An înformation and Petition against the oppressors of the poor Commons of this Realm, compiled and Imprinted for this only purpose that amongst them that have to do in the Parliament some godly minded men, may hereat take occasion to speak more in the matter then the Author was able to write.  ¶ Isaiah. lviii. ☞ When you suffer none oppression to be amongst you, and leave of your idle talk: then shall you call upon the Lord and he shall hear you, you shall cry, and he shall say, Behold I am at hand. 
☞ Imprinted at London by john day, dwelling in Sepulchres parish at the sign of the Resurrection a little above Holborn Conduit.   

¶ To the most honourable Lords of the Parliament with the commons of the same: their most humble and daily Orator Robert Crowley, wisheth the assistance of God's holy spirit.  
Among the manifold & most weighty matters, (most worthy counsellors) to be debated and communed of in this present Parliament, and by the advise, assent and consent thereof spedili to be redressed: I think there is no one thing more needful to be spoken of, than the great oppression of the poor communes, by the possessioners as well of the clergy as of the laity. No doubt it is needful, and there ought to be a speedy redress of many matters of religion: as are these. The use of the sacraments and ceremonies, the usurping of tenths to private commodity, the superfluous, unlearned, undiscreet and vicious ministers of the church, and their Superstitious and Idolatrous administrations, Of these things I say aught there to be a speedy reformation. For they are now most lyk hastily to bring upon this noble realm, the inevitable vengeance of God, if they be not shortly reform: for as much as it hath pleased the almighty and living God, to open unto us those abominations, which have heretofore been keep secret and hid from us.  
These things, I say, are yet far out of joint, and had great need to be reformed.  
For notwithstanding the kings majesties late visitation: the ignorant people, who have long been fostered and brought up in the superstition and wrong believe of these things, and are yet n● doubt, secretly instructed by their blind guides and by them held still in blindness: will not be persuaded that their forefathers superstition was not the true faith of Christ, till such time as they have continuing among them, such preachers as shall be able and will, by the manifest scriptures prove unto them that both they and their fathers were deceived and knew not how to worship God aright, but shamfuly seduced by the covetise of the shepherds and guides: sought him where he was not, and when they thought they had been most high in his favour by doing, him such honour as they thought most acceptable in his sight: then committed they most detestable blasphemy, & were abominable before him.  
☞ This knowledge, I say, will not be beaten into the heads of the ignorant: so long as their shepherds be but hyrlynges & follow livings, for such minister not to the congregation: but to their own bellies. They are not shepherds, but butchars. They come not to feed, but to be fed. And doubtless (most christian counsellors) I think it not possible to amend this great enormity, otherwise then by reducing the order of choseing of the ministers, unto the order that was in the primitive church whereof is mentioned in the Act, 
Actu. 1.  of the Apostles For solong as idle bellies may come to the byshope and be smeared for money, God shall say to them by his prophet. 
jere. 23.  You did ten but I sent you not. They shall be called feedars, of feeding themselves and not of feeding the flock, They shall study to please men & not to please God. In fine, they shall differ nothing from the crafts men which apply an occupation to get their living upon, and not to the intent to profit the common weal.  
☞ The crafts man sueth for the freedom of a City, not because he intendeth to be a maintainer of the City: but because he hopeth that he shall live so much the more wealthily himself. And even for like causes do our ministers and are like still to do (so long as they may be received when they come uncalled) apply themselves to priesting, because they like well the idleness of the life.  
☞ I doubt not but the Kings majesties visitters know more of this matter than I can be able to writ. And by them, I doubt not, you shall be moved to common of this matter at the full.  
☞ The sacraments they still abuse, using them as matters of merchaundyce, and chief the most worthy memory of our redemption, for that they sell both to the quick and to the dead, to the rich and to the poor. None shall receive it at their hands, without he will pay the ordinary shot, and so are they ready to serve every man. They look upon the money only and nothing upon the mind. Whether it be taken to comfort of conscience or judgement, they pass not. They tell the money, they look for no more. If they will deny this to be true let them say why, they suffer the poor to beg money to pay for their housel, as they call it? Perchance they will answer that the money is not payede for the sacrament, but for the iiii offering days. Then ask I this question,  
Why they appoint not another time to receive it in, than that time which is to little to be occupied in declareing to the people the right use & profit of the sacraments, & to instruct them so, that they do not receive it to their judgement, but to their comfort and quietness of conscience, for which purpose it was first instituted? Vndoubtedli (most christian counsellors) they can not deni but that they appoint to receive it then, because they will be sure of it.  
