SIUQILA.  
Too good, to be true.  
OMEN.  

Though so at a view,  
Yet all that I told you,  
Is true, I uphold you:  
Now cease to ask why?  
For I can not lie.   
Herein is showed by way of Dialogue, the wonderful manners of the people of Mauqsun, with other talk not frivolous.  
Seen and allowed according to the order appointed.  
Printed at London by H. Bynneman, dwelling in Thames street, near unto Baynard's Castle.  
Anno Domini. 1580.  
Cum Privilegio Regiae Maiestatis.   

  

TO THE RIGHT Honourable, sir Christopher Hatton, Knight, Captain of her majesties Guard, Vizchamberlaine to her Highness, and of her majesties most honourable privy Counsel.  
ALTHOUGH I CANNOT (right Honourable) procure my Country's commodity as I would, for that my power is not to my pretence, my might to my meaning, nor my ability to my industry: yet I cannot choose but utter my goodwill, in showing what I wish to the same. But because I would not be thought to counsel others, that have more need myself to be taught: to set forth orders for others that ought rather to be guided: and to direct others that am more meet to be led: therefore what I have written to that end is none other thing than that which now is obeyed, and most diligently followed throughout that most civil country called Mauqsun. The like whereof is not elsewhere so universally practised. And though the things thereof written, will be hardly credited (but more faintly followed) for that they are so rare and strange, and in such an unknown place: yet they are not to be rejected as false, considering it is harder for the reporter thereof to tell a lie, than for a common liar to tell a true tale, which must needs be granted, if his name called OMEN, and the name of his Country called Mauqsun (before mentioned) be advisedly marked and considered, especially è converso construed. And now▪ for that the marvelous manners, the honest behaviour, the faithful friendship, the courteous conditions, the commendable customs, the plain meaning and true dealing, the Lords liberality, the Ladies great courtesy, the husband's fidelity, the wives obedience, the maidens modesty, the masters sobriety, the servants diligence, the Magistrates affability, the judges equity, the commons amity, the preferring of public commodity, the general Hospitality, the exceeding mercy, the wonderful Charity, and the constant Christianity of that Country is such: I hope the honest affectioned will hereby take no small pleasure and profit. Not ignorant, that there are not a few of an other sect, that loath they ought to love: disdain, they ought to desire: fleer at that they ought rather to favour: and discommend that they cannot amend. Which if every Writer should have weighed, many good things had lain hid, that now are uttered: great knowledge would have been kept close, that now is discovered: and many profitable things unknown, that now are practised. And therefore, as they respected rather to pleasure some honestly, than to please many foolishly: so I mean hereby rather to content the well minded with things commendable, than to flatter fools with unnecessary matter. Trusting your Honour will rather weigh my good will and zeal, than my rude rashness: in that I presume to present unto you such a simple gift. Comforted herewith, that seeing the Persian Prince was content to accept a poor man's handful of water, (which had no better thing to give him) I hope your Honour will take in good part this handful of paper, not without something in it, which is the best thing now I am able to give you. And though this is not the first book that hath been dedicated unto you: yet your Honour is the first man to whom I have dedicated any. Whose wisdom hath willed me, whose modesty hath moved me, whose clemency hath encouraged me, whose love to learning hath alured me, and whose common commendations hath enticed me to offer it unto you. Thinking myself happily recompensed, if you receive it but half as thankfully, as I do give it faithfully and willingly. Thus omitting any further herein to trouble your Honour, desires God earnestly to guide you in goodness, to defend you from dangers, to fence you from foes, to lend you long life, and to bring you to bliss,  
Your honours most obedient to command. THOMAS LUPTON,   

¶ The Preface to the Reader.  
AS I have published this (gentle Reader) to pleasure and profit many, so I wish the meaning thereof not to be hid from any, which though I have described at large in my former Epistle, yet for that I think many will not read the same (as I wish they would,) herein I have displayed the effect and discourse thereof, which is, that one SIUQILA, a man that lived godly, loved honesty, and esteemed equity, was so weary with the wickedness, naughtiness, falsehood and other great enormities of his own Country, that he traveled to find out a Country and people that were agreeable to his own affection. Who, at the last, when he had traveled throughout the whole world, as he thought, chanced to meet with one whose name was OMEN, dwelling in a country there called MAUQSUN: wherein, as he said, generally be such blessed Bishops, such perfect Preachers, such virtuous Ministers, such godly Governors, such merciful Magistrates, such just judges, such worthy Laws, such charitable Lawyers, such honest Attorneys, such pitiful Physicians, such friendly Surgeons, such liberal Lords, such lowly Ladies, such gentle Gentlemen, such loving Husbands, such obedient Wives, such humble Children, such modest Maids, such diligent Servants, such good and plain Dealing, such Hospitality, such wonderful Charity, such practising of Godliness, and such striving to Do well, that the same SIUQVILA did wonder at it, saying, It is TOO GOOD TO BE TRUE: whereof this Book hath his title, which if the Discourse thereof be well marked, I doubt not but that it will like the Godly, please the Honest, and warn the Wicked. And therefore, as I have taken long pains in framing it, so I beseech thee take a little pains to read it thoroughly, which is all that I wish. And thus I end.  
THOMAS LUPTON.   

Too good to be true.  
The whole discourse whereof doth follow, and is declared by two, whose names are, OMEN and SIUQILA.  OMEN. 
I Marvel what fellow this is that comes towards me thus speedily: he thinks belike to have some succour here, but he is much deceived: for we never go to trouble any: neither any shall trouble us. What art thou sirrah? what is thy name? from whence dost thou come? and what wouldst thou have?  SIUQILA. 
O sir, I am come from the furthest parts of the world I think, there is no place nor Country but I have been in it I believe, (except this where you dwell) my name is SIUQILA, a sinner I confess, but one that fears God, loves his word, esteems equity, and abhors wickedness: my chief desire is to find out such a country and people, as are altogether affectioned as I am.  OMEN. 
You may go round about the whole world, and thorough and thorough it again, ere you shall find the least villedge (much less a whole country) of such as you name yourself to be: I pray you of what Country are you?  SIUQILA. 
Forsooth I was borne in a famous and most fertile Island called Ailgna.  OMEN. 
If I do not mistake it, there are some of your countrymen, that would have rapt out half a dozen oaths, in a great deal less talk than you have uttered.  SIUQILA. 
That is true, God amend it, which vice with many other, too commonly frequented, was the chief occasion of my coming from thence.  OMEN. 
What? and could you find between that and this no good and meet place to rest in?  SIUQILA. 
No truly, notwithstanding I have been since in divers Countries, where gods word is truly preached, and many godly professors thereof. But because the most part was given to greedy gain, to fraud and flattery, and to wickedness and mischief, there was no place for me.  OMEN. 
Are you so virtuous, that you may not dwell with the wicked? are you so holy you may not abide among the haughty? and are you such a Saint, you may not settle yourself with sinners? Then truly, either you must get you a place in Paradise, or a house in Heaven: for I think you mean not to harbour in Hell.  SIUQILA. 
The Lord keep me thence; and the most enemies I have: But sir, I would not have you think, that I take myself to be so virtuous, that all other are too sinful to be conversant with me. For so I might seem to be more Pharisaical than faithful, more wicked than witty, & more deu●●ish than godly: for the Fathers could not flee from them, the Prophets were present with them, Christ the son of God was conversant with them, the Apostles were always among them, the Martyrs remained still with them, & the Saints in this life cannot shun them. But truly sir I loath and detest such vile and abominable sin so much, as is commonly used with many of them at this present, that my heart did even sink for sorrow, while I was among them.  OMEN. 
Why did not you return into your own country seeing you could find no fit place for your purpose?  SIUQILA. 
Truly because I hoped the further the better: but I found by proof, the further the worse. For after I departed from the carnal Gospelers, I came among the perverse Papists, among whom was such Superstition, Idolatry, and massing, with other abominations: besides the imprisoning, racking, punishing, killing & burning the true professors of Christ: that I could not choose, but openly tell the truth & their faults. Which in no wise they could abide to hear. Whereby quickly I was imprisoned, & there so punished: that the unchristian Turks would not so have used me.  OM. 
How chanceth y●? for they name themselves Christians.  SI. 
They are christians in name: but devils in their deeds.  OMEN. 
It is marvel you escaped their hands: if they be so cruel as you say they are.  SIUQILA. 
It was against their wills, you may be sure. But as the Lord delivered Peter out of his chains: so he of his mere goodness delivered me miraculously, & so you would say, if I did tell you how. And thus (as Daniel saith) the Lord never faileth them that put their trust in him. And when I was escaped their hands, I traveled further, until I come among the Heathen idolaters, from whence I wished myself with a good will: but to say truly, I found more love among them, not knowing God, than among the Papists professing God. Who though they would not believe my religion: yet they liked it a great deal better than the Papistical religion, after I had revealed the manner thereof to them. And then through long travel, I happened amongst the Cannibals, who use to feed on men's flesh. But God so guided my feet, that I fled from them, & through his great providence escaped them.  OMEN. 
You that are men of God, ought neither to fear death, nor flee from persecution.  SIUQILA. 
No sir, & why so? did not Christ the son of God which was without sin) fear death himself? & have we that are most wicked sinners, a greater prerogative therein than he had? And doth not Christ say also: if they persecute you in one City, flee into another? then if we may lawfully flee from Christ's enemies for fear of killing, we may well flee from the Cannibals (that know not God) for fear of eating.  OMEN. 
You have spoken well for the defence of your own life.  SIUQILA. 
I have spoken but reason I hope: Sir all the sort of us, yea the best of us all, are frail flesh, rather given to defend our life, than to amend our life: you must think us to be earthly sinners, not heavenly Saints.  OMEN. 
What will you do now, do you mean to go into your Country again?  SIUQILA. 
I intent to proceed further this way, perhaps this country of yours may be something better than where I have traveled, worse it can not lightly be.  OMEN. 
Nay, you came never in the like since you were borne.  SIUQILA. 
What, for goodness or evilness?  OMEN. 
Nay, for goodness, godliness, obedience, equity, virtuous living, plain dealing, and true meaning, that in all the earth is not the like: for we have such commendable customs and excellent orders, and so well kept & observed, that you would think them incredible if you did hear them.  SIUQILA. 
Well, though my travail hath been troublesome, painful and dangerous, yet I repent not my journey: for now I hope I have found the place that will please me: I pray you let us make haste, I think long until I be in it.  OMEN. 
You were best to know first, whether you shall be welcome thither or not.  SIUQILA. 
I trust I shall behave myself in such order, that none there shall mislike me.  OMEN. 
Well, to be plain, you cannot come there, for we keep none but such as are borne and bred in our own Country, therefore no stranger can dwell with us, for if they should, we should rather learn their vices than they follow our virtues.  SIUQILA. 
As you are to be praised for keeping away the wicked, so are you to be misliked for refusing the godly: for you could learn of them no harm, but goodness.  OMEN. 
Speak better than we they may, but offend so little as we they cannot. And yet if we should receive any being never so godly and honest: would all the brood they breed be so godly as they? no not so, for the godliest fathers in the old time, have had godless children.  SIUQILA. 
I can not deny that: but if you would be so good unto me, as to suffer me a while to remain in your Country, I would (by God's help) live in such order, that I would not increase your number.  OMEN. 
Are you not flesh & blood? are you not a sinner?  SIUQILA. 
Yes truly that I am, or else I were a liar.  OMEN. 
Then we will not trust you, nor put it in proof: as godly men as you have broken as great promises as that: Therefore set your heart at rest, you may not come there, nor you shall not come there.  SIUQILA. 
What remedy, I can be but sorry, but my grief is the greater, for that I am so nigh such a Country, where there is such godly orders, such commendable customs, equity esteemed, and Virtue so embraced, (as you erst did tell me) and cannot see it before I go hence: O that I might have been so happy, to have seen the manners and orders thereof, whereby I might have revealed them in mine own country, when I had been come home, that they might have been practised there: Such a mind I have that my country might excel other in goodness and equity.  OMEN. 
It seems, that you being so godly, and of a perfect religion, there are godly Preachers in your country.  SIUQILA. 
Indeed there are great store of them, thanks be to God, and are very diligent in preaching the truth of the Gospel, and do mightily thereby reprove sin, but either the Devil doth so busily strew tars among the good seed of God's word, or the audience are so stony hearted, or else they are negligent or forgetful hearers, or rather all, that their painful preaching doth little prevail, yet more than some wish, but not so much as I would.  OMEN. 
Then it were but vain to see the orders & uses of this our Country, (if you might) for seeing they will not follow God's word, which they credit, being among them: than it is like they will much less regard our orders, being unknown unto them, and that so far from them, unless they be of the sect of Dives brethren, that rather 
Mathe.  would believe one that should come from Hell, than the word of God that came from Heaven. Yet I am of this opinion, that your Countrymen will rather embrace toys, gauds, and new vices far brought, than good things & ancient virtues used nigh home: So that if you heard of our marvelous manners, and excellent orders: yet you were as good (when you come home) declare them not, as they to hear them, and follow them not.  SIUQILA. 
Yea sir, but many of them thinking that none in the world have better manners, orders, customs, wits, and knowledge than they, and then hearing of such far passing theirs, and that in a far unknown Country, I think verily, shame would drive them to follow and practise some of them at the least.  OMEN. 
Do you think that your Countrymen will do more for fear of Shame, than for fear of Sin? truly you 
Note this well.  do commend your Countrymen very well. But suppose one forbear to play the harlot for fear of shame, and an other 
This is worthy the noting.  refrains the same for fear of Sin, or for displeasing of God: Do you think that shame can do the one as much harm in this world, as Sin can do the other in the world to come? I think not, for Shame can make but one to be mocked, disdained, gazed, and pointed at, and perhaps to be whipped a little, imprisoned, set on the Pillory, or ride in a Cart, the memory whereof lasteth but a while, who after coming to wealth, shall have as many courtesies, as they that never did the like: whereas Sin is so horrible in the sight of God, that eternal damnation in Hell fire for ever is the reward thereof.  SIUQILA. 
Yea, without repentance in Christ, amendment of life, and the mercy of God.  OMEN. 
Yea, but that is more of God's goodness, than of your deserving.  SIUQILA. 
I must needs grant that, blessed be his holy name therefore. Well, seeing there is no remedy, I mean to go homeward again: for no place that I have traveled in, doth excel it for true preaching, plenty and peace.  OMEN. 
And I tell you, they are three such dishes, as they that will not be thankful for them, are worthy to far worse. I think few people have more and do deserve less.  SIUQILA. 
In deed as you say, unless proud apparel, haughty hearts, dainty dinners, surfeiting suppers, detestable drunkenness, solemn swearing, and other vicious living deserves it.  OMEN. 
Nay, that is the next way to lose these great blessings of God: which they are not able to get again, with all the cunning they have.  SIUQILA. 
They are worthy blessings indeed, if they could see it.  OMEN. 
If one of them were taken away, they would see 
Consider this  it: if two of them were taken away, they would feel it: but if all three were taken away, they would lament it: I can tell them that.  SIUQILA. 
The Lord forbidden it: I hope in God never to see that day.  OMEN. 
As good, virtuous, and honest countries as yours, have at one time wanted some one of them: they may think themselves blessed, that have three such treasures all at once.  SIUQILA. 
Then what will you say to them, that lack them all at once?  OMEN. 
They were most unhappy of all other I think: but your Countrymen were never in that case.  SIUQILA. 
Yes truly, and that of late days.  OMEN. 
I think than they can never forget the goodness 
Mark this well.  of God: that hath sent them wealth for want, plenty for penury, light for darkness, quietness for trouble, peace for wars, and solace for sorrows.  SIUQILA. 
No more they should, if they would pray as well unto God, as they prate unto men: if they were but half so good children, as God is a Father: or if they did not 
In poverty we remember that we forget in wealth.  wilfully wink at that they should willingly see. But truly we are made of such a marvelous mould, that riches will not make us remember our poverty past: yet poverty will make us remember the wealth we have had.  OMEN. 
Such is the nature of witless (not of witty) men: your going home will be dangerous, and your getting home as doubtful.  SIUQILA. 
That God that guided me hither, will, I trust, lead & protect me thither: but Sir before I go, I beseech you think not much, to let me understand your name, and the name of your Country.  OMEN. 
I will not greatly stick with you for that. I am called OMEN, and my Country is called Mauqsun, therefore 
A hard place to dwell in.  the place is not meet for you to be in, unless you can live foodless, (I had almost said faultless.)  SIUQILA. 
Well sir, I will now take my leave of you, far ye well.  OMEN. 
Stay a little I pray you, have you a desire indeed, to know the state of our Country?  SIUQILA. 
A marvelous desire, if I knew how.  OMEN. 
I like you well, and now for the good will I bear you, I will make a relation to you thereof, especially as much as I can remember, or as you will ask.  SIUQILA. 
I thank you most hearty therefore, and if you stood in need of me as you do not, and I as able to pleasure you as I am not, you should find as much willingness in me, as I perceive readiness in you.  OMEN. 
Your courteous speech doth much please me, therefore ask what you will, and I will answer according to your demand.  SIUQILA. 
I need not ask you the cause of the good estate of your Country, for by your former talk, it seems you have a worthy governor, obedient Subjects, and also good laws well and thoroughly executed.  OMEN. 
You say true in the three first blessings you spoke of, you may perhaps compare with us, but in these last three we may compare with you.  SIUQILA. 
You would not gain so much that way as you think, if our subjects were to our sovereign: for truly we have more orders than be well observed, we have very good laws, though evil kept, and not thoroughly executed: therefore our laws (as Anacharsis sayeth) are like to a Spiders 
Laws compared to a Spiders web.  web, which the Humble be doth break and rush through at pleasure, but the little weak and small flies are catchte therein.  OMEN. 
I know what you mean thereby: surely laws 
True sayings.  were as good unmade as unkept. To what purpose serveth a Mill, if it be unoccupied and grind no corn? to what end is a rod, if the child be not beaten therewith when it doth offend?  SIUQILA. 
To no purpose at all: and also if laws be evil, then why are they made? if they be good, why are they not kept. But sir I pray you, do your Bishops, Preachers, and Ministers live godly.  OMEN. 
Yea such Bishops, Preachers, and Ministers, as we have, you have not commonly heard of the like.  SIUQILA. 
Then I trust they live according to their preaching, teaching, and vocation.  OMEN. 
You need not doubt that, for they are altogether 
Mark this well.  of this opinion, that there is no greater reproach to Bishops, preachers, and Ministers, than to praise that way, that they refuse to walk in themselves. Therefore our Bishops live so godly, our Preachers beside so uprightly, and our Ministers so modestly, that they do ten times more good with their virtuous living, than with their godly preaching and teaching.  SIUQILA. 
I fear it is Too good to be true, which if it be, I would to God it were so with us: for to tell you truth, I fear there are many with us that do a great deal more harm, with their naughty living, than they do good with 
The more pity.  their preaching and teaching.  OMEN. 
I remember you said even now, that you feared my words were Too good to be true: but I believe verily that these your words are Too evil to be false: For surely I think that some of that worthy function, lives as reproachfully, as they that are not of such a calling.  SIUQILA. 
I would it were false: notwithstanding there are diverse of them through God's goodness live so godly and virtuously, that the cruelest enemies they have, are not able to reprove them.  OMEN. 
It is an evil corn field, that bears nothing but Thistles: and it is an evil garden that brings forth nothing but weeds. But truly as you say, the evil living of the Preachers, doth much harm.  SIUQILA. 
