News from the North.  
Otherwise called the Conference between Simon Certain, and Pierce Ploughman, faithfully collected and gathered by T. F. Student.  Aut bibe aut Abi 
IMPRINTED AT LONdon at the long shop adjoining unto S. Mildred's Church in the Pultrie by john Allde.  
1579.   

THE PRINTER TO Simon Certain and Pierce Ploughman.  

Go forth Pierce Ploughman, go forth Sim Gertain  
right worthy both of commendation:  
Of your degrees I turn you out for twain,  
such as I never found where I have gone.   

God let you wax to many thousands more,  
that mine eyes may behold it, and that I:  
May then say Lord now let thy Servant go,  
for than shall I be well content to dye,    

TO THE RIGHT HONOnorable and his singular good Lord Sir Henry Sidney Knight of the most Honourable Order of the Garter, Lord Precedent of Wales, & Marches of the same.  
ALthough there can be no Friendship (right Honourable and mysinguler good Lord) to speak properly where there is no equality between the parties, yet may the simplest and the meanest love and honour the highest and greatest, yea somuch the more as their inequality is the greater. But that is not properly called friendship but rather a dutiful love & is harder to be expressed and showed for the inequality aforesaid. For Friendship is between equals, or at the lest where the inequality is not so very great that the Offices and Duties of Friendship which are the bonds and sinews thereof can have no intercourse. I speak this for myself that have long desired occasion to show my hearty goodwill and affection unto your Lordship which hath been somewhat hard for me to do for the cause above remembered. And therefore having gathered this little conference: I made bold to dedicated it unto my good Lord, A thing meeter to be my gift then worthy to be presented unto your Honour or to go further under the name of such a Patron. How be it, my trust is that your Lordship of your accustomed clemency will accept a simple thing of him at whose hands nothing at all was looked for, and will aloow my goodwill towards the reparation of such faults and Imperfections as are herein.  
So praying God to bless your Lordship and prospero you. From London the twenty six of November. 1579.  
Your Lordships in all humility T F.   

TO THE GODLY AND Gentle READER.  
THou hast here Godly and gentle Reader the Conference between Sim Certain and Pier Ploughman two great Clarks as thou mayst understand by their Discourse, which I have gathered & reported as faithfully and as truly as my simple memory could retain the same, and that with some travail which I accounted my duty. First unto them and others by them herein mentioned.  
And secondly unto all & every good man and woman whose minds and hearts God may stir up unto Godliness and Virtue by their good ensample. Namely all such as are Fathers and Masters of households, but chiefly and principally of common Inns and Taverns whose good or evil example spreadeth far and wide and I fear in these our days rather in corruption of life and manners then in edifying or increase of Virtue and Godliness according to the saying of jesus of Sirack that it is as hard for a Merchant to be no Liar and for a Taverner or Inholder to be no drunkard which thing although he hath said to be very hard yet (for the Inholder) that his rule admitteth exception, thou mayst here find with out traveling to Rippon in Yorkshire to learn and so for a groat or sixpences thou mayst know the which cost me above five marcks to learn beside my travail and time spent, which yet if it please thee to accept: I shall accounted right well bestowed, which God grant & that in all thy journeys thy head ache not before thou alight in such an Hostry. Farewell.  Aut bibe aut abi.  

¶ The Printer to the READER.  
GENTLE READER IF THOU find any Imperfection in this work either for the matter in substance or else for the division, the manner and form thereof I trust y● will't allow a reasonable excuse aswell unto the Author as unto me, between whom thy blame is otherwise to be divided. Thou knowest y● to writ & report a thing at the mouth of the Speaker asketh a ●umble hand and a great memory, if a man had his Tools ready for the purpose which yet this Author had not ready for nothing so like as any such matter, and therefore was forced to put his brain ●an in trust with all and to writ it in his way homeward.  
In doing whereof his care was greater to couch the matter truly in substance then to part or to divide or otherwise to digest the same. Which he referred unto me, a which also I have done as the shortness of the time gave me leave. Both which excuses, if it please thee to admit, thou mayst in time to come receive it in more perfection aswell for his part being the matter in substance whereof I doubt not much hath escaped him, and also for the division being mine.  
Farewell.   

WM. in commendation of this Treatise.  

Leaving at large the Brunts of brinish flood,  
The pitched Fields and fables finely penned:  
This Author here to do his Country good,  
On work of worth his time and toil doth spend.   

The busy Brain with cankered Enuse fraught,  
That sues and strives for stirring of a straw:  
May read herein his lesson largely taught,  
And by the same descry himself a Daw.   

The Countailor, the Spokesman, and the rest,  
Who simple souls to needless lawing egg:  
May learn hereby such dealings to detest,  
As drive poor men their bread with tears to beg.   

The prating Sot whose peremptory speech,  
Is brayed forth all Lawyers to defame:  
Not far from hence may find a 〈◊〉 Leech.  
To charm his tongue and ●ro●d it in with ●aine.   

But in few word ●iny meaning to 〈◊〉,  
If you deniaund what mine opinion 〈◊〉  
He hath done 〈◊〉 God's blessing on his ●art  
Who sand me 〈…〉.   Coelum, non Solum. 
W. M.   

Antony Monday to all courteous and friendly Readers in commendation of this Work. ‡  

AS Tully did of virtuous life define,  
And O●id paint the odd conceits of love:  
And Maro squared in a direct line,  
The hard assanles that valiant hearts did prove,  
In bloody Battles for their fame's behove,  
As fliering Fortune should them chance to pay:  
In vaunting verse as Maro tells the way.   

But leaving now at large such fond delights,  
Such Fables fond as prattling Poets use:  
This Author here presenteth to your sights,  
Such tales of truth as may you force to muse.  
To judge aright the crime of each abuse,  
As here twixt Sim and Pierce be doth compound:  
Such wise conceits as seldom hath been found.   

When you have read, judge then the Author's pains,  
His tedious toil in wishing well to thee:  
Thy Friendly thanks, he craves no other gains,  
Which unto him more welcome sure shall be,  
Then riches store if thou couldst give it free.  
Wherefore my Friends do this at my request:  
To hear and see and always say the best.   Honos alit Artes. 
A M.   

Thomas proctor in report of the Author's good will  

AMong the moorthy Works,  
which ●●arued Tully penned:  
The care of Country and of friends.  
he greatly doth commend.   

¶ Which lesson in my mind,  
the Man which too in hand.  
To pen this pleasant History,  
did perfect understand.   

¶ For in the same he shows,  
a love unto his Friends:  
Beside a zealous mind of good,  
that to his Country tends.   

¶ Of lovers lives, of wars,  
ne yet of wonders great:  
He seems to publish unto us.  
but simply doth entreat.   

¶ Of silly Men, whose proof,  
doth such experience give:  
As for Examples of our lines,  
learns each estate to live.   

¶ Wherein the Author sought,  
such means to publish it:  
As in my simple judgement sure,  
might seem to prove his Wit.   

¶ But for the careful pains,  
which he hath spent herein:  
He only craves for recompense,  
your favours good to win.   

¶ Whereby you may him move, 
‡ ‡   
to utter his good will:  
When as occasion shall him serve,  
in works of greater skill.   Nil melius Arte; 
T P.   

john Peeterhouse to the Reporter of this History.  

THou that hast reported this pleasant History,  
Whereof thy eyes and ears are a witness:  
And hast intreasure the memory,  
Of Pierce and Simon for their worthiness,  
Withouten hope of hire or recompense:  
For thy long journey, or for thy dispense,   

¶ Thou hast acquit thy duty unto them,  
In this behalf, and if I guess aright:  
Thou hast deserved well of other men,  
Before whom thou hast set a Candle light.  
Of Nurture and of Education:  
By men of base and mean condition.   

¶ Which some for that cause will esteem the less,  
Having respect unto the circumstance:  
The great appearance of unlikelynesse,  
Weighing all others in their own balance.  
As if that God could not reserve a few:  
Such as him list his glory for to show.   

¶ For what though this age universally,  
Seemeth given over to corruption:  
Seemed it not so in the days of Elie,  
When yet God had reserved many a one?  
So hath he now, that are not gone aside:  
Nor sold themselves to Covetise and Pride.   

¶ As thou hast well showed in this History,  
What by thy own proof and experience:  
What by thy Host Simons authority,  
Which (for mine own part) I do reverence.  
And therefore (I say) thank come to thy hand:  
That hast it given us to understand.   

¶ And puttest us in hope that Charity,  
Is not stark dead, though she be wounded sore:  
By Pride and Covetise her enemy,  
And that our God yet keepeth some in store.  
That both in deed and word do seek his praise:  
God let them wax and give them happy days.   
FINIS.   

¶ The Reporter to his Book.  

My little Book where so thou chance to dwell,  
God give thee favour in thy Readers sight:  
Whom if thou please all, thou must quit thee well,  
And better than I fear is in thy might.  
For that doth seldom chance to any one:  
Better or worse without exception.   

¶ If any man or Woman challenge thee●  
For any word or any argument:  
Come not to seek thy defence at me●  
For I am not thy Author verament.  
Get thee into the North to Rippon Town:  
And there inquire for Pierce the worthy Clown.   

¶ And eke for Simon Certain at the Sign,  
Of the Greek Omega, there doth he devil:  
Where welcome thou shalt be as I diuine●  
Ask them whether thou have reported well.  
Their Conference according to the truth:  
If they say yea, of others have no ruth.   
FINIS.   

How the Author coming homeward out of Scotland through Yorkshire, chanced to lodge in Rippon. At what sign, the name of the Host, the order and manner of the House and Family. And his entertainment there. Chap 1.  
IN my last return from Edenbrough in Scotland, coming homeward through Yorkshire: I traveled somewhat out of the common high London way of purpose to see the Country. And one day among others, toward even: I chanced to come to a little through fare Town called Rippon, where at the very entering into the town I met a poor old Woman, of whom I asked if there were any good lodging in the town. She answer read me, that there was good lodging at the Sign of the Greek Omega. The Greek Omega (quoth I) What do you mean by that? Nothing said she, but that there is good lodging and honest entertainment which (I suppose) is all that you require. Then I asked her what was the Good man's name of the house. His name (quoth she) is Simon Certain, we call him commonly Sim Certain, Sim Certain (quoth I) surely these are very strange names, and so bidding her farewell: I departed into the town ward, much more desirous to be come to my lodging, for the strangeness of the names, aswell of the Sign: as also of the Good man of the House. By that time I had entered a little way into the town: I was ware of a very fair Greek Omega, hanging forth as a common Sign, even as the old Woman had told me befors. And thither I went, and entering into the house: I found in the Hall the Good man, his two Sons, his Chamberlain, and his Ostler singing the C iiij. Psalm of David very distinctly and orderly. The Goodwife with her two Daughters sat spinning at their Wheels a little distance from them. All which things when I beheld: I thought with myself that these things were yet more strange to behold, than were either the Sign or else the Good man's name to hear. So I had them God speed. The Host very courteously arose, and had me welcome, so did the wife also, and asked me whether I meant to tarry all night. I answered yea. Then he asked me if I would see my Chamber. Not gentle Host (quoth I) I will not hinder so much you good exercise, for I am sure I cannot be lodged amiss in this house. Not so Sir (quoth he) but you shall have the best that we have and welcome. I gave him hearty thanks. Then he inquired of me, of whence I was, where I had been, and whither I was bond. I told him I was a Southern man born and dwelling, and that I had been at Edinburgh in Scotland, and was thus far in my way homeward. In good time Sir (quoth he) and ye are heartily welcome into this part of Yorkshire. I thank you gentle Host (quoth I   

The coming thither of Pierce Ploughman, being newly come from London. His request to the Host to lend him five pound upon a pawn. The refusal of the Host, the question thereupon moved, being the matter of the Conference. Chap. 2.  
BY that time we had talked scant half an hour: there came in a Country man a Neighbour, a tolly old fatherly man, bringing under his arm a farthel of Books, as many as be might well hold underneath one of his arms, he gave us the time of the day. What Neighbour Pierce (quoth our Host) welcome from London. Sir (quoth he to me) this Neighbour of mine is lately come from where you are going God willing. Truly (quoth I) and this is happily met by grace of God, and as I verily suppose near in the mid way between Edenbrough and London. With that Neighbour ●imon quoth this Pierce ploughman (for that was his name) I am come to desire your help. What is the matter Neighbour Pierce (quoth our Host?) Neighbour (quoth he) to lend me five pound for half a year, for truly (quoth he) I have spent all my money at London, and have not left myself so much as to buy my séed Wheat, wherewith to sow my land this season. Not have neighbour Pierce? (quoth he) that was very i'll handled, you should always so use your matters that the main stock be saved whole. Fie neighbour Simon quoth ve, speak no more of that for the reverence of God, for truly I am ashamed of myself, but what remedy now save patience, and to learn to be wiser hereafter, What means all these paper Books (quoth our Host. Marry neighbour quoth Pierce they shallbe surety unto you for the repayment of your five pound. With that they were unbound, and being opened & looked upon: they were Bills, Answers, Replications, Rejoinders Copies of Depositions, and such like. Some out of one Court, some out of an other. When our Host had seen them all: why Neighbour (quoth he) do you think to meet with any man that is so mad to lend u pennies upon such trash? Trash neighbour quoth Pierce: they stand me in above fifty pound. Peraduentnre so quoth our Host, but that proveth not that they are worth fifty points, saving unto him that were as mad to buy them of you: as you bought them at their hands that sold them unto you. But or you meet with any such chapman: I believe you will be weary of keeping them. With that Pierce began to be half offended. Neighbour Pierce quoth our Host, five pound is a small matter between us twain, you shall have it upon your word. But as for your Books: here dwelleth a Lady not far hence, carry them to her, for they are far f●t and dear bought, and such things (men say) are good for Ladies.   

Pierce finds it strange that men should pay so dear for things, which in their hands are so vile and little worth, as concerning their return. Chap. 3.  
NEighbour Simon (quoth Pierce) I can put up that mock at your hands, for I know ya mean me no evil but good thereby, but verily me thinketh it standeth hardly with their existimation that will be held and termed worshipful yea honourable, to take so extremely for things, whereof no better return is to be made, yet must we pay them with great attendance, with cap in hand and all reverence. Great reason quoth our Host, for they are worshipful, and right worthy of all those duties. Then have I been in an error a long time (quoth Pierce) for I have always hitherto thought that worship and honour had stood in giving: I not in taking, in helping, relieving and doing good: and not in their contraries, and this seemeth unto me both reasonable and also common experience, for we honour God at whose hands we receive all goodness, and therefore properly unto him is all honour and worship due, and unto men but so far forth as they approach unto God in quality of virtue, justice, mercy and other goodness, wherefore in all reason he aught to be most honourable and worshipful that doth the most good, and unto the greatest number, for surely in my discretion, the worship and the gain aught to be divided, and he that gaineth, or is relieved, and is helped: aught to honour and worship him by whom he gaineth, is hot pen and relieved, for otherwise why doth Servant worship his Master & not e converso. Neighbour Pierce quoth our Noste, our honourable & reverend forefathers with great wisdeme and discretion affessed these fees and charges, and that for the great zeal and love which they bore unto Godliness and virtue, and to the people qualified therewith.  
With that Pierce clapped his hand upon the board. I make God a vow (quoth he) what so ever he was that first praised a sheet of paper with twelve lines written therein at eight pennies, nay at xii. pennies, for I am sure I have CC. that cost me after that rate, he was neither friend to godliness ne virtue, to God neither to Good man or woman. Neighbour Pierce quoth our Host, this is but the error of your judgement, and that shall appear unto you so evidently, that yourself shall confess that these fees and charges which you think so great and so excessive had so great reason in their beginning: as that greater had never any civil ordinance or constitution. Whether ye will regard the honour and glory of God or the preservation of the common Wealth which chiefly dependeth thereupon. That seemeth wonderful strange unto me (quoth Pierce) that in such extreme taking and so small rendering there should lie hidden so great mystery of good meaning and therefore gladly would I hear your reasons thereupon. Very well Neighbour Pierce (quoth he) than I will take in hand to prove it unto you, which I trust I shall do sufficiently: if I can prove these are no proper nor private gain or profit, but a public and a common treasure to the ease and relief of the whole common Wealth and of the best & godliest Members of the same, yea verily (quoth Pierce) very well (quoth our Host.)   

