To the Kings most excellent Majesty.  
THE HUMBLE PETITION OF TWO SISTERS; THE CHURCH AND Commonwealth: For the restoring of their ancient Commons and liberties, which late Enclosure with depopulation, uncharitably hath taken away: Containing seven reasons as evidences for the same.  PROV. 14. 28. In the multitude of the people is the honour of a King, and for the want of people, cometh the destruction of the Prince. 
LONDINI, Impensis GEORGII BISHOP. 1604.   


TENEZ LE VRAY  
Exlibris Bibliothecoe Domesticoe RICHARDI TOWNELEY de Tonmeley In Agro Lancastrensi Armigeri Anno Aetatis. 73 Domin 〈…〉 702    

TO THE MOST HIGH AND MIGHTY PRINCE JAMES, BY the grace of God, King of England, Scotland, France and Ireland, Defender of the Faith, etc.  
THat saying of Queen Hester to the most famous King Ahashuerosh, (most dread Sovereign) doth, as it were, enforce me, to make this my humble Petition to your Highness: If we were sold to be bondslaves, or handmaids 
Hest. 7. 4.  (saith she) I would have held my tongue, although the adversary could never recompense the King this loss: But let my life 
Verse. 3.  be given me at my request, and my peoples.  
There is a mighty Thorn sprung up of late, in divers places of this Realm, like to that cruel Haman; which doth not only go about to impoverish your majesties Subjects, but quite to root them out: I mean Enclosure of Fields and Commons; whereas the Lords of Manors, and Freeholders will have all their lands which have heretofore lain open, and in Common, (so that the poor might enter Common with them) now laid together in several. And hereby the poor cannot enjoy their ancient Commons and liberties. And this cankered Thorn also devoureth God's people, which is his inheritance, as the Psalm teacheth us, Ask ofme, (saith God) & I will give 
Psal. 2. 8.  thee the people for thine inheritance, etc. and the uttermost parts of the earth for thy possession. Inclosers to maintain their own inheritances, do make no conscience to impair this inheritance. Where God 
2. Cor. 1. 11  hath been praised with many mouths, there now shrieking Owls, and other unclean birds make their nests.  
It dishonoureth also your Majesty, and weakeneth your highness power. For, in the multitude of people is the 
Pro. 14. 28.  honour of a King, saith Solomon, and for want of people cometh the destruction of the Prince. But this Enclosure where it cometh, dispeoples' Towns, as common experience lamentably teacheth. And whereas your Majesty might have had great choice of Soldiers, and able men for service in war (if need required) now there is almost none to be had, but a Shepherd and his dog. This Enclosure also hurteth the commonwealth: For where no oxen are, there the crib is empty, (saith Solomon) 
Prov. 14. 9  but much increase cometh by the strength of the ox. But enclosure decareth Tellage, and turneth good arable land to Pasture. These Inclosers think that the gain of their Pastures, eaten with sheep, cometh more easily to them than being tilled; and therefore they will neither plough nor sow themselves, nor let their land to such as would till it: and so by this means they bring a dearth upon this Land, which is one of God's 
Eze. 14. 13.  plagues. Yea, the Cities and Towns Corporate are maintained by the Country: For the plough maintains all trades, as Mercers, Grocers, Tanners, shoemakers, glovers, Smiths, Tailors, joiners, Carpenters etc. But since Enclosure began, all these Artificers prove by experience, that they cannot have such utterance and return for their wares as heretofore: because that husbandmen were wont to maintain many servants, which did yearly buy their wares of them; which multitude of servants enclosure needs not. Oh Enclosure then, to be hated of all God's children, which devoureth their father's inheritance! and to be detested of all your majesties faithful subjects, which dishonoureth your Highness, by diminishing the people of your land, and procureth your majesties destruction (as saith Solomon) and to be abhorred of all true hearted English men, which bringeth afamine, one of God's plagues upon this our Common wealth. Nay, which goeth about to impoverish our Grand mothers and most famous Cities.  
I know, Inclosers can urge many plausible reasons for themselves, but their reasons are human, and not grounded on the word of God. These dangerous and desperate effects so apparently spreading both into the heart of God's Church, and of the Commonwealth, enforceth me, humbly to present this my Petition to your most sacred Majesty, with these reasons against Enclosure. Lest by holding my peace, and suffering the Lords inheritance to 
I know where there hath been before Enclosure 320. communicants: but now there be scant 160.  be impaired, I should be condemned at that day as an unjust Steward: and seeing your majesties power to be diminished, and not giving warning, I should be reputed a faithless subject to your Highness: and perceiving the Common wealth hereby to be damnified and half beggared, I should be esteemed an unnatural child, to this my most loving mother.  
I am also encouraged with confidence of your Gracious acceptance of this my humble suit, with that (Mashall) your majesties godly and golden saying, to your Princely son, that he should be the poor man's King. The cure of this canker, and the rooting out of this thorn, will make glad your poor subjects hearts. For as we read, Salomon's subjects were as many in number as the sand of the 
1. Kin. 4. 20  Sea, eating drinking and making merry; And at this mark should Christian Kings aim, that their subjects should do the like. But enclosure diminisheth the number of God's people, killeth their hearts, and abridgeth both their mirth and maintenance: And your Majesty being a second Solomon in this our Israel, I most humbly crave your gracious and tender care hereof, in your sacred session and high court of Parliament; for that all your afflicted subjects, are ready to cry with the Prophet. It is high time for 
Psal. 119. 126.  thee Lord to lay to thine hand, for they have destroyed thy law, which is christian charity. The Lord jesus bless your Majesty with a long and prosperous reign, to the glory of his name, increase of his Church, and benefit of this Commonwealth, for his glorious names sake.  
Amen.  
Your majesties most humble subject, FRANCIS TRIGGE.   

To the Reader.  
GOod Christian Reader, if any thing in this Treatise, seem to thee over bitter or sharp, I humbly beseech thee to consider with thyself, that, that purgation which Galen the prince of Physicians commonly used, was called Hiera-picra, that is, holy-bitter; And such also are jesus Christ's medicines, which he applieth to our sick souls: and that this is a canker that I go about to cure, & therefore as chirurgery teacheth, lenitives will do no good, but rather increase the venom thereof. Nay I beseech thee consider, that I deal with the root of all evil, covetousness; and with that noisome pestilence that reigneth now in our age, as it did in the days of jeremy: and therefore I had need of a sharp hatchet, to cut up that root, and of some forcible Mithridate to preserve from that plague: of whose effects and infection and cure, jeremy writes thus: I will give their wives 
jer. 8. 10.  to others, and their fields to heirs; for every one of them, even from the least to the greatest, is given to covetousness; and from the Prophet to the Priest, every one dealeth falsely. Here first are the effects of this noisome plague of covetousness, that their wives were given to others and their fields to heirs: Here is also the infection or cause of these effects, because they are all given to covetousness & they all deal falsely. It is reported that we have tasted those former fruits & effects, for there died of the late plague many more men than women: and is it not likely that the same effects sprung from the same root? and if this be true, then let us all beware of covetousness and falsehood in our dealing. But the true cure of this plague which follows in the Prophet, is taught us by the contrary. For they have cured the hurt of the daughters of my people, (saith the Prophet) with 
Vers. 11.  sweet words, saying peace peace when as there was no peace. God's Ministers must cure this plague not with oil: but with sharp wine, they must not here speak fair, if they mean to do any good, but thunder. And therefore those nice ears that cannot abide their thunder, shall die of this plague, and perish in their sins.  
Lastly, if through humane frailty, any faults have escaped (as who is it that errs not?) remember that lesson which nature teacheth; That of all living creatures man doth most often twinkle with his eyes, to teach him not to be a rigorous censurer of his brethren. Ponder wisely, judge charitable, pardon courteously, and if thou be sick of this disease, repent speedily. For God shakes his rod over thy head even now, and the day of the Lord draweth nigh.  
Thine in the Lord F. T.   

A BRIEF OF THE CONTENTS OF THIS TREATISE.  

1 IT decayeth Tillage.  
2 It dispeopleth towns.  
3 It is against the Commonwealth of the jews.  
4 It is against the state of Christ's Church.  
5 It is against Christian charity.  
6 It is against the Church and Commonwealth, and ancient liberties and customs of England.  
7 Enclosure with depopulation is a sin whereof God shall make especial inquiry at the day of judgement.    

AN HUMBLE PETITION OF THE Church and common wealth, with reasons out of God's word, against late enclosure and Depopulation of Towns.  

A preoccupation of an objection.  
WHereas this present treatise tendeth to the staying and decaying of Enclosure; it is to be observed and noted (most dread Sovereign) that here first I speak against late Enclosure, not condemning the Enclosure of Essex, Hartfordshire, Devonshire, and such like Woodland Countries; wherein the beginning, if the Woods had not been enclosed, they could not have been preserved; and so as it may seem, the Enclosures there of necessity have ever since been continued: for there, every Lordship is charitably divided amongst the Tenants, and tillage also in most of their Closes is maintained, & Towns nothing dispeopled: although those Woodland and enclosed countries be not so populous as other countries are. But I condemn our covetous & new devised ●●closurs, which convert champain and fruitful soils, being good arable ground, to pasture; casting half a cornefield to a sheeps pasture. And so thereby diminish God's people, and depopulate 
Exo. 14. 13.  towns.  
Secondly, I join depopulation of towns, and this new kind of Enclosure together: because the one of them doth follow the other commonly, even as necessarily as the shadow doth the body: for although in some places where this Enclosure is put in practice (as our Inclosers can cunningly affirm) that all the houses remain that have been: yet there be not so many people in them as hath been: because that tillage, by means of their Enclosure is decayed, which required many more servants to accomplish it, than their pastures will do to look to them.  
And thirdly, whereas Inclosers distinguish, and say, that it is not Enclosure, but the covetous minds of men, that pulleth down towns. To this I answer, that Enclosure is the means to pull them down; and depopulations follow Enclosure, as an accident inseparable (as the Logicians call it.) For mark it who list, where this Enclosure hath set in foot, they shall see houses fallen down, and lie in the dust: and shall I not here rather believe mine eyes than their fair speeches?   