I affirm your saying, for the people are more apt to follow evil deeds than good words.  OMEN. 
Yea, and more apt to follow evil words than 
apt to evil every way.  good deeds.  SIUQILA. 
If they be so given to follow both evil words and evil deeds, (howsoever they are tied or linked) then what say you to that Preacher or Minister, that saith evil and doth evil moste commonly, unless it be in the Pulpit or Church?  OMEN. 
In my judgement, the one is more meet to 
a good judge meant.  preach on the Pillory, than in the Pulpit: and the other is more meet to be whipped out of the Church, than to minister in the Church.  SIUQILA. 
I marvel how such dare presume to enter into that place?  OMEN. 
And I marvel why such are chosen, and put into 
a good answer.  that place?  SIUQILA. 
Alas, they counterfeit themselves, until 
Rightly said.  they get in.  OMEN. 
And when they uncounterfeite themselves again, why are they not thrust out?  SIUQILA. 
I have known divers such in my Country, displaced by godly Bishops.  OMEN. 
And have not some of them been placed again in a great living, in another place, soon after?  SIUQILA. 
Yes that they were, but how, and by what means I know not.  OMEN. 
Then I believe I know. For bribes, rewards, 
Too true.  friends, and letters, helps many a one into that holy and sacred function: that are meeter to be Swineheardes, than spiritual shepherds.  SIUQILA. 
The more pity, I would it were not so. I marvel that you have none such with you.  OMEN. 
If we did as you, we should have as you have. We have neither Bishop, Pastor nor Minister, but is long and thoroughly tried before, to be of such learning and godliness, and of such qualities and conversation, as is meet for a Bishop, pastor, or Minister, according to the description of Saint Paul to Timothy.  SIUQILA. 
Then I think none is admitted into that function with you, that intrude themselves into it by gifts or Simony.  OMEN. 
No I assure you, for if one should seem to offer himself, or procure by any ways or means to come into 
a good order  that worthy charge: he should not only ever after be esteemed to be ambitious and covetous, (thinking he would have it rather for pre-eminence than for preaching) but also shall lose half the living he hath, and be ever after evil thought of, until he did increase in virtuous living, that his repentance therefore might manifestly appear. For we are out of doubt, that he that is an earnest craver and suitor for a spiritual living cares more for the sléese than the flock.  SIUQILA. 
This was and is a common practice among the romanists.  OMEN. 
I pray God it be not used among the Protestants.  SIUQILA. 
I fear it is used among some of them.  OMEN. 
Take heed your some be not a great sort, therefore it is too manifest, that such seek the living, not the office.  SIUQILA. 
I think if there were now as small living 
Mark.  joined to the said offices, as was in the Apostles time, there would be as few cravers of them, as now there be many: And then we should be driven to choose fit men for the ministery, as they of the ministery choose now fit livings for themselves.  OMEN. 
Whatsoever they do with you, they cannot choose them so with us: Christ chose the Apostles, they choosed not him, nor sued to him for office. Steven and the rest were chosen to be Deacons, by the elders, for their virtuous living and good conversation: but they did not sue for it, nor made friends therefore. But Simon Magus, one of another religion (that loved gain more than godliness) would have come by the holy Ghost at the Apostles hands for money, as many get spiritual livings nowadays, whereupon it may rightly be called Simony. Therefore, if the Apostles & Deacons, came more truly to their offices (being chosen & called to it orderly, than Simon Magus) which procured or called himself, even so they that are orderly called & chosen nowadays, for their ability & godly conversation, to this worthy ministery, may be thought to be the true bishops & Pastors: and they that come in by money, or by any other unlawful means, may rightly be called Simon Magus Disciples: for as Simon Magus thought to have sold because he meant to buy, so the buying Pastors and Ministers now, because they have bought, they mean not to give.  SIUQILA. 
Some have Spiritual livings given them freely, yet use them as evil as the rest, and are rather fléesers, than feeders of their flock.  OMEN. 
Then the fault was in the giver, before he had just trial of them: but the Bishop in more fault, for admitting them, before he had true knowledge of their learning, manners, and conversation. But if the patron that doth present, the Bishop that doth admit, and the Parson that is presented and admitted, did deeply consider, what a dear 
They would not do so if they consider this well.  price Christ hath paid for our Souls, what endless torments every lost Soul shall suffer, the continual entertainment that such Bishops and Patrons shall have in Hell at the devils hands, for presenting, admitting, and suffering such blind buzzards, or careless pastors, and the continual cheer, besides the howling, gnawing and gnashing of teeth prepared in Hell for every such Parson, Pastor, or Minister, the Patron than I think would not present so quickly, the Bishop would not admit so unadvisedly, nor the Parson or vicar would not so rashly enter into such a dangerous office, for all the earth, nor the whole treasure thereof.  SIUQILA. 
And have they this consideration with you?  OMEN. 
Yea I warrant you, for as I told you before, none are chosen into the ministery, but they are well tried and approved, to be godly, well learned, of a pure & honest conversation and virtuous living: and every such Minister doth consider, that the blood of every soul within his 
a good consideration of the Ministers of Mauqsun.  charge, that shall perish through his default, that is, for lack of good teaching, or through want of reproving, or by his evil example of living, shall be required at his hands. And every Parson or vicar with us do likewise consider, 
a good consideration of the Parson's of Mauqsun.  that he shall answer for every Soul so perished, through the negligence of the minister by him so permitted in his cure. And all the Bishops with us are so holy, godly, and virtuous, that they weigh and consider, that they shall answer 
A good consideration of the Bishop's of Mauqsun.  for every soul that is perished within their Bishopric, through the default of any Parson, vicar, or Pastor there by them admitted.  SIUQILA. 
O most happy country, that hath such blessed Bishops, O most blessed people, that have such precious Pastors: if all Bishops, Pastors, and Ministers had 
Note this.  such a consideration as they have, there would not be such gaping, snatching, procuring, waiting, suing, flattering, crouching, writing, riding, posting, giving, rewarding, and promising, for spiritual livings, as now is. Nay they would rather fly from them, than thus to follow them. O mere madness to desire our destruction, to pay for our 
He is a noddy indeed that will pay such a fine for a Farm.  pain, and to seek our own sorrow. If one might have a Farm, for the space of one and twenty years, without paying of any rent all that while, upon condition that he should be hanged at the end of the said years: might not he be counted a very noddy, that would pay such a fine for a 
This is deep lie to be considered of many that sue for Spiritual livings.  Farm? truly than he might rightly be thought to be stark staring mad, and clean out of his wits, that will sue painfully, and labour earnestly to have a benefice, to live idly and loytringly all his life, to pay the fine of damnation for ever therefore after his death, in Hell fire, where there is pain without pleasure, sorrow without succour, mourning without measure, and misery without mercy.  OMEN. 
Call you these fines, they are proper fines indeed, they may more properly be called fines, than the fines now daily given for Farms: for they make a final end of al. A man were better to pay a good round fine at his coming in, than 
Note.  to pay such a fine at his going out: this is the common fine that all Idolaters, usurers, whoremongers, harlots, bawds, swearers, drunkards, thieves, and such like wicked persons, shall pay to the Devil after their death, for occupying of their trade: he is not so hasty in taking his fines, as many Landlords are now adays. What can a man desire more, than to occupy a thing freely during his life? the ●surers dare not for their ears lend their money to interest upon so long a day: for, if they should, the borrowers would not be so bare, nor the lender's so rich. Well, though the Devil suffer so long, yet he will pintch them home in their payments at length.  SIUQILA. 
A doleful thing to consider these fines, a lamentable 
This is to be well marked.  thing to remember these fines. but a most horrible thing to pay these fines. There is an end of earthly payments, fines, and usuries, but the fines and usuries to the Devil, shall ever be a paying, and never paid.  OMEN. 
A common saying, A day will come shall pay for all: but when this day comes, it will pay home for all: therefore 
Mark this well.  seeing the great goodness of God can not move us, the wonderful friendship of Christ cannot procure us, nor the strange examples of our warning, can allure us: yet me thinks everlasting damnation with the fiends in hell fire should fear us.  OMEN. 
I doubt there are some, which either think there is no Hell at all, or else that God is so merciful, that he will suffer none (be they never so Wicked) to come there.  SIUQILA. 
If any such be, they have either exercised themselves very little in the Scriptures, or else they give 
They that believe Christ must believe there is a Hell.  very small credit to it. If they will credit Christ, (who is well worthy to be believed) than they cannot be doubtful, but that there is a Hell: for he sayeth, Whosoever saith thou fool, shall be in danger of Hell fire: and he sayeth again: It is better for thee, that one of thy members perish, than all thy body should be cast into Hell: What need I recite the words of the Prophets or Apostles, that in divers places name Hell? If any be so incredulous, that they will not believe Christ, they will hardly believe either Prophet, Apostle, or any other. But I will promise them one thing, whosoever will not believe Christ now, they shall believe him against their wills at the last day, at which time he will say, Go ye wicked into everlasting fire, prepared for you from the beginning. And then with all the might and power they have, let them prove him a 
Mark.  liar, or withstand him if they can. No, no, he will be too hard for them there: for, though the jews overmatched him here with his will: he will overmatch them & all his enemies there against their wills. As there is a God that will protect and defend the godly: so there is a Devil (yea a master Devil) besides many thousands of other Devils that will torment and punish the wicked. And as there is a heaven where the godly and faithful believers shall have everlasting 
a pleasant discourse where the devil should be if there were no Hel.  joy and pleasure: so there is a Hell, where the wicked and infidels shall have endless sorrow and pains: or else, if there were no Hell, where should the devil, with all his under devils keep his residence? not in Heaven I am sure, for God did thrust him out from thence for his pride, but not to come thither again. And though heaven be great and large, yet it cannot hold them both: and to say truth, the Devil is such an enemy to God, that he will not have such an evil neighbour so nigh him.  OMEN. 
And on the earth I am sure, he shall not row'st, neither in the water, air, nor in the fiery region next under the globe of the Moon, neither in any of the Firmaments above, that are under Heaven, for all these shall be consumed.  SIUQILA. 
And if there were a Purgatory (as I am sure 
If there were a Purgatory yet the Devil could not remain there.  there is none) though some dolts do dream of such a place, yet the Devil could not be there, for it should likewise be consumed with the earth, for that it is placed in the centre of the earth, as it is imagined. But if their imagined Purgatory should be saved from destruction, I think the Pope (the chief protector of Purgatory) would not suffer the great Devil, with such a rabble of other Devils, to take 
The Pope would keep the devil from possession of Purgatory.  possession there: which hath been one of the richest Manors that ever he had. Nor it could not well stand with his holiness, (though the Devil were his dear friend) to displace the seely souls that have paid rend for it afore hand: especially such of them as he hath pardoned many years 
Mark thes whole discourse of purgatory, & the poor souls that are in it.  after the day of judgement: for though the date of some of their pardons are out already, yet many of them will not be expired of a great while after. Now sir, if any of them are such as are appointed to go to Heaven, they will tarry there no longer (if they be wise.) And they that are appointed to be damned, they will not go from thence with a good will. And further, the Pope should do them much wrong, if they should be put out of their place of privilege before their lease is expired. And many have this opinion of the Pope's good grace, that he will do never a living man wrong: Then it is to be thought (if he be of that power as he is taken to be) he will defend the poor Souls in Purgatory in their right, whereby it behoveth him to withstand God, that he do not consume it at the last day, when all the rest shall be destroyed with fire. And thus the Pope must needs keep the poor Souls in peaceable and quiet possession, in despite of the Devil, and all that take his part.  OMEN. 
But what if the Devil through his great might 
a question to be asked.  and power, should (by force) get possession of Purgatory? how then?  SIUQILA. 
The best thing that the Pope can do, is to 
How the Devil might be put out of Purgatory.  curse him out again, with Bell, Book, and Candle.  OMEN. 
Yea, but that will not serve, nor yet fear the Devil, as it hath done many a fond fool on the earth.  SIUQILA. 
Then the poor souls are like to go to wrack.  OMEN. 
Yea, & all the money is lost that they paid to the Pope.  SIUQILA. 
Yea truly, if that be lost that doth them no good, nay rather continual harm, for the Pope and his darlings for the greediness of money, bringeth the simple people into such a fools Paradise, that he will save them: which is the occasion of their damnation, by believing & trusting to him.  OMEN. 
Woe be to them that do sell and are sold to the devil for money, they will wish that they had not been borne.  SIUQILA. 
And therefore if the Devil should get the possession of Purgatory, than the miserable souls were as good to be in Hell with the Devil, as the Devil to be in Purgatory with them. Now, considering the Devil can not dwell in Heaven, neither in the Earth, Water, nor in the fiery Region, nor in Purgatory, (if there were any such) then surely he must needs of force dwell in Hell, for there is no other place for him to be in, unless he be no where.  OMEN. 
Nay, he shall not dwell there I can tell him that.  SIUQILA. 
Therefore if there be any such that say, there is no Hell: Corax, Da●hon & Abyron (if they were here) would tell them there is a Hel. If Nadab and Abihu were here, they 
These can witness that there is a hell.  would say that they lie. If judas one of Christ's Apostles, did hear them say so, he would reprove them to their face. If Dives that rich glutton were with them, he would affirm that there is Hell, not by hearsay, but by proof. Therefore 
Good counsel.  such were best to believe there is a Hell, lest hereafter they feel there is a Hel. But suppose there were no Hell, and one 
Mark this saying.  believed there were one, could he have any harm thereby? no truly. Marry if there be one, and he think there is none: thereby he might reap much harm, for thinking one being none, would make him shun evil, but in thinking none being one, would hinder him to do well. Thus no harm 
God's children shun sin not for fear of Hell.  (but much good) by believing there were a Hell, and be none: but much harm & no good, by thinking there were no Hell, and yet one. But the children of God will not shun sin for fear of Hell, l●●t for fear of displeasing their God and most loving heavenly father▪ for the loving son will shun evil, rather to avoid his father's displeasure, than punishment. 
Meet to be marked.  For the child that shuns evil for fear of beating, the same is obedient in hope to have something. But our heavenly Father hath so created us, our Saviour Christ hath so lovingly ransomed us, and the holy Ghost doth so guide and 
Consider this saying.  instruct us (besides the wonderful benefits that he daily doth give us) that our very duty is to love him, obey him, & keep his commandments with all our power and endeavour: though there were neither Heaven to reward us, nor Hell for to punish us. Well, we have been so busy with Heaven and Hell, that we have almost forgotten the earth. I pray you sir, is there any alteration in the people's manners and living of your Country, since the preaching of the Gospel?  OMEN. 
Alteration (quoth you) tutte it is wonderful, for at the first preaching thereof, the men came to the Sermons like Maskers, and the women like Players. Where at the 
Note here.  Preacher was so amazed, that he was ready to go out of the Pulpit, for he thought verily (seeing them in that order) that there would have been either a play, a mummery, or a May-game: But when he understood certainly, that they came to hear the Sermon, he framed his speech in such order unto them, sometimes with mild and gentle exhortations with the sweet promises of God for doing well, bringing Christ for an example for them to follow, saying: Though he was the son of 
A good preacher.  God, & equal to God the father in respect of his godhead, yet he became poor, humble, meek, gentle, merciful, & charitable, & went daily in simple and poor attire, & finally died to make us live. And therefore whosoever loves Christ, who would have him their Saviour, who thinks they shall stand in need of Christ, & who would have him their friend at the last day, let them follow him in humility, love, mercy, modesty, and patience, & going soberly & decently attired: And sometimes he thundereth forth Gods threatenings & vengeance of eternal damnation in hell fire, to such as did continue in pride, covetousness, envy, hatred, unmercifulness, uncleanness, filthiness, drunkenness, idleness, & in other sins and vices, that they were wonderfully altered immediately after the sermon. 
A marvelous alteration at the first hearing of God's word.  For some went weeping away, lamenting & repenting their sins: some did hold up their hands, & looked up to Heaven, desiring God to sand them his spirit to guide them in a new kind of life. And some seeing their fond & gaudy going, did hold down their heads, (being marvelously ashamed thereof) the sequel whereof showed, that it was not feigned: for, the next time they came to the Church or Sermon, there was such a marvelous change, that the preacher thanked God & wept for joy: for the richer sort did cast off their too sumptuous, costly, gaudy, & gazing attire, & came in such modest & decent apparel, as was rather under than above their degree: 
Too good to be followed.  & they ripped their costly & gaudy garments, & sold the same to such as would buy it for other necessary uses, the money whereof they distributed among the poor. And the inferior sort that were not able to buy new garments, altered their old into a decent fashion according to their degree: so that there was never such a change in such a short time, I believe.  SIUQILA. 
Such a change God send us, I fear it will 
another change but not so good.  never come, it hath been so long a coming. I have seen great changes with us between one Sermon and an other in one place: for where the Preacher persuaded them gently, and cried out against them vehemently for their proud, sumptuous, and gaudy attire: yea, and in such sort, that it would have made the very Infidels to have relented: truly at the next Sermon after, they were more costly, proudly, & more gawdely attired, with more newer and fonder fashions than before: And was not this a change as well as yours?  OMEN. 
But not so good as ours.  SIUQILA. 
Surely, yours was a wonderful good change. I fear it is Too good to be true. 
Note.   OMEN. 
And truly yours is a marvelous evil change and I think it is Too evil to be false.  SIUQILA. 
The more evil it is, the more need to be false, and the more good, the more need to be true. Well, though commonly there is such excess of apparel, such gaudy going, and such pecockly & new fashions every day: (for all the preaching and teaching) yet your alteration taketh place in some of our people.  OMEN. 
It is an evil soil that breeds nothing but sin: It 
Mark.  is an evil winter that hath never a fair day: & that is a mad kind of people that are all given to pride. Surely, such brave attire, and such shifting fashions, must needs ask great cost, & great cost will quickly consume. So that I believe by these your sayings, many thereby are brought into such a consumption, that they are houseless & landless, their purses penniless, and they at length meatlesse, & then they need not fear to faint in their furs, nor to be sick of surffeting: & one good turn they shall have besides, they shall not be troubled with taxes and subsidies, nor with paying of house rend: and some of them beside may boldly brag, that they have spent as much in one year, as their fathers got in twenty. 
A poor brag.   SIUQILA. 
They that can make these brags, may be bold to beg their bread: surely, if there were no preaching at all, me thinks reason should rule them, their own wits should will them, and the want of wasters might warn them, from being so prodigal, and spending so vainly.  OMEN. 
What will you say to them that are so bewitched? for unless they were so, they would never do so. A marvelous 
A marvelous thing indeed.  thing that they will pay so dear for God's displeasure, to spend so much to seek their own sorrow, & to go a while gay, to beg ever after. But truly if they knew the price of God's displeasure, they would rather go naked than wear such attire, and though they think that they shall be disdained 
Note this.  and mocked if they do not go according to the fashion, yet many do mock them because they go so out of fashion.  SIUQILA. 
What more fondness than to bestow money to be mocked? certainly if the ancient fathers that lived virtuously, that went decently, and fared temperately, were alive at this present, they would marvel at the going of many. Truly our father Adam, which was Lord of the whole earth, had but a leather Pelte to cover his nakedness, and to keep him from the cold, and God thought it good enough for him, else he would have given him a better to wear: and he was well pleased withal. But now many that have scant a village of their own, yea, and a great deal less than that, do so vaunt themselves in their velvets, and so sway in their s●●kes, that one would take them (unless they knew them) to be rather superiors than subjects. And whereas one of the 
Mark here.  causes why Adam did wear his garments, was to hide or cover his undecent parts: they have turned the use of their garments quite an other way, and wears them for plain pride. So that they are proud of that that should make them 
Mark.  ashamed. Who would be proud of the sheet he wears in doing his penance?  OMEN. 
