Royal exchange: To such worshipful citizens/ merchants/ Gentlemen and other occupiers of the country as resort thereunto.  
Try to retain/ Or send back again.  
The contents is after the Preface.  
Seen and allowed here.  
AT HARLEM. Printed with Gylis Romaen. M.D.XCVII.   

To the worshipful and grave Cittizin of London/ Mr. A. T. with others of my loving acquayntans in the Royal Exchange: grace and peace wished to be comfortably felt both in life and at the instant of death/ through jesus Christ our Lord according to Moses'/ the Psalms and the prophets/ Amen.  
Neither sea partition nor distans of please can be any lawful excuse to be so silent here/ as absent there/ but rather the bond of love considered/ with remembrans of your gentle favour/ I dare no longer refrain my pen/ but as to sum I wrote the last September/ so thus printed to you and the rest of my freynds this December. Whereunto as I am stirred by dent of Christian duty/ and the fullfilling of the old proverb: Better to late then never: so I trust your approved courtesies will requite that saying with another as ancient: foone enough if well enough. Knowing that you accept aswell the plain and well meaning as of either glorious words/ or eloquent writing. Otherwise I conceive not/ how this small valour to yours over valuing/ can either be soon enough or well enough. By whose acceptation/ God grant both the many writers/ and the few readers of this age/ no less to abhor the tickling and erring pen/ the ytchinge ear/ and flattering tongue for glori or gain/ then to be only glad under assurans the searcher of thoughts doth see so clearly the depth and intent of hearts: whether guided by devyne grace or moved by corrupted nature. Wherefore seeing every good gift as/ preaching writing/ edifying speeches/ or the woreks of charptie proceeding from learned or unlearned comes from the Lord: I wish such good instruments possessing honest life with there rare gifts/ to rejoice and be grateful for being the mouth or hand of God/ so mercifully choosing theme to be vessels for his glory/ furtherouse to his church and profitable membres for the common wealth. And great reason they should do so: seeing good teachers and famous writers on the one side/ labour to win Disciples to jesus Christ/ and not to theme selves/ undergoing there great pains throw love and good conscience to beneficte many/ and not for the expect of any vain glory. And on the other side/ the godly rich to rejoice for that by the visible word and invisible grace they be taught to add St. james worcks with St. Paul's faith/ concording theme to gathers by there words and practice as unseparable companions/ in stead the greater fort by there cold charity and careless lives seem to rend theme a sunder/ the which in deed is more unpossible then to divide heat from the son or shadow from the body. For as the one justifieth before men here on earth/ so doth the other before God's tribunal seat in heaven: the which worcks of God's children of what quality or quantity soever/ are to be considered as the effects from the cause: whether the hand in giving/ the tongue in speaking/ the pen in writing/ or the heart in longing to do more or better/ all which as obedient daughters do wait and attend in there degrees on there mother faith/ the very apprehending instrument of jesus Christ God and man/ and the hidden root giving juice and sap to the manifold branches of the lords trees far or near/ or whether more or less/ as the provident God hath appointed. And yet the least portion of this faith/ dyscearned by her effects is ynouhe to attain to the endless crown of glory. So gracious is our God/ in accepting the readiness of willing/ where wanteth the ability of doing. My worsipfull brethren/ you know there be many goodly trees now a days in the wide orchard of this world/ either out/ or but only in/ and not of Christ his little garden/ who bear green leaves and fair blossoms/ but alack either small fruit or none at all/ and that by a wrong understanding of the compfortable article of justification of faith/ presuming there by to be that they are not/ to have that they want/ and to obtain that they shall not/ unlest they do better reconcile St. Paul's faith and St. james worcks together/ whereby to reject there sauls hope for to be saved up there naked and bare faith/ which the Apostle compares to a dead corpse without the spirit/ more fit for the low grave/ then for the upper ground. But blessed is that tree planted by the waterside of God's spirit and word/ which bringeth for the her fruit in due season. As though fruits out of season/ be rather unsavery/ then pleasant or savoury/ as they are in deed/ not only the worcks of our present Papists and Aunabaptists/ the one without faith/ and the other as void of the true Christ: but such persons as be neither of both: that is neglecters of the word/ absenters from the Sermons/ follower's of there pleasures/ prorogers of charitable and compassionate duties until there death when they are deprived of the use of there goods. And yet I grant to sum it is a seasonable time by such as were so exercised in there life/ and without superstitious meaning at there decease. Otherwise question leff it is out of season. For now is the time under life to help one another by praper/ council/ giving/ or lending/ but when soul or breath is gone/ neither angels nor Apostles can give any help or remedy. The poor may say to sum rich in these days/ aswell as in former times by funeral aulmes/ gathamercy death: as the hosts reckoning with her gest less willing to lodge in her house/ then his tired horse/ made low courtesy in the morning to the beast/ and saide gathamercy horse: foryf thou hadst not been tired/ thy Mt. had not brought me this money. Luke as these prorogers of well doing having wherwth/ are here justly reproved/ so the right users of God's blessinghs in time opportune are to be commended/ and God for there liberal hand to be praised and magnified. Wherefore first let Stewards of larger portions make proof to theme selves/ and to others of there saving faith working by charity and that in due time/ whether it be in giving therefully/ or by lending to the godly poor in the pinch of extremity/ or by door aulmes to the common miserable and hungry/ without this could and usual forewell: God help you. Next let men of meaner degree spare sum excess and un necessary expenses for to follow the good example of there betters. And lastly the meanest of all wanting corporal ability/ let theme likewise approve there faith to be moving and justifying by the works of the spirit: as true love and zeal to God's glory/ earnest affection to God's word and verity/ pitiful and merciful heart's/ the thirst and hunger of well doing/ there hatred to herysie and Hypocrisy/ or by giving of sound and good council: and by leaving a religious and virtuous conversation to the magnifying of God and there holy profession. These also be acceptable worcks to the lord/ who in mercy will crown theme as his own gifts and not as there's. The regard of which promised crown/ set before the eyes of your minds/ will no less mitigate your griefs either in ward or ontwarde/ then kindle spiritual joy/ with the longing of your liberty from this terrestial tabernacle/ whereby your noble souls to enjoy the heavenly inheritans with the invisible and triumphant church now singing as the Isralitishe Virgins sang the song of Moses for there delyverans out of Egypt and Pharo his bondage: evenso the souls in Heaven do sing to the Lord everlasting praises for delyveringe them from the boude of sathan and there worldly miseries: and likewise do sing the song of the Lamb whereby the virtue of Christ and his redemption is continually magnified. For as the old fathers eating the paschal Lamb made a jubilee and gave the Lord thanks: so those enfranchised spirits/ feeling the light and liberty of God's kingdom/ give thanks to Christ the Lamb/ to the sitter on the throne/ and to the spirit proceeding from both. Opraye for a foretaste and sum sipping of this great supper where with a far of to be sum what acquainted/ for the better certificate of a more fullness to ensue/ by which to increase your earnest longing upwards and to decrease all overlyking here beneath: that so the more felingly you may say with David/ I shalve satisfied when thy glory appeareth/ which willbe a greater sight to behowld/ then that which Peter and john saw at Christ his transfiguration on mown Thabor/ even the fullness of the incomprehensible deity the essence of the glorious persons inscrutablie one God. Let us then be mindful to say with the Prophett/ my soul is a thirst for God o when shall I appear before his presons. if you Mr. A. do still move and scur/ love and live to the Lord/ then I mosie heartily salute you/ and the rest so affected: but if otherwise/ the spirit in heaven and the body in the grave ere this be aryved: then God grant us behind in the battle to give glory and thanks to him for his continuing grace and final mercies here beneath to his/ and for his everlasting compforthes a 'bove to the souls of his servants resting with him in peace and iope. That so the Lord having his spirit/ I may the bowlder to that conjecture set that old father as a glass for London professors to look in: not alone in his zeal to the gospel/ with his frequent presence at Sermons/ and with good furtherance to such instruments/ but to the poor prisoners in and about London presons he was known to be bowntiful and merciful. Again how oft and willingly hath be Employed his money for commune profict as well as for private? what pains and travel hath he taken to make peace and to end controversies? how many men of worship and members of the lower house in most parliament times have been worshipfully entertained at his table for there zeal to religion? how many poor scholars and students in the arts hath he no less perely than liberally given unto? besides his large distributions to Godly and desolate widows. And which is more/ how many in the country of worr are bound to praise God for his outstretched hand so far from London? wherein he procured the knowledge of God for great ignorans: being such a show token to patrons of benefices/ as when he frankly gave so good a living to a learned preacher/ he reserved neither leg nor arm of that living to himself/ as all covetous patrons do. God grant it be accordingly performed by labour and life as it was of him first and last intended. For as gifts blind the eyes of sum judges: so fat livings cool the first zeal of many persons and vicar's. For inward alterations do oft follow the stain of strange titles. Now whether this was a tree bringing forth fruit in due season or out of season/ judge you besides the erection of a school as I remember in worr. And therefore as St. Paul would himself to be imitated non otherwise then he did Christ: even so I wish the Lords Stewards of better degree in that exchange/ to follow this their fellow menver as he followed Christ and the worthier examples of his predecessors. trusting you will think this report to proceed more for desire of imitation/ then of any intent to tickle him with adulation/ being peradventure gone or at least of such distans a sunder. To conclude/ both hearing and seeing such evident practice of good worcks in this town of Harlem so far short of our monarchal government by sound professors and others of erroneous opinious: I was driven the rather to this presumption/ as one sorry to behold such blind opiniates so far to outrun very many professors in my native country in the outward worcks of charity and by hearing that the ignorants are so affected unto theme for it/ where by the rather there might be a quyckning with a godly emulation on our side/ ere the axe come to the root of the tree. 1597.  
By your worship's unfeigned wellwyller john pain.   

The contents of the Book first the preface for all as for one.  

Next to several degrees of persons.  
Aldermen.  
Merchants of three sorts.  
Stranger Merchants.  
Saduceans of this age.  
Gentlemen three sorts.  
Warning to avoid new Englysche Anabaptists.  
There seven opinions and fauls martyrdom.  
An exhortation to theme.  
Time to be well spent and why.  
Hypocrites of sundry sorts.  
Gross pride/ with the dregs thereof in God's children.  
Poor of two sorts.  
printers of two sorts.  
Shipinaysters and mariners.  
Marriage corporal and spiritual.  
How Christ is Godman and mangod.  
Captains and soldiers.  
To the english Anabaptist in norwith Preson.  
Wars is lawful and why.  
Spiritual wars.  
Musers on God's longanimity and providens.  
Ministers of England exhorted.  
curious meddlers with impertinent matters.  
A deceiver in the exchange.  
The Nordeners exhorted.    

Now Gentle Reader.  