The first reason against this Enclosure is, it decay tillage.  
THe Heathen ever made great account of Tillage. Cicero writeth thus of Husbandry: That of all things 
Cicero lib. 1 offi●.  whereby any gain is gotten, there is nothing more excellent than Tillage, nothing more commodious, nothing more pleasant, and nothing more fit for a Gentleman. O that our Gentlemen were of his mind.  
The noble men of Rome take the names of corn, as (Fabiuses) of Beans, and 
Plin. lib. 18. cap. 3.  (Cicerones) of a kind of Pease, and (Pisones) of Baking. They which were married, had a garland of corn carried before them. Amongst the Romans also, him whom they called (Bonum Colonum) A good ploughman, they seemed to praise exceedingly. Nay, he that did not till his land well, the Censors punished him. Such Censors were to be wished amongst us, to make us till our land. It was also by law enacted amongst them, that he that came to take an amercement, or penalty, should not take an ox before a sheep. Nay, that a man stealing by night, corn that was sown, should be put to death with greater severity, than an homicide. They call Glory Adoriam of Adorni, which signifies corn. Pliny also writes thus of 
Ibidem.  the fruitfulness of the earth: What was the cause that the earth was so fruitful then? because (saith he) that then the earth was tilled with the hands of Emperors. And it is not amiss to think, that the earth did rejoice then, of her coulter, and share, being crowned, and of her Ploughman being a triumphant Emperor. They were then as careful of ploughing their lands, as of waging their wars, And they did as diligently order their fields, as their camps. The like cause may be assigned of the barrenness of the earth in our days. God plagues our contempt of tillage, with penury and scarcity. Gentlemen now a days, think scorn of the Plough.  
Tillage was the first work, that was imposed upon man, after that he was banished out of Paradise. And God 
Gen. 3. 23.  sent man out of the garden of Eden (Langabath) to serve, to wait upon, to till the earth. And shall the best of us all then think scorn of tillage? Also this was that gracious promise made unto Noah after the flood, That hereafter, 
Gen. 6. 22.  seed time and harvest, cold and heat, summer and winter, day and night shall not cease, so long as the earth remaineth. But if all men should follow Inclosers' steps, why then in all towns we should have no tillage (or very little) but all sheep. Is not this to contradict the ordinance of God? But tillage is troublesome unto them, and the other is a more gainful and easy way, as they do imagine, and therefore they pass not for that. Let all such great sheepemaisters, that are decaiers of tillage take heed, which will have no seed furrows, nor harvests, nor greatly pass not for them: they contradict hoerein God's ordinance, as this place proves. And after we read of Noah (as of an obedient subject to God herein) thus. And Noah began to be (Ish Haadhmah) 
Gen. 9 20.  that is, a man wholly giving himself, to labour in the earth, and he planted a vineyard. To plant a vineyard, is correspondent in some countries, to our sowing of corn, and an acre of Mines yields better increase, than an acre of our Corn, as I have heard. Isaak also as heir of Noah, did follow his steps, and though a stranger in Egypt, yet we read of him thus. And Isaak did sow corn in that country, and he found in that year an hundred 
Gen. 26. 12.  measures, and God blessed him. Shall Isaak sow, being a stranger in Egypt, and not we at home? Did he find an hundred measures for one? For so Munster saith, that the Chalde 
Munster in eundem locum.  Paraphrast doth erpound this. And shall we say, that we can find no commodity by tillage? And it follows, God blessed him, a blessing of God follows tillage. They shall not thrive that decay it, as experience teacheth. God appeared 
jud. 6▪ 11.  to Gedeon as he was threshing, and appointed him judge over Israel: And doth not this commend threshing? Elizeus also whom God did choose to be a Prophet in Eliah his room, was a great maintainer of tillage: for thus we read. And Eliah departed thence, and found Elishah the son of Shaphat: 
1. King. 19 19  who was ploughing with twelve yoke of oxen before him, and he was with the twelve. And was not Elizeus a great husbandman who had twelve yoke of oxen, and no doubt many ploughs going together in his field, and many plowmen, among whom after he divided those two oxen, which he killed? And do not all these, so beloved of God, and giving themselves so greatly to tillage, commend it unto us? shall we prefer pasture, and neglect this?  
Master Camden writes, that in England were the stately Palaces of Lady Ceres, 
Camden Britan. p. 3.  meaning great Barns of corn. Now we may see in some places, some such great Barnes still, and Inclosers makes them stand empty. I know, whereas 1500. quarters of corn hath been yearly growing: since enclosure hath been practised, there groweth not now 500 And again he writes, that England for corn was the only storehouse of all the west Empire: And that out of England yearly the Romans transported 400. ships, bigger than barks, laden with corn to relieve their soldiers, that lay on the borders in Germany. In those days England was able to relieve other countries with corn: but sometime now she is glad to buy corn of other countries herself. Inclosers have partly brought this to pass, who had rather have their wooll-houses filled with wool, than their Barns with corn. O dishonourable children to their mother!  
The Preacher also in his book writes very excellently in the commendation of tillage. If in a country 
Eccles. 5. 7.  (saith he) thou seest the oppression of the poor, and the defrawding of judgement and justice, be not afraid at the matter, for he that is higher than the highest, regardeth, and there be higher than they. And the abundance of the earth is over all, the King also consists of the field that is tilled. Solomon giveth an Item to all that deal hardly with the poor: how that the God of heaven beholdeth: Nay (Shomer as it is in the Hebrew, that is) marketh and keepeth in memory all their dealings. And that the tillage of the earth surpasseth all, and that even the King thereby is maintained: by the food that it ministereth, to strengthen his people; and by the multitude of valiant soldiers it affordeth for his wars. For as Pliny writes, Most strong and valiant soldiers 
Plin. lib. 18. cap. 5.  are made of husbandmen, and come forth of the country, and which think no harm. And shall we deal hardly with those, that must fight and adventure their lives for us? And shall we not maintain tillage, the honourable mother of chivalry? Lechem in Hebrew signifies bread, and Lacham to fight: They therefore which destroy bread, destroy chivalry. Nay, how can any christian truly say the Lords prayer, and pray, Give 
Math. 6. 11.  us this day our daily bread▪ that decayeth tillage? Will he pray for bread, and not use the ordinary means to have bread, which is tillage? This is plainly to tempt God. Will he have God feed us miraculously, with Manna, as he did 
Mat. 4. 7.  Israel in the wilderness? In Canaan God 
Exod. 16. 15  will have ploughing and sowing used: And therefore after the children of Israel came into the land of Canaan, 
Ios. 5. 12.  Manna ceased.  
That history also of the plague in King David's days, must teach us some 
2. Sam. 14. 18.  thing: and therein, that is especially to be marked, to build an Altar, in the threshing floor of Araunah. It should seem that God loves threshing flooers, and there he will be praised. But Enclosure decayeth tillage, and therefore God is not praised in our threshing fl●oers.  
This may be a cause of the plague 
Psal. 106. vers. 30. Phinehas stood up and executed judgement and the plague was stayed.  amongst us even now. Let us erect Altars in the threshing flooers of Araunah, and the plague shall cease: Inclosers do think that there are too many men in this land, and that they may decay towns by their Enclosure, and that it is no great matter to ●e●aie a town But God s●●th their thoughts, and now he beginneth to diminish the people of this land: he may diminish them, as well as they; and he beginneth at the very head first.  
Covetousness which is the root of 
Luk. 12. 20.  all evil, which our Saviour describes in the Gospel, and S. Paul to Timothy; 
1. Tim. 1. 9  and pride, which God hates and resists, which Esay also paints out unto us in his third chapter at large; & the taking 
ja. 4. 6. Esa. 〈◊〉. 16. 17. etc. Exod. 20. 7. Psal. 55. 10. 2. Sam. 12. 14. 1. Tim. 6. 1. Tit. 〈◊〉  God's name in vain, for filthy lucre. For which God will not hold us guiltless, etc. And because deceit and guile go not out of our streets; And for that by our wicked lives Gods word is evil spoken of: These no doubt may seem to be the causes of the plague amongst us, God give all men eyes, to see their  
sins and to amend them that the plague may cease; and especially Citizens and such as inhabit in towns corporate, amongst whom these sins commonly reign.   

