whether POPES of themselves be Sovereign's or Subjects, or both, or neither. For if Subjects, then let Bellarmine be silent, or have his tongue cut out, while the bishop on his knees, by suit and submission to GOD, & his LIEUTENANTS make means to get his pardon, of the Emperor at least. But if he challenge Sovereignty per amount or per aval then in what Court of Chivalry, in Heaven, Hell, or Purgatory, he will stand to be tried for all degrees of Honour, and names of Nobility, that the Christian world affords are thus to be coined.  
¶ All Titles of Nobility, and Rights of Pre-eminence, being severally derived from three general Fountains, viz. Divinity, Humanity, and Distributive justice; are either Celestial, Moral, or Politic and Civil.  
1 The first from Religious Imputation being hid from the World, 
Glory.  makes Christians only Glorious by Faith with God in Heaven.  
2 The second, from Virtuous Infusion makes honesty most Honourable, 
honour.  and Virtue still admired by Good-woorkes among Men.  
3 The third, from absolute Affection, in Sovereign Love and Favour, 
Nobility.  makes Subjects Ennobled, respectively abroad, but properly at home, for services performed in the Church or Commonweal.  
The First being Eternal, & the Second Immortal, by a kindred all Divine, 
Fame.  makes mortal Men remembered, and by Fame to live for ever.  
But the Third (whereof we are hear to speak) being merely positive with Kings within their Kingdoms, though by nature it be divers, as tide unto the Customs of Empires, Kings and Crowns, admits notwithstanding this general definition. Quod sit qualitas vel Dignitas, quà quis Legitime à Plebeia conditione eximitur et per Gradus erigitur. That it is, a qualified Dignity, whereby a Man exempted and raised by degrees, becomes lawfully preferred above the Common-people. And dividing itself into Dative and Native (for Violent and Intrusive have here no Art nor Part as that of 
* Nymrod, the Son of Chus the Son of Cham, the second Son of Noah, so called, Quasi avarus Dominator or greedy Cormorant, was the first that domineered in Eabilon, & violently framing to himself an Empire over all his Neighbours, for his cruelty in punishing, is in scriptures called Robustus venator, mighty or noble Hunter before the Lord, as committing violence even in the presence of God, and therefore odious both to God and man..  Nimrods' was) becomes withal so successive, and Hereditary, Vtper Titulos numerentur avi semperqué renata Nobilitate virent et prolem fata sequantur continuum propria s●ruantia lege tenorem. Whereby it stands distinguished from the other two.  
In the First, even on Earth we admire the Heavenly Majesty of Goodness fixed in Deity by Religion and Picty, 
Nobilitas Theologica.  in our holy Contemplations.  
In the Second, we behold the visible Pre-eminence of Greatness in Manhood by justice and Probity in our honest Conversations. 
2 Nobilitas Philosophica.   
And the Third demonstrates the wonderful Prerogative of divine Grace and Majesty in humane Sovereignty, 
3 Nobilitas Politica.  that of it's own infused Bounty and fixed Honour can so wisely discern, so justly value, and so prudently transfer, the Reputation and credit of Piety and Probity, by ensigns of Gentility, and Titles of Nobility by Degrees upon others; that as Names do sever Men, so Arms to demonstrate and distinguish Families.  
Of this kind of Nobility, 
Cice pro S●●lo.  the wisdom of the Heathen have left thus recorded. Omnes boni, Nobilitati Politicae semper faverunt, tùm quia utile est Reipub. Nobiles esse, maioribus suis dignos, tùm quia valet apud Nos etiam clarorum virorum, & bene de Repub. meritorum memoria. 
The peculiar Grounds of Nobility Pollitical and Civil, most proper to judge by, and resolve the questions of Secular Sovereignty, whereof, read Tractatum Nobilitatis Politicae vel Civilis Londini excusum, 1608. & 1610.   
That Majesty then, which with Men may be seen, and that selfe-subsisting SOVERAIONTY, whose Love & Affection, can make Subjects Happy; being the glorious Object of Welfare and Good, that we seek to behold and set forth unto others: we are not here to call down those glorious Titles and Celestial Orders of Seraphini Inflammati, Cherubini illustrati, Thoni Gloriosi, Dominationes Clarae, Principatus Inclyti, Potestates mirandae, Virtutes benignae, Archangeli Sancti, nor Angeliboni, that attend upon Majesty in the highest Heaven. Neither need we call back those ancient Patricij, and Grave Senators, that as Men sent from Heaven, the old Romans did admire, whom time hath now made common, in all our free Cities: much less those Greekish Titles of Greatness and Honour, that swayed the Empire after Constantine's times, Sebastos, Sebastocrator, and Caesar at the last, nor Panhypersebastos, that commanded all the rest, being now forgotten and long ago forlorn. But as the Turks in the East, and the Popes in the West, have confounded the world, we are to observe, how Majesty forsaken of those wandering Empires, and great patterns of Pride, hath fixed herself still in the Monarchies thereof, and Sovereignty seated in the Thrones of our Kings. Nothing being found more Powerful in itself, more Gracious of itself, nor more to be admired for use in Nature, for practise by Nations, or as it is extolled by the Scriptures themselves then Regia Dignitas and Potestas Regalis: for even the ancient Romans in their first types of Honour (in bonum Civitatis) held the Regal power highest till Tarquin's time, by whom it was defiled. 
Kings, Consuls, Diclat●●s, Decemuir●, Tribunes, Emperors.  Dictator fell in next to Consuls, and the Chieftain of their Armies, was but Imperator, whom we call Emperor.  
Great Caesar himself, even that julius Caesar which triumphed over Pompey, after the battle he fought at Pharsalia, refused that of Emperor being so saluted, and chose rather to be called Dictator summus, the Title of a King, being yet odious in the City. But when he undertook the Parthian wars, he affected that of King before all the other; affirming the Sibyl's had so set it down, that the Parthians were no way to be conquered, but by the hand of a King.  
The Dictator's Pre-eminence being equal with a King and the name but only changed was afterwards altered to Magister Civium, whom at this day the Germans do term their Burgue Master, and the Romans' themselves, in Italian-Latine since, did call their Banderezo, 
Bonefacius. 9 1400.  ill the Popes from Avignon to renew their gainful Inbile were recalled again thither, and by surprising Saint Angelo, made themselves absolute Lords both of and in Rome.  
The Title of Emperor, at the first being but a● Office in the Wars, and a naked name; began at last ambitiously to swell, and excel all the rest, though now so dejected or eclipsed at the least, 
B●aiesta Regia.  that the Majesty and Honour of our Christian Commonweals, stands fixed again in Kings, and in their Persons only now properly seen. Whereof four ab antiquo, and none but four, are said to be anointed, ENGLAND, FRANCE, JERUSALEM, and SICILL.  
From hence it is observed, 
Choppinu de ●omano Reg●● Fr●nc●a.  that as the French do vaunt themselves, their Kings within France, have styled themselves Emperors: so Chassancus sayeth of England, that our Kings are monarchs.  
And as the Titles of most Christian, 
Kings of Great Britain monarchs.  may well beseem the French, and that of most Catholic the later Kings of Spain: so de facto et de iure, to stand forth as Champion of the truly Christian, 
Defenders of the true Christian Faith.  Catholic and Apostolic Faith, is an Honour due to this day to the Kings of Great Britain, though the Popes out of Pride had never sent nor begot it: for holding their Kingdom obnoxious unto none but Sovereign DEITY; they derive the same by inheritance immediately, 
Gratia Dei.  from the infusive Grace of God, confirmed by their Subjects full and free consent, at their Coronation, 
Fountains of Honour and Political Nobility  Consecration. and special Inunction, whereby as God's Lieutenants and our Fountains of Honour they beget Generosity and create Nobility, by the rules of Order and degrees of Goodness in the Persons of their Subjects at their own Wills and Pleasures.  
These are our Objects of MAJESTY and Love, whose native Serenity by divine infusion, 
Serenissimus Rex.  drawing darkness into light, raiseth baseness in humanity to Gentility and Honour, making GENTLEMEN to be SQVIRES, dubbing Squires into KNIGHTS, turning Knights into BARONET'S, & Baronet's into BARONS, Barons into VICECOUNTS', Vicecounts into EARLS, Earls into MARQVISES, raising Marquises to DUKE'S, & creating Dukes into PRINCES, KINGS-SONNES and greatest PEERS, and making all their Subjects happy in beholding the MAJESTY of their own KING and SOVEREIGN.  
These are they that making, (I say not Honesty, for that is Infusive; nor Religion, for that is Divine, but Honest-Men still honoured, and Religious Persons reverenced, by the only Grace of GOD and twist of one TRUTH, become Supreme Protectors (as heads of one Body) of all and every Subject both in Church and Common weal within their own Dominions. These I say, are our Sovereign's per aval, in whom as in Men by Grace become Gods', we see the lively Idea of our Sovereign per amount, and by whom we receive daily our greatest Earthly Honour Happiness and Bliss.  
Thus though we worship our Gentility, 


Worshipfully Noble.  
Honourably Noble.  
Graciously Noble.  
Maicstically— Sacred.  
Gloriously— Deified.    though we Honour our Nobility, though we reverence our Clergy, call all our Bishops Honourable, and every way hold Gracious, the Highness of our PRINCE, by the rules of Order and degrees of Goodness, yet we admire Majesty in none but the Persons of our KINGS, and the Glory of All in All, in GOD himself, 
Ego N in Christ Deo Fidelis. Imperator & Rex ●oma or●m, manu propria subscripsi. Cur●●alat: in Coronatione Imp: Fo●. 179.  our Sovereign KING of KINGS. For Sovereignty subsisting per amount in Deity, and per anal in Humanity, is on Earth no where seated, but in the Thrones of KINGS, no not in the Emperors, but as he it invested with the Powerfulness of Kings.  
And thus Sacred Majesty, the Daughter of Honour and Reverence, and Mother of true Nobility, à magnitudine & decentia from Greatness and Decorum hath at all hands on Earth been respected as a God, not alone by Christians, but by the Heathen themselves.  
Magnus' honour, placidoque decens Reverentia vultu, 
Ovid Fast.   
Corpora legitimis imposuere Toris.  
Hinc sacra MAIESTAS quae mundum temperat omn●m; 
Sacra Maiestas.   
Quaque die partu est aedita MAGNA fuit.  
Nec mora consedit medio sublimis Olympo,  
Aurea purpureo conspicienda sinu.  
¶ TYRANNUS, 
Tyrunnus.  was sometimes a Title of Sovereignty and highest Pre-eminence, over Cities & Countries; a Type of Honour and Fountain of Nobility (much like or equal to Kings) not raised by ambition and tumultuous Consent, but for approved Goodness moderately preferred, and for Powerfulness and wisdom willingly obeyed by the name of Tyrants; whose Majesty Men reverenced, and Subjects Love admired, as appeareth by this. Pars mihi Pacis erit dextram tetigisse Tyrranni: 
Aenead. 7.  but as Insolency began to abute this Command, turning Lust into Law, and Law into oppression, the name of a Tyrant grew a Title of Dishonour, odious at all hands, and to Subjects a Terror. Nec vero huius Tyranni quem Armis oppressapertulit Civitas, 
Cice. off. lib. 2. Metam. lib. 1.  interitus declarat, quantum hominum odium valeat ad Pestem delendam; sedreliquorum similes exitus Tirannorum. And; Arcados hinc sedes & inhospita tecta Tyranni: but Majesty stands fixed in the Thrones and Crowns of Kings.   