Like as the great resort to that famous Edifice/ be of sundry titles and degrees: so the complete number walking and taulkinge there be as contrary in mind and disposition/ as of trade and caullinge/ A please where God/ truth and Equity/ with there direct contraries are sum times spoken of to God's glory/ and to the service of Satan. For as among diseased and infectious persons/ all be not taken with that sickness/ but sum do escape and be scottfre: so I partly know the like freedom from spiritual infection by God's mercy in sum members of that populous assembly. The Lord multiply that number/ and increase his begonn graces in theme/ and also convert or confownde all pernicious lurckers pressing thither so contrary minded. As you take time and space to make your lawful bargains and contracts: so have you now and then convenient leisure to talk and confer between those pillars of the omnipotent and allseinge God/ of religion and good life so necessary at all seasons/ but in especial now when the sweerde of God's justis seems to be shaken over you there/ aswell as us here/ threatening direful wars famine confusion of good order and strange sicknesses: by which the long suffering God will have his hand to be felt/ when his gentle voice cannot be heard/ whereby both proud and dissolute flesh to stoop and to stand in dread of him so wilfully refusing to serve and obey him. The screptures geves no liberty/ nor exemptethe person nor please to be silent of Godand his glory/ moche less to be prophanly occupied: but rather bindeth sum divine exercise in convenient measure every where. As whether you eat or drink/ or what soever you do/ etc. Likewise in all times and places: the texts you know well ynouge for knowledge is rife/ the lord grant grace and virtue therwth to habownde.  
To come now to particulars: 
Aldermen.  and first to begin with the right worshipful Aldermen of the city/ repairing thither with there fellow brethren/ aswell on city causes/ as for there private. To the which the blessing of compforthe and happy succeff is due/ if God to those ends be first craved/ and his deserved glory advanced by reyellinge of inturiouse suits/ and defending the poor innocents'. Then are they two fowld rich and happy/ within and without and most worthy of double honour/ as is required of the elders of the church that live and govern well. But no more of that/ whose grave and worshipful persons/ as they do no less dignify that please and great company/ then dutifully procure the reverens of all/ evenso they adding there religious affections/ with there fatherly indevers to better there well doings in due season/ it shall win general love and loving hearts/ besides God's perpetual blessing and favour/ and when they are gone/ as general praises to him for there justis piety/ and equity/ and for there redress of that which is contrary. The which is far more of valour than all gifts and bequests they leave behind theme: Solomon sayeth better is a good name then much riches/ the which St. Paul esteemeth as dung in respect to win jesus Christ/ while he is to bewonne/ that is to day/ and therefore he willeth to do good while time is. For if there predecessors in the days of such ignorans were so diligent to draw credit to there popish mass and idolatrous trash? how moche more without comparison ought those worshipful elders beget love and credit in this brightness of the gospel/ first to God's truth professed by theme/ and next to there caullings and persons. And seeing the remembrans of death/ doth moche further the reforming of life: I wish both the exchange/ city and country/ to think often on the wadden horse or four footed bear/ so suddenly coming from other men's doors to theirs/ without giving of fore knowledge/ and to carry them a way for ever and ever/ on four men's shoulders/ from there warm and lightsome habitations/ to the cold and clapeshe mansions/ and from there pleasant company of wife children and family/ to the fellowship of greedy and crawling worms inobscuritie/ next to bethinck on the waiters and attenders on there immortal souls at the departure from there carnal coffyns/ to a better or worce place/ being either the angels of light or the ministers of darkness/ as it fell out on Lazarus and dives/ to conduct theme to incogitable pleasure/ or to tearmless terror. The remembrans of this tragedy/ will verily instruct the faithful reader to watch and pray/ to be oft ner at fructeful Sermons/ with purpose of practice/ to abate pride and superfluity/ to bestow the more where there is necessity/ to be as wary of the world/ as of a familiar traitor/ briefly to regard better the worcks of mercy in due season/ seeing it is written judgement without mercy shall be to theme that will show no mercy. And here I wish you banish from your tables such Atheists and machivells as be the devils scicophants and trencher slaves to make men laugh at there tushinge and scoffing of religious matters/ being so empty of the grace of weeping for there intolerable sins. Wherefore as your worshipful tables be for a better company: so let your doors and portals in life time/ and not the church porch after death be your almeries/ and sede ground for the increase of earthly and celestial fruit/ and let your gates be known the place where you lend to the lord/ that trusty pay master and most highest threasurer/ who repayeth more than ten thousand for the hundred: and vouchsafe to look to the poor howshould of faith in another place and after a better sort/ for that they be a shamed in there need to come to your doors or to beg in the street: whose prayers and praises is more odoriferous and acceptable before the lord/ then all sumpteouse funerals how glorious soever covering rotten bones and without any avail to there departed souls. Neither condembninge here nor prevelie checking worshipful and seemly order then/ according to the degrees of persons/ but the excess and wasteful spending of God's creatures/ both in life and death: the which being not yours absolutely to bestow theme as you list/ but the lords (and that lent you his constituted bailiffs for yourselves and others) you shall surely answer and make accowmpte for the lavess and msspendinge of your masters goods: as the unrighteous Stuard was put out of office for the same fault. This abuse amended up the virtue of God's grace hereunto a nexed/ then by your working faith ye provide after death to have an heavenly habitation/ as that worldly wise Stuard providid for an earthly/ when he should be cast out: for the which providens to instruct others: the lord commended him according to the manner of men/ and not his unrighteous dealing. Thus doing/ you prove religious/ and profess religion for religion sake/ and not for sum other thing/ as sum persons do the ministery more for the lyvinge sake/ them for God's glory: then are you right Royal exchangers/ changed from an old into a new nature/ and from following your own wills to obey the will of the lord your God. And for the speedier practice of such desired duties/ I wish the preachers in city and country to forbear for a time St. Paul his sweet doctrine of justification of faith/ and another while to take in hand S. james and his justification of worcks so rarely seen: who never the less asmuch confirmeth his fellow Apostles doctrine in that heavenly article (proper to the greved and humbled soul) as he terrifyeth the presumpteouse and careless liver/ whose faith he compares to the faith of trembling devils/ as appeareth by there destitution of zeal to God's glory/ or brotherly love and compassion/ and yet think theme stlves Christian's good enough for there presence in the congregations/ for there thrusting to the communion/ or for there bare talk of the scriptures. God bless us from such an hypocritical faith. The possessors where of stand in more need of the terror of the law/ as first a hammer to beat theme down/ then of de gentle voice and hand of the gospel to life theme up.  
The second company be merchant ventures/ and merchant retailers/ who most rightly bear the name of changers in that reputable exchange/ changing wares for money/ and money for wares. 
Merchants.  And therefore our sovereign Lady in abolishing the first title (Buss) and imposing a new/ as their by she had prudent consideration to term it the exchange according to the nature of that merchantlike trade: so in great favour she bore to it and the whole City/ she added thereto a regal title/ and then termed it the Royal exchange. God preserve and bless her Princely heart with his grace and spirit/ for the further and more ample advancement of his glory/ both in England/ and her wont help for other troubled countries about her. And the lord change there hearts/ or cut of their bodies from the earth that wish or practice the contrary/ to the pleasing of Gogg the Pope/ and his Catholic king with his spanish mines the horn of his strength. Now that your traffyke is hindered/ navigation restrained/ and your former gains greatly Impaired: I wish you first to acknowledge the finger of God in all this for sin: and next to weigh and consider of the spiritual marchantdise mentioned of in the gospel/ with the hidden treasure not found without painful digging/ and of the good merchant buying the precious pearl/ implying thereby that divine riches cannot be obtained without zeal and earnest affection/ without search and diligent seeking/ and unlest they be redeemed with the best things you affect/ and to esteem all other marchantdise but trifles whether from Turckie or Denice in comparison of that divine treasure. And mark that no adventurers nor the secure or careless can find the said hidden treasure. The kingdom of God must be sought ere it can befownde: therefore let the name merchant teached all to make singular accowmpt of spiritual and sacred things and of the gospel/ Sacraments/ reading hearing/ praying/ Psalms and songs from the heart. O that we could love and regard these precious pearls/ the supernatural treasure hid from the worldly heart/ and the gospel of Christ as they are to be esteemed/ which is the gladdest news and joyfullest tidings/ the light of the church and every soul thereof/ the preservative of the Prince/ and the pillar of her kingdom: the which being taken a way/ despised or loathed/ as manna was of the lothinge Iscalites it must needs fall out with us as it did on that full gorged people/ when the ark of God was taken from theme: namely bloody wars/ hunger/ famine/ pestilences/ and confusions before and behind. if you did but sum times weigh and consider this: then would you be as desirous of the continuans of the gospel by due estimation of suehe a treasure for to save and defend you from God's wrath/ as the elders of Israel coveted the presens of the lords ark (the figure thereof) to save theme from the Philistines/ who in there misery crped out/ saying/ wherefore hath the lord smitten us? let us bring again the ark of God's covenant a 'mongst us/ that when it cometh it may save us from the hands of our enemies. And then as dagon could not stand/ but fall down and break his neck at the presence of God's ark: so can neither the second spanish fleet/ the power of papists/ with the indian gold be able to stand/ but rather flee and consume from the Queen of England and her religious subjects/ when they put this evangelical ark in reverend and hearty manner between theme and there adversaries: otherwise then the which love and reverens/ it willbe as meek a buckler at the fierce assault as the ark of God was to the Isralites when they/ there King and priest were all over chrowen. Secondly remember that you must be changed you know not when/ from your riches/ from this vital lijfe and the whole world unto another place painful or joyful/ none otherwise then the said precious pearl and hid treasure is of price and valour with you for the present tyme. Think of this/ and on him that exhorteth to be changed and renewed in the inward man/ carefully studying to change the old life for a new/ even as you tender the changing of this mortality/ to Immortality/ of this drudgery beneath to the felicity above: seeing it is written that such as shallbe burgesses there/ they must be so enfranchised here/ as to be made Kings and priests to overcome and to offer/ no less than prophets to instruct theme selves and there family/ and all to show forth the virtues of him that hath cauled theme out of darckues into his marvelous light.  

Evil Merchants.  And further understand/ that as there be honest and Godly men of your trade: so the very contrary are both known and felt/ who yet march under the ensign of honest merchants/ and would appear as religious as they be covetous or impious: being as great a scandal to that worshipful company/ as corrupt livers and teachers do greyve the Godly learned in the ministery. These merchants deceive moche by there painted faulshode and lip religion/ whereby they endamage others to inritche there estate. Such is the choice that these make of duplicity and hypocrisy/ when they affect so little the grace of truth and simplicity. These fellows will brave it out/ how slender so ever they be within/ and press to be either equal or higher than there betters/ fleing the mean estate which is the happiest/ and steal credit by other men's valour/ until they become either breakers or banckerers. God in mercy give such repentans for borrowing and dealing with many/ and to keep touch with few. excepting here nevertheless such honest men as come to decay/ neither by the pride of there backs/ wife/ nor table/ but by shipwreck on the sea/ or by trusting the untrusty that borrow much/ and repay either little or nothing. But God that never chastiseth without cause did see it time to correct/ for either being over greedy to aspire/ or by covetous desire of excessive gains/ did rather choose to write there bad creditors names in there books/ then to take present pay in there purses of honest customers: or otherwise/ the Lord saw cowldnes and backwardness in religion/ by nuszlinge to deeply in the world/ whereby at length to borrow of three and scarce to pay one. seeing then that God so sharply correcteth such professors as by toils and cares retire from there religious affections: it is good to pray for a contented mind/ to norrishe your first love and zeal to God by all due means/ and not to suffer the world/ and desire of equality with others to quench the same: and to beware of putting on the gay cloak of religion/ for any other cause then for religion itself/ which rightly possessed makes the differens between brute beasts and men or/ rather between devils and saints. And to invite preachers to your table/ more to learn of theme and to be reproved by theme/ need so requiring then to get any fame or glory thereby. And forasmuch as merchants can hardly keep theme selves from wrong (spun sticking so fast to that trade as nail in the wall) they must both pray the more earnestly/ and say with Job/ I did fear all my worcks: and not to forget that you be subject to change and casualties: and next to be thankful for your daily get/ lest otherwise in a time unlooked for/ you cry with the rich merchants of babylon: alas alas for in one hour so great riches is come to desolation. The anabaptists do well in commending manuel trades/ and we confess it worthy of commendation/ because it is furthest of from defiling pitch: but they foully ere in denying merchandise to be God's ordinans/ seeing buyenge and selling is one of the legs/ whereupon every common wealth doth stand/ for the better help of Prince/ nobles and country/ otherwise Abraham/ jacob and the rest would not buy there lauds to bury in/ nor the sale of land in booze his tyme. Only the Lord requireth equity/ right dealing and else what/ which is more commonly known/ then practised.  