A second reason against this Enclosure is, that it dispeopleth towns.  
THe people are called God's inheritance, Ask of me & will give thee 
Psal. 2. 8.  the heathen for thine inheritance & the ends of the earth for thy possession. And again, Behold (saith David) children are 
Psal. 127. 3. 4.  the inheritance of the Lord, & a reward the fruit of the womb. He putteth behold before this his doctrine as though it were a strange thing and yet most true. Secondly he addeth that children are a reward: Inclosers many times lack this reward, they love the earth so well that God will not bless them with many sons: Nay David addeth, Like as the arrows in the hand of the Giant, so are the children of young men. Such arrows in the hands of Giants, and many rich Farmer's having tall and strong men to their sons, we might have seen: But now, where this late enclosure hath set in foot, either there are no families left, or else they are so pinched by great rents, and pined with want and penury, that they are rather like prisoners, than arrows in the hand of a Giant.  
Thus enclosure where it cometh dispeoples' towns, and impares the Lords inheritance. Therefore all his stewards and ministers ought to inveigh 
1. Cor. 4. 1.  against this sin, and all his children ought to condemn it. Again David speaking of the reprobate and wicked giveth them this cognisance. Have they 
Psal. 14. 4.  no understanding, or will they not know, or understand (as it is in the Hebrew) all they that work wickedness, who eat up my people, as if they would eat bread? they have not called upon God. Here first we may note, the obstinacy of these sinners, and depopulators; They will not know, they will not be persuaded, they will maintain and defend their enclosures, and depopulations, say, what one can against them, yea and that out of God's book, they will writhe all things to maintain their covetousness. Secondly the grievousness of this sin with God, and the small account that men make of it. They make no account, nor no more conscience to depopulate towns, and to consume men, then to eat bread. They think that they may do it lawfully. But God tells all such here by the Prophet David, that though they bear a show of religion, yet they have not called upon God, that is, they are plainly Atheists. For by a figure called Synecdoche, the part is put for the whole, ano invoration of the name of God, is put for all his religion. As Gen. 12. 8. 1. Cor. 1. 2. Acts 9 21.  
Nay, David in another psalm toucheth narrowly these Inclosers and depopulators 
Psal. 80. 8.  of towns, speaking thus to God. Thou hast brought a vine out of Egypt (saiih he) thou hast cast out the heathen, and planted it. No doubt David hear spoke typically of the vine Christ's Church, which God hath in our days brought out of the Pope's spiritual Egypt, as Saint john terms 
Reu. 11. 28.  it: and that he hath cast out those spiritual heathen that trampled with their feet, the holy city, 42. months. For what did they else in popery, but trample in God's Church with their feet? Their bodies were present in the Church, but not their understanding, and therefore their hearts were away. For where understanding is not, there the heart cannot properly be said to be. And therefore their understanding was away, because God's word was read to them in a strange tongue; and also they prayed in a strange tongue. Except 
1. Cor. 14. 11.  I know the power of the voice of him that speaketh, I shall be to him a Barbarian, saith Saint Paul. And may not these be properly called heathen, whom Saint Paul calleth Barbarians? and may not these be said, to trample in the holy city, when their bodies only were present and their heart were away? God hath brought a vine out of Egypt, and hath expelled the heathen out of his holy city, and planted this vine in their place. He swept before the 
Gen. 1. 2.  face of this vine, with the wind of his spirit, and the besom os his word, cleansing all the dust and sand of man's devices, giving to it purity of doctrine, It filled the land. This vine spread her branches thorough the whole land and that speedily. The Papists marvel: they never dreamt, that this vine would have spread her branches so far, and wide. Nay the hills were covered with the shadow of it. Many noble men, very religiously and zealously professed this religion, and drank the 
Mat. 2. 22.  comfortable wine of this vine.  
But here now follows the mischief, here follows Satan Jesus Christ's enemy. But why (saith David) 
Psal. 80. 12.  hast thou plucked up her hedge, that every one that goeth by the way, hath a snatch (as we say) at this vine? The wild Boar of the wood hath destroyed it, and the wild beasts of the field, have eaten it up. And the vineyard, which thy right hand hath planted, and the young vine which thou madest so strong for thine own self, It is burnt with fire and cut down. What doth all this mean? but that this vine, by covetous and cruel landlords is lopped and diminished, and burnt with the fire of covetousness. Even that vine, which God himself planted so miraculously, and had made so strong in faith, to go out of popery, 
1. Pet. 5. 9  and not to fear the Devil. This beloved vine, and this strong vine, have our wild Boars devoured, and our fiery covetousness hath burnt up; for do we think that David speaks of any material fire or vine? Will God take this at their hands? Do they think, that he makes not high account, of every christian soul? and do they not know, that he will be praised with 
Act. 20. 28. 2. Cor. 9 12 Mat. 5. 1.  many mouths? And that Christ, when he saw the multitude went up to the hill to preach? and that he knoweth, how many have been in towns, in time of popery? and shall we now in the light of the Gospel, impair his sheep? dare we do it? surely he will revenge it. And let all such depopulators know, that they are but travelers by the way. They shall not long continue here with their hedges.  
joab a bloody warrior and soldier 
2. Sam. 20. 20.  could say, God forbid, that I should devour or destroy the inheritance of the Lord: and shall professors of the Gospel, be guilty of this sin, and depopulate towns?  
It was one of God's blessings which he promised to Abraham, that he would 
Gen. 22. 17.  greatly multiply his seed, as the stars of heaven, and as the sand which is upon the sea shore. And do we think, that they shall be blessed, which go about to deprive him of this blessing? And Esay likewise thus prophesieth of Christ's Church, I will power my spirit upon thy seed, and my blessing upon 
Esa. 44. 3 4.  thy buds, and they shall grow as amongst the grass, and as the willows by the rivers of waters.. By how many types here, doth the Prophet express unto us Christ's Church? of seed, of buds growing amongst grass, and of willows? and do not all these, insinuate unto us a multitude? They are not Christ's friends but his enemies, that do not nourish and cherish this his seed, in the bosom of their hearts, that do not comfort these his buds, with the courtesy of their speeches, and which do not water, these his willows, with the continual stream of their liberalities. This was the cause why Solomon desired wisdom of God. Thou hast made me King over a great 
2. Chr. 1. 7.  people, like to the dust of the earth. Give me now wisdom, and knowledge, etc. Solomon was but a type of Jesus Christ: If that his subjects were like to the dust of the earth; what shall Jesus Christ's subjects be likened unto?  
I read in a book of the Survey of 
Mundus imper. Rex. gall.  France, made by Bodinus, in the days of King Henry the second, besides Burgundy there were numbered in France 27. thousand villages with steeples. And in another survey of France, made in the reign of Charles the ninth, it was found that the number of the inhabitants there, were above 15. millions of men. Did the French thus glory in their multitudes of people; and shall not we much more in England, seek to maintain ours?  
And here I cannot but take away some stumbling blocks: for these Inclosers perchance will flatter themselves and say, that it is but a small village that they have dispeopled, or a small farm or cottage that they have decayed or pulled down; and what do you make so much to do thereof? But let all such know, that little Zoar saved 
Gen. 19 20 Luk. 4. 16. joh. 1. 46.  Lot: and Nazareth that obscure city whereof Nathaniel said, can any good come out of Nazareth, it nursed our Saviour Jesus, and gave him a name which from his cross to this day is honourable. And Saint Paul teacheth us plainly, that God hath chosen the 
1. Cor. 1. 27 28.  weak things of this world, to confound the mighty things; and vile things, and things which are despised, hath God chosen. And dare any contemn or make light account of that, nay destroy that which God hath chosen and maketh great account of? Out of that little village or poor cottage which he hath decayed (whosoever he is) might have come one as good as himself. what may I say then of great husband towns where many rich farmers, and cottages are decayed? Would any of us willingly have the little finger of his hand cut off? no more no doubt, will Jesus Christ suffer one poor cottage, (which is as it were his little finger) to be cut off, unpunished without repentance. There was a statute made of late, for the maintenance of tillage, and re-edifying farms decayed: It is to be feared that God hath observed how diligent some were to see the poor whipped, by a statute made at the same time: and how slack in the execution of that other act of re-edifying & ploughing.  
Another stumbling block is, that some will say they must needs maintain their states. And this cloak covers all their pride, and covetousness. But let all such know that reason thus; Must they impair the Lord's inheritance to maintain their estates, even they whom the Lord himself hath advanced? they had better to be as poor as Lazarus in state and condition: nay, 
Luk. 16. 20.  they had better never have been borne, then to exalt themselves to impair his inheritance. Oh let these men of all others take heed of this ingratitude. Let the example of King Saul terrify them, who being made of a poor acorn, a mighty oak, and of a seeker of his father's asses, the first King of Israel, yet afterwards for his unthankfulness 
1. Sam. 9 26.  and disobedience, he and all his posterity was quite rejected of God 
2. Sam. 16. 18.  for ever from the kingdom.  
Let Jesus Christ's example teach and move them, who to do us good did not respect his estate, being equal with God (as Saint Paul teacheth us,) but 
Phil. 2. 6. 7.  humbled himself, and became as a servant. He washed his apostles feet, and became obedient to the death of the Cross. And what is the greatest of our estates in comparison of his? Surely even like a little mould-hill to a mountain. And shall we think much, to impair our estates to do our brethren good? nay shall we hurt them to maintain it? nay shall we dishonour God? Oh not Christ's disciples, but Mammon's worldlings! There were as many noble men and gentlemen in England heretofore, as are now, and of as great estate: and how did they maintain themselves? They did not in the Pope's dark kingdom depopulate towns, and shall we in the light of the Gospel? Can we maintain our estates by no way else, but by impairing the Lords inheritance? let that be far from us. If Inclosers would be content with the ancient apparel, and houses and diet of their ancestors, as they are not ashamed of their lands; they need never raise rents, nor improve their lands.  
They which stand so much on this point, that they must maintain their estates, know not what humility is. All Christ's disciples must be humble. 
Math. 11. 29.  And humility is to descend a degree or two from our estate, and not to seek to maintain it: Surely that is a spice of pride. The danger and grievousness of this sin makes me in all humility to write thus. It is to be feared that God may now complain as he did in the days of jeremy: Can a virgin forget 
jer. 2. 32.  her ornament, or a bride her attire? yet my people have forgotten me, days without number, who have adorned and maintained them. Why do you as it were now at last, begin to make your ways good again, to purchase my love? yea even herein, thou declarest, that thy ways are evil. For in thy wings are found the blood of souls, of poor innocents. Thou hast not found them with mattocks in their hands, such as are mentioned in Gre●us, where thieves are said with mat●od●●s 
Exod. 22. 2.  to dig thorough walls, and to 〈◊〉 into houses by night, but about all 〈…〉 (saith the Prophet) no doubt wi〈…〉 〈…〉ter instruments, even to pu●● 〈◊〉 
As it is in the Hebrew.  houses and towns. And yet th' 〈…〉 because I am guiltless, surely 〈…〉 shall turn from me. Behold I widow 〈…〉 with thee into judgement, because the● sayest, thou hast not sinned. Incl●s●●s are as guilty of these sins, as were those Jews. For after their enclosure, they will go about to make good their ways, and they will give some poor widows, cowegates in their closes, as it were to purchase God's favour, whereas (as those Jews had) they have the blood of poor innocent souls in their wings and worships. Nay, and they have also in their hands not mattocks, but greater instruments than those, even to pull down farms and towns. And yet nevertheless they say (as the Jews did) that they are not guilty. Therefore (saith God) I will enter into judgement with them. And this may seem to be another cause, of the p●ague amongst us at this day. We sin in worldly cares, and in 
Luk. 21. 34.  excess in our diet, whereof our blessed Saviour bids us take heed: we exceed in our stately buildings, which the 
Esa. 2. 15. jer. 22. 14. Zeph. 1. 8.  Prophet Esay and jeremy plainly reprove: we sin in vanity of apparel, which the Prophet Zephanie condemns; and we account these no sins: we say that we are guiltless and therefore doth God enter with us into judgement: whereas it is the first lesson that the Apostle Saint Peter gives us which live in the end of the world, that we should be sober, and keep (no doubt) 
1. Pet. 4. 7.  that holy mean in all our worldly cares; in our diet, in our apparel, in our buildings, and in the furniture of our houses, and to conclude, in all things.  
But that which follows in the Prophet, shall prove them guilty and condemue them. Why labourest thou so much (saith the Prophet) to change thy 
Verse 36.  ways, and to make them seem good? thou shalt be confounded of Egypt, as thou art also confounded of Ashur; that is, as the dead Pagans condemn thee, so shall the blind Egyptians and Papists condemn thee also. And here first; did the Pagans deal so hardly with their tenants? Pharaoh the Egyptian, may teach all Inclosers and Landlords, christian charity, and the communicating of their lands and commodities to their tenants. Behold (saith joseph) I have bought you this day, and your land for Pharaoh, and four parts 
Gen. 47. 23.  shall be yours, for the seed of your field, and for your meat, and for them of your household, & for your children to eat. Here first we may note, that this Egyptian king, would have tillage maintained: Then, that although he had purchased their land, yet he dealt courteously with his tenants, and had a care, both of the seed of their land, and of their families: and shall not Christians much more have this care of their brethren, whose land comes by inheritance? He gave them seed, and yet he required but a fifth part for his rent: Oh easy rent! this shall condemn one day our covetous rents, and cruel exactions at our brethren's hands. This merciful Pharaoh was blessed of God: but 
Exod. 5. 17.  his covetous successor, that laid heavy burdens on God's people, and said as Inclosers say now, The people are too 
Exod. 14. 27.  much idle, they must have more work imposed upon them, was drowned in the Sea: let them choose now, whether of these they will follow. Such a good landlord also was job, not in jewrie, but in the land of Hus. If my land rise against 
job. 31. 39  me (saith he) and the furrows thereof weep and wail: and if that I have eaten of the heart thereof without money, or have made the souls of the masters thereof pant: Then let thistles grow in stead of wheat, and cockle in stead of barley: Here we may first note that job never eat the strength or heart of his land, but he paid for the ploughing of it, contrary to many Landlords amongst us, who will let their lands at great rents, and will make their tenants plow with them (gratis) and for nothing. Secondly, that he calls his tenant's masters of his land: but many amongst us make their tenants by their excessive payments, as good as bondslaves. They did not so much as once pant or blow in the tilling of it, they ploughed it joyfully, and at their ease. But many tenants now adays, do not only pant at their ploughs, but sigh, caring how they may pay their rents.  
job also did never eat his morsel alone; 
Job 31. 17.  if he had but one dish, the poor had ever some part thereof: and shall Inclosers think much to yield unto them some part of their grass? shall they shut them out of their fields, whom he admitted daily to his table? And if perchance they think that this was very much, and that every one is not bound to do so: let them mark well that Saint john in his epistle doth charge every Christian to do more than this: If that thou hast the world's good, and see thy brother want (saith he) and 
1. joh. 3. 17.  shuttest up thy very entrails, or bowels from him, how dwelleth the love of God in thee? If thy brother beg of thee, wilt thou deny him? Nay, by this place thou art plainly commanded, if thou seest him want, though he hold his peace, and crave nothing of thee, to help him; and that not in opening thy purse to give him money, but in opening thy very bowels unto him; and in doing to 
Mat. 7. 12.  him, as thou wouldst have done to thine own self. Then if so be that his ●owe lack grass, wilt thou not let her common in thy pastures? If he lack an house, wilt thou not provide one for him? Nay Saint john teacheth thee plainley here, to do more for him then all these; even to receive him, not into thy fields, or house, but (if it were possible) into thine own bowels: and this was that common salutation among the Jews (like unto our good morrow) your soul liveth in me, as appear by the salutation of Anna to Elie, and the salutation of Gedeon to 
1. Sam. 1. 15.  the Angel, which is as much as to say I wish to you even as to my own soul; 
Judg. 6. 13.  For so it is in the Hebrew tert. Oh that this salutation were pronounced daily, not in mouth only, but in our dealings practised amongst us Christians, which no doubt ought to be; as both Saint Paul and Peter, do command all Christians. Fulfil my joy (saith Saint Paul) that ye be like minded, or of one mind together: And 
Phil. 2. 2.  Saint Peter, finally be ye all of one mind. 
1. Pet. 2. 8.   
Such a merciful man was Mordoche the Jew, of whom we read thus, 
Hest. 10. 3.  And Mordoche the jew was second to Ahashuerus, and great amongst the jews, and accepted (Ratsu) such a one as his brethren would have wished, who procured the wealth of his people, and spoke peaceably to all his seed, who though háe were lately advanced, to dignity and worship, yet used not these means, to maintain his estate. Oh that Inclosers who profess the name of the Gospel, would imitate this Jew! As for the blind Egyptians, that 
Apo. 11. 8.  is the Papists, how they have excelled Inclosers in the works of charity, every town almost tells thee: which towns they have left to their successors, like the wings of a dove which 
Psal. 68 13.  is covered with silver: and Inclosers pluck away these golden feathers from them, and leave them not so good as they found them. Thus Inclosers may plainly see, how that not only dead Assur, but blind Egypt also doth confound them.  
But these Inclosers allege that saying of the gospel, Is it not lawful for me 
Matth. 20. 15.  to do with mine own as I list? They must remember, that parable represents unto us that great Landlord of all Landlords, the king of heaven; he may say so only, and none else. They must also remember that saying of the Psalm: And he gave them the lands of the heathen, 
Psal. 115. 44.  and they took the labour of the people in possession, that they might keep his statutes and observe his laws. God hath given them the earth in deed: but upon this condition, that they should keep his laws, and his law is 
Joh. 13. 34.  Christian charity.   