Parergon.  
THus among all the Attributes of Honer and rights of Pre-eminence due to Sovereign Sublimity that the Christian world affords Politically; we find Majesty fixed in none but in God and Kings. For as Astra Deo nil mai●●habent, so, nil Regibus ipsis Terra colit. In God as All-sufficient our Soneraigue per amount and only King of Kings, for the Good of all in All. And in Kings as his Lieutenants, our Sovereign's per aval or Gods by Commission for all their subjects weal.  
Now as to see sacred Majesty subsisting in Sovereignty by Goodness still in God, and Bounty still in Kings, is the greatest happiness that only Man may hope for, and Christian Men obtain: and Reiigion and justice being the surest Guides to either, so Truth the only Standard that holds them still together (for where both of them are not, there can be neither) shows Kings to be ●reteclors both of Church and Commonwealth, and Sovereigns over Subiests, within their own Dominions.  
If than ●eges à regendo, qu●a suis tantum imperant ex legum p●aseriptis, be those men we style King, and si secus pro libidine evadunt in Tyranuos. Let Obtruders and Usurpers with all their adherents like Nim●odizing Tyrants, make Violence their Loadstone, Extremity their Compass, and Fortune the guide of all their best Endeavours; their Maresty by consequence must turn to their sname, and their Sovereignty, confusicn.  
But justice of herself, and singled forth alone, being Distributive and Commutative, and that which is Commutative, the same we call Traffic, and Traffic the high way that leads us up to bliss. Yet since our highest happiness and summum benumb, which Christians only find by Truth in Religion resides in Heaven, all earthly Greatness else being mortal and vain, and that Kings themselves transcendent, as Gods upon earth in regard of justice, yet die like other Men: As our Method on earth gins and ends with Bounty, that●s to say with Greatness, so in Heaven with Goodness. In regard whereof, the Writer hereof wishing ●l Grace and favour from Sovereign Power and Greatness to the studious of Truth and charitable Readers, being moved by good Order to set forth a pattern or Idea at the least, of his own observation (Divines can do it better) a well of that Angelical Nobility or summum Bonum which we called Celestiali, as Moral and Civil, to express the●●by the happiness of Subjects borne or brought up in England, Scotland and Ireland, by the name of GREAT-BRITAINE, above all parts of the world, without excepting any, either public or private, for Truencsse of Doctrine in the Christian, Catholic and Apostolic Religion, there daily learned (or taught at the least) in all Cathedral Temples, public Parish Churches, and private Chapels. And in ●ustice Dislributive for Meum and Tuum fundamentally seated in the Hals & Courts thereof subaltern and Sovereign at Terms and Times prefixed (The Court of Chualry wants but her judges to decide points of Honour and prevent our Combats) is forced by the way as tenderly as he can, to touch the distemper of justice Commutative (our wandering Trefficke, tired as it were with Embargces beyond seas, and Extremity at home) for want of Mints and Staplet to fix herself in, as Religion sits by Truth at her Altar's and Temple's. The disorder whereof disturbs all the rest, and bemoan withal (as he dares and may) the strange imputations still cast upon Customers, for all their endeavour on traffics behalle: Whose Oaths notwithstanding at their first admission drives them still forward: their sunctions affocrding more true understanding of the State of the Kingdoms wherein they are borne to live, than all Schools of Learning, or Tully de Repub. if it were to be sound. All briefly trust up in a short Dialogue, between Truth and a Customer here meeting together: Which it the Reader like not, or think much to peruse, he may pass it all over by way of Parenthesis, or like a Parergon, and tu●●e to the Assumption and Conclusion upon the former Fremisset, for the orderly Creating of Christian Nobility T●●listicall and Civil, and observe by the way, the disproportioned Comparison of a Cardinal of Rome, between a scarlet red Hat, and a King's golden Crown, the answering whereof begot this Treatise. That the Popes, the patriarchs, the Bishops there, and Paulus 5. himself may lay their heads together, and be made to see at last, how far they stand beholding to their flattering Cardinals and lying jesults.  
¶ Now, all that have the happiness, to be Ennobled at the least, receive it first and last from God and his LIEUTENANTS whose only Grace and Greatness are the grounds of all our Credits. For as at first, of nothing His GOODNESS gave us Being, so his Grace did make us Men, and being made Men, we were borne forthwith to Work, that by Working we might Eat, and by Eating Live, to do some Good or other in the Church and Commonwealth; whereby our Names once known, our Callings honoured, and Posterity respected, we might at last Obtain to see his height of GLORY, the Type of all our Bliss.  
Obtain I say, 
Theword Merit, used for obtain (the foundation of Pride in Popery) here beaten down & corrected.  not Merit, for how should we deserve, that in our own beginnings had neither Art nor Part? and being made Men not Beasts, had no minds at all to work, nor skill to proceed when we had Will to be doing, without the help of HIM that gave us first our Being? whose Will being the motive of all his own Endeavours: his Word the means, his Wisdom the Way, and his justice the Bounds of his own Greatness and Honour; his Mercy notwithstanding to seek and find us out, when we had lost ourselves, seeming Greater than Himself, may be Matter to muse on, but notto express and Admire that GLORY we cannot merit.  
All this is true I know, for GOODNESS tells me so, 
A Dialogue between Truth and the Customer, here meeting together.  that cries and calls me forward, and the Bible sets it down, whose words are all our warrants, but here lies all our misery, and hence is all our woe, who dare tell proud Popes, presumptuous Cardinals, and profane Conclaves so? who dares bell the Cat? Truth. Marry that dare I. Customer. Oh Sacred Truth! is't thou, was't thou so nigh? Truth. Why shrinckst thou so? why dost thou from me fly? Customer. Lest by my stay, Truthes-selfe should seem a lie. Truth. Come nearer man.. Customer. I dare not. Truth. Why? Customer. For Shame and Disgrace. Truth. 
Customers in Disgrace.  Shame them befall that Shame deserve, thy Shame doth argue Grace. Customer. For want I starve, and die for pain. Truth. 
Want Countenance and Maintenance.  Thy working shows thou shouldst obtain. Customer. I dare not ask in any case. Truth. Assai domanda chi been seruendo tace, but what art thou? come near and tell me then. Customer. A Publican to Sinners tied, a despised and wretched man.. 
Bear others Faulrs.  Truth. None wretched are, but such as God doth hate. Customer. A Customer whose Credit's out of date. Truth. 
Out of Credit  What Port and Town? Customer. SANDWICH hereby. Truth. O! SANDWICH loyal sometimes my resting place, 
The Staple of Kent kept at Sandwich temp: Edw. 1. & 2.  though now the Pit lie dry, for there I was a while, and there dwelled I, till cross the Seas I was conveyed awry, and mortgaged was for fifteen years. Customer. Sweet Truth tell where. Truth. At BRUGRS' Town by Sluice in Flanders whence, 
Transported thence to Bruges by K. Ed. 3.  Pride and Ingratitude conspired and drove me thence. Customer. From Bruges whether? Truth. To KENT'S great Honour and Christians special Glory, for KENT and CHRISTENDOM were never seen to vary. Customer. Where there sweet Truth. Truth. To CANTORBURY. Customer. To CANTORBURY? 
Brought back from Bruges and settled at Cantsrbury.  why thither bound am I. Truth. To what Place there? Customer. To the Austen Friars, but why siniles sweet Truth? 
Augustine Friars Fatal to Pope's  why laughs she tell me why? Truth. Why MARTIN LUTER man, was an Austen Friar, that told the Emperor to his face the Pope was a Liar; but what seekest thou there. Customer. 
1 Customs. 2 Ours or Staples.  My Soveraines [1] Quitrents, his Great [2] demeans and whole Estate, that sometimes Stapled were by the Northerne-Gate. Truth. ti's true poor Man, the Name remains, I remember it well, though now so clean forgot, that none can tell. Customer. But what became of all that wealth and store? Is't clean forlorn, shall we never hope for't more? 
The Staples removed from Canterbury to Calais, and thence into Flanders and the Netherlands bred Disorder in Traffic at home in England.  Truth. Yes, God forbidden but it should return, and be restored to whence it went, for being packed up, it was to CALAIS sent, where Traffic since exiled and wandering up and down, hath welcome been to Cities, Ports and Towns, all Flanders through: but tired at last, cries homeward now, 
Desires now to be called Home upon the Truce of the Hollanders.  and wants but passage to her own Resort and dwelling, whereon depends a Tale, may be worth the telling. Customer. How? where, and when? Truth. Have patience (Man) and ply the work a while, to redeem the time and tediousness beguile, that what thou canst not merir, thou mayst obtain, being borne to work, hark GOODNESS calls again.  
Customer. 
Man borne to work.  Is Man then borne to labour? Truth. As sparks fly upward, for Man is but a spark, a smoke or a lighter thing. Customer. 
Customers Penury and Want. for all their Labour.  And labours he to eat? Truth. Qui non laborat, ne manducet, why sighs thou Man? Customer. I feed on Leeks and drink cold water. Truth. What rack poor Man? it makes no matter, Customer. But by meat alone, it seems (you say) we live. Truth. Not so, Non solo pane vivit homo, but by Grace in Meat and Eating. Customer. No marvel then if Solomon that was so wise did wonder, to see bodily labour shunned by the Sons of mortal Men, since GOD hath so decreed it: but though we live to labour by a Power in us inherent; how work we then so well that we may obtain? Truth. By a Power that is infusive from Him that sits above, and draws you up unto him. Customer. What way? what means? Truth. By attentive hearing, and often reading his Sacred written word: with meditation and Prayers. Customer. O Fools! that teach Free-will by proud Conceits of Fancies and Traditions! 
No free-will in Man to Goodness since his Fall.  what have we, we receive not, but Avarice and Ambition? O Sinful Deceit, and deceitful Sin, by Covetise and Pride, then whether do you drive us? and what are all our Merits, but Shame and Confusion? for as the love of Money is said to be Idolatry, and covetise in that respect the very root of evils: so Pride by Presumption turns Men into Beasts, and Angels into Devils. O Couctyse and Pride! ut transuersa cogunt mortalia pectora secum.  
But Heaven we see is merited at one hand or other, and that by man.. Truth. Most true, for GOD himself, for the Love he bore to Man, came down from Heaven, became a Man, and lived on Earth, so base and vile degree, that his life by death, did well deserve it for you: the God and Man CHRIST JESUS, his life so your life, and his works imputed yours; that he holds you by the hand, to draw you up thither. Customer. O height of Happiness, and Degree of Dignity! what Creature is capable of so great a Bliss? Truth. The Soul of man.. Customer. O blessed Souls, that are so prepared, but who can bestow it? Truth. God's only Love, and freely working Spirit. Customer. O happy estate who can apprehend it? Truth. The Just by Faith. Customer. O justifying Faith, who is able to expect it? Truth. Hope. Customer. O comfortable Hope! who is able to declare it? Truth. Charity. Customer. O sanctifying Charity, and bond of Perfection! but who can discern it? Truth. The eye of Grace, if thou canst but desire it. Customer. O infinite Happiness, how should I affect it? Truth. By reciproke love. Customer. O heavenly Love! how might I obtain it? Truth. By Patiented humility. Customar. 
Vincit qui patitur.  O Conquering Patience and Glorious Humility, that by sufferance and Lowliness, are able to attain to such a height of Dignity! but how? Truth. By Obedience. Customer. Whereto? Truth. To the Rules of Conscience. Customer. But my Conscience doth accuse me, to be bondslave to Sin, the bane of all Bliss. Truth. Yet do not despair. Customer. What means to avoid her? Truth. None, she is borne and bred with thee. Customer. What remedy then? Truth. Watchfulness and Prayer. Customer.  
Tu mihi sum opifex rerum cor fingito purum,  
Et recti inspira renovatum pectore amorem.  
But the Devil is at hand, and somewhat He would have. Truth. Tell him all thy debts are paid, and bid him walk a Knave. Customer. O infinite Bounty, who is able to deserve it? and where are all our merits? Truth. 
See the Annotations in the Rhemish Testament, upon the sixth to the Hebrews (God is not unjust)  In the Rhemish Testament and Religion hatched at Rome. Customer. O damnable jesuits, and Doctrine fit for Devils, that in challenging-wise, dare print it to the world, that God is no God, for he must be unjust (as they say and teach,) if he give us not Heaven for our own Demerits: but God being always Just, or justice itself, and I so borne to Sin, as smoke flies upward, stand subject st●ll to die: wretch then that I am, who shall deliver me from this body of Sin and Death? Truth. His Mercy, 
Pre-eminence of justice. Prerogative of Mercy.  for though his justice by Pre-eminence, may abide no Sin; yet his Mercy by Prerogative, hath a saving Power. Customer. Which way? Truth. By thy dying unto Sin and living righteously. Customer. But how may that be? Truth. By Contrition, Confession, Desire to amend, and Hope of Pardon, for the merits of his own and only Son, whose Death having satisfied the justice of his Father, his Blood hath washed away, and Purged all thy Sins. Customer. O Dreams then of Purgatory, 
Popish Purgatory, a Fancy to fear Fools.  and torment fit for Fools! Truth. Yet be not high minded, and do not presume. Customer. What means to restrain and keep our Fancies down? Truth. A serious Meditation that you are but Men, with Fasting and Prayer. Customer. What Comfort to support us, being still so beset with Sin, Death and Hell? Truth. God's ever saving Grace, 
Adoption is here set down, but to show Reason in Humanity, how and when MAN first comes to feel and understand h●s own Happiness in and by CHRIST; which GOD had reserved for him by his mere and special Grace, in the purpose of this Will from all Begian●ng.  and sanctifying Spirit, who seeing thy Humility, and hearing thy Prayer, for the Love of thy Saviour, adopts thee for his Son. Customer. What Bond doth so bind him, being Free of himself, as to love whom he list? Truth. His written Word and Promise, proceeding from the Essence of Deity itself, and Penned by his Spirit without Equivocation. Customer. What Seals to Confirm and warrant it unto us? Truth. The Prints of the Wounds, in his Hands, Feet and Side, that are still to be seen in his Crucified Body. Cuflomer. What Pledges to assure us that we shall meet together? Truth. The Sanctified Elements of Water, Bread, and Wine, whereby being first conjoined to the Mystical Body of his true Christian, Catholic, and Apostolck Church, he after entertains thee for a lively working Member of his own Flesh and Blood. Customer. But my Saviour being in Heaven, and I still on Earth; what Hand but his own can help me up thither? Truth. His Apostolic Prelates and Pastoral Ministers, by Virtue of their Orders & his High-commission; their Voice, his Voice, their Hands perform it for Him: for Quod per aliôs facit, per Ipsum fieri dicitur. Customer. O profane Popery, that turns Creatures into Gods and Masses into Idols! but what must I do? Truth. Repent and amend, and believe the Gospel. Customer: O I thank my God then, for his Grace in jesus Christ: but I am ever sleeting and subject to relapse, and his justice laid to Sin, consumes lyre Fire: Truth. Though his justice have a quickening Power, to set forth his Greatness in preferring of Manhood when he first made you Men, yet his Grace it is relieves you all, and his Mercy makes you Live, for his Love is Everlasting, his Affections all are Free, and GOODNESS is his Name: so that howsoever justice stands Preheminent as touching your first Being, 
Pre-eminence and Prerogative rightly distinguished, by justice and Mercy.  to Save or Destroy; give Mercy the Prerogative, and thou canst not swerver. Customer: O Sacred Prerogative, and mild word of Comfort, by whom all our Vowels, retain their full Sound, 
Prerogative.  and all our Mutes and Liquides are taught to speak and stand, the Preserver of our [a] Wealths, of our [e] Liberty's, of our [i] lives, 
Prerogative used for Pre-eminence, the cause of Capital Errors in the Church and Commonwealth.  of our [o] Honour's, and the [u] Peace of all our Land! how oft art thou mistaken and abused for stern Pre-eminence? Truth: But show thy recipiscence by a fervent kind of Prayer.  
Customer  
Ah Deus immensum clemens, 
Psal. 51.  miserere precantis,  
Et quaecunque tuo bonitas in pectore regnat,  
Seruando huic misero se protinus exerat omnis.  
2 Elbe me sceleris pollutum crimine tanti,  
Elue, peccatique iube evanescere sordes,  
3 En sceler a agnosco, scelerum Noctesque Diesque,  
Ante Dies versans me lurida terret imago,  
4 Res etenim proprié tecum mihi: te Deus unum  
Offendi infaelix, quem non fraus ulla fefellit,  
Sublimi e solio meque & mea facta tuentem,  
 si pro meritis judex mihi sederis, eheu  
Damnatus iustas subeam te judice paenas.  
Me Genetrix etenim gravida quum ferret in aluo,  
jam pollutus eram, siquidem me tempore Mater,  
Et pariter sordes concaeptas fovit eodem,  
At contra, integritas synceri pectoris una  
Gratia tibi, nec eras alios mihi Doctor in Vsus,  
Ingratum quondam tua quum me arcava doceres.  
Ah Deus hyssopum hic adhibe, & quaecunque tenaces,  
Abstergunt maculas, ut crimine purus ab omni  
Emergam, paenitusque ablutis sordibus, ipsas  
8 Exuperem candore Nives: fac nuncius aures  
Impleat ut melior, recreent fac gaudia mentem,  
Ne semel absorptis peream maerorc medullis.  
9 Iratos avert oculos, potiusque benignus,  
Multiplici deal Contractas crimine labes.  
10 Tu mihi sum Opifex rerum cor fingito purum,  
Et recti inspira renovatum pectore amorem.  
11 Ne me, ne Miserum Dcus abijce, neue repu●sum  
12 Afflatu sancto spolia, quin certa salutis  
Gaudia restituas, ut qui me heroicus olim,  
Se crevit reliquis, porro quoque Spiritus ornet.  
13 Quo Duce fretus ego errantes per devia multos,  
Voce regam, mutatosque in contraria flectam.  
14 Alme Deus, Deus in quem tota mente recumbe  
Ne meritas a me poenas pro immanibus ausis,  
Et tanta heu scelerum patrata cedo reposce.  
15 Da potius ut lingua valeam sidibusque canoris,  
Te canere, in veniam promptum fideique tenacem.  
Os mihi tute aperi tu dirige labra loquentis,  
 tibi promeritae persoluant laudis honores,  
16 Ecce tibi non ara placet, non victima flammis  
Infumos abiens, alioqui haec larga dedissem,  
Et pridem crebris ónerassem Altaria donis.  
Sacra igitur meliora fero quae spernere nunquam,  
17 O bone consuesti, deiectos nempe dolore,  
Attritosque animos, peccati et saucia sensu  
Pectora, triste, unique tibi medicabile vulnus,  
18 At tu consueta pergas bonitate Syonem  
Amplecti, selecta tibi dum mania surgant.  
Tum nos rite tibi solennia vota feremus,  
Liba, merumque simul, Consecratumque, cruorem  
Fumabitque tuum solidis Altare iunencis.  
Truth. What? how now Man? what dost thou feel? how fares it, well? Customer. Magnasemper veritas, praevaluit & prevalebit, 
The inward joys of a Christian unspeakable.  I feel such joys, as I cannot declare nor tell. Truth. But dost thou believe what I told thee before? Customer. O I do believe (LORD) yet help mine unbelief, for I am troubled sore, for by Faith in looking upward, I am forced to confess, O my GOD thou art true, and O my Soul thou art happy; but my Frailty looking downward compels me to cry. 
Nilsum, nulla miser novi solatia, Massam  
Humanam nisi quod tu quoque christ geris.  
Tu me sustenta, fragilem tu christ guberna,  
Fac ut sim Massae surculus Ipse tuae.  
I nothing am, and in myself no Comfort find but this,  
That Christ the Mass of human flesh hath taen & joined to his,  
Then hold me Christ & grant withal, that this frail flesh of mine,  
A twig at least may bud & branch, from that great Mass of thine.   
Truth. Now I see thou dost believe, for thy Prayer shows no less: then work well withal to confirm this Grace. least Faith prove idle, 


How Faith alone doth justify.  
How Faith and Works concur.    therefore work I say apace. Customer. Then Faith, I perceive in the action of Salvation, stands sole without Works, because of Free Grace; but in the Party saved, both must concur together. But who can Work, where Matter fails, 


As no Church hath no Tithes,  
And no Court no Quittents,  
So no Staples no Customs,    and Form doth no way fit? Or who can Pipe well that wants his upper Lip? for though I still be tied to work my task in Clay, my Straw is clean gone, and my stubble ta'en away, whilst idle Taske-maysters accuse me to my Face, whose Credits have no Being, but in my Disgrace: but that which grieves me most, 


For no Staples, no Traffic.  
No Traffic no Mines.  
No Mines, no Bullion.  
No Buillion, no Mints.  
No Mints, no Money.    and feign I would resist; our Trafficks deadly Sick, and cannot long subsist; for her Pulses fail, her Face is pale and wan, I mean her Mints are dead, and my Sovereign's Quitrents gone, and none seeks whether. Truth. They went from the Altars of Unity and Truth where I now dwell. 

The Staples of Kent kept at Cantorbury maintained a Mint near Christ-Church there, as others did elsewhere.  
Disorder of justice Commutative, (Traffic) for want of Staples: the occasion of Prohibitions, and dryness between Religion and justice Destributive.  
The King only and the Counsel, can and must restore our Staples.   Customer. Where's that sweet Truth? Truth. By my glorious Temple and seat of Fame. Customer. See see, I thought it was not idle, that it bore CHRIST'S name, O that our Sovereign would bring our Staples thither; Religion and justice, might then hold hands together, and Righteousness and Peace would kindly kiss each other, which now contest by personal defects, about Tithes and Tributes. Truth. Then work I say still, and believe well withal, for GOODNESS can, and WISDOM will effect it. Customer. I would if I could, but my Credit's clean gone, and I am almost tired, thus working still alone. Truth. 
Customers out of credit, their oaths at their admission compelles them as they may and dare to cry out for Staples to maintain Traffic, as our Churches do Religion.  In space grows Grace, hark GOODNESS calls again, and thou must persever. Customer. Then Sanctify my wits (TRUTH) and bless thou mine endeavour, for I work in fear. Truth. Why so poor Man? thy Soul is so beset with vows that are Divine, thou shalt not tread amiss, let not thy heart decline. Customer. Then Danger stand aside, TRUTH must prenaile, & GOODNESS calls me to it, if ought do put me by, ti's WISDOMS hand must do it.  
Now GOD from whom all holy thoughts and best endeavours grow. 
Invocation & Prayer of Customers.   
Make me possess that perfect Peace, the world cannot bestow,  
And that which in myself I see, no hope at all to gain,  
Grant that thy Grace by Faith and Works, may help me to obtain.  
Obtain therefore I say, and will still pray to obtain, so great a blessing, to praise and thank GOD for it, Infusively from DEITY by Grace in JESUS CHRIST, and Respectively from MANHOOD by General Consent.  
For happy are those Subjects all, whose honest Endeavours have raised their Conditions to such degrees of Credit, 
The Happiness of England for the trueness of Doctrine in the Christian, Catholic, and Apostolic, Religion,  before GOD and his LIEUTENANTS. Twice happy are those Christians that dwell where this Doctrine is constantly defended, freely put in practice, and publicly taught. And thrice happy GREAT-BRITAINE whose JOSVA, 
And Bounty of the Sovereign.  thus maintains both Church and Commonwealth.  
Come therefore Subjects all, come home I say from ROME, and here prostrate yourselves before the Glorious Object of your Welfare and Credits. To day if ye will hear his voice, 
Summons all Popish English Fugitives, to come home, and all Recusant Catholics, to conformity.  harden not your hearts, after fifty years & more: that sti●mecked jews and unbelieving Turks admiring your Happiness, may learn by your Obedience to groan for like Grace, and poor seduced Catholics may see how Proud Popery hath long time bewitched them with the Doctrine of Merits.   