Their doings will declare it, though they would deny it, for none may receive the sacraments unless he do first pay, the money. And then, with how little reverence it is ministered and received: every thristen heart seeth & lamenteth.  
These things (I doubt not) are so evident and plain unto you: that it needeth not to trouble you with many words concerneinge the abuses thereof. Many godly minded men have both written and preached, & do daily writ and preach, of and against those abuses, wherefore I am certain that you have just occasion and can do no less but seek a further redress her of (which all christian hearts do desire) in this present parliament.  
But as for the oppression of the poor, which is no less needful to be communed of and reform then the other: I fear me will be passed over with silence, or if it be communed of. I can scarcely trust that any reformation can be had, unless God do now work in the hearts of the possessioners of this realm, as he did in the primitive church, when the possessioners were contented and very willing, to sell their possessions and give the price thereof to be common to all the faithful believers. Take me not here that I should go about by these words to persuade men to make all things common: for if you do you mistake me. For I take God to witness I mean no such thing. But with all mine heart I would wish that no man were suffered to eat, but such as would labour in their vocation and calling, according to the rule that Paul gave to the Thessalonians. 
2 Thes. 3   
But yet I would wish that the possessioners would consider who gave them their possessions, and how they ought to bestow them. And then (I doubt not) it should not need to have all things made commune.  
☞ For what needeth it the servants of the household to desire to have their masters goods common, so long as the steward ministereth unto every man the thing that is needful for him?  
☞ If the possessioners would consider themselves to be but stewards, and not Lords over their possessions: this oppression would soon be redressed. But so long as this persuasion styketh in their minds. It is mine own.  
Who shall warn me to do with mine own as myself listeth? it shall not be possible to have any redress at all. For if I may do with mine own as me listeth: then may I suffer my brother, his wife and his children, to lie in the street, except he will give me more rend for mine house than ever he shall be able to pay Then may I take his goods for that he oweth me and keep his body in prison, turning out his wife and children to perish, if God will not move some man's heart to pity them: and yet keep my coffers full of gold and silver.  
☞ If there were no god, then would I think it lawful for men to use their possessions as they list Or if God would not requitre an account of us for the bestoweing of them. I would not greatly gainsay though they took their pleasure of them whilst they lived here. But forasmuch as we have a God, and he hath declared unto us by the scriptures, that he hath made the possessioners but stewards of his riches and that he will hold a straight account with them for the occupying and bestoweing of them: I think no christian ears can abide to hear that more than turkish opinion.  
☞ The Philosophers who knew nothing of the bond of friendship which Christ our master and redeemer left among us: affirmed that among friends all things are common meaneing that friendship would not suffer one friend to hold from an other, the thing that he hath need of. And what shall we say? Are we not friends? surely if we be not friends: we bear the name of Christ and be called christians in vain. Yea if we have not a more perfect friendship then that whereof the Philosophers speak: we are but feigned christians we bear the name only and are no thing less in deed: For this is the token that Christ gave whereby we should be known to be of him: 
john. 13.  if we love one an other as he loved us. How he loved us, is declared by the words of the Apostle saying, 
Ephes. 5.  that Christ gave himself for us. According to this example ought our friendship to be such, that we will not spare to spend our life for the wealth of our brothers. Not to fight in their quarrel (for Christ bade Peter put up the sword into his place) but to teach the truth boldly with out any fear of death, and not to suffer our brothers to be led in error though present death should ensue for so doing.  