Simon approveth their great Fees and Charges as things meant, to be a reward and nourishment of Knowledge, Learning and Virtue, and punishment of ungodliness and vice, and therefore true and just. Cap. 4.  
FIrst I think ye will grant (quoth he) that Magistrates and Officers are the Deputies and Leiutenaunts of GOD here in Earth, high and honourable, for that they are in very deed the hand and mouth of the Law, and in few & plain words the speaking & working Law, for by them the law commandeth and forbiddeth. So that their end and purpose is that God may be honoured and glorified, good and godly People cherished, shortly that peace and concord may be maintained, I grant you all this (quoth Pierce) you will grant (quoth he) that the way and mean to work all these things is to punish and chastise the wicked and the ungodly, and to give as little favour unto sin as is possible, that is very true also (quoth Pierce.) ye will grant quoth our Host that the ways and means to punish sins & wickedness are divers, according to the quality of the offence, as some by death, some by other punishment of the body greater or smaller. And that there is also a pecunial punishment by the purse, as by fine and ransom, and such like. I grant you all this quoth Pierce. You will grant me also (quoth he) that all punishments are grievous unto the sufferers thereof, neither are or aught to be pleasant unto the doers and executors. That is very true also quoth Pierce, except they be wicked people both the sufferer and the executor. Then quoth our Host, seeing all punishments are fear full and grievous unto the sufferer thereof, & no pleasure, but rather sorrow and grief of heart unto the erecutors thereof: such and so must needs be the first causes and occasions thereof. That is very true quoth Pierce. You know quoth our Host, that the causes and occasions of punishment is sin, wickedness and misgovernment of life, for the word of God telleth us, that the reward of sin is death. All that is very true quoth Pierce. Very well then quoth our Host, these Propositions which you have granted: do suffice for the matter which I have taken in hand to prove, which is, that these great Fees and charges were never meant, nor yet are received or converted into private or proper use. I pray you Neighbour quoth Pierce, let me hear how it is proved, for I promise' you faithfully for any thing I have yet herd: your proves are farther to fet.  
You know quoth our Host, that the nature of the ungooly is to be quarrelous and contentious, and daily provoking one an other, and also to take no wrong & do no right. That is very true quoth Pierce. You know quoth our Host that the common weapon where with they will be avenged upon each other is the Law, which indeed is the Magistrate, as you have already granted, so that upon the matter: he is made the executor of their wilfulness and vengeance, which they will needs do upon each other, which thing you have already confessed to be grievous and unpleasant to every good man. Therefore hath it ever been, and yet is thought, and that very wisely and truly, that the likeliest way & mean to dissuade their wilfulness which no reason, love nor fear of GOD could dissuade was to make their wilfulness as dear and as heavy unto them as reasonably might be done, to the end that they should not so lightly and for every trifle for and trouble both the Magistrate & one an other, which effect although it failed to work, & that their madness would not be restrained thereby: that yet their ungodliness might return to the profit and relief of others their Neighbours & brethren that were better affected, & so by one self and same mean: the ungodly punished & fleeced, and the godly amended & enriched thereby, & that this was their meaning that was the first assessors thereof: common experience teacheth us, for in needful and necessary actions, as debt, detinew, and account and such like: the charges are so reasonable, as that no man would in conscience give less.  
The reason is, for that they are actions of common right, and such as must needs day by day arise between a man and his Brother, neither do they dishonest either of the parties, which I dare not affirm upon actions upon cases, neither did they so judge of them, as I verily believe, and therefore did they set double and triple charges thereupon, for greater is the charges in a brabble for a word spoken: then for three hundred pound of honest debt.  
So that the Magistrate, who for such Ale house actions and brabbles: should otherwise never be at rest, except he should deny them his help, which might be slanderous and perilous to the whole estate.  
The Magistrate I say of pure pity and compassion was forced to set great charges upon them, for the small favour that he bore unto them, & unto their first causes & occasions.  
The greatness of all which charges not withstanding, yet do we daily see how the ungodly run together by heaps like brute beasts, and yet I dare safely say, that by the greatness of these charges, and the terror thereof: many a brabbling matter hath been and is daily put up without any revenge sought thereof, and many a one having pursued and recovered in his action, yet have his charges so gallded him: that he hath been easier to deal with all his life after. And so by this mean many a wilful body brought to know himself, and to honour God thereby.  
I cannot tell Neighbour Simon quoth Pierce, but I myself have had two or three brabbles that have kept me doing these seven years, in which time I am sure I have spent above fifty pound, beside my charges to and fro, loss of time, and my hindrance at home. And what have you got for all this? quoth our Host. These papers quoth he. Well worth fifty points quoth our Host. I think verily quoth our Host if any honest Neighbour had needed to have borrowed ten Pound thereof: you would not have it so ready to have pleasured him withal. If I should say truly (quoth Pierce) I think the very same. What are you assessed unto the poor in your parish quoth our Host? A penny a week quoth Pierce. And think you that enough quoth our Host? Yea verily quoth Pierce. Lo Sir quoth our Host, whether cometh this unto my saying and maintenance of these great Fees and charges or not? Who can deny the excellency of this institution? whereby the Covetous ungodly men are shot one against an other, and do punish each other, and whereby also so plentiful provision is made for the godly poor at their charges, and yet no thank to them therefore, and that those things from the which they would departed unto any Honest or godly use or purpose, with as good will as from their eyes to be plucked out of their heads, or their tripes out of their bellies, by this mean undesired of their own accord, they bring it in by handfuls, & so as it hath been said, plentiful provision made for their godly Neighbours at their charges and yet no thank unto them therefore.  
Call you this a providing for the poor? Neighbour (quoth Pierce) I would I had given you the best horse in my Plough to make this saying true, and I swear to you (quoth he) prove it true: and you shall have him yet or this day Seven night, for that would ease my heart if I might perceive that any godly person hath fared the better or were amended by any part of all my great expenses. For then yet should I think that I have done some good with all the loss of my money. Why Neighbour Pierce (quoth Simon) do you doubt that all these sums or the greatest part thereof: cometh not to the use of the common wealth, and to the relief and sustenance of the godly poor, and other easements of common things in maintenance of the common Wealth? Nay Neighbour Simon (quoth he) I doubt it not, for I am fully persuaded the contrary. Truly Neighbour Pierce (quoth he) this is an uncharitable and a very erroneous opinion, and that I will prove unto you by reasons manifest and apparent, & such as yourself have already granted & confessed. I pray you neighbour Simon (quoth Pierce) let me hear how:   

Simon approveth these fees and charges as public and not private, by argument taken from effects unto their causes. Chap. 5.  
Whosoever he be that Coveteth privately to gain and profit by any thing (quoth our Host) coveteth the thing whereby he gayveth and profiteth, this is so true (quoth he) that I will not desire you to grant it unto me, for it is a necessary argument from the effect unto the cause, and therefore if you will affirm that the Magistrate and officer coveteth these great fees and charges and privately to thrive and wax rich thereby: you must necessarily conclude, that he favoureth all the first & mean causes thereof, which were a horrible & a fearful conclusion; & yet as I have said followeth necessarily upon the premises granted, & therefore is covetise so much more odious & detestable in a Magistrate then in a common person, for covetise as he exceedeth all other vices simply considered: even so respectively he exceedeth himself, I say respectively to wit, qualified by the person in whom he dwelleth, for in a private person: he is but a private sin, & extendeth unto his M. only, but in a Magistrate he is a public & general corruption of all the people, for there is no covetous person being but a private man or woman that wisheth any other to be such as they themselves are, the reason is, for that the Covetise of others: is nothing whereby they should gain or be advanced, but rather loose thereby.  
Therefore could they be content that there were few or no others such as they are, whereby it appeareth that covetise in a private Person neither worketh nor wisheth any general corruption and yet fulfilleth the talon and habit of his subject and so much the more. The very same is to be said of all other vices in all other people without exception of degree, as whoredom, Pride, Gluttony, Drunkenness and all other excess in voluptuous pleasure, in all which things what soever hath or ever had the greatest felicity and enjoyed most thereof yet would they not that others did the like, or at the lest no more than they themselves must necessarily use for for tha'ccomplishment of their pleasures which requireth some company. The reason is already showed to wit for that other folks pleasures are not their pleasures, neither do increase the same, but rather their pains and misery.  
For the hunger, scarcity and want of others giveth a good taste and savour unto the voluptuousness and pleasures of the ungodly, and therefore could they be very well content to enjoy their own wickedness themselves, for pleasure have they none nor gain in the lewdness or the misgovernance of other. And if they had: yet want they power to corrupt others thereby otherwise then by example which can not do much in any one private man or woman, for that they have but the leading of their own lives. But of Covetise in the Magistrate it is otherwise, for he hath the leading and the fourming of other men's lives and therefore differeth from the common and private person both concerning his will and also concerning his habititie and power to execute the same.  
¶ First concerning desire and will he cannot wish that the common people should be godly and virtuous, for neither standeth his great gain, nor his Ambition therein, for why they are two things incompatible and contrary.  
Then concerning his power to execute his will and desire: it is so great and so mighty that the old Proovers hath not doubted to call the common People the Image of their Magistrates and officers for as certainly as this antecedent.  
The man eateth and drinketh infereth this consequent the man is a live: even so certainly this proposition the Magistrates & officers are covetous infereth this conclusion.  
The People are ungracious and ungodly. The reason is peremptory for the Magistrate and Officer hath the Bridls rain in his hand either to give liberty unto ungodliness and dissolution of life: orels to refrain the same.  
Now all men may daily see by proof that there is no wild Beast so very brute and barbarous as man will wax and be through liberty and that for the excellency of his nature boove all other Creatures and his great understanding in good and evil.  
¶ And therefore to admit in a Magistrate a covetise and a desire of private and proper gain, Namely by fees and charges arising and growing as is already confessed: these were to conclude an odious and detestable Consequence against the Magistrate and Officer of whom we are forbidden by God to speak or think save all honour and reverence.  
¶ Wherefore I say it standeth not with the reverend and honourable opinion that we are bond to have of the Magistrate to say or to think that these great gains and fees do return to him in private and proper use, but rather to Judge & think that the Magistrate & Officer receiveth them as things excommunicate and as a common Treasure dedicated unto godly uses and purposes in ease and relief of the whole common wealth.  
¶ Would God this were true quoth Pierce, for I dare lay my life (quoth he) that if all the sums of money that are lewdly and shamefully spent in one Term about vain suits and brabbles were reserved and accounted in the end of the Term: they would amount to more than all the Collection for the Poor through out all the parishes in England for half a year, nevertheless many a one thinketh himself sore charged, namely myself God forgive me.  
Truly Neighbour (quoth our Host) I am of no other Opinion, neither do I Judge that all these great Fees and Revenues are any other thing but a Collection for the purposes and intents aforesaid, neither that the Receivers of the same do differ from those other Collectors in Parish church saving in the greatness of their receipt and also saving that they are not forced to crave it at the party's hands and some time to convent him before a justicer of peace for a groat or six pennies as the others often times are, And also saving that for their reverend and honourable estimation they are not accountable. Saving unto the Lord God the Author general and unto their own Consciences.   

Pierce denieth the reasons alleged as probable but not necessary, his reasons therefore. Cap. 6.  
NEighbour Simon quoth Pierce you have alleged many fair and coulorable propositions and conclusions and have gone about me with this reason and with that.  
I am no School man, Neighbour quoth he, but yet some reason I have and some experience I have seen, and some heed I have taken thereof, wherefore if you will give me leave to answer you: you shall hear me as probably disprove these your allegations as you proved them, for I shall prove all your propositions are probable and not necessary, neither do infer a necessary conclusion as you have pretended, For the better doing whereof: first for order's sake, I will rehearse your propositions, reasons and arguments, whereof the first is: that the Magistrate and Officer is to be had in all honour and reverence because he is the Law which is most honourable and reverend, this I confess as an undoubted truth, namely for that the end aswell of the one as of the other, is that God may be honoured and glorified, godly People cherished. and maintain peace and concord strengthened and furthered, whereupon standeth the prosperity & the good estate of all countries and commonwealths, their ways and means you have alleged are these.  
To punish and chastise the wicked and the ungodly, and to restrain their liberty as much as is possible. ye have further alleged that punishments are divers, some corporal, some pecuniall, and that that all punishments are grievous both unto the sufferers, and also unto the doers thereof, but that I will not grant you without distinction.  
Very true it is that all punishments without exception, are grievous unto the sufferers thereof, but unto the executor thereof: they are not all so, namely such as are pecunial and the gain thereof returning unto the executor. For although that to beaten, burn, hung or whip any creature of God, namely a Christian man or woman: is an odious thing, & wherein no good or Godly heart can have pleasure: yet for advantage sake it is often otherwise, for otherwise there would not so many Oxen, Sheep and Calves be murdered, and so few Hogs, Dogs or Cats, their offences being only their good flesh.  
Wherefore, although that in all Godly reason your arguments have great necessity: yet in humane reason and experience it hath butb are probability and is no more. But as if for example you will say Women aught to be ashamed to be seen bibbing Wine in common Taverns, or to be seen at common lascivious and bawdy Stage Plays: therefore they are ashamed thereof.  
This is an argument gathered from posse to esse, to wit, from should or aught to be, to is simply, and hath not any necessity nor firmity, and that shall you see if you will go with me to London this next term.  
How be it, you seem to enforce your antecedent, by the honourable existimation wherein I am bond to have the Magistrate and Officer, and thereby you think that of duty I aught to grant it you for the shameful consequence which necessarily ensueth upon the denial thereof.  
Truly that not withstanding, me thinketh all this but a very bore and naked proof.   

● Simon maintaineth his assertion by authority of holy Scripture and diversity taken between the reward of Virtue, Learning and Knowledge and the hire of servile travail and labour. Cap. 7.  
CAll you this a bore and naked proof Neighbour Pierce quoth our Host if you, deny this proof (quoth he) you reverse & overthrow all human society which is maintained and upholden by giving unto God the which is due unto God, and unto man the which is due unto Man But unto God what can we give save honour, praise & glory, first and immediately unto himself, and secondly unto his Deputies and lieutenants, to wit, Magistrates & Officers whose calling and appointing thereunto as it is of God: so must and aught we to think that it is for their godliness and virtues, for God himself hath said them that honour me I will honour, and they that dishonour me I will dishonour, wherefore our wise and reverend Elders and Forefathers in their assessing these great Fees and charges: did mean to honour them whom God honoured. And therefore unto their callings appoited they great and honourable revenues, knowing that their gain is the punishment of vice and the reward of Virtue, and that the part & portion of all the godly is therein, knowing also that there is not so great Encouragement unto Virtue and Godliness: as the liberal reward thereof, and that all ungodliness and unthankfulness is measured by the greatness of the goodness and benefit received either at the handis of God or man. Lastly knowing the they might not prosecute but persecute the causes & occasions of these gains as hath already been proved, and therefore I say above all common reason and discretion they assessed these Fees and revenues that the gains might be great and yet the causes thereof few, quite contrary to all other estates and faculties, for what other reason is there that one man shall labour fore a whole day & at night shall receive twelve pennies or eight pennies for his hire: An other for half or a quarter of an hours easy travail shall receive xx. shillings or sometime more, what is the cause of this diversity? even this, the one is a hire and a price of a servile labour and travel, and is received in proper and private use, the other is an honour done unto virtue, Godliness and knowledge: which do receive nor hold, or accounted any so base things proper or private, or can be so basely minded, as to joy therein, further than they may glorify God thereby.  
What other reason is there, that one man in the return of a Ream of paper, shall gain xii. pennies or xuj. pennies clear, and yet where he laid out ij. pennies: the other laid out x. shillings. And after the same rate in Wax, that one man shall cell more for vi. pennies: then an other shall cell for viii. pound, which nevertheless bought as dear as he, within xy. pennies at xx. shillings waring, and both laid out more money, & longer looked for the return thereof. I say theris no reason other than is already made.   