The third sort be retailers in the upper shops: In which place as there be honest men and ancient matrons that occupy substantial and profitable wares/ to the beneficte of the buyers: 
retailers.  so is it otherwise of the rest reported. But because men love better gentle admonitions/ then bitter umbrading: therefore I wish both young men and reputed virgins there to win credit to the house and to theme selves/ by desert of better fame than is abroad/ and to be no less honest and chaste young men/ sober damsels and virgins in deed and in proof/ then they are in face and show/ for to stop the mouths of such ill reporters: eschewing levity and wantonness/ with the pride of heart/ gate/ and apparel/ and not to sit idly and gasinge about/ but either having leisure to be profitably reading/ or as the Apostle sayeth to labour and worck sum good thing with there hands for there own behoof and others. By which it appeareth that the holy Ghost alloweth not the making and selling of bad and deceitful things/ needles toys for the increase of greater pride/ lest God be offended. To conclude God key you from the contempt of this short and freyndly admonition/ and grant you his holy fear/ the love of true Godliness/ and the hatred of all wickedness/ with careful watch for the sovereign judge so hastily coming to judge both quich and dead.  
Fourthly the french and dutch merchants walking in that Royal place. 
Strangers.  Most of you be in the church/ and I hope of the church/ though sum times the wolf be within the fowld/ when the sheep is without. Many of your company myself doth know to be of as good disposition/ as of a sound profession/ repairing first to our country from the rage of the enemy for the zeal you bore to God's religion. Wherefore as your churches be entitled reformed/ so (according as you be gravely instructed) indever moche to reform your lives and manners/ your deeds and actions/ both husbands and wives/ after the doctrine and order of a reformed church/ whereby to draw credit and more reverend estimation to those large assemblies for/ the honour of the gospel/ and to avoid the giving of offence to the slander of the same/ and the dscredit of the churches in London and else where: otherwise than this careful watch/ look for nothing but a more heavy judgement to light on your heads/ then on theme that want the good mean you have. And as for such strangers as be without the zeal of God's honour and the care to live virtuously/ such as be unsatiable rakers of riches/ hynderers of the poor/ and servers of there belly more than of God/ the Lord purge the church of such Hypocrites if any of those be amongst you. And the others that have as little union or communion with you/ but be either papists/ anabaptists or open atheists God change theme from city and country. wishing both apprentices/ and other youths of the City bearing grudge and ill will to religious strangers to purge there hearts of all former malices and to favour theme whom both God and Prince doth expressly so command: as Levit 19 If A stranger dwell with you in your land you shall not vex him/ but he shall be as one of your souls/ and thou shalt lobe hyn as thyself.  
Fyfthlie sum new Saducees and libertines/ now and then do trepe and walk in the midst of you: 
Sadduceans.  as job sayeth/ that sathan comes a 'mong God's children. The which dead soul parsons under vital life/ proclaims warning for all that would live with Christ jesus to avoid there fearful estate and dambnable opinions/ no less than our bodies do shun the poison of spiders. And seeing the Lord hath given over such unbelevers of the general resurrection to the power of sathan/ excepting the said vital life reserved longer for a fuller measure of there extreme iniquity/ whereby to be chained in there hellish inheritans: I wish and exhort every worshipper of God possessing the hope of our joyful rising again/ both to pray and to read moche for to be rooted in a present and lyvely feeling of a greater confidens of that gladsome resurrection: both to mitigate all worldly griefs/ and the better to seal Gods eternal election wthin there hearts. And no less to beware of there copartners and staggering disciples/ neither wholly with theme nor flattly against theme/ but wavering between both/ because the ladder of there rude reason/ is not long enough to reach to such an high mystery: like the anabaptists denienge the humanity of Christ to come from his mother/ because there shallow reason can not reach how then he cold be without sin. Therefore as the one rejecteth the true Christ/ professing another with his flesh from else where: so our new Saducees blot out from there hearts all manner of thought of that most terrible and joyful day of the Lord: studying for no more than to eat drynck and be merry/ until to morrow they die as the brute ox/ though not so well. To the which mischief they are come by voluptuous security/ with the neglect or contempt of God's word/ and so be ensnared with darch and deadly doubts in this light of the gospel. These staggerers with there grand Captains do call God's providens and his regiment over all into question/ aswell as the rising of our bodies: as thus/ how can there be an outstretched providens from God above to us here beneath/ seeing there is such confusions and distractions in the world/ so manyfould hurly-burlies/ and unspeakable injuries by one man to another without redress: the worce disposed doing all outrage/ in A flourishing and pleasant estate: and such as be esteemed Godly/ to be most miserable/ oppressed/ vexed and set nought by: all which should not be if there were any such providens. For brevity sake I must silence the answer: who might aswell say/ how cold there be of God/ and his providens in former times seeing not only Abel and john the Baptist God's special servants were so sharply rewarded for there holiness and righteousness/ but the prophets Apostles and Christ himself. All this were as much as if the precedents and so many thousand martyrs were stark fools to suffer such torments and tortures/ unlest they had perfect knowledge of God's providens with a right feeling and hope of the last resurrection: without which/ the vildest men in the world were in the liberty of the flesh in far better state than we. These new Saducees with there staggering disciples/ seek to comprehend by there puddled reason/ that which is incomprehencible to human wisdom: and do marvel how the bodies so long time putrefied in the ground/ mangled by swords and weapons/  to ashes/ torn and eaten of wild beasts and devowred of sea fisches/ how and after what manner all these should rise by again/ with the same bodies and bodily members. Who he like the unbelieving Corynthes termed fools by the Apostle and therefore disputed with only by the similitude of corn and natural reason. These quaking questioners/ labour to throw down faith beneath reason: and to attain by reason/ that which is proper to the office of faith. To whom so ever the which faith is not given under so long time of the gospel it is no marvel they doubt and stagger/ and become rather curious inquisiters/ then Godly learners: and so might demand how the lord cold make Adam of clay/ and Eve of his rib: or how they three parsons camn be one God/ and one to be three? so daring to meddle with the mystery of all mysteries/ like the Anabaptists/ no less quisitive in effect/ to wete how cold the Devinitie of Christ assume his flesh of hers that was so stained by original gilt. Let the Royal Exchange/ City and country beware of these perilous people/ avoydinge there doubts and devillishe questions: exhorting there with that they be frequent hearers and readers of Gods holy word/ for to be daily strengthened in there faith and hope with better regard to the articles of the Christian faith: especially two of theme so much oppugned by multiplienge adversaries both here and there: namely the anabaptists English and dutch/ denying the two natures of Christ in one glorious parson/ with 6. more horrible opinions: and the said dowters' of the resurrection. Now let all right belebers in the true Christ from Mopses/ the Psalms and de prophets/ rejoice and be of good comforth under what cross or distress soever: For assure as he hath taken our flesh/ sanctifienge and glorifiengc it: so surely shall we be glorified with him/ seing●he our head the first fructs of theme that slept ys risen again/ ascended with our substans the sede of David and hath dignified it on the right hand of his father/ as he took it and sanctified it here beneath. As certainly shall we his members flesh and bone of his rise again to be partakers of his joys as we have been partakers of his blessings here and suffrnigs. That if the husbandman hopeth the corn sown by his hand under clods and stones shall rise again/ new/ fresh/ and with great in crease: moche more ought we to hope that our bodies shall rise again by God's omnipotency as seed sown with his own hand whether in the grave in the fire/ in these a/ or in the field renewed and clarified with unspeakable increasing/ and that with no more difficulty than when he made the whole frame of this world without substans or matter by his very word. St. Paul would us to remember/ that as the corn must first be sown and die in the earth before it receive a new body/ a green blade and ripe ear: so must we be the lords sedenes before the happy harvest/ namely/ sown/ dead/ buried/ and rotten/ before we have a glorious and Immortal body/ even the same in substants/ though in quality it shallbe changed/ and then to be cauled spiritual bodies/ differing in such sort from that they were before/ as the celestial bodies/ the son moon and stars do differ one from another in glory. At which time our heart's/ eyes and ears shall feel se and hear such a marveylouse thang of the use they were here/ as neither tongues nor all the pens in the world are able to Express. And therefore happy be the penitents for there sins/ the studiers for Godliness/ and the lovers of God: and blessed are they that in faith do meditate/ and in hope do rejoice sum times on this joyful day. concluding then that as there is two deaths the first and second/ in earth and in hell: so there us a first and second resurrection/ that is from sin and from the grave/ the partaking of the one/ is the confirmation of the other: And when our souls do invisibly go from the bodies: then that spiritual and Immortal part goeth unto the heaven of heavens and not down to the grave to sleep there with the corpse until the resurrection/ as our anabaptists of Harlem/ and the rest do miserably howld with the purtenances.  
Sixtly the worshipful Gentlemen of all quarters of the land are by occasion sum times wthin that pleasant Edifice with whom I must be breyffer than I thought to have been. 