Some perchance will think that this friendship is to be understand only of the pastors and shepherds toward their flock because Christ saith that a good shepherd giveth his life for his sheep. 
john. 10.  Forsooth if the pastors or shepherds only, were the flock of Christ then might this petition right well be understanded of them only. But for as much as the Lay and private persons, are as well of the flock of Christ as the other: this petition pertaineth unto them noless then to the other. And this causeth me (most worthy counsellors) not to fear the displeasure of men in this behalf, knowing for certainty that the greatest numbered of this assemble are not free from this oppression that I speak of, and that it is far unlike that a private person by no means worthy to be called to such an assemble should be favourably heard and accepted of them whom God hath called to be counsellors of a realm, and chief in a cause taxing & blameing the judges before whom it is pleaded. I might well conject with myself, that I should in this point be counted a busy body, and one that runneth before he is sent. But I am redi to suffer not only all such report but even the very death also (if it shall please the almighty and everlyveing God to lay it upon me) for your sakes, most worthy counsellors, and the residue, my natural brothers of this noble realm.  
☞ And here I protest unto you all, that the same spirit that sent jonas to the Ninivites, Daniel to the babylonians, Nathan to King David, Achior unto Holofernes, judith unto the Priests and Elders of the jews, the prophet to Jeroboam in Bethel, john the Baptist unto Herode, and Christ unto the jewes-wytnesseth with my conscience, 
Esai. 58.  that I run not unsent. For even the same spirit that said unto Isaiah, cry and cease not, declare unto my people their wickedness: crieth also in my conscience, biding me not spare to tell the possessioners of this realm, that unless they repent the oppression wherewith they vex the poor commons, and show themselves through love to be brothers of one father & members of one body with them: they shall not at the last day inherit with them the kingdom of Christ the eldest son of God the father, which hath by his word begotten him many brothers & coheritours is his kingdom Unless, I say, the possessioners of this realm will repent the violence done to the poor and needy membres of the same, and become as hands, ministering unto every member his necessaries: they shall at the day of their account, be bound hand and foot and cast into utter darkness, where shall be weeping, wealing, and gnashing of teach, that is, dolour and yayne, the greatness whereof can not be expressed with tongue nor thought with heart. And this much more sayeth the spirit. Unless ye purge yourselves of this blood, & stop the mouths of the poor that the voice of their complaint come not unto mine ears: I will not prosper your counsels in the reformation of those abominations which I showed unto you, but will leave you to the spirit of error, the prince of this world, whose darlings ye are so long as ye seek not the wealth of the needy, but your own private commodity. These things hath the spirit of God spoken. Heaven and earth shall perish, but the words of the spirit shall not perish, but be fulfilled. Now hearken you possessioners, and you rich men lift up your ears, ye stewards of the Lord mark what complaints are laid against you in the high court of the living God.  
Lord (sayeth the Porphete) hast thou forsaken us? dost thou hide thyself in the time of our trouble? Whylse the wicked wax proud the poor man is afflicted and troubled. Would to God the wicked might feal the same things that they invent for other. For the sinner praiseth himself in the desires of his soul, and he extolleth and fetch forth the covetous man. He provoketh the Lord and is so proud that he will not seek him. He never thinketh upon God. His ways be defiled at all times. He looketh not upon thy judgements Lord, be will revenge him upon all his enemies.  
He thinketh thus with himself, I will not remove from one generation unto an other without mischief. His mouth is full of malediction and evil report, fraud & deceit: 
Esai. 50.  and under his tongue is affliction and iniquity.  
He lieth in wait with the rychemen of the villages or grangings, in secret corners, to the intent to slay the innocent. His eyes are fyexed upon the poor, he layeth awayete, even as a lion in his den. He layeth a wait to take the poor man by force, and when he hath gotten him within his reach, then will he take him violently. In his net will he overthrow the poor, and through his strength shall the mutitude of the oppressed be over charged and fall. For in his heart he sayeth, God hath forgotten God turneth a way his face, and will never regard the oppression of the poor, etc. to the end of the same Psalm.  