Pierce denieth the calling to office, to be such as Simon hath alleged. Chap. 8.  
Neighbour Simon (quoth Pierce) whereas you maintain your assersion by the worthiness of the Magistrate and Officer, and do insist thereupon, alleging that they are called by God, and that for their godliness and virtue. The first part I greatly doubt, for that many of them buy their offices, and pay very dearly therefore, yea some cell their very inheritances for that purpose, I mean to buy offices, now did I never read that ever God received Money for an office, how be it I refer myself herein to my Masters that are learned.  
The next part that they are called for their Virtue and Godliness, surely than I verily suppose some of them are called for the things that never were in them before, and then were the caller deceived, which God cannot be, except you will say that God of his mere goodness and mercy called them for the virtues and godliness which he means to call them unto, and in this order beginneth to work, I mean in bestowing upon them so liberally, & by that means to charge them with his expectation, in respect of their great Talon committed unto them, which thing you seem to allege, as no small cause and consideration of the high assessing of the fees and charges aforesaid, and that so great mercies & graces bestowed upon them by God, and so liberal reward appointed unto them by men: should suffice to make them godly and virtuous from thence forth: what so ever they were or had been before. All which arguments, although they be godly and probable: yet as I said before they stand doubtful, for the old Proverb, honours change manners. I believe the godly and the learned do doubt whether it be taken in the better part, or in the worse, for I am very sure, that many are worse disposed, and much more ungodly in high and honourable calling: then while they were in mean estate and degree. Neighbour Pierce (quoth our Host) there is no rule so general, that it admitteth not exception, albeit I rout not nor ever did, that honours change manners, is and ever was meant in the better part. For the wise man says. He that is ungodly in wealth: how much more ungodly would he be in poverty? The examples are many that do prove that honours change men to the better, namely of Saul, of whom it is said that being called from a simple boy after his Inauguration: he felt himself suddenly changed, and as the book says: he felt a new heart in him.  
The like examples we have of many Kings & Prophets in the holy Scripture. But to come nearer, both for the time and also the place, in our English History we read of that noble King H. the fifth, who in his Father's life was of evil government, and kept company with rioters and unthrifts, so that there was small hope of him, but after the death of H. the fourth. when this young man was placed in his kingdom: he sent for all his old companions, who were not a little glad thereof, but when they wear come into his presence: he sharply rebuked them, and giving them small rewards, yet better than he thought them worthy, he forbade them during their lives to come within xii. miles of the Court, and that upon great penalty. All these examples do manifestly prove, that liberal reward of virtue, and high and Honourable calling do increase virtue in them in whom it is already, and causeth them in whom it is not save only in appearance, yet for pure shame to embrace it, seeing that otherwise hot coals are heaped upon their heads, through their shameless unthankfulness unto them that have so thoroughly provoked them with the greatness of their benefits.  
And therefore against all these reasons and proofs, to say that the Magistrate and Officer should privately Covet and convert so great sums of treasure: it were to shameful and slanderous, considered that they are the effects of so evil causes as hath already been showed. And considered also the horrible and wicked conclusion that would ensue thereupon, as also hath already been proved.  
Neighbour Simon (quoth Pierce) never tell me what might or doth ensue thereupon: but consider the truth and the matter as it is in deed. And if these great fees and charges do not come unto their receivers and takers in proper and private: what mean● they to make so great labour, suit, friendship and cost to get those offices and callings. And how cometh it to pass that by the means of such offices: such as before were of small ability, come to purchase a Barons living, yea twain or three. Shortly, that their care is greater to hear and learn where any Land or Lordship is to be sold: then for the Money wherewith to purchase the same.   

Simon confirmeth his assertion touching the desire to bear office to be good, by the Etymology and exposition of the word Officium. Chap. 9  
NEighbour Pierce (quoth our Host) all these matters are easily divided, unto the which thus I answer. To the first which is their great desire to be in such Offices of receipt, I say you misjudge of their desire because you do not understand the meaning of this word Office and do think him to be an English man whereas in very deed his Father is an Italian, whose proper signification and meaning you do not understand, for in our English tongue Office is no more to say nor nothing else but Service, so that whosoever desireth an Office he desireth to do service orles a place wherein to do service, now all men know that a private man is not able to compare with the Magistrate or Officer in ability and power. Therefore to desire an Office is to desire to be better abled, to express and declare the hearty goodwill and affection which he hath to be serviceable unto God and his common wealth, for that in private estate his power answereth not unto his goodwill therein, and therefore the better man the more desirous to be in Office and in the more Offices, for the greater is his power to show his good affection towards God who is the Giver of all these things.  
¶ Neighbour Simon quoth Pierce I cannot tell what Country man's Office is, neither do I greatly force whether his Father be an Italian, Spaniard or Frenchman, but if he be the same in Latin that service is in English: I am sure that both in Latin, French, Spanish and English he stinketh when he is to freely offered, and that (I am very sure) did Aesop mean in his Fable of the Sow great with pig unto whom (says he) there came a For who alleging unto her his great skill in the art of a Midwife proffered her his service toward her deliverance, unto whom she answered, that the greatest and best service that he could do unto her, was to keep him far enough from her, which she also prayed him to do, whereby you may gather what the Author's opinion was upon this voluntary offer of service and yet he doth not allege that the For offered any money, I suppose because he had no money to offer. But Simon Magus offered money in the Acts of the Apostles, and what the holy Ghost thought thereof: you may there understand, Neighbour Pierce quoth our Host this is a cold reason and no Argument, to say that a man's earnest desire to have an Office argueth his desire of private gain & profit, and so for his great desire to do good: condemn him of evil without proof thereof. Neighbour Simon (quoth Pierce) I do not so barely reason neither so nakedly as you have alleged if you did me right in repetition of my Argument, not intercepting the same nor severing the parts there of as you have done, and so have answered the first part by itself which is the weakest and have said nothing to the second part which is their great purchase and the strength & effect of the first, for my Argument taken, wholly together is thus much to say, that their great desire to have the Offices, and their great purchase of Lands and living following the same, showeth that from the beginning there was meant naught else but private pouching, for ever the act that is last in exception: is the first in Imagination in all men's doings this is most assured. Neighbour (quoth our Host) this Argument of yours which you hold so forcible is of no force at all, whither the parties thereof be considered jointly or severally, neither doth this great desire to be in Office, neither the great purchase ensuing the same in any wise disprove my first Assertion and maintenance of this great revenues, fees and charges as you suppose, construing and taking my saying to near unto the letter. For whereas I have alleged the Magistrates and Officers to be the Patrons and Fathers of the common wealth, and these great revenues a public treasure in their hands to the uses and intents above rehearsed: ye allege against me their great purchase of Lordships, Lands and livings as a repugnancy and dispraise thereof, which it is not but the greatest & strongest confirmation thereof that I myself have alleged, for although I have made them receivers yet have I not charged them méerly as Receivers: but as Bailiffs & Gardens of trust whose authority extendeth to improve for the benefit of their countries. But a better Improovement can there not be made: then by altering of money which is transitory: into land which is permanent, namely being delivered unto them at their years of discretion upon the account of their said Balifs or gardens. And even as it fareth between the Garden and his pupil, the Balifs and him to whose use he is put in trust. So fareth it between these Magistrates and Officers and the common wealth as touching these receipts.  
And therefore these purchases of lands & possessions the best and most allowable discharge upon their account that can possible be made unto God, the greatest and highest advancement of his honour and glory, the greatest and most assured comfort and stay of his godly people and servants unto whom the payment of the money from hand to hand had been but a temporal and a short relief, for every man hath not the government ne right use thereof, to slipper is it and fugitive.  
But these Lands in the hands of these Landlords are a stay perpetual and permanent whereunto the godly and honest person is sure of preferment and that for reason for why the Owners are such in whom is no acceptance of Worship, Friendship, or of the greater offer, neither of other thing than virtue and godliness, and therefore their rent must needs be easy, for who should rate it by out bidding when the ungodly is no chapman neither dare present himself in the place for the godly person doth if no not unto the wicked much less unto his godly Brother or Neighbour. This is no small commendation of Virtue and godliness and no small encouragement thereto, namely where a man may make as sure & a more sure account of his Farm: then some other can make of their Inheritance and patrimony, which thing although it seem strange: yet is it commonly verified in the Farmers of such Landlords. For we see to often that diverse honest & godly Men leave their Inheritance unto ungodly and unthrifty Children who (falling into the hands of th' executor do little while enjoy the same. The cause whereof is for the they came to their lands before they came to their Wit, and being Owners waxed thereby proud and in state being under no man's check and disdaining all men's council & so forgetting God and themselves fall to folly and then (as the Prophet David says) Their table is made a snare to take them and the things which should have been for their profit, ar● unto them an occasion of falling, So fearful and dangerous is the singular and sole propriety of great Lands and possessions, as that often times it not only bereaveth the owners of their right wit and judgements: but also through their pride, unthriftiness and prodigality it hazardeth the sincere administration & execution of laws and justice, procuring partialite and favour to ungodliness and dissolute living, whilst they (whose duty were to rebuke such people and to restrain their liberty) had rather enter into their large revenues and possessions and to take and use the opportunity of their wickedness and recklessness as the meetest occasion hereto. But in these Farmers and in their posterity otherwise it is and that for the reverend and honourable regardss between them and their Land Lords at whose hands and during whose good will and pleasure they hold their livings & whose great liberality and benignity charges them with no small expectation aswell of godly and honest conversation of life, as also of hospitality and charitable dealing with their brethren and Neighbours being by their means very well enabled thereunto. These things (I say) are looked for at their hands and that by them whose expectation they dare not nor can not without great shame falsify, which godliness, thriftiness and liberality in them is of no small force to move others thereunto, and so mutual love and charity cherished between every degree, & where these things are, God hath promised to bless that house, Town, City or Country.  
It can hardly be spoken and much hardlier written how greatly and how mightily this procureth and advanceth Learning, Godliness and Virtue, how much it furthereth the desire of contemplation and godly exercises of the mind, against which there is no Impediment nor hindrance so great as either the destitution or want of a competent living and maintenance, orels the daily fear to be supplanted or disappointed thereof, and consequently the thoughts and cares either to provide for a competent living orels to maintain and defend the same against the daily Alarms and assaults of the Covetous and the ungodly against which the benignity and goodness of Owners and Land lords is the greatest yea the only protection. These are the effects and fruits of these purchases alleged by you to be made by the gains, fees and revenues aforesaid which do far differ from the common purchasing of other private people by whom (through your Ignorance orels of malice) you do judge and measure these which are in nothing like nor comparable, as the effects and fruits thereof will evidently declare, namely in the purchase of the Merchant, the Chapm Turrian, the Grazier, the Clothier and such other like Artificer whatsoever, at the hands of all which people no such thing is hoped or looked for. First for the they do not sustain any such charge of expectation, neither is any reason that they should, except a Shoemaker buying an Ox hide for three shillings & fourpence, might sell shoes for twenty shillings a pair: for that would altar the case. Therefore as his calling is base and mean: so is his judgement as touching Virtue and the Felicity and end of man's life, which he judgeth to consist in getting and having, for that he seeth men accounted and esteemed thereafter, and other or farther. Contemplation hath he very little or none. So that in his Opinion he spéedeth his matters wonderful well if he return his Chaffer to his gain, & the more and greater so much the better, be it land or lease of Farm or house, if he can sell it again for double or triple that it cost him or let it for three times the rent that he payeth himself for it. All this he accounteth honest gain and very wisely handled, so that when he hath any thing to let or set up goeth the Drum & as welcome to him the Devil of hell, yea Beelzebub himself as the godliest person in England, yea as an angel of heaven, for godliness, virtue or honesty is the last question that he will ask, only Quid vultis mihi dare? Thus is the godly person sure to be put back orels to take the thing to his utter detriment, so that upon the matter no question or difference whither of them speed, for the evil man is made a great deal worse, namely for that the greatness of his rent stoppeth the mouth of him whose rebuke he should most fear & whom he would and should most reverence and regard, and therefore will he be as wicked and as ungracious and corrupt as many others as he can and dare for fear of the laws. The godly person although he gladly would do good: yet wanteth he power thereto being over set with the greatness of his rent, so that in conclusion whether the good or evil may speed: they are forced to deal hardly with the world whereby ariseth little or no amity, friendship or charitable love among men but even all for the penny as among mere Strangers nor any zeal unto God nor to do any good for his sake.  
By all these Arguments, it appeareth manifestly how much it were to be wished and desired at the hands of Almighty God, that only or chiefly such were purchasers & Land lords whose very estates and callings and the manner of the getting of their gains wherewith they purchase do charge them with a reverend and fatherly regard in letting and setting the same to the honour and glory of God who hath so mightily blessed them, yea so far above all that they ever could with out shame have wished or desired, so heaping hot coals upon their heads in their unthankfulness and dealing otherwise, which (as I have already said) is not or at the lest not so greatly to be hoped or looked for at their hands of base and mean calling. And therefore Neighbour Pierce (quoth he) admitting and confessing the greatness of their purchase: yet can ye not conclude against me the proper or private receipt or employing of Charges, Fees & revenues aforesaid neither will I grant it unto you, for the slanderous and shameful consequence which it infereth necessarily as hath already been duly proved.   

Pierce repeateth the Reasons and Arguments of Simon and confuteth them by proof and experience demonstratise as from the cause to the effect and that upon his own knowledge. Cham 10.  
NEighbour Simon (quoth Pierce) ye have made as yourself doth suppose many strong reasons & conclusions to aproove the first asessing and the now receivig of eight pennies or twelve pennies for a shéet of paper, and other excessive and unreasonable Fees and charges of suits as not only tolerable, just and reasonable: but also godly and most conducible unto the common wealth, and to the prosperous and good estate thereof, namely for that these Fees & charges were meant and yet are the punishment of vice and the reward of godliness & vertne. And also the they were & yet are meant a public treasure in the hands of the Receivers thereof, to all godly uses, intents and purposes.  
Whereunto I answered, alleging the grrat purchase of Lands and Lordships by the Receivers of the same as a thing repugnant and contrary to your Assertion, whereunto you have replied that their great purchase is not only contrary to your first Assertion but a confirmation of the same.  
For you say that their purchase of lands is a provision with out comparison more assured and permanent then were or could have been the distribution of the money or any part thereof from hand to hand, and also that the effects and fruits thereof are more and greater and do stretch farther and more generally and universally do procure the honour and glory of God, and the public wealth, peace and quietness.  
To prove that these things are so: you have alleged the honourable calling of the Magistrate and Officer, and the great expectation that he sustaineth both before God and Men, & also the reverend opinion the we are bond to have of him.  
ye have also alleged that the first causes of all these great gains and profits are such as of duty he is bond to persecute and not to prosecute, namely for that they are ungodliness, wickedness and all kind of vice, by the gain whereof (say you) not honest nor godly person can without great shame thrive and wax rich, much less the Magistrate and Officer upon whose great expectation herein you do so greatly insist.  
Truly Neighbour (quoth he) all these are goodly and also godly reasons and do very well prove how things either have been orels how things aught to be.  
But that they are so presently: these are either no proves at all or very small and so your argument gathered and concluded from posse to esse as I have said already, and as I will further prove by Arguments gathered from the cause unto the effect and from the effect unto the cause even the very same that you have alleged, tying them together in the same manner and form as yourself have alleged them.  
First you say that the original cause of these grreat gains, Fees and revenues was the hate that the first Assessors thereof bore unto ungodliness, wickedness and all kind of vice, the favour and good affection which they bore unto Virtue, and godliness, and therein they meant the punishment of the one and the preferment and advauncment of the other, and so you conclude lewdness, unthriftiness and ungodliness to have been and yet still to be the first cause of these great gains, Fees and revenues, and these great Fees and revenues their effect, the effect of these fees, profits and revenues ye have alleged or rather I myself have alleged, and you have confessed and justified to be the great perquisition and purchase of Lordships, lands and possessions by the Magistrates and Officers receivers of the same.  
The effect of their great purchase is by you alleged to be a provision, a stay of living and patrimony for the Godly and honest People of the common wealth, and for their assurance, peace and quietness. The effect of so good a provision for the Godly: you have alleged to be the increase of them, and the decrease of the wicked, unthrifty and ungodly, the effect of the increase of godly people you have alleged to be mutual love & charity and all good affection both towards God and also one to an other, the effect whereof you have alleged to be the manifold blessings of God according to the saying of the Prophet in the hundred three & thirty Psalm.  
Thus have you argued from the first causes producing their effects, and from those effects as from causes of their effects very orderly and very probably but not necessarily as I have already alleged, and as I doubt not hereafter I shall prove unto you so directly and so evidently that you shall either confess your own proves fallible and falls: orels you must and shall say that causes produce no effects orels clean contrary effects, which is to reverse and to overthrow the order of Nature and all the law and rule of reason as to say there can be a Father or a Mother without a Son or a Daughter or that between a man or a woman there should be begotten a dog or a cat. And for proof hereof I will allege both reason as strong as you have alleged any: and also mine own experience which I myself have dearly bought and paid for. I pray you Neighbour let me hear that (quoth our Host.)   