The third reason is, that this Enclosure is against the common wealth of the jews.  
GOd said to Abraham, Get thee out of thy Country, and from thy 
Gen. 12. 1.  kindred, & from thy Father's house, unto the land that I will show thee, and I will make thee a great nation, and will bless thee, and will make thy name great, and thou shalt be a blessing. All Christians must be Abraham's sons, 
Rom. 4. 11.  and account this commandment of God spoken unto them, and go out (by their loves, affections, studies & cares) of their father Adam's house, that is, the wor●●; and live here in this world, as their father Abraham did, like poor pilgrims and travailers: and then shall God bless them, and make them a blessing, even the very members of Jesus Christ: who also when as he was in this world, followed those very steps of Abraham, and lived here as a travailer or pilgrim, and not as a Citizen, or as an inhabiter. But how contrary is this doctrine to the practice, and very speeches of these Inclosers, who say, Is it not lawful for us to use the earth to the most advantage? This is their maxim and principle: but Abraham and Saint Paul do tell them, that they should use it as though they used it 
1. Cor. 7. 31.  not. That they should use it as wise travailers do their Inns in their journeys, who seek not for gain or superfluity there; who care for no more than will serve their turns. Let the inhabitants of the earth seek to make their most advantage thereof: But 
Gen. 14. 3.  all Christians who dwell therein as Pilgrims, seek for no more than will serve their turns; let them go out of their countries in heart and affection, with Abraham their father, and be Hebrues, that is, passengers with him, as the Hebrew word signifies; and not Canaanites, that is, merchants, whose trade is in this life. Thus much Abraham, the 
Zach. 14. 21  father of the faithful jews, and the berry name of the Hebrues doth teach them a lesson worth the learning; for this is the sin of our age, that we are too much in love with this earth, more than our forefathers, nay more than Pagans have been.  
The Jews whose fields lay together, 
Numb. 22. 24. Esay. 5. 2. Pro. 24. 3.  did not enclose them: as the field of Boaz, which lay altogether and yet was not enclosed, plainly proves. Their Orchards and Vineyards were walled about; their common fields were bounded 
Josh. 15. 45. Deut. 27. 11  with stones or mountains: But our righteousness must exceed theirs, and 
Matth. 5. 20  therefore we ought not to enclose.  
Among the Jews also, every year 
Exo 23. 10.  the poor might glean in their fields, and they were commanded not to rake 
Leuit. 19 9  them too clean, but to leave something for the poor, and not to gather in the outsides of their fields, but to leave them also for the poor. Boaz did very notably fulfil this law. Nay, every seventh year what grew in their cornfields of it own accord, they were commanded to save, and to suffer the poor 
Deut. 24. 19 Leuit. 25.  to gather and reap it. And doth not this plainly commend and command tillage? The poor must have some thing left them every year for to glean, and they must have every seventh year all the whole crop that grew of it own accord. And were not the Jews then bound to sow their fields, so that the poor in jewry had good and plentiful glean left them every year, and the whole crop of rich men's lands every seventh year? But Inclosers will cut short all this, for neither will they sow any thing at all, and so bar them of their gleaning and reaping; or if they sow any small quantity, they will rake so clean, that the poor shall get very little that cometh to glean after their rakers.  
The Prophet jeremy doth prophesy of the return of the Jews from Babylon out of captivity, and under the type of them, of Christ's Church thus. O virgin Israel, thou shalt be adorned 
jere. 31. 5.  with the Timbrel, and thou shalt go forth with the dance of them that be joyful: Thou shalt yet plant vines on 
Ephes. 4. 6.  the mountains of Samaria and the planters that plant them, shall make them common. As Christ's Church hath a common Father, and a common Saviour, and common Sacraments, and a common country, and a common inheritance in heaven: so on earth she should also have a brotherly community in her earthly affairs; and she should make her grapes common. This did the Jews in the shadow; and shall not Christians do thus much more in the clear sunshine of the Gospel?   

The fourth reason; this Enclosure is against the estate of Christ's Church and kingdom.  
ESay thus prophesieth of it: Violence 
Esa. 60. 18.  and hard dealing shall no more be heard of in the land, neither desolation nor destruction within thy borders, but thou shalt call salvation thy walls (of a word derived of the name of Jesus) and 
I●shu●gatha.  praise, thy gates. Our walls should taste of the love of Jesus, and should be like him; they should all be built of free stones, and not of flint stones; and all our gates should be praise; we should never set foot out of door, but we should be merry and joyful: And are Inclosers' tenants of this kingdom? Is not their hard dealing and violence almost in all places complained of? Are not their desolations and pulling down of farms apparent in every man's eyes? Are the walls and dwelling houses of their Tenants built of free stone, and not rather of flint stone? Do their rents taste of Jesus Christ, and not rather of worldly covetousness? Are the doors of their Tenants houses praise, and not rather lamentation, sighing and mourning?  
Add again, he describes unto us the estate of Christ's Church, thus: The Wolf shall dwell with the lamb, etc. And, the Cow and the Bear shall feed, their young ones shall lie together, etc. This community of dwelling, Inclosers do sometimes take away in Christ's Church: for they will have no man almost dwell near them. We may see many of their houses built alone, like havens nests, no birds building near them: but especially this community of feeding, they like not of. They will eat their pastures by themselves, they will have none to enter common with them. Geminianus a very learned man, agreeing herein with the Prophet Esay, writes thus very excellently; Good men 
Gemin. lib. 4. cap. 11.  ever love a common and sociable life, and they fly singularities or solitariness by the example of Bees: For Bees, as Ambrose writes, do choose unto them a common mansion or dwelling, and they are all shut up with one door, and they all labour together; their meat is common, as also their work; as they work together so also they eat together. Their occupation (as I may so term it) is common, and their gain is common, and their swarming is common. And hath God given Bees these excellent virtues in vain, or for themselves only, and not rather to teach men Christian charity, and human society? Such angry creatures do thus love, and live in common together, and shall not much more men, to whom God hath given no stings? Nay Christians, to whom he hath given that loving and sociable dove 
Mat. 3. 16.  of his holy Spirit?  
The Prophet Micah also thus describes unto us the estate of all God's people in his Church. But they shall sit 
Micah. 4. 4.  every man under his vine, and under his Fig tree, and none shall make them afraid: for the mouth of the Lord hath spoken it. Where the Hebrew word (Charadh) signifies to move one with thought, and care. All shall live merrily in Christ's Church; they shall never fear thought nor care, much less taste of it. And do not Inclosers, not only make their Tenants fear thought and care, but also fill their heads with it? England hath been famous throughout all Christendom by the name of merry England: but covetous Inclosers have taken this joy and mirth away; so that it may be now called sighing or sorrowful England.  
In England we have ever had three States, Lords Spiritual, Temporal, and the Commons. And these Commons are divided again into Gentlemen, Yeomen, and Husbandmen. But in other Countries there is no Yeomanrie, but only in England. In France all are Gentlemen, or Peasants: In Denmark all are Noblemen, or Rustici, as they term them: And in High & Lowe Germany there are the Nobility, and the Boores. So that, gentlemans which are Inclosers, overthrowing the Yeomanrie, and decaying the Communality, do blot out the ancient glory of England: for, no doubt, by the strength and hands of these two, have been heretofore ever obtained, our admirable conquests, and most famous victories throughout all Christendom. So that now these Inclosers do go about to make England as barbarous, and as weak in this respect, as other nations. Nay let them take heed that they prove not themselves Egyptians: for not the country, but the conditions & manners, are wont to give names. As we may learn out of the Prophet Esay, whereas 
Esa. 1. 10.  he calls the Noblemen of jewrie Princes of Sodom; and the people, the people of Gomorah: though neither they nor their ancestors were borne there. So I fear we have some Landlords of Egypt in England: for (Mitsraijm) the name of Egypt, in our language is as much to say, as an Afflicter, or one that makes another sorrowful: and are not these Inclosers Egyptians then, which pinch, and vex their brethren? Let them take heed; the name agrees unto them: let them fear the punishment; God is the same God still. He that heard the groans, and sighs of his 
Psal. 102. 27. Exod. 3. 7. 8.  people in Egypt, and came down to deliver them, will no doubt do the same in England.  
I have heard of an old prophesy, that Horn and thorn shall make England forlorn. Inclosers verify this by their sheep and hedges at this day. They kill poor men's hearts, by taking from them their ancient commons, to make sheep pasture of; and by imposing upon them great rents, and by decaying tillage; so that now they are forlorn having no joy to live in the world.  
And according to these shadows, Saint john describeth to us the truth of Christ's Church: But if that we walk 
1. joh. 1. 7.  in light (saith he) as he is in light, we have fellowship one with another, and the blood of jesus Christ his Son cleanseth us from all our sins. Here is, even to force us to the communicating of our vile earth one to another, the communicating of Jesus Christ's most precious blood: as though they which would not maintain this christian communion and fellowship among themselves, should not be partakers of that. They are not children of God, but children of the devil, that walk not in this light: they are not of God's family and Church, but of Satan's Synagogue, that have not this fellowship among themselves. And Saint Paul commands Timothy, and 
1. Tim. 6. 17  in him all ministers, to teach rich men the same lesson; Charge them that be rich in this world that they be not high minded, etc. but to be very ready to give and to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, making common their talents among their brethren: but Inclosers do not so.  
To conclude this point: Esay in his prophesy, may seem to teach, and touch us also very narrowly, that have lived under the gracious reign of Queen Elizabeth, and do now live under the happy and religious government of King james: for he also prophesied in the days of godly Ezechias, to whom 
Esa. 11.  both these may be compared. And God there complains, that when as he had planted a most pleasant vine in jewrie, and had hedged it from the hands of the enemy, and had picked out of it 
Esa. 5. 2.  stones, that is, many unprofitable members and traitors, and when he had planted a winepress in it, that is, a famous School of the Prophets which 
1. Sam. 19 20. 2. King. 2. 3. 5.  should yield unto them the most pleasant wine, and also had built in the midst of it a stately tower of defence, even a most godly and mighty Prince and Magistrate: yet for all these benefits, when as he looked for sweet grapes at their hands, they brought forth sour grapes. And hath he not bestowed all these former benefits and blessings upon us in England? He is very unthankful, or stark blind that will not acknowledge this: and yet for all these benefits these Inclosers (with those unkind Jews) yield sour grapes.  
And what these sour grapes are, the Prophet Esay after most manifestly showeth us. Woe unto them (saith he) 
Vers. 8.  that join house to house, and lay field to field, till there be no place, that you may be placed by yourselves in the midst of the earth. Is not this the mark that enclosers do aim at, to be placed alone by themselves on the earth? But to such straggling sheep, from the holy fellowship of the Lords flock, the Prophet here, crieth woe. And are not these plainly the grapes that Inclosers do yield, to join field to field? and these, they account gainful and pleasant grapes. Oh men desperately sick, whose mouths are thus out of taste; And do they think that God will take these grapes at their hands?  
What talk they of the goodness of their land, that it is worth this, or that? let them praise God that they enjoy it. If he had not hedged it about; not long since, the cruel Spaniard had devoured us all. Oh, remembering this, let them offer sweet and most pleasant grapes unto the Lord, that is, deal as mercifully with their poor Tenants as is possible. All the mercy which they can show, is nothing to that mercy, which God hath showed to them already; nay, to that he must show to them hereafter, or else they shallbe damned. And let them take heed; for with what measure they 
Math. 7. 2.  do now meat, shall be measured to them again: as it was done to that rich man, who, as he would not give a crumb 
Luk. 16. 21.  or drop here on earth, so he could not have one crumb or drop of comfort than granted him in hell: though he could cry father Abraham never so loud, his uncharitable and unmerciful faith could do him no good; no more shall theirs profit them: Let all men mark this well; It is written for our learning. 
Rom. 11. 4.  And let them mark well what measure of mercy they now give; and let them be sure, that they give measure enough: for, without all doubt, at that day, they shall receive the same again. And I pronounce unto them, that, do what they can, they shall stand need of it all. Let them not flatter themselves in doing some small trifles, and in giving the paring of their nails, and those things which they may well spare: for as Saint Peter tells us, at that day 
1. Pet. 4. 18.  the just man shall scarcely be saved: and than what case shall unmerciful men be in?   