Gentlemen.  Presuming likewise that they in courtesy will esteem of this poor pamphlett/ though without fynenes of method/ or pullishe of art. You then of the better sort termed gentle/ as gentlemen deryved from gentle condisions: remember I pray you that as by the word of health you once felt/ and I trust do yet feel/ spiritual motions the very inward caullinge from the Lord to the love and zeal of his truth: so to give all diligens that you be no changelings/ but dutifully the same/ what cownterbuffs so ever do come in your way to the contrary. affecting the good and disliking the evil. And let your fortitude be in silence and hope/ with prayer and paciens: though sum peradventure on each side of your habitations do either halt/ or be key could or gonn back from that they were with you/ or as stars faulen/ there light under a bushel/ other sum choked with the world/ and sum of a loser life than ever you looked for: yet as Helias continued the servant of God though he saw none to be left with him but all gonn: and job the worthy servant of God in so evil a time wherein moche ungodliness was in the world/ yet stood he fast in his good life/ though he saw few so affected/ together with righteous lot nothing returned from his holy conversation notwthstanding the multitude of wicked Sodomites on every side: but the one and the other proceeded and parsisted in there piety: In like sort stand you fast/ quite you like men/ proceed as spiritual soldiers/ and so to finish as true Christians/ and then the garland to come is yours/ with the present peace of consciens/ which in this life us the chief reward of true Godliness. The other part of gentlemen so naked of the wedding garment/ as they be void of oil in there lamps/ loving better to follow the cry of there hounds/ then either to hear the voice of the preacher/ or to imitate your Godly example: I wish us all to pity and pray for theme/ that make so small accowmpt of religion and good life/ otherwise then of there belly God and lady pleasure: who thereby/ as they seem to be flat Atheists and therefore in most woeful case: so the papistical gentlemen (as fauls hearted to gospel and Prince as they be addicted to romish Idols) be as unfit for civil office and authority/ as by want of faith they are yet for the Kingdom of glory: whereunto the Lord frame and convert theme/ in the time of his yourpose and pleasure. But you good gentlemen must think on the dignity of your profession/ of the servant knowing much to do his masters will/ on the brevity of your days/ of the best exercises to be had therein/ and in time of your recreations to glorify God/ and to beware of profanations/ taking great delight in your gracious God/ not alone for your wealth health/ leisure and liberty/ but chiefly for his illumininge spirit/ the fear of the Lord/ and for that by grace you discern your selves to stand the countries in stead/ and your good examples to be as glasses for theme to look in. Then may that circuit be counted happy containing so virtuous an exemplar/ as the congregation most blessed to have before theme a Godly and learned teacher. Therefore for the better approbation of your state and degrees/ to be a warrantable caullings from God (so mightily denied of sum) first as you are courteous and gentle up the guide of your names/ so in other things to be found wthin rule and good order: oft wthin the lords house/ as a sure record you be of the same/ living stones and helping members lovers of the Prince/ proctor's for her good causes/ but more specially for Gods/ and that in good sort with whom you must live beyond the time of all Princes: helping gentlemen/ but not hurting neighbours of the poor in the countries. Likewise you worshipful of ●yne acquayntans both discrete and of good carriage of yourselves/ I pray you prefer the holiness of religion by being found truly religious/ that so your fellow gentlemen may be ashamed to speak evil of your good profession/ when they shall see you hate vice/ love vertu/ releyve the poor/ to bring up your family in the knowledge and reverens of God/ as I have known you to have done sum in the city and more in the country: of which number there be to few/ and theme over basely esteemed though of great price before the Lord and his people redeemed. In the mean time my worshipful freynds I humbly crave the help of your prayers in this far distans occasioned partly by sum doctorly frowns partly by my daughter's letters and by great boasts to see such en English church here as nompareille and so it is par derrriere and finally through rash trust in sum not so trusty/ whereby the old man was hither transported/ to be of his God justly and gently corrected.  
And further to premonish both you and the worshipful in the exchange: I wijshe you beware of the dangerous opinions of such english Anabaptists bred here/ as whose parsons in part with more store of there letters doth creps and spread amongst you in city and country. The which perilous herysies wherewth they be so lately infected/ did not only proceed of obstinacy in error/ but of pride and singularity/ with the want of love and humility to keep unity and peace among theme selves when they came over. And as by my private letters I have forewarned sum particular frepuds: so by this simple and foreign labour/ I intended a more general: sithence I heard that one of this company in Norwich intendeth to endure shortly an execution against him. By which premonishement I would gladly make you more careful and watchful to prevent the invisible sower of darnel a 'mong the good wheat. And so no leff to seek the right armure of proof and shield of defence for our divine causes/ whereby to foil theme that intent to defile others than they seek fauls armour by wrest of scripture/ with wile weapons to make unlawful resistans against the most holy and ancient faith of the universal church/ the which not to maintain and defend in sum measure by the O Christian/ reader and every true member of the same/ were such & threason to the catholic faith/ and to her object jesus Christ/ as the Turcks/ jews/ and Papists should be far better than they bp reason in there blind zeal they study and labour all they can to support there fauls religions/ and to gainsay the contrary. And darest thou of what condision so ever tush and make light of this as though it appartayned not to the? God forbidden.  

Gentlemen warned of the opinions of the Anabaptists.  
first our English and Outche here howld that Christ took not his pure flesh of the Virgin Mary: and do deny her to be his natural mother. Secondly that the godhead was subject to passions and to death which is Impassable. Thirdly that the infants of the faithful ought not to be baptized. Fourthly that the souls do sleep in grave with the bodies until the resurrection. fifthly that Maicstrates ought not to put malefactors to death. Sixtly they condemn all wars and Subjects in armure in the feyld. Seventhly they denyt the article of predestination: they deny the L. day. And finally they savour much of the opinions of fire will/ and the merit of works. You see now how needful it is for men to be armed/ and to be strong in the faith/ so wasting and wthstode in these latter days/ to be more otenpied in prayer and scripture then of custom/ seeing Satan now whettens his horns by God's parmission to goore the more dyrefully for our further exercise and trial. And in charity foresee as you may/ that such smooth parsons and papers do not infect the poor simple so unable to wthstand there subtle and and painted reasons. For once stained therewth they shall as hardly be delivered/ as the entangled bird from the lime bush/ because it is as a rusty canker eating throw without recovery/ by either gentle ople or the hard steel/ no nor by the flaming fire/ no more than there grand mother jone Butcher could thereby be reclaimed. And therefore it is wished that neither tortures nor violens to be used (if authority so please) to there bodies/ otherwise then banishment out of those countries/ by reason our noble Prince/ judges/ nor state should not be so reputed of with such hard terms of Anabaptists and others as I on loath here to express and already greved to hear what I deareby occasion of report that one of this English company is shortly like to die/ being prisoner at Norwych. Besides that there pertinacy and desperate resolution to suffer for there bad causes will entice the ignorant/ not only to think that there outtagiouse zoyle is a sanctified zeal/ proper only to the true martyrs but likewise to doubt the more of the Christian faith/ and so make there diabolical bowldnes to appear an holy suffering and right martyrdom/ where it is rather a strong delusion of Satan who mightily beguileth thereby: for as Christ in these xuj. hundred peers space hath had most holy and constant martyrs in his church: so the devil as an ape imitating every good thing in the said church/ hath likewise many fauls and rash headed sufferers in his malignant church in all ages and now is evident by the bowled jesuttes/ choosing rather stubbornly to die in the defence of there abominations/ then to live in the catholic faith/ by craving pardon of the Prince for there tried threasons. Baulls' priests suffered moche in there devillishe zeal to there fauls Gods when they so lawnced scorched there flesh to the bones with there kuyves. Did not King Manasses in a wicked zeal/ cause his sons to pass throw the fire. Besides the hardiness of the jacobins that slew the late. French king/ and that desperate murderer committing the like to the Prince of Orange/ who though his flesh by gobbets was nipped of with burning pyncheons/ yet that greved him not when he was could the Prince was dispatched. The same subtle spirit that wrought then will no dower worck the like giddiness and self bloodshed in the Anabaptists. But true martyrdom is a witnessing by voice and death for the defence of the three glorious parsons in one God/ and for the mayntenans of Christ his debinitie and immanity in one parson/ and for his glorious gospel sake. I esteem such kind of sufferers no better than they that be authors of there own death. St. Peter sayeth/ if any man suffer let him suffer as a Christian and not as an evil doer. I wish such to think on Hackett his frantic zeal lately executed in cheapsyde: since whose wild death many a good Christian have been no less umbraded and reproached/ then the sacred discipline mocked and despised. To conclude let us confess the gospel entierlie in it fullness/ and to the death stand to/ that Christ hath the substans of God and the substans of man/ of himself from above/ and of David here beneath/ yet spottless of our guilt. And therefore let us solace ourselves with these words in the ten of the Hebr. seeing therefore brethren that by the blood of jesus/ we may be bowled to enter into the holy place by the new and lyvinge way which he hath prepared for us throw the vail that is his flesh. Wherein we see that the flesh of Christ doth show us his devinitie as hidden under a veil/ which otherwise we could not endure to behowld that splendour and glory/ by the which vail we are directed and led unto God/ as he sayeth in john xii. He that saith me/ saith him that sent me: Wherefore/ o heavy and faithful heart under the burden of sin: cheer up thyself: for asmuch as our heavenly father doth graciously and freely Impute Christ his righteousness unto us for to give us life eternal/ in that he behowldeth us not in ourselves/ but in his son: as contrary wise he striking him our redeemer for us/ and beholding us in him/ did exempt us from hell and condembnation. The which imputation of righteousness comes not to us by any mixture of his unspotted humanity with ours so spotted/ but by the virtue of his spirit/ he is in such sort united so near unto those that apprehend him by faith/ as he and they be one body/ spiritually joined: for the substants of body and soul have nothing commune with this spiritual marriage/ but rather we are made his under the virtue of this unton by free Imputation: as likewise by Imputation he and all his threasures are ours/ which is confirmed to the faithful loving and fearing God in the supper: eat comfortably of this meat/ as also by reading/ marckinge and applying. And seek out these texts to strengthen thyself and others: namely how Christ is cauled the son of God and the son of man: to have a father in heaven and a mother in earth. A child and a son to be borne and given us. The word was God/ and was made flesh. Termed the Seed of David/ and the son of David. Christ descended from the fathers after the flesh. He was in the form of God/ and in the form of a servant. And in sundry places cauled the son of Mary/ David his lord no less than David's son: a woman compassed a man. Christ as a man did eat/ drink/ sleep/ was weary/ and verily died. And he both God and man/ walked on the sea/ and caused the dead to come out of the grave/ he is Alpha and Omega: the rote of David/ and the generation of David/ which is plain two natures God and man. May I not say now with the Apostle? O ye foolish and fond conceited Anabaptists/ who hath bewitched you? To deny this chief article the sowndation of our Christian faith and the end of our salvation. God mollify your hard hearts/ and make us heartily thankful for his truth to us revealed being our sovereign happiness/ if it be preciouselie esteemed/ and not slenderly regarded/ or cowldly professed. It behoves the Godly both in the Exchange/ city and country to read and to make more estimation of reading of the scripture and the divine consequences from the same. that as you take times there/ for buyenge and selling/ walking and communing/ so in God's behaulf and your own/ to observe the times of reading/ praying/ hearing and of praising the Lord/ considering the Apostle sayeth/ give attendans to reading/ aswell as to exhortation and doctrine. And note that fructeless reading of vain books from profane authors is as hurtful/ as necgligent hearing of the word is unprofitable. The right use of which two virtues is to be traved of God: the one public by the office of the ear/ and the other private by use of the eye and tongue: and both to be nothing without the will mind and affection: Better therefore is a short and diligent reading now and then with good attention/ then to turn many leaves with small regard and less apprehension. The holy Ghosts in mercy open our ears/ dispose our hearts and guide our tongues to these ends for God's glory and our mutual compforth/ Amen. To the which glorious parson we must often in these kinds make special suit unto: for as his gracious presence in hearing and reading doth key from us wrong interpretation/ weariness and tediousenes: so his absens is cause of the one and the other/ with our disprofict and great annoy. At such times than let us cry/ come holy Ghost/ enleghten and support our ignorans and weakness: not that God the third parson coeternal with the father and the son can be comprehended in any man/ who is so incomprehencible of himself/ but rather we desire his effects/ operation and working: as we see the manyfould beams proceeding from the body of the son so far distant from the earth/ doth yet send down her heat and power to all the treatures. And as I wish you profitably to read and hear: so in walking in either Exchange/ feyld or house to remember to walk out your race and the rest of your days more carefully and religiousely to the kingdom of heaven ward: for the commandment of God to our father Abraham that he should walk holily before him/ doth also appertain to you his children by faith that hope to be with him in glory: and so to practice Hezychia his sacred prayer/ saying/ I beseech the o Lord remember how I have walked before the in truth and with a perfect heart. A prayer and lesson worthy to be thought on seeing the Lord no less requireth this of us then of the Isralitishe church: saying what doth the Lord thy God require of the/ but to fear the Lord thy God/ to love and serve him to walk in his ways/ and to cleave unto him/ as though without which sticking and cleaving/ he is no nearer God to us then to his universal creatures. Wherefore as the Apostle sayeth/ if we live of the spirit/ let us walk in the spirit. And to walk in this sort is to walk acceptably and securely. Myself in great weakness walking sum times in that worshipful house: although I made there the best choice I could of parsons and taulk for our mutual good: yet my heart tongue and ear slipping so oft besides the due bias with the loss of time wherein to have been better occupied/ makes me now to crave pardon of God/ and thus public to confess it a fault unto the world. And therefore good brethren of such loving acquayntans: as I am heartily thankful for your courtesy and gentleness: so do I wish that you occupy or spare that populous place/ none otherwise but as caullinge and necessity requireth.  