Pierce ploughman's first tale for that purpose where he sbeweth how his Neighbour and he went to the Tavern and to the dancing School and what happened there. Cham 11.  
AT my being in London this last term (quoth Pierce) it fortuned one after noon having little or nothing to do, as God knoweth what Idleness and ungodliness cometh of our idle waiting and attending upon our days of hearing as they term them, when in the mean time we run up and down in the streets, and if happily we meet with any Friend or acquantaunce it is held great humanity to offer him the courtesy of London, which is as much to say to have him to the Tavern & there to sit bibbing until neither of them can scant find the way forth again. So as I was about to tell you, one day amongst all others we met a company of Neighbours and Friends together in Paul's six in number all Country men and Neighbours, save one that was a Londoner a Neighbour born of ours, who was our Leader to many a good place doubt you not, so on God's name needs we must to the Tavern, and so we went to the Tavern, there fast by, whereby that time we came forth again: our heads were better laden with hear then with Wit, so on God's name when our heads were well fraughted: we must needs go to see some pleasures of the City that were strange and novelty unto us of the Country, and so on God's name we went into a dancing School not very far thence, now was there one man of our Company that was as deaf as a door nail.  
¶ When we wear come into the School: the Musicians were playing and one dancing of a Galliard, and even at our entering he was beginning a trick as I remember of sixtéens or seventéens, I do not very well remember but wunderfully he leapt, fling and too on, which the deaf man beholding, and not hearing any noise of the Music, thought verily that he had been stark mad and out of his wit, and of pure pity and compassion ran to him and caught him in his arms and held him hard and fast. The Dancer not knowing his good meaning and taking it to the worst, and having a Dagger drawn it out and smote the man a great blow upon the head, and broke his head very sore.  
The man sore moved and grieved therewithal, and being a man of great strength: threw him from him with all his strength among the Musicians, and be lighting upon one of the greatest and fairest Vials, broke it all in pieces.  
Therewithal up start the Musicians for him and we for to help the other being our Friends and Neighbours, and then went out Daggers, up went Pantotles', all the rest of the Instruments in the the throng w●re all to trodden and broken, and but that Neighbours hearing the noise & bustling came in and parted us: surely some of us had been in great danger to have been slain.  
I lost my Cloak and had my head broken and so had three of my Neighbours more, and hardly the Musicians and their part takers went not scotfree. But shortly to end & come to my purpose: you shall hear what followed.  
First and foremost we were all arrested and committed to Prison for a fray and bloodshed, where I think you may make no question if it cost us any thing before we got out again. But having paid our Fees there, and thinking verily that the worst had been past: even at our coming forth from thence we were all newly arrested by latitates and remained until we had put in surety to appear at the day of the return of the writ in the Kingsbench. So we laid our purses together and went to a worshipful and learned Lawyer that had been of our council aforetime, and showed him the declarations that were against us, whereof the first was at the suit of the Owner of the school, wherein he alleged that with force and arms we had entered into his house and beaten, wounded and evil entreated his Servants, by reason whereof he had lost their service by the space of right days, to his hindrance and damage sixpound, and also then and there three Instruments of Music commonly called Vials did spoil and break to his loss and hindrance sixpound.  
Besides this, every of his Servants the parties themselves sevearlly declared against us all jointly of an assault and battery made upon them, and that we had beaten, wounded & evil entreated them to their several damages fortypence, the Dancer himself declared severally against the deaf man for assaults and battery, upon all which matters we prayed his council and advise, his answer was shortly the in his opinion the law was against us in all & every of our cases whereof he gave us the causes & reasons as I shall rehearse unto you.  
To the first point of the first declaration for forcible entry we prayed his reason, how or by what reason our entry might be said forciblo seeing the doors were open, and if they had been shut our coming in was but to hear & see, & our meaning not hurtful to any man. His answer thereunto was that a man's meaning that cometh into my house shallbe construed and taken to have been such from the beginning as is his act there done after he is entered, for the shallbe taken for his meaning & the declaration thereof, namely where he entereth without special commandment or licence of the party, & because (says he) that after your entry into the house ye did there commit a force & an unlawful act: therefore your first entry & coming into the house shallbe deemed & judged unlawful & forcible. Then we asked how or by what reason our act could be said unlawful which was but the taking of a man in his arme● of very goodwill to stay him thinking that he had been mad & out of his wit and might have mischeived himself. His answers thereunto was that therein the act was not lawful nor iusticiable but a Trespassers although no farther harm had ensued thereupon, which yet (by your confession) there did, for to speak generally: it is not lawful to embrace or strain any man against his will, for if him list to take it to the worst (especially if there ensue any evil unto the party thereby) it shall not help the party to say that he meant him good or at the lest no evil thereby, for although that in felony the intent do qualify the fact it is not so in Trespassers wherefore your act was not lawful nor justiciable except ye had been Officers or otherwise the ye had come in & found them doing some felonious or unlawful act, by means whereof ye had had sufficient colour to have laid yourhands upon them, for every man is an Officer for peace sake & for the preservation thereof, & then (quoth he) your case had been otherwise, unto this we answered that our act in all reason seemed more lawful and tolerable than there's, for that in their exercise there is little good purpose or none at all, nor better end or purpose then to induc● such evil and unhappy events and consequents as happened in this case of ours, and that therefore their cause aught not to have favour against us as if we had hindered or interrupted their honest or lawful exercise in any godliness or in any thing tending unto virtue, to the glory of God or to the profit of the common wealth. His answer unto that was that we are not to dispute of that which the reverend and honourable Magistrates have established yea & held in no small reputation, it falls for the Magistrates, Rulers & Officers to bear with them in all incidents & casualties otherwise should they disallow their own Acts and be contrary unto themselves, which were inconvenient. Then we demannded of him why for the first Vial that was broken: the Master should not bring the action against the Dancer who in very deed was the breaker thereof, and not the other man. His answer thereunto was that in very deed we were both Trespassers unto him alike, & he at his liberty & election to take his remedy against us both or against any of us for (quoth he) although the dancer were the material cause yet was y● other man the efficient cause thereof, asfor proof, if a carter wilfully drive his cart over a man, woman or Child, both the cart, the horses, and the Carter are guilty of the fact whereof the deaf man is not excusable neither can pled not guilty to the fact, because he was the first and chief efficient cause, thereupon we moved unto him this question, why the Musicians themselves should not be said to be the first efficient cause seeing that without their noise the Dancer would not so have fared nor taken on, neither the deaf man have taken him for a mad man, as both you and we would have done if we had been in his case, and had herded no more than he herded.  
Unto that his answer was, that whatsoever it seemed unto him or unto us, it is (quoth he) at your peril, and at all men's perils else that resort & haunt to such places to put on all our Senses, wits and understandings, and also to desire God to give them wisdom and his grace to judge wisely & well to digest such things as they hear and see therein, and the we be not snared in evil thorough ignorant appetite of our senses unto our hindrances more than we ourselves are able of ourselves to judge or think, for (says he) seeing we are not able, neither is our authority to blame or challenge the places; neither to disallow the things there professed, which were to derogate from the Magistrate.  
Yet if we have so much grace of God as to be Magistrates unto ourselves and in such cases to blame and reprove ourselves, and our own senses, and inordinate desires, either in due time before we are fallen, orels in some reasonable time, and with our reasonable loss and hindrance it may suffice for answer unto us by them unto whom otherwise we must creep and pray our redress neither able to crave it at their hands without an inconvenience aforesaid, which is condemn and disallow the things by themselves allowed and established.  
We asked him what reason there was that we should be charged in several actions and unto several People, for one trespass, as namely unto the Master and also to the servants. His answer thereunto was that the Master hath a special interest in his servant for the profit he is to receive by his service for which service he is to recover & not for the hurt done unto the person for the party himself recovereth for that. To be short, his resolution was that for all our harms and loss that we had got: we wear so far from all hope of redress or amendss, that we were in the worse case in our defence against them & very like to yield amendss by judgement of law. And thus you see (quoth Pierce) how poor guiltless & simple men in a far honester cause are put to the wurser end. Neighbour Pierce (quoth our Host) as for thee, be as be may. But truly Neighbour you had but evil success in going to see pleasure and to hear Music, and yet trust me if ye will, I suppose the you sped a great deal better than a number speed in such like places, who think nevertheless themselves to have sped there well, and come away right well contented, which in very deed is the only cause why in my fantasy they speed worse than you, for why you are hurt and feel it, but they are hurt but have no feeling thereof until their hurt be past all cure, for a man is never so dangerously sick or sore as when he hath lost the sense and feeling of the sore or of the sickness. So fareth it in such people as these, for although they feel no evil that they contract, and yet in such places, yet do they carry thence with them the seeds and radical causes of great Infortune's as the woeful and lamentable end of many a good man's Child hath witnessed daily, doth & wil But truly Neighbour Pierce (quoth our Host) you are waxen more than half a Lawyer by these means.  
Nay soft (quoth Pierce) I have an other matter to tell you and that almost as strange as this, and that chanced to myself in a mischance about a four years past, I pray ye let us hear it quoth our Host, marry quoth Pierce, thus it happened, A Friend of mine would needs give me my dinner at an Ordinary table where we fared very daintily, but I promise' you for mine own part I have thought myself better at ease many a time & often with bread & cheese in other Company. So Sir in the name of God when dinner was done: in steed of grace to the dice they went on every side upon proper square tables fit I warrant you for the purpose, & there to the hazard they go xx. s. xl, s. u l. vi. l. a cast, I stood by and beheld. Anon there came a Stranger a plain homely fellow of the country much like myself and he seeing such sums of money upon the board, and the dice trotting to & fro, and that now one snatched a heap and now another snatched an heap, and there withal such devout swearing, he came is me and rowning me in the ear, asked me whose wear all those heaps of money that wear laid forth, marry (quoth I) his that can get them, get them (quoth he) how? Mary (quoth I) by hazard, say you so (quoth he) claim they no farther property in their money but by hazard whether themselves shall have their money or an other man? no verily (quoth I) What are those white things full of black spots that are so chased to and fro? Those (quoth I) are called dice upon whom standeth the hazard, & there withal my Friend and I having dined and dispatched: went our way forth toward the Temple, and before we had gone so far as a man might shoot a Bird bolt: there arose an outery behind us, stop the thief, stop the thief, and there withal I looked behind me: and lo the fellow of whom I told you, came running with both his hands full of money and after him ran the ruler of the Ordinary and three or four of his servants as fast as ever they could run with hue & cry, we turned not back neither made us to do therein. So they followed him until they came as far as Saint Dunstanes Church, and there the fellow being out of breath, turned again and catching the Master of the dicing house in his arms: cried I have him I have him, this is the thief (quoth he) Now was the throng so great that a man could not know which was which until at the last the Officers came and too them both and knowing the Master of the dicing house: asked him what the matter was.  
Marry (quoth he) this Villain Thief hath rob divers Men of Worship my Guests of great sums of money and I have followed him for he dead upon the selony. And there-hée had sp●ed me in the Company & bade them lay hold upon me for this knave (quoth he) gave him the council & is as false thief as he: There was no more to say, I was & laid hold upon apprehended, and both he and I carried before a justicer of peace the Fellow and I, my Friend would not leave me but went with me to see and hear the end. So Sir, when we were come before the justicer: he laid fore to the Fellows charge that he had broken his house forcibly and burglarly and had feloniously rob four Gentlemen of worship his Guests of divers sums of money feloniously and against the queens laws and peace. Sirrah (quoth the justice) what sayst thou to this? Sir quoth the fellow I beseech you to stand my good Friend and Master and let me have but law & reason at your hands, I trust it appeareth unto your discretion (quoth he) that this matter alleged against me is not sufficient to put me to answer thereunto. First for the forcible entry into his house and burglary supposed: I say his house was open, and daily is and to long hath been and unto to many if it pleased God and the Magistrate such as your Worship is, for I undertake he that hath any thing to loose and cast away: need neither break door nor brickwall to leave it behind him there, and somuch for mine answer unto that part. As to the money supposed to be stolen: he declareth no certainty thereof, neither conveyeth to himself any property therein, and so no felony of the thing whereto no man claimeth property, very true it is (quoth he) that I came into his house and seeing a company standing about a square Table & divers greet heaps of money laid forth thereupon: I asked this honest man that was a slander by meaning (me) what was meant thereby, and also by two white square things full of black spots that were chased to and fro upon the board, he answered me that they were playing at the dice, for that is quoth he the name of those square bones, and said farther the the name of their game was hazard. When, I had herded him say so: I considered with myself that there might be good to be done for me among them, for having well marked their order: I found them the most indifferent People to gain by that ever I met withal in my life, for I perceived that he that laid the money down: the rest meant that he should never take it up again, and for his part he meant aswell unto them and that all this stood in the favour of hazard, and so often time it chanced accordingly, to wit that the box being the third person: caught a share and by no other nor better title than me thought myself to have, for me thought I was as indifferent to every of them as was the box or as any of them was to osver, for I verily thought and yet do that if neither of them ever fingered that laid down either had his desire against other, moreover quoth he, when I beheld such lewd and shameful misspending of the time, such horrible swearing and blaspheming & known not where neither unto whom to complain for reformation thereof & thought in Conscience I aught not to suffer it as far foorth as were in my might, & I see no way so likely to redress it as to take away the cause which I perceived was the money: I thought that both by law and good Conscience I might do it and aught also, and in this deliberation I awaited my time and snatched up all that I could lay hold upon and came my way, whereupon I pray your discretion and whether this be felony wherein there is title or at the lest colour of title. A Sirrah quoth the justicer, you are a cunning thief indeed, it is time to look to such knaves as you are. Sir quoth the poor fellow, I beseech you be good to me, I am a poor man and I trust, saving against them the lost the money the money is mine against all men and as unto them when they demand me: let me answer. And as touching that honest man quoth he, by me, I never dealt with him nor never see him before, to be short the Fellow was committed to Newgate, and I was feign to find surety by recognisance to appear at the next sessions there to make answer to such matter as should then and there be laid to my charge, and that cost me five shillings and this was all that I got by having my dinner given me.  
And what said your Lawyer to you for this said our Host, what comfort doth he give you of a mends against the party that thus misused you, truly (quoth Pierce) he utterly discourageth me to stur or meddle farther therein, and all upon the same reasons that he made before orels the very like in effect, Truly Neighbour quoth our Host, that Lawyer was no Counsellor neither for your purpose and much less for his own. Why so Neighbour (quoth Pierce?) marry quoth our Host, for there is no courage in him, neither hath he the way to help himself, & to keep you in doing, in that he giveth such council to peace & quietness, unto such fellows as you the would gladly cut high out work if himself were not his own hindrance. Nay surely Neighbour qd Pierce, what council soever he had given me therein, or what council he or any other of them all shall hereafter give me in such matters: I am taught already though to my cost, while I live to love pear & ensue it, & to love mine own house, my honest labour & travel and chiefly & above all other things to serve God, wherein I find the only stay and comfort of man's life to rest, & that when all is sought and tried: there is none other rule ne level well and surely to guide & order our affairs & doings.   