The fifth reason is, that this Enclosure is against Christian charity.  
SAint Paul saith, Charity seeketh not her own things, but every man also 
1. Cor. 13. 5 Phil. 2. 4.  the things of other men. But these Inclosers respect only their own commodities, and therefore it is against charity. It was the voice of Cain, and not of Sheth, nor of God's Church, am I my brother's keeper? And even at this 
Gen. 4. 9  day they are of cain's petegrée, and not of God's family, that have no care of the wealth and welfare of their brethren.  
This Enclosure is also against the love which Jesus Christ commanded and showed towards us; Ye know the grace of our Lord jesus Christ (saith 
2. Cor. 8. 9  Saint Paul) that he being rich, for your sakes became poor, that you through his poverty might be made rich. And I give you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my counsel, and 
2. Cor. 8. 10.  mine advise herein. This is also that law of our Saviour Christ, which he so straightly commands all his, To love 
joh. 13. 34. joh. 15. 12.  one another, as he hath loved them, and that with a repetition. This is Saint Paul's advise; for our brethren's sakes, 
2. Cor. 8. 10  even to become poor to do them good. But Inclosers do not thus, they seek their own wealth and riches, therefore they contradict both our saviours law, and Saint Paul's advise.  
The most comfortable words of our blessed Saviour, even the first and most joyful message that he sent to his Apostles after his resurrection were these, Go to my brethren and say unto them, 
joh. 20. 17.  I ascend unto my Father and to your Father, to my God and to your God. Oh joyful news! Shall we not believe this? And if we do, shall we not account indeed all Christians now our brethren? even our most near and dear brethren? which brotherhood our Sa-saviour Jesus so dearly bought, even by his most precious death; and shall we not deal with them as with our brethren? But David in the person of our Saviour Christ complains, that he is become a stranger to his brethren, 
Psal. 69. 8.  and an alien to his mother's children. And is not Jesus Christ, in his members amongst us, in this state even now? and may he not seem to make the same complaint? Whosoever lets a farm, or sells any thing to his brother, doth he not deal with him, as with a stranger? doth he not make him pay for it to the uttermost? Nay, sometimes more than it is worth? A Turk might have it as cheap at our hands as a Christian. And may not Jesus Christ then justly say, that he is become a stranger to his brethren? surely as great a stranger, in his members to Christians, as he was in his own person to the Jews. For as they gave 
Mat. 26. 34.  him vinegar and gall to drink; so many now give to their brethren; and especially Inclosers give this drink to their poor tenants.  
And here we may note that excellent property of true charity that she is always hard to herself, that she may be bountiful to others. So was the widow 
1. King. 17. 15.  of Sareptah, that she might feed Elias; and so was that widow in the Gospel, 
Luk. 21. 4.  which our Saviour so highly commends; That she might give some thing into the Treasury of God, she gave all her living, and punished herself. So was that Samaritan and that stranger amongst the Jews (whose example all 
Luk. 10. 37.  that will be accounted neighbours our Saviour commands to follow) to that wounded man. He set him on his own beast: he went a foot himself, and took pains that he might ride. So were all the Church of Macedonia, as Saint Paul showeth, in their extreme 
2. Cor. 8. 2.  poverty rich in liberality to the poor, They pinched themselves, that they might be liberal to them. Do Inclosers follow these examples? do they pinch themselves that they may do their brethren good? Shall not all these examples, of Jews, widows, strangers, and Macedonians move them? They do quite contrary; and they think, that they may do it lawfully; that is, they may seek their own commodity howsoever that their brethren fare: surely this is not charity. All Gods creatures may seem to teach us 
Sic vos non vobis vellera fertis oves, etc.  this lesson, as Virgil's verses avouch. The sheep beareth not his fleece, nor the ox his yoke for himself, nor the Bees hoard up their honey, but all for our use. Nay, those exceilent creatures; the Sun, the Moon, and stars, how continually do they run their courses, for our commodity? And shall not we take pains and pinch ourselves to do our brethren good? And will not Inclosers learn this lesson being taught it by so many schoolmasters? I am verily persuaded that God hath sent of late unseasonable weather, especially in the hay-harvest, to teach Inclosers what an acre of their enclosed pasture ground (which they do make so great a reckoning of) is worth. For the hay-harvest, which yields meat for their sheep, hath been lately unseasonable and wet: but the corn harvests which yields meat for his 
joh. 12. 8.  sheep (the poor) the Lord hath blessed: Or else no doubt, if the corn harvest had been as wet as the hay harvest was, there would have been a great dearth of corn, to the undoing of the poor. But our most loving God, to declare the love that he bears to his own sheep: & the small care in comparison, that he hath of their sheep; hath as it were plagued the hay-harvest of their sheep, and blessed the corneharuest of his own sheep; for nothing chanceth in vain. And 
Mat. 12. 29.  therefore whereas Inclosers do urge, the goodness of the ground, and the benefit of Enclosure, and that an acre of their enclosed meadow and pasture, is worth thus much; they must consider, that unless God send seasonable weather, it may prove almost worth nothing: they must learn to let God have a chief part of their rents reserved to him. Unless 
jer. 5. 24.  he keep for us the appointed weeks of the harvest, as jeremic teacheth, what is all our land and labour taken about it worth? No doubt our ancestors had consideration hereof, in letting their lands; which were so easily rent, that the tenant might have the rent what weather soever God sent: and this was Christian charity. But this charity is now vanished out of the world: The Encloser will have his great rent, he will not abate one penny what weather soever come. One writes that the poor husbandman is more cruelly dealt withal than the as●e; whom his master, if that the weather or the way prove not convenient and good, will ease of his burden. But Husbandmen, come fair come foul weather, are nothing pitied; they must bear still their accustomed burdens, be they never so great.  
This practice of Christian charity was used in the Primitive church. And the multitude of them which believed 
Act. 4. 32.  (saith S. Luke) were of one heart, and of one soul; neither any of them said or accounted, that that which he possessed, was his own; but they had all things common. Common like Christians, not like Anabaptists: common in use, not in property. For Ananias possession 
Act. 5. 4.  was his own, to have either kept or sold it, as Peter told him. So was also all other men's possessions and goods, but no man accounted it as his own.  
Lodovicus Vives, a very learned man, thus describes Christian charity: To love, saith he, is the happiest and the 
Introduct. adsapient.  best thing in the world: and therefore God and Angels are most happy and blessed, who love most. And to hate is the worst and most miserable thin in the world: and for this cause the denils are most miserable. And after, lest any man should coin to himself a counterfeit Christian charity; This true charity makes all things equal; where that flourisheth, no man desireth to be preferred before another, no man will desire to take away any thing from him that he loveth, when as he accounts that he himself hath whatsoever his friend hath: no man will go to law with him, whom he loves: none will think that he can receive any injury at his hands, and therefore never thinks on revenge: no man will envy him, whom he loves; nor any man is glad of the harms of him that is his friend, nor is aggrieved at his welfare. But chose, according to the saying of the Apostle; He rejoiceth with them that rejoice, and weeps with them that weep, 
Rom. 12. 15.  & that not feignedly or counterfeitly. but from his very heart. Because love makes all things common, and atcompts that his own which is his whom he loveth. Thus Lodovicus Vives describes Christian charity. And how far off are Inclosers 
1. Cor. 13. 1  from this? Saint Paul saith, That if he had all knowledge, and all faith, even to remove mountains, yet without this charity he were nothing before God: And what are Inclosers then, that are destitute of all these gifts, and lack this charity? Let them mark this well, that this iowell Charity, one day before the Majesty of God, shall be more worth than all their gold, and great rents and revenues. This is the charity of all the Saints in heaven. For although there be differences of joys, 
1. Cor. 15. 41.  yet the Saints which have lesser joys, accounted those joys, through charity, also theirs, which their brethren do enjoy.  
Now is fulfilled that prayer of David, It is time for thee Lord to put to thy hand, for (Hephiru) they have abrogated, 
Psal. 119. 126.  they have made no account of thy law. And what is Christ's law but 
joh. 13. 34.  charity? And that not any charity, but such a charity as he hath showed towards us; & as Lodou●cus Vi●es here hath described to us. But it is time for God to put to his hand, for this charity is vanished, is abrogated, is made no account of, many think that it concerns them not.  
But the very Pagans have had this charity, and, but that they wanted the eye of faith, they have mounted up herein 
Act. 17. 27.  (like blind Hawks) far higher than some Christians, especially than Inclosers.  
Cymon the Athenian commanded all hedges and pales to be taken away from his grounds, that both Citizens and strangers whosoever, that stood in need, might have more free access into them, to gather Apples and corn. And Photion the Athenian said, That a man had as good pull down Churches and Altars, as take mercy from amongst men. And julius Caesar was wont to say, That then he waxed rich, when as he did any man good. And will Inclosers come behind any of these? will they enclose? Cymon the Athenian would not do it. Will they not deal charitably in letting of their farms to their brethren? Photion tells them, that they had as good pull down Churches Do they account the money in their coffers their treasures? Caesar, that proud Roman Emperor shall condemn them; he thought not so, but rather that which he had bestowed liberally. trajan the Emperor was accounted the joy of mankind, because that he never sent any man sad home. Oh that all Landlords were Traianes! They should be more; for it is more to be a Christian, than to be a Trajan; and Saint Paul wills all Christians to walk worthy of their 
Ephes. 4. 1.  vocation. The name of a Christian is 
1. Pet. 4. 16.  the honourablest and bountifullest name in the world. Christians take their names, of the anointing the holy Ghost. And what then can be more honourable 
1. joh. 2. 27.  and bountiful? Octavius Caesar accounted that day lost, wherein he had done good to no man. Oh that all Landlords would spend their days thus, in devising the good of the towns, whereof they are Landlords, and not in the impoverishing of them! Then we should have a flourishing Church, and a rich Commonwealth. P●olome also King of Egypt was wont to say, That he had rather make others rich, than be rich himself. Oh that Inclosers were of this mind Curius also the Roman having a great deal of gold offered him of the Samnites, ●had rather, saith he, have the possessors of the gold Mine, than their gold. O wise Curius he had rather have the hearts of the Samnites, than their heaps of gold. Oh that Inclosers were in this point but as wise as he! The day will come when the prayers of tenants, shall do their Landlords more good than their great payments now. For that saying of our Saviour shall stand good, whenas they with their chests full of gold and silver shall perish; Make you friends of your unrighteous mammon; 
Luk. 15. 9  that when as you shall depart hence and fail in your account, they may receive you into everlasting Tabernacles. And our Saviour adds an Emphasis or a Memorandum (as we say) to this his sentence; (And I say unto you) as though he should say, Mark this well, all you rich men, whom God hath enriched with his talents: Herein follow that same unjust Steward, and make you friends of the poor; that when you shall depart hence, & God shall call you to an account of your stewardships (as the great rich man did his steward, and shall fail therein, the best of you all, even as he did) the poor may receive you into everlasting tabernacles. Make the poor as waters to cast your bread on, as that t Preacher counseleth you: that you may find it again, 
Eccle. 12. 1.  when as you shall stand in need, after 
Gen. 28. 12. 18.  many days: and as stones to power your oil upon; as did jacob the Patriarch; that when you shall die, you may sleep quietly as he did being alive; and see that ladder Jesus Christ reaching from earth to heaven. For that strange fact of jacob contains in it some great mystery. And may not that ladder signify faith, & this pouring oil on the stone, mercy? So that we must join to the ladder of faith, the oil of mercy if we mean to ascend up to heaven. Or if that 
Ephe. 2. 20.  stone signify Jesus Christ, are not the poor his members? and do not they which show mercy unto them, power their oil on Jesus Christ's feet, as Mary 
joh. 12. 3.  did in the gospel, & as it were on stones? Such an heir of jacob, was David, who of himself writes thus; Know 
Psal. 4. 3.  ye that the Lord (Hiphlah) hath as a wonderful and precious thing chosen to himself (Chasidh) the merciful man. And he concludes, I will lay me down 
Vers. 8.  in peace and take my rest, as though merciful men only, and they that power their oil on stones, as jacob did, should take their rest, and sleep sweetly. For that sentence also shall stand good, wherein consists one main point (next faith) of our salvation: Blessed are the merciful, for they shall obtain 
Mat. 5. 7. jam. 2. 13.  mercy; and judgement merciless shall be to him that hath showed no mercy, as S. james teacheth us. But Inclosers, I think, never remember that day: if they did, they would prefer prayers before payments, and the hearts of their tenants, with that courteous Roman Curius, before their heaps of gold and silver. O blind covetousness! O blind Inclosers! more blind than Grecians, more blind than Romans, nay, more uncharitable and cruel than very Infidels. Nature teacheth, that the wild fig tree, if it be planted near unto the fig tree, that it will make it more fruitful: and shall not these Heathen or Pagans, who are wild fig trees in comparison of us Christians, make us excel in good works? shall their figs be sweeter than ours? O degenerate and wild Christians!  
God by his Prophet jeremy (saith, Go to the isles of Chittim, and behold; 
jer. 2. 10.  and send unto Kedar, and take diligent heed, and see whether there be such things. Our most gracious God, compares his people of the Jews, with the Pagans: And will he not much more compare us christians with them? And is it not a shame for us to be overcome of them in charity towards our brethren? Surely, if we be, in the day of judgement they shall condemn us.   