¶ Now see what hath past, and so hast to an end.  
These grounds being surely laid, that is to say, if of all worldly happiness, the meanest be but Wealth and Reputation chief, Honour being held a recompense for all our loss beside: If all quit their livings for Liberty to work: If all forego their Liberties for the purchase of their Lives: if Wealth, Liberty, Lives and all seem nothing to our Credits. In a word, if GOD so prise his Holy Name, that he is icalous of his Glory, to show how his LIEUTENANTS should be curious of their Honour: Let Bellarmine or the Bishop of Rome himself (for Bishops may be honourable for virtue & Generosity, though Popes be nothing so) resolve the Christian Emperor, Kings and Free monarch of the world, by what warrant authentic of Regal Lieve-tenancy, the Popes of later times usurping their Thrones, became Coiners of Honour, and by their Heathenish Idolatry, keeping jews from Christianity, tread Emperors under feet, in despite of Kings and Crowns?  
For if this be true, that A quo Dominatio, ab eodem Nominatio, & Honour subsist, in honorant, and not in honorato: how hath a Creature of a Conclaves mere Creation, and a vassal to his Sovereign so ra●s'd his own Condition, as not to rank with Gentlemen in the height of Generosity, but above the Noble Emperor (sometime his Lord and Patron) and all that may be Noble, his Wry-necked chaplains held equal with the Honourable, and his Godfather Cardinal, made cheek mate with KINGS? or what Power hath been able to make the private meetings of a cluster of Subjects unto several Sovereigns, combined together in a Labyrinth of confusion of greater reputation, than were the Twelue-Apostles, or Saint Peter himself? the rock of all their Credit, or all the Christian Bishops in the first four general Counsels? that being to choose a Primate, disclaimed this Popish Sovereignty.  
For if all Earthly Sovereignty grow by Gracious Infusion and General Consent, where the Place is not public, and the Persons private Men: no particular Choice can beget such a Majesty as belongs unto Kings, Gods own Lieutenants by immediate Commission. The Bishop then being indeed but a Subject as both Saint Peter was, & others there before him for three hundred years together. The Pope may spell Father, prove a Patriarch or a Prelate in the Church by Sovereign Grace and gift; 
Papa Pater Sanctissimus.  but no Sebasma Sovereign of Nobility and honour.  
But Secular Honour and Civil Nobility we see both, here intended or protended at the least, whereof if the Master fail, how shall he transfer it by Titles unto others, for Dignitatem Domini sequitur conditio Serui.  
By Honour, here I mean not such as Pride conceits and Flattery bestows upon Idleness and sloth; but such as Gracious infusion, doth ingenuously beget, and Honesty makes Honourable for virtuous Endeavours. Nor such Nobility as being mystically Coined, and confusedly obtruded, consuming like a Comet, still dies in the Birth, and is good for nothing: but that which Kingly Majesty by Greatness and Decorum, politically Coins, and orderly creates for subjects credit. If then the Pope be neither Glorious for Deity, nor Honourable for Humanity, by his needless or bootless or idle kind of life, for want of Kingly Majesty by Infusion & Consent, nor ennobled himself by some former Creation: what shall be said of Cardinals his Selfe-Creating-Creatures, and his own Maister-vassals? or what can those Titles be, he bestows upon his Betters, but Dreams, or Disgraces, or Matters of jest. For who smiles not to read of a King of France's Son, a double Earl at home, 
Charles Earl of Anjou and 〈◊〉 vince, second Son to Lewt 〈…〉 Brother to Saint Lewis, Fr●●● Kings, made a Senator of 〈…〉 the Pope.  by Marriage and by favour of a Pope? And who laughs not at the Titles he sends unto Kings, that by Virtue of their Places were their own before? as most Christian, most Catholic, and Defender of the Faith.  
Now if Cardinals in their Conclaves, have no power to make Sovereigns, being diversly Subjects and private Men themselves; nor the Pope's infusive Majesty, the Mother of true Nobility, nor Honesty the root of all Honour, by the virtue of their Creation: what Subject once ennobled, would not scorn to be ranked with a Popish-Parish-Priest or a Deacon of Rome? such as Cardinals are but, or should be at the least, by their first Institution.  
Besides Nobility political being Dative and Native, which nothing can Create but the mediate or immediate favour of a King descends to posterity. 
Est aliquid Clarus Magnorum splendor Auorum,  
Illud Posterit as aemula calcar habet.   
And these Men never Mary. God himself hath set it down, for the Good of Mankind, at his very first Creation, that he should not live alone, and these prohibit Marriage, the bed of all our Honesties, by God and Men so honoured. How then grows Nobility, where the Grounds are so barren, 
Popes and Cardinals beget none but Bastards.  and the roots themselves rotten, per Filios Terrae?  
And how should Majesty be seen, and Sovereignty subsist, in the Mitre of a Pope, or a Cardinal's red Hat, but by way of Intrusion? For though Papa sound Father, and Cardinals may spell Sons, yet Nobility grows from Majesty, as Honour is tied to Honesly, and Homage unto Crowns.  
It they plead Prescription as all Obtruders do, for the Popes themselves do show that from the beginning it was not so. TRUTH speaks it boldly, and dare tell them to their Faces, that, though Meum and Tuum in cases of profit, be at all hands circumscribed: yet in Points of Honour, Nullum Tempus occurrit Regi.  
Now let RELIGION pass by, with all her Grave-devines, and let Sense and Reason stay, to see and discern how these things hang together, that Conscience may judge.  
¶ GOD sets it down in the depth of his WISDOM, for the use of all his Creatures and Good of Mankind, as plain as may be spoken: It is not fit nor good that MAN should live alone, and made him a Helper like unto himself, 
Gen cap. 2, 21.  commended Marriage and gave it his blessing, that such as would forbear it for fear of encumber, might not lull themselves asleep in a deadly sinful slumber. These accurse Marriage and bless solitary lives, teaching, that once may prove honourable, but Bygamy like Heresy is every way profane; and in the Church make it blasphemy to be known to have Wives.  
¶ GOD bids Nature keep Order, that Grace might give Honour and Happiness beside Infusively. These put Nature out of Order, that Shame might betide her, by her own Demerits ambitiously.  
¶ GOD to teach Nature, 
¶ The Perfection of DEITY. 1 GOD the Father. 2 GOD the Son. 3 GOD the Holy Ghost.  how her beauty lies in Order, and her way to Order; Number, by due Proportions, shows her all his Will and Pleasure, and the bounds of all her bliss, both in Heaven and Earth, 
¶ The Perfection of HUMANITY. Election. 2 Creation, 3 Redemption, 4 Vocation, 5 justification 6 Sanctification, 7 Glorification.  is contained just in Ten; that even Reason might perceive how all Perfection both Divine and Human, is but Three and Seven: These seem to take GOD tarde in his own words and Art, and to teach Nature better, till her Ten is too many, 
The Second Commandment lest out in the Decalogue, taught in the lesuists catechism, dedicated to the young Dolphin of Fr●nce now King.  that Nine may suffice, and to do GOD Disgrace, take One to themselves, and rob him of his Tithes.  
¶ GOD hates all Covetise, as the root of all Evil, and forbids Adultery. These allow Dishonesty, and by public Authority, maintaining the Stews; from Whoredom and Adultery raise infinite reue●newes: teaching, Sinon casté tamen cauté, is a caution sufficient to hoodwincke GOD, and blear all men's eyes.  
¶ To avoid Pride and Idolatry. GOD tells and forewarns us of the Sin of Witchcraft, that Love hides in Money, and Himself takes no Coin. These magnify dead Images in all Churches and chapels, and to maintain Ambition, make Rome the Head Staple of Pride and Superstition, and sell all Sins for Money.  
Thus GOD commands one thing, and these command another, 
The two Sacramnets, Baptism & the Eucharist.  but still the contrary: now (leave our two Mysteries which they multiply to seven,) let Reason speak out, that Conscience may judge. Whence can this controling and countermanding Power, be any ways derived, but from the Devil?  
No marvel then, if Pride and Ambition, bewitched first by covetise & puffed up by Flattery, bear the world flil in hand, that the POPE being Homo Caelestis, and Angelis Terrestris a Semi-GOD at the least, must needs transcend the Emperor as the SUN doth the MOON, that Presumption and Conceit might rank Cardinals with Kings. But see how TRUTH prevails, for this falls in withal; that as the Pope by this rule, must needs prove either a Deified-Creature, or a Damned-Spirit; that deriving Majesty from beyond the bounds of Nature, can raise his own Sovereignty above GOD and KINGS: so the Cardinals by consequence (whate'er become of Conclaves) can be no better then Polypragmaticke Iesuists, Masse-mongrel-Deacon-Priests, or falsehearted flattering- Friars.  
But their main shift and refuge, their Fort of Saint Angelo, and Vatican Palace, is Constantine's donation, whose Favours they feign to be the Ground of this their Greatness, and make possession now of the City of Rome itself (by what Title soever) a Plea sufficient against all Right and Reason. But how this hangs together, Experience best declares; for besides that, Ornanda potius est Dignitate Domus quam ex Domo Dignitas utcunque quaerenda; Nec á Domo Dominus, sed a Domino Domus est ubivis honestanda: As bounty shows always the Greatness of the Giver, so Protection and Direction, demonstrates the Emperors for Sovereigns, and the Popes for Vassals: for it is so apparent, that none have yet denied it, that the Great Exarchi, Toparchi, Comarchi, Spatharij, consuls and Presides were the Emperors own Lieutenants all the Empire through: witness their Exarchat of Ravenna, that like Panhypersebastos, or Vicar General, set Magistrates even in Rome and all Italy over, by the names of Deuces, Comites, Prefecti and Principes: besides, who first gave Fees and investitures to bare Titles of Honour? who first raised Dukes, Marquises and Earls, from Functions unto Dignities, and Titles of Inheritance as well as of Honour? 
Constantinus Magnut, ne alit●● quam sancte & legitime hoc regal uteretur, essigiem su●m nummis inseulpi volu●t, ut Hominis De●● flexis gen. bus invocantis praese ferree. Moneta autem dicta, quod moneat ne quid fraudis in Materia, signo vel pondere fiat  Vicecounts. and Barons to be known by their Baronies as well as by their Names, but Emperors in their Turns? But that which answers all, and puts all out of doubt, whose powerfulness and Picture, gave warrant to the Standard and currantness of Coin, but the emperors alone all Italy through? when the Popes were but Subjects, Confessors and Residents in Rome, famous yet for nothing, but Sanctity of Life, Poverty and Patience in their martyrdoms, and daily Persecutions three hundred years together: and dated their Bulls and public Writings by the emperors Names and Reigns: as, imperant Carolo Domino nostro.  
1 But how by tract of time, as the Empire grew divided into East and West, the Church withal (both Greek and Latin) declined her first Integrity.  
2 How whilst the Popes became Proud as Provender did prick them, their Greatness still increasing by the bounty of Emperors, Superstition and Heresy, 
Contention for Supremacy, first between the Patriarch of Conflantinople and Rome.  eclipsing Christianity and Covetise and Pride contending for Supremacy, made Religion but a Cloak for the Church's Impiety, and justice a pretence to work out Improbity, Emulation, East and West began first to kindle.  
3 How the ruins of the East by Turkish infidelity, 
Patriarcha quasi Patrum Princeps vel Pontificum primus. Hij Quatuor tantum in initio fuere: Romanus, Antyochenus. Alex andrinus, et Hyeresolymitanus, postea translata Bysantium, Imperij sede, additus est et Constantinopolitanus.  made a way for the West to enthrall Christianity by a jewish kind of Usury: the Pope's drowning patriarchs by the Greatness of themselves, outfacing godly Bishops by sects of Monks and Friars, and by Guelphs and Gibellines distracting Italy confounded the Empire.  
4 How Idolatry by the Mass, in stead of the Eucharist, (the Soul of true Religion) and Extortion by Usury, in stead of mild Exchange (the Life and Soul of justice,) disgracing all our Credits in the eyes of the jews: made Popery by Pride, first an Art of all Impiety, and Usury by Money, a Mystery of all Iniquity: whilst ANTE-CHRIST himself, that Son of Perdition and Man of Sin, (the POPE) profaning heavenly Deity, despising all Humanity, outfacing Sacred Majesty and disgracing Christian Sovereignty, to the Shame of all Nobility, confounding Emperors, killing Kings, and blowing up Crowns, hath raised himself in Rome.  
5 How Rome itself grown miserably poor by the absence of the Popes, whom Factions and Schisms had seated at Avignon for threescore and ten years together, was forced at the last, against a year of jubilee, to entreat their return and recall them thither: 
The Castle Saint Angelo surprised by Pope Boniface, 9 in a year of jubilee. 1400.  where surprising first their Castle and chiefest strength, altering all their Laws, changing their Government, putting down their 
* The Name and Title of the Chief Magistrate in Rome.  Banderezo & bridling the People; they became not only Popes, but like Kings and Sovereign's absolute in that City.  
In a word, how Nymrod-like the Popes out of Factions and Pride still sharing for themselves, made the way plain for others by Apostasy and Intrusion, to become their own Carvers, in the honourable Charges committed to their Trust; and by Tyranny and Oppression maintaining their Greatness, to blow up the Empire in Italy at the least. First disgracing the Emperors, by altering the reverence of their Style and Dates, in all Bulls and Writings, from, imperant Carolo Domino nostro, to Anno Pontificatus nostri, etc. Changing their Standard, defacing all their moneys, by holding it for Bullion, and at last with their own Marks and Faces to stamp their own Coin, making Rome withal the Staple of all Christendom, for Whoredom and Pride, a Synagogue of Sin and all abomination: where all became vendible for ready Gold and Silver, prostituting GOODNESS and her handmaid EXCHANGE, to Extortion and Bribery and all baseness beside: making VSURY the means by Bankers and Bawds to draw home their Revenues, corrupting True-RELIGION, Equivocating Truth, & debaushing justice to the shame of Christianity before Infidels, and Turks, and Glory of the jews: deserves a Court of Chivalry, 
covert OF CHIVALRY.  for Heralds to blazons, and Kings of Arms to understand, that as our josua in Great-Brittain hath already begun, so a David in France, a josias in Spain, an Italian Ezechias, and a German Constantine, might judge the shameless Insolence of this Monster of Rome, that holds all for idiots or Novices at the best; that think by Disputation to set up or pull down, the Greatness of their Sea by deriving the same from Christ and his Apostles; whose Power subsists in Cities, Countries, and infinite Riches, that their Ancestors have gotten by dissension of others.  
Thus far when the Customer by opening the inditement had made it plain and clear to all men's understanding of Common sense or reason, that Coining and Creating belong to none de jure, but Sovereign Sublimity as it is in God and Kings. In God as per amount and Sovereign King of Kings, and in Kings per aval within their own Dominious: Experience standing up in the emperors behalf (as Kings sometime of Italy wheresoever their Persons have been pleased to reside) and undertakes to prove it de facto, in Italy itself and all the Empire through, aswell by authentic Evidence, yet extant of record, Classical witnesses, and the Coins themselves, as the Popes own confession to his Friends in private, without Rack or Torture, in manner following.  