The application of Pierces tale by the Host, that the great charges of the Law is profitable to the common wealth, and a repressing of vice and sin. Chap. 13.  
AHa, very well said then (quoth our Host) I am glad that yet at the last you are come to the point whereunto I have all this while laboured to bring you, which is to confess that these great and excessive charges and expenses have reform and changed you from an ungodly & troublesome man: to a godly, wise and prudent man, able to give council not only privately and to your own friends and family: but also to bear office and authority in your Parish, yea in the whole Shire where we both dwell, so that I hope from henceforth we shall have great store of you, and that of the greatness of such fees and charges of suits in Law, and of the first Assessors and the now receivers thereof you are utterly concluded & estopped to speak or think save in all honour & reverence, Do you think so Neighbour (quoth he?) Yea verily quoth he, for you have confessed all this your reformation & amendment to have comen thence, & look what effect it hath wrought in you: you are of charity bond to think that it hath wrought, worketh & will work in a number more than you, & the money that you have or rather think that have departed from: is in their hands who are treasurers thereof, as I have alleged towards the good and godly uses, intents & purposes the may or shall arise hereafter in common benefit, to wit, service of the whole common wealth, wherein your part is as far forth as there's. Do you call this a mending Neighbour Simon quoth Peirce? In very deed quoth he, I must needs confess, that these great and excessive Charges and large Expenses have rebuked me, have chastised and amended me, but to say that I think or judge it thank worthy unto them that have received my money: I say the Devil kiss his arse that so amendeth me or any friend of mine, for verily such amending in my judgement, deserveth as much and the very like thanks as did the Wife, who gave her husband two strong poisons, meaning to speed him in deed, but the poisons being of contrary natures: wrought one upon an other, and destroyed either others force, whereby the man being hardly handled for a season, yet being driven into a lax by their extremity: avoided them both and with them much corruption, so that where before he was a very corrupt body: he was by their cleansings the better xx. years after. Thus she did him good by accident, but far from her intent or purpose, and utterly against her will. And surely they that take so excessively of me and of others our money, & by that kinds of punishment amend and reform us: I hold them worthy as much thank therefore as was this Wife at her husband's hand for his amendment which was wrought by her mean. For I dare safely undertake, that for our affliction and punishment, or for the dishonour of God and other ungodliness that dependeth thereupon: they are as sorrowful as was the parish Clark of a Town that was sore visited with the Plague, who said unto his wife upon a day. Wife (quoth he) if there come two corpses to day: we will have a shoulder of Mutton and a quart of Sack to supper, & if there come but one: we will have a shoulder of Mutton and but a pint of Sack. Content husband (quoth she). And verily I think that as heartily as this good man & his Wife prayed for their recovery that were visited: so heartily pray these for peace, quietness and the honour and service of God, and the Godly & charitable dealing and living of their Neighbours and brethren.   

Pierce proveth that the sufferance of wickedness and ungodliness: increaseth their gain who are and should be the rebukers and punishers thereof, and that to be the cause of great injustice & unrighteousness. Chap. 14.  
NEighbour Pierce (quoth our Host) I pray you let me further understand what ye do mean by this History, for it should seem that you have alleged it against me, not with standing that it maketh for me by the wonderful effect which you yourself are forced to confess, that it hath wrought upon you. I know what I have confessed Neighbour (quoth Pierce) and also in what manner I have confessed it, far enough from your purpose or any confirmation thereof. And where in maintenance of these great fees and revenues you have alleged that they are public, & also how many and how good and godly are the'ffects and fruits thereof: without proof made of them or of any one of them, either by your own experience or by other necessary demonstration. There in proof of the contrary to wit, that they are proper and private, and therefore excessive and unreasonable which is my assertion, I have brought you this proof of mine own experience, whereby I have sufficiently showed that the first causes of all these great gains and profits are prosecuted as I have affirmed and not persecuted as you pretend. For I have partly showed you here what leave & liberty the common people namely youth hath to follow their own lust and desire, in all wantonness and dissolution of life. For further proof whereof: I call to witness the theatres, Curtains, Heaving houses, Kissing booths, Bowling alleys and such places where the time is so shamefully misspent, namely the Sabaoth days unto the great dishonour of God, and the corruption and utter destruction of youth. All which (I say) are either the causes or the effects of these great gains and revenues, or else both causes and effects interchangeably. For I dare undertake that if either these gains and profits were public as you pretend, or else if there were as great gain and profit to the Magistrates and Officers, in the godly lives and honest conversation of the common people as there is in the contrary: these harbours of ungodliness & misnurture, would have less favour and maintenance than they have, and godliness, Sobriety and modesty of lives & manners: would be in greater estimation than they are, and the honour and glory of God more advanced thereby. But alas that the honour and glory of God and the vain glory, pomp and majesty of man cannot stand together, & that one of them must needs fall in the others exaltation, for certainly the more liberty unto wickedness & sin, and the more falling from God through the same: and the more humbly complainings unto your good Lordships, and unto your good worships. The more Recognances for the peace and good a bearing, aswell by the Godly as by the ungodly, the one invading and the other defending: the more praying, paying, waiting, attending, ducking, crowding, & courtesying, procuring of friendship by means, bribing of his flatterer, & bribing of her flatterer, this driveth the great wealth and abundance into few men's hands. For where the ungodly through misgoverment is fallen into danger of the Law, what will he not give to redeem his life or his infamy? yea even unto them who were the first causes and occasions of his fall into such folly and mischance through liberty and not restraint of the contempt of God, his Laws, and service, which he will not fail to measure and fully to reward unto all libertines, contemners and despisers of his majesty and will, given then over into a reprobate mind, from vice unto vice, until he hath fully brought him to nought. So dangerous and fearful a thing is liberty and not restraint of the beginning of evil, which although they appear not such at the first: yet when they are come to their ripeness and have brought forth their increase to wit, Fellonyes, Thefts, Man slaughter, Murder and such like: there is not so ignorant a person that will not say, the man or woman was never like to come to better end, namely for his evil and dissolute life in the beginning.  
This liberty is in the hands of Magistrates and Officers to bid or to forbidden, even after as they will prefer the honour and glory of God, or else their own wealth, pomp and vainglory. And therefore how heartily were it to be desired at the hands of GOD, that such as are Magistrates and Officers: should not be covetuoꝰ, orels such as are covetous should not be Magistrates, for hereof lethro did warn Moses in the xviy. of Exodus, talking with him concerning the election & choice of Magistrates & Officers, & bade him choose such as hated covetise, & spoke of no other vice. The cause whereof is apparent, to wit lest the wickedness & ungodliness of the people came to be valuable let and set, rented & farmed, bought & sold, for what other thing is valuing, letting & setting, renting, buying & selling of offices whose value is more or less according to the state of the people & their dishonournig of God thereby. And where you maintain these great gains by their godly & worthy effects, the first whereof you allege to be their great purchase of Lordships, Lands & possessions & the effect thereof you allege to be a provision & patrimony for the good & godly, the effect whereof ye say is the increase of them, & the decrease of the contrary, the effect whereof you say is godliness, unanimity, love, charity & benignity one towards an other. And last of all the effect thereof be the manifold graces & blessings of God, promised by God in the Psalms to the house, town, City or Country where these things are. From the first cause to his effect I grant your argument, the these great gains are cause of great purchase, but from the purchase to his effects ye show not how it is: but how it aught to be, for in steed of the effects whereof you have spoken, I see many gay houses full of gay chineis, costly banquetig houses, galleries, bowling Alleiss, strange toys of point devise & workmanship, but within I find no man dwellig save Pride, who hath chased thence hospitality & charity, & as for other preferment the the godly have at their hand● in any of their purchases: I see none but even who will give most, & can make mightiest friends, & who those are in our days: the ungodly, unfaithful & uncharitable dealing so universally, do plainly declare.  
The people so evil given both young & old, so ungodly in living so uncivil, yea so rude & barbarous in manners, wherein me thinketh they have prevailed & increased more & more all after as these office? have waxen more gainful & the desire to have than greater. And therefore your distincton between the in purchase & the Merchant, Chapman, & other common people whatsoever (saving his probability) vain & ridiculous to the purpose.  
Therefore Neighbour Simon (quoth Pierce) your reasons are weak, and to maintain the greatness of their fees unable. Abide Neighbour Pierce quoth our Host, give me leave to answer you unto these matters, and first because that in very deed probable reason giveth place to necessary proof and demonstration, wherein you suppose that you have gone beyond me, because that against my bore and naked reasons as you term them, you have alleged authority, and that of your own experience: I will answer you with the like, & that of mine own experience also, and more direct unto my matter then any of yours, which are indeed indirect and stand in different, and I will prove that the Magistrate and Officer in the beginning was and yet is such as I have alleged, and also the first assessing of the said fees and revenues, and their great utility and necessity, namely for the uses, intents and purposes aforesaid. For proof whereof I will rehearse unto you a matter which I myself did both hear and see.   

The Host maintaineth the contrary, and for disproof thereof, and for the proof of his assertion: allegeth the purchase of a certain wealthy Officer towards the Law. Chap. 15.  
ABout two years agone it was my fortune to be beyond London in Kent, at the house of a worshipful Officer towards the Law, who not past a month before my coming thither: had purchased a Lordship, wherein were divers good Farms, & their leases to expire at Michaelmas then to come twelve Months. It came to pass one day of my being there: thither came a rich man dwelling not very far thence, whose suit was to this Gentleman to take one of his said Farms in reversion, and coming to him thus he began. Sir quoth he, I understand you have bought such a Lordship, God give you joy thereof. Very true it is (qd he.) Sir quoth this rich man, I pray you let me be your tenant of such a Farm, giving more than any o●her man will give for a fine. The rent of the Farm was u ●  
What will you give me for a lease for xxi. years quoth this Gentleman? Sir quoth he, I will give you an C. l. & unto our Mistress a Velvet gown, & xx. Angels to buy her pings beside. You have bidden like a chapman said the Gentleman, give me leave to be advised unto Monday next said he, and then I shall give you an answer héerin, so causing him to tarry dinner he let him departed, and this was upon a Thursday.  
The next day being Friday: this Gentleman sent for the Farmer of the same piece of land, who came thither, & with him three handsome young men his sons. So when he was by the Landlord's commandment brought before him: he asked him of what age he was. He answered lxxv. years. He asked him how long he had dwelled in that Farm. He answered that he had dwelled there all his life for he was born in it and his father before him. You know quoth the Gentleman that I am now become your Landlord. I know it very well quoth he, and I beseech you of your favour. What will you give for a new lease of xxi years quoth the Gentleman? for you know your old lease is near an end. Sir quoth the poor man, let me give you reason, only that I may be able to do my Prince and your worship service, & to relieve my poor neighbours as hitherto I have done, and have been well able. Very well quoth the Gentleman, be here again upon Monday next and then you shall understand more. The poor man (his duty done) departed. The next Monday being Monday next before Bartholomew day: the poor Man was come again, and brought with him a couple of fat Capons, & about an hour or twain after came this Churl very well mounted his Gelding not dear of x. I and behind him was trussed a fat Buck, which he presented unto the Gentleman by one of his servants. To be short: he was willed to come in to the M. into a close little Parlour, whither were called also this old Farmer & I myself, whom it pleased him to vouch safe all courtesy and humanity both in this and also in other matters, so that only we four were there, saving a young man attendant upon his person. This done: the Gentleman began, friend quoth he, what accusation do you bring against this poor man pointing him to the Farmer. Sir qd. be none, I do not know the man. Not quoth the Gentleman? except you can accuse him of evil: you have already condemned yourself thereof, & would do me. Why so Sir quoth he? Marry Sir quoth the Gentleman, for he cannot be guiltless of evil: that seeketh the destruction and death of a guiltless man.  
Sir quoth the fellow, you charge me wrongfully, I never sought any man's death. Sir quoth the Gentleman, he that seeketh to take away the sustenance of a man's life, that man say I, seeketh his death, & that by so much a more cruel mean as it is a more cruel and fearful death to starve of hunger or cold: than it is to be quickly and readily dispatched and murdered, and so soon rid out of pain. You have quoth he, desired to take this poor man's Farm from him, being his only stay, and have so bidden for it: that I know he may not live but in extreme misery if he take it at your hands. Sir qd. be, ye are the first great purchaser that ever I herded of this opinion. I have six Farms quoth he, taken all after this manner at their hands that do think themselves both wise and worshipful, yet was there never put unto me such a problem as this by any of them, yet drink I a C. l. a year by them above all charges. Friend quoth the Gentleman, other men's doing are no precedent unto me, further than they stand with my duty unto God, and with the discharging of my calling, for he hath bidden us by his prophet to stand up and inquire after the old ways, and if they be good: then to go in them or else not, which being spoken generally unto all estates: how much more unto them of my calling, and therefore admitting that such hard & extreme dealing might stand with the duty of every private person, either unto God or unto their Country & common Wealth, or else with their own assurance which I utterly deny, yet could it not stand with my duty, nor of any man of my calling. First for the private person, & to prove that such extrene dealing standeth not with his duty towards God, all his commandments do manifestly prove wherein be so straightly commandeth unto us charity, love & benignity one towards an other, without the which a man dare not say that he loveth God whom he never see, neither that he hath any faith, now what love or charity is there in him that letteth unto his Neighbour a lease of hunger, want & all misery & calamity, & so molesteth the man, which God forbade to do unto the Dxe? The next, to wit, it standeth not with his duty to the common wealth, the very word common wealth, doth sufficiently show, for if a man live in the common wealth: he must have some of the joys & fruits thereof, or else it is to him no common wealth, namely traveling & labouring fore therein, neither will be that a man bear any good will toward that common wealth wherein the joys & sorrows, wealth and woe are so unequally divided, & this standeth not with the assurance of the common wealth, which increaseth by the unity, love & concord, & falls & decayeth by their contraries.  
These the two first being proved, it rests me to prove that such extreme taking & exacting standeth all with th'assurance of the very party himself in every private man's case, & this seemeth stranger & harder to prove: then the residue hath been, but it is not so, namely unto him that goeth with the Prophet David into the house of God & there inquireth thereof, for there he shall plainly understand that all is not clearly got that is put into the purse, for I myself have known a number quoth he, that have raised iitj. times double the revenues that their ancestors lived welthily & woorshipfully upon, yea & before their death would fain have sold land if they had had any.  
The cause whereof is for that God who is not present nor called to council in such extreme taking: will never be present nor give council or advise in the bestowing & spending of the same, either to his honour & glory: or else to their own benefit, but giveth them over to delight in vile and vain pleasures, and to be gainful and beneficial unto the Ministers of voluptuousness and sensuality and flatterers, whose friendship endeth when the tap leaveth running, and when a mans own living is gone and spent: there is nothing to be had at their hands but a mock or a flout.  
But the Landlord that dealeth well with his tenant hath of him an assured and unfeigned Friend, and that is proved by the very duties and services which by our ancient laws are incident unto tenors. For what Friend or what Servant shall a man find that will so abase himself as (kneeling upon his knees, his head uncovered, his waste ungirded, (holding his hands joint between the hands of his friend or Master) will say I become your man and faith will bear you, saving the faith which I own unto God and to my Prince. All which the homager doth unto his Lord, what may not a man hope at his hands that is thus allied unto him, this also is farther verified by the said honourable and ancient Law of this Land which doth give unto the Lord a written of aid Pour file marier aid pour fair son fitz Chevalier. and do bind the Tenant to serve his Landlord in the wars either in his person or by sufficient Deputy. In all which things the Law hath an honourable consideration to deliver the Landlord from careful and heathenish desire, and care to gather for the preferment of his Children, being already assured where to leave the same and neither charged with the gathering in or with the dangerous keeping thereof, either from the Thief or from his own misgovernment or intemperance of life in apparel or in diet, which are most perilous thieves. Also for the service of his Prince and his own defence. It is not to tell what a mass of treasure is spent upon how few men that are but hirelings and come but for their hire for the which they ever think they do to much and are always ready to find occasion of quarrel bearing (as I have said) no love to the man nor serving therefore but for the hire.  
But of the Tenant it is and hath been well proved to be other wise and that in many a famous and memorable journey happily achieved by our Ancestors to their great commendation. Shortly this friendship dieth not, but with the parties, except it be through the Landlord's great default either selling the land and there withal his dearest and most assured Friends, orels by extreme covetise and cruelty taking from him all mean to live able to be a Friend.  
Both which things are now of late years waxen to common, the more pits. Thus it appeareth quoth he, that such hard and extreme dealing standeth not with the duty of any private person either toward God and his common wealth, nor with his own assurance and countenance. Now much less with our duties which excels there's as far as heaven excels the earth, namely towards God and our Country before whom we sustain so great an expectation of godliness virtue and all benignity, so largely and so liberally rewarded unto a desire of private gain and lucre from the beginning, which desire would like wise detect us of all impiety of partiality and favour unto all ungodliness & wickedness, being the first causes of all our great gain where through we become Purchasers.  
And therewithal he made an end and putting his hand in to his pocket: he drawn forth two Deeds indented, and causing his Clerk to read the one part which was a lease for one and twenty years after the old rent, he sealed & subscribed it, and in● our presence delivered it as his deed unto the old Farmer. The rich Fellow beholding this, too him to be very glad and praised God therefore, so great & reverend is the mystery of godliness (as says Saint Paul) that even they who in their deeds and works have denied the power thereof, yet are they touched with remorse to reverence it in others and to have their deeds in admiration.  
This matter thus ended the rich Fellow took his leave and the next day I myself having ended my business came a way also. A A A A A A Amen quoth Pierce Ploughman.  
What mean you by such a very long Amen Neighbour Pierce quoth our Host? Beati qui audiunt. quoth Pierce, what mean you Neighbour quoth our Host? Nam miranda canunt quoth Pierce, I trow the man doteth quoth our host, Nay Neighbour quoth Pierce I am afraid lest you dote yourself, why? quoth our Host, doth this matter seem so strange and marvelous unto you? I will tell you another matter which is as true as this and of mine own exerience also. I pray you let me hear Neighbour quoth Pierce.   