The Apostle exhorteth all to apply ourselves to the time: the brevity whereof considered/ it will hasten us to Employ the best exercises therein. 
Time.  For as nothing is more precious than the time: so of many nothing is more vyldlie abused/ and every thing more certain than the continuans thereof. It lacks but a little of xvi. hundred years a go/ sithence St. Paul said/ the time is but short: than it must needs be so much the more short now by so many years/ where upon as all Godly changers willbe the more quickened and awakened to Exchange there unprofitable use of the time to a better: evenso/ I exhort all misspenders/ abusers and voluntary necglecters of the time in that royal Exchange/ so to change or cast away that great fault in theme/ as there right usage of the time from this reading forwards may be a testimony of there true faith and repentans: for time is so precious that it must be redeemed and stryven for. And thus Christian reader I wish you to esteem moche and to divide the time for several exercises therein/ both for God/ and for yourselves/ for Prince city and family. No doubt the devil persuades sum carnal and vicious parsons that there time is well spent/ being usual in the tavern and that there Impiety is closely covered when they do babble out a few cold prayers/ and come once a week to the church without regard of other duties. As a daplie drunkard in Billeter lane/ answered one requiring his hasty rising the next day: I must said he have a time to put on my clothes/ a time to pray/ and a time to set mine how should in order. By whom we see that as all heretics think theme selves to have the best religion and to be nearest unto God: so common dronckards and carnal livers/ by sum show of civility esteem theme selves as honest and as truly religious as the best/ and both by a subtle prompt of the devil. Who hath fair painted hypocrites in the church in the alchows/ and tavern drunkards/ beside adulterer's/ blasphemers and robbers/ all these will make show of religion/ and seem to love the church and sermon: but none otherwise then as sum gay professors (keeping secret minions) do love there wives/ more for fame and to a void shame/ then for any right affection they bear to the one or the other. These miserable people will also come bowldly to the Exchange/ and be no more a shamed to be there/ then afraid in the church at the hearing of God's judgements denownced against theme: because for the time/ they have no less adamant hearts without feeling/ then brazen foreheads without blushing. Nevertheless being in the compass of this freyndly exhortation: I beseech you/ as brethren by creation/ although not yet by regeneration to take sorrow and greyf to heart/ with syedie and unfeigned repentans: that so you may be changed both in church house/ and in the Exchange from that you have been to that you should be/ trembling at God's judgements/ and so heartily to crave mercy and grace. Esteeming now a most dangerous thing to think on to morrow/ and to neglect this days conversion. wishing you to forgeit no longer what is written: except you be borne again you cannot enter into the Kingdom of God. For if you beleyve in Christ crucified/ then must you be in better fort crucified with him/ that is to slay and mortify those enormities/ whervy to have the similitude of his death by killing such gross sins/ and also the similitude of his resurrection by rising again in to the newness of life. The which the Lord grant for his mercy sake. Generally then all do stand in need to beg and entreat that the fear of the Lord be graven and ground within our hearts: the which as it is the spiritual bit to curb us back from such execrations: so is it a devyne spur to quicken us forwards to all Christian actions. The which being absent/ is surely the death of all virtue/ the increase of all vice/ the shipwreck of conscience/ and all confusion in life. Therefore blessed is the man to whom the fear of the Lord is granted/ because it is glory gladness/ rejoicing and the joyful crown/ as Sirack sayeth/ and that aswell of the rich and noble as of the mean and poor. Understand not here such a fear as the bondman is of a tyrant/ or a condemned theyfe of the judge/ but as of a gracious child/ in fear and love to obey/ that is in being loath to offend our good father and lasting lover/ and also in fear of his rod. So myxinge hope and fear to gathers as to feel an humble reverens in our heart's/ to the God of correction and of merry/ being joyful and thankful when by grace we cease to do evil/ and to do the good/ and sorry and fearful/ yea pemtent and tearful when by weakness we be drawn to the contrary. And as every Christian ought to crave and covet this singular virtue: so to lament to see such turpitudes and myscheyfs about us in the world/ throw the want of this fear. Let us then fear and serve the Lord with all our hearts/ as many as intend to be partakers of his glory: I speak to theme unto whom God hath given right ears to hear.  
Again sum times the proud and lofty do walk there to be seen in there beyght and bravery/ aswell as others of good degree both men and women spend an hour there for necessity of recreation. 
Proud.  And therefore they walking and wearing in that common place agreeable to there caullinge and state/ are not to be adjudged among such proud and lofty so over stately looking. wishing all infected parsons with that great and capital sin changing angels into devils hastily to discern that infection/ whereby in time to seek and find the remedy/ and to esteem there haughty heart as a certame drunkenness/ bewitching or dulling the same/ so as neither precept from God/ nor duty to man is regarded: and it proceedeth from the author of pride/ and by a fauls imagination of theme selves: the possessors whereof can neither pray rightly to God/ nor effectually hear the word/ nor live quietly and familiarly with there neighbours/ moche less to guide there hearts and tongues charitably and orderly. God grant you then to hate and abhor pride and to laugh it to scorn/ seeing there is nothing more against true Godliness and your salvation then the same/ by reason it besotteth men and women/ thrusting theme to rashness/ unruliness/ and to take overmoche head and bridle. And here let the best regenerate keep in mind/ that this pride will incredibly lurk and be hid in theme to there hurt/ without good heed and watch/ for that it is hard to be known in all things and at all times. I for bear to speak moche of this subtle sin: but only towch such dregs and remnants thereof as remain in God's children to keep theme in battle/ to strive and wrestle against it/ being to theme such a sting as it pricketh and pincheth/ wowndeth and healeth (where the said health by grace must consequently follow) like fire expelling fire/ or one sin healing another/ as poison geves remedy to poison. Wherefore the better to know sum subtlety of that lurking syun even in the Godly/ whosoever is so stiffly opiniated as to stand in there own conceit/ or loath to be justly and friendly reproved for there fault/ or trusteth more in there own ways/ then ruled vy advice and council/ or that glory excessively for there well doing/ or that contend more for victory in disputation or resoninge/ then to yield to the plain truth: they undoubtedly are stained with this pride and had need with the author to pray for a contrite/ humble and lowly heart. We shall never hate and shun pride/ love and embrace humility to practice it/ before men narrowly visit and ransike there own hearts: whereby the better to know theme selves. At which time behowldinge the storehows and heap of sin wthin us/ we shall the sooner stoop and abase our gap plumes/ and check down the proud heart so previlie sckinge to mownt a loft/ and cry o dust and ashes come back stay thyself/ and climb no higher: by which consideration we will at length confess/ that as pride is the Capital and head vice in wicked men: so humility is the chiefest virtue in the Godly/ without which fowndation all other virtues be blown a way with the blast of vainglory/ as dust or feathers with the wind of the air. But as for the gross and common proud (who as job sayeth look up to the son) so proud as the peacock and as stout as the lion/ exalting yourselves and casting down others/ the Prophet Esaye crieth against you/ saying the day of the Lord shallbe on such as be lifted up in there hearts/ upon the high Cedars of Liban/ and on the great oaks of Basan. Down therefore/ and be think that as waters stand not on high/ but seeks down to the low valleys: so the graces of God's spirit abideth not in the lofty heart/ but goeth into the humble and lowly. The which God in merry grant to the writer and reader/ to teachers and learners.  
The poor though they be neither walkers nor dealers amongst you/ yet they pass to and fro through the Exchange/ both the Godly poor/ and profane poor/ the one under God's blessing and favour/ the other under his frown and displeasure/ who though they be rude and lewd/ and as void of disposition to learn/ as of common knowledge amongst men: 
Poor.  yet as the creatures of God/ they are not alone to be corrected and forced to labour/ but to be pitied releved and helped/ especially the sick lame and aged among that sort: assuring yourselves that we are none otherwise the children of God/ then by doing good to such as be unworthy thereof by Gods own example causing the son and rain to show there needful efferts upon both just and unjust. For where the Apostle bindeth a special good to be done to the needy in Gods house/ he excludeth not but commandeth the like to those miserable people notwthstandinge they with others seem to begin there hell here/ until the Lord touch there hearts with repentans and conversion: yet in the mean time we are to show theme pity and compassion. Most worthy examples of this dutiful regard to all sorts of poor I see in this town of Harlem/ even multitudes provided for every Lord's day/ beside hospitals for men women and children with sick houses for the diseased/ never none seen to die in the street or starve under stall. The other kind of poor be in and of the church/ our brethren and sisters/ aswell by the second as the first birth/ giving yourselves to prayer to labour and travel as you may for your mayntenans/ and are ashamed to be seen begging or craving in street or door: there up yourselves/ hold out and parsist to the end with paciens under God's cross/ without either envyenge the rich or grudgiuge against the Lord/ considering jesus Christ hath sanctified the poverty of his poor/ in that for there sake he became poor himself. But see that you feel the inward poverty of the spirit/ to be joined with the outward/ whereby to have the blessing pronounced in the gospel Blessed are the poor in spirit. The which noble virtue ought to be desirable to Lords ladies/ and the greatest Threasurers in the world. That if by grace thou haste the riches of the soul be never ashamed nor greved/ but rather humbled at the poverty of thy body. For thy head and Captain was poor in his birth/ in his life and death/ and previe to thy base estate because he in wisdom ordained it so: saying by his servant St. john/ I know thy tribulation paciens and poverty. And you worshipful rich/ it is rather Christian honour then any dishonour to your degrees for to have now and then such Godly poor at your tables to be made partakers of God's creatures with you/ as having sum interest in theme/ and so to distinguish between the Lords special poor and the profane poor/ and both to be succoured for his sake.  
Sum Printers and stacioners at certain times have there meeting there/ and therefore are within the compass of this freyndly greeting. 
printers.  first I acknowledge the Art to be most profitable/ excellent/ and necessary for church and common wealth/ and God highly to be praised for revealing that singular knowledge unto men/ and also to be prayed unto for less abuse and more right use of the same/ by printing and felling such good books ground on scripture as in crease knowledge/ virtue and the fear of God/ no less than for the mayntenans of laws and civil order. But as the great number of Printers have compiled more books than men have brains to conceive/ memories to retain/ or money to buy: so the multitude of there worcks over dulleth and burdeneth/ and is a great stop to the best and fittist readings. And therefore for the better utterans of so many idle books in shops and stalls/ me thinks (in good policy) the wise and worshipful sort of that compame might do well to procure a stay and sum rest to be had for there over werped presses/ but especially for men's weak memories. For many unhappy wits practice to follow good writers/ and to the great hurt of the church do make huge heaps or cartlodes of fond and foolish books/ from the which fault I esteem the Godly Printer to be free/ and therefore he himself is to be well esteemed of as his good travel and labour to be commended. But such of that caullinge in my native country as have neither care nor consciens to print and publish vain and unprofitable/ profane and hurtful pamphletes to the offence of God and men/ filling the people's heads/ emptying there purses with the abuse of there eyes and ears/ by there fables or skossinge devices/ are both to be reproved and restrained. For as God hath his holy and learned servants in cities and countries/ that study and pen forth worthy worcks for his glory and to the benefirt of his church: so the devil/ hath his seducing secretaries or pennslaves in secret corners to serve the humours of such had instruments/ and the affections of rude readers. I have known in Paul's church yard sum perilous aswell as popish and superstitious books sold previly to the ill disposed by such as I pray God to give theme true repentans.  