None but fools I think, unless he be proud for the offence he committed. For his offence is the cause why he doth wear the sheet. So that the sheet should rather put 
It were good reason so.  him in mind of his offence which made him wear the sheet, than to be proud of the sheet.  SIUQILA. 
Even so the wearing of our garments should rather make us remember our imperfections, our undecent parts, and our vileness, the rather to allure us from pride, than thereby to be proud.  OMEN. 
You have spoken the truth with much reason. It 
It is strange indeed.  is strange, that that should puff up our hearts, that should pluck down our hearts.  SIUQILA. 
I pray you do your people keep one fashion and order in their apparel?  OMEN. 
What else, for if any with us hap to change the fashion of his apparel, and go otherwise than the ancient custom of our Country doth allow: he shall not only be pointed at, and mocked therefore, but also noted of such inconstancy, that he shall never after be called into any office or place of credit. And furthermore, he shall lose half his goods which shall be distributed for the relief of the poor, for that he seemed to disdain the fashion of his forefathers. It seems by your former talk, that either you have no such law, or it is not so kept.  SIUQILA. 
No truly, we have no such order, for so many 
So many fancy's, so many fashions.  fancies, so many fashions with us. Or ever one garment is worn, an other new fashion is come in.  OMEN. 
That must needs be a great trouble to Tailors.  SIUQILA. 
It cannot choose, but that they make them pay for their pleasure. Surely I muse, seeing there is so much crying out against it by the Preachers, that they are so new fangled and so fantastical.  OMEN. 
It seems they mean not to follow Christ's example therein, who did wear as simple and as plain a fashioned garment, especially of one of his degree, as ever was worn. And yet he was as able to have had as many new fashions, and costly suits of apparel (if he had listed) as the best of them all.  SIUQILA. 
Well, seeing the King of all Kings was content to go so basely, and in one fashioned garment: then why should we that are earth, ashes and dust, prieke up ourselves so Pecockly, we are our garments so gaudely, and that so costly and changinglye: I fear, it is so Lucifer-like; that without we change our copy, (and that with 
Mark this▪ well.  speed) we shall rather fall with Lucifer into Hell, than mount into Heaven with Christ. All Gods creatures from the beginning do keep their order and fashion, wherein God created them (but only man, for whom GOD made them all) who though he is the most reasonable creature on Earth of all other: who though he hath the most occasion to keep good order of all other, and for whom though GOD hath done more, than for all other: yet he is the most out of order of all other. Consider the sensitive creatures inferior to man, which are beasts, birds, fishes, worms, flies, and all other such like, and you shall not see one of them, but are of the self same fashion, order, and qualities, as they were above five thousand years since, when God first created them. Yea and all well content therewith, and look for no new fashion. Mark the 
Herbs and trees keep their old fashion.  vegetable creatures, whether they keep not their old fashion still or no? hath not the Primrose, the Cows●op, the Deasie, the Marigold, the Rosemary, the Lily, the Apple tree, the Walnut tree, and all other Herbs, Weeds, trees, and plants, the like flowers, leaves, stalks, roots, fruit, colour, smell, taste, virtue, and qualities, that they had the last year? and have always had since their first creation? consider the Mineral creatures, as stones, sulphur, alum, and gold silver, lead, tin, and the other metals, whether they do not retain still their old form and fashion that they have ever had or no? so that every one may know them by their old fashion that sees then: & yet man that God hath made lord & ruler of all these things, that keep their old order and fashion (that should keep himself & all things in order) doth so disorder and unfashion himself, that you will not take him that was last year, to be himself this year: Neither in apparel, countenance, behaviour, gesture, nor perhaps in qualities nor manners, and no marvel though we do not know them to be themselves, for I fear they themselves do not know themselves.  OMEN. 
Truly I never heard of more preaching and less following than is there by your sayings, but if they 
Note this.  would do as we do, they would bring forth better fruits than they do.  SIUQILA. 
How is that I pray you?  OMEN. 
We do not come rashly to hear the word of God. 
Mark this.  For we make a full account that when the Preacher doth speak: that then God himself doth talk unto us? And who will not go willingly and reverently to hear God speak, to avoid our damnation?  SIUQILA. 
Of truth none unless they be mad, for what if a worldly Prince should determine to go into a City or Country, all the inhabitants whereof were rebels and traitors, and would with his own mouth not only tell them that he did freely pardon them of their rebellion and treason, but also would give to every one of them his house, or farm to dwell in during their lives without paying of any rent, taxes, subsidies, or any other charges? would they not with great gladness, decentness, rejoicing & willingness come 
Worthy the noting.  thither, and most reverently hear that good King speak?  OMEN. 
Or else they were worthy to have a rebels reward, that is a rope.  SIUQILA. 
Then they are worthy to be hanged eternally in hell, that will not most gladly, willingly, joyfully, decently, soberly, and most reverently come to hear the eternal God the King of heaven himself speak, who doth pronounce not only unto us his free and general pardon in forgiving and saving us by the death of his own only Son jesus Christ from everlasting damnation in Hell fire, (which we justly have deserved by our detestable deeds) but also promiseth us to dwell with him for ever in Heaven in his own kingdom, in such continual joy, pleasure, peace, happiness, quietness and rest, as none with pen can describe, with tongue can tell, nor with heart can think (so that we will follow and obey his word) which to hear, mark, remember, and observe, it stands us upon.  OMEN. 
You have spoken most truly & reasonably. For 
Mark this well.  if we do willingly and reverently hear an earthly Prince speak for our short and vain profit: how much more ought we with great joy, desire, and most humble reverence, hear God speak unto us for our endless profit, joy, pleasure & felicity? Therefore (as I said before) we make so full account to hear God speak (for if we hear his word, we hear him: for God is the word) that before we hear the Sermon, we fall most humbly and reverently down upon our knees, & do pray most heartily to God, that he of his merciful goodness will so soften our hearts, that his holy word may take deep root therein, that he will increase our memory that we may carry away the good lessons that we shall hear therein, and that his holy spirit may aid us, guide us, move us, and procure us to bring forth the fruits of the Gospel, which shall be taught unto us therein.  SIUQILA. 
Oh it is that godly and fervent prayer that works this worthy effect.  OMEN. 
Yea, and at the end of every Sermon we pray in such order likewise, and in our private houses, we cease not to frequent the same.  SIUQILA. 
Yea, that is the way for such a seed to grow. 
This is to be considered.  For what is it to sow seed upon the grass or green sword unploughed or undygged? even so what is it to sow such a holy seed in hard and unprepared hearts? it is for lack of this godly prayer that preaching so little prevails.  OMEN. 
It is possible that many of your Sermon▪ hearers, do mistake the Preacher when he wills them to pray.  SIUQILA. 
Wherein do you think?  OMEN. 
Perhaps they take Play in stead of Pray: it is but the mistaking of one letter.  SIUQILA. 
I know not whether they take it so, but I think they make it so. For many goes from the Sermon 
That is very true.  to dinner, and from dinner to play.  OMEN. 
And why not from the Sermon to supper, and from supper to play? It would grieve them to be half so long a praying, as they are in playing.  SIUQILA. 
A strange thing to be wondered at, and against 
Mark well.  all reason, that many do play without weariness, seven or eight hours together, perhaps a whole night, to displease God and lose: but to pray a quarter of an hour, would tire them to please God and win. For want of this prayer, the proud goes as proud or prouder from the Sermon as before, as is seen by their stoutness, gesture, and 
Too true.  haughtiness: and the rich covetous, as greedy or gréedier than before. For though they are worth a thousand pound, their ears are so deaf, their hearts so hard, and their purse so shut, that one poor penny cannot get out to succour the poor.  OMEN. 
Well, I fear God will keep his mercy from the rich that keeps their money from the poor: and then they 
Mark.  are in a good case.  SIUQILA. 
Dives would give all the world if he had it, to be out of Hell, and rather than they will part with a penny, they will go to Hel. judas did more for money, than money will or can do for him: for money hath brought him to Hell, but money cannot bring him out of Hel. Therefore, woe be to that money that makes them be so mad, to lose the presence of God, for the company of the Devil.  OMEN. 
Truly you would wonder to see how the people which us of themselves, immediately after the preaching is ended, do come stocking & thronging one another to the preacher, to whom (being a man of such godliness, conscience and credit) they most willingly, freely, & liberally do deliver money according to their ability for him to distribute to the poor, as he shall think their necessity shall require: and you will not believe how they press to be one afore another: and it is no small sum that is thus given at one Sermon.  SIUQILA. 
Do they thus at every Sermon, & throughout all your Country.  OMEN. 
Yea truly?  SIUQILA. 
I never heard of the like. I have seen many godly collections at the end of Sermons: but they have been persuaded and moved thereto by the preacher for some one private person or purpose. But so commonly, universally, willingly, liberally and so earnestly, I never saw any. In deed there is a great sort with us, that go hastily, and willingly, and throng one another, striving who shall pay first.  OMEN. 
Wherefore? to relieve the poor?  SIUQILA. 
Nay, scant to so good an use.  OMEN. 
Whereto then?  SIUQILA. 
Forsooth to see Bear-baitings, Bulbayting, Plays, Uanters, and Tumblers, the most part of which people, I think, are such as seldom hears sermons. Therefore the less marvel, though they spend the time vainly, and consume their money fondly. But the rich Sermon 
The hard hearted and rich Sermon hearers.  hearers, before mentioned, which love goods more than goodness, and money more than mercy, I wonder at them, for thought their greediness will not suffer them to give one groat, nay nor any thing at all to their naked & needy neighbour, neither the plaint of the poor can make them take pity, to give one penny: yet the same perhaps within a while after will not stick to spend half a crown or ten groats at the least, at the Tavern, on their feigned friend (perhaps privy ●oe:) yea and will not stick at a dinner or supper, to spend in great cheer and superfluous fare, for clawbacks, flatterers, & sycophants, thirty or forty shillings (I will not say four or five pounds) without any remorse, grudge of conscience, or any care or remembrance of the poor, who they saw that day like to perish, the fourth part of which superstitious dinner or supper would have succoured a score of them well a seven-night.  OMEN. 
They are Dives diligent Disciples, therefore the 
They were better sup with God than dine with Dives.  Devil will bid them with Dives to dinner.  SIUQILA. 
Adolefull dinner will that be, where in steed of fine fare, they shall be fed with furious flames of everlasting fire. Is it not a wonder to see how covetous and niggardly they are in sparing a penny or a groat, that might 
A wonder ●●de●●e.  help them to Heaven: and how prodigal and liberal they are in spending a pound, to bring them to Hell?  OMEN. 
Our rich men are so charitable, and so pitiful to the poor, that if they see any poor, blind, lame, soar or naked in the streets: (as seldom there is any such) they do not only call them home with them, and give them food and raiment, but also will get Chirurgeons to help, and pay them for healing of them. And they will not go to dinner or supper, before they themselves have called their most poorest neighbours to dine or sup with them: and when they depart, they will give money to some of them, clothes to othersome, and food to othersome, as their necessity doth require.  SIUQILA. 
But they sit at their doors, and happy they may do so.  OMEN. 
Nay they are set at their own table: yea and that above themselves. For they are assured by Christ's own words, whatsoever they give to the poor, that give they to Christ. And seeing they feed Christ, they think that Christ is worthy to sit above them.  SIUQILA. 
Oh blessed people that are of that belief, for their belief therein is most true. The poor with us, would think themselves happy, if they might have a mess of pottage, or the scraps that come from the rich men's tables, two or three hours after they begin their dinner or supper, and to have the same given them at their door. But 
The wicked and cruel using of the poor.  many of the said rich greedy guts, caring for nothing, but for the hilling and filling of their own back and belly, can not be content to go by their poor pitiful brethren and give them nothing, but they will most uncharitably, and unchristianly rebuke them, chide them, rattle them, yea, and threat them, that the poor being checked of them that should cherish them, are almost driven to despair.  OMEN. 
Well, they shall stand more in need of Christ at 
Mark this well.  the last day, than the poor stands in need of them at this day. And then if Christ should rebuke them, chide them, or threat them, it will be wrong with them: for now, though they will not relieve or help the poor, yet there be other that can and will: but then, if Christ will not help or relieve 
As good he without his help.  them, there is none other that can nor will, except the Devil can help them, whom they find ready and at hand to do for them as he hath done for Dives and judas, whose friendship when they once feel, they will be sorry (but too late) that they refused the favour of Christ for the friendship of the Devil.  OMEN. 
Well, the rich with us have a greater respect to the favour of Christ belike, than the rich with you have: for all is too little we think, that we give to the poor, for Christ's sake: though they think all is too little that they spend on themselves, for the devils sake.  SIUQILA. 
In deed they have a godly respect if they do 
No money laid out can bring such a game, as that which is given to the poor for Christ's sake.  so: for, if they give all to the poor for Christ's sake, and leave themselves nothing, can all the money they have spent on themselves? can all the goods they have given to their children? can all the fines they have paid for Farms? can all the presents they have given to great men? can all the money they lay out for Merchandise? can all the money they lend to Usury? or can all the money they spend on feasting their friends, bring the like gain? no I warrant them. Fo● they shall have no recompense nor gain for that they spend on themselves, unless for that they spend voluptuously, viriously, excessively, and vainly, which the Devil will reward them for in Hel. And as for that they give to their children, they may hap have a thank, and peradventure be suffered to beg if they chance to stand in need. And for their fines, they have an earthly Farm for a ●elve years, and perhaps thrust out ere the years be half ended: and for their presents to great men, they may happily have something, and give three gifts ere they get one reward: and though they obtain the thing they require, yet it can be no better than an earthly gift, that is got painfully, kept carefully, and lost suddenly: And what is gained by the money laid out for Merchandise? is not the ship and all the merchandise lost sometimes? is it not sold sometimes to such as never pay therefore? is not much thereof sometimes consumed by unthrifty servants? nay, is not the Merchants throat sometimes cut for the money he took therefore? And though none of these things chance, the greatest gain that the Merchant can have, is to be rich, build fair houses, far finely, and go trimly, which, if he use ungodly, and bestow uncharitably, he shall gain thereby hell fire eternally: and what will be the gain they shall have for their money lent to usury? Forsooth they shall not dwell in the Lords Tabernacle: where then? truly in Hell: for they that shall not dwell in Heaven, of force their habitation must needs be in Hell, where they shall pay a greater usury to the devil, than they received for the loan of their money. And for the feasting of their friends, they shall have fair words, double thanks, another feast for it, and counterfeit countenances, and if they chance to come to poverty or to decay, they will recompense them with a frowning face, a lofty look, and a disdainful speech: and they may be as bold to beg a piece of bread at their door, as they were bold to sit at their table and fare of the best: but for that they give to the poor for Christ's sake, they give the same to Christ, & can that be lost they give unto Christ? no truly, for he will not only secure them, defend them, & feed them in this world therefore, but also will give them the Kingdom of heaven to dwell in for ever. And thus for giving Christ a little worldly trash that he gives us before, he gives us the great Kingdom of Heaven, far passing all the kingdoms of the world.  OMEN. 
Spend what they will, lend what they will, and give what they will, all is but lost in comparison of that that is laid out on this sort to the poor for Christ's sake.  SIUQILA. 
Therefore what wicked wretches are they 
They are wicked wretches indeed.  that are such niggards to Christ▪ that is so liberal to them? How would that man be praised, esteemed, and loved, that should give that poor man a hundredth pound a year, that 
Such a one is worthy to be praised & loved.  lends willingly for his love one penny out of a groat which he before gave him? then how much more should we esteem, honour, love, and obey Christ, and think all too little that we do or can do for Christ, which doth not only give 
Mark them that are more worthy of love & praise.  us here all the worldly riches we have, but will give us the kingdom of Heaven, if we bestow on the poor for his sake part of this vain worldly goods which he before hath given us? What if God should keep the Sun that it should not heat the earth? the rain that it should not moisten the earth? and should stay the grass from growing, the corn from increasing, the trees from bearing fruit, and the fish, 
Consider this.  birds, and beast? from breeding? What riches should the wealthiest and proudest of us all have? what food should we feed on? where should we have garments that make us so gay? how long could we live? then (this well considered) they are far unworthy to have either food or raiment, or any other things in this world at God's hand (much less in the world to come,) that will not give part of that to the poor, for his sake that hath given all before.  OMEN. 
There is one worthy sentence that Christ spoke that is much considered, and greatly followed of us.  SIUQILA. 
What is that I pray you?  OMEN. 
Whatsoever you would that men should do to you, even so do ye to them: This sentence is painted on the posts of houses: and there is such a straight Law with us, for the doing according to this saying, that if they follow it not for the love of christ, they dare not break it for fear of the penalty that belongeth to it.  SIUQILA. 
How is that?  OMEN. 
Forsooth as they do, they shall be done unto: for there was with us a very rich man that came by a poor naked lame soul that lay in the cold, who though he lamentably and pitifully cried out of the said rich man, for to have some relief or succour, he did not only chide and rate at him for ask some alms of him, but also went away, and gave him nothing at all: whereof, when the Ruler of the City there heard, he sent for the said churlish rich man, and asked him what the sentence of Christ was, that was commanded so straightly to be kept amongst them: and the said rich man said, Whatsoever you would that men should do to you, even so do ye to them: then the said Ruler of the City commanded that he should put off his clothes, and then he was compelled to sit in such poor, thin, and beggarly rags, as the poor man did, in the open street, a whole day together, and none could be suffered to give him 
A covetous man well served.  all that while, either meat, drink, or clothes, or any other thing to secure him: and at night he was brought before the said Ruler again: when, he asked him, whether he had done to the poor man, as he would be done to himself, and he answered no: and then the Ruler said to him, as you like this yourself, do so to other. And then all the rich man's clothes that he did wear at that time, was given by the ruler to the said poor man. Which worthy example did so much good, that what for the love of God, and what for fear of the law, the poor ever since with us have been marvelously well succoured and relieved.  SIUQILA. 
Truly me thinks it is Too good to be true: but if it were true, he was as well served as he had deserved. Oh if two or three of our rich, full, & fat cormorants that are so pitiless, disdainful, and uncharitable, to poor, hungry, naked and needy, were used in such sort, so many would not go so stoutly, proudly, and carelessly by the poor without giving them something, as they do, if they should be done to as they do to other, they would quickly cease from doing that they do: they would do more for fear of one days hunger or cold on the earth than for fear of an everlasting hunger and burning in Hell. Well, happy are the poor that take their hunger patiently. But I pray you take the poor (with you) their poverty patiently, or not?  OMEN. 
The patience of the poverty with us passeth, for 
The patience of the poverty in Mauqsun.  they are so well instructed in the scriptures, that they know The poor in spirit are so blessed, that theirs is the Kingdom of Heaven, not that worldly poverty makes them blessed, unless they be withal, humble, meek, gentle, patiented, loving, faithful, and godly. And they think themselves in this case, more richer in their great and extreme poverty, than the richest king on the earth: For poor Lazarus that is in Abraham's bosom is such a pleasant pattern, and the rich glutton so fearful an example unto them, that the poorer they are, the more joyful they are: and the richer they wax, the more sorrowful they are: knowing that riches are snares to pluck them from God, and Poverty is a mean to help them to Christ. It is as hard to find with us a murmuring, impatient, or ungodly poor man, as it is easy to find with you a proud, churlish, and uncharitable rich man.  SIUQILA. 