☞ What sentence (think you) will the Lord give upon this evidence? No doubt (most worthy counsellors) even the same that we read in isaiah the Prophet I looked for judgement and righteous dealing amongst my people and behold there is iniquity, 
Esaie. 5.  I looked also for justice, and behold there is an outcry. Woe be unto you therefore, that do join hour unto house, & couple one field to an other, so long as there is any ground to be had. Think you that you shall dwell upon the earth alone? The Lord of hosts sayeth the prophet hath spoken these words unto me. Many large and goodly houses, shall be desert, and without inhabitants ten acres of wines shall yield but one quart of wine, and xxx bushels of seed shall yield but iii bushels again. Behold you engrossers of fermes, and teynements be hold I say, the terrible threatenings of God whose wrath you can not escape. The voice of the poor (whom you have with money thrust out of house and home, is well accepted in the ears of the Lord, and hath steered up his wrath against you. He threateneth you most horrible plagues. Ten acres of wines shall yield but one quart of wine, and xxx bushels of seed but iii bushels again. The seed of God's word sown in your hearts, shall be barren and not bring forth fruit.  
☞ For covetise, the rote of all evils, occupieth that ground so that the heavenly seed can by no means give increase. This is a plague of all plagues most horrible And doubt ye not you lease mongres, that take grounds by lease to the intent to let them out again for double and triple, the rent: your part is in this plague The Lord shall take his spirit from you. He shall forbid the clouds of his mercy, to rain upon you with the sweet dwe of his grease. And you surveyors of lands, that of x. li. land can make twenty you shall not be forgotten in the effusion of this plague.  
☞ For when you have multiplied your renttes to the highest, so that ye have made all your tenants your slaves to labour and toil and bring to you all that may be ploughed and digged out of your grounds: then shall death suddenly strike you, then shall God withdraw his comfortable grease from you, them shall your conscience prick you, then shall you think with desperate Cain, that your sin is greater than that it may be forgiven. For your own conscience shall judge you worthy no mercy, be, cause you have showed no merci. Yea the same enemy that both kindled, and doth yet maintain in you this mischievous, outrageous and unsatiable covetousness: shall then be as busy to put you in mind of the words of Christ saying, the same measure that you have made unto other, shallbe now made unto you.  
You have showed no mercy: how can you than look for mercy? Oh noble counsellors be merciful to yourselves Destroy not your own souls to enrich your heirs. Enlarge not your earthly possession with the loss of the eternal inheritance. Learn to know the estate that God hath called you unto, & to live according to your profession, Know that you are all ministers in the common weal and that the protion which you are borne unto, or that your prince giveth you is your estate. Know that your office is to distribute & not to scrape together on heaps, God hath not set you to survey his lands, but to play the stewards in his household of this world, and to see that your poor fellow servants lack not their necessaries.  
Consider that you are but ministers and servants under the Lord our God, and that you shall render a straight account of your administration. Stand not to much in your own conceit, glorying in the worthiness of your blood, for we are all one man's children, and have (by nature) like right to the richesse and treasures of this world wh●rouf our natural father Adame was m●de Lord and King. Which of you can lay for himself any natural cau●e which should possess the treasure of this world, but that the same cause may he found in him also whom you make your slave? By nature (therefore) you can claim nothing but that which you shall get with the sweat of your faces. That you are Lords and governors therefore, cometh not by nature but by the ordinance & appointment of God. Know then that he hath not called you to the wealth and glory of this world: but hath charged you with the great and rude multitude.  
And if any if them perish thorough your default, know them for certainty, that the blood of them shallbe required at your hands. If the impotent creatures perish for lack of necessries: you are the murderres, 
Ezech. 33  for you have their inheritance and do not minister unto them.  
If the sturdy fall to stealing, robbing & reveing: then are you the causers thereof, for you dig in, enclose, and withhold from them the earth out of the which they should dig and plough their living. 
Psal. 11●  For as the psalmist writeth. All the heaven is the Lords: but as for the earth he hath given to the children of men.  
☞ The whole earth therefore (by birth right) belongeth to the children of men. They are all inheritors thereof indifferently by nature  
But because the sturry should not oppress● the weak and impotent: God hath appointed you stewards to give meat unto his household in due reason. And if you be found faithful in this little: then know that he will prefer you to much greater things. But if ye be found oppressing your fellow servants: them know for certainty, that the Lord your master shall at his coming, reward you with many stripes. Call to your remembrance the History of King Nabuchodonosor who for 
Luke. 12. Dani. 4.  his presumption became, as a brute beast, feaddinge upon grass and hay as other beasts did.  