Shipmaisters and mariners of good interest in the exchange/ you also be needful members for Prince/ people and state/ venturing your ships goods and lives by transporting of commodities from sundry countries and nations/ behowldinge more plenty of God's wonderful worcks/ his corrections and deliverances/ his help at a pinch to sum/ and his sudden and corporal justis to others/ and therefore the more bound to dread and fear him as a judge and Lord/ to obey him as our sovereign master/ and to love him as a favourable father/ who returning you safe to country/ wife/ and acquayntants: 
Marytiers.  then as Noye escaping the great flood did build an altar and offered to the Lord: so you to offer hearty thanks/ to rejoice and to live in good order/ to stand still on your watch and to remember that you must to the Sea again to abide all tides and weather. For they that serve the Lord/ and avoid riot in the quiet haven/ shall surely be heard and helped in the time of storm. In all my time on seaboorde (the Lords great schoule house) as I have known numbers that were of another disposition: so I trust the time hath not changed you yet living/ as it hath done sum others changing like the moon. The Sea was the first correcting preacher/ for the space of xuj. years/ which cauled me from moche folly/ and that gave sum entrans to know and fear the Lord: and therefore amongst so many learned and lyvinge preachers/ blessed be his name for the Sea my dumb and fearful teacher: in which navigable art I spent the prime of mine peers when school had been more first/ if ability had served: which will not suffer me to forget that which I would you ever to remember/ namely that God is merveylouse in all his worcks and worthy to be moche thought on/ in your Sea storms/ swelling waves/ across tides/ dangerous races/ long travers in contrary winds/ the ship on hull/ the heline on lee/ full hawse in tumbling roads/ when shipwreck is fearedwthout fast howld of cable and aricker/ stepeless and fearful nights/ four beer and beans oft times in stead of byskett/ cold watches and wet clothes painful and pumping leaks/ hale bollinge to double the point/ a luff from the rock/ rowmer from the sand/ steer at an yuch/ or miss the haven/ a fog/ at the entrans'/ storm and bellow on poop/ beside mine acquayntans with your sprung masts/ torn sales from the pard and such like quickenings to draw all mariners near unto God/ or to harden theme further of to the devil/ as scholars either bettered or made worce by correction: for as sum root of Godliness draweth the Godly to be more Godly/ so that begun root not being nourished as fire with wood/ it becomes weaker and vanisheth at length till they be sylthie and more filthy/ yea a traitor to all goodness as judas to his master. Wherefore loving mates and brethren/ bethinck that the crown of glory is set forth unto us neither in the beginning nor in the midst/ but in the end of the race. Satan and flesh cast many blocks in our way not alone to hinder us from the holy parseverans/ after we have runnthe greater part of the way/ but sometimes to break of suddenly men's good begynning. Our chief striving must be for parseverans/ and the same with good courage/ for the crown that we strive and labour for/ is worthy of running. The Apostle to Timoth. sayeth/ continue thou in the things which thou hast learned. And the Hebr. sayeth/ that we are made partakers of Christ if we keep sure unto the end that beginning/ wherewth we are upho wlden. Let us then learn to complain against the burden of our corruptions/ for that they hinder our marching forwards unto goodness. For the pith and substans of our Christian race is to persevere in the fruits of repentans and in the effects of our holy profession. Let us withal look well on the compass point directing to the haven/ that so we may steer right and hold on our course thither wards/ and though now and then we make paws against our wills/ yet let us not therefore give over/ but to the helm again and take better heed of our steerage/ putting on more bonnets and to hoist up the sails/ for to break against the strong and contrary tide.  
Now and then valiant Captains and Gentlemen soldiers come thither to take there pleasure among you/ whose valour and venturable servies for Prince and state/ deserveth the favour and good will of all true subjects. 
Captains and Soldiers.  For who but they under God (endowed with courage and Captaynely knowledge) that must stand between court/ city/ and country/ and the cruel force or desperate assault of the enemy? who but they do take there lives in there hands/ and run on the point of the pikes for the love of our sovereigning and commons/ sustaining the deadly strokes of the bullet/ and do thrust in amid the flashing swords and pikes? who but they cold abide such hunger and cold/ watch and be wet/ abide the roaring canons and thundering culverins/ with the downfall of there terrible shotts on there pates and sum times throw there breasts or bowels/ besides the linger of pay sickness and mortality? These are the bowlde bullwarcks that fight and fast/ when you be quiet and merry at your diversity of meats and drink: who must wake and moil/ when you sleep and walk at pleasure/ and gladder of the courfest bread and the running water/ then many rich be thank full with the finest diet/ and best wine or beer. Wherefore let all states and degrees esteem of serviceable captains/ Gentlemen soldiers/ and there trained inferiors according to there valour and demeanour under military discipline/ and likewise willingly without grudge to yield to such taxations and payments/ which must be levied for there mayntenans to defend all against the proud and bloody spanyards/ intending to make rivers of English blood if they might: But I trust the Sea shall first devowre those ships and cruel company. Now you worthy servitors both on sea and land/ of such resolution to die under the said combatts and conflicts: I beseech you set before your eyes/ the most honourable causes of your adventures/ whereby to be the more magnaminiouse and constant/ and for your better feeling of inward compforthe at the hour of your quick dispatch: to were that you fight for the true honour of your most marveylouse and merciful God/ for the glory and mayntenans of the heavenly gospel of his son Christ/ for your Sovereign Lady defendrix under God of the same/ and for your native and noble country her Maces dominions. All these famows respects being graffed in your heart's/ with faith and repentans for sins/ then may you valiantly march/ under the helmet of salvation/ and the armure of prayer/ after drum/ fyfe and trumpet that pleasant and warlike music/ and that with courage and joy/ with sure trust and confidens that the Lord of hosts is with you and on your side because you fight under the Lord's banner/ against Antichrist and his bloody band. In the mean time/ you worthy Captayned/ Leyvetenants and other Gentlemen of servis/ se that you magnify God and his true religion/ by being studious to be religious and Godly in life/ without yielding to whoredom drunkenness/ blasphamie/ quarrellinge or such like: and to restrain those vices asmuch as you may in others. For as the strength of the soldier consisteth in the wisdom of the Captain/ so the right carriage of soldiers/ is much drawn from the good behaviour of there Captains and guides. And in using of military correction on your poor soldiers/ let clemency and good discretion be joined with Justis/ seeking rather to remove the causes of there mutterings/ then to use severity up sudden parturbations/ studying no less to be favoured and loved then to be bread and feared of your companies/ and finally (for to bring honour and good fame to your Princes pay/ aswell as credit to yourselves) yield the poor creatures there due wages to buy theme victuals for there more stout standing in her Majesty service without could quaking/ or compulsion of stealing through want thereof.  
And you that be common soldiers/ love your Prince/ obey your Captains/ be contented with your wages/ avoid filthinge and robbing: and consider what baddnes and lewdness is laid every where to your charge/ so as by your ill behaviour the worthy name of a soldier is both loathed and shunned. For what vyldnes and wickedness is not found in many of you? being counted the skumm and dross of the world/ by your fornications chrietie/ tearing of the body of Christ/ your stealing and murdering to come by your prey. O my country men I pray you wax weary of these horrible qualities/ ere the shot of great or small ordinans tear in pieces your wretched carcases to make speedy passage for your impenitent souls to be suddenly partakers of hellish torments. Repent therefore and learn to know God/ in stead you be thought Godless/ spare and save your wages to serve your pinching necessities/ and not so horribly to waste your money/ to the destruction of body and soul: that so God may be merciful to you in Christ.  
And although wars be the ordinans of God/ and therefore is cauled the Lord of hosts/ or the God of batteyls/ being one of his plagues due for our sins: 
Of Wars.  yet we are to pray heartily to God for our deliverans from war/ and to obtain peace and concord in stead of it: the terror whereof should make us to groan and to pray with great longing for the speedy coming of our redemption/ aswell for our seizing to sin/ as for the eternal felicity laid up in store for us. By the which lawful and happy peace/ our lands to be tilled/ our feylds and cattle to flourish/ our sede for provision to be sown/ our vyneyards planted and then to enjoy the reaping and merry harvest with the pleasant vintage: In short all to live under orders and laws/ in amity and unity: where contrary wise wars and dissensions foreign or civil is most hydeouse and fearful/ full of wrath blodd and slaughter/ the feylds dying covered with dead carcases/ cities and towns sacked and ruined/ corn and graft trampled and wasted/ famine and hunger/ crying and lamenting on every side virgins and wives horribly ravished/ laws and religion nothing set by/ the slave and the rascal to raynge and to triumph over the civil and worshipful. All which terrible scourges considered/ it should make all to look to our lives/ to repent the misuse of the same/ to crave pardon/ and to say Da pacem Domine. Seeing now that God doth send wars/ and famine/ sickness and mortality for our punishments/ and that no such afflictions can come into the city without the Lords sending. The Anabaptists are outrageous by there rash censures to condemn wars and warrlyke affairs/ or the soldiers obediens to Princes therein/ whether offensive or defensive/ and that under colour that we in the gospel should not war as the Isralites did: wherein they neither respect the providens and ordinans of God in this/ nor the great desert of there sins with ours procuring the sword. Besides that they do greatly abuse these words/ law and gospel seperatinge theme further a sunder/ then they ought/ forasmuch as the gospel was in the law/ and the law in the gospel/ seeing the gospel was from Abam. Secondly they deceive theme selves in this use of wars by a fauls understanding of Christ his reprehension to Peter drawing forth his sword/ whereupon they conclude that Magistrates ought neither to war/ nor to punish malefactors with death. Surely Princes and all Estates are smally behowlden to such fauls teachers and erroneous people for maintaining those dangerous opinions against magistracy in these spanish wars/ aswell as notorious heresies against the articles of the Christian faith: Princes and States spending there threasures and people in the defence of theme and there goods aswell as in ours/ otherwise both clamerouse Anabaptists and Papists should no less be swallowed up of the enemy/ then us the professors of Christ his religion. God make theme less contemptible and more thankful with us for the Lords Leyvetenants upon earth.  