another tale by the Host of a young Gentleman that had mortgaged his Land, coming to an other great Officer of the Law to whom be offered to cell his land of whom he had great comfort. Chap. 16.  
IT fortuned an other time I was in Rent also at the house of an other great and rich Officer towards the Law, where I had occasion to sojourn certain days, during which time there came thither a young Gentle man to offer his Land to sell, and made an offer thereof, unto this man in my presence, unto whom this worshipful Lawyer spoke in this manner.  
Wherefore will you sell your Lands (quoth he) being an ancient possession and a fair living? Sir (quoth this young man) I am fallen into great debt coming to my Lands before I was wise, and have mortgaged my Land for two hundred pound, which except I come with in these ten days: I utterly loose my Landlord  
You have brought yourself into great extremity (quoth this Gentle man) how be it, to sell your Land: me think a very hard remedy thereof, and great pity if any other way might be taken, for he that selleth away his Land: selleth away his best and most assured Friend. Besides that to sell away namely his ancient Patrimony and which he never bought: is both shameful and slanderous as to have disherited & destroyed his name, house & family, which is an odious thing & the thing which the good Naboth the jesraelite denied even unto the King of Israel, for when Achab demanded of him his Vinyard for as much as it was worth, God forbidden said the poor man that I should sell thee my Father's Inheritance, being yet but a poor Vinyard: yet did he defend it to the loss of his life. We may read in the old Testament how greatly God himself favoured the maintenance and preservation of Inheritance & possession in their Tribes houses, names & families. For he commanded by Moses expressly that if any man sold his Inheritance being Land or house: it should return unto him again in the year of jubilee which was every fifty years. Also that Women unto whom Lands and Inheritance were devolute in default of heirs males should not marry into any other Tribe. Wherefore (qd he) I wish you to have a great regard in departing from your Inheritance so great a blessing of God, for it is a great infamy & reproach to be said, an unthrift and the first decaier of a house & family whether it were greater or smaller.  
Alas Sir (quoth this young man) I am in greater distress ye know these merchants of London are hard dealcts with whom there is no mercy but for ready payment, well quoth the Gentleman, I will do thus much for you, I myself will lend you an hundred pound which you shall repay by forty pound a year, and that I suppose you may easily do ordering yourself wisely, take that quoth he & offer it to the Merchant if happily he may be entreated to give you a year or twain for the rest upon reasonable consideration, the young man gave him hearty thanks, the money was fetched down, counted & delivered & the assurance made accordingly, which being done: the yungman too his leave & heartily desired me (although a mere stranger unto him, (yet because I was present & a witness of so great courtesy & humanity) to go with him to London unto this Merchant's house, which I also was content to do, and having dispatched the occasion of my there being, and having like wise taken my leave: to London we came and to to the Merchant's house we went, when we came before this Merchant the young Gentleman began to entreat him as fair as he could & telling him of this good & godly Lawyer and of his great compassion, his good council and persuasion: desired him to accept this C. I in part of payment, & to give him a year or twain for payment of the rest. This Merchant having herded all the matter: now GOD forbidden (quoth he) that ever a Lawyer should heap coals upon Merchant's head, or that a Merchant should not be as willing and as ready to do a godly deed as a Lawyer, having received at the hands of God the like ability thereto. And there withal having received the C. l. he took his own bond for the rest to be paid by x. l. a year, his first pay to begin after the Gentleman's C. l. full paid, and delivered unto him all his Indentures and other assurances of the Mortgage, and making us great cheer he let us departed. Now when I would have taken my leave of this young Gentleman: I could by no means forbidden him to bring me on my way hitherward, as far as Ware xx. miles on this side London, where he paid all my charges for that night, and the next day we took leave each of other and departed either of us toward his own. Thus you see how fruitful was the good & gracious deed of one man, and how it provoked the zeal of an other to do the like.  
A A A A A A A Amen (quoth Pierce.) Well quoth our Host, because you do so hardly receive my proofs: I will bring you more store of them, and such as I am ready to verify against whom soever will deny their truth.   

another tale of the Host of a worshipful Lawyer that made leases to all his Tenants of the Farms they heeled for Lively years. after a strange sort and also very wisely. Chap. 17.  
I Was (quoth he) in Buckingham Shire not very long sithence, at the house of rich Officer toward the Law whom I could name if need required, who during the time of my being there, made unto all his Tenants leases of their Farms, whereof I myself am witness, present at their Sealing and delivery. The leases are for li. years from the day of the date thereof, the rent reserved as followeth. Yielding and paying unto the said Leassor and his heirs yearly during so many of the said li. years as th'inheritanceinheritance shall remain in him or them, not sold, exchanged, mortgaged, forsaited, leased in reversion or otherwise estranged v. l. currant money of England, and yielding and paying from and immediately after any such act done by him or them or any of them u s yearly of like currant money, and so after the rate of other rents were they greater or smaller. Provided always, that the tenant shall not sellset nor let their said Farm or any parcel thereof, without the assent and licence of the said Leassor or his heirs, of which reservation I asked him a reason, whereunto his answer was this. See (quoth he) how hard a matter it is for young Gentlemen unto whom it falls by the grace and gift of God to be Landlords and owners, wisely to order & govern either their possessions, lands and revenues or themselves. I know also (quoth he) that in the wisdom, prudency and good government of such: standeth the happy and prosperous estate of a common wealth, and her misery in the contrary, and therefore in my judgement aught all men generally to wish, yea and to endeavour that the greatest lands and possessions may be in their hands who both can and will order and dispose the same to the honour and glory of God, and to the profit of the common wealth, wherein me thinketh saving reformation, the to often and to common translation of possession, is not the lest matter nor last to be considered, as well for the causes thereof which are evil: as also for the effects thereof which are worse. The causes that make men to cell their patrimonies and to spoil their inheritance, who knoweth not to be these, riot, game, whoredom, delight in all ungodly pleasures and pastime of sensuality, shortly the not fearing of God, nor serving him, and the not caring to know his will and commandments, nor to live thereafter, these are the causes. The effects are these, first the spoil of the land and the making it barren and bore of all the commodities thereof, secondly the dislodging and disappointing of the honest Farmers and good house keepers, for their sakes that will bid more than they, without any other respect, and those are commonly the wicked and ungodly, and from thence ariseth infinite suits and controversies, maintenaunces, champerties and such like.  
This causeth lands often to change their tenants and inhabitants, and by that means breacheth & dissolveth one of the greatest and surest bonds of love and friendship that is or ever was, namely, coeducation, conversation and acquaintance, which hatcheth, nourisheth and confirmeth love and friendship, not only between men: but even between the brute and unreasonable beasts, who having been ●●●tered long together in one place, will not only love and defend one an other: but also even the very place wherein they were bread and nourished, and they will very hardly be sundered or driven there from. And this is the very law of kind, which can not effectually work among neighbours, of whom some are daily or yearly flitting and giving place unto new, namely such as will bid more the which commonly are the wurser sort as hath been already alleged. These are two effects. The third is the sincerity of justice & also of discipline, both which it greatly hazardeth, namely for the buyers and sellers are Corelatives, and that the one cannot be without the other, and for that also the causes of selling & spoiling of patrimonies are such as I have already declared. These things are right perilous in a common wealth, and yet do almost necessarily follow the to often and common translation of possession and inheritance, namely where it is by penny purchase, against the which nevertheless it is marvelous hard to foresee and to provide, I mean for heirs and inheritors of Lordships, lands and possessions to continued in the same, being things that so many desire to have, yea often times such as have in their hands the bridle of liberty, or restraint of good and evil, and of the lives and manners of men, for what is there in all this earth so much desired as houses, lands, Lordships and possessions, and to command over people? What else is the end of all so many and so great travels, watch, study, so many and so great hazards by Sea & land, so many shifts, sleights, deceit and oppressions, of all which this world hath been, is & ever will be full, against all which who so will hold a thing of so great value: he must be well provided and of great defence, and hath need to have in himself the strength, wisdom, council and judgement of many, and so much the rather by how much his possession is the greater, & that for two causes. First for that in his error of life, fall and misgovernment: lieth the fall, ruin and decay of a number, what of his own blood, what of his tenants, faith full friends and servants, Secondly for that his estate is subject unto many enemies, of whom the greatest & most dangerous is the flatterer the old enemy of all man kind, as the story of our father Adam and mother Eve and the Serpent doth well declare. This moved juno as Ovid fableth to commit Io her Cow unto Argus to keep, which Argus had an hundred eyes in his head, and therefore much a do had Mercury to deceive him with all his sweet songs & Music, for when he had brought one of his eyes a sleep, yea divers of them, yet waked divers others and stood upon their ward, and whether his face or his back were toward Io: yet he all way beheld her.   

A reason why Copyholdes, Customs and Corporations were first ordained, and how that Pride & flattery are the chief causes that many a young Gentleman cometh to cell his Lands. Chap. 18.  
ANd surely in mine opinion this moved the wise and honourable fathers and Magistrates of old time to incorporate so great livings and possessions, and also to erect and establish in Lordships so many copy holds and custummary tenors, as the most sovereign remedy against pride and surcuydrie, which commonly accompanieth the private, singular & sole propriety, in land, possession, office or any other thing whatsoever, & also a way and mean to furnish the common wealth with many both able to deserve well and to do good also glad and willing thereto, unto the which pride is either the only lot and impediment: or else of all other the greatest as he upon whom flattery attendeth, yea and in such sort that he leadeth him by the nose up and down the house, making him to believe of himself any thing, causing him also to delight no while in any one thing, whether it be apparel or the fashion thereof, place, person, diet, friend, servant, Tenant or other thing whatsoever, and this as daily experience teacheth, is the high and ready way to the usurers house, and from thence to the Extortioner, who dwelleth hard by, of which twain by that time he hath taken forth his lesson kindly: I dare be his surety he will not be hasty to do good to any good body, neither if he would shall he have wherewith all, for either shall he have no lands jest him at all: or if he have any, he shall be glad to let them dearer than the any honest man shall do good thereon, so that in conclusion, both the Landlord and the Tenant shallbe miserable.  
The cause hereof is Pride most and chiefly, as I have said, and often times youth, good nature, or peradventure excess of Pleasure and Sensual delights, where through young Gentlemen are often snared through evil company, being overtaken sometime by giving their word, sometime through bribe of a little present money, sometime by one deceit, sometime by an other, wherein men are soon pampered, vamely such as are of small experience and judgement, and know not the false lures of the wicked and ungodly, against all which these Corporations and customs are of great force and a great defence, for in both these cases: hardly can they be assaulted, much less invaded by any of the enemies aforesaid.  
First for that a corporation is never under age, as for example, Mayor and Commonalty, Deane and Chapter, Wardens and Fellows and such like, whose succession is by election, their propriety is joint and in common, neither can one do any thing without the rest, and therefore to flatter any one of them vain, and to flatter them all very hard, namely men's Natures, Wit, judgements and Affections being divers, and every man willing to maintain and prefer his own opinion or his friends. Pride atteinteth them not, for who is proud, or at the lest so proud of any thing, wherein a number hath to command as much as he, and without whom he can do nothing, then being armed against Pride the Father of necessity and need: they are better freely to afford their good word or deed, and therefore in vain were it to bribe them.  
But admit that any of them would be bribed, it were also in vain and would procure the evil will of all the rest without bribing them all which were heavy and hard to do.  
So that in any competition made unto such people against any old Friend, Tenant, Officer or servant: it is very hard to prevail except it be through his own great misbehaviour. And where it is between mere Sraungers one of them against an other, there the best and most worthy is sure to speed, for certainly and infallibly there is nothing in all this world so amiable, so beloved and favoured as honesty, virtue and godliness are. Where private flattery or bribery stand not in their light, as in the case of private Owners and proprietaries: I have alleged that it both may and often doth. And thus much of the Corporations & of their effects. Now to speak of the customs of Manors the very same or like in effect may be said, for the Inheritor of customary Land although he be seized thereof to him and to his heirs: yet can he not sell it without licence of the Lord and that solemnly granted by his Steward in open Court and there entered, nay he cannot set or let the same or otherwise impair the wood or other commodities thereof without the licence aforelaid.  
So great an entress and commandment hath the Lord, therein and yet not to the hindrance or prejudice of the Inheritance but econtra, namely that the selling, setting or other government of such a royal possession as land is: should stand in the judgement & discretion of divers, & those of the ripest & best advised, and not to be sold, wasted or spoilt through the intemperance of one foolish or ungodly man or woman either for need or necessity or other wise for flattery or other fond or foolish affection what soever, wherein the Lord and his learned Stuard and the homagers of the Court are judges. In all which cases it may evidently appear how great a care those honourable and reverend Forefathers had to enact and establish the greatest possessions in the hands of such as were not like to misregard so great and high a blessing of GOD, the effects and fruits whereof have been many and great as from time to time proof hath verified and yet doth, for it hath always been accounted & yet is a right happy thing to be tenant or Farmer to a corporation or enjoy any commodity under them. For worshipful & honourable have always been their d●aling in ordering and government of their Lands, livingꝭ and poss●ssions, and of their Tenants and Farmers of the same. But chiefly and above all others to be Tenant unto the Prince, who indeed is a Corporation, for from the Prince there can pass nothing but by writing under seal, neither doth or can without the conseut of divers of the most honourable and best advised. These (quoth he) are the causes and the reasons that have moved me to make these leasses, and therein these reservations which unto you do seem so very strange. For I suppose this to be a strong mean to unite the Landlord and his tenant together, and to counterballaunce the one of them against the other in form of a corporation, orels as near unto the Nature thereof as I could devise. For by this means, if my heirs or any of them chance at any time hereafter to prove unthrifty: his unthriftiness shall not be so gainful unto any man that in hope to purchase his lands would therefore strengthen his hands therein and by these means I have left them more Friends and fewer Flatterers. For he that shall by his Lands without the consent of the Farmer: he shall for the time make as good a purchase as doth he that purchaseth of a Woman her Husband's lands while he is ●et alive, or as he that goeth to the Poultry and buying there a Capon for two shillings putteth him into his bag, and when he cometh home he finds there nothing but a Capon's leg, for in this case of mine: the buyer buyeth less than the Seller selleth by nineteeen. parts, which me think should keep them from agreement upon the price whilst either of them would feign make the best bargain for himself, as the manner of all chapmen is. And for which reason jesus Sirach says of them, that sin sticketh between the bier & the seller as fast as doth a nail stick between two stones in a brickwall.  
This way have I thought to be stronger and better assured then any entail general or special, both which private covetise hath found a way to destroy to the disherison of many a good kindred and to the great decay of virtue and godliness, and herein (quoth he) I have done my heirs no wrong, for upon this rent I have lived content & do, & if they prove honest and virtuous: so may they do, and then I have left them enough, and if they prove otherwise: then have I left to much and yet to little to serve them also.  
Moreover (quoth he) I have here by provided against the malice of such tenants as abuse the liberality of good Landlords setting and letting over unto the third and fourth hand racking and enhaunsing the things unto excessive and unreasonable, rents and such as the Landlord himself would never have done for pure shame and pity, which nevertheless being raised to his hand by others: is a perilous precedent unto him at his return unto the possession thereof.  
Thus you have herded (quoth our Host) what a godly and Fatherly care this good and virtuous Magistrate had to prefer the hononur and glory of God and also the common wealth of his Country and People, whereby it may appear how heartily to be desired is the purchase of such persons whose riches is the Treasury and Storehouse of the common wealth, aswell for the sustenance of the same concerning worldly and bodily provision of transitory things: as also for the furtherance and increase of Virtue, Godliness and Piety, love and Concord.  
Ho (quoth Pierce) lay a straw there for God's sake, marry Sir here is stuff indeed (quoth he) here hath been a long discourse indeed, and even as true as all the rest, with that I enterrupted their talk and spoke unto him.   