Then belike all the impatience, and wickedness, is in your poor women.  OMEN. 
As all the Humility and charity is in your rich women. What I said of our poor men, I meant the same of our poor women.  SIUQILA. 
Surely I never heard of such a Country as yours, before this day, for of all other people with us, the poor is the most out of frame, especially the beggars, for they seldom or never come to the church, neither hear the 
The poor most out of frame.  word of God: whereby they are given to such idleness, drunkenness, fight, brawling, swearing, cursing, and most ungodly living, that it grieves me to consider their estate.  OMEN. 
What, have you no laws to bridle them?  SIUQILA. 
Yes, the idle Rogues are burned thorough the ears, and if they be taken after a roaging, they are hanged.  OMEN. 
Then you are sure that they will rogue no more. They that may and can work, and will not, it is meet they should be punished: but they that would work, and 
Mathe this.  cannot have it, they are worthy to be favoured. Therefore, as due correction ought to be for the one, so provision for work aught to be for the other.  SIUQILA. 
We have very good Statutes ordained for them both: but if the Statute for the said provision were as well prosecuted, as the Statute for punishing of Rogues in some places is executed, then godly exercise should be more used: Idleness the root of evil, would soon be banished: the poor and needy the better cherished: the rich and wealthy a great deal less charged: fewer Rogues and Uagabondes whipped, or punished: the Country and Commons greatly enriched: and God therewithal very well pleased.  OMEN. 
I perceive you have many good laws, and evil kept: but we have but few, and very well kept. I think God doth plague your wicked poor, with churlish and uncharitable rich: for, if your poor were as godly as ours, God would make the rich as merciful as ours.  SIUQILA. 
Surely I have seen a godly disposed man with us give twelve pence equally among four, and delivered 
A greedy part of a poor man.  it to one, bidding him, that the other three should have their parts in it: who, after the giver was gone, the vuthankefull wretch kept all to himself, and would give the rest never a whit: which covetousness, envy, and spite of the poor, maketh many other far the worse.  OMEN. 
Yea, at their hands that would feign make an excuse to spare their purse: but the godly will not consider the manners, but the need of the poor. It were a wonder for you to see the marvelous desire that our people have to help or to relieve the poor: for, if it be once noised or bruited that one is in great necessity, or fallen into poverty with us: immediately as soon as they hear of it, such a company will go thither, some one on horseback, and some on foot, as though it were to a Fair, and well are they that cannot only come thither with the foremost, but also that can give the most money to relieve him withal.  SIUQILA. 
There are some with us, that make great haste, and run apare when men are suddenly decayed or impoverished, but not to such purpose as they run with you.  OMEN. 
How then I pray you?  SIUQILA. 
Forsooth, as soon as any are suddenly decayed or impoverished, they, to whom they own money▪ or are indebted, will make haste, or run apace, to seize the rest of their goods, or to arrest their body, and to cast him in prison.  OMEN. 
Oh what villainous wretches are these, that is, as though one were wounded & an other to come after and kill him out right. O merciless misers, how can they look for mercy at God's hand when they shall stand in need, that do show such extremity to their brethren when they do stand in need? Would they be content to be imprisoned, when they stand in need to be pitied? or would they be contented to be whipped, when they have been scourged before?  SIUQILA. 
I knew one that was impoverished both by the loss of the sea, and by suretyship, yet notwithstanding, he was cast into prison of his cruel creditors, who having not sufficient left to satisfy them, offered to give them all that he had, and to leave himself nothing in the world but the simple clothes he went in, (which were not worth the value of a noble) & yet these merciless wretches would not release him out of prison, but kept him there, saying, they would make Dice of his bones, if they had nothing else. I believe these will be dear Dice when they dwell with the Devil. I perceive they had rather be cruel for the fiends favour, than to be merciful to have the grace of God. But by that time they have line as long in hell, as Dives hath done, they will think they have gottē●inal gains for the cruelty they have done. O wicked wretches, how were they bewitched, by keeping him in prison? He should be poorer, whereby they were never like to have their own, and by setting him at liberty, he might be the richer, whereby they might obtain there own: and furthermore, if he should die in prison, his death did not only discharge his debt▪ where▪ by they could never recover any thing, though he were worth a thousand pound, but also God would so revenge his cruel death on them (unless moste hearty they repented the same from the bottom of their hearts) that they should have line in an everlasting prison, in the flames of infernal fire, and intolerable torments of Hell for ever, which is an other manner of imprisonment, than they did or could prepare for him.  OMEN. 
Well; your cormorants shall never get so much good by their cruelty, as we shall do by our Charity. As I told you before, all our whole Country is given to be marvelous merciful, and to be altogether charitable: for they are of this belief: that Christ, for whose sake they help their poor brother, will not only bless the rest of their goods the better, and prosper their trade and doings; whereby they shall be ten times ryther in this world: but also that he 
Mark this well.  will reward them after their death with the Kingdom of Heaven.  SIUQILA 
O happy people that have this belief, & oh blessed Country that loves Christ▪ so well: yet I think if our greedy gatherers did believe, that Christ would send them ten times as much as they should bestow on the poor, they would go as thickly, run as quickly, & give as liberally to the poor, as your countrymen do, for their hearts: but yet by the way, more for the greediness of the gain, than for the love of Christ: and more for the increase of their goods, than for the kingdom of Heaven. But another thing I have to ask you: are the wives obedient to their husbands with you?  OMEN. 
There are no wives on the earth more obedient to their husbands than ours be. 
The wives of Mauqsun are most obedient to their husbands.   SIUQILA. 
Then I believe they have loving and careful husbands.  OMEN. 
What else? For they will go without themselves, rather than their wives should lack. And you shall not find in all our Country one, but that is so careful for his wife and family, that he thinks no travail too much that he takes for the maintaining of them.  SIUQILA. 
His wife doth her diligence likewise, doth she not?  OMEN. 
Be assured of that, for she is as great a saver as he is a getter. And she sees that her servants loiter not, but labour: and the least child she hath, as soon as it is able to do any thing, shall not be suffered to be idle. And every of 
Their children well brought up.  them shall be put to that whereto they are most apt: not one of them, but as soon as they can speak, they are taught to say the Lords prayer, and the Christian profession.  SIUQILA. 
And is this generally used through your whole Country?  OMEN. 
Yea in deed is it.  SIUQIA. 
Some with us, whose parents fear God. 
Children as evil brought up.  are brought up in the same order (thanks be to God.) But truly the most of our youth, especially the poorer sort are so ●idlingly, fond, wanton, and ●●lely brought up, that it is a grief to the godly, annoyance to their neighbours, a sorrow to their Fathers, a mischief to their mothers, and a doleful destruction to themselves at the last.  OMEN. 
Have you not a law for the punishing of the 
A law for the father that bringeth not up his child well.  Father that so brings up his children?  SIUQILA. 
No truly.  OMEN. 
Then we have For if any child with us cannot either read or say the Lords prayer, and the Christian profession at five years of age, so that he or she can speak. And if any other child be ignorantly, rudely, or disobediently brought up, the father of that child shall (if he be●●e any authority or office) immediately be put out of the same. For we hold, that they that cannot order, rule, or govern their children and family, never will govern or order any great charge or office in the common wealth. And also every such negligent Father, if he be rich or able, shall not only put every such child so ignorantly brought up, into a place there next for such purpose ordained, called the house of good edution, and pay for their teaching, feeding, clothing and other necessary charges: but also shall pay for the teaching, feeding, clothing, & other necessary charges, & bringing up of so many of his next poorest neighbours children in the same house of good education, as he is constrained to put and find there of his own.  SIUQILA. 
But what if such Father be not able to do thus?  OMEN. 
Then he shall receive twenty stripes, every month once, until he have trained his children Christianly and obediently, according to the order of our Country.  SIUQILA. 
It may be, that the children so rudely brought up have no Father living.  OMEN. 
Then their mother, or they, in whose keeping they are, shall perform the same (if they be able) or else suffer the punishment, if they be ●ore.  SIUQILA. 
And is this good order thoroughly executed with you?  OMEN. 
Yea indeed is it, and that as well on the rich as on the poor.  SIUQILA. 
Then it hath done very much good.  OMEN. 
It hath done so much good, that it is hard to find in all our Country, one child of five years of age, that cannot say the lords prayer, and the whole Christian profession, or any other that is rudely or disobediently brought up.  SIUQILA. 
Surely you are to be commended for this worthy order: but much more to be praised for the general executing thereof. Truly there is neither penalty for the rich, nor punishment for the poor with us in this case. For if there were, so many of our youth would not be in principles of Christianity so ignorant, to their parents so disobedient, nor in their doings so rude or insolent.  OMEN. 
If you have such, or as good, I think they would rather be omitted than observed: as well on their parts that should see it performed, as theirs that should see it executed. And then as good never a whit as never the better.  SIUQILA. 
In deed you have said the truth: for what through favour and friendship, what through flattery and fear, and what through negligence and recompense, many good laws and orders are both evil kept, and evil executed.  OMEN. 
No marvel, for slack executing of laws, 
Note this well.  makes evil keeping of laws: but execute laws broken severely at first on a ●ew, and the same laws after will be well kept of many. The proof whereof none knows better than we.  SIUQILA. 
But what order have you for disobedient children to their parents, of more riper years? and servants to their masters?  OMEN. 
Surely there is none such with us now. But our law is, (which if it be broken it is surely executed) that if any between a dozen years of age and twenty, are disobedient, and will not be ruled nor do their duty as well to their Parents as Masters, neither by any gentle or fair means, neither by sufficient correction: every such a one shall be bound prentice until they shall be thirty years of age, with such masters as be able and will rule them. And if at any time during the said years, they go or step aside from their said masters: then they, during their lives, shall be the King's bondmen of our Country.  SIUQILA. 
It may be that their masters cruelty may be the occasion of their going, and then it were against reason that they should be both used cruelly, and also made bondslaves.  OMEN. 
You have said well: but if it can be proved that their masters have used them otherways than they ought, or that they have lacked either meat, drink, cloth, sufficient lodging or rest: then their master shall forfeit the fourth part of his goods, which shall be sold and equally divided among ten of his most poor neighbours that dwell next unto him: and they shall be put to other to serve.  SIUQILA. 
You make your orders the straighter, that you might have few offenders. But how use you them that are disobedient, and misuse their father and mother after they are twenty years of age?  OMEN. 
If their parents be poor, and they poor; they receive on their bare skin thirty stripes with a whip thirty days together: and if they be poor, and their parents rich, than they shall never have any of their fathers or mother's goods or lands, neither shall their fathers or mothers relieve them or cause them to be relieved with any of their goods or living, in pain of for feature of all that they have. And if the child be rich and the parents poor, than the one half of his goods and lands shall be given to his parents, to help them with all: and the other half shall be sold, and the money shall equally be given and delivered to ten of their next poor neighbour's children that are most obedient to their parents, and that are of most honest behaviour.  SIUQILA. 
Truly an excellent good order. For though they fear not to brea●e God's commandment in disobeying their parents, yet whipping, the loss of their lands or goods that they have, or the goods and lands of their parents which they are like to have, fears them to disobey or misuse them. And the giving of the disobedient persons goods in such order, makes poor men's children strive to exceed one another in obedience, and honest behaviour. But what if any be rich or wealthy, or come to promotion, and will not help, or relieve, or secure their Parents, driven to misery or poverty.  OMEN. 
Of truth, we have such a worthy law therefore, which hath been so straightly executed on three or four offenders, that never any since durst break the same. One example whereof I will show you, which shall be sufficient for your understanding and liking I hope.  SIUQILA. 
Declare it I pray you.  OMEN. 
A certain Merchant man with us being very rich and wealthy, brought up one of his children in learning and other special qualities, sparing no cost for the training him up: for he esteemed him above all the rest. Who after through his wit, learning, and other excellent qualities, grew more and more in estimation and wealth: so that at the last the King did so favour & esteem him, that he used him in his most secret and weighty affairs, whose father (the Merchant) partly by evil servants, partly by evil debtors, but chief by great mishap and losses on the Seas, ought a great deal more than he was worth, and so came suddenly to great poverty & penury. Who, having none other stay to stick to than his son, that was thus highly promoted, went to his son, making a full account that he should not lack at his hands whatsoever he needed. Whom, when his son saw in such a poor case, he did not only refuse to help or relieve him any thing at all, but also thought scorn to take him for his father, and gave him a flat answer, that i● after he troubled him any more in such sort, he would make him fast for flying. And so he ●lang away in a fume. Wherewith his poor father was in such a perplexity, that he knew not well what to do, looking least of all other that this his son would so serve him, considering he loved him above all the rest, bestowed more on him than of all the rest, and trusted to him more than to all the rest. But being now pinched with extreme necessity, and taking his sons ingratitude so earnestly, he was fully determined to complain to the King, being assured that he would hear him speak gently, judge according to equity, and perform judgement speedily.  SIUQILA. 
Yea, but perhaps he might wait there a good while, ere he could speak with the King.  OMEN. 
No truly, for commonly one whole hour together in the forenoon, and one other hour in the afternoon, the K. sits openly in his gate, that any may complain to him there that hath cause, for that place & time is only for complaints.  SIUQILA. 
If the Kings with ●● should use this order, it would grow shortly to a disorder: for there would be so many complaints, that they would go near to thrust the King out of his Chair.  OMEN. 
Yea? that is a token that the Rulers & judges do 
Mark.  not execute their Offices truly and diligently in the country far from the King. For, if they did, they would not go so far to complain, that might have equity near home. But our King is not so troubled, for we have so few offenders, that we have few maintainers.  SIUQILA. 
Then proceed I pray you: what did the poor Merchant then?  OMEN. 
He waited against the next day when the King came to sit in the gate, with whom he was sure his son would come: whom as soon as he saw, he kneeled humbly before the King and said: Oh King, what is that son worthy to have, that will not help nor secure his father, being fallen from great wealth to poverty? neither will acknowledge him for his father, though his father loved him most tenderly, & bestowed on him liberally, & brought him up learnedly? To whom the king said: when I see him, than I will tell thee what he is worthy to have. And, because we wish to have him before us with speed, we will send one of our servants for him, therefore tell us where he is. Then said the poor man to the king, your Grace shall not need to send for him: for he is here already. And then he pointed to his some & said: This is my unkind some, whom you have thus promoted, which had never come to this, if I had not bestowed so much in the bringing of him up. But it is often seen, that when the father doth most for his child, the child doth least for his father. And those children, whose parents do pamper most: those parents in need they do succour the jest. Then the K. turned to the lord, being one of his privy counsel (which was the said merchant man's son) saying: how say you my L. is this poor man your father, that you have refused to succour, & disdain to take for your father? then he said to the king, I know not whether he be my father or not. Indeed said the K. he is a wise child that knows his own father: but is this he that brought you up in stead of his son? then he answered the king: I cannot deny but that this is he that brought me up, & whom I then took for my father. Was not your mother his wife when you were born (said the king?) yes truly said the L. Then the king said to him again, do you know that you have any earthly father besides him? no truly said he. O varlet said the king, to excuse thy pride and presumption, into what mischiefs hast thou brought thyself? if this poor man be not thy father, as thou seemest to deny as much as in thee lieth: the greatest gain that thou canst get thereby, is to make thy mother a whore, thyself a bastard, and thy father a Cuckold, which is but a slender recompense to him and thy mother for their great pain & expenses in their bringing thee up. If he had been but thy foster father, & his wife thy foster mother, being recompensed at full for thy feeding, clothing, & education: yet thou art bound by the law of God, by the law of nature, & by the law of friendship, reverently to use them, lovingly to receive them, bountifully to reward them, & in their necessity as a some to relieve them: much more thine own father. What if they had suffered thee to starve in thy youth for lack of food & raiment? how couldst y● them have lived? therefore thou owest them for thy life. And what is a sufficient price for ones life, who can truly judge? and what if they had not brought thee up in learning & knowledge to their great cost & charges? how shouldst y● them have attained to this promotion thou art? Oh vile varlet not worthy to live, how can I persuade myself, but that thou obeyest me rather for reward, than for love? for, if thou disdainest & refusest thy most 
Mark.  loving and natural father in his poverty, where there is no danger, how quickly wouldst thou forsake me if I stood in need of thee in any great danger, peril or necessity? therefore how dared thou be so bold to dissemble with us, and to abuse our Majesty with thy flattering fawning all this while? for how canst thou be faithful to thy Prince, that art false to thy Father? and therewithal the King cast on him a fierce and frowning countenance: which when the said Lord perceived, he did fall down before the King on his knees, and desired his grace to pardon him. To whom the King said, if thou hadst perceived, that we had little regarded this thy poor Father's complaint, thou wouldst then have fed us with one fable or other, and so faced out thy poor Father before our face. Or, if we should have posted him over to some other to declare his cause, & not to have heard it ourselves: then thou wouldst have found such means, that either 
Truly said.  he should not have been heard, but put off with fair words from time to time, or to be threatened or imprisoned for presuming to complain on such a noble man that is so nigh our person: as though such as you, had authority to do what wrong you list. But now, because thou seest that we have heard thy poor father attentively, and taking this thy vile fact most heinously, and mean to give judgement without partiality: therefore thou humblest thyself upon thy knees before us, more (I am sure) for keeping thine estate, for preserving thy lands & goods, and for fear of punishment, than for offending of God, angering of us, or for misusing thy father. Therefore thy kneeling is compelledly, not willingly. And for that we have given great charge & commandment through out our realm, for the observing of this notable sentence of Christ, As you would that other should do unto you, even so do ye to them, between one stranger and another, the breakers whereof are punished, & well worthy▪ than thou oughtest with great reason to be much more punished, for nothelping, or denying thy loving father: and because thou hast done to him as thou wouldst not have him do to thee, thou shalt be done to, as thou hast done to him. Therefore my judgement and sentence is, that presently thou shalt be deprived of all thine honourable estate and offices whatsoever: all which we 
The King's worthy judge meant.  will bestow on such as we think worthy thereof: and all thy lands and goods, whereof now thou art possessed, we clearly take from thee, and do give all the same to thy poor father here, whom thou disdaynedst or denyedst: straightly commanding and charging him, that he shall never give thee, nor suffer thee to enjoy any part thereof, neither shall succour nor relieve thee therewith: and the apparel that thou dost now wear, he shall have, and thou shalt have this thy father's poor attire, and wear it likewise: and thou shalt humble thyself to this thy father, but he shall not only refuse to relieve thee, but also shall refuse thee for his son. And also my judgement is, that thou presume not at any time hereafter to come in our presence, neither within seven miles of our Court, upon pain of death: And this is our final sentence and judgement, which shall not be revoked. And when the King had thus said, a great sort did rejoice, that they had such a king, that did give so severe and righteous judgement of that wicked son, not regarding him, thought he was of such honour, and so highly in his favour.  SIUQILA. 
And was the King's judgement performed in such order, as you have declared in all points?  OMEN. 
What else? not one jot thereof was left undone or unperformed.  SIUQILA. 
Surely I perceive your king respects not the offender, but the offence: the strict and severe punishing of the superiors, is a sufficient warning to the inferiors: for, the poor offender may not look to escape, whore the rulers that the King loveth can find no favour. I perceive the king's severity 
Mark well.  tendeth to a good end, for he punisheth the offenders without any pardon, because none should offend in hope of that pardon▪ Your country is happy that hath such laws, but more happy I say, that they are so kept, yet much more happy that they have such a king, I would all such sons were so served. Me thought you said, that all the wives with you are marvelous loving and obedient to their husband.  OMEN. 