¶ Serenissimi REGES JUDICESQVE Sacratissimi.  
Romani Imperatores ut in cudenda moneta non minimam Maiestatis suae partem posuerunt, 
Evidence for the Emperor against the Pope.  eique gloriae suae monumenta summo studio & ambitione posuerunt, hac Inscriptione S A. D D. N N. AUG. & CAES. (viz.) 
Nota. That all the ancient plead in the Courts of Chivalry were by Bills and Replies in French or Latin. Scripti●.  Salus Dominorum nostrorum Augustorum & Caesarum. quodque Institutum posteritas subsecuta constanti devotione obseruando diversis modis expressit: ita postquam Christo Domino nomina sua dederunt, omissis prioribus illis é Gentilitate petitis figurarum Characteribus, Religionem veram Numm is etiam consecrare volverunt. Constantinus enim Magnus ad fidem conversus Effigiem suam, sic Nummis insculpsit. CONSTANTIN, P. F.AUG. (Constantinus Pius Faelix Augustus:) Et altera part VIRTUS AUGUSTI. M. Posteavero, ipsum Dominum Christum Imperatori ad Latus, & Diadema capiti, quasi manu sua imponentem ad exprimendum Titulum illum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (á Deo coronati.) Et aversa nummi part Librum vitae tenentem Christum solum. Et alij cum Imperatore Christum, his verbis. JESUS CHRISTUS REX REGNANTIUM. Alij Christum jesum, litteris m●iusculis. IRSUS CHRISTUS EMMANVEL: et auersaparte, JESUS CHRISTUS BASTLEUS BASILEON insculpserunt.  
At Romae Imperio declinante, & barbaris Nationibus (Gothis nempe, Longobardis, Francisque) invalescentibus; quan diu Imperatores apud Novam Romam (Bysantium scilicet) residentes, et Exarchas suos Ravennae tenentes aliquatenus in speciem saltem recognoscebantur (nam per annos illorum Imperij, indictiones et tempora vel ipsa Roma computare solebat) eorum etiam moneta Bysantij quam vis cusa (Bysantij & Bysantini exinde dicti) per occidentales Provintias Italiam scilicet Galliam & Germanian frequentissimé usurpabatur.  
Nec deerant postea Francis qui Galliam & Germanian tenebant imperant justiniano 687. Denarij, Solidi, Librae & Fertones, (Vierdings Germantcè) id est Marcae quadrantes, quibus omnia per marcas computabantur.  
Sed omnibus his Augustiores et frequenttores per Italiam fuisse Bysantios illos constat; etiam quúm Caesarum Constantinopolitanorum authoritas, Romae imminuta esset et pene eviluisset, Pontificibus ex corum decremento potentiam suam stabilientibus. Nominatim autem Leonem Isaurun Ichonomachun dictum, 717. quod Picturas Synodicas, Sanctorum et Sanctarum Statuas, Imaginesque è Templis erasisset, post Constantinum Papam Gregorius, 2. eo nomine haereseos condemnavit, & cum Populo Romano statuit, ne Nomen Imperatoris iam haretici, in Chartis aut Figuris Solidi, vel nummismatis postea imprimeretur. unde nec Effigies eius pro more in Ecclesiam amplius introducta, nec Nomen ad Missarum solennia prolatum fuit.  
Horum tamen Bysantiorum semper in annalibus eorum temporum, Diplomatibus, Bullis, Fundationibus, omnisque generis Instrumentis, mentio frequentissima fit et usus diuturnus ut in confirmatione Henreci 4. 1057. apud Trithemium in Chron. Hirsaug Super haec omnia, Comes saepedictus Apostolicum privilegium acquisivit, et constituit v● unus aureus quem Bysantium dicimus, singulis annis Romae ad Altare Sancti Petri persolueretur. Et in ipso Privilegio Gregorij P. P. quod sequitur. Data annua aurei Bysantij pensione postulavit. Et apud eundem in Bulla Vrbani P. P. 1095. Ad Indicium percaeptae huius libertatis à Romana Ecclesia, Bysantium aureum Palatio Lateranensi persoluetis.  
Et in Historta Florentina á Theodoro de Nehem. edita, in Conrado 4. 1250. sic habet. Promittentes maximam Bysantiorum summam dictis Gallis, si ab eadem obsidione decederent.  
Hij etiam sunt quos Francogalli, Bes●ntz d'or dixerunt, quorum mentio notabilis in Historia Sancti Lodovici 9 Regis, cap. 42. Que si, la Royne vouloit bailler deux cents mil Bezants d●or, quelle deliure roi● le Roy en ce saisant. Et in quadam Ludionis fabella cui Nomen Courte-barbe. Tenez le vous donne ce bezant. C'est a dire une piece d'or vailant euuiron un angelot d'Angleterre.  
Quorum omnium fidem faciunt Eusebius. 
The witnesse● to the ●un●nce.  Anthonius Augustinus. Anast asius Bibliothecarius. Paulus Diaconus. Ado. Beda. Platina. Theodorus Nehemius. Trithemius. Massonus. Marquardus Freherus. & justus Lipsius, lib. 3. de Cruce et alij quamplures; Cotholici, Christiani omnes, & Authores classici, et ipsa nummismata, etiam num visu digna Testimonium per hibent.  
Sedsimplicitér magis & ingenuè (hoc est honesté) quam caute Paulus 3. P P. et Pontifex maximus, 
The Pope's own voluntary confession in private.  quúm de summa ipsius Potestate inter Familiares mentio aliquando incideret, ridereillos visus est, & Scholasticos, rerumque rudes appellare, qui á Christo eam tam auxié peterent. Cuius se possessionem solam, optimum et firmissimum Titulum habere dicebat. Quamque viribus opibusque summis, Civitatibus munitissimis & potentissimorum Principum sibi coniurantium auxilio, tueri & defendere possit, etc.   
To all this Paulus 5. now as Pope stands mute, and as Bishop there says nothing; but Bellarmine for Cardinals and the jesuits for themselves confusedly reply, the inditement lies not even. That the Pope holds no proportion with God nor his Lieutenants be they monarchs, be they Kings; for the Ensigns of his Diocese, now soar and are displayed above the eagle's wings. That Popes are so transcendent, as, their Cardinals may be monarchs, if monarchs be but Kings, at least if they will. That none but Publicans and Customers, men void of sense and reason, or Kentish-men and Christians dare accuse the Pope of Treason; If any call him Heretic, above the pains of Purgatory, great shall be their woe, for jesuits will dispute it, and Cardinals can confute it, in despite of who says no. Though Kings set up their rest, and Bishops do their best, nay though Goodness do suggest it, and Truth do still protest it, and the Word itself say so.  
So that tell Cardinals now and Iesuists. In the beginning was the Word, and that Word was with God, and God was that Word. And they can equivocate that Word with Traditions, and God with the Pope, whose Power controlling all, and controulable by none; shows him All-sufficient, and God can be no more. Tell them of Written verities, and they reply, such Scriptures have no Credit, but what the Fathers lend, and those Fathers from the Church did formerly borrow. That the Church being always visible, 
The Pope always provided of more Bishops in Italy, then in all Christendom beside.  sits no where but at Rome: That Rome alone is Catholic representatively where the Pope sits as Head, for her Bishops are so many, that they furnish General Counsels of themselves, and need no more, or sway them at the least: & her cardinal's make the Conclaves wherein Popes become coined. That the Pope but once Created is Ipso facto, so Omnipotent both in Church and Commonweal, that his Mass controls the Eucharist, and his Usury scorns Exchange: so that the Pope being All in All, whose Sentence cannot Err, must needs be God Himself, let God and his Lieutenants be what they can & let their words be what they shall. But Magna semper veritas, and see how TRUTH prevails; for howsoever he shifts it off, for the point of Heresy whereof he stands indited, that the Eucharist is mistaken or not rightly understood, Divines have laid it open, that his Mass was never heard of by Christ nor his Apostles; besides the distraction he hath made of the second Commandment, and multiplying of Sacraments, the one Felony towards God, the other Burglary to his Church, is more than Mesprision or Praemunire at the best. But in the point of Treason his own Picture doth accuse him in the stamps of his Coin, 
The Pope's Majesty found guilty de Facto, both of Burglary, Felony, and High-Treason: if his Sovereignty the lure or the Bishop do clear him.  and his Majesty standing mute, hath silently confessed de facto et de jure, he stands every way Guilty; if his Sovereignty do not help and make him to subsist, to the which he now appeals.  
Now a Sovereignty it seems they have or challenge at the least, such a one as it is, and a Majesty withal, but how the one may be seen, and the other doth Subsist per amount or per aval, I mean over Souls or over Bodies, or over both or over neither, in Heaven, Hell, or Purgatory, or on Earth, is now to be decided: for Cardinals make the Conclaves, where the Popes become Coined, and the Pope Creates those Cardinals that furnish the Conclave. Now read we but this Riddle, and then tell me what it means. 
Pope Leo 10   
A Conclave of Cardinals (some forty at the least) laid all their heads together, and went and Coined a Pope; 
Dissidebat autem Leo Pontisex a Cardinalibus Juiconturaverant in ipsius necem ita quidem ut exil●o quibusdam, alys teterrimo carcere mulctatis, triginta unum crearet eodem tempore Cardinales nonos, partim sui mumendi partim pecu●●● conflandae causa.  whom when they had Created, they meant to have undone. Quia Papa quem fecerant, erat valdè Malus: but the Pope thereof forewarned, by way of Praemunire, banishment, and some by worser means, prevents their designings, and Coined one and thirty new Cardinals of his own stamp and fashion.  
Thus the Pope being Created, became a Creator, and the Cardinals by their Coining begat their own Confusion. Now where sits Sacred Majesty, in the mids of such profaneness and Chair of pestilence? and how Subsistes Sovereignty per amount or per aval? where Subjects at all hands are suffered to be Coiners?  
Alas poor Conscience, 
The words of a Cardinal of S●●●●, coming from a Conclave.  how was't thou tormented at the Coining of a Pope? and forced to cry out, siccine fiunt Pontifices Romani? Bidding Rome farewell adieu, and shaking off such company as Christ never heard of, and Saint Peter never knew. 
A warning to the Bishop of Rome, to take heed the Pope accuse not him of treasoo, & give him the slip.  Let the Bishop look about him, lest the Pope give the slip, and wipes nose on his sleeve, since the question stands of Coining, for what can the Papacy in reason be reputed, but a Metaphysical Subsistence of a Spiritual Sovereignty, over Souls, 
The Pope hath no Kingdom in Heaven, nor on earth, Ergo no Majesty nor Soveraingty in either.  or over Bodies, over both or over neither, not on Earth nor in Heaven, for on Earth it cannot be, (where Kings only Coin, both in Number, Weight and Measure, by the rules of justice) for fear of High-treason. And in Heaven it may not be (where God alone Creates both Faith, Hope, and Charity, by the rules of true Religion) for fear of Heresy; but in Hell by possibility, where the Devil and he jointly, neither Coin nor Create, but Equivocate together, or a place in the Air, such as pining Purgatory is by Dreams made to be. And a Majesty so exceeding the bounds offence or reason, that the greatest Fools adore it most, and the foulest Spirits admire.  
Now where Hell is, and what is done there, the jesuits best can tell, 
The jesuits (Caeca obedientia) sworn to perform all that their Generals enjoin them, when, how, and wheresoever instantly.  that coming last from thence are so quickly here and there, and are sworn to their Abaddon without doubts or questions, when he sends them far and near. These are those Locusts, whose Wings and Tails compared to their Faces, shows their Monstrous generation. These like Amphibijs by creeping on the Earth, by their diving in the Waters, and their flying in the Air, can be Countrymen and Courtiers and Churchmen too: Let Soveraynes shun their companies as they love both Souls and Bodies, and let all Subjects hate them, as they love their sovereigns lives. These I say stink of Gunpowder, and carry about the smoke of the bottomless pit, where ere they ride or go; but where Purgatory Hangs, Lies, or Stands, puts us all to School, Bellarmine sends us to Bede, to learn and spell, our Worshipful Countryman, dead nine hundred years ago: But as honest a man as he, and of a later transgression, 
Matthew Paris, Hist. Ang. fol 288. The tale is told by Turkill of a great Noble man in England, who dying without shrift, his Soul being come to Purgatory (while he was there) was ridden by a Devil like a Post horse in most terrible wise.  tells of one Turkill, whose body fell asleep, and his Soul stole thither, whose relation alone, is enough to set a Fool besides his wits, and make our leanest Post-horsses hold up their heads, if they could but read Latin, though they did not understand it, to hear how Rich and Great men's Souls are spur-galled and tired, without pity or mercy, by those villainous Devils and ranck-riders there.  
If this than be the Sovereignty that Cardinals Create and Conclaves Coin; what can Popery be, but a Doctrine of foul Spirits and suggestion of the Devil, to bewitch Souls and Bodies by turning Piety into Heresy and Loyalty into Treason, as they grow discontented, unresolved, or hang in the Air. And in all this possibility what can the Pope challenge (I speak to sense and reason) in his height of Hope and Pride, by virtue of his Creation both for Majesty and Sovereignty, (till Purgatory be found) but by way of competition a joynt-patency or Reversion of the left hand of Sovereignty, to sit and command in one Seat of Pestilence, and one Chair with the Devil  
Now let the Bishop there take heed, 
The Bishop's Conscience summoned as a witness about the Pope's Sovereignty.  lest the Pope by Equivocating, play the Witch or the juggler with him or his Picture. And as the case now stands, let him bless himself, and think before he speaks, and then speak but as he thinks, as his Conscience shall advise him without mental reservations (for Bishops must have Consciences, though Popes may have none) even in ordine ad spiritualia by the jesuits own Divintiy, 
The jesuits main Distinction whereby they prove the Poper Sovereignty, above the Emperor and Kings.  what can the Pope himself be (if in Heaven he prove no Angel, and in Earth, he be no Subject, nor God nor King in either) but that Antichrist of evil, half a Saint and half a Devil, for he works not in God's name. Or the Minotaur itself, half a Bull and half an Elf, for he roars like the one and speaks like the other; or a Wolf at the least, half a Dog and half a Beast, for he bears the name of Guelf, 
Guelfe in Dutch is a Wolf.  and hunts after Gibellines; or an Idol at the best, coined by Cardinals and the rest, which though it seem like something, yet of itself is nothing, for Nullum simile is Idem, and by the rules of Popery, Idolum nihil est.  
Thus the Pope for his Sovereignty, finding no where to subsist in Heaven nor in Earth, 
The Pope of Rome, leaves the Bishop of Rome to answer for all.  appeals down to Hell or to Purgatory at least, and leaving his Majesty to outface the Emperor in the stamps of his Coin, says the Bishop there must answer to the whole inditement.  
Now Sovereignty leaving Majesty thus to shift for itself for want of Subsistence, 
The Bishop found guilty of High treason, by his own name & picture found stamped on the Emperor's Coin.  and Majesty without Sovereignty no where to be seen, being nothing of itself but Pride and Conceit, in the height of all Presumption (Coinage.) The Bishop being a Subject, and Coining for himself, becomes the facto by consequence guilty, if not of Heresy, at least of High-Treason.  
What lets then, that the sentence is so long withheld and staid, but the mercy of the judges and Delinquentes intercession, if he look for Grace? Then let Bellarmine be silent, 
The Bishop advised to crave Grace and pardon.  or have his tongue cut out, whilst the Bishop on his knees, by suit and submission, make means to get his pardon, 
For want of Grace turns Antichrist himself.  from God and his Lieutenants, or of the Emperor at least. But this he seems to scorn and turns ANTICHRIST himself. For instead of Grace, out of Pride and Presumption, 
Takes the Pope's part, and withstands the sentence by secret shifts, and open Rebellion: and without sense or reason, accuseth Kings of Heresy, to keep himself from treason.  he sends Titles unto Kings in jest, to blow them up in earnest; and accursing Sovereigns, sends blessings to their Subjects, yet makes a show to love them both for members of the Church, but as Wolves do love the Moon.  

Car les loups (ce dit on) caressent bien les lunes a tous coups,  
Mays Dieu vueile garder la nostre bien des Loups.  
For Wolves they say, desire the Moon, to pat her in their paws,  
But God forbidden, our Moon should fall, or come too near their claws.   

Au Loup pourtant Subjects, monarchs tous & Roys  
ça Chrestiens Catholics, Estates trestous, en somme  
ça ça, tous Princes Libres Defenseurs de la Foy,  
Venez tous a la chasse du Loup-Garou de Rome.  
Hear therefore Subjects all, here Kings and Monarches either,  
Hear here ye Princes free, and States both all and some:  
Hear Christian Kings and Catholics, come now join hands together,  
Defend with us the Christian faith, and rouse this Wolf of Rome.   
For blessed be the Memories of our Princes and our Peers, that heretofore withstood him; 
The KING'S Book and Premonition to all Christian MONARCHES etc.  and thrice blessed be the learned hand of our Sovereign's late endeavours, that so constantly pursues him; in whose behalf & happiness, for the Church and Commonwealth, 

MY heart doth take in hand, some godly song to sing, 
Psalm. 45.   
The praise that I shall show therein, pertaineth to the King.  
My tongue shall be as quick, his Honour to indite,  
As is the pen of any Scribe, that useth fast to write.   

O fairest of all Men, thy speech is pleasant sure,  
For God hath blessed thee with gifts, for ever to endure.  
About the gird thy sword, O King of God elect,  
With honour, glory, and renown, thy person pure is decked.   

Go forth with godly speed, in meekness, truth and right:  
And thy right hand shall thee instruct, in works of dread & might.  
Thine Arrows sharp and keen, their hearts so sore shall sting,  
The folk shall fall and kneel to thee, yea all thy foes O King.   