The Author interrupteth Pierce, maintaining Simons Assertion, showing that of late in his sight he knew a lawyer gave x. li. to the building of a Bridge. Chap. 19  
FAther Pierce (quoth I) these matters are not so strange nor so incridible as you ween, for proof whereof I will (if it please you to give me leave) rehearse a thing which Imy self did see and that no longer a go then Easter Term last. It fortuned that I went into a Lawyer's Chamber in Sergeant's Inn with a Friend of mine who was Plaintiff in a Replevin in Bedfordshire, & being come into this Law years Chamber and having stayed there awhile about our business: there came in an ancient Gentleman of the Country, whom I know very well by sight and have done long, whom when the Master had espied coming up even at the top of the stairs: he spoke to him as followeth. I know wherefore you come, go down again to my man and bid him come up to me, which the Gentleman did, his Servant being come: he too forth of his Cupboard (which was under the square table that stood before him) a bag wherein was ten pound and delivering it unto his man bade him go down and pay it unto the Gentleman, and if any of the gold lack weight change it for him. The servant went down and did accordingly. I thought verily it had been the rent of some house or land that he had held of him. But even while I was in this thought: the Gentleman coming up again gave him humble & hearty thanks and that in the name and behalf of a whole Country yea of divers Shires. Whereupon I taking occasion to inquire farther of the matter: understood that he gave that ten pound freely towards the erecting & building of a bridge, and that such charitable deeds as this are no new things unto him. I sooner will believe this (quoth Pierce) being of a man learned in the laws and whom Virtue and Learning have preferred, then of the others that fishen for Offices with the golden hook and never witted what learning meant.   

Simons return to his matter again declareth of an other rich Officer in the Law who had two Farmers, one rich and the other poor and how he dealt with them. Chap. 20.  
WIth that our Host too hold again, saying that he had yet one other matter to tell, and therewith he would conclude. I was another time (quoth he) at the house of an other rich Officer toward the Law, who dwelleth in Kent also and is a man of great wealth, and one time of my being at his house as (I thank him) I have been very many times. There were two of his Tenants come to take new leases of their Farms the lands being of equal rent & value, but yet the Farmers not equal in wealth: the one having been blessed (as it should seem) above that other, for the one of them was very wealthy and upheld his Tenament in very good repair & offered the Lord at the first word forty pound for a fine for one and twenty years. The other was poor and yet his Tenament in decay, neither was he able to give five pounds for a fine, whereof the Landlord having challenged him and warning him to look to it thereafter: willed the other to lay down his forty pounds, which he did without delay. The Gentleman when he had counted it: put it into a bag and freely gave it unto the poor man, with these words, (One of you bear an others burden) where with the other was so far from being all content, that he humbly praised God, and gave the Gentleman right hearty thanks therefore: and so he sent them away both very well contented. Since which time I hear of the poor man that he is grown to great wealth and of such benignity and hospitality as are not many Owners or Landlords dwelling near him. Thus (quoth our Host) I have confirmed my first Assertion and have sufficiently avoided your reasons and examples alleged in disproof of the same, and these have I done by Example and demonstrations both more in number then yours are: and also more evident, apt and proper unto the purpose. That is not so Neighbour (quoth Pierce) for admitting that your Examples were all or any of them true, which for the most part I will not grant, yet are they particular and cannot make any general Couclusion, besides that you tender me an issue upon two affirmatives which is against the grounds of law as I have learned by mine own experience dearly bought. For I have alleged against you the general Corruption of lives and manners being the effect of liberty unto excess and dissolution which I also have alleged & proved to be an effect of private desire to pouch, to purchase and to wax rich, from all which causes & effects convertly my Argument is nescessary and infallible & therefore being alleged affirmatively it demandeth a direct & general traverse to the effects, which effects being not disproved: the causes thereof cannot be denied, against all which matters you have answered in the affirmative also, alleging the examples of some good men, which whether they be true or not, I do not greatly force without a general denial of that which I have alleged, although that for every example alleged you had brought fifteen, and so is my first Assertion maintained and standeth fast, and yours utterly disproved.   

The Conclusion of the Conference, and the preparation to the Questions being the second Book. Chap. 21.  
BY this time it was waxen even dark night & our Host speaking unto Pierce said unto him Neighbour Pierce (quoth he) we have reasoned so very long to and fro that the night is stolen upon us, and the purpose of your coming hither utterly forgotten through our earnest disputation in these matters.  
Truly Neighbour (qd Pierce) I cannot think this time ill spent, I would I had never spent time worse if it had pleasen God, and therefore quoth he, if it please you to lend me this u l. I will be gone home, for I know the way at midnight. Neighbour Pierce (quoth our Host) your u l. is ready, and you shall have it with you but not to night, for hence shall you not departed before to morrow God willing, and namely for this strangers sake, whom I will desire you to accompany for this night, for in his country I have received many fold humanity, as partly you have herded, and therefore I gladly would do him some here to my power, and therefore this night or a convenient part thereof we will endeavour ourselves to spend together in honest mirth and exersises. And therewithal I spoke, and giving our Host hearty thanks: desired Pierce that it might so ve. Who at my request did soon condescend, and was very well contented therewithal.  
Then quoth I, seeing that we have so well spent the fore part of the night wherein I myself have done nothing but hearkened: let us agree upon some mean to pass the time with all after supper until bed time, no worse than we have done the time before.  
Now verily Gentleman (quoth our Host) and that is very well spoken, I beshrew him that disagréeeth thereunto, if it be myself. Amen quoth Pierce Ploughman if it be I Very well then quoth I, this is my order if it may please you. After Supper every man shall put his question and tell his tale in order, & by course whereunto each of the others shall speak to wit unto the question shall give an answer of dissolution of the saying and unto the tal● shall show their good or ill liking, and he that telleth the best and wisest tale to wit of highest and best sentence and putteth the sharpest and wisest question most tending to virtue and edifying of the hearers or gives the wisest and best solution: he shall have his breakfast here to morrow at the charges of the other twain. Content with all my heart quoth our Host. Content quoth Pierce Ploughman. But to whose judgement shall we stand herein qd he? Truly qd I, even to the doom of our Hostess if it please her to take it upon her, whereupon she being called very willingly undertook it, so was the matter fully agreed and our hands given thereupon. And then was the table covered for supper & (our Host having himself first given thanks to God) to supper we went where we fared right well & were merry, and when we had supped: the Cloth being removed, and thanks likewise given. After we had sitten still and reposed ourselves a little while: I myself began as followeth.  
The end of the first Book.   