☞ Considre Pharaoh with his great army, whom the Lord overwhelmed in the red sea for oppressing and persecuting his people. Yea consider all the nobility that have possessed the earth, even from the beginning: and then say how you be their successors, and by what title you cleyme that which was theirs.  
☞ Many hundred years sense, the noble Romans held all Europa, and part of Africa and Asia, in quiet possession: and where are they that succeade them in their impeir?  
The brutish Goths invaded and vanquished the impier of Rome: and where are their successors?  
☞ What should I stand in the rehearsal of the great possessioners that have heretofore possessed the earth, whose lineal descent can not be found? It shall suffice me to remit you to the words of the Lord unto Nabuchodonosor, which are written in the book of Daniel the Prophet. 
Dani. 4.   
☞ There shall you learn that it is God that giveth the impier to whom it pleaseth him, and that all power is from above, according to the answer that our saviour Christ made unto Pilate, when he bragged him with the power than he had to crucify him and to deliver him. Thou shouldest, said our saviour, have no power over me at all, 
john. 19  were it not given the from above.  
☞ Thus it is evident unto you (most worthy counsellors) that your power and estate cometh from above, and that by nature, you can cleyme nothing of the possessions of this world, more than that which you get with the sweat of your faces.  
☞ I doubt not therefore but that your consciences do condescend and agree unto that which I have spoken concerning your office and ministery, knowing that God hath appointed you to minister necessaries to the impotent and to defend the innocent.  
☞ Do not therefore neglect this principal point of your duty, to seek in this parliament a redress of this great oppression, wherewith the poor members of this noble realm, are most unmercifully vexed on every side.  
☞ The land lords for their parts, survey and make the uttermost penny of all their grounds, besides the unreasonable fines and incomes. And he that will not or can not give all that they demand: shall not enter be he never so honest or stand he never so great need.  
☞ Y●a though he have been an honest, true, faithful and quiet tenant many years: yet at the vacation of his Copy or judentur, he must pay wellmost as much as would purchayse so much ground or else void in haste, though he, his wife and children, should perish for lack of harbour.  
☞ What a sea of mischiefs hath floved out of this more than turkish tyranny: what honest householders have been made followers of other not so honest men's tables: what honest matrons have been brought to the needy rock and cards: what menchyldrene of good hope in the liberal sciences and other honest qualities (whereof this realm hath great lack) have been compelled to fall some to handicrafts and some to day labour to sustain their parent's decrepet age and miserable poverty: what froward and stoubourne children have hereby shaken of the yoke of godly chastisement running headlong into all kinds of wickedness and finally garnished gallow trees: what modest, chaste and womanly virgins, have for lack of dourie been compelled either to pass over the days of their youth in ungrate servitude, or else to marry to perpetual miserable poverty: what immodest, & wanton girls have hereby been made sisters of the Bank (the stumlyng-stocke of all frail youth) and finally, most miserable creatures lying and dying in the streets full of all plagues and penury: what universal destruction chanceth to this noble realm by this outrageous and unsatiable desire of the surveyor of lands: I report me to you (most christian counseilours) which are here assembled from all parts of this noble realm, to consult for the wealth of all the membres of the same.  
☞ On the other side, there be certain tenants, not able to be land Lords, and yet after a sort they counterfeit land lords, by obteininge leases in and upon grounds and tenements, and so raise fines, incomes, & rents: and by such pillage pike out a portion to maintain a proud port, and all by pilling and polling of the poor commons that must of necessity seek habitations at their hands.  
☞ That this is true, I report me to my lord the More & other the head officers of the City of London, who (if they be not ignorant of the state of the City) can witness with me that the most part, yea I think ix. of the ten parts, of the houses in London, be set and let by them that have them by lease: and not by the owners.  