Thy Royal seat and Crown, for ever shall remain,  
Because thy Sceptre & thy word, doth righteousness maintain.  
Because thou lov'st the right, and dost the ill detest,  
God, even thy God hath anointed thee, with joy above the rest.   etc.  
¶ It may be by this time, that Bellarmine is angry, or laughs at the least, & thinks I play the Fool thus to deal with edge Tools: but if that will content him, I confess no less, & thank God for my Ignorance, that never yet was taught cum ratione insanire. If any thing here wring him, let him thank himself that gave the first occasion, and is apt to reply in so idle a question: for how should a wiseman, wisely, or in serious sort dispute so fond a comparison, as a Cardinal with a KING? the one being known by his Hat, the other by his Crown, except he hold men Idiots, or the world that hath been hoodwinked, aught still to be blind. 
The reason of the Pope's Triple-Mytred-Crowne.  The Pope may show some reason for his Triple-Miterd-Crowne, both in matter and in form for 3. kingdoms that he holds, or pretends at the least. The first, as King of Italy, where indeed he is Great, by way of Intrusion & possession of Rome. 
His three pretended Kingdoms.  The second, a joynt-patency by way of Competition to the Kingdom of Hell. And the third of Utopia alias Purgatory, by conceited inheritance, a Kingdom of his own; but to write, say, or think, that Cardinals must be Kings, or the meanest Kings Fellows, because they wear red Hats, is a Doctrine as fit for Fools to laugh at, as wisemen to believe, at least no where found in the Catholic Church or Creed. But they wear them on their Heads, as Kings do their Crowns, Ergo; so Kings fit when they ride both in Coach, or on horseback, even as Cardinals do; shall I therefore conclude, that Kings are either Cardinals, or Cardinal's Fellows? No, for if ullum simile were Idem as Nullum is, than might Fools be Cardinal's fellows, and Cardinals too.  
As for jesuits, leave them to their Gunpowder and plots of High-Treason, they are smelt-felt, or heard of, to their own Confusion, where ever they go: to their Ruffianlike railings, say little, or say nothing, and to their idle writings always say no, for if TRUTH cannot prevail, nor Reason serve their turns; look but to their Fingers, and silence is enough, or two words may suffice, Nothing and No. But this in sober sadness, to their Art of Impiety, and Mystery of all our Woe: I speak out of Confidence, TRUTH bids me say so; I hate no man's person, & I envy no man's place, 
This is not meant here by any man, that out of Conscience seems only seduced by the Witchcraft of Rome. No, not of the bishops there, for the names sake of Popes; of whom sundry have died Martyrs, Confessors, and good Christians: for that were to put my finger into the eye of God's Mercy, and to bond his Prerogative, whose Nature and property sees the off, and finds us out for his own names sake in Christ, even then, when in the eye of the world, we seem to have forsaken Him, and lost ourselves.  but to the shameless dishonest, TRVYH tells them to their face. If any be so desperate or wilful at the least, to make Shipwreck of his Conscience, play the Fool, or turn Beast: Si mundus vult decipi, decipiatur in nomine Diaboli. If any love deceit, and like to be abused, let them be so still, in the Pope's name and the Devil, as they sit together; for God abuses no man for Love nor Money. And for my Sovereign's Honour, as by Oath I am bound, I am bold to speak aloud; Come down you Perching Parasites, that by flattering your Popes, become puffed up with Pride, and knowing yourselves but Deacons, and far from bishops Fellows, yet rank yourselves with Kings; whose chapels are more honourable than your Conclaves are at Rome. But for you that are descended from Princes and Peers, or more worthily advanced, by your Sovereign's Love and Favour, 
Nor against any, ennobled by birth, or Sovereign favour.  then by Popes you can be, though you were their Sons or Heirs, their nearest Nephews or Darlings most dear, to you I speak with reverence. Do you yourselves but right, that do yourselves most wrong, or Qui sordescere cupiunt, sordescant & adhuc. For if Truth may stand for Truth, and Cohsequence show Reason; what can a Cardinal be, by that which hath been spoken, but a Monarch in conceit of 
* A petty village in Normandy the owners whereof, were by French Kings freed from all Homage by the Pope's command.  Yuetot at best? half a Sovereign, half a Subject, for he ranks himself with Kings: or an Hermaphrodite, half a Priest, & half a Deacon, for he equivocates with either: or a prodigious Meteor. In Terris minitatem Regna Cometen, that blazing in the Air, infecting others, consumes itself, and turns at last to nothing.  
¶ For being some scutcheon six Cities, Po●tes and Towns of several Languages, several Countries, and every way Subjects to several Sovereigns; 
The Han●ces.  yet meeting there together, by shifting of Treaties, they disquiet often times the Emperor himself, and contest with Kings, Queens and Princes.  
¶ And being put in trust with the Credit of our Land, (CLOTH) having brought our Clothiers to distress, themselves into a Labytinth, 
Merchant's Adventures.  and the Trade to Confusion, yet by dealing out of sight to hold all Men under, and themselves still above, call all men Enterlopers but they and their Company: and cry out against our Staples, for fear of our Shipping; as if the multiplying of Coaches, were the ruin of Wheele-Wrights, or diminishing of Wheels.  
¶ And where Merchants Farming Merchants become so Free themselves, 
The Undertakers of Subsidies and Customs to Farm.  that outrunning our Laws to make haste to Consusion, they Plough up the Dead-Mould (as it were) of Traffic, to get a Mass of private Wealth, by doing a world of harm.  
¶ And finding our Traffic, nigh Pulslesse, Spiritless, and almost out of Blood; 
The New East-Indian Companles.  like confident Empirics that seek but private Profit, at one hand or other offer sxe Pence in the Pound, to powder her with Pepper, and turn her into Mummy.  
Sovereign's suffer Subjects to be Coiners. 
KING and PRINCE.  But our DAYSTAR is risen, and the DAWNING now appears: and as Nullum violentum can be Perpetuum, so must it befall this Sovereignty of Rome. For as by Babylonians the Medes were subdued, the Babylonians by Persians, the Persians by Macedonians, and they by the Romans, & the Romans yield to none but to Antichrist himself; so, as our SUN gins to shine, Antichrist is gone.  
¶ The Devils own prophesy of Rome's destruction, to be read backward and forward.  
SIGNA TE SIGNA TEMERE ME TANGIS ET ANGIS.  
ROMA TIBI SUBITO MOTIBUS IBIT AMOR.  
But sovereigns may subsist, though Conclaves go down, and MAJESTY may be seen, though Antichrist be gone; I mean Kingdoms may stand, what ere become of Rome, and Kings may continue, though Popes be overthrown. But how? not as Men, but as GOD'S, by their Power and Commission. For as DEITY subsists by the power of Creating, so KINGS become GOD'S by their powerfulness of Coining. The difference is but this: That of Nothing GOD made Allthings, by the GOODNESS of Himself, and KINGS must have Matter to fix GOODNESS in, that their Bounties may be known. GOD without a Pattern, and KINGS for a Precedent, have GOD for Example.  
Thus as of Bullion, KING'S only Coin Money, and Money made of Bullion, maintains their Exchange: so their Bounty shows their Greatness, and makes their Subjects Happy. For as GOD in the Eucharist; imparts his own GOODNESS, that's to say his Greatness, that's to say Himself by means of Bread & Wine, for the good of Christians: so KINGS by their Exchange impart their own Bounty, that's to say their Greatness, that's to say Themselves, by means of Gold and Silver for subjects weal. Let all that have Eyes and Ears, but read and understand, and let KINGS above all things be Careful, not so much of Money, for the names sake and Form, for therein lies Idolatry, which GOD so detestes, as of Matter, whereof to have always to stamp their own Coin, that Majesties may be seen. Be Zealous, not so much of Matter, as it is but Gold and Silver, for thereby grows Covetise the root of all Evil, whereof God so forewarns; as of weight and Goodness (in regard of their Bounty) in Fineness and Pureness by the name of Bullion: be Curious, not so much of weight & Form, as it is but Bullion, for that begets Pride, which God still Confounds, as the use and end for which it is made to be currant in Money, in regard of their Sovereignty to maintain their Exchange. And lastly, but chiefly to be as jealous of their Standards, namely (TRUTH) both in Number, weight, and Measure, as of their own Essence, for therein lies their Honour, that shows them to be Kings. For what have Merchants to do, that live by buying and selling, and so by buying, as to sell for private gain, by presuming upon Sovereignty, and profaning Sacred Majesty, to make use of their stamps, though the Bullion be their own? Or what have Goldsmiths to do with the Pix, in Matter of Coin? Neither is it enough, fit, nor convenienr, for any that are wise, or would be so taken, to say in jest or earnest, and affirm it all one, to sell Bullion for Money, or to Coin it himself, and pay for the Coinage, and laugh at Exchange; except to justify the Pope, and Patronize Usury, he mean to make it good, that Subjects may be Coiners; the state of all the inditement and question now in hand. Eats God the flesh of Bulls, or drinks the blood of Goats? Looks he for Profit, where all is his own beyond praises, vows, and hearty Thanksgiving? and shall Kings take wages of the self-same Money, that none but they can Coin? or farm their Honour? Now Kings are Gods, therefore Tractent Fabrilia Fabri.  
In the mean time, let Sovereigns call home Subjects, or take them down at least, that Cardinals may be known; keep Cardinals from Conclaves, and Antichrist is gone, keep Conclaves from Coining, and the Pope may prove a Bishop of a Diocese, or a Patriarch again: and keep Popes from wandering jubiles and Rome, at least Pride is overthrown.  
So shall the Idolatrous Mass, that Art of all Impiety, give place unto the Eucharist: and jewish Usury, that Mystery of all Iniquity, fall down before Exchange; and Religion and justice, holding hand in hand together, shall make all men see and know, and the world understand, 
Vera Ars Regnandi.  that VERA ARS REGNANDI being only that of Coinage, whose Mystery is Exchange, is fit for none but Kings, justice by Pre-eminence, and Mercy by Prerogative, being the Matter and the Form, that give Essence to their Crowns.  
In a word, Majesty shall be Seen, and Sovereignty shall subsist, as in GOD, so in KINGS. For GOD shall be Glorified, his KINGS shall be Honoured, their NOBILITY Respected, and MEUM and TWM in Subjects, make Allin All so Happy, that each shall hold his own with Prosperity and Peace. Ignorance. What Publicans and Sinners, and Customers & all? Customer. Yea, even Sinners and Publicans, whom Customers you call. For look what Tithes are to the Church and Quitrents to a Manor, where Dioceses are bounded, and Demains are made known, so shall Customs appear, whose names are now used but as Gold to hide Pills; and Subsidies show so needless or seldom at the least, when our Sovereign shall subsist by the Greatness of his own, & be helpful unto others; that Imposts, Impositions, all Rates by discretion, Taxes and all shall be packed up with Usury, sent after the Mass, and transported towards Italy, and so to Rome by way of Flaunders home, from whence they were but borrowed, whose Greatness most subsists by such kind of Revenues. Now help KINGS to Bullion, and they will make us Happy: always provided, that Subjects be no Coiners.  
Bullion? Is Bullion then a matter of such consequent Importance, and important consequence, that being but one word, it encludes us All in All? will not Money serve our turns? No surely, without doubt, debate, or question. For Money made of Bullion, being a Creature unto Kings, as Kings are to God, in the hands of Subjects, becomes itself admired & adored for a God, whose Powerful operation (without some Grace Divine) by self-conceited Greatness, begets Pride and Presumption in the hearts of sinful men, turning Truth in Religion to Conceits, and Heresies and Equity in Exchange, to Extortion and Usury, the Mystery of all our woe.  
Besides, Money of itself, without Bullion to supply, is but water in a Cistern, that by use becomes exhausted, or being but let alone, consumes itself by stinks and putrefaction. For Bullion being the Fountain, Money is but the water, and Exchange the very River that serves all private turns, and Bullion being the Sun, Money is but the Beams, and Exchange the very Light that makes the World to see. So that help Kings to their Bullion, and Subjects shall be Happy, at least in GREAT-BRITAIN, where BOUNTY now commands, for BOUNTY must direct us to the Island of Exchange, the Seat of worldly Happiness: Perfection dwells in Heaven.  
Exchange? have we spied out Exchange? then hail Masters, Merriners, & Mates at all hands; call up our loyal Merchants, true Patriotes, Enterlopers, Publicans and Sinners, and Customers and all, and be of good cheer: belay well the Bowlyne, keep your Tacklines tied and sure; aloof, aloof with the Main, for fear of the GOODWINS, I seem to see our Island, for the Forelands appear, CASTOR and POLLUX threatening both together, did bode us good-luck; our Bark is strong enough to bear out all her leaks: our Loadstones prove good and our Compass is true, therefore aloof I say with the Main, by this Cape of Good-hope, to the Harbour of safety and Heaven of all our rest: Bear up (I say) Steereman, PALINURUS ports our Helm, bid Merchants now stand by, the wind is turned North, & our storms are almost gone: Veer out the Main-sheat, clap all our Sail clothes on: & hasten we by all means to this Island of Exchange. For reliquis tantùm Sinus est & statio malefid● Carinis.  
¶ Thus far I have been able by the GOODNESS of GOD, (being subject to correction) to touch & make good that part of mine argument, where Bullion & Exchange fell in to be handled, for our Sovereign's behoof, to show how Masses and Usury (the foundations of Popery) being hatched both together, by Echpsing the Empire, have poisoned all Christendom, and though ranging far and near, yet keep residence at Rome; by whose ill example, Subjects have elsewhere been taught to be Coiners: that having thus far gained on that Minotaur of Crete and his Doctrine of Idolatry, by reducing of the Eucharist to the first Institution and true use thereof; to the Glory of God, the Comfort of all Christians, our own special Happiness, and Honour of our SOVEREIGNS, in this Isle of GREAT-BRITAIN: So now to abate his Pride in the practices of Usury, by restoring our Exchange; seems a work preordained, and by God himself laid out, for our THESEUS to begin, and other KINGS to follow: for his Storge still to justice is every way good, his love is ever constant, his affections all are free, and BOUNTY is his Name, had he but his own in the right of his Bullion. For Bullion then at all hands, let's now apply ourselves and do our best endeavours. Wherein, that which now follows, might serve for a Lantern to give light at the least, and Usher out the way to AUTHORTY and WISDOM. But Customers are poor, out of heart, out of friends, and their Credit's undone. (I mean those of the Out-Ports, for I slander not London) their Lamps are but dimness, their Writings are hidden, and their plainness disliked hath been graciously chidden; yet such at it is, since GOODNESS like the Tide; cries on, on, still forward, and TRUTH is at my side, without purpose of offending the most or the least, I will lend it but to LOYALTY to read and digest: for help Kings to Bullion and their Subjects must be Happy, always provided that Subjects be no Coiners.   