The sixth reason: this Enclosure is against the Church and Commonwealth, and ancient customs and liberties of England,  
GOds Ministers may make that complaint of Inclosers, that jacob made of Laban: Thou hast now changed 
Gen. 31. 41  my wages ten times: So have they changed the ancient livings of God's Ministers. But in all their exchanges it hath fallen out, as it doth commonly in casting of metals: that which hath comen in the second place, hath not been so good as was the former. Their sums of money which they do now allow, are not so good in value, as were heretofore tithes in kind: and again, the money due is not so easily obtained at their hands. And thus they do not only mussel the mouths of God's 
1. Cor. 9 9  Oxen, which do tread out his Corn, but also impoverish them yearly more & more by this their enclosure; and yet for all this, they will be accounted Laban, that is, they will seem white and religious.  
Hierome, of covetous Patrons, and lay-men which study to get into their 
Hier. part. 3. tract. 4. epist. 10. add Damas'.  hands Ecclesiastical livings, writes thus: They which serve at the Altar, let them be partakers of the Altar: Therefore because Priests were wont to pray for all them, whose alms and oblations they do receive, with what face dare lay men, either themselves eat, or grant to others, the oblations which Christians do offer for their sins, when as it becometh not 
Alludit ad illud 1. johanis 5. 16. Orans pre fraire peccatore dat vitam.  them to pray for the people? For this cause, (O glorious Father) we ought to excommunicate those presumptuous persons for ever; that others might be afraid, and that these things might be no more done in the Church. O grievous sin, which Hierome saith, is to be excommunicated for ever!  
And here first, the poor husbandmen and cottagers, may complain unto your Majesty of the payments of the Subsidy inflicted upon them; that whereas there hath been rich farmers in every Town to pay it, now those towns enclosed being dispeopled, and those rich farmers which were wont to pay it, being fled away, the payments thereof are imposed on poor men: who being but tenants, and having but a small flock of cattle (and perchance a great family to maintain) are enforced to be three pound men in the Subsidy book; whereas the Lord of the manor, or Fréeholder; being their Landlords, living in other places, having five hundred or a thousand sheep, in the said Lordship (which they have enclosed and improved) and perchance fifty or a hundred cattle, will pay nothing towards the payment of the same. Pleading for themselves, that by law, they are to be assessed and bound to pay but in one place, which for the most part is where they inhabit. And so they using and enjoying the profits and commodities of the farms which they have decayed; and also eating with their cattle, the chief commodity of the field; will bear no part of that duty with their poor tenants, which makes them repine and murmur. Nay (that which is the last refuge) if the towns enclosed be so poor, that they are not able to pay the Subsidy; they will use means to mitigate the same, and so make some towns near adjoining, help to bear out the burden of those towns, that they have decayed and dispeopled by their enclosure.  
Secondly, the poor also may complain of Inclosers for taking away their Common: for herein they are, first impious against God, and injurious to their Ancestors, and disloyal to the King's prerogative royal. For first, God himself may seem to have given some Commons, as appears in Holland, and in the Marsh in Lincolnshire, and Holdernes in Yorkshire, and in Kent, where many miles of ground have been added by the Sea. Secondly, some people of godly disposition, and great possessions, dying without issue, have given large Commons in divers places, as in Yorkshire, a great Common called Walling fen. And lastly, Kings have given Commons also.  
William Conqueror gave Commons and other liberties: so that Lords of Manors did not appoint them, and therefore at their pleasures may not take them away. And they were given as it should seem, upon these considerations: First, to maintain the poor men that fought for him: for all were not Gentlemen in that great army of the Conqueror. And as gentlemen had lordships bestowed upon them for their service, so no doubt, the poor had Commons given to them also for the same cause: that a poor man providing only meat for his Cow against winter, was assured to have her kept and fed on the Commons all the summer for nothing; and so might be the better employed about his majesties wars, so often as need did require: whereas now in many places, the poor man is forced to pay very dearly for the summer Common or pasture for his Cow (over and besides his house rend) which in times past he had belonging to his house for his said rents. And so the care for the provision for his family being great, makes many not to be so forward to wars, as they both would and ought to be.  
Boterus Benesius, writing of the estate of the whole world, and strength 
Mund. Imp. Rex. Angl.  of England, which consists on the poor Husbandman, Cottager, and common Soldier, reports thus; Although (saith he) the English men are able to bring into the field 2000 Lances, and a great number of light horse, yet the horsemen of England have never won to themselves such credit and praise in war, as the footmen have done. King Edward the third, who made so many voyages into France, and obtained there so many victories; to declare in which of his forces he most trusted, forsook his horsemen, and went on foot amongst his common Soldiers. But chose the Frenchmen, because they will not have their common people give themselves overmuch to warlike affairs (lest they should forsake and contemn their handicrafts and occupations, and so, by being soldiers, wax proud; to which thing the Frenchmen are very much inclined) put all their strength of their wars in horsemen, which for the most part consists of Noble men. The common Soldier heretofore hath been for wars, the glory of England, as this author affirms; & by him England hath won so many great victories, and obtained such great glory and fame; and shall he now be despised? Nay shall he in some places be rooted out? What is this else, but to put out Samsons eyes, the strength 
jud. 16. 21.  and glory of our land, and to cut off his hair? To do this, is not to be true Israelites, 
joh. 1. 47. 1. Sam. 17. 36.  but uncircumcised Philistimes. What will our riches do us good, if we lack men to keep them? As the body cannot consist without legs & arms, so neither the Commonwealth without Husbandmen, Labourers, & Soldiers. Surely, they which will not maintain these arms and legs, which must fight and run for them, are evil members of this Commonwealth. If the legs of our bodies be weak, how will we complain? or if our arms be out of joint, what speed will we make to have them put into the joint again? and shall we not nourish bountifully these legs? shall we suffer these arms to be out of joint? And here as God's word may seem to be the most strong ligament, so in some sort these Commons 
Psal. 2. 3.  may seem to be the sinews of the Commonwealth: For, as our arms are joined to our bodies by sinews and ligaments, so no doubt these arms were tied in the beginning to the Commonwealth by their Commons bestowed upon them. For benefits are the strongest bonds to bind men withal, as the Heathen have taught.  
Secondly, it may seem they were ordained for common works: For so have Churches been repaired, and bridges built, and high ways made & maintained. They would lay a piece of their Common, to be so wen, or for meadow, and with the profit thereof being sold, perform any common work; and by that means, such like works cost the poor of the Town very little. And hereof (as appears now) comes the ridges and furrows in ancient Commons, which proveth that for such purposes they have been sown. And the like good would come to the Commonwealth, if that they were used so still. Whereas now in many places, where these Commons are taken away by Enclosure, every penny comes out of the poor man's purse; and having no common stock, hardly any common work can be brought to pass, as in times past hath been.  
Lastly, a part of these Commons were the King's high ways; which name plainly argues, that Kings were the authors of them, as of all other Commons. And those which are leading from one Market town to another, aught to be two hundred foot broad, (as appeareth by a Statute of Winchester 13. made in 1. Ed. 5.) which were large and safe, that your Majesty might pass the country in progress with your train; and your Subjects travel without danger. But now Inclosers have so pinched them in, by their ditches and hedges, allowing but 24. for the way, that your Majesty cannot pass in their ways and lanes, unless they throw open their hedges again for that time, as experience lately hath proved. Neither can your poor Subjects travel with their weak beasts without danger, the ways being thereby made strait and narrow, and therefore deep and dangerous; neither without danger of their lives, both by forestall of thieves, and also by opening the dangerous gates. The poor Cottager had his Common allowed him also (as should seem) for his pains taken in mending of these high ways, which now Inclosers have quite spoiled, by pinching them in: but the burden doth remain on poor men's backs still; and they are forced to do their common days, as before, and yet their Common is taken from them.  
But Lords of manours, and freeholders, who have their Commons, and should also work their common days, and for every plow-land they hold, either in Tillage, or Pasture, should find one Cart or draft, to lead stones and rubbish towards the repairing of high ways; do now of late, in many places (where Tillage is converted to Pasture) where heretofore, there hath been thirty draughts or Carts in a town, which did perform their common days, scant find ten: and he that hath decayed four or five draughts, scant sends one to keep his common days. And hereof it comes, that high ways in many places, are not so well maintained, as heretofore they have been.  
Nay, if these Commons had been appointed by the Lords of Manors, then as men's natures in all ages have been divers, so these Commons would also, in some places have been better, and in other some worse: but in all places, according to the proportion of the town, they are very liberal and bountiful: declaring themselves to be beams coming from the same Sun; I mean from the rich liberality of the King's majesty.  
There was a tenure in England called Bassa tenura, now called Copy hold: and these had their freedoms according to the custom of the Manor. There was another tenure called Tenure of villeinage, and these had neither liberty of Commons, nor of their very bodies, and seed. And this may be an evident argument, that Kings gave these Commons: for those which had offended his Majesty most grievously, he made them villains, and deprived them of the ancient liberties, which all his other people enjoyed. So that as this villeinage, was by the King inflicted upon some: So no doubt the former liberties and privileges also, were by Kings given and bestowed. But Inclosers now, for no cause of disobedience, but for their own private lucre's, take from their tenants, that which Kings did not, but upon great offences committed against their person.  
There is an ancient law, (in regard 
20. Hen. 3. 4. 13 Edw. 4. 6.  that tenants complained of the Lords of Manors for enclosing as should seem of their Commons) by which it was enacted that Lords should leave sufficient Common for their tenants, with sufficient egress and regress: And, that being performed, they might (as should seem) make their commodity of the rest. But if that their egress and regress were any thing hindered by the deforceors, or that they had not sufficient pasture; that then they should recover their seisin by the view of Jewrors; so that by their discretions and oaths, they shall have sufficient Common and pasture with egress and regress, and the dissesors should be amerced and render damages. This ancient statute plainly proves, that Lords in every town, should leave to their tenants sufficient Common. And therefore do they not break the meaning of this law, which enclose, leaving no Common at all?  
These Inclosers take upon them, as though they were, not Lords of manours, but rather kings; and do make, as it were, a new Commonwealth, and a new form of government in towns wherein they are Lords. They will have no Common left at all. And whereas there hath been common Leas and Meadow (which hath been without memory of man yéerly let, and the profit thereof hath been employed towards the repair of the Church, and such other good and Christian uses) they will now take them away as waste due to themselves, except there can be good evidence in writing to show for the same. They alter & change the ancient high ways; so that travelers and strangers sometimes without danger, cannot come to their towns. They will have no common Neat-heards, nor Hog-heards, nor Pinner in their towns, by which poor men have lived, & had a stay and maintenance, both for themselves, and families, though impotent, and not able for other works.  
Philarchus testifieth, that the beans of Egypt, were first sown in Egypt, and that if so be they were sown in any other country, they would grow in none but there. But after in a certain Fen of Epirus, nigh unto a river of Thesposia, called Thyramnis, in the days of King Alexander Pyrrhus, two years together they grew, and brought forth their fruit very pleasantly: but when as King Alexander set a guard to keep and watch them, that none should take of them, nor come into the Fen, the Fen was dried up, neither brought they forth any more fruit.  
In Edipso also there appeared a certain cold water running out of a spring, not far from the sea, by the which they that were sick were very much holpen. Insomuch that many out of far countries, came thither to drink of that water. But whenas the captains and governors of King Antiochus, began to pinch them of this water, and commanded to give them of another water to drink, quite contrary from the other, the spring by and by dried up.  
In Troas it was lawful for any man to fetch Salem Tragosoeum (Troy salt) but when as King Lysimachus made them pay for it, straightway the salt vanished away: but afterwards, he wondering at that strange alteration, he made the place free again, and the salt also increased again. Athenaeus lib. 3. cap. 1. reports all these histories. And do we not think then, that God mislikes these covetous men, that for their own private lucre and gain, do take Commons from men? Nay, if he plagued them, that thus dealt with Pagans, who were his enemies; do we think that he will allow of them that deal so hardly with Christians and with his own Children? 
Matth. 6. 9 Offic. lib. 1.   
T●llie by the light of nature could say, justice used things common, as common; and things private as her own: and shall not we much more do so? But the men of our age, account it wisdom to look narrowly into Commons; and if men cannot show good evidence for them, they take them away. The earth is subject 
Rom. 8. 20. & 23.  to our vanities, against her will, as Saint Paul teacheth us. And what is she now then, do we think, at our uncharitable ditches and hedges, made to the hurt of our brethren? And what these vanities are, Solomon may seem to teach us, Eccles. 2. 4. 5. 6. 11.  
Nay, God himself may seem by his secret providence (which no doubt doth govern all things: who, contrary to the manner of the Jews fields, hath intermingled our Lands together) to have forbidden this our enclosure. No man almost can enclose in Champion countries, with out great exchange: and do we think that this intermingling our Lands thus together, was done in vain? God also by that miraculous moving of the ground at Kinnastone in Herefordshiere, may seem to have condemned Enclosure: no doubt it taught some thing. The ground moved 
Stow Anno Dom. 1571. Anno E 〈…〉 z. 13.  from his own place, carrying sheep & sheepecoats with it, and trees and high ways: it overthrew Kingston Chapel, and changed Tillage into Pasture. Howsoever some here will give their natural causes, or make no account hereof; here was plainly the hand of God, and his extraordinary working for our learning: this thing chanced not in vain. And the like strange alteration upon the earth, is wrought by Inclosers. They change ancient and accustomed high ways, they turn Tillage into pasture, they carry sheep and shepherds with them. And Churches now in many places, through depopulation, may become Chapels; Inclosers have so greatly diminished God's people. Nay, the Caterpillars which God sent, not many years since, on thorns and hedges, which did eat off all the leaves of them in summer, may they not seem to condemn Inclosers? GOD hath by many miracles condemned the sins of our age. As our covetousness by a child that was 
Ruland. de dente auree.  borne with a golden tooth. And why may he not condemn this our covetous enclosing, and exchanging the ancient customs and uses of the earth, even by this miraculous and strange moving thereof?  
Sir Thomas Moor a great commonwealths 
Lib. 1. V. topia.  man, and very expert in the laws of England, writes thus of Enclosure. Your sheep I say which were wont to be mild and gentle, and to be fed with so small cost, now as it is reported have begun to be so wild & ravenous of late, that they eat up even men, and that they make waste and depopulate towns. For, in what parts of your Realm grows finer wool, and therefore of better price, there Noblemen and Gentlemen, yea and some Abbots (holy men I assure you) not being content with the yearly rents and commodities, which were wont to be paid out of farms unto their ancestors; and not content, themselves to live idly and pleasantly, and to do no good to the common wealth, unless also that they should hinder and hurt it; that they may leave nothing but reap all commodities into their own hands: They enclose all their pastures, they pull down houses, they overthrow towns, leaving the Church only for to croowe up their sheep in. And as though your forests and parks had not spoiled ground enough amongst you, these holy men turn into a wilderness all dwelling houses, and whatsoever heretofore hath been tilled. And therefore one insatiable glutton and most pestilent plague to his Country, joineth fields together, that he may enclose within one hedge some thousand acres. The husbandmen are either thrust out of their inheritances, or else being by craft beguiled, or by force oppressed, or deprived of them, or else wearied with injuries and compelled to sell them. Therefore howsoever these wretches do flit, men, women, husbands, wives, blind men, and widows, fathers with their young children, with a greater, than a rich family (for husbandry stands in need of many) they flit I say from their known and accustomed dwellings, and they can find no place where to put in their heads; They sell all their stuff when as they must needs be thrust out, (which is not worth much if that they could tarry and get a good chapman for it) they sell it I say almost for nothing. And when as by wandering a while they have spent that, what must they needs do then, but either steal, and justly be hanged for their labours, or else wander up and down and beg, and then also are cast into prison as vagrant persons, seeing no man will set them a work, when as they do most willingly offer their services? For now there is nothing to be done about husbandry, wherein they have been brought up all their lives, when as there is nothing sown. For now one Shepherd, and one Neat-heard is sufficient to look to that ground with cattle, to the tillage whereof, that it might bear corn, many men's hands and labours were required. And by this means it cometh to pass, that in many places Corn waxeth very dear.  
We may note here first, how that Sir Thomas More, being a Papist, yet touched this sin, even in Abbots, and that in the darkness of Popery: and shall not we condemn it in the light of the Gospel? Secondly, he affirms that it makes beggars, and that it makes thieves, and causeth a dearth of corn in our land, nay, it pulleth down Towns. If in his days it wrought these mischiefs, when as it began but to set in foot into this Commonwealth: what hath it done since, which hath grown to the very heart thereof? nay, what will it do in the end, if it proceed as it hath begun, if some stay and remedy be not had? It will no doubt beggar and quite decay the Commonwealth of England. How many farms now, stand empty since Inclosers began; or only with some servants in them; which dare give nothing not knowing their masters pleasure? so hospitality is quite thereby decayed. How many poor men lack work, as threshers; and poor women, as spinners; and do complain for lack of their accustomed works? and how many poor men's children are enforced to beg or else live idly, which heretofore where tillage was maintained were taken into service, to drive the plough, or to keep cattle, & thereby in time grew to be good members in the Commonwealth, which Inclosers need not.   