Now to the spiritual war/ wherein we must be all exercised soldiers/ if we look to be partakers of God's Kingdom/ whereof our saviour Christ the Lord of true peace speaketh/ saying I came not to send peace in to the earth but war: 
Spiritual war.  in which kind of war he appointed none other weapons then thus/ he that taketh not up his cross and follow me is not worthy to be my disciple/ ordaining the chiefest point of this war to consist in suffering injuries/ and not in doing theme. Well we must become spiritual warriors and fight under Christ his ensign with the complete armure mentioned by his worthy warrior S. Paul: saying put on the whole armour of God that you may be able to resist in the evil day: remember that in baytysme we bound ourselves so to become Christian soldiers/ as continually to fight against such mighty enemis/ as never cease the crafty assaults but ever seek to scale the walls of our poor soul's/ with whom to take peace/ is to break the truce and covenant between us and our heavenly Captain to our utter destruction. Let us not then snarl and entangle ourselves with over moche toil and care of the world/ that so we may the more easily please him that hath chosen us to be fighting soldiers. Christian reader note well this/ seeing by slender footing in the Lords feylde many on every side/ do take such foils and deadly wownds/ as they depart from there soldierly rank/ by necglect of armure and by faynines of fight in the time of assault: but let us be ready to say with the Apostle/ at the surrendrie of our last gasp: I have fought a good fight/ I have finished my course/ kept the faith and then the crown of glory shallbe ours.  

Musers on Gods provides.  There us another sort walking there between the ordinary hours of the Exchange/ who be great musers on Gods longs suffering/ and on his high providens by weakness of faith and knowledge/ being racked and troubled to behold sum egregious wicked men to have the fairest show and greatest flourish/ and therefore do marvel on Gods long suffering. At with common block many weaklings do stumble/ when they see the Lord one while to delay his punishments/ another while hastily to execute the same/ and next in that he puts of the fuccouringe of his church/ or sum distressed member thereof: not considering the words in Tim. 5. sum men's sins are open before hand/ and go before unto judgement/ and sum sins follow after. We must bear with that which the Lord thinks not good by and by to correct/ nor to give the remedy or succour when we life/ but when he himself will. Again sum men's enormities are discouvered and come unto judgement sooner than men looked for: and others be revealed and punished along time after/ as though it slept. But albeit God's gentle chastisements or heavy judgements do not hasten theme selves/ yet they come on/ though fair and softly after. Simon the sorcerer his sins came before hand/ while Saul/ judas and other hypocrites there fins came after/ and were detected at length/ though for a time they deceived many/ evenso Godliness holiness and virtue have there times limited of commendation and fame/ and although it be long first by reason of sum cloud obscuring theme for the time/ yet in coming they come and bring the greater joy/ therefore standfast and faint not. And further to answer such weak parsons so ready to stumble at this point: the 13. of Esaye speaketh of the destruction of the Babylonpans/ as though it were presently to be done when in deed it fell out more than 200. years after: saying the day of the Lord is at hand/ meaning the time of the babylonical extermination vy Eprus so long time ere it came: the which scripturely phrases of present speeches/ for things to come ys to be understand/ first that the events and decrees of the Lord do not pass beyond the time of him prefixed and limited/ but shall as certainly come to pass as of they were already. For that which was done from Adam almost 5600. years a go/ and that which shallbe from hence to the world's end it is present before God/ because S. Peter sayeth/ one day before the Lord is as a thousand peers: and Abacut 2. sayeth/ the vision is yet differred to a cectayne time/ speaking of that which he will finish without any fail/ sapenge though it tarry/ wait/ for it shall come and not stay. With is both a compforth and a terror to dyvers sorts of parsons: quail not brother vnd thy cross/ for the 8. of No. sayeth I esteem that the afflictions of this time are not worthy of the glory that shallbe showed on us/ and 4. of the Cor. for our light affliction which is but for a moment causeth unto us a far more excellent and aneternall weight of glory. Wherefore cease thy admirations on God's louge sufferings and providens/ neither mervell any more why God delayeth his help or succour sum times from his people: for in Esaye his time the faithful behowldinge Senacharib to be victorious over dyvers people in judea/ and parceyvinge the church of God upon the point of utter ruym/ they in like weakness thought thus in effect: Esay hath promised us ease and deliverans/ but when shall this come to pass? the Prophet intending to remedy such a temptation in the 18. Chap. doth consent that there shallbe sum delay: but withal he promiseth two things in Gods behaulf/ first that the church shall be preserved/ in the midst of the greatest danger/ next that it shall surely be delivered/ and so sayeth that the church will make a solemn reknowledginge of God's goodness towards it.  

Ministers.  I have many times beheld certain ministers resort to that common please/ though very seldom seen there any learned preacher/ whom I know to be as careful and dutiful/ as the former careless and unprofitable/ and therefore the more need of this freyndly warning/ for to be less in the Exchange/ and of tener in the pulpit: rather in there studies to prepare sound doctrine for men's fowls/ then among merchants to use tongue and ear about uncertain news. Your standing/ and mayntenants is to be more watch full and painful for your several flocks/ who as they yield you large portions of there temporal things: so ought you be as liverall to theme in divine and spiritual things/ which can not be but by your better attendans on Godly studies. Be not like such dumb and idle loiterers in the countries as think the reading of there service to be as sufficient a discharge for theme as meat good enough for there people: rather resemble such studious labourer's/ as premeditate for doctrine and exhortarion/ and as careful for good life and conversation. I wish you made more consciens/ in taking so much for so small pain/ and in that you build either little or nothing upon the fowndation mentioned by S. Paul: upon the which sum do lay gold/ silver/ precious stones and timber/ and you either hay stubble or worce matter. The Lord quicken such that they may be found builders and furtherers/ and not destroyers or hinderers/ with urim and Thumin/ knowledge and virtue for to lighten and hely forwards ignorant fowls to the kingdom of heaven. Consider the better on your mutenes or base handling of the text/ by hearing in many pulpetts the swear sound of learned doctrine from the young and forward youths but pester day out of the Universities/ which should rather make you emulate to be nearer there good beginnings/ then either to envy the same or to continue at a stay. Wherefore pray to the holy Ghost first to pardon your former negligens/ next in mercy to awaken you/ whereby to offer unto God more quick sacrifices and chasts Virgins to Christ by your diligens and vigilacie/ lest otherwise you lie more open to God's displeasure/ first for bearing the name to be that you are not: next for keeping out of those livings such good scholars and Godly men as would be more painful and gayneful to yourpoore flocks compelled as sheep to leap over your great hedges from the hard fallow to green and better Pasture.  
Now must I make you previe of a subtle and crafty deceiver amongst you/ both merchants and others: 
deceiver.  who as he will take interest in the Exchange/ not mussingz his lurckinge and walking in that please: evenso to often he prevaileth and gaineth. Being once a chained slave/ next/ set at livertie and is such a cunning juggler as without moche a do you can not escape his leger domains: I mean the devil so invisible and proud an intruder/ as he dare walk not alone among merchants/ but in Princes courts/ and a midst the best occupied assemblies in your city. This fellow began his prybe and envy in heaven/ retains it in hell/ and soweth it abroad in the world/ who so powerfully worketh as the Apostle terms him the God of this world/ by reason his kingly regiment (by permission of the true and righteous God) is among yerthlie and worldly minded men more like the blind mole in the low ground/ then the pleasant lartk a loft in the sky. This wily feynd geves not his onsect after his ugly and terrible manner/ but by fine fatches and angelical insinuation/ so experimented of men's dispositions by long continuans/ as like the fisher he hath a contrary bait for sundry hooks a slaight for every sin/ and a temptation for all sorts of people. And whom he once getteth with full fang into his griping clouches he howldeth faster than cat the mowce norrishing and fitting theme for his palace or dungeon/ as the holy spirit frameth God's children for the Kingdom of glory. Now to describe further to my friends of this invisible changer: Understand that the devil is an Angel separated from Gyd by pride/ a very near and provoking companion of the flesh/ stirring it forward to wickedness/ and drawing it back from goodness: the author of murder/ threasons and envy/ the root of malices/ and the head of all mischief/ so expert in his trade and proceeding in all arts as he can make great enormities to seem but light/ and fools to think theme selves wise/ the greatest danger to appear none at all/ and bitter things to taste sweet/ making herysie to appear verity/ obstinate standing to be true martyrdom/ and the proud parson to think himself humble. Agapne note that he rather intycethe the consent of the mind/ then enforcing or constraining the same/ and yet he is cruel subtle/ most spiteful and envious. In all which good brethren I trust yond will rouse up secure nature and take a fresh occasion to add prayer to prayer/ to redeem the time/ to apply yourselves to the same/ and to esteem better of your spiritual armure/ to make resistans rather in the first than second assault/ especially when that cunning Cook goeth about to sweten sin and to make it dulce and pleasant in the taste/ as men cover rats bane under sugar or honey/ so that this compaffer can most finely sauce sin/ and make rank poison to seem a pleasant morsel/ as he did the fair apple to our great grand mother Eve/ and the sacramental bread and wine/ to be thought food of life to the unworthy receiver/ as to judas and such like. This fine cook us busy every where to make sweet morsels as his alluring baits to his hidden hooks. For example/ whoremongers and such carnal parson's/ suffering theme selves without the first resistans to be chafed by their lusts/ then Satan comes with his tempered sauce and cunning compownds whereby he makes that sytute of concupiscens to seem so delightful as they affect and embrace it to there lives and/ what thundringe soever the scripture 'sounds against it/ with the like to common dronckards/ whose tossed cup is so spiced and tempered with there masters art/ as they dare defy both laws divine and human/ despise Sermons/ wife and friend reproving theme for there fault. Of the which satanical soldiers there be dyvers sorts/ as night dronckards/ railing and striking wretches of there wives/ children and servants/ who are fain to run into corners and holes to avoid there mad drunkenness. God give such repentans. In fine let us all be warned that Satan's wiles/ forged in his own shop be infinite/ and therefore it behoveth changers/ Cytezins/ and country to stand on there guard/ seeing this merciless lion under Angelical show lieth in previe wait to catch and intrapp at every turn. But thou trembling and fearful Christian thrown down by the feeling of thy sin/ no less desirous to be freed from the burden thereof then afraid to offend the Lord thy God/ be thou of good cheer without tormenting of thy feeling consciens/ forasmuch as by faith and grace Satan hath no part nor portion in the/ hating and shunning sin/ but rather/ on theme that love and frequent sin/ seeing jesus Christ without all stain of sin became sin for the/ that is took on him thy sinful deserts/ even undergoing the torments of hell and death in his blessed body and soul for thy sake and thy most happy deliverans from both/ therefore be not only daily and heartily thankful for this expiation of thy sin/ but butifully watch and pray against the dregs and remnants of sin left in the for to strive and fight to the end: Although the strength and fort thereof was broken I say by Christ and fastened to his cross to the everlasting compforthe of all such as love and fear the Lord/ and be loath to offend him by there sin.  
Husbands and wives of all sorts/ likewise have there pleasurable walking there at convenient times/ whose honourable estate so dignified by the Son of God/ I must not forget but put you in mind of that famous union ordained of him/ that is two in one flesh/ and therefore to be of one mind in the Lord and for theme selves. 