¶ Ignorance and Impudence contesting together against Truth and Reason, the one being unapt to believe and conceive, and the other as unwilling to hear and understand; how Usury obtruding into Exchanges Scate, to the raising of Subjects, and abasing of Kings, by engrossing their Money & forestalling their Bullion; have bred much disorder in the Church and Commonweal, and have made it a question of a serious disputation, how to hold the Gold and Silver that is gotten already within any Kingdom, and draw more unto it. Some by a steadiness of the standard, would have all Coins made currant, a Penny in an ounce of Silver, and two pence in Gold, above their own, which serves for a shift, but it works no miracles: Others propound the abasing of our Coin, which of all bad's is worst. But when all is said and done, which can be devised, Truth still makes it good, there is no way to Traffic, by whose help alone all wants are so supplied, as a waste will be so needful, that it shall not be regarded. Whereupon grows the Question, between Opinion and Conceit, for Art and Nature, about Traffic here in England: namely, how our Traffic should be able by perpetual supplies, to afford more Gold and Silver, than all the Mines of the world, which experience thus resolves.  
¶ King Edward the third, informed of his right to the Kingdom of France, and intending by Conquest to make his Title sure; 
This Contract bears date, Anno. Ed. 3. K●gis Ang●●, 14. & Franci● prime, 〈◊〉 m●rcredy apres mi-q●aresme, 1340.  by means of jaques d' Artueill, entered into Contract with Gant, Bruges, and Ypre, in the name of all the rest, for ingress & regress by way of Flanders thither, on these heads & grounds. To give them in ready money (to provide for their frontiers against the French) at four payments within the year, seven score thousand pounds; when the ounce was but five Groats, which now is five shillings, such than was his Bullion. To defend their Ports by Sea, against all invasion as well as his own, such than was his Shipping; and to transport the Staple of Kent, from Sandwich to Bruges for fifteen years.  
Thus assured once of Flanders, in ten or twelve years, he triumphed over France. First before Crecy by the ruin of their Nobility. Then by winning Calais, the very key of their Cabinet and entrance of that Kingdom. And thirdly, near Poitiers, where he took their King prisoner; besides the battle at Sea by Sluice, where himself was lightly wounded, such than was his Navy and force both by Land and Seas. But finding by this time his Fortunes to fall, and that for lack of Money; that his money failed, because his Mints did cease; and his Mints to stand still but for want of Bullion: and his Bullion to be missing with the Loadstones of his Mines, then in mortgage at Bruges: Experience now taught him the woorch and use of Staples, the pawning whereof, was the wealth of all this kingdom, and that Kent alone did sway the good or ill of England: for who would seek aught of England's in England, when from Kent, he might find it transported to Brugis?  
Now, 
Their proverb at this day not forgotten, that if an englishman's Father were hanged at Brugis Gates, the Son between his legs would press in thither.  as England thus grew poor, disordered withal, and the King still in want: Flanders waxed wealthy, and Bruges wanton, and proudly disdainful both of him and his, in greatest need; who finding their humours to be next unto themselves, upon occasions of advantage, and having Calais now to friend, as a Port of his own; being forced to retire, he gave way to the time, and took a new Lesson.  
To reform his former Errors, before the end of 15. years, 
27. Ed. 3. It is admirable (to read the Statures) to see how serious the King was to sert●e his Staples at home.  he recalls his Staples, and in Cathedral Cities of the Maritimeshires, he replants them all at home. In Ireland four, at Dublin, Waterford, Cork, and Drogda. Wales had Carmarden. Newcastle, York, Lincoln, Westmmster, Canterbury, Chichester, Winchester, Exeter and Bristol, were appointed for England.  
Each Staple had his Head-Port, and each Head-Port had his Members, that Traffic might find order, and sit by Religion in the beauty of hit Sanctuaries, near Temples and Churches in all parts where she came. The Head-ports were these: Newcastle by situation was both Port and Staple. York had Kingston upon Hull: for Lincoln lay Saint Buttolph's, by the name of Boston. Yarmouth served Norwitch, as London then did Westminster: Sandwich fitted Cantorbury, Chichester ferued itself, with Exeter and Bristol, as did Newcastle, and the Head Port of Winchester was worthy Southampton. All Merchants, Allies, and Friends to the State, were at all hands bid welcome. All Arts were entertained, but especially CLOTHING, 
See Lipsius Lovamum, of the dissension between the Earl there, and the Town of Lovayne. Lib. 2. cap. 5,13●. & Cap. 12. 1372.  which as then from Louvain, began to fly hither, with Places of Residence, Immunities and Privileges, besides stipends and wages, to assure them being here. All kindness was too little, no favour seemed too much, and the Law made it felony for any, to transport wool, and none to wear Clothing Wrought and Died beyond Sea, but the King and his Queen, and their immediate Children, the matter was confiscable, and the Persons imprisonable, at the Kings will and pleasure.  
¶ Thus Traffic maintained our Staples, and our Staples held up the Credit of our Loadstones, whose virtue drew in Bullion, whereby our Mints coined Money, 
Several Mints in England.  and made Gold and Silver currant in more places than one. As Durham, York, Cantorbury, Winchester, Exeter, and Bristol. Each had his proportion, according to the Pix aswell as London: our Ports were full of Shipping, and the Customs like Quitrents, were certain to be known, by the Merchants own prices, which they paid at the Staple, by indented Certificate, that jealousy herself had no cause of suspicion, or use of Books of Rates, or rules of discretion, the Ports and the Staples controlling each other.  
But as Calais grew a thorn, 
The French offered for Exchange of Calits', quatorze cent Valle, & trois mil Fortresses, non mees en une roll, by Du Tillets Recueil de Traittes. Fol. 92.  which the French could not endure, was often upon bartering, and subject to surprise: King Edward to marry Calais and England assuredly together, removed the Staple of Kent from Cantorbury thither: but foresaw not the disorder he wrought himself at home, for want of the Mines that served his Mints of Bullion. For as Calais now coined all, 
England feign to make Statutes to draw Money from Calais.  and our Merchants out of sight, undertaking the Garrison, by one pretence or other (combining together) found means to farm the Staples, and so by consequence the Customs, converting Exchange to Extortion and Usury, 
The Original of Societies of Merchants.  and by Companies and Conclaves, sought how to raise themselves, above the rest of their fellows: long known by the name and style of Merchants of the Staple, but outfaced at the last by a stronger Society of Merchant's Adventurers.  
When Calais was lost, these trust up our Staples, and returned all to Bruges, whence Pride and Disdain removed them to Middleborough, from Middleborough to Barrow, and from Barrow up to Antwerp, where what good they did to thousands by wronging more than millions of brethren of their own, 
See a Treatise long since written, in admitation of the Traificke of England, but lately printed at Middleborough and London, by one Wheeler in favour of the Merchant Aduentuters, & cold, A Treatise of Commerce.  for these fifty years and more, as they have not let to publish to their own Pride and Shame: so let Indian Mines, but speak, that have paid for the trial, and let England consider, how needful it is to call our Staples home.  
¶ Thus experience makes it good, (between Flaunders and Spain) for England's behoof, 
☞ The only tossing of English Staples up and down the Netherlands, but since the loss of Calaye, hath so warmed the blood of Burgundy, that Holland alone with Zealand hand to hand, mating the Power of Spain; hath made Pride itself (after forty years Wary) crave Peace, and glad of ten years Truce, for all their Indian Mines.  that the Mines of the East, and the Mines of the West, the Ours of the North and the Mines of the South, and the Mines wheresoever, may promise much at first, and yet fail us all at last, but the Grace of GOD fails never.  
For, if all our Subsistence still grow from his GOODNESS to set forth his Glory and our dependence on him; and those Countries be reputed most wealthy and most happy, that are ablest and aptest to spare and transport Commodities of their own; then may this Island rejoice above the rest. And if GOD by his wisdom have so disposed of Goodness, that no place is extant, so absolutely blest, as in all points to stand and Subsist of itself, that by charitable Traffic (bounded by Laws, Treatise, Leagues, Oaths, and Decrees) all wants might be supplied, according to Reason, Prudence, and Policy; which with us here in England, hath evermore aimed at the increase of our Shipping: since Victus and Vestitus gives Law to all the rest; then most happy GREAT-BRITAINE both by Sea and by Land. Bona si sua Norit, and had but her Staples commutatively, as justice hath her Courts distributively, and Religion hath her Temples.  
For, this Kingdom by Nature being no ways possessed of Gold and Silver Mines, the wisdom of the State hath ever found it needful, to supply that want by Art, in the chiefest materials that the soil itself affords, made vendible to all for ready Gold and Silver, at places like sanctuaries, for immunity and freedom, famous to the world by the name of Staples.  
Thus as Denmark hath her Sound, France, Wine and Salt, so England turned her wools, Wool-felles, Tin, Led, and Leather, into pure Silver and fine Gold.  
From the Conquest downward to Edward the third, our wools bare greatest sway, who to purchase his passage to the Conquest of France, engaged the Staple there of at Bruges (as aforesaid) for fifteen years; but finding by experience, the true use of his wools, he became the first that taught the benesite of Clothing, retired his Staples, and replantes them at home.  
A happy beginning if it had been well continued, but his care to tie Calais and England together, made him soon outshoote his mark: for by removing the Staple he had settled in Keut from Cantorbury thither, he drained all the rest, 
The long dissension between the houses of Lancaster and York.  and so lost his Mints at home for want of Bullion, which the times then succeeding, had no leisure to consider.  
Thus as Hysteron grew Proteron, our Ports to seek of Staples, having lost withal their Customs, as Quitrents must fail where demesnes are shrunk or gone; our Kings being put to shifts, were forced to seek aid by Subsidies, as well on Lands and Goods, as of Tonnage and Pondage, from the love of their Subjects, whose wants at the first were gladly still supplied, but the ofter the worse; for in the Elements of life, and vital subsistence, Religion bids Reason provide first for Nature, and be still next herself; distresses being dangerous (if not deadly) when the blood is retracted, and the heart wants his own.  
Hear Merchants found the means still dealing out of sight, 
The occasion & Original of Companies and private Societies.  by Companies and Societies to prey upon the public and attend their private ends, who since the loss of Calais, tossing Traffic up & down, have so warmed the blood of other lands, and starved their own at home, that now it is a question how to make her pulses beat, and know the use of Staples. O! that ever Merchants should sit so near our Helm!  
But since privation still presuppones a habit, and from confusion perfections self is drawn: as my standing makes me see, so my seeing moves my Conscience to do my best endeavour, to revive the memory of our ancient Stables, upon the subject of our Clothing, that by this Idea holding out the candle, I might Usher the way for Authority and Wisdom, to take the same in hand: for howsoever the Conscience of my calling, and special duty beside (as his majesties sworn Servant) have singled me forth, and priest me still forward, by one occasion or other: Quo fato nesc●o, sed non sine Numine, as my hope & comfort is, 
His Maicsties' special command to prosecute the Title of my former Acroamata, was the cause of writing this.  to presume thus with my pen, to wish and further; yet I every way conclude, that none can undertake, but the Gravest and Wisest in Highest Authority, to promise and perform it.  
For a Staple I mean where our Sovereign still subsisting by the Goodness of God as Religion in her Temples; so his Majesty may be seen by the Greatness of himself Cathedrally. Where his justice may discern of the actions of men Commutatively; as it doth in his Courts Subaltern and Sovereign Distributively.  
Were Traffic once but fixed, 
See Traffic spelled in the Customers Alphabet and Primer.  whose Nature still beautiful, shall by Art be made so amiable, that her Lodestones drawing in Bullion, shall make her admired both in Matter, Persons, Place, Order, and End, all the world over.  
For her Matter being prepared between Nature and Art, 
Matter.  shall be made truly vendible by Good, Better, and Best, for all peaceable Commerce for ready Gold and Silver.  
Her Merchants so loyal or friendly at the least, 
Persons.  that Traitors and Enemies shall find no Commerce for all their Gold and Silver.  
Her Place so convenient for egress and regress, 
Place.  by Water, Sea, and Land, that safety and immunity shall warrant and protect both the Matter and the persons of all that buy and sell there for ready Gold and Silver.  
Her Order still fitted to the foreign contracts, 
Order.  and the Statutes of this Land, shall admit no disturbance by private discretion, or partial affection, to Matter nor Persons, for any Gold or Silver.  
And her End withal so happy, 
End.  by drawing in of Bullion, and our Shipping increase, that GOD shall have his Glory, our Sovereign King his Honour, and the Staple by her Seals giving Honesty her own, in every man's endeavour, with reputation and credit; shall make this little Island a pattern to the world, of Religious justice, by Prosperity and Peace.  
In a word, 
See the true Pattern of a Staple, in the Customers Alphabet towards the end.  the Rules of such a Staple being drawn but from the practice of foreign experience in the subject of our Clothing; these profits being demonstrable, must consequently follow.  
First all our wools, the wonder of the world, (so beneficially made and died, as we see them beyond Sea) being made into Cloth; shall be wrought all at home, by Clothier's, Wool-men, Carders, Spinners, Weavers, Fuller's, Sheere-men, Hatters, Cappers, and Dyers of our own.  
Our clothes now despised for want of true making, shall then become desired, and Strangers glad to fetch them for ready Gold and Silver, for, Vino vendibili, nil opus erit hedera.  
Our Traffic freed from Practices and Embargoes beyond Seas, whereto she is so subject by wandering still abroad.  
Our Fairs, and our Markets, shall be every way revived, rude Places made civil, and the Poor of all sorts by their own labour relieved, three special blessings of inestimable value.  
Many Statutes for Drapery, Idleness and Roguery, will become disburdened and prevented, that being sooner enacted then well understood, prove easier to devise then experience can practise.  
The whole Realm will be enriched by working our materials all orderly at home, and our Ports by daily Traffic filled with Merchants, Mariners and Shipping.  
The Customs like Quitrents made certainly known, from Subsidies, Aids and all Impositions, so willingly paid and truly answered, that jealousy herself shall set down contented, when, without possibility of fraud, the Ports and the Staples shall each control other.  
And above all, though last and least observed, our Bullion (without which no Kingdom can stand) shall be brought directly to our Mints, and there made currant Money by immediate hands, and our Staples made perpetual Mines of pure Gold and Silver.  
Thus our Religion and our justice shall no longer contest before our Dread Sovereign by personal defects, 
Prohibitions.  about Tithes and Tributes; but like Aaron and Hur, support Moses at the Mount, whilst our JOSVA hand to hand, in defence of the Faith, confound both Amalech, his Fautors and Followers. I mean our KING and Sovereign to the example of all others, thus made Powerful by his Bullion, to stamp coin of his own; as the Sea affords water for all streams and Rivers, and by a native kind of homage receives it back again: so all men endeavouring by willing courses and perpetual motions shall serve and work for Him; and Himself made able to make all his Subjects happy by the Bounty of his Exchange: shall cut the throat of that stain and stay of Piety, that contempt of Equity, that Bawd of Bankers, that Art of Witchcraft, and mystery of Iniquity (Usury) whilst the Gravest & Wisest in highest authority take their own cause in hand, and next to RELIGION that sanctifies All; attend and intend the relief of TRAFFIC (the norice of all our Commutative justice) that rectifies All. I mean in England by English STAPLES the first step towards Heaven, and our Summum Bonum.  
TRAFFIC! O the height, the depth, the length, the breadth, the compass, & profundity of this one and only word! more fit for WISDOM to read, and ELOQVENCE to utter, than our weak brains to spell! For if TRAFFIC be the hand that lays out all men their work, provides all men their food, and pays all men their Fees; I mean if TRAFFIC be the way that leads us all to Bliss: ought She not at all hands to be seriously supported, that so supports us All? and her willing disturbers, and witting Perverters held as Enemies to ORDER, that's to say, to GOD and NATURE? When we think but on TRAFFIC it revives us much, and could we but find Her, than All were our own. But see where She comes, and her OUT-PORTS in sight, all Tired as it seems, and in woeful case and plight. 
Traffic shows herself, with the Out-Ports.  Now alas poor TRAFFIC, from whence mayst thou come? from Purgatory sure, or some worser Place; Rome. What may be thine Errand? to complain at the least, and see thy sovereigns Face? Woe is me, thy Servants have no Credit, being dead in Disgrace: therefore speak for thyself, lo, see where HE sits, be bold and go try HIM, JUSTICE and MERCY stand both at his side, his BOUNTY sits by him.  
TRAFFIC all wrung and spurgall back and sides, with the four Sons of AYMON, that sit and ride like Cardinals, without Bit, Bridle or Guide, save Ignorance before, with a whip in her hand of her own contriving, and Impudence be hind, and a world of Societies, that following by Companies, undertake to beat Her forward, falls prostrate on the Ground, (for kneel she cannot, her knees are so broken) and bemoan●s herself in this manner.  
" Si placet hoc, 
Quid Metam.  meruique quid ó tua Fulmina cessant  
" SUM DEUM? Liceat periturae viribus ignis,  
" Igne perire tuo, clademque Authore levare. etc.  
O KING of CROWNS, if this be so thy Will and my desert,  
Why dost thou stay with deadly dint, thy thunder down to dart.  
And if that needs I perish must, by force of fiery flame,  
Let thy Celestial fire (ONING) I pray the do the same.  
A comfort should it be to have THEE, Author of my Death,  
I scarce have power to speak to THEE, the flame: so stops my breath.  
Behold my singed hears and all, behold my bleared eyes,  
See how about my scorched face, the scalding embers flies.  
Is this the Guerdon wherewithal thou quitst my fruitfulness?  
Is this the Honour I receive, for all my plenteousness,  
And Duty done with true intent? for suffering so the Plough  
To draw deeps Furrows on my back and takes to rend me through.  
In that I still from year to year continually am wrought,  
In giving Fodder to thy Beasts and Cartel all for nought.  
For ye ding Corn and other Food, wherewith to f●ede Mankind?  
And that to Honour THEE withal, swe●t Frankincense I find,  
But put the case that my deserts, destruction seem to crave,  
What hath my brother SEA deserved, and RIVER'S al● to have?  
Why se●me their ●ydes and PORTS to fall, and Ebbs retire so low  
And shun thy Skies whereto they ought to fly and nearer flow:  
But if thou neither do respect, my brother SEA nor ME,  
At least regard THYSELF & THRONE, look round about & see;  
How both thy Poles begin to smoke, which if the fire appall,  
To utter ruin be thou sure, thy Palace down will fall.  
Behold how ATLAS 'gins to faint, 
The COUNSEL-TABLE.  whose shoulders though full strong,  
Will not be able to up-hold the sparkling A●s-tree long.  
If SEA and LAND & PORTS do fail, if HEAVEN itself do burn  
To old confused CHAOS then of force we must return.  
Put to thy helping hand therefore, and save the little left,  
If ought remain, before that all be quite and clean bereft.  
The OUT-PORTS following TRAFFIC as shadows do their Body, bemoan themselves in this wise.  
If Traffic be the assured practice of that mystical Philosophy wherein so many wits have spent themselves, 
Lapis Phylosophicus.  & blown the coals in vain, whose heavenly Elixir; Goodness, the Quintessens of Nature and Art by Divine Sublimation applied to materials begets Mysteries in Trades, and purging all dross of Deceit from Trades, turns Trades into Metals, and all Metals into pure Silner, and fine Gold. Moreover,  
If Traffic be that general Restorative, 
universalis Medicina.  which easing all Griefs in Soars, suppling all Sores in Diseases, and curing all Diseases in particular Members, holds the whole Bodies of Kingdoms in Health. The sacred rules whereof, as no profane Covetous could ever comprehend nor confident Empiric attain to practise; so none of private Discretion or partial Affection, may presume to alter or any ways control: as being a Doctrine and study peculiar to the GRAVE and WISE, only in highest Authority, and for PRINCES themselves. Namely,  
If Traffic of herself be both outward & inward, of things bred at home or set from abroad; and those Kingdoms reputed most wealthy and most happy, that are ablest and aptest to spare and transport Commodities of their own, wherein this Island may compare with the best: since no place is extant so absolutely blest, as in all points to stand and subsist of itself that by the benefit of Traffic, bounded by Treatise, Leagues, 
The Use and End of Traffic.  and Decrees, all wants might be suppled according to Reason, Wisdom, and Policy; which with us here in England, hath evermore aimed at the increase of our Shipping.  
This Necessity then of mutual Commerce, by the malice of the Times, being many ways envied, and by Enemies abroad very often interrupted: if withal it become disturbed among equals at home, when the General is wrong, Particulars grieved cannot but groan.  
But so it is (most Grave and most Wise, in highest Authority) that such of late years, hath been and yet is, the state of dealings and Trades within ourselves. For the City of London, as the liver in the Body, receiving the Chylus from all parts of the stomach, by detaining the blood from the rest of the veins, is both distempered in itself, and injurious withal to all her fellow Members.  
In which Estate, though the Kingdom seem engaged and deeply interest, as it may be the case of every private Subject; yet the Port-Townes in special, consisting of Artificers and Tradesmen, Masters of Ships and Mariners, do most grieve and therefore complain.  