☞ How they poll the poor tenants, would soon be tried, if their leases were conferred with their rentrolles. It is not to be thought contrary but that the great leasmungers have great gains by their leases, for the litleons that hold but a piece of houseing of twenty or. xxx.ss. by year: can find the means to hold and dwell upon the chief part thereof rend free, by letting out the residue for the whole yearly rend.  
☞ I think not contrary but these things do appear in the sight of many to be but very trifles, and not worthy to be spoken of in so noble an assemble as this most honourable parliament. For they are no matters concerneing the wealth of the nobility, yea it is rather hindrance to many of them, to have these things redressed, than any increase of their wealth.  
Yea even you (most christian counsellors) which are here assembled, to debate the weighty matters of this realm: are not all so free from this kind of oppression, but that you could be well contented to wink at it. And therefore, for asmuch as the inordinate love of men toward themselves is such, that either they can not see their own fauts, or else if they do see them, or be told of them, they take them not to be so great as they are in deed: I think it no marvel, though such of you (most worthy counsellors) as have any profit by this oppression, do within themselves deride and laugh to scorn my fool hardiness and rash enterprise herein, knowing that it is not the use of them that be assembled to the intent to establish such things as shall be for the wealth of a whole realm: to condescend and agree to those things which shall be disprofitable unto the chief members of the same.  
☞ Truth it is (most worthy counsellors) I might well and worthily be laughed at: if I would attempt any such thing. But the thing that hitherto I have spoken of: is not to the disprofit of any, but to the great commodity and profit of all the whole realm.  
☞ For what discommodity is it to the head, shoulders, the arms, and other the upper membres of the body, being already sufficiently clothed: to put on the legs and feet a pear of hose and shoes, to defend them also from the injuries of the wether & other hurts that might chance unto them in their travailing to carry the body from place to place, fo● his commodity and pleasure? Verily in mine opinion that body is far unworthy to have either legs or feet: that will let them go bare, having wherewith to cover them.  
☞ Even so you, being the chief members of this noble realm, and having in your hands the wonderful and incomparable riches of the same: what should it grieve you to depart with some portion thereof, that the inferior members thereof, may at all times be able to do their ministery and office accordingly.  
❧ Once remember, that as the body with out the inferior parts is but lame and as a block unwieldy, and must, if it will remove from place to place, creep upon the hands: even so you, if ye had not the poor member of this realm to till the ground and do your other drudgery: no remedy you must needs d● it yourselves.  
☞ Use them therefore as the necessary members of the mystical body of this most noble realm, and be not in this point more unnatural than the heathen Philosophers were.  
They in their writings declare no less than I have written.  
☞ This ought not a little to move you, being christians (whose redeemer jesus Christ sitteth at the right hand of God his father) to study, not only to be equal with, but to pass the heathen & unchristened in this matter, even as far as the excellency of the name and religion which we profess, passeth theirs.  
☞ Remember (most christian counsellors) that you are not only natural members of one body with the poor creatures of this realm: but also by religion you are members of the same mystical body of Christ, who is the head of us all (his members) and esteemeth all that is done to the lest of us his members, as done to himself. For he saith.  
☞ What so ever ye do to the lest of these little ones that believe in me: ye do it unto me. 
Mat. 25.   
If you therefore, neither will yourselves oppress our saviour Christ in his members, nor suffer other to do it: fail not to find a redress of this great oppression, which I have declared to the same end. And then I doubt not, but God shall so work with you: that every man shall willingly embrace a reformation of all matters of religion. For the spirit of God shall dwell in you and in us all, and Christ himself (as he hath promised) shall be in the mids among you. Where as contrariwise, if you suffer our loving saviour thus to be oppressed, he will forsake you, he will leave you to the spirit of error. Your reformations shall take no place. All your devices shall be abominable in his sight, because ye have not purged your hands from the blood of this oppression.  
Let the decres which were established in this place by a parliament assembled for a like purpose: be your precedent, not to follow, but to beware by them that ye establish not the like.  
The intent of that assemble was noless to refourm the abuses of our religion then this is. But because Christ was not delivered from oppression: he would not be among them.  