Marriage.  And generally it must put all the faithful in remembrans of the more happy union and most blessed marriage between jesus Christ and his church/ and every soul of his elect therein/ being an unseparable bond/ and knit faster than all bonds among men/ and a love beyond all loves/ for so glorious and Princely a spowze/ to take and embrace so poor and mean an espowzes/ even the highest to abase himself to the lowest. O memorable love and humility deserving all praise and obedience in all faithful parsons both married and unmarried. And as neither water nor any flodds are able to quench or to drown this love: so let neither carnal love in the one/ nor love of the world in the other be ever able to quench or to drown there love and lovely hearts/ to this our true lover/ the fowntayne of all love. St john sayeth he that loveth not/ knoweth not God: for as the ignorans of God is the cause/ why he is not loved: so the knowledge of God produceth love to him/ and therefore so far do we love God/ as we know God/ whereby it is plain that they who seek not to know God/ can neither truly nor rightly love him. And I have noted sum times in men and women who never opened book/ that the love of God was more shed abroad in there hearts/ then in many that are puffed up with wind knowledge. Heartily wishing married folks no less to mark and digest/ then to read the words of the Apostle/ in caullinge on man and wife to love one another/ by example of Christ his incomparable love to his church in that he gave himself for it/ cleansed and sanctified it. Then would it in crease there affections and abate there dissensions/ and generally make both theme the better to love one another and all others of that mystical body to rejoice and be tenfowld more thankful for that spiritual conjunction/ namely that beggars brats of no reputation to be married and coupled to such a heavenly husband: whom the 45. Psa. termeth a Queen/ saying upon thy right hand is the Queen in a vesture of gold/ and the canticles speaking of Christ his love to his church and people/ sayeth his left hand is under my head/ and his right hand doth embrace me/ which marriageable terms by the holy Ghost/ teacheth all/ but more specially husbands and wives to be so linked in love as to live and love to gathers most affectionately and lovingly without either separation of bodies/ disjunction of minds or to live under jars and contentions to gathers to the separation of God and Christ from sum such hearts and houses in London/ as myself and others have been wearied and greved in labouring for peace. But you Christian yokefellows of a contrary disposition/ I wish you by discretion and good watch to beware of such fearful discords/ doing your best to love still and to increase in love. For as love is the capital affection in men and women/ so the effects thereof is most vehement/ as is confirmed by Christ his words: where a man's treasure is there is his heart/ that is if God be our heavenly treasure/ then is our love a 'bove with him/ if married folks be corporal threasures one to the other/ then the love and affection spreadeth accordingly/ as we see separately minded men have there love on earthly things. You that be married parsons/ I plie as that title by the holy Ghost is termed honourable/ so let your love/ yeace and unity to gathers/ honour and dignify that laudable estate. For as Christ cold not choose any creature more apt to express our spiritual mandutation of his flesh and blood/ then bread and wine: so the holy Ghost could not find a more apt similitude to express the spiritual bond between Christ and every faithful soul/ then the conjunction of two parsons by the knot of matrimony. Wherefore as marriage is a most compfortable and blessed estate to theme who are graced to use it well: so is it a most bitter and tormentuouse estate to such as love not to gathers/ and as crave not for grace rightly to use it. Now both worshipful and common assembly/ ordinary and extraordinary changers in that Ropall house/ I beseech you to remember/ that as your life here is uncertain and never in one stay/ but like to the moon subject to change and alteration and in the end to death: evenso think that you must shortly change this life for another/ like your predecessors walking with you as yesterday/ and now gonn and forgotten: which must put you in mind to be so changed in affection and conversation/ as when the Lords change bell is rung to make speedy change of the place where you are/ to another without any nayt/ that so you may find the happy and better Exchange for this miserable and worce/ throw the same jesus Christ here after describe by a learned father/ worthy of marching in this time of fauls Christ's.  
It is needful sayeth he to understand how God was borne/ and how God died according as the tongue of the scripture doth use to speak: 
God-man.  which speech of Christ is dybersly before and after his incarnation. For since that happy and miraculous conception by the holy Ghost/ we must remember that in this unity of parson (by the which the son of God is also the son of Marie/ and by consequent the very Son of man/ that the two natures remain distinct with that which is proper to theme/ and yet to be but one Christ/ being himself God-man that is Man-god/ and yet notwthstandinge his Deity is not his humanity/ nor his humanity is not his Deity. This being moste true it folowtheth/ that the proprieties of the humanity (as to be borne/ to eat/ drinch to die and to be buried) ought to be attributed to God/ I mean the second parson: and yet not simply according to his Devinitie/ but in asmuch as he is God-man: and on the other side/ that which is proper to god/ may be attributed to this man/ as to be the Son of God/ eternal/ almighty/ and to be ever all not simply in his humanity/ but in asmuch as he is Man-God. The which scripturely speech S. Paul useth thus that the God of glory was crucified: again that God redeemed the church by his blood: and S. Luke sayeth/ that which was conceived in the womb of the Virgin/ was the Son of the most high: and therefore it may be said that Marie was the Mother of God/ in asmuch as he was Man-god. That if he which was so conceived and borne were not very God/ how should he be our saviour: and if the same were so spoken in regard of his Deity/ what manner of Deity should that be to take his Deity in the Virgin's womb. As on the other side all the sufferings attributed to the only son of God/ aught to be also understood in asmuch as he is God-man/ and not simply after his Deity distinctly considered/ in which regard the Apostle doth not barely say that God was visible/ but addeth in his flesh. And S. john confesseth not simply to have seen the glory of the word/ but thereto addeth/ the word was made flesh. S. Peter speaking of his fuffrings/ sayeth not simply/ for as much as Christ hath suffered: but addeth in the flesh/ which was needful for our salvation/ because he is Man-god that suffered/ and not simply God. For a conclusion/ it is God-man that hath fought and suffered in his humanity: and it is the Man-god which hath conquered by his Devinitie.   

To the Anabaptist T.M. prisoner at Norwch.  
Some loving brother signify unto him. first he so soddanly stepping from his spiritual mother to a new stepdame/ rejecting the sweet food of the one/ and licking up the poison of the other/ that therefore his suffering ys as compforthless as it is wshe and perilous/ not only in regard of his bad opinions/ but (in iustifienge his horrile errors and ill cause of bare 80. years continuans) he condemneth the universal church/ consisting on the faithful Seed of Abraham in all quarters of the world/ frustrating the preaching of the gospel and Sacraments in all congregations before and after that time/ and depriving all martyrs sithence the coming of jesus Christ from the hope of there salvation/ by grace and martyrdom. wishing that as he ought to distinguish between true martyrdom and fauls: so to discern between the seared consciens from the malignant spirit/ and the salutiferous consciens from the holy Spirit: the one gloriously painting an evil cause by his subtle elippinge and wrest of scripture/ throw the which he eubowldeneth the erring and presumptuous heart to suffer for error: and the other revealing the simple truth by plain record of the word of truth/ no less rightly illumininge/ then as truly sanctifying and compfortinge/ humbling and mekeninge/ until joyful and constant suffering/ the voice of God's people/ being the voice of God crying Amen to the same. I am in fear that he and such of my contreymen/ be more infected with arrogant knowledge/ then by grace sanctified with faithful humbleness. And let him learn a lesson of the penitent these suffering with our saviour: for as the one in his desperate howldnes capled on Christ: saying if thou he that Christ/ save thyself and us: so the other humbled and fearing God rebuked him/ and there with made such a lyvely confession of Christ to be God and man/ as those herpticks may tremble at God's great judgements for coming so short/ or rather to be contrary to the same. first he cauled him Lord/ and prayed unto him as God the bringer of souls to his kingdom: and next he cauled him man/ saying this man hath done nothing worthy of death/ which was as excellent a confession/ as it was a miraculous conversion. A rude ignorant theyfe of so wicked a life/ as much unacquainted with learning as with vertu/ to make such a sound confession as it may beseem you and your betters to esteem him a holy Pattern to follow/ being therein nothing behind Peter and the rest of the Apostles/ so long time taught of there master. Wherefore two fowld prisoner/ and the rest in like bonds here at liberty (advowchinge that the corporal eyes and hands of the Apostles/ saw and felt the incomprehencible Devinitie/ and that the same was dead in it self and buried) I pray you tell me first in the parson of a man consisting on a terrestial and spiritual substans: could ever his soul be either seen or felt in the handling of him: and will you not much more confess that the Apostles cold neither see nor feel the glorious Devinitie of Christ/ so with holding itself under the tabernacle of his body? next tell me what glory/ Majesty/ brightness/ or Kingly estate did this poor theyfe see with his corporal eyes/ in one so base and so vildly crucified at that time? he neither saw that splendour and glory as the Apostles did at his transfiguration/ nor the heavens open as john did/ when Christ was baptized: and Thirdly tell me/ how be saw him to be his Lord and God/ able to further him to his kingdom and glory/ who was in the same reproach and ignominy with him and his fellow? surely he had other clearer eyes to see God under the veil of his flesh/ then yet is granted to you Anabaptists/ even spiritual eyes and the inward sight of the heart. deceive not yourselves in saying that you confess Christ to be God and man/ when it is nothing so in averitie/ but rather under a cloud: because it is with this addition/ that he is the celestial Seed of the father/ or as maydestone sayeth/ a man come from heaven. If a fauls Christ be not found among the Anabaptists/ I know not where else. And what true peace of consciens can you have in suffering for such a forged Christ/ as the true Christ forewarneth us to be ware of/ and not to believe. Dare you confess that the soul of a man (when the body is dead and buried) is a live as it is in deed and yet will blasphemousely say that the God head of Christ died when his human nature only was subject to death? when a man hangs on the geobet/ we comprehend both body and soul/ in saying the man is hanged/ the man is dead/ or thus the man eateth/ drinketh/ sleepeth/ all which is true touching the parson of man: but when we speak distinctly of the natures/ then neither doth the soul die/ nor is buried/ neither eateth/ drinketh/ nor sleepeth. Further way and consider you Anabaptists/ whether you be the only spowze of Christ and the spiritual seed of Abraham specified to be like in number to the stars of heaven/ or to the dust of the perthe? or whether to you alone and to vone other churches the graces and gifts of the holy Ghost were first and last given sithence Pentecost? or whether so many thousand martyrs sithence Christ his ascension died in the anabaptistical faith/ or in ours? and whether it was you that S. john beheld so great a multitude/ which no men could number of all nations that stood before the Lamb? if you so think/ you arrogantly ere with the papists and arrians/ and as much deceive yourselves/ as maliciously accuse us and the whole church of God rejecting you and your wild opinions sithence the first hatching thereof by your grandsire Storck. You seek to enclose the church with in your strait corners/ as a child that would lathe the whole sea into a little hole/ or as the papists that imprison Christ his Royal body in there wafer cake. God open your eyes.  
Likewise you my contreymen/ of another kind and company/ removing from campion to Norden/ and from thence to Amsterdom/ and now miserably rend/ divided and scattered here and there: 
Nordeners.  who though you howld the fundamental points of our faith with affection to good things: yet it is with an untempered zeal/ under much weakness/ contentions and dissensions joined with overwening and wrangling/ whereby you have bruised the tender reeds/ quenched the smoking flax/ and driven sum into labarinthes and others into fowl errors. God touch your hearts to be warned by there perrylls'/ and not by singularity to fall with them into such errors: to be less lofty/ and more lowly: to esteem better of God's churches about you and to brag less of your own/ without Pastor and sacraments for these 3. peers. And the Lord give you repentans/ for the want of love/ year concord and humility/ the lack whereof is the cause you rather destroy then build/ mar than make scatter then gather. Wherefore you see what your busy and unskyllfull meddling with the discipline comes to: So that as it is not fit for little children to handle sharp edged tools: evenso as unfit for unexperienced youths/ to deal with the h●●es of opening and shutting/ of binding and loosing/ and with the sharp sword of excommunication: a work more beseminge grave and wise heads under more staidness/ then you of such rashness and unadvysednes/ mowntinge above all churches. I spare particularities.  
The Lord bless you and us all with wisdom and grace. Amen.  
FINIS.