I said so, & I will stand to it, for I assure you, if the love and obedience of women were lost, it might be found in them, all the wives in the world may learn to love and obey their husbands at them.  SIUQILA. 
We have with us many gentle, loving, and obedient wives to their husbands: but that all are so, I dare not affirm, least happily I might be found a liar. But what if a rich man with you that hath a wife, doth chance to come to poverty? will not his wife than change her love into hate, gentle speech into chiding, & obedience into frowardness.  OMEN. 
It is impossible to find such a wife with us, for they have learned S. Paul's lesson too well for that, knowing, that as Christ is the head of the congregation, so is their husband their head: And they remember the promise and vow they made to their husbands at their marriage, whereby, neither poverty nor sickness, nor any other trouble can release than of their obedience. But if they should be disobedient, their husbands may not bear them.  SIUQILA. 
What then?  OMEN. 
Her husband must persuade her with gentleness.  SIUQILA. 
But what if that will not serve?  OMEN. 
Then the minister there must persuade her by the scriptures to obey her husband aswell in poverty as in wealth, for whose persuasions, if she will not amend, than she shall be compelled to wear such an attire, as is appointed for disobedient wives, which when she wears all the rest of the wives will wonder at her, which is the greatest infamy to her that can be, & also her husband shall not be bound to find her neither food nor raiment, until she become obedient to him.  SIUQILA. 
That is a very good way to make them obey, if it were but for fear of famishing. But I pray you sir what remedy hath the wife, if her husband beat or misuse her?  OMEN. 
There be none now that beat or misuse their wives with us: but▪ I will tell you how one was served with us long since, that did beat his wife cruelly, who was as obedient and loving to him as any could be.  SIUQILA. 
How I pray you?  OMEN. 
The woman was so godly and honest, that she took it patiently, and did never complain on him therefore.  SIUQILA. 
Who then?  OMEN. 
Her neighbours that dwelled next unto them: and when the Ruler of the town heard of it, he sent immediately both for the husband and the wife, and when they were come before him, seeing the wife so pitifully a●ayed with strokes, he asked the woman, if her husband had beaten her in that order, 
How a man was used for beating of his wife.  who said no: & then her neighbours said to the Ruler, sir, we heard him beat her so cruelly that we came into him & found him beating of her, desiring him then to leave off▪ but neither the humbleness of his wife, kneeling to him on her knees, neither our earnest desiring of him, could once move him to leave beating of her: and then we made such a noise, that more company came in, & so by strength we made him to stay, or else I think he would have killed her. Then when the wife that was beaten heard them say so, she kneeled before the ruler, and desired him to be good to her husband.  SIUQILA. 
There be few women with us would have 
Few women will do so.  taken their beating so patiently, excused their husband's cruelty, or entreated for their husband so earnestly: nay many of them, rather would not only have complained of their husbands themselves, but perhaps would have made the thing worse than it was. Therefore, that woman is worthy to be registered among patiented and loving wives▪ But what said the Ruler then to the ●ore beaten woman?  OMEN. 
Forsooth he said thus unto her: O good woman, I lament thy case, thou lovest thy husband better than he loveth thee: but because thou knowest thy duty to thy husband, and he doth not know his duty to thee, & for that I see thou art godly, wise, patiented, & obedient, & knowest better how to gonvern thy house than he: therefore my judgement is, that thou shalt receive all & pay all, & be chief ruler of thy house, and shalt take an account of this thy husband of all that he shall get, until he become a loving husband to thee, and doth use himself in all points as a good husband should do: and therefore stand up, and content thyself, for thus it shall be. And then he turned to her cruel husband and said, how canst thou love thy neighbour? how is it possible that thou canst love thy dear friend (though he do never so much for thee?) how canst thou love thy parents? or how canst thou love thy children, or any other? or how canst thou love thy superiors, or thy sovereign? that hatest thyself: thou thinkest I lie, because I say thou hatest thyself: no, I do not lie: for, unless thou hadst hated this woman thy wife, which is thyself, thou wouldst not thus cruelly without all pity have beaten her: for, by Christ's own words, Man and Wife are two souls and one 
Mark these words.  body. If thou didst see a man beating one of his hands with his other hand, wouldst thou think that he loved that hand that he doth so beat? for, is not that hand part of himself? then, how can I be persuaded, that thou lovest thyself, because thou hast thus cruelly beaten thy most loving and obedient wife, which is thyself, and one of thy hands, yea, and thy better hand to, unless thou were better thyself. And because thou hast followed Christ's sayings and the King's commandment so well, (which is, Do as you would be done unto) it is meet to do unto thee as thou hast done. Therefore, I decree and judge here, that as thou hast used thy wife, so shalt thou be used, that is, thou shalt be tied fast to a post, and four of the stoutest wives that dwell next unto thee, and are most angry with thee for giving 
The judgement of him that did beat his wife.  such an evil example to their husbands to use them so, shall beat thee with four good cudgels, till thou be as well beaten as thou hast beaten thy wife. And this shall be done immediately in my presence, for I will not departed hence until I see this my judgement fully executed. And then presently there was a post set up purposely therefore, and the cruel husband was fast tied thereto, and four of the said stoulest wives came with strong cudgelles, by the Ruler's commandment, and did beat him lustily, that he cried out again. And one of the wives said to him sirrah, Do as you would be done unto, and therewith reached him such a blow that made him to shrink: an other of them said, if strokes be good for your wife, they are good for you, & then she gave him such a stroke, that she made his sides ache: the third woman (not forgetting her turn) spoke not so low but that one might well hear her, saying: Is it good beating? & then she reached him such a remnant, that he had a cause to remember her: and the fourth woman, for fear of forgetting, so swinged him about the shoulders, that he conned her little thank, saying: As you like this my friend, beat your wife again. And when the Ruler saw, that he was thoroughly and well beaten, he caused him to be loosed from the post, and said unto him: Now go your ways home, and see that you suffer the rest of our judgement to be performed, until you have learned what is the duty of a husband, and how to behave yourself, and use your wife: and I trust you will remember this lesson: Do as you would be done unto. And then the Ruler departed, the beaten man sorrowed, all husbands feared, and the wives much rejoiced: and I never heard since, that any man in our country did beat his wife.  SIUQILA. 
If there were such a strait order and law with us for husbands that beat their wives: many a wife would be so unruly, that their husbands should never live in quiet. But what if a woman should beat her husband with you?  OMEN. 
What a question is that, there are none such nor never will be with us: but we have a law therefore, if any should chance to offend therein, for it is better to have a law without offences, than to have offences without a law.  SIUQILA. 
I pray you declare the same.  OMEN. 
If a woman should beat her husband with us, that is not able to rule her, she should have her husbands 
How women are used that beat their husbands.  apparel put on her back, with a sword girded to her, and so should ride through every street in the Town where she dwellest and she men that are her next neighbours shall guard her, and say in the streets as she rides, This is the woman that hath beaten her husband: and then she shall be put into a house appointed for unruly persons, where she shall have neither meat nor drink until she have earned it: and at the months end, she shall go home to her husband again.  SIUQILA. 
truly this is a better order in this case than we have: For▪ in some places with us, if a woman beat her husband, the man that dwelleth next unto her, shall ride on a cowlstaffe: & there is all the punishment she is like to have.  OMEN. 
That is rather an uncomely custom than a good 
Mark.  order, for he that is in faintness, is undecently used, and the unruly offendor is excused thereby. If this be all the punishment your wives have that beat their husbands, it is rather a boldening than a discouraging, of some bold & shameless Dames, to beat their simple husbands, to make their next neighbours (whom they spite) to ride on a Cowlstaff, rather rejoicing & ●●earing at the riding of their neighbours, than sorrowing or repenting for beating of their husbands.  SIUQ. 
Yea, but if one of them should taste of your order in that case, it would save many ● husband from many a blow.  OMEN. 
I●●ere be as many such wives with you, as there is few with us, they would be a great safeguard to your Country if ●ée●●●ere: for they would fight furiously against their foes, that fight so fiercely with their friends.  SIUQILA. 
It is great reason that they should do so, although perhaps they would not do so: for many that fight with a coward, wil●●●t from a man.  OMEN. 
Yea, and many that will not fear to fight with a man, will be ashamed to fight with a coward.  SIUQI. 
That is very true, but resolve me of this: wilt one man fight with another with you for their own private quarrel?  OMEN. 
No surely▪ for, seeing Christ hath willed them not to resist wrong, saying moreover, Whosoever giveth thee a blow on thy right ●i●eke, turn 〈…〉 the other▪ meaning to suffer▪ a theridamas as much wrong ●●●●▪ than to 〈◊〉 the same: therefore they will not revenge their own quarrel, neither fight with any▪ and for that there is such a straight law for punishing of fighters, they dare not fight.  SIUQ. 
But what if one should meet with his enemy with you, & would needs fight with him whether he would or no?  OMEN. 
What if the Element should fall? I tell you there is such peace, quietness, love and concord with us, that there is no fight with us.  SIUQILA. 
I durst lay a wager, that if some of our lusty lads were with you, they would sooner bring you to fight, than you could bring them to quietness.  OMEN. 
I doubt that. But to satisfy your mind of your 
A law for fighters.  demand, if one would needs fight with us, the other with whom he would fight, is bound to run and ●lee from him.  SIUQ. 
Yea, but it is counted a great shame with us for one to flee in that case. 
Mark.   OMEN. 
Whether is it more shame to flee from fight, than to be hanged for killing?  SIUQ. 
To be hanged for killing, is more shame & pain to, if they could see it. But what if he be not able to outrun him, or if it be in such a place that he can not shun him?  OMEN. 
Then he that cannot flee & would, shall have no harm if he kill him that procured him to fight: and if he hurt or maim him, he shall have his mends in his own hands. And if the beginner kill him that would have fled, them he shall be put to death without any pardon (whatsoever he be,) & if the party that would have fled be maimed, than he that hath maimed him, shall give him the one half of all his goods & lands, how much soever he hath, during the life of him that maimed him, to live on: & if he be but a poor man, or a man of Art or trade that hath maimed him, than he shall give him wéekly y● one half of his getting, during the life of him that maimed him: & if the party that would have fled be hurt, & not maimed, than he that did hurt him, shall pay for the healing of him, & shall give him the fourth part of all his goods & lands: or if he be not very rich, than the fourth part of his getting for the space of so many years, as he hath hurt him in sundry places of his body.  SIUQILA. 
Surely it is a very good law: in one point it is like our law, though unlike in all the rest. Therefore, if God's law will not make them refrain fight, this law will fear them to fight. A marvelous thing, that the fear of short punishment, & the love of vain trash, shall make us to fear, that Hell fire can not cause us to shun, & endless riches cannot move us to do. It is a wonderful thing to consider, 
A wonderful thing to consider.  how many are blinded & bewitched by that wily and wicked serpent our deadly enemy the Devil (yea, and that against all reason) for thousands are so stout, manly, & courageous, that most cheerfully and willingly they fight and adventure their lives for their own vain and tri●ling quarrels (whereby they are like to go to Hell) but they are very cowardly dastards, and dare not fight nor die in Christ's cause or quarrel, whereby they are sure to go to Heaven.  OMEN. 
If they knew the riches and joys of Heaven, and the poverty and pains of Hell, and the reward that Christ giveth to them that fight in his quarrel, all the whole fight would be in Christ's cause.  SIUQILA. 
I am sure of that: the best they can get in fight in their own cause, is to come from fight but as well as they went to fight, which is but a very evil match made: for, if one should ask them what they have won by their fighting, they must needs grant that they have won nothing: then may not we think them wis●, that hazarded 
Note this well.  themselves into three great mischiefs for nothing, which mischiefs are killing, hanging, and Hell fire: For, are not many that fight, killed, and they have gotten their own death for fight for nothing? And have not they that have killed been hanged therefore? and so they have been hanged for their fight for nothing: and if they have died in envy and malice, (as I fear many have done) then they have gotten damnation in Hell fire for ever, for their fight for nothing. And therefore are not they worthy to be called wise men, that make such wise matches, & are such fierce furious fighters?  OMEN. 
Such fighters know not well what they do, for, if they did, they would be twenty times advised, ere they did fight once.  SIUQILA. 
Yea and if they knew the gain that they shall have for fight in Christ's quarrel: they would rather fight every day, as long as they livein his cause, than 
The greatest sufferers the best fighters.  one day in their own. But the fighting of Christ's Champions, is contrary to their fighting. For they that suffer most, are Christ's chiefest fighters: but they that suffer least, they count the best fighters.  OMEN. 
Yea but they shall never get so much good by their revenging and fight, as Christ's soldiers shall gain by their patience and suffering. For whereas many of these stout worldly fighters gets double death (I fear) that is, this worldly death, and the most doleful death in Hell: they that fight for Christ's cause, are sure for a short death here, to have everlasting life in heaven: therefore is a great difference in every wise man's eyes, between these two kinds of fighters  SIUQILA. 
Yea, and as great a difference in that that comes of their fighting: therefore they that are wise will take heed how they fight. Is it not a strange thing to consider how preposterously many use themselves as well in their talk as in their deeds? for Christ the son of God (the chief of all goodness, said to one, why call'st thou me good? (meaning of his manhood,) there is none good but God. Then if Christ the Son of God that was sinless, most peaceable, quiet, and loving of all other, refused to be called good: how dare these sinful, brawling, quarreling, disquiet, hateful, and furious 
Stout fighters are not good men.  fighters, take upon them to be called good men. And what witless woodcocks are they, that calls than good men, because they fight lustily, stick to it stoutly, and would maim & kill, desperately? never regarding their cause nor their quarrel  OMEN. 
Are they called good men with you, that are stout fighters, and will not shrink?  SIUQILA. 
In deed they are commonly so called.  OMEN. 
Then surely they nickname them, unless evil be 
Mark th●●.  good, and then must needs follow, that peaceable, patient, quiet, loving, and good men, are evil. But I think there is never a good man in deed, that will call them good men. Woe be to them sayeth the Prophet Esay, that call evil good, and 
Never a drunkard in Mauqsun.  good evil, them woe is to these men, that call fierce & furious fighters good men, for one contrary is known by another. For if Christ call the peacemakers blessed and happy: then I may safely call the peace breakers unhappy. And such brawlers and fighters are peace breakers: Ergo the fighters are unhappy: and unhappy men cannot be good men, than they must be evil men. And thus these lusty cutters and stout fighters, are sufficiently proved to be evil men. Therefore they have had a wrong name a great while. I pray you sir what law have you for Drunkards?  OMEN. 
We have a very good and strait law for Drunkards, but there is never a Drunkard with us to execute the law on. For saint Paul saith That drunkards shall not inherit the kingdom of Heaven.  SIUQILA. 
It seems that you do more for Saint Paul's words, than many with us will do for Christ's, his Apostles, and all the Prophet's words.  OMEN. 
Well, what for the love of Christ, and what for the fear of the law, every one lives very soberly with us.  SIUQILA. 
If there were neither law of God, nor law of man, that did forbid drunkenness, yet me thinks the reasonable law of nature, and the temperate drinking of brute beasts without reason, were enough to make us refrain excess & drunkenness. Why should not nature with reason teach us as well? as nature without reason doth teach beasts, birds, and other sensitive creatures? Beasts, birds, or other sensitive creatures, will never eat more at that time, than is sufficient for them: unless sometime through great hunger: 
Mark.  who as soon as they feel their stomachs overcharged, they never rest, until they have avoided all the which superfluously they have eaten: but Man that God hath created to be now not much inferior to Angels, maketh himself far worse than Beasts. For he, when he hath eaten more than he is able to digest, he goes not about to ●oyd the superfluity thereof, as beasts do, but by & by he heaps more upon more, going from banquet to banquet, which breeds fore diseases, shorteneth his life, and perhaps brings present death. But who ever heard, that birds or beasts do willingly drink such drink, & so much thereof at one time, that they are deprived of their natural senses, or that their wont use of their legs, limbs, or body, to serve our turn or theirs, is taken from them? consider the diligent dog or spaniel that waits on his Master most lovingly, the horse that serves him so necessarily, the cow that ●éedes him so plentifully the ox that labours for him so painfully, the sheep the clothes him with his own cote so warmly, the birds that delight him with their singing so merrily, & many other dumb creatures, whose need he hath daily, whether they drink themselves so drunk at any time, the they can neither serve man their Master, nor go on their feet:? no I am sure. But many a man that are their rulers (in whom most wit & reason should be found) are many times so stark staring drunk (yea, & some almost every day) that they can neither stand, go speak, see, hear, nor understand, far more senseless, than the senselest or brutest beast in the world.  OMEN. 
Is there with you any that will be so drunk?  SIUQILA. 
Is there quoth you, yea that there are, & that not a few. But if they loved God, his word, or the health of their own soul, as they favour the fiend, do devilish déedoes, & are desirers of their own dreadful damnation, they would not drink so deep as they do. Oh if Satan would suffer them to consider deeply with themselves, when they are sober, what gain is got by drunkenness: I believe the veriest drunkard of all, & they that have most delight in such detestable drinking, would 
● god●● gai● that comes▪ of drunkenness.  quickly abhor it, speedily refrain it, and never after use it. For drunkenness brings this gain: it spends the time vainly, it consumes money wickedly, it weakens the stomach, it mars the eye sight, it causeth that dropsy & other diseases, it brings the body out of fashion, it dulleth the wits, it quencheth memory, it is the high way to beggary, it makes friends forsake them, the wise to shun them, the godly to abhor them, their neighbours disdain them, the youth for to mock them, the household to despise them, none to regard them, God to forsake them, the Devil to receive them.  OMEN. 
A man were better be sober and lose all his goods: than to be a drunkard, and get all that gain. It seems these drunkards regard little God's law: but if we had them here, they would fear our law.  SIUQILA. 
Then it must be very strait, else they would not fear it.  OMEN. 
Yea it is both strait and surely executed without respect of any: which law you shall understand by the executing thereof on a rich drunkard long since.  SIUQILA. 
I pray you declare it, for I will hear you attentively.  OMEN. 