They were not congregated in his name, but rather against him and his doctrine, for he himself is dear love, & (as his Apostle john writeh) where this dear love is not, 
1. Epist. 4.  there is not he. This thing is well proved by their proceedings in the same Parliament. For they established articles even directly against God's word forbidding to marry, and commanding to put asunder those that God hath joined together  
☞ If you will call these articles into question again (as in deed you have just occasion to do) I doubt not but you shall be fully persuaded that they proceeded of the spirit of error and not of the spirit of God, because the charity of God was not among them in that assemble.  
Other things therebe whereby the poor membres of Christ in this noble realm, are oppressed, whereof I have made no mention, partly because I am loath to offend with the multitude of my rude words, & partly for that I know you can not seek for a redress of these things whereof I have spoken: but the other will offer themselves unto you. I mean the great Extortion and Usury that reigneth freely in this realm, and seem to be authorized by Parliament within these iii years last paste.  
☞ The Clergy of the City of London, have for their part obtained by Parliament, authority to over tenths even after the example of the landlords and lease-mongers, and may by the virtue of the act requir for double rents, double tenths. If the rent of any kind of housing or ground within the City of London be raised (as there is in deed veri much) from x. s, to xx. s: than may the person (who had before but xvi. d. ob.) by the virtue of this act, demand. ii.s. ix.d, the double. besides this, the exactions that they take of the poor commons, is to much beyond all reason and conscience. No couple can be married, but these men must have a duty, as the call it. No woman may be purified, but they and their idle ministers must have some duties of her. None can be buried but they will have a fleece. Not three months before the beginning of this present Parliament: I had just occasion to be at the payment of this duty for the burying of an honest poor man, whose friends were willing to have his body reverendly laid in the ground, & according to the custom, gave warning to the curate that they would bring the dead body to the church: desiring him that he would do his duty and to be there to receive it, and according to the custom, to lay it in the ground. But this Raven smelling the carrion: could not but reveal it to the other carrion birds of the same church, and so would needs come all together in a flock to fetch their pray, with cross and holy water as they were wont to do, notwithstanding the Kings Injunctions and late visitation. The friends of the dead man refused all this and required to have no more but the common coffin to put the body in, agreeing to pay to the keeper thereof his accustomed duty, and in like manner to the grave maker, and the four poor men to carry the body, so that the whole charges had been but. vii.d.  
☞ But when the corpse was buried, without other cross or holy water stick, Dirige, or Mass, with prayers of as small devotion, as any poor curate could say, yet must we needs pay. vii.d. more That is to say. i.d. to the curate, which he called an head penny, and. 6d.. to ii clerks that we had no need of.  
☞ This was done in Sepulchres parish in the City of Lodon. And if it shall please any of this noble assemble to try the truth of this: I will verify it where so ever I shall be called, even in the presence of all the idle ministers of the same church.  
☞ This have I written (most worthy counsellors) to give you an occasion to set such an order in this and such other things, that either we may have ministers found upon the tenths that we pay yerli to the churches: other else that it may be lawful for us to do such ministries ourselves, and not to be thus constrained to feed a sort of carrion crows, which are never so merry as when we lament the loss of our friends.  
☞ This much have I spoken of the extortion that reigneth freely in the Clergy. Now, with your patience, I will with like brevity, speak of the great & intolerable usury, which at this day, reigneth so freely this realm over all, and chiefly in the City of London: that it is taken for most lawful gains. Yea it is wellmost heresy to reprove it, for men say it is allowed by Parliament. Wel. The most part, I am sure, of this most Godly assemble and parliament: do know that the occasion of the act that passed here concerning Usury: was the unsatiable desire of the usurers, who could not be contented with Usury, unless it were unreasonable much. To restrain this greedy desire of theirs therefore, it was communed and agreed upon, and by the authority of Parliament, decreed: that none should take above. x.li. by year for the lone of an. C.li  
☞ Alas that ever any christian assemble should be so void of gods holy spirit, that they should allow for lawful: any thing that God's word forbiddeth, Be not abashed (most worthy counsellors) to call this act into question again. Scan the words of the Psalmist concerning this matter, Lord, saith he, who shall enter into thy tabernacle, and who shall rest in thy holy mountain? H● answereth. That entereth without spot & worketh right. That speaketh truth in his heart, & hath not deceived with his tongue, that hath done his neighbour ho harm, nor accepted any reproach against his neighbour. He regardeth not the wicked: but then that fear the Lord, he glorifieth & praiseth. He that sweareth to his neighbour & deceiveth him not. He that hath not given his money unto usury, & hath not taken gifts & rewards against the innocent.  