That albeit as Subjects, under-lying the first brunts of all Foreign attempts and troubles, living under one and the self same laws, ready at all commands, both by Sea and Land, as other Towns and Subjects of the Kingdom elsewhere are; and as liable to all Customs and Subsidies, fifteens and Loans, (the Cinq-Portes by wisdom found meet to be excepted) as London itself is every kind of way, for the proportion of their several Abilities: yet contrary to the Liberty of English-Freeborne Subjects, they are abridged, envied, and as it were, held unworthy the very superfluities of that cities abundance, to their manifest decay, for want of Free Traffic, in their Inhabitants, Mariners, and Shipping; and that all things being drawn into private Societies, are there so engrossed, that England seems but London, and London likewise seems abridged in itself.  
In which distress, the Port-Townes, appealing in all humility to the PRINCE: their only comfort is, that albeit his MA: as a Father of all his Children, in his Love and Affection (as well may beseem HIM) stand gracious to some, more than all the rest: yet that his Storge and inclination unto justice, affords bread to the meanest, and intendeth at least that all should enjoy their Birthright, to the general Treatise of Intercourse abroad, and Common-Lawes at home; to grow up thereby to live to his service and the Commonwealth.  
Let not London therefore, though furseting of favours, envy her Fellow Subjects to breath common air, living under ONE, and HE so good a SOVEREIGN. And in London most specially the Society of merchants ADVENTURERS. For such reasons as formerly have been touched and laid down.  
Now such being the State of Traffic, in the Out-Ports at least, fit for the Grave and Wise to know and consider; the reformation whereof, though none but Authority may promise & perform: Yet as necessity compels, so common duty makes it lawful for all to wish and further. Unto whom therefore the Port-Townes aforesaid, for themselves, their next neighbour Cities, Towns, Parishes, and Friends: in all humble Submission by way of remembrance, exhibit this petition.  
" Qui Reipub. 
Cicero office lib. 1.  praesunt, Duo praecepta teneant, unum ut Vtilitatem Civium sic tueantur, ut quioquid agant, ad Eam referant, obliti Commodorum suorum. Alterum, ut totum Corpus Reipub. current; ne, dum Partem aliquam tuentur, reliquas deserant. Qui autem Parti consulunt, Partemque negligunt, Seditiones & Discordias inducunt. Nam ex co fit, ut alij Populares, alij Optimi alicuius studiosi videantur, Pauci Vniversorum.  
The Out-Port, having ended, appealed their CUSTOMERS, and called them for witness. Whose Coats broken at Elbows, and Hose out at heels, had made them retire, and were loath to come forward. But after TRAFFIC and the OUT-PORTS, as the CUSTOMS came in Question, were sought for, and found to be missing: the CUSTOMERS by consequence were commanded to come in: who like Poor Scholars with their Books in their hands, but daring not to speak; by way of Account, frame Ciphers with their Pens, and make signs in this manner:  
If Happiness be that State, which all men so desire, all aiming at the least at their highest bliss; and Religion and justice our surest stays to stand to, and safest helps to find it. That is to say: If Religion by Sanctifying our Wits, and by reforming our Wills, to clear our Understandings, belay our Summum Bonum against our Ghostly Enemies, Sin, Death, and Satan, by faithless Desperation. And justice by protecting, our livings, our Liberties, our lives, our Honours, and the Peace of all the Land, against Nymrodising Tyrants, and all their Adherents, by Violence and Obtrusion.  
I mean, 
The Use of Religion.  If Religion serve to settle the tranquillity of our Minds, by holy Contemplations; to fill our Souls with joy, by Faith in jesus Christ; to increase our Heavenly comforts by the Word and Sacraments, to separate our Callings by the name and style of Christians, and to edify the Church by Doctrine & good Life. And justice serve to warrant the Use and Perpetuity of all our worldly wealth, by honest conversions: 
The Use of justice.  to confirm our Christian Liberty by Grace and Obedience, to prolong our Lives; by 〈◊〉, Love, and Loyalty, to maintain our Credits by Charity, among men, and to protect our Peace both in Church and Commonweal, by Piety and Probytie: maintaining (as it were) a kind of free Traffic, and mutual Commerce, between the Throne of God in Heaven, and his Church upon Earth, by Doctrine and Prayer, for the use of Goodness: Alheaven by inspirings downwaids, and all holy Desires upwards, being as Angels or Merchants between God and Us.  
In a word: 
The End of Religion.  If Religion serve to strengthen the meek & humble minded, or leave to Reprobation the proud and perverse, in the vain Imaginations of their obstinate hearts. 
The End of justice.  And justice to protect the possession & fruition of all our Meum and Tuum, as well in Tithes as in Tributes; that our Faith above with Deity, belaying our Summum Bonum, our Charity in humanity, might work out our Happiness, by the Medium CHRIST-IESUS, both GOD and MAN: Faith I say apprehending the Mercies of the Father, for the Merits of the Son, by the Working of the Spirit, the Fountain of all Grace, and Mother of Obedience: nay, If GOD be GOODNESS and GOODNESS, be TRUTH, and TRUTH be to be believed, as Christians are taught; the Comforts out of Question must needs be very great, where Men may dwell in houses whose foundations are laid on such assured grounds. In which regard (forsooth) we poor despised Scholars (disgraced Out-port Customers) want words to set forth our joys and Conceits of the Goodness of GOD, and Bounteous Disposition of our KING and sacred SOVEREIGN for the stays of Religion and Distributive justice in these our happy days: but were those 
* The High Censtable and Earl Martial of England: judges in the Court of CHIVALRY.  Patrons of Honour, whom Mercury should screw, by APOLLO found out; and the roses of our Schools made Wind-tight and Water-tight in the breaches and wants of Commutative-right, we would then write Verses in praise and commendation of our Prince and our Peers, & sing Alleluya to the Great KING of Heaven.  
For justice being Commutative, aswell as Distributine, & Commutative justice the same we call Traffic, and Traffic the high way that leads us all to Bliss: so it is (most GRAVE and most WISE in HIGHEST AUTHORITY) that whereas, by the Rules of Religion, and Distributive justice, there either are or should be, aswell Tributes of Homage, as Attributes of Honour, 
Heues●um & utile:  transcendently due to Sovereign Sublimity, even in Earthly States as Gods among Men, that Honestum on the right hand, and utile on the left, holding hands still together, Majesty and Sovereignty might be seen and subsist both in Greatness and Bounty, by the Bounds of their Revennewes: namely, Customs and Subsidies.  
Customs, of their own by personal Right, as wreathed to their Crowns, by Necessity itself, for their Greatness and Honour. And Subsidies of their Subjects, as Tokens and Effects of Loyalties Free-will. The First to demonstrate to the eye of the world, that formal Distinction and ordinary observance, that sets the true difference between Sovereignty and Subjection, for reciproke Good of either. The Second, to express the frankness of Love that ought to proceed from the hearts of their own and peculiar People for subjects weal. In a word; The First, as Tithes due to Deity so Needful of themselves, as not to be defrauded, much less denied: The last, as Oblations of Denotions, so tied to Free-will, as may be required, but none may compel.  
And whereas moreover, Customs in this kind and Subsidies both, as honourable Effects of that weighty Cause (Traffic) whose Actions being conversant about no meaner Objects then Sovereign's Greatness and subjects Wealth, require Collectors of absolute trust; men truly Religious and honest indeed, as Customers are every way intended to be: And the Place of a Customer in that respect, held a Function so Honourable or Honest at the least, and a Charge of such import, as none should obtrude on at adventure, or undertake in jest; but such as Nature hath fitted, and Authority admitted, in lawful manner: All this notwithstanding (most sacred IDEAS of MAJESTY and WISDOM) since contempt of their Persons, 
Of the Rank & Reputation which Publicans, aliâs Customers, belde among the ancient Romans, even when the Empire was greatest and best governed, readbut 〈…〉 〈◊〉 where be useth these w●rdes. Florem Eq●●tum Romanor●m, Or●amentum Imperij, Firmamentum Reip: ●ub icanorun Ordene cortiner●. And Ad Quintum Fratrem, de Regimine Asianae Prafectarae, mulea de Publicanorun Digmtate & quantò fuerint Respub. adiumeneo disserens, concludes at last, Si Publicanu adversemur, Ordinem de Nobu optimè meritum & per Noscum Repub: contunctum, a Nobu & a ●epub: disiungimus And Eidem Q. Fratr●lib. 1. He seems to rejoice in the mild disposition of the Customers of that time, saying. Non esse Leniores in Traduce ex●ge●du Graecoes, quam nostros ●ublicanos. Hin● enim est quod Ca●nij nuper omnes ex Insulis quae erant à Sylla Rhodijs a●tributae, consugerunt ad Senatum, ut Nobis potius vectigalia ponderent, qu●m Rhodijs. Vicesimam tantum part●me ●rum rerum quae exportabantur, ●ort●●ij (customs) & rectigalis (Revenues) nomine capiebant. A Les●on in our days most worthy the noting And it is appatant to all that l●st observe it, That if Tully himself h●d not been very studious both of customs, and much conversant with Customers; he had ●euer been able to indite tho●e two Golden works of his, called Tully's Offices, and Tulty de Repub. The First, like a Christian Encheridion of Honestum and V●ile, shows all men, even at this day the Rules of true Civility, and foundation of Christian Policy. The Last likewise able to make any man a wiseman in one days only reading, (as honest Aikam and learned Sturmius do both believe and write) if it were to be found. An Idea whereof perhaps may be seen in our Customers Alphabes and Primer, 1608. and laid up in Sir Th●● bodley's Amalthaean Vat●c●n at Oxford: though Cardinal ●ooles 2000 Crowns missed it at Cracovia in Poland, when he sent to seek it thither, where he he●rd it was concealed. And to see his love to Customers, and withal, his true care of the State wherein he liu●d, by ●eating down so seriously the Conceit of the wisest among Men in those days, that in favour of the Exchequire, sought to raise the Revennewes by utile without Honeslum, And his falling ou● with M. Cat● his de●●est Friend in defence of Customers; Read the third● Book of his Offices in these words. Non igiturv●il● ilia L: Philippi sententia, quas C●●itates, pecunia accepta. L. Sylla ex Sena●us Consulto liberavisset, ut hae rursu● vectigales fierent. At aucta (dicent) inde victigalia; utile igitur. Quorsque tandem audebunt dicere quicquam utile quam non prius honestum? Nullam autem pestem maiorem vitae & Societati hominum posse contingere dixerim quam corum Opinio qui ista distraxerint. Potest ne ulli Imperio quam Gloria fultum esse debet & Soci●rum benevolentia, utile esse Odium & Infamia? Eg● autem cum M. Catone meo saepe dissensi. Nimu enim praesractè & obstinate Aerarium vectigaliaque visus est defendere & omnia Publican● negare. Cum quibus sic agere, ut cum Colonis nostris deberemus, eoque magu, quam eius Ordini● con●ūctio, ad salutem Reipub. pertinebat. Male etiam Curio quùm causam Transpadanorum aequā●icebat, semper addchat, VINCAT, VTILITAS, etc. Read him also add Memmium Epist. 10. Terentiumm Varronem M. Bruto commendantem: Quia mature se contulit in Societatem Publicanorum; cuius Ordin●s mihi antca commendatissimi, Causa, fecit amicitiam nestram multo firmiorem. Et Caesari amantissimos Publicanos ad A●ticum a●●t. Epist 7 Et nominatum homtres amplissimos Publicanos appellat. Epist. 65 And above all, to show his acquaintince & judgement in Custom Causes, read him but In Verrem. lib. 2. de jurisdictione Siciliensi towards the end, at these words Nam quam in Publicanorun Causis plurimum aetatu meae versor. vebementerque illum Ord nen obseruo, satis commode mihi videor eorum consuetudinem usu tract indoque co●uisse. And who reads the words following, and observes his proceed with L Vibius, the head Customer of Syracuse would say himself had been a Cuostme● But when judea by Conquest subdued, became a Province of the Roman Empire, and I●rusa 'em itself was made subject to Rome: Tributes (which Cicero, in Oratione pro Flacco calls Aurum judaicum) turned to Impositions, were made Curses of Divine justice to keep jews under: who in respect of their former Freedom, called all the world Gentyl●s, and having lost their Liberty in hatred of their Tr●bute●, held Publicans for Ethnics and greatest Sinners, aswell those born in judea as sent from Rome, namely Matthaeus and Zachaeus: so that till them none but Jews hated Customers, in regard of their Tributes. And as their Adjuncts then (called (Socij. Praedes, and Mancipes) instead of Tributes, fell in love with Aurum judairum, and Kerum suarum plus aequo satagentes, were at a I hands called Publicans Catexochen, so at this day the Customer bea●e the blame of all.  and neglect of their choice, gave jealousy occasion to Suspect their endeavours, Ignorance and Impudence obtruding in their Places, both in Countenance and Maintenance, supplanted their Credits. First, by controllers, then by Supervisors; lastly, by Farmers, and Undertaking Hucksters, besides Searchers & Waiters, God knows how many.  
But howsoever in this sort they live now out of savour, as Objects of Disgrace, and public ●●●under: yet theeye of the Law still constant in her choice, calls them kindly by their names. Not Publicans in scorn as Ignorance seems to do, not Sinners in despite more than other men, as hypocrisy dissembles, nor doubting of their Christendom, as Impudence doth (since none jews and Turks, are found to spurn at Tributes) but Customers and Collectors of the Customs Great and Small, 
The curious intention of the Law, in the choice of Customers.  and of the Subsidies that grow by Tonnage and Pondage; and culles them withal, as curiously forth (as Sheriffs in their Shires) from among the best and most sufficient that Wisdom can find, or choice afford: as Persons most fit to wait and tend on Traffic, & in collecting Tributes most likely of all others, To deal kindly with the Subject, and justly with the Sovereign.  
But as in Religion, and the service of God, there is nothing more distracts or disturbs the minds of men, than a misunderstanding and diversity in Conceits, about the word itself, (Church) so fares it in Traffic our Commutative justice, for the terms and use of Tributes. Namely those personal Rights, like Adoration and Tithes [Customs] and those voluntary Gifts like Oblations of Free-will [Subsidies] but chiefly Customs.  
For Customs I mean, but not such Customs as the conquering Romans devised and imposed, 
judea, now the seat of Turkish Infidelity, and Christians slavery.  upon the stubborn and stiff-necked jews, whose Tributes were curses of divine justice, to keep them under.  
Nor such as Tyranny invents & imposeth on Subjects enthralled, 
Italy, the Seat of Exactions, and Usuries Kingdom.  to stand aloft on, and raise itself by.  
Nor such as tumultuous wars have made our next Neighbours, 
The Netherlands, the Seat of Excises, and traffic's Purgatory.  impose upon themselves, for defence of their Consciences, their Lives and Liberties.  
But such Customs as Mildness & Mercy, 
England, the Seat of ambergris, and traffic's Paradise.  to relieve our neighbours, our Allies and our Friends, the Wisdom of our State, hath invested our Kings, to maintain the Sovereignty of our Kingdom by.  
Such Customs as demonstratively showing the real possession and actual protection, our Sovereigns have and hold of every man's wealth, leave notwithstanding to each of their Subjects, his Meum and Tuum, and full use of his own.  
Lastly, such Customs, as like Tithes of a Church, or Quitrents of a Manor, show the power of the Lord, and Greatness of the Owner, the defrauding whereof, doth worthily forfeit both protection and possession of the immediate Freeholder.  
For Customs of themselves, 
Customs described.  and properly taken, are those Leniore● Tribute, easy sums and payments of ready currant money to Customers at their Ports, by Merchants, allied to the State, for such Staple-Commodities, as being orderly bought & sold, and for Number, Weight and Measure, sufficiently censured, before they cross the Seas, for our sovereigns Honour and countries Credit; by indented Certificate and Staple-Seale, come warranted thither.  
But as the Stuard of a Manor that sits to hold a Court, for want of the Rolls and Authentic Records of his Lords Revenues, can neither know the Tenants, demand their Quitrents, nor understand their homage, how each man bounds his Fee or holds his own: So fares it at this day with the Customs and the Customers, in the Out-Ports of this Land: For though their Temples stand upright, and Churches may be seen; yet their Staples being dissolved & transported out of sight, from whence their work should come, though Religion have her Altars for Unity and Truth; yet Traffic being distracted, the King wants his own, and we like to Pipers that want their upper lips, would gladly call for Customs, but know not where to find them. For as no Church can have no Tithes, and no Courts no Quitrents, so no Staples, no Customs.  
By means whereof, Necessity overtaken, makes bold with Free-will, and to aid Prcheminence, transcending to prerogative, turns Customs into Subsidies of Tonnage and Pondage. As i● Pre-eminence and Prerogative were merely Synonimas, and meant but one thing, and bounding justice that lays out all our Rights, were that boundless Mercy which makes us all to live, and Mercy itself but a word of profaneness, or some ordinary thing.  
Thus whilst our Grave Masters and Moderators, of our Schools have been busied and distracted with higher points f Learning; out Staples turned to Mart-Townes in other Foreign Lands, our Customs are confounded; and we like Bears at Stakes, seem fit for nothing but baiting and beating. But that which grieves us most, and of all seems most unkind; our PATRON hereby wants, & his Bounty 
* No marvel, if Customers live still disgraced, for holding Honestum so before utile, as both might go together; since Bounty itself in Kings becomes hindered and distasted; without which in Sovereigns, no Subjects can be happy. Shall Piety tremble to say, God may be too Good? And shall Loyalty limit or tax Bounty in Kings? If omne Bonum, be sui diffu siwm, & quantò communius eò semper meliut: As God is most Good, Infusively, being Goodnessent; self; so help Kings to fixed Goodness (Bullion) for that is their Essence, but keep Subjects from coining, though the Bullion be their Own.  is undermined, without which in Sovereigns, no Subjects can be happy. For his Loadestones being transported, and his Golden Mines of store, his Coin gins to fail, and his Mints do stamp no more. His Ports run all to London, where his Treatise keep men under, his Megazines in Holland, makes all the world to wonder. 
The only Shipping of Helland compatable with all Christendom.  Whose Ships and strength at Sea so great, so huge, so strange; shows how Traffic furthers Shipping, & how Usury checks Exchange: and all because Subjects are suffered to be Coiners.  
O Usury and Ambition, how far are you to blame? And Avarice with Pride, go hide yourselves for shame: Till our Staples be found. For if alery out on Covetise, & that with great Reason, since God hath pronounced it the root of all Evil, and the secret love of Money to be flat Idolatry; which being still bad in Subjects, must needs be worst in Kings: How great then might out happiness appear, to have BOUNTY himself now li●e and dwell among us, had his Traffic but her Staples, as his justice hath her Courts, and Religion her Temples. And what hearty remorse ought it to move, to see both Him and His abridged and deprived of the principal means to practise their virtues.  
Great therefore, Greater, and Greatest of all, must their accounts be both to God and Nature, that preposlerously perverting their proper materials, turn their best helps for Bullion to their private advantage, to the intolerable dislurbance both of Court and Country, and almost unrecoverable wrong, to the King and his Crown; whereof Customers wanting words, have made signs with their Pens, and yet are still apt to groan in this manner.  
O that our T●ngue● or Pens were able to express,  
Or had t●e Golden gift, to make men understand,  
Tho●e great and stroog Effects of Heavenly happiness,  
Exchange at Staples would work by Boun●●●● hand.  
Our Traffic th●n a home, would quickly bliss our Land.  
For Justice and Religion should sit so near together,  
That Righteousness and Pea●e might kindly kiss each other.  
And Kings elsewhere might learn by this Idea made,  
What Heaven itself dothboad, by this our Kingly Trade.  
Yet MAJESTY must be seen still, for all this Disorder, at one hand or other, and SOVEREIGNTY by all means made able to subsist, if SUBJECTS will be happy; and Customers are sworn to do their best Endeavours.  
¶ there's a Place in this Land, 
Transiti●, from Customs to Subsidy, by a Simile.  where a Great-Man doth dwell, in whose beautiful Garden a stately Fountain stands, at the raising whereof, Art seemed to strive with Nature, and both excel themselves; the Spring and Stream still plentiful, fill all the empty Cisterns of the Tenants adjoining, with a Cock in private, to stop or let out at pleasure. By tract of Time, corruption abroad or neglect at home, the Spring becomes perverted, the Stream runs waste, or the Fountayn's out of frame, that the Lord of the Soil, who should relieve others, by the Bounty of his own; wants water himself, and cravesayd of his Tenants; whose Cisterns contain no more of themselves, than his Currant afforded and Conduct controlled. His wants at the first are gladly supplied, but the ofter the worse: for in these Elements of Life and vital subsistence, Religion still bids Reason provide first for Nature, and be next herself, Distresses being dangerous, if not deadly, when the blood is retracted, and the heart wants his own.  
This might help us a little (till our Staples be found) by Meum and Tuum, to compare and demonstrate between Customs and Subsidies, both the want of the one, and the use of the other. But here we stand doubtful and mistrustful of ourselves, and seek rather to be taught. For though, To do as to be done to, be a Rule sufficient, for Meum and Tuum in equal Commerce: seeing ●oue first descendent though reciproke at the last, and Charity next itself, though Subiests live by Grace; we desire to be instructed, in Collecting these our Subsidies how to wade uprightly between the Sovereign and the Subject, that Honestum and utile night still go together, and maintain Free-Trafficke. For whilst our Staples were at home, so joined to our Ports, or so near together that each controlled other; our Lodestones drew in Bullion for our Mints at hand to Coin, and reading by Certificate, aswell in quality as quantity, what the Merchants there had bought, we could call for all our Customs, before they crossed the Seas, by their own accounts and price, without Fraud or covin, or other Books of Rates, but in Pondage and Tonnage we know not what to take, and therefore seek to learn.  
For, 