There was one with us that was very rich that gave himself to nothing but to drinking, bibbing and bellichere: who was not only drunk almost every day, but also when he was sober, he made his brags, that he spent more at the Taverns, and in wine every day, than ten of his neighbours spent in a day in their houses. Of whose behaviour when the ruler heard, he sent for him, and as soon as he came before him, he said to him: Are you he sirrah, that is such a drunken drinker, that spends more daily at the Tavern and in wine, than ten of your neighbours spends daily in their houses? Then the rich drunkard kneeled down before the said Ruler, and desired him to be good to him, saying it was not true: with that the witnesses accused him, as well of his words as of his drunkenness. Then the judge said to him, how sayest thou now, thinkest thou I will believe thee, and discredit so many honest persons? I perceive thou hast enough to spend to hurt thyself, but thou hast never a 
Mark this well.  whit to give to thy poor neighbour to do him good. Thou wicked wretch (said he) if thou shouldest be constrained to give the fourth part for the defence of thy country, of that which thou spendest in one year to shorten thy life, or to kill thyself: thou wouldst think thou were undone. It seems thou hast a pride in thy excess and drunkenness, or else thou wouldst never have so bragged of the same. Dost thou consider what a double mischief grows of thy vain spending of thy money? if thou dost not, I will tell thee, thou killest thyself by taking too much, and the poor hungry wretch is killed that hath too little. Now if thou should give thy too much, to the poor that hath too little: thou shouldst save both your lives, whereas now thou art a murderer of both. And now thou art not only proved a drunkard, but a double murderer: and thou knowest, that neither drunkards nor murderers shall enjoy the kingdom of Heaven: then they shall be sure to obtain the kingdom of Hell. Ah wicked wretch, dost thou shorten thy life, to go the sooner to Hell? they that be there would not make such haste I believe thither, if they were here again. Is it not a strange thing that thou shouldest be so prodigal, to hurt thyself here, to go to Hell: and art so niggardly in doing good to Christ in his members, to go unto heaven? A thou thurle, more churlish than a hog or swine, for though sometimes they drive their fellows from the meat and eat by themselves: yet when they have filled themselves sufficiently, they go away, and leave the rest, eat it who wil But thou greedy cormorant, when thou hast taken more than is sufficient, thou dost not only consume more on thyself, but also the rest thou keepest from thy poor hungry brother, and wilt not leave any thing for him, as the swine doth. And now seeing God's law cannot move thee to go unto Heaven, I will see if our law can stay thee from hell. Therefore, because y● hast so much wealth, the thou canst not tell how to bestow the same well, and more living than thou art worthy of: therefore I will according to the law made for drunkards, that thou shalt give yearly during thy life, a preachers stipend to a godly learned man, for his better maintenance, who shall be bound every week three times during thy life, not only to attend upon thee one half hour at a time, then instructing thee (by the scriptures) thy duty to God and man, and the way to salvation, persuading thee also from drunkenness, and showing also how detestable it is before GOD, and what is the gain thereof: But also shall preach three days every week in the parish Church where thou dwellest. And thou shalt sit also three market days in the open market with a pot in thy hand, & a writing on thy forehead, as followeth: This is the drunkard that spent as much daily at the Taverns and for wine, as ten of his next neighbours did spend daily in their houses. And this being ended, thou shalt▪ remain one half year in prison, and there thou shalt be taught to fast for thy long excess: for every dinner thou shalt he allowed not above a groat, in bread, drink, and meat: and thou shalt be allowed nothing but bread and drink at night in stead of thy supper, which shall not be above the value of a penny. And because thou didst brag of thy vain daily spending, therefore thou shalt give daily for the space of one half year, (that is, during thy imprisonment) as much to ten of the poorest householders next unto thee, towards the maintaining of their houses, as thou art allowed daily to thy dinner. And this is my judgement not to be called back, and with all speed to be executed. And then he was committed to the Officers and things were done and performed accordingly. And thus this rich Drunkard was served: which wrought such effect, that I never heard of any drunkard in all our country since.  SIUQILA. 
That severe punishment is well bestowed of one that makes all other to take heed. Oh happy are those Countries and Cities, that have such Magistrates and rulers: If a few of our drunkards were served thus, there would not so much drink and wine be vainly spent as there is. But how if a poor man be drunken with you, what shall be his punishment?  OMEN. 
He shall sit in the open Market, as the rich man did, but he shall not be imprisoned: lest his wife & household (if he have any) or he himself should be driven to lack. And he shall be compelled to labour daily in his vocation, & at thd end of every week, during a whole year after, he shall yield a just account of his travel, labour, and exercise, and how he hath bestowed every day that week to the chief ruler or Officer in the town where he dwells: and he must not drink in any Tippling-house, or Tavern, the space of one whole year after. And because he may be known, he shall wear on his bosom the picture of a Swine all that while, 
The Drunkard's badge.  whensoever he shall be out of his own house: and for every day or part of the day that he shall not wear that same badge on his bosom as is ordered, so many years after he shal● wear the same, and shall perform so long all the orders appointed in this case for a drunkard. And who so ever shall drink with him, wearing the same badge, either in Tavern or Tippling-house, shall be used in all points as a Drunkard: and every Sunday during that year, he shall sit before the Pulpit all the Sermon time to hear the word of God; and learn to avoid Drunkenness. Have you such a law or order for drunkards with you?  SIUQILA. 
I would we had, for then (if the same were rightly or justly executed) there would not be so much money spent vainly, so much drink and Wine consumed voluptuously; so many wives and children fed hungerly, nor so many Drunkards that live abominably. For the rich with us may spend what they will, drink what they will, and how much they will, yea and be drunk as oft as they will, and no law to restrain them, no penalty to fear them, neither any dare well reprove them, (unless the Preacher in the pulpit doth generally threaten them with God's word, which some of them fear as much, as a great Bear doth the barking of a little whelp.) And the poorer sort, though they are not so able as they, nor can not so conveniently as they, yet on the Sunday at the furthest they will be even with them, (if one days drinking will serve) for they will so tipple almost all the day, and perhaps the next night, that all their whole weeks work will scantly pay their Sundays shot: but some of them (not worth very much) if they work one day, they will loiter and drink three for it, (I will not say they will be drunk two and a half of the same.)  OMEN. 
If three or four of them were used according to our law for drunkards, they would loiter less, spend less, and drink less. If one should wear the drunkard's badge with us, every one that should see him, would sh●●●●e him: they detest drunkenness so much.  SIUQILA. 
I like your order and law for drunkards so 
Mark.  evil, that I would it were authorized and executed with us. If this monstrous root were plucked up by the roots, many mischiefs of force must needs whither away, that spring out of the same, which before at large is declared. Besides two● devilish Damoisels that commonly wait on this detestable Dame, which is, Whoredom and Murder. Therefore such Mistress, such Maids. And now because such occasion is offered me, I am desirous to know whether many with you are given to the fir●● of these two? but I think it is but a folly to trouble you therewith, for I remember that you so ext●lled before your wives with you, for their love and obedience to their husbands, that if love and obedience were lost, it might be found in them.  OMEN. 
I said so in deed, and I told you no lie And that 
The order of the wives of Mauqsun.  this vice may the better be avoided, the wives with ●●●oe very seldom go out of their houses, unless to the Church or Market. And when they go abroad, their faces are so covered, and all their whole bodies with a lin●en mantel down to the ground, and all of one fashion, that it is very hard for a husband to know his wife if he meet her abroad: so that both fair and ●oule, beautiful and unbeautifull, go so all alike that none can know the fair from the foul. 
Fair women are snares for fools.  And thus they are no shares to catch fools in.  SIUQILA. 
Some have thought themselves wise that have been catched in that order.  OMEN. 
Yea, but Wisdom goeth not by thinking, but by doing. I will not say, but that both before and after they may be wise: but when they are catched in the harlots trap, Wisdom forsaketh them, and leaveth Folly with them.  SIUQILA. 
Well, I know where women go abroad covered in that order all in black, and as it should seem, at first frequented and practised to that end you speak of: but that all such are so loving and obedient to their husbands as you say your wives are, I scantly believe. A chaste mind is not always under a modest garment: the covering of the face doth little prevail, where the woman is wicked, or the mind not modest. And I think some of them if they might, had rather sometimes show their face, than cover their face. So that though the old matrons are well content to go in that order, yet I think many of the younger Ladies and fairest dames, could be content to leave that order, as I believe many of your wives with you could be.  OMEN. 
Nay, there you are deceived: for, every one with us, rich and poor, high and low, both fair and foul, did with one consent desire to have this order authorized, published, and practised, who ever since, most willingly and diligently, as a commendable custom, do observe the same.  SIUQILA. 
I know there are with us as godly, loving, and obedient wives to their husbands, right beautiful, fair, and well favoured, as any can be, that go abroad in their common decent, and known attire, without hiding their faces.  OMEN. 
I do not deny that, and some again perhaps, whose faces are mufsted, are as disobedient, ungodly, and unloving to their husbands. Therefore it is the inward mind, (not the outward attire) that doth make or mar  SIUQILA. 
But what if one of your wives should be disloyal or false to her husband, or play the Harlot?  OMEN. 
Both she that playeth the Harlot, and he that committeth the offence with her, shall be both stoned to death, without any pardon at all, and whosoever doth excuse the fact besides the parties, or else speak, writ, entreat, or offer any gift, for the defacing or obscuring of the truth, or for 
Now whoremongers and harlots are used.  the aiding, supporting, helping or remitting of the offendor, shall forfeit the one half of all their goods and lands, all which shall be fold and equally distributed to ten of the most honest, lovingest, and best agreeing couples, that have the most need of relief, that dwell next unto the woman or wife committing the offence.  SIUQILA. 
An excellent good law both for the offenders, and for the aiders, helpers, and succourers, for thereby the husband of the adulteress, and the wife of the fornicator, may marry (without any breach of conscience) with whom they shall think good, and the loss of the half of their goods; is an occasion that few or none will speak or entreat for them. In my judgement this is the best divorcement for Whoremongers, Harlots, & Adulterers, that can be: which I wish were allowed, aucthorized, and executed with us.  OMEN. 
I would have thought that the like offenders with you had had the like punishment.  SIUQILA. 
No no, for then how could so many have two or three wives, or two or three husbands at once? for let them lie with as many as they will, either husband or wife, yet the offenders thereof shall lose neither life nor goods: perhaps some of the poorest offenders, that lack both money and friends: shall ride in a Cart, or be set in the Cage, and then after, if both the parties consent, they shall be divorced, after which it is lawful for either of them to marry where they list.  OMEN. 
Shall it be lawful for the fornicator or adulteress to marry again, as well as the husband or wife of the adulteress or fornicator?  SIUQILA. 
Yea indeed.  OMEN. 
Then is it to be doubted, that many do offend purposely, and confess the same willingly, only to be divorced from their husbands or wives whom they hate, to be married to whoremasters or harlots, whom they love.  SIUQILA. 
You need doubt it never a whit, for I believe it is too true. Nay, what say you to a foul and filthy fornicator, that found the mean to accuse his wife wrongfully, to defame her most shamefully, and to be divorced from her unlawfully, and married a harlot that he kept?  OMEN. 
Marry I say that the law you spoke of, is as good for that purpose as can be. And I say further, it is lamentable to hear it, detestable to do it, and most sinful to suffer it. What if scholars by playing the Trowantes might be dismissed or released from going to School any more with their Schoolmaster? Would not some shrewd boys, think you that had rather loiter than learn, play the Trowants purposely? then you may be sure that Whoremongers and Harlots will not stick to commit fornication and adultery which is their chief delight, to be separated or divorced from their wives or husbands, whom they can not well abide.  SIUQILA. 
It is as you say. Therefore if the foonicator, whoremonger, adulteress, & harlots were put to death: them I am sure a great sort would not so boldly, rashly, so unshamefastly, and so commonly use that filthy vice, as they do, which (I fear) many take rather for a sweet solace, than for a shameful sin.  OMEN. 
Well, though it be sweet here, it will be sour in Hell: though it be pleasant here, it will be painful there: and though it be delightful here, it will be detestable there. Therefore none but fools will choose short pleasures for long pains, and short solace for endless sorrows. truly it seemeth, that many with you love chief that God forbids, & we do hate. This same vile vice is detested with us so generally, that if one should seem to rejoice, or be desirous to talk of it, or if one should speak unchastelye or undecentelye, the party immediately shall be imprisoned one month, and the one half of all their one Months rent, gain, commodity, or increase, shall be equally given to four of their most poorest neighbours, that use their tongues most soberly, honestly, and godly.  SIUQILA. 
If you hate such filthy and unchaste talking, it is a great token you abhor the wicked fact and doing. There is no penalty or punishment with us for such speaking, but sometimes the poorer sort in many places wear a sheet for committing the deed, or for getting one with child: whereof many of them are as much ashamed, as a horse that is in the Pinfold for straying in grass or corn. But I pray you sir, what if a maid with you lose her virginity, or be got with child before she be married?  OMEN. 
It is as easy a thing to find a black Swan with you, as such a one with us. Mary sir that were such a matter, that it would make all the Maids there so mad, that if they might get her that plays such a part, they would tear her in pieces with their teeth.  SIUQILA. 
If all that lose their virginity before they be married, in some places, should be torn with maids teeth of their own age: I fear they would be as able to beat them, as the other to bite them. Though in the most places thorough strait looking to, and good bringing up of young Damsels, there would be scant a bit for every one. And though heretofore, when God's word lay hid and unknown, modesty, shamefastness, virginity, and chastity, was so esteemed 
Consider this.  and used, that it was a wonder to see one maid miscarry once in a dozen year in a whole town: yet now, (notwithstanding God's word be plentifully preached) virginity is so little regarded, and chastity so little esteemed, that four or five in one year is thought no great matter. Oh, if we did consider deeply the great cause we have to keep our bodies cleanly, chastely, and godly, we would not feed them so voluptuously, use them so viciously, nor cover them so costly. For, if our bodies be chaste and holy, God the holy Ghost will dwell in them, preserve them, and instruct them. But mark the naughtiness of our nature. For, if an earthly King should determine to come into a poor man's house, to tarry there but one hour, should not that house be made clean in every corner? should it not be made trim, fine 
This is to be noted.  and sweet, as might be? would not the owner of the house rejoice and be glad, and partly brag of the Kings coming to his house? Yes I warrant you. Then how much more ought we to deck up this our body, that is, to fasten it with the foundation of Faith, to place it in the table of 
Note this.  Temperance, to purify it through with perfect Prayer, to hang it all over with the clothes of Chastity, to make in the chimney thereof the fire of Charity, to sweep it clean with the besom of Bewailing, and to lighten the whole house with the lantern of Love, where we are most sure, that God the holy Ghost will come, and be content to inhabit and dwell continually.  OMEN. 
You have very well said: therefore all wise men and women will keep their bodies godly and chastened, to be a house for GOD, and all fools will live unchastely, and keep their bodies filthily, to be a den for the Devil.  SIUQILA. 
Woe shall be to them that harborough such a guest, for he will harborough them for ever in the unquenchable fire of Hell, with himself, and the rest of the damned devils: and then they cannot say, but that he giveth them something for harbouring of him. Well sir, if all the Maids in our Country have been, and are so modest and chaste as you affirm, they excel, I believe, all the maids in the world.  OMEN. 
I am sure they do so: but our Country once, but it is long since, was spotted with the infamy of a fair 
An example of two that committed this sin together.  young woman, which lost her virginity, being unmarried, who did offend with a man unmarried: notwithstanding, they did both wear a whole year after, garments made of goats skins, with the hairy side outward, whereby every one that saw them thus attired, might know their offence: and all maids did wonder and cry out of the woman, when they met or saw her: and all unmarried men did wonder and cry out of the man when they met or saw him: and at the years end, he was not only constrained to marry her that he got with child, but also he was judged to give yearly the value of twenty Crowns during his life, (for he was rich) to one of the most modest and gentlest poor friendless maids of the parish where he dwelled, to her marriage. And since this was executed of these two, there was never any lost their virginity which us, before their marriage.  SIUQILA. 
I would I could say so, & affirm so much for all the maids of my Country: but though many of them are such, yet I am sure, that all are not such. What law have you for murderers, or for such as willingly kill or poison any body?  OMEN. 
We have an excellent good law for such: but we have such excellent people, that they never break that law: therefore it hath been so long unoccupied, that few or none with us knows that there is any such law. I heard one say when I was young, that in the old time long ago, two thieves laid wait by the way for one that they knew would come that way with a great deal of money, who, as soon as they met with him there, they carried him into a wood or thick Grove that was nigh to that place, and first they cut off both his hands, then they gave him above twenty wounds: after that they did cut his throat, & also so mangled his face, that it was impossible to know him thereby: and they spoiled him of his apparel, and left him dead and all naked: who after being suspected & apprehended, confessed the murder, and wherefore they did it: then the judge said unto them, what is the sentence of Christ, that the King commands so straightly to be kept? to whom the murderers said: Whatsoever you will that men shall do to you, even so do ye 
How two murderers were used.  to them. Then the judge said to the murderers, rightly said, therefore ye shall be done unto, as ye have done to the man you have killed: and then he gave upon them this judgement following: you shall have both your hands cut off: than you shall have twenty wounds given you with a sword: them your throats shall be cut, & your faces shall be so mangled as you mangled his face: and when you are thoroughly dead, than you shall be cut into small pieces, and they shall be thrown abroad, for the beasts and Ravens to eat. And as soon as the judge had given on them this judgement, they were carried away, & were immediately killed & mangled in such order as the judge had appointed. So that never since any hath been killed or murdered in all our Country, not so much for fear of man's law as of God's law, which they are marvelous fearful to break. And ever since the Preacher said in the Pulpit, whosoever saith Thou fool, is in danger of Hell fire, they have been very much afraid. For they well consider, that if they be in danger of Hell fire, for calling of one Fool, than they think verily, that they shall be cast into Hell fire for killing of one.  SIUQILA. 
Truly the reason is good: it seems that you fear God's law more than man's law: but I fear many with us fear man's law much more than God's law. Well, the murderers had their deserts. I cannot but marvel and muse at those, that by murdering, stealing, picking, filthing, lying, swearing, deceiving, usuring, extorting, & consuming, get their goods, procure their profit, and lay for to live. Surely it is because they think their whole living, gain, commodity, riches, food, and raiment, depends only upon their own travel, labour, wit, policy, and industry: or else they would never win their wealth so wickedly, take other men's travel so théevishly, nor fill their coffers with coin so covetously: but if they could believe, that Christ is their saviour, and that the most merciful God is their loving Father, than they would depend only upon God's 
Mark well.  providence and provision. Hath Christ willed us to call God our Father, saying: In this manner therefore pray ye: Our father which art in Heaven, hallowed be thy name, etc. Now if he be our Father, we must needs be his children. And who is so senseless or witless, if he consider with himself, but that God (that is King over all Kings, and that hath made Heaven, Earth, Fire, Water, Beasts, Fish, Fowl, and all other things therein for us his children) will feed us with food, and cloth us with clothes? Christ is worthy to be credited, which sayeth: Be not careful for your life, what you shall eat, or what you shall drink, nor yet for your body what you shall put on: is not the life more worth than meat? & the body more of value than raiment? Behold, the fowls of the air, for they sow not, neither reap, nor carry into the barns, and your heavenly Father feedeth them: are ye not much better than they? Which of you by taking thought can put one cubit to his stature? and why care ye then for raiment? Consider the Lilies of the field how they grow, they labour not, neither spin, and yet I tell you that Solomon in all his royalty was not arrayed like unto one of these. Wherefore, if God so cloth the grass, which is to day in the field, and to morrow shall be cast into the Furnace, shall not he much more do the same unto you, o ye of little faith? Therefore take no thought, saying: What shall we eat, or what shall we drink, or wherewithal shall we be clothed? after all these seek the Heathen, for your heavenly father knoweth that you have need of all these things,: But seek ye first the Kingdom of Heaven, and the righteousness thereof, and all these things shall be ministered unto you, etc. What Logician could have given us such lessons, to learn us? what Orator could have made such arguments to al●ure us? or what Rhetorician could have rendered such reasons to reform us? or what preacher could have premeditated such persuasions to procure us, as Christ our comfortable Captain, most cunningly hath uttered here, to comfort us in all our calamities, nay rather compel us to cast all our care upon God our father? In these words he hath named God to be our father twice, beside in divers other places. Then seeing he that cannot lie, doth say, that God is our father, how joyful may we be that have such a father? therefore we may be well assured, that if earthly Fathers & mothers do feed their children: he will feed his children. If God our father feed the beasts, birds, and fishes that feed us, will not he feed us then, for whose sake he feeds them? who is so incredulous that can believe the contrary. Moreover, Christ bids us ask and we shall have. Many earthly fathers & mothers will not only be angry with their children for ask, but also will not, nor cannot give them that they ask. Then what a gentle Father have we, that will needs have us to ask? & what a loving Father have we, that will give us that we ask? and what a rich Father have we that is able to give us whatsoever we ask? therefore though many earthly fathers and mothers are not able to feed their children if they would: we are sure that God our father both can and will feed us, and give us besides whatsoever we lack. Then this well considered, how can the poorest creature that is, the carefullest captive that is, the most miserable prisoner that is, the sickest person that is, the lamest wretch that is, or the lothsomest lazar that is, think themselves in an evil case, or else to be undone, that have such a gentle, loving, rich, mighty, and friendly father? For, let every one assure themselves, that God is so loving & gentle, that neither poverty nor penury, sickness nor soreness, captivity nor misery, can make him forsake any, that is content to be his child, or gladly will take him to be his father. Mark what a vehement argument Christ useth to make us not only to crave of God what we lack, but also to believe that we shall obtain it? Is there any among you (saith he) which if his son asketh 
Mark well.  him bread, will offer him a stone? or if he asketh flesh, will he proffer him a Serpent? If ye then which are evil can give your children good gifts: how much rather shall your Father in heaven give good things if you ask him? If this be not enough to make them cast their only care on God their Father: if this will not allure them to ask what they lack of God their father: and if this be not able to make them firmly believe, that they shall have that they require of God their Father: then let them refuse God for their Father, and for their provider, and trust to themselves, whereby they must be driven to lie for their living, to steal for their sustenance, to murder for their maintenance, & to serve for their safeguard: with many other mischievous means, which when they have tried a while, they find their new Father will so prosper their doings, that he will bring some of those his children to the gallows: some of them to rot asunder: some of them to starve under a hedge: some of them to kill themselves: and some of them to die in desperation: and then those some to endless damnation. And this is the great gain they get, by mistrusting and forsaking God their father, and in trusting to themselves, and their Father the Devil. Is it not a wonder to weigh the weywardnesse of those witless & wicked wretches, that mistrust in their miseries, this their good God and heavenly father? if one of these mistrustful misers should see a Prince, a King's son and heir, being tenderly and dearly beloved of the King his Father fear to lack food, mourn for money, or lament for living: would not he think the same Prince to be peevish or almost mad? then may not we be most sure, that that wretch is more than mad, that thinks he can lack any thing at his father's hands the King of Heaven, who loves him so well, that he hath chosen him to be his son and heir with him, in that rich, great, mighty, and endless kingdom of Heaven?  OMEN. 