The seventh reason; This Enclosure with depopulation is a sin whereof God shall make special inquiry at the day of judgement.  
IT is written in the book of Genesis, 
Gen. 6.  that the earth was full of cruelty, and that that was the principal cause of the drowning thereof; and it is to be feared that this shall be the cause of the burning thereof: as appeareth in the 25. of Math. verse 42. 43.  
The Prophet David thus manifestly 
Psal. 102. 16.  prophesieth of Christ's coming to judgement. The Lord shall arise, and have mercy upon Zion, for the áppointed time is come; for all thy servants have great pleasure in her stones, and it pitieth them to see her in the dust. And all nations shall fear thy name O Lord, and all the kingdoms of the earth thy glory: for the Lord doth build Zion and he will be seen in his glory. He hath had respect unto the prayer of (Hangareger) as it is in the Hebrew; that is, of the poor afflicted; and he hath not despised their supplication. This shall be written (Ledhor acharon) for the last generation of the world. And the people created shall praise the Lord. Here we may mark first, that this Psalm prophesies of our days, and that this lesson concerns us. The time is now come for God to arise to judgement, and to have mercy upon Zion. And then, is it not written for us that live in the end of the world? Oh that we would mark it! The lesson is this; that all God's servants rather delight in the stones of Zion, that is, 
Raisu.  in the Lord's sheep and faithful servants, more than in their flocks of sheep, or in their brave walls and high Towers; and it pitieth them to see these stones trodden under foot and lie in the dust, and to be made no account off: And that in the Sunshine of the Gospel, when all nations shall fear the name of the Lord, and all the Kings of the earth his glory, by the preaching of his word. But God doth build Zion, and will be seen in his glory. There be some as should seem that have pulled down Zion, and God's Church, and these his stones: But God himself will build it up again (saith the Prophet) and will be seen in his glory. Let all depopulators of towns themselves build up the Lords Zion and farms again, lest if that they suffer God to build them, when as he comes in his glory, that his building be too costly for them, and cost them not some hundredth pounds of money, which now perchance they are loath to disburse, but the damnation of their souls. For God hath a regard unto the prayer (Hangaregar) that is, of the poor afflicted that is trampled under foot and made no account of, but is as a broom, (as that word signifieth) and hath not despised their supplications. The just men should flourish in God's house like 
Psal. 92. 12.  to Palm trees: and we have made them like broom, even besoms to sweep and make clean our houses. And do we think, that God will not revenge this? Who sees not such brooms almost in every place, that is, many good farms pulled down, and lie in the dust, to sweep and beautify, and build, a new brave and stately house? Let all such as make the Lords Palms, their broom besoms to sweep their houses with all, take heed: at the day of judgement, God shall search out diligently for all such, and without speedy repentance and planting his palms again shall cast them into hell. This is written for the last generation as Arias Montanus translates it: and doth it not concern us?  
And a people (Nicrah) created, shall praise the Lord. This word Nicrah also, that is, a people created, doth most manifestly portray out unto us our days. The Church of God was not seen, was as no body, was in the wilderness: 
Apoc. 12. 14.  and now God hath as it were created it again, and brought it into light: and this people shall praise the Lord. Nay, to confound Popery, all God's people are created again to good works: there 
Ephe. 2. 10.  is no natural faculties remaining in them to do good as the Papists teach. The people created shall praise the Lord. God ceased his creation of natural things the seventh day as we read in Genesis. 
Gen. 2. 2.  And therefore the Prophet David no doubt means another spiritual creation and the regeneration of our 
john. 3. 3.  Souls: And to this place (for all Scripture hath a most pleasant and sweet harmony 
Psal. 19 9  in itself (if any one do mark it) doth Saint Paul allude, when as he 
Ephe. 2. 10.  saith we are created in jesus Christ to good works.  
And Esay also prophesieth in the end 
Esa. 24. 5.  of the world of such covetous worldlings. The earth also saith he, playeth the hypocrite, because of the inhabitants thereof, for they have transgressed the laws, they have changed the ordinances, and customs, and they have broken the everlasting covenant: here is plainly set down, why the earth doth not now of late, yield her accustomed increase: Because the inhabitants thereof, have changed the ordinances of their Ancestors and have broken 
Eccl. 13. 16.  the law of nature in not loving their like: nay, the everlasting covenant of God, in not loving their brethren, as 
joh. 13. 34. Ose. 2. 15. 19  jesus Christ our most blessed Saviour hath loved us.  
But if that Inclosers will here attribute the barrenness of the earth to other causes: yet let them mark what goeth before. Behold (saith the Prophet) 
Esa. 24. 1.  the Lord will make empty the earth (Bokek) and he will unhedge and unwall it. The nature of which word, Mercerus declareth unto us thus. Videtur 
Mercer. in lex. Pagn.  ex locis in quibus invenitur, significare dissipare seu effringere quod clausum & munitum erat, ut omnium iniu●ijs pateat: It seems by the places wherein it is found, to signify to disperse and break up that which was enclosed and fenced, that it may now lie open to the injuries of all things.  
And doth not this most manifestly touch Inclosers and their hedges? Nay Esay addeth (Vangiva Paneha) he shall make crooked her face: No doubt that was strait before. For (ngava) signifies to pervert or make a strait thing seem crooked. And may not this note also their strait chain lines drawn on the face of the earth? For otherwise the fare of the earth cannot be made crooked.  
And that the 24. Chapter of Esay concerns us that live in the end of the world, and not the Jews only but as types of us, these circumstances may seem to prove. First because the Prophet speaketh of the earth, and not of the land of Jewry. Then, that he saith, that the earth shall deceive the expectation of the tilers thereof, which I think was never more truly verified, than now in our days. Then also because the Prophet teacheth, That they shall break in those days the everlasting covenant of God made to us in Jesus Christ; which covenant we have broken, in not observing Christian charity, 
1. Tim. 1. 5.  which is the only law thereof. Nay besides all these, the Prophet addeth, The Lord God of Israel shall be praised in the Isles of the sea. And again, From the uttermost parts of the earth, we have heard praises, even glory to that just. And who is that just, but jesus Christ? whom Steven also honoureth with that 
Act. 7. 52.  title, and by that name describes unto us. The Prophet also saith, That the earth shall reel too and fro like a drunken man. And what is this else, but that which Saint Luke teacheth us, That 
Luc. 21. 26  in the end of the world men shall be at their wits ends, not knowing what shall come to pass in the world? And lastly, The bl●shing of the Sun and Moon, when the Lord of hosts shall reign in Zion, and in jerusalem, and glory shall be before his Ancients: what do all these mean, but the coming of the true Sun to judgement? And the glory 
Mal. 4. 2.  of the new Moon, that is of the Church triumphant, at whose presence, our Sun and Moon shall blush? And 
Mat. 25. 29  what means the reigning of God in Zion, and in jerusalem, but that we all, both Jews and Gentiles shall be one 
joh. 10. 16.  sheepfold under one shepherd jesus Christ? And glory before his ancients, which they shall ever see: what is it else, but eternal glory? Sibylla also seems herein to agree with the Prophet Esay, and to point at our hedges now in the end of the world; who speaking of the day of judgement, and of the days before it, writes thus: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
sybil. Orac. lib. 8.  