" Haud Natura potest justo secernere Iniquum,  
" Nec vincet ratio hoc, tantundem ut peccet, Idemque  
" Qui teneros caules alieni fregerit horti,  
" Et qui nocturnus Diuùm sacra legerit. ADSIT  
" REGVLA Peccatis quae poenas irroget oequas,  
" Ne scutica dignum horribile sectere flagello.   

It is not in Descretions' hand to stay,  
Or hold the Scales of Good or Ill upright;  
Nor is that Reason good that mak'st all one, by day  
To crop a neighbours Garden- Leeks, & rob a Church by night;  
A RULE must guide the Whole, to keep the Parts from swerving  
And punish faults in every one, according to deserving.  
And not to think, that every slip;  
Like deadly sin, deserves a whip.    
For if Sovereign Dignity, be that Sacred Object, which True-loving Loyalty is apt to admire, and still seeks to Honour with her kindest tespects (such is all Subsidies, either are or should be) who can be capable of so great a Glory by personal Right, but Kingly Majesty? and who can accept of so great an Affection, but the eye of Grace?  
If these our Subsidies of Tonnage and Pondage, be of the kind of those natural respects, which Love is desirous, and Loyalty doth offer, to honour our Sovereign by, besides his Customs; who can impose them but loves own Affection? who can esteem them but the hand of Mercy? and what can increase them, but Cheerful alacrity in the Givers Mind.  
Lastly, if Tonnage and Pondage be those honourable Effects of Assection, Love and Loyalty, which Merchants, exceeding their other Duties, with joy present and Mercy takes; who shall dedilate their proportions by Number, weight, and Measure, for the mutual behoof of Love and Grace? Who I say, can teach us this part of our Lesson, but the Gravest and Wisest in Highest Authority, namely, how to deal justly between the Sovereign and the Subject.  
For Cheerfulness & Alacrity being inducements unto Grace, (the heart and Essens of all Subsidies and Aids, as coldness in Affection makes Presents little worth) whilst we sought to further, and by often returns at all hands to increase, to our Patron's Honour, 
Hoc autem de quo nuuc agimus, id ipsum est quam utile apellatur, in quo verbo, lapsa consuetude, deflexit devia, ●oque sensim deducta est, ut Honestatem ab VTILITATE secernens; HONESTUM aliqud constituerit quam non sit utile, & utile quam non sit HONESTYM: qua, nulla pernities vita Hominum p●tuit afferri. Cicero Offic. Lib. 2.  and his People's Good, that Honestum and utile might still go together, by the rules of Right and Reason: we are checked and Controlled by Court-Rowles, and Court-Rules, & taught to believe that Honesty in this case hath nought to do with Profit, Discretion commanding the most for the King: As if Honour here were bootless and Meum and Tuum needless, or some idle thing, and Public Utility were meant by Private Gain.  
We contest in nothing, but every way willing and desirous still to learn; 
The ground and occasions of Customers Disgrace.  our mild Disposiitions are scorned and despised, our Truth is held for Error, our Virtue Vice, and for crying but ADSIT REGVLA, We are dinged so like Barnes that we dare not greet.  
Our Adjuncts steed us nothing, but eat up our victuals, and spend at our cost, or wrangle out Disorder by a greater Confusion, for our Socij by Controlling, can teach but Actum agere; Our Praedes Overseeing us, said Halfers were good Fishers; Our Mancipes in Searching live best by puddled Waters; and our Hushers at all hands cry the most for the King: So that, as a Lord of a Manor that seeks to make his best by Servants of his own, having Grounds most excellent, fertile and Good, forbids them still the Plough, and all means beside of manuring their soils, and observes no seasons: whereby their wills wanting freedom to do their endeavours, they make none other yield then as Nature affords. At the end of his harvest, falling out with his Servants, he farms the lands unto Strangers, who nearest to themselves, first serve their own turns, & in raising their Rents, by ploughing up the Dead mould, make spoil of the Grounds: so fares it at this day with the Ploughman and Fallows of the Fields of our Revenues. And no marvel at al. For where things are passed over without Distinction of Times, Persons nor Place, whose ever be the fault, the Actors next hand still bears all the blame.  
For the Cause at first mistaken, & the Service being unknown, bred Error in the Matter, and Confusion in the Form, whereof Ignorance taking hold, accuses the Customer, as Actor next hand, and only bound for all. Necessity, for relief, first fitly found out the use of a Searcher, but his looseness and Liberty (ne quid apperius) made jealousye and Suspicion devise a Comptrouller. His needless and bootless calling, gave easy way to the four late Super-viso●s, and their Brainsick Retinue, whose confident Presumption combined with Ignorance, made them undertake, as they knew not what, so to go forward they cared not how by Opinion and Conceit, to cure all scents of Leeks and Onions, by eating Garlic; the very smell whereof bred Offences, Contentions, and Complaints of the Persons.  
Clodius accusat Moechum. Catilina Cethegum,  
Quis tulerit Gracchos de seditione querentes.  
The Mischiefs whereof, though Merchants and Customers divide chiefly between them; the general Inconveniences, extend to the Sovereign, and all loyal Subjects. By the Importance whereof, the Grave and Wise only in Highest Authority, may be pleased to consider. Quam frustra fit per plura quam fieri debet per pauciora: and remember withal: 
That none prove Saints for seeming so to others,  
Since all are but men, and all have sucked their Mothers.   
For, Faults there are no doubt, ever were, and ever will be many, Perfection knows no Residence but Heaven. And who says he hath no Sin, shall prove the greatest Liar.  

But whilst our Ushers cry, the most for the King,  
Covetise and Pride fall at odds each with other:  
And Profit turning private, holds Honour for nothing,  
Where Honestum and utile should still go together.   

Qui Paria esse volunt peccata, Ipsique laborant,  
Cum ventum ad verum est, Sensus moresque repugnant,  
Atquee ipsa Vtilitas. justi prope Mater & Aequi.   

All faults are made alike, yet they themselves are dumb,  
When Truth in question falls, Each Finger seems a Thumb,  
For as Honour wants a Place, so Mercy finds no room,  
And Profit holds the Seat alone, where Just & Right should come   
And now at last, as they that are not apt by discourse of Wit and Reason, to believe that Fire is hot, best learn it by their feeling: Since Experience makes it good, and the time hath laid it open in the practice of others, that our greatest Imputation, our supposed Sacrilege, our horrible sin, was our greatest virtue, though Ignorance and jealousy had no will to conceive it; namely, since our four late Supervisors, that for 1700. pound a year, some fourteen years together, undertook to mend the Bible, and correct Magnificat, but left the Plough at last with shame enough to Farmers: And those Farmers now themseldes, ploughing up the Dead-Mold of all our best Fallows, even for their own avail, are compelled to confess by their daily Bills of Store. Fowring allowances, and other earms of Art, drawn from Necessity, that Traffic must have favour: let Auditors declare it, and let Truth be heard to speak. That God did put as much (if not more) Profit and Pleasure, besides Heart's Ease and Honour for our Sovereign's own behoof, in the mild endeavours of Customers (Deductis deducsendis) so long as they were trusted, by Favour and Love; as the Devil is able & wont, and ever will be ready, to mingle Care and Cumber, Loss and Shame, in the turbulent undertakings of Extremity and shifts, for private gain.  
And since those Ethnic Romans', 
Cicere. ad Q. Frat: Lib. 1.  by the only light of reason did hold it for their Glory, that in Tributis exigendis their Publicans were found to be Graces Leniores: Let not Christian Policy come short of Infidelity, in Mildness and Mercy to their Neighbours and Friends; but send away Extremity with all her fraud and shifts to their native homes and residence. Let Italy have her Imposts, together with the Stews; leave Tyrants to Obtrusion, and Extortion to the jews: Send Pride to the Pope, and the Mass away to Rome, with all kind of Usury, by way of Flanders home. And help Kings to Bullion, that their Bounties may be known. For as God by his Goodness makes all his Creatures happy; so Kings by their Bounty and Staples of their own, at least in GREAT-BRITAINE, where BOUNTY now commands. I mean at home still in England by English Staples; or else farewell sweet Traffic, and with her farewell Customs, with whom farewell justice, so farewell Religion, and then far well All.  
Hear the Customers of the Out-ports standing mute & amazed, like Ciphers in August, or like to those Brick-makers that sometimes wrought in Egypt, groaning for their Traffic, grieved for their Ports, and tired as it were like those Spur-galde Souls of Purgatory, with the sternness of their Ushers and Ignorant Adjuncts (that wrangle like Hetroclytes, 
Customers saith before set down, here show their Charity.  with the very Rules of Grammar) accusing no man, for that is the devils part, even from the beginning, nor at war with any, but sin and Dishonesty; forgiving All, as they would be forgiven, and praying for the KING, for the QUEEN, for the PRINCE, and All the ROYAL ISSVE; 
Their Devotion and Prayers.  praying for the Clergy, for the Nobles and the Commons of this Land. In a word, praying for the Church & for the Commonweal. And lastly for Themselves, not presuming upon Merits, but by way of apology, pray humbly to Obtain their sovereigns Grace and favour; & withal, to be discharged of all former Imputations laid by Ignorance and her Fellows; Namely, jealousy, Hypocrisy, Impudence, Malice, Envy, and Slander upon Them and their Callings. 
Their easy, honest, and lawful Petition.  For by the Law of Nature & Nations both, Imputari non debet Ei●per Quem non stat, si non facit quod per Ipsum est faciendum. The reason being added withal; Quia culpa caret, Qui scit & prohibere nequit.  
In the mean time; Since nothing prevails but the GOODNESS of GOD and BOUNTY of KINGS, to make ALL in ALL, 
It is the Disorder of our TRAFFIC at this day, that makes our RELIGION and JUSTICE, contest so together, shaking the most happy foundations of Truth, in either. For if Probity fail in Actions, what shall Piety perform in the Consciences of men? How shall Faith build up, if Works pull down? Attend TRAFFIC therefore in time, and the unnatural Disputes about Prohibitions will end.  happy:  

Let TRAFFIC be relieved,  
Of GOODNESS long depreeved,  
And let TRUTH be still believed,  
That SUBJECTS may be blessed;  
For TRAFFIC out of thrall,  
Makes KINGS be seen of All,  
(What e'er to POPES befall)  
And SOVEREIGNS to subsist.   
Thus, Magna semper VERITAS praevaluit & praevalebit. And, Magna MAGNVS perficit DEUS.  
In MAGNIS voluisse sat est, sint coetera DIWM.   
THO: MILLES.