All this that you speak, is so considered of us, that not one in all our Country, that is of any discretion, but fixes most firmly their whole Faith on this their loving and heavenly father, as well for all things needful for this life, as for the endless life to come.  SIUQILA. 
Though all are faithful with you, the most are faithless with us: and though all put their trust in God with you, the most put their trust in themselves with us: for if they did not, they would not so greedily gather their goods together, & lay lands to lands, houses to houses, and riches to riches, as they do. Some that are worth thousands, though they look every day to die, (being of such extreme age) have so little trust and confidence in God that gave them all they have, that they are so sparing to themselves, so niggardly to their neighbours, and so pinching to the poverty, as though they should live here ever, or else as though they had not enough to find themselves one day.  OMEN. 
Well, though they spare and can not find in their hearts to spend it, perhaps they will leave it to such that will both spend and end it. It would rejoice any godly man's heart to see how the rich with us bestows their time and their goods.  SIUQILA. 
I pray you sir how is that?  OMEN. 
Forsooth as soon as they are up, which is very early, they go to visit their poor neighbour's houses, & most gently, lovingly, & willingly, they give them money to relieve them withal, according to their necessity, and their own ability: and you shall see the rich men's wines (not without their husband's consents) carry their children's apparel, sometimes before they be half worn, and give the same to their poor neighbours to clad their children withal: so that the rich with us are so godly and charitable to the poor, that it 
Mark their great ga●ne.  is a very hard thing to find any poor with us, that wants either meat, drink, or sufficient clothes. If a poor body with us should chance to go in the street something coldly clad, the first rich man or woman, I warrant you, that meets them, will not only weep for their going so coldly, but also will carry the poor party home with them: and if they have but two garments, as they have not lightly above three, they will give them one of them, and bid them put the same on to keep them warm, saying: Brother, Christ bids us do, as we would be done unto, therefore seeing I would have one to give me a garment if I were naked or went coldly clothed: even so I am willing to clothe thee with this my garment, to keep thee from the cold.  SIUQILA. 
Oh happy people, that have such charitable hearts: oh burning love, that feels the smart of their brother. Your poor people were best to keep themselves still with you, & not to come into our country to dwell, for if they should they might hap to stand quaking in the street in a cold frosty weather all a whole day, without having any coat or garment given them: yea though forty rich folks coming 
As hard hearted as the other are charitable.  straight from a Sermon, should see them, whereof, some of them perhaps have twenty uppermost garments of their own at the least, not once weeping at their want, nor sorrowing at their smart: thinking themselves to be pitiful enough, if they give them a penny: which haply they get not, without a check or a taunt. I pray God some of them leave not their purses at home purposely, because they would give them nothing. But me thinks these hard hearted wretches, & these nicknamed Christians, the next time that they should look on their great number of guarded gowns, their costly cassocks, and their through furred garments, which are more than ever they will wear, considering they make new daily for themselves (and all to follow the new fashion) and especially 
This is meet to be marked  when they see them motheaten, should tremble and quake for fear, at the terrible words of saint james, which threateneth all such, (saying) Go to now, ye rich men, weep and howl on your wretchedness that shall come upon you: your riches is corrupt, your garments are moth-eaten: your gold and your silver are cankered, and the rest of them shall be a witness unto you, and shall eat your flesh as it were fire etc. But truly, their stony hearts are so flinty hard, that neither these words, nor yet the most terrible threatenings in all the Scriptures beside, can penetrate any part thereof.  OMEN. 
As flint stones are made of such a matter, that 
Note here.  neither water can moisten, nor fire can melt: even so such obdurate and stony hearts as you speak of, are far unlike to soften with the heavenly dew of the sweet promises of the Gospel, or to fear, at the fierce and furious threatenings of the Scriptures. But if they that have such stony hearts, would 
It is worthy the ask.  faithfully pray unto God to cleanse their corrupt hearts, and to mollify the same: assuredly he would do it. For he will give them whatsoever they ask faithfully, tending to his glory and their profit. And he is able, for he can turn stones into Wax, Beasts into Men, Devils into Angels, & sinners into Saints. Hath not God made man to his own likeness? and himself into man's likeness? for the soul of man is made in the form and likeness of God: and the son of God became very man: which wonderful and mystical combination, or rather cross marriage, was done and performed by that good God, only for man, without the request or prayer of any man. Then who can be so incredulous, that the same God that (unrequested) hath done so much for man, will not at the earnest prayer of man, mollify and make soft his obdurate and stony heart? Faithful prayer is so esteemed and so frequented with us, that neither high, nor low, rich, nor poor, neither yet young nor old, but makes it their mean to gain by.  SIUQILA. 
It is marvelous and almost incredible, that every one with you doth depend upon prayer. Well, as that is the only mean to get: so wicked practices, and devilish devices be the only way to lose. I perceive you do not as many do with us, which are hearers and small followers: always learning and never learned: given rather to 
Mark.  prating than to practising: more loath to be absent from a sermon, than willing to perform one point of the sermon.  OMEN. 
No, assure yourself of that: for, as soon as a sermon is ended with us, all the hearers practise it by and by, especially such things as the preacher persuades. As if he allure them to love, than they embrace love in steed of hatred: if to quietness and peacemaking, then with all diligence they bring the contentious to concord, and furious foes to be faithful friends: if to be charitable and merciful, then pray sently the richer sort succours their needy neighbours, going from house to house, to understand their necessity: they visit the sick, and comfort them both with counsel and coin: they resort unto prisons, where not only they persuade the prisoners with God's promises to be patiented and penitent, but also mitigate their miseries with money and meat: and what else? truly, they cloth the naked, feed the hungry, and harbour the harbourless. For all their study, endeavour, and delight is, to do the works of mercy: knowing, that the doers thereof shall remain in heaven with Christ, and the neglecters thereof shall dwell in Hell with the Devil. And this is the daily exercise of the rich with us. Is it not so with you?  SIUQILA. 
No it is quite contrary: these are too good to be followed of us: and ours too evil to be liked of you. I will not say, but that some with us use these orders: but universally (as with you) I am sure they do not. Belike they spend the vacant times of the Sabbath day in this order.  OMEN. 
Nay, not only of the Sabbath day, but of all other days.  SIUQILA. 
I would to God they did bestow the Sabbath day so well with us. I think verily, if any day be more profaned with us than other, it is the Sabbath day, that God hath appointed to be kept most holy. For I doubt many do come to the Church that day more to pry, than to pray: more to look, than to learn: more to show themselves, than to shun sin: more to mark others, than to amend themselves: more for custom, than conscience: and more to hear a fine preaching, than to follow the godly teaching. And if many of them do thus, that come to the Church, what may be thought of them that come not to the Church? Many are constrained to labour for their living in the week day, whereby they avoid idleness the mother of mischief, whereof many I fear, though they are not idle on the Sabbath day, they are not well occupied. For that day they give themselves to Drinking, Dicing, Dancing, Swearing, chaffing, Playing, Bowling, Bearbaiting, and to other vanities: and this is the regard that they have to God, using themselves that day most wickedly, that God would have them live most holily.  OMEN. 
Surely they are such fools, that I am not able to rehearse their folly.  SIUQILA. 
Yea, but none with us but are thought to be wise enough as long as they have Welth. But I pray you is Wisdom preferred before Wealth with you, or no?  OMEN. 
Yea in deed is it.  SIUQILA. 
It is not so with us, for truly the people are so peevishly addicted, that they esteem Wealth above Wisdom, and as it seems, they think that the wealthy are wise, & the poor are fools. For every word that the rich speaketh is soothed and counted for an Oracle, (be it never so fond) but let the poor speak never so wisely, he is tripped before 
It is true.  his tale be half told, and is fléered or jested at therefore. But if the said rich man doth fall into poverty, and the same poor man chance to be rich, than Tottenham is turned French, and then the fool is suddenly become wise, and the wise man a fool. So that hereby it must needs appear, that it is 
Mark.  Wealth that makes Wisdom, & poverty makes fools, For, when Wealth is gone, all Wisdom is gone: & when Poverty is gone, than all Foolishness is gone.  OMEN. 
It is not so with us, for if a wise rich man do chance to come to poversie, he is not only provided for, that he shall have sufficient to live on during his life, but his 
Note here  counsel is required and taken in urgent affairs and weighty matters as well as it was before: for God, not Wealth giveth Wisdom.  SIUQILA. 
I would it were so with us: but truly I have seldom seen, that their counsel is craved being fallen in decay, that have in their Wealth borne great authority, though they were well worthy for their wit and honest behaviour. Therefore we may see, that Wealth, more than Wisdom: goods, more than goodness: and authority more than ability is preferred: which me thinks is very preposterous. For, who will esteem a Horse the worse for having nothing but a halter on his head? and who will esteem a jade the better for his saddle & trim trappers? Then if we esteem a horse for his goodness and agility, should we not accept a man for his knowledge and honesty? Wealth cannot make a fool the wiser, nor Poverty cannot make the wise man foolisher. For the fool cannot tell how to use himself in wealth: but the wise man can tell how to behave himself in poverty. Where wisdom wants, wealth may waste: and where wisdom is (though worldly wealth may decay) the mind cannot choose but be rich. Therefore it is better to have a rich mind with Wisdom, than a full purse with Follie.  OMEN. 
Your words are to be affirmed for truth: and as it is commonly said, they have never an evil day that have a good night: so they have never an evil life that have a good death. Poor wisdom dies always richly: but rich folly dies poorly. Therefore as one cannot think himself happy before his happy end: so cannot one think himself unhappy that wisdom leads, who assuredly will bring him to an happy end. Me thought I heard you say, that many with you do pro●a●e the Sabbath day, with much wickedness, as with swearing, and other execrable vices. May I believe you?  SIUQILA. 
Yea, as well as I may believe you in many things that you have spoken. Nay, I tell you, they will not stick to swear and for swear themselves on that day.  OMEN. 
Then I think they will not spare to do it on other days.  SIUQILA. 
Be sure of that: if sinful swearing might make the Sabbath day, than every day in the week would be a Sabbath day with us.  OMEN. 
Then it is very like they will swear as well for toys and trifles, as for the trial of Truth. But either you have no law for such, or else you execute not the law on such. But if such swearers were with us, we would make them leave their swearing, or else we would bar them of their speaking.  SIUQILA. 
Which way?  OMEN. 
We would cut out their tongues, if no ways would warn them. If one should swear with us (as it is impossible to find a swearer in all our country, the first time, he should be admonished by a Preacher or Minister: but if he should swear the second time, he should then presently be put out of his house, lest he should bring the plague of God among his neighbours: but at the twelvemonth's end, if he hath lived honestly and without swearing all that while, he shall be suffered to enjoy and dwell in his house again. But, if he should swear the third time, he should then (without pardon) have his tongue cut out, and then we are sure, he may well think an oath, but he cannot swear an oath.  SIUQILA. 
Oh that we had that law and well executed. Well, though there be no law for punishing such swearers with us, yet God with horrible and sudden death hath oftentimes plagued such Swearers with us. Whereof one being in high favour with his Prince, thorough envy and malice procured the King to put his own brother to death, for whose death the King was afterwards very sorry: Which noble man after sitting with the King at meat, and spying the King's butter stumbling (bearing a cup of drink in his hand) recovering himself again quickly with the other foot, said: There one brother helped an other. Which, when the King heard, he said: So might my brother have helped me if he had been alive: blaming him then for his brother's death. At which time, the said noble man went about to excuse himself to the King, by for swearing himself before God, & took a piece of bread and said: so safely might I eat this piece of bread, as I am guiltless of your brother's death: and therewith he died suddenly, choked with the said piece of bread. Thus was this for sworn wretch with horrible and sudden death plagued by God, that thought himself safe from the punishment of man.  OMEN. 
He had been better to suffer the penalty of our law a great deal.  SIUQILA. 
It was credibly reported, that a lusty lad with us, (a solemn swearer,) losing his money at Dice, had blasphemed God with many terrible oaths, saying: If I had the Devil here, I would eat him: who had no sooner spoken these words, but a Spider (or else the Devil in the likeness of a Spider) came down over his mouth: which, as soon as he saw, he snatchte into his mouth, and so died presently.  OMEN. 
A fearful example, and enough (me thinks) to 
Mark.  make every one cease from swearing. If it were a Spider, than it was sufficient to destroy his body: but if it were the Devil, it was enough to destroy him and a thousand such both body and soul. Surely it is for want of punishing of offenders, that you have so many offenders: and because we punish without pardon, we have no swearers to crave pardon. Nay, Lying is so much detested with us, that if one lie in sport, he shall be punished in earnest: for, if one make a pleasant lie, though he hurt no body therewith, for the first such lie he shall be reproved, for the second such Lie he shall be five days imprisoned: and for the third such Lie, and every other such Lie after, he shall be banished from the place he dwelleth in for the space of three months▪ but if one with us should make a Lie to the deceiving or hurting of any, or speak a Lie before a Magistrate or a judge, than the party for every such Lie, shall be constrained to hold his peace, and to speak never a word to any person the space of three months after, unless he shall be required of some Ruler for some urgent matter: and he shall wear on his sleeve all that while, an H. and an L. for a Hurtful Lyar.  SIUQILA. 
But what if any shall receive harm, loss, or damage by his making of that lie?  OMEN. 
Then the said Liar shall restore out of his own goods, lands, or living, as mucle to the party so hurt or en● omaged, as will fully satisfy the same: if all his goods, lands or living are able to do it.  SIUQILA. 
But shall the Liar have no more harm if any should chance to be hurt, wounded; or maimed, by his said lie?  OMEN. 
Yes, be bold of that: for, if any be hurt, 
Mark.  wounded, or maimed, through the false report or Lie of any body, the Liar immediately shall be hurt, wounded, or maimed on the same part of his body, and in such order, as the party was hurt by means of the said lie. And I will show you how such a Liar was served with us.  SIUQILA. 
How I pray you?  OMEN. 
There was one (but it is a great while since,) that owing one of his neighbours evil will, and unable to hurt him himself, went and told a lusty fellow, a shameful Lie of him, who, he was sure, would not only soon believe him, but also would pay him home for it, saying: Sir, did you ever hurt or harm such a man? No truly, (said he) that I wot of, and to tell you truly, I scantly know him if I see him. Then said the Liar, he hath much misused you, for he said, that you are both a common drunkard, and such a common Liar, that never a word you speak can be credited. Then said the other, I would I knew where he were, for than I would be revenged on him for thus misusing of me: marry (said the Liar) yonder he is, you can have no better time than now to deal with him. At which time immediately the other furiously did fly upon him, and by chance (thrusting at his face) he did quite put out one of his eyes.  SIUQILA. 
Then what was done to the man that did so hurt him.  OMEN. 
Forsooth he had the law therefore in all points, as before is described. But my whole tale tendeth to this naughty Liar, which was the occasion he was so hurt.  SIUQILA. 
I pray you sir, what reward had he for the making of that lie?  OMEN. 
Such a reward as did stick to him as long as he lived: For he was brought before the Ruler there, who caused immediately the like eye of his to be put out: and then he was commanded to silence for three months, and he did wear the badge of H. and L. so long.  SIUQILA. 
Oh such a law with us, and so well executed, would teach many a one to tell truth, that do now almost nothing but lie.  OMEN. 
What? is lying thought so small an offence with you, that there is no law nor punishment for it?  SIUQILA. 
Yea indeed is it. Nay, merry and pleasant lies we take rather for a Sport than for a Sin. Lying with us is so loved and allowed, that there are many times gamings and Prizes therefore purposely, to encourage one to out lie another.  OMEN. 
And what shall he gain that gets the victory in lying?  SIUQILA. 
He shall have a silver Whetstone for his labour.  OMEN. 
Surely, if one be worthy to have a Whetstone 
Consider this.  of Silver for telling of Lies, than one is worthy to have a Whetstone of Gold for telling of Truth: truly me thinks a Whip of Whitleather were more meet for a Liar, than a Whetstone of Silver.  SIUQILA. 
In my judgement he was either a notable Liar, or loved Lying better than Saint Paul did, that devised such a reward for such an evil desert. I marvel what moved him▪ that the lewdest Liar should have a Silver Whetstone for his labour.  OMEN. 
I know not, unless he thought he was worthy for his lying to go always with a blunt knife, whereby he should not be able to cut his meat: and that he should have no other Whetstone wherewith to sharp his knife, but the same of Silver which he had won with lying.  SIUQILA. 
What his fond fancy was therein I know not: but I wish●, that every such liar had rather a sharp knife, and no meat, than to have meat enough, with a blunt edged knife ● until they left their lying. Saint Austin would in no wise have us to lie, though it might do good. For, if a man lay at the point of death (saith he) that hath a son dead by travailing into a far Country, yet we ought not to say unto the sick man, that his son is merry and alive, though thereby we did know he should revive or recover his health. Now, if we may not tell hurtless lies to do good: then we may not tell hurtful and wicked lies to do evil. Saint Paul saith, we may not do evil, whereof good may follow: then we may not do evil whereof mischief may follow. Christ is truth, and they that mean to resemble Christ: they that mean to follow Christ: they that mean to have Christ their Captain: they that mean to have Christ their Saviour: they that mean to rise with Christ: they that mean to dwell for ever in Heaven with Christ: let such learn to tell truth with Christ. And they that mean to be exempt from the presence of God: they that mean to lose the endless joys of Heaven: they that have lust to lie in the furious flames of Hell fire: they that desire the fellowship of the Devils in Hell: and they that would gladly be tormented of the Devil for ever without any mercy, let them lie and spare not: and if they be not fully instructed in lying, let them learn to lie of their father the Devil, who is, and hath been the head Captain of liars from the beginning.  OMEN. 