In English thus,  
The earth shall be equally common to all, without any walls or hedges.  
Neither being divided 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, then, (that is, in the days before the judgement) shall it yield more fruits.     
Doth not the plainly here name hedges? yea, and that which Inclosers voe hope for, that the ground so enclosed shall not yield more fruits?  
Sibylla also prophesies most truly of Jesus Christ, and of his Cross, and of his coming to judgement, in those her most famous Arrostick verses, which she made concerning him, as no man can deny: and do we think that the rest of her prophecies, especially the remnant of those her Acrostics, concerning the state of the world before the day of judgement, not to be as true? In those her verses of the condition and state of the world before that day, she writes thus: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
sybil. Orac. lib. 8.  

In English thus:  
When as the earth in sweeting, shall be a sign of the judgement, etc.     
And here first let us mark that she saith, that the earth by sweeting, shall give a token of the judgement. Let covetous Landlords and Inclosers, which overburden their tenants take heed, that they be not the causes of this her sweeting: for otherwise, the earth properly cannot be said, to sweat of her own nature, being of constitution the driest element; nay drier than any dog, which as both Philosophy and experience teacheth, doth never sweat. And after she prophesieth thus: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 

In English thus:  
All the whole world shall be untilled, and shall be turned into a briar or thorn. And may not here the first word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, untilled, seem to touch Inclosers that will not till the earth?     
And secondly, whereas she saith, That the world shall be a Thorn or Briar, as Castalio translates it: doth she not plainly signify men, who shall become like to thorns and briers, which shall prick men's hands that deal with them, and shall catch unto themselves all that they can get, and shall even pull men's coats from their backs? For as concerning material briers and thorns, the world was never so cleansed of them as at this day; which every man is careful to root up for hurting their sheep. But those other spiritual briers which Sibylla meaneth, grow in many places very plentifully. But let all such briers take heed, that they be not burned in hell fire.  
Nay, to let Sibylla pass, doth not our Saviour himself prophesy of the days of the son of man, before the end of the world? And doth he not plainly teach us, That they shall be like the days of Noah, and of Lot, before the destruction of the old world, 
Luc. 17. 26.  and the burning of Sodom? How that they shall eat and drink, and marry, and build, and plant in those days? and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which Saint Matthew useth, teacheth us; that not the use, 
Mat. 24. 38.  but the extraordinary abuse of all these things is here signified. And those words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which S. Luke useth, 
Luc. 17. 30.  plainly prove that according to these particulars, and not a general security only (as some would fain have it) is meant by all these. And are not our hedges now extraordinary? Now lived all our Ancestors without them?  
And our Saviour in this his doctrine, may seem to agree with the Prophet joel; who of the day of judgement, 
joel. 2. 3.  and of the estate of the world at that day most manifestly prophesieth thus. The earth shall be as the garden of Eden before him, but behind him it shall be a desolate wilderness. What doth th●● garden signify, but that the earth than shall have great cost bestowed upon her; and shall be hedged in as we use to do our gardens If the Lord when he comes shall destroy the garden, let the gardiner's take heed; for their destruction shall be without all doubt the greater. Let them willingly throw open their gardens and closes again, that God do not throw them into hell.  
And that this prophesy of joel concerns us & our days, and not only the coming of the Assyrians against the Jews. First, that commandment in the 
joel. 2. 1.  first verse of this second chapter seemeth very evidently to prove, where the Prophet saith, Blow up the trumpet in Zion. Zion is taken usually for Christ's church as we read. Esa. 2. v. 3. Ps. 87. 2. And the trumpet signifies the preaching of the Gospel, as appeareth by those senen Angels which did blow their trumpets from 
Apoc. 8. 6.  Jesus Christ's ascension to his coming to judgement. No doubt as Zion is not 
Apoc. 10. 7.  here to be meant literally: so neither the trumpets. But that which joel here saith, Blow up the trumpet in Zion for the day of the Lord is at hand, is all one with that which our Saviour saith in the Gospel, The Gospel shall be 
Mat. 24. 14.  preached, and then shall the end come. Nay, Saint Peter in the Acts applieth some part of joel's prophesy to Christ's 
Act. 2. 17.  first coming, as the sending down of the holy Ghost upon the Apostles; & some part thereof to the day of judgement, when as the Sun shall be darkened and the Moon turned to blood. And shall we say, that this prophesy concerns not us? Nay we in our fasts apply the turning to the Lord with fasting 
joel. 2. 12.  & weeping unto our days, which is as as it were the medicine: And shall we not apply the sin and sore which joel there toucheth, and that garden of Eden also to our days? Nay, Saint Paul telleth us plainly that all things 
1. Cor. 10. 11.  chanced to the jews typically, and are written for our learning, on whom the ends of the world are come. And will any man say then, that this prophesy of joel concerns us not? Shall we not learn something thereby? And also the same reason may be alleged concerning the 13. Chap. of Esay, which hereafter I also allege.  
And here let all the Lords watchmen give these Inclosers and gardiner's 
Heb. 3. 13.  warning before, while it is called to day, lest they repent to late with Dives in hell. So their blood shall be 
Luc. 16. 24. Ezec 3. 14.  upon their own heads, for surely God's word is truth. And as the land shall be most assuredly a garden before the face 
joh. 14. 6.  of the Lord at that day, so there shall be some gardiner's.  
The Gospel also condemns this Enclosure. Our Saviour prophesieth, 
Mat. 24. 12.  that in the end of the world, the charity of many shall wax cold, which argueth a precedent heat. And may not these Inclosers fulfil this prophesy, who have some charity in them; but not the charity of their ancestors? But 
Gal. 5. 6.  he that continues to the end in the faith of the Gospel working through fervent and Christian charity (such charity as Christ himself showed towards us and 
2. joh. 4.  also commanded) he shall be saved, saith our Saviour, and none else. Therefore 
joh. 13. 34.  let Inclosers take heed which have not this charity.  
Saint Paul also prophesieth thus of the latter times; that in the last days 
2. Cor. 8. 9  shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, dogged times: for as Gellius notes, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is referred to 
Gellius lib. 4. cap. 15.  the most keen and fierce nature of dogs: And he willeth Timothy to know this, 
2. Tit. 3. 1.  as a thing most certain. And doth not this touch Inclosers, who catch and snatch all they can from their brethren for their own lucre sake?  
But although this had been enough to have declared them unto us, yet that which follows paints them unto us lively: for many shall be (saith Saint Paul) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, lovers of themselves, and lovers of money. By what two marks, could he have expressed Inclosers more manifestly? these two loves reigns in them, but the love of their brethren is quite banished out of their hearts. Nay, these Inclosers are (as it follows also in the Apostle) disobedient to their parents: in not obeying after their deaths, their charitable customs which they commanded, and in their lives observed. So did not the 
jer. 35. 6.  Rechabites.  
The Apostle Saint Peter of the day of judgement writeth thus: The end of 
1. Pet. 4. 7.  all things is at hand, be ye therefore sober, and pray; (not on the day time only, but even with our blessed Saviour in the night) but above all things have fervent 
Luc 6. 12. 1. Pet 4 8.  love among you; for Christian charity (as an effect of faith) shall cover a multitude of sins. For the faithful, and merciful men's sins are covered and 
Mat. 25. 34, 35, 36.  not mentioned, as appeareth in the Gospel. But to go on with our Apostle; Let every man as he hath received the gift, so minister the same as good Stewards of the manifold graces of God. Why 
1. Pet. 4 10.  should Saint Peter here make mention of Stewards but that as suff〈…〉 seem he did foresee in the spirit, that some at the end of the world, should forget themselves to be stewards; and deal here with the earth, and earthly things, as though they were chief Lords of them: whereas Saint Peter telleth them here p●a●ely, that they are but peer Stewards. And David himself though a king acknowledged the same: That the earth is the Lords and all that 
Psal. 24. 1.  therein is. Nay, Cyrus that great Persian Monarch confesseth, that the Lord God of heaven hath given him all the 
Esd. 1. 2.  kingdoms of the earth, as to a fréeholder, or Steward. Let all Landlords learn this lesson, and remember it well, against the the day of Judgement; and deal like stewards, and not like Lords, with God's people. God no doubt shall make inquiry at that day how they have dealt with them.  
But to conclude that of this sin of depopulation of towns, shall be especial inquiry made at the day of judgement.  
The Prophet Esay speaking of that 
Esa. 13. 9  day writes thus: Behold the day of the Lord cometh, cruel with wrath and fierce anger, to lay the earth waste. And he shall destroy her sinners out of her. What should the Prophet mean by those (Chatteah) her sinners but these Inclosers, who are too much in love with the earth? Nay saith God, I will cause the arrogancy of the proud to cease (Gaavath Ngaritsim) the pride of these terrible men, that no man durst speak against, or speak unto. And I will make a man (saith God) more precious than fine gold, even a man above the wedge of the gold of Ophir. There shall be some at that day of judgement, as appeareth by this place, that shall make no account of men, which shall depopulate towns. God telleth all such, that he will make a man, even one man (whereas they have thought it a light matter, to depopulate towns and to root out many men) more precious, than a wedge of gold. And what is all their wooll-money to a wedge of gold? One man is more worth than a wedge of gold, much more then, than all their wooll-money; God himself hath spoken it.  
Wherefore if Inclosers and depopulators of towns, mean to be saved at the day of judgement: let them willingly cast open their closes again, and re-edify the farms, they have decayed. It makes no matter for the charge of hedging (which they shall lose) that they have been at. And let them banish their sheep out of their pastures, and let them fill the Lords towns and shéepefolds, with his sheep again, and that speedily, lest the Lord coming to Judgement do condemn them, as cruel and 
joh. 10. 27.  covetous tyrants. Fnd let them now prefer even one man, before a wedge of gold, lest hereafter God do teach them this lesson in hell, when it shall be too late for them to learn.  
And here I most humbly desire in the Lord, that all God's children would beware, that they be not guilty of that woe which Esay proclaimeth. Woe to them 
Esa. 5. 20.  that speak good of evil, and evil of good, which put darkness for light, and light for darkness, that put bitter for sweet, and sweet for bitter. And that all Gods faithful servants, would remove that great sin far from them, which jeremy laid to the charge of the jews: 
jer. 9 3.  that they would not bend their tongues like bows, to maintain lies: but that they would (that which Saint james teacheth them) lay a part all filthiness, 
jam. 1. 21.  and superfluity of wickedness: that is, that they would not sin, when they need not sin. But that they would receive with meekness the word that is grafted in them which is able to save their souls. The Lord Jesus open the eyes and turn the hearts of all Inclosers, 
Ephes. 1. 18 Psal. 85. 4.  that they may let the grievousness of this the●● sin, and repent with speed, while it is called to day: (Lest with those 〈◊〉 and c 〈…〉 tous tyrant's which 
Hebr. 3. 14. Esa. 13. 11.  Esay speaketh of, they he visited of God, that is, have 〈◊〉 works looked into, and be 〈…〉 ely punished at the day of Judgement) for his glorious name sake: to whom with the Father and the holy Ghost be all praise honour and glory now and for ever  
Amen.   
FINIS.