THE SECOND BOOK, DECLARING THE Questions and Answers between the Author, the Host and Pierce Ploughman.  
1 THe first Question put by me, whether it be more proper to virtue and godliness to give or to lend, or to pay that a man oweth.  
Pierce Ploughman answered, that of those three to give was the best, to lend was the next, & as for paying that which a man oweth: he héeld it a duty, & in doing of duty there standeth no Godliness, neither lieth there any thank therein, & that (he said) appëereth by Christ his own words who sayeth, that when we have done that which was our duty: we are unprofitable servants, neither hath paying of debts any express testimony of Godliness or virtue in the Scriptures of God, or by common experience among men, whereas giving hath a name of virtue, namely of liberality whereof the Prophet David speaketh thus. He hath dispersed and given unto the poor, and his righteousness remains for ever. Again of lending he says. The righteous is merciful and dareth, & will guide his words with discretion, To be short, liberality (which extendeth both unto giving & also lending) is a property of God, who both giveth & dareth unto us his daily gifts & blessings, but borrow he cannot neither pay his debt. And so shortly paying of debt in his opinion no virtue ne property of Godliness, for that it is a thing which God himself cannot do, and so the first twain, virtues, and the third no virtue, but a duty.  
Our Host maintained the contrary, & that to pay a man's debt is the most excellent quality & virtue of the three, and most peculiar and proper unto the children of God, and that the other twain are no virtues, neither deserve that name, save so far forth as they are included within this, and for proof thereof thus he reasoneth. What soever is or may be cause of evil: that same thing may itself be said to be evil. What soever act corrupteth or dishonesteth the doer or the sufferer thereof, or else both: that act is or may be evil, contrariwise, what soever act doth not neither cannot corrupt or dishonest the doer nor the sufferer thereof nor any other person: that act says he neither is evil, neither by any means can be made or called evil. Lending says he, often times corrupteth and dishonesteth the doer thereof, namely for usury, selling the dearer for day given, both these are lend in their kinds, and yet not any properties of Godliness nor virtue, But to speak of the best lending and that which is simply without any of the regards aforesaid. yet means the lender to have his things again, and therefore what godliness is there says Christ if you bid them to dinner that can bid you agains, what great godliness have you showed therein, and so much of lending. Gifts are given often times to corrupt and to pernert Justice, and thereby both the doer and sufferer dishonested. Gifts are given by the covetous in hope to receive greater. Gifts are given by flatterers and clawbacks, namely superfluous and excessive feasts and banquets unto Princes and great estates, to the end under their authority to ride upon the poor and godly people, and to devour and spoil the labours of all others of the common and meaner sort, to the great oppression of virtue and godliness, and to the great increase of all wickedness and ungodliness. Gifts are given in simulation of friendship when nothing is so little ment, and so wickedness utterly concluded thereby. In giving is ostentation and vain glory, and these two are the fathers & mother of flattery. For where Thraso is Gnatho will be also, giving unto one friend and not unto the rest, if a man have many: procureth their hatred and envy against both the giver & the receiver. Shortly it standeth together to be a large giver: and yet a most wicked and ungodly person, and thereof are great examples namely of Catiline, of whom Sallust writeth that he was prodigal of his own, & desirous of other men's. And of Silla that cruel Tyrant he reporteth this, he would give no man more frankly, lend he would also very liberally, but what soever he could borrow: he would never pay again. Now unto the third part, to wit paying a man's debt, and which (says he) I call the most high and sovereign virtue, and the most proper unto Godliness, and that for these causes. First it neither corrupteth nor dishonesteth the doer nor the sufferer thereof, for I am sure all men will confess that a man may honestly pay that which he oweth, and he, unto whom he aught it, may honestly crave the same.  
paying of debt corrupteth no justice neither I suppose can be proved ever to have done in paying of debt there is no ostentation of vain glory, for it is not the deed of a proud mind, whose property is not to acknowledge any good turn for that might charge him with duty of acquitail whereon the proud and ungodly differ chiefly from virtuous and godly, for the proud may not seem to have needed any man's good turn neither to have used their help, both which things in paying their debt they should implicatively confess to have done, and therefore are they ashamed to repay what so they can borrow, for the Conclusion aforesaid. And that standeth well with the saying of jesus of Sirack who says that what so the ungodly can borrow: he accounteth it as if he had found it, whereof the reason is this, although pure need and nescessitie constarin them often to use this word (lend) yet they use him for a cloak of dissimulation as the effect showeth, for this is evident that there are but four ways of attaimment or getting of whatsoever thing, for it is either given us, lent us, orels we take it perforce, orels we found it.  
So that whatsoever is lent unto such people either it is given or lent, or taken by force orels found.  
Given you will say it is not, nor so meant by you, and you shall find the same by him that too it at your hands, for he will never give you thanks therefore, neither see you but against his heart.  
Borrowed it was not upon his behalf, and consequently not upon yours, howsoever you meant in departing therewith for except there be a borrower: there can be no lender, for they are correlative and none can be without other, no more than there can be a Father without a Child, then if the one did not borrow: the other did not lend, he borrowed not, for you shall find that with his good will he never meant to pay it again, Ergo you lent it not.  
He too not from you perforce for yourself delivered it, so than if you neither gave it, lent it, neither left by force, then there remains but a fourth, which is that you lost it and he hath found it, according to the saying of jesus of Sirack, for what soever a man finds he too it from no man neither is he bound to thank any man therefore, and that this is the manner of the ungodly: the Prophet David beareth witness where he says. The ungodly borroweth and payeth not again, but the righteous is merciful and liberal. Thus it appeareth (quoth our Host) that who so truly paseth his debt: he can not therein be called an evil person or be said to have corrupted or dishonested neither himself or any other body, and therein far excels this quality both the other.  
¶ But now it rests me to prove (quoth he) that this word (to pay a man's debt) doth include both the rest so far forth as they may or can be called virtues or properties of godliness which I will prove in this order.  
¶ First I say, that whatsoever we have here in this world: we have it at the bountiful & merciful hands of our God, as lent and which he may at his pleasure take from us, as also we daily see him do. Then if we have nothing but that we have received: (as Saint Paul says) we must needs confess we are indebted unto him therefore. How then can we pay unto him our debt for he receiveth no money? we cannot feast him, for he neither eateth bulls flesh nor drinketh the blood of Goats. It rests then that we give unto them that are here his Bailiffs and Receivours for that intent and purpose, and unto them in whose persons he hath figured himself unto us to wit unto his poor and godly Saints and servants that are here upon Earth among us, unto whom whatsoever we give he hath promised to accept it, as given unto him as a payment of so much debt, a testimony not of our merit: but of our working faith in his grace and mercy, and in this only sense and meaning, giving and lending are virtues and proper unto the Children of God.  
2. THe next Question put by our Host, was whether is the harder matter to make a Lord or a Gentleman.  
Pierce answered, that in all common reason & also by experience the harder thing: the harder is the doing thereof, a Lord (〈◊〉 he) is greater degree than a Gentleman, and therefore harder to be made then a Gentleman.  
I answered that I thought and known the contrary by experience, for I know (quoth I) where a Churl by his purchase of a Manor is become Lord of a number better men than himself, and so is he a Lord and yet no Gentle man.  
3. THe next Question of Pierce Ploughman was why poor men are not called to office of estate & government in commonwealths but evermore the rich and wealthy.  
Our Host answered, because quoth he, the poor would be rich and so are not content with their present estate, but desire alteration and change and all such persons are more meet to be commanded then to command in a common wealth. But of the rich and wealthy it is clean otherwise, for they are already that which the poor have desire to be, and therefore content, and consequently Friends and furtherers of peace and unity which is never nor never will be where they have authority in their hands that are not content with their own present state, & so great hazard of the common peace lieth therein.  
4. THe next Question by me what is the reason that the Sons and Children of great purchasers, namely Lawyers and Merchants, are commonly such horrible and shameless unthrifts.  
Pierce answered that he known no reason therein but he thought it a very secret judgement of God upon the parents that have eaten sour Grapes and set their children's teeth an edge.  
Our Host said it argued great equity and conscience in their Children in that they meant to buy wit, and to pay as dear therefore as their fathers and friends had sold there's.  
5. THe next question by our Host, what was first the reason of giving and wearing of mourning gowns & garments for such as are deceased.  
Pierce answered he thought it was in favour of our imbicilitle and weakness, and for that reason: are not so prove and ready to weep so sore, namely rich widows who cannot weep so readily as a dog can make water, and therefore it was thought expedient that such mourning were, and that such as could not mourn for other business: there might be allowed unto them some honest and coullorable means to mourn by attorney, as we see that in matters of law, he that for other nescessary business cannot attend upon his causes: is received by his Attorney, and of these great heirs, executors and rich widows that are otherwise necessarily occupied and have no leisure to weep: it was thought in like manner. Also it was thought profitable for the parties themselves for that it is an honest mean of publication a●wel of the widowhood as also of her great heaviness, therefore whereby the more Counsellors may resort unto her, for in strange place a widow is known from other by her mourning and sorrow.  
6. THe next Question by Peirce what differeth a covetous person from a Niggard. ¶ Our Host answered a niggard is afraid to want himself, and therefore husbandeth and spareth, and often liveth besides his own. But the covetous is worse afraid lest others should not want and therefore keepeth and engrosseth all to defraud the hungry soul, and to make the poor want bread.  
7. THe next Question by me why such folk as delight in rich and costly apparel, and also in delicate and dainty meantꝭ and drinks, do not eat and drink in the open streets as they do wear their apparel. ¶ Pierce answered, because that for their delicate fare: no body would honour or reverence them except they gave them part with them, which because they purpose not to do: therefore they hold it best to eat it within doors and in seceret, but in their brave apparel there lieth some honour at the lest as they suppose, because they see many that meet them strike their sails thereat although as great and the like reason in the one as in the other.  
8. THe next Question by our Host why the best and daintiest meats & drinks and such as breed and make the most & best nourishment in the body, do not also breed the best manner but rather the contrary.  
I Answered, because that commonly folk take to much of them, and have so great felicity therein, the rather that the ministers of voluptuousness and sensuality may thrive, but the chiefest and best reason seemeth to be this, that men may know that Godliness and virtue are not tied unto meat and drink, neither do consist therein as, Christ hath said. The kingdom of heaven is neither meat nor drink, & to move us therefore to eat and drink to live, and not to live to eat and drink.  
9 THe next Question by me, what possession is the best and surest, and lest subject unto ravine and violence.  
Our Host answered, the best things & the worst for virtue which is the best possession, a man may carry far enough without being rob thereof, and or that either man or woman offer to take it from him, and as it is of the best: so is it of the worst, for once (quoth he) I lost a Glove which was taken up and brought after me.  
10 THe next Question by our Host, whether beauty & honesty may devil together in one house, and be tenants both unto one Landlord or not.  
PIerce said, he known no cause to the contrary, except the Landlord (quoth he) be a Purchaser of Land, or a great builder or both, than Beauty must have a Licence of the justice to keep a Seller or a Bowling alley or an inordinary table or else all three, and then honesty must take a house farther of.  
11 THe next question by Peirce, what is the reason that some Women do so curl and lay forth their heres.  
THe answer by our Host, for that to be beardless is in a man monstrous, and to be bald headed in a woman as in a tree never to have leaves, or ground grass, and therefore jest for want of showing their heres they might peradumture be suspected to be monsters: they make themselves ●●ry monsters in deed.  
Dum vitant stulti vicua in contrarium currunt.  
12 THe next Question by our Host, what is the end and purpose of so stately and sumptuous buildings of houses and so many Chimneys therein now a days.  
THe answer by Pierce physic and natural, that against all sicknesses, namely Ethics and Ptisicks, all things delighting the senses are wholesome, & also all things provoking and causing appetite. These delight the senses, namely the eyes, these sharpen the appetite, for they argue hunger & scarcity within, neither is the smell of meat or drink hurtful to weak stomachs, the Kitchen and the Buttrye being not so apparent, and even at the first entry as in old buildings, but rather far of, and hard to find, and with some labour and exercise except to him that knoweth which way they are. His reason economical politic, that it is a good defence against the haunt of Beggars, for there is no Beggar that hath either experience or wit that will go thither for an alms, and so, money and charges saved thereby.  
13 THe next Question by me, wherein differed flatterers from Crows and Kavens.  
PIerce answered, they differ in this, that Crows and Ravens will pick out a man's eyes when he is dead, but flatterers will eat him while he is yet alive.  
14 THe next Question by our Host, wherein have the rich of this world advantage & prerogative above the poor.  
MY answer was, that their prerogatives are great and many, but chiefly these that in the rich: vices get credit and estimation due to virtue, as for the purpose in them rob very and extortion is purchase, and lechery is solace, and so of the rest as it pleaseth their flatterers to magnify them in their follies, and contrarywisein the poor: virtues are slandered, simplicity and plain dealing are held foolishness, because they do not advance.  
15 THe next Question by Pierce, what disease is mosts dangerous and hard to be cured.  
I answered Pride, and a fever Ethick in the third degree, for neither of those admitteth either cure or council.  
16 THe next Question by me, wherefore the Wise man had his son beware of wealth, and said not so unto him of poverty.  
Our Host answered, for that wealth is a flatterer, and bedoteth man and woman, neither can he show them their friends, but poverty doth, and like as foul wether warneth a fool to take his Cloak: so doth fair wether warn a wise man to do the same.  
17 THe next question by our Host, who are they whose cost and labour deserve best thanks.  
THeirs (quoth) Pierce who the more they build the worse others are lodged, and the harder they far and poorer do live, of these ask & inquire & you shall find but to many.  
18 THe next question by me, what the Poets did mean by the story of Diomedes, of whom they reported that he had horses whom he fed with men's flesh, and that lastly by Hercules he was given to be eaten of his own horses.  
Our Host said, that by that tale as he thought, they meant the same or like that they meant by Actaeon & his hounds, to with that to delight in excess of vain pleasures & pastimes, as in riding in Chariots or upon great horses or in such stately manner to delight in hunting: requireth excessive charges & expeuces, whereby they are forced to deal hardly with all that have to do with them, with their horses and hounds to devour both others & themselves also at length, also that overmuch delight in such vanities: profaneth the mind of man or woman, & maketh them to wax barbarous & voided of all contemplation, for else why should they imagine a pair of Heart's horns to set upon a man's head but for his wild & beastly mind.  
19 THe next question by Pierce, what vice hathdoon God the most and best service of late years.  
Our Host answered Pride, for he hath been a punisher of all other vices, for what pecunial statute hath not he preferred and begged for the gain thereof, and whom hath he not invaded therewith, and all to maintain the filthy pride and excess of a few.  
10 THe next question by Pierce, what virtue hath of late years done most harm unto men, & most dishonour unto God.  
THat hath liberality (quoth our Host,) namely theirs who use to please others and yet departed from nothing themselves but all at other folks charges, which hath been very common of late years, bidding them spy out. etc. This setteth men one in an others top, and broacheth so much brabble, suit & quarrel, this hath begotten us so many retainers, flatterers, promoters, maintainers, unconcelers & sycophants, the hardly can any man accounted himself assured in any thing that he possesseth be it land, farm, lease or other commodity what soever, that he shall not have his title scanned & searched to the quick. This hath caused the Merchant's trade & his gain to be inquired upon also, yea the very poor Artificer to be so sifted: that hardly can he live by his trade, to the great offence of God and trouble of the common wealth.  
¶ Here end our questions & solutions, & follow our tales.  
Our Host began his tale as followeth. It fortuned quoth he, within this twelve months last within five miles of this place, there fallen a brabble between two rich men concerning trespasses by words & speeches, whereupon one of them sued the other & had demanded by action M. l. damage●. I can not tell how, at length they were both content to put the matter unto two men of worship their neighbours, and become bond in great sums either to other to stand to their award & order therein. The plaintiff for their better instruction: delivered unto tharbitrators a copy of his declaration & of the whole issue, wherein the party Defendant to some of the matter had pleaded not guilty: & other some had justified, whereupon tharbitrators having duly considered, and herded their allegations: for further proof of both their matters, ordered as followeth, that the party defendant being guilty of divers misbehaviours by the Plaintiff against him alleged: should therefore pay two hundred fifty pound unto the common treasure of five Parishes next adjoining, to be there employed and bestowed at the discretion of the most honest and best of the said Parishes & unto the party plaintiff for all his costs ij. d. this award being showed and read unto the parties they wear both highly displeased thereat.  
The plaintiff for that the Arbitrators had given that unto Strangers (says he) which should have been his and so have exceeded the limits of their authority and the tenor of his submission. The defendant thought him grieved with the greatness of the sum & so both the parties highly displeased.  
The Arbitrators maintained there award and order to be both just and reasonable. First for the Defendant, they said they were of duty bond to punish him upon good & due proofs made by his Adversary of his ill and ungodly behaviour, where nevertheless they had qualified his punishment and the demand of his Adversary. As touching the plaintiff and the sum which he demanded by the name and term of amendss: their answer was that they meant it such to wit an amendss and that not only unto one of them but to them both for they hoped that the Defendant by that time he hath paid the two hundred & fifty pounds will be better hereafter as concerning the like offence and so he hath his amendss, but what or how you would have been amended by the receipt of so much money paid unto you: if it might have appeared unto us we verily would have adjudged it unto you, but that could we never perceive nor be persuaded to believe, for we never herded that honour, virtue, godliness and the existimation therein are or ever were valued or valuable by money taking, but rather in departing therefrom, for as the last doth show a noble, gentle and a godly heart and mind: so doth the first argue the most vile abject and basest minded person that ever can be & one in whom is utterly misprision of all virtue as well witnesseth S. Peter unto Simon Magus, wherefore (said they) we thought that in this distribution which we meam to be your act: you have unto the world sufficiently disproved whatsoever evil your Adversary hath purposed to bring upon you as touching your existimation or good name and have showed yourself in very deed such a man as in the preamble of your declaration you gladly would be taken to be, and such as if you be not already: we verily think that the receipt of all this and ten times as much more will never make you, and therefore can be called no mends unto you in the taking: but rather in the honest distributing thereof, which we hold a just and reasonable judgement in all actions of such nature.  
¶ With that the two parties drawn forth either others obligation & canceled them both, and too hands and departed home great Friends spite of the Arbitrators and of their award, and so ij. Churls were made friends.  
THis tale being ended, Pierce Ploughman would needs acquit with an other tale not unlike. It chanced one day (quoth he) while I was in my counsellors Chamber in the inner Temple: there came a woman dwelling about the Strand, and prayed his council, and what action she might bring against an other woman a neighbour of hers, that had said to her in open presence of divers of her neighbours, that she had already twice escaped the Gallows. My Lawyer asked of her if she had never in her life passed by a pair of Gallows. She answered yes. So have I done (quoth he) I thank my God, and that sometime when there have been a dozen hanged, and so I think have you (quoth he). True it is Sir quoth she. Then quoth he, you cannot recover for those words, for they bear good colour of justification, and also show that you have had better fortune then possible many a better man's child, and so have I myself also. With this answer the good woman held herself well paid, & went herway content.  
THen began my tale. There is dwelling in Holborn (quoth I and that not very far from the place where I do lie, a certain man whom I have noted this long time to be a man of a strange affection, for being a man of great wealth and therefore the meeter for company, yet if any friend or neighbour require him to go with them to the Tavern, to the Ale house, to the Theatre, to the Curtain as they term it, or to Paris garden or any such place of expense: he utterly refuseth, & after their return that willed his company: his manner is to go unto some one of them, desiring him to tell him truly what he hath spent since his going forth, which having learned at him whether it be a groat or sixpences, more or less, he goeth straight unto a coffer that he hath standing secretly in his Chamber, which hath a Till, in the which Till there is a little cleft, at the which cleft he putteth in as much money as the party said that had spent, and this till, he never openeth until the end of the year, so that often times he finds therein forty shillings, often times three or four pound or more, & this he taketh and bestoweth upon his poor Neighbours, and upon other godly business employeth it.  
And upon the lid of his Chest is written in great Roman letters, take from thy kind, and give to the blind.  
This tale being ended, the night some what far run: our Hostess warned us thereof and that it was high time to go to bed, which we were all contented to do saving Pierce Blow man, who had yet one other tale to tell, and prayed us to give him the hearing, which we granted him, and then he began.  
¶ There is here about (quoth Pierce) a Gentleman that hath enlarged his rent but not his land (where in many are very expert at this day) & once upon a time of my being in his house there came in a poor tenant of his, one that had been long tenant both to his father and others his Ancestors, which poor man pitifully said unto him as followeth.  
Alas Sir (quoth he) in your Fathers and Grandfathers days I lived well and kept at the lest twenty Ki●e besides Oxen and horses, and now through your hard dealing with me, I am not able to keep twain.  
Well quoth the Gentleman thou liest, for I have been better to thee then ever my Father or Grandfather was, for where by thy own confession in their time thou didst keep but twenty Cows: now thou mayst keep two hundred at the lest, for now (quoth he) through my friendship thou mayst be the common Neat heard, and keep all the beasts in the Town.  
And thus our tales being all ended: we required the sentence of our Hostess therein, she said that truly in her opinion the Stranger (meaning me) had told the best tale, and whereby she had got most Example of edification and knowledge, whereby to help and instruct both herself and others, and giving me great and hearty thanks therefore: she gave judgement that I should break my fast the next day at the charges of her Husband and Pierce Ploughman, she said farther that to that man of whom I told: the tale she was debtor, if she known him to do him good.  
¶ So here we ended, and went to bed, and the next day Pierce Ploughman was up very early, and called me up and our Host, (as sithence I have learned his manner is always to do) gathered us all together with the residue of his household, meinie, Children and Servants.  
And he himself read unto us a Chapter of the new Testament, and then we altogether sang the fifteen Psalm of David, and that done to breakfast went, and after breakfast: I myself would needs pay the whole charges thereof, and did, (notwithstanding the award of our Hostess and their great instance to the contrary.)  
And when I would depart: my Host and Pierce Ploughman would (whether I would or not) bring me on my way to Doncaster, and did, and there caused me to have great entertainment with out a penny charges for one whole day, and then we too either leave of other, and departed each of us toward his own.  
After which departure, upon the way as I traveled: I remembered the Prophet David who says. I was glad when it was said unto me, we shall go into the house of the Lord which I suppose he never meant by a common Inn or hosterie, where never the less I may safely say I found it. And therefore full true it is that Ovid says, there is oftentimes a good fish in a water where a man would little think. We boast much of civility & nurture in the South parts of this land, namely in London, and dispraise and despise the North as rude and uncivil, but surely for mine own part (that am a Southern man and born in Kent) to speak indifferently for any thing that ever I have found in all my travel in both the par●es: I cannot see nor know why the Northern People should should not rather pity us then envy us concerning either Godliness, Virtue or good manners, for here I have spoken of the basest kind of people whereby it may partly approve what hope there is of the Gentlemen, merchants and them of the good Towns and Cities, for whose sakes and generally for all others I undertook to gather and to report this little Conference, and with God's good help and favour have done it as near accordant to the truth as I rolled, neither adding thereto nor taking therefrom, the desire whereof caused me to take the lesser journeys home ward and to writ it by parcels at my Inns jest I might have forgotten it.  
And herein I protest, that I have neither flattered nor belied any man, for my meaning is truth and the commendation thereof, and therein is no flattery, for surely if I have flattered any body: it is mine own self in y● that where before I was persuaded that pride had utterly corrupted this whole common wealth and had clean over spread it with his generation of all ungodliness & wickedness whereof all times and ages do agree him to be the father: sithince this journey. I begin to hope that God will have mercy upon us, and hath, & that he hath reserved unto himself a remnant as he did in the time of Elias, for whose sakes he will spare the rest as he offered unto Abraham touching Sodom and Gomorra.  
Therefore the intent of this my collection thus appearing: I refer myself to the judgement of them to whose hands it shall hereafter come, desiring their good word in recompense thereof, and also of my long and weary journey whereof this labour was mine only reward.  
Beseeching Almighty God of his great mercy and clemency to grant unto the same no worse effect than I have meant therein, and that by the Apostles counsel, we may consider that we are but Strangers and Pilgrims here in Earth, and that there after we may order our lives & conversation longing for our own Country, content to suffer, and to forbear and glad to hear or see the thing that may be for our edifying, learning and knowledge to be the meeter and better welcome into our Country which is the heavenly jerusalem whither God for Christ's sake bring us all. Amen.  
FINIS.  
Laus Deo.  Foelix quipotuit rerum cognocere ca●sas. Who will arise with me against the wicked, or who will take my part against the evil Doers.  

THE APOLOGY and Conclusion of the Author.  

THus ended is this short Collection,  
Rude & unperfect for his want of skill:  
Who should have given it perfection,  
And would, if his might had been to his will  
Or else if time had thereunto sufficed:  
To have perused it and recognized.   

¶ But for as much as I did fail of both,  
To wit, of learning and also of time:  
And to let dye such matter I was loath,  
Though I ne could it duly enlumine.  
Yet for my God and for my Country's sake:  
Me thought of force I must it undertake.   

And namely for the worthy Shire of Kent,  
Famous of old time for humanity:  
As is to found in writing ancient,  
Besides what daily proof doth restifye.  
Sigh I was born in her me thought of right  
I aught to bring this matter into light.   

¶ So strongly ruleth love the heart of man,  
Namely that love which is so natural:  
To do his Country good in what he can,  
That his good heart is to be born withal.  
For God requireth of a man but will:  
Although he want wherewith it to fulfil.   

¶ These are the causes why I too on me,  
To be reporter of this Conference:  
Which I have done as here is plain to see  
As near as I could follow their sentence.  
Wherein if I have failed any whit:  
I pray you in good part to taken it.   

¶ For first touching the matter in substance,  
The speakers are the Authors and not I:  
As for the order in deliueraunce●  
I put it in the Readers courtesy.  
To mend it, or to take it as it is:  
For he is wise that doth nothing amiss.   
FINIS.  Aut bibe, aut abi.