☞ If you (most christian counsellors) do glory in the knowledge of God's spirit, who hath spoken these words by the prophet: how can you suffer this act to stand which shallbe a witness against you in the later day, that you allow that, which Gods spirit forbiddeth?  
☞ If he that giveth not his money to Usury: shall dwell in the lords tabernacle: where shall he dwell that giveth his money to Usury? shall he not be shut out & cast into utter darkness? Their works be contrary, & why should not their reward be also contrary? If the one be received in: the other must be shut out. Yea and you that have made this law, unless you do revoke it and establish an act to the contrary: the Brydegroume, the only son of God, shall at the last day deny you and say that he never knew you, 
Math. 7.  Depart from me, shall he say, all ye workers if iniquity. Scan the words of the Prophet therefore, and scan the words of our saviour Christ also, in the vi of Luke, where he sayeth thus. Do you lend looking for no gains thereof, and your reward shallbe plenteous, and you shallbe sons of the highest, because he is gentle & liberal, toward the unthankful and wicked.  
☞ I am not ignorant what Glosses have been made upon this place, and how men have wrested & made it no precept, but a counsel of our saviour, & therefore not to infer necessity to christians but to leave them at liberty either to do it or leave it undone.  
☞ Oh merciful Lord, what manner of religion is it that these men profess?  
☞ They boast themselves to be the disciples of Christ and setters forth of his glory.  
☞ They will bear the name of him and be called christians, and yet willbe at liberty to choose whether they lust, to follow his counsel or leave it undone.  
☞ Our shepherd Christ, of whose flock they boast themselves to be, sayeth that his sheep hear his voice and follow him.  
And immediately before, he showeth, 
john. 10  the cause why the jews did not credit his words, to be none other: but that they were not his sheep.  
☞ And doubt ye not (most worthy counsellors) what so ever he is that will defend or teach, that any one little jot of the counsels of Christ should be so vainly spoken that any of his flock might refuse to practise the same in his living to the uttermost of his power: is noless than a member of the Devil, and a very Antichrist.  
☞ For he that desireth not in his heart to practise in his living, all the counsels of Christ our master and teachar: shall be numbered among the obstinate jews, for none of the flock of Christ, because he heareth not his voice nor followeth him. Thus I make an end  
wishing unto you (most worthy counsellors) the same spirit that in the primitive church gave unto the multitude of believers, 
Actu. 4.  one heart one mind, & to esteem nothing of this world as their own, ministering unto every one according to his necessities. That you led by the same spirit, may at the lestwaye, ordain such a law that the oppression of the poor reign not freely among them that bear the name of christians, But if they will be still oppressing the poor members of Christ after once or twice admonition: let them no more be named christians after Christ whom they serve not, but Mammonistes after Mammon whose badge they bear. And this reformation had, no doubt the majesty of God shall so appear in all your decres, that none so wicked a creature shallbe found so bold as once to open his mouth against the order that you shall take in all matters of religion. Yea the very enemies of David shall do Omage unto Solomon for his wisdom. All the Kings christened shall learn at you to reform their churches. You shallbe eu●n the light of all the world.  
☞ But if ye let these things pass and regard them not: be ye sure the Lord shall confounded your, wisdom. Invent, Decree, Establish and authorize what you can: all shall come to nought. The ways that you shall invent to establish unity and concord: shallbe the occasions of discord. The things whereby you shall think to win praise through all the world: shall turn to your utter shame, and the ways that you shall invent to establish a kingdom: shallbe the utter subversion of the same. The merciful father of our Lord jesus Christ, endue you with his spirit, that you be not partakers of these plagues.  
AMEN