Well, such as do serve under this Captain, were best now flee from him. For now in this life they may, but if they be once his hired and priest soldiers in Hell, than they cannot.  SIUQILA. 
I think it is better by telling of truth to go unto Heaven, than by telling of lies to go unto Hel. But I pray you, what if any with you should chance to forswear themselves, called as witnesses before Rulers, Magistrates, or judges?  OMEN. 
As soon as they are proved perjured, their tongues 
a law for Perjury in Mauqsun.  are cut out, without any pardon, whereby we are sure, they will never commit perjury any more: and half of all their goods straightwaye is converted unto the King's use. But in this case the king hath never the more goods, nor they fewer tongues.  SIUQILA. 
Why so?  OMEN. 
For there are none with us that will once swear 
Mark the godly conside ration of the men of Manqsun.  an oath, or take the name of God in vain: much less, that will for swear themselves. For, every one with us doth think verily, that if they should but once take the name of God in vain, that than God's plague would continue in their house: but if they should forswear themselves, they believe faithfully, that then God would send fire from heaven, and burn both them and their house.  SIUQILA. 
And truly there are some such shameless 
Mark.  swearers with us, and that are so Godless and Faithless, that, if God himself should warn them over night, and say: If thou wilt not leave thy swearing, look to morrow for thy consuming: yet I think verily, they would scantly regard it, or swear any one whit the less.  OMEN. 
Well, I doubt that such do fear more the short punishing of their bodies here, than the continual tormenting of their souls in Hell. For I am in this opinion, that, if a few of your swearers were bridled with our bit, and were punished without pardon, (as they in our Country are, if they doe-cha●●ice to offend) their great oaths would be turned into Yea and Nay.  SIUQILA. 
I have such good liking to your law, that I wish it, or such like, were executed with us as a Law. But sir, I pray you, what if any be troubled, sewed, or imprisoned by false report or wrong information with you?  OMEN. 
What if Fire be turned into Water, Birds into Fishes, tabor and Bells into Buckets? I tell you there are none with us that will once tell a lie, or will give any wrong information against any.  SIUQILA. 
You dwell in such a Country as I never heard of▪ you have not so few such, but we have as many such.  OMEN. 
Yea, but if you did use such, I durst lay a wager, that shortly you should have none such.  SIUQILA. 
How would you use such, if you had any such?  OMEN. 
If any with us should falsely suggest or molest, 
a law for false informers.  or give any wrong information against any, the party that hath wrongfully suggested or informed, shall incur the like danger, penalty and punishment, as the party against whom the information was made, should have done, if the suggestion or information against him had been true. As if the party complained of, should have lost his eyes, ears, hands, or tongue (if the information had been true) then the false suggester, or wrong informer shall lose his eyes, ears, hands, or tongue, And if the party complained of, should have lost his life, (if the information had been true) then the informer or suggester shall lose his life, if his information be false. And so of loss of lands, goods, prisonment, or any other punishment. A rare example I will tell you of one with us, how he was used that gave wrong and wicked information against one, only of malice and spite, and the rather because he thought to have begged his living.  SIUQILA. 
Tell it, for I will hear you attentively.  OMEN. 
There was once in our Country, a very wicked 
a strange example of a wicked informer  fellow, that dwelled nigh unto a very godly and honest man: who, as the Devil doth not love God, so this devilish fellow could not abide his godly neighbour: & as he hated him, so he hasted to work his destruction. And because he sought no more but his life, he devised words of high treason, that he should speak against the King, and he informed the Ruler there, of his own devised words, saying, that he himself heard him speak them. And to make the thing more cock sure, he hired two witnesses to affirm, that they heard him likewise speak the same words of treason: which, when the Ruler heard, he sent for the party that was complained of, to whom when he was come, the ruler and judge said: Sirrah, here is one of thy neighbours (as I understand) hath informed, that thou hast spoken words of high treason against the king: & he hath not only heard thee speak them, but here are also two witnesses that did hear thee also. Which, when this goodman heard, he was so astonished, that he could scantly speak one word, to whom the Ruler said: Sirrah, you were best speak yourself, and to excuse yourself: for here are three come to accuse you. And then the man remembering himself, kneeled down and said: O my God and heavenly father, thou knowest whether I am guilty in this that is laid to my charge or not: as thou deliveredst Daniel out of the lions den, the three children out of the ●ierie furnace, and chaste Susanna from the two wicked judges: Deliver me Lord for thy mercy's sake at this present, from these ra●enors that seek guiltless my spoil & destruction: and with that he rose up, and said to the Ruler as followeth: I beseech you to examine them severally by themselves, what were the words I spoke, where I spoke them, and when I spoke them, and the judge did so. Which, when he had done, he found every one of them agree in one tale. And then the Ruler said to the accused man, these men do all agree, that in such a place, and in such a day, and how thou didst speak such words against the King: therefore, as far as I séé, I must be constrained to give judgement against thee, according to the law. At whose words the accused man kneeled down again, and said with weeping tears: Oh Lord, as I am guiltless, so let me not be helpless: in thee is all my hope, thou never deceivest them that put their trust in thee: thou art able to plead in my cause. Then the Ruler had him arise, and said unto him: I perceive thou hast a servant trust in God. Well, I will charge these thy adversaries a little straighter. Well Masters, this good man whom you have accused here of high treason, is judged of all that know him, to be as faithful to God, as obedient to his Prince, and as loving to his neighbours, as courteous to strangers, as liberal to the poor, and as commodious to his country, as any of us all, and a great deal more than any of you three that have accused him. But, for that we are to do justice, we mean not, but according to your accusations, to proceed against him. Notwithstanding, I will say to you by the way, that if he die guiltless through your false accusations, God will not only plague you, as long as you live, with a troubled & tormented conscience, but also with desperate minds at your deaths, which is the very line that leads you to hell. Let judas be a pattern to you, that falsely betrayed Christ his Master: for as soon as he had taken the money that he betrayed him for, did he not straghtways despair, whereby he never asked pardon of God for his fault, & so desperately hanged himself, and his vowels gushed out? & so he is become the child of perdition, whereby he hath lost heaven for Hell, pleasure for pain, gladness for sadness, and God for the Devil. Is not this a proper gain, that his money hath brought him? Therefore you that are witnesses, if you have taken money for the betraying of this accused man, your money will bring you judas gain, unless you repent you otherways than judas did, which gain, is to be for ever in the torments of Hell fire, with the Devil and his Angels, and to be expulsed from the presence of God. And thereat the accused man kneeled down and said: Oh Lord defend me, 
Mark how God defends the righteous.  and plead now my cause. And as soon as the accused man had spoken these words, there came one man in great haste, and pressed to come before the judge, saying as followeth: Oh worthy judge, you sit here in the place of God the most high and greatest judge, & the judge of all judges, to hear the truth without any partiality, and to judge according to right and equity: whose faith is so firm, whose godliness is so great, and whose truth is so tried, that I am assured, that nothing can make you wry from the right way. To whom the judge said, thereof assure thyself, for I know, and it is always in my mind when I sit in this place, that though I cannot see God in heaven, yet he sees and beholds me on earth. Do you not think, that if the King of our Country, were here now in this place, but that I would examine all things appertaining to this matter so exactly, go about to bolt out the truth with such diligence, and judge the same without favour or affection according to equity, whereby to please the King? yes verily. Then how much more ought I to examine with equity, try out the truth diligently, and judge without partiality, seeing our good God the King of all Kings, and judge of judges, is now present in this place, and will not only hear all the whole matter from the beginning to the end, but also will pour his vengeance upon you, if you witness falsely, and on me, if I judge not uprightly, who hears what we say, sees what we do, and knows what we think. For, if the painter can see, that makes an eye that cannot see, than God must needs see, that made our eyes that can see. If he can hear, that makes an ear, that cannot hear, than God of force must needs hear, that hath made our ears that can hear. And shall not he also that made our hearts likewise, know what we think in our hearts? yes doubtless. Therefore take you great heed, all ye that have to speak before me in this case, for whatsoever you speak unto me, either true or false, you speak to God: and if you speak true, God will protect you, if you will speak false, than God will detest you. Which of you all, if the King's Majesty were here in the next room or chamber, durst utter a lie so loud, that the King knowing it to be a lie, should hear it? Then what is he that dare once presume to bear false witness against his neighbour, in the hearing of God the great King of all, that makes Kings and puts down Kings at his pleasure, who is present here before us all in this place, (though not personally, yet spiritually:) therefore now my friend, I am determined to hear the truth, to try out the truth, and to judge according to truth, and therefore I charge thee speak nothing but the truth. Then said the same fellow that came to speak with the judge so hastily: my Lord, I heard but even a while since (as God would) that one is accused before you of high treason. Then said the judge, in deed here is such a one, dost thou know him? there he stands besides thee. Then said the fellow: of truth my Lord, I know him not, but I have heard him as much commended for his goodness, as this his accuser is discommended for his evilness: so it may be (said the judge) and yet he never the better, nor the other the worse: for perhaps you never heard him commended, nor the other discommended. Yes truly my Lord (said the fellow) I have heard both, and that not of a few, which I speak here unfeignedly, both before the Majesty of GOD and you. And for that we are all bound to tell the truth, and to defend the innocent as much as it lieth in us. I am come now in the fear of God, & in singleness of heart, to utter so much unto you, as thereby you may the better suck out the sooth, and try out the truth. But first I pray thee, said the judge, dost thou know his accuser? yea that I do (said the fellow) more of his seeking than of my desiring. Well now tell on thy tale, said the judge, and I will hear thee attentively. Then said the fellow to the judge, this accuser here that hath accused this man for high treason against the King, was very importunate four or five times at the least with me, to be a witness against him therein, and if I would affirm when need should stand, that I heard him speak the words, he would give me a great sum of money, and said moreover, that after his death, he hoped to have great part of his living, whereof, some lay very nigh to his house (but I hope he shall have as much good of it, as jesabel had of Nabothes Uineyard.) And he promised me also, that if he fared well, that I should far never the worse. But I liked his fare so well, that I said his fare was too ●ne for me to feed on: and so by no means I would consent to his most wicked purpose, saying moreover to him at my departing, take heed, for you think this is the very way to win, but believe me, believe me, it is the very high way to lose. If he lose his short life here guiltless, than he shall find his life in heaven endless. And though by his death you seem to live the richer here: yet by this your wicked life, you shall procure your eternal death in Hell, where you shall never see God, nor shun the Devil. And then he went very sorrowfully from me, more (as it seems by the sequel) for that he could not procure me to his purpose, than that he was sorry for his sin. Then said the judge, I fear this fume is not without fire, it smells somewhat of the smoke: what say you that are his accuser to this? then said the accuser, O my Lord, this man that is the traitor, hath procured this man with money to save himself by slandering of me. Consider this man speaks on the behalf of a Traitor, and I speak on the behalf of a King. Is the King (said the judge) so desirous of his subjects wrongful death, as he would have none to tell truth in the defence of their life? We do the King no wrong to try out the truth, and to save an innocent: neither do we the King right, if we hear not true witnesses against a Traitor, and judge him according to the law: but assure thyself, that thy naming of the King, (whom I reverence) shall neither let us from doing of right, nor yet constrain us to do any wrong. We have a heavenly King here present, though our earthly King be absent, whom I honour, fear, and reverence, more than I may or ought my earthly sovereign: for he is mortal, and can kill but the body, nor that neither, unless God give him leave: but God our heavenly King that is here present, can kill at his pleasure both body and soul for ever in Hell fire. Well sir (said the accuser) I have two witnesses to affirm my tale, and he hath but one to speak on his side: and yet that that he hath spoken, is nothing with him if it be well considered, for he doth not say, that he that we accuse did never speak such words of treason, but he hath invented a frivolous matter, only to discredit me. Therefore I beseech you (oh worthy judge) to consider, that the traitor neither hath said, nor can say any thing for himself, nor this fellow (hired by him as it seems) hath said any thing to the purpose. Then the man that was accused said to the judge: oh my Lord consider that truth & the innocents cause: as I stand here before God & you, so I will not lie neither to God nor you, the truth is, when I was presented to come before you, I knew not the cause thereof, which being true, as God knows that is here present, the time is very short, as your Lordship & all the rest here may veri well judge, to premeditate, procure, or practise any such policy. And as for this man, which the lord I am sure hath sent on my side, I never saw him, or spoke with him in all my life to my remembrance. Therefore my Lord, think that I am here as guiltless Susan, and this man God hath raised up instead of Daniel, which I doubt not at length, but will be able to countervail against these two false witnesses, that are in stead of two wicked judges. And GOD that is here my perpetual patron, is sufficient and able to countervail this my wicked accuser. And then as soon as this honest accused man had said these words to the judge, an other strange man came in hastily, and pressed very much to speak to the judge, and said: oh my Lord, I fear that here are three Wolves determined to devour a simple and innocent Lamb. How knowest thou that, said the judge? truly then said the man, I was going even now within this hour three or four miles from home about certain urgent business, and as I was going, I met by chance, (nay rather by God's providence) with one that asked me if I knew such a man, to whom I answered and said that I knew him not, but I have heard a good report of him, to be both honest, godly, & charitable. Well then said he again to me, he is like to be cast away this day for high treason against the King. What is the cause, and who is his accuser, said I: and then he declared unto me, the words of treason that he should speak, & named this man (that stands here) to be his accuser therein, which when I heard, hearing so much good of the man accused, and knowing so much evil of the accuser, I cut off my needful journey, & came hither with great speed, to tell a truth, and to save an innocent, if by any means I may. Then said the judge to him, thinkest thou that this man that is accused of treason, is guiltless therein? Yea that I do, said the fellow, or else this his accuser would never have hired me to bear false witness against him therein. Is this true that thou sayest, said the judge: yea my Lord that it is (said the fellow) he cannot well deny it, for I am sure half a dozen times at the least, he was very importunate on me to bear witness against him in thus same matter that he hath accused him of, and offered me money therefore largely: and understanding partly my need, he thought I could no more refuse his money, than he could resist the Devil when he moved him to mischief. For if I would have consented to him herein, this good man had not been so long unaccused as he is: therefore I beseech your lordship to consider well of it, for I am neither desired, hired, bribed, nor procured to come hither now, to speak this that I have said. Tell me truly, said the judge, dost thou know the man that is accused? no sir (said the fellow) I never saw him in all my life that I wot of, but I have heard of his good name, and honest fame: but I know his accuser very well, for he offered me money to be a false witness against him half a dozen times at the least, as I said before. Did not I tell you said the judge, that after this fume fire would follow? and then the accused kneeled down upon his knees with weeping tears, saying: O Lord now I perceive thou hast heard my prayer and performed my petition: in stead of my accusers, two false witnesses, thou hast sent me two true witnesses, by which two witnesses (& all through thee) my truth shall be tried, and their falseness shall be found. And then the judge said to the accuser, how say you to this sirrah? here are two witnesses stirred up by God, against your two witnesses, procured by the Devil: 
Mark the judge.  I perceive thou lookedst for nothing less, than that these two should have come hither to declare the truth as they do. Well, it is the Lord our God that hath sent them, and none else. What canst thou say to this? Then said the accuser, oh my Lord, both these are hired for money, for the delivery of this Traitor, and for my destruction. A vain excuse (said the judge) for this man hath protested before God that he knew not the cause he was sent for, when I did send for him. Which if it be so, it is very unlikely, that since I laid the matter to his charge, he should procure this practice, and find such friends that he never knew before, in so short a time, especially seeing he never spoke nor once whispered to any since his coming hither: but seeing (said the judge) the truth of every matter ought to be tried by the oaths of the informers or witnesses, therefore I will have every one of you in this case deposed. And first, will you two that came of your own motion, or rather by God procured, (as I think) swear now before the Lord, without malice, affection, envy, spite, hatred, or without any other sinister means, only for truths sake, that this accuser of this man of high treason against the King, would have hired you for money, to be false witnesses against this accused man in this same case whereof he now is accused? Then said the same two men to the judge, yea my Lord, that we will with all our hearts: for as the Lord knows the secrets of all our hearts, we have said nothing, nor will say any thing, but only the truth. Then said the judge to them, now take your oaths thereof: and so they were deposed and sworn, & then the judge bid them stand aside, and commanded the accuser and his two witnesses to take their oaths afore him, that the accused man did speak such words of treason whereof they accused him. And as they were taking their oaths, the one of the witnesses could not speak, for the Lord did make his tongue to swell in his mouth, that it was horrible to see. The other witness immediately fell down before them stark lame, and the wicked accuser was then strooken blind. At which sudden change and righteous stroke of God, the judge & all the rest were amazed. Then said the judge: oh wicked wretches, did not I warn you of this before? do you think that God that is all truth, will wink at wickedness or favour falsehood? what say you now, is this man guilty in that whereof you have accused him? why do you not speak? though one of your tongues is swollen by the right judgement of God, yet I believe god hath reserved some of your tongues to utter the truth, and to excuse this innocent lamb appointed to the slaughter. Then the false witness that was strooken lame, said to the judge, we have worthily deserved the wrath of God, which now is justly fallen upon us: we might have taken heed before by your good admonitions, profitable persuasions, & witty warnings, but that we lacked the good grace of God. Therefore as one that is compelled by the great God (ruler of all things) I will open unto your Lordship all the whole truth. This good man that is accused, is most falsely and unjustly accused: and this man whose tongue is thus swollen in his head, as you see, and I that am so suddenly become lame, for greediness of money given unto us by this now wicked blind man, have accused this good man, & witnessed that he heard him speak such words of treason, whereas the Lord knows, we never heard him speak any such thing. And even as this blind wicked wretch did entice with money and fair promises these two good men (but all in vain) who have helped to save this innocent: even so he gave us money with many fair promises of great rewards to condemn most unjustly this innocent. Whereat the man with the swollen tongue made signs with his hands looking toward heaven, affirming thereby, that all was true that his lame fellow had said. Then the judge said, oh vile varlets not worthy to live: what sayest thou (thou wicked accuser) to this? whom God most righteously hath stricken blind: are not thy devilish devices come to a trim drift? Then the blind accuser kneeled down upon his knees and said: I am worthy to die, it is only I, that for spite and malice, and hope of worldly gain, have mused this mischief, and procured this practice against this godly, virtuous, and innocent man. Then said the judge to the innocent man, give God the praise, for it is he that hath wrought this wonder: then said the innocent man, kneeling upon his knees: O Lord, I thank thee, that thou hast not only heard me, but also hast delivered me, blessed be thy name for ever. Then the accuser and the two false witnesses, by the judgement of the judge, were tied in four several parts to four strong horses, that is, either arm to a horse, and either leg to a horse: and then when the horses were ierked, every one of them was torn a sunder, and all their lands and goods were sold and given to the relief of the poor.  SIUQILA. 
Surely herein God wrought wonderfully, and the judge very godly and truly. If this law were so executed with us as it is with you, many that are troubled should live more in quiet: many should have right, that now have much wrong: & many should be unaccused, that now are falsely accused.  OMEN. 
Where God's word is plenty, there justice should not be dainty. I muse that Sin is so suffered, where God's word is so preached. I perceive, with you there are more Professors than Followers.  SIUQILA. 
I would it were not so. Is there any with you that use to play at Dice?  OMEN. 
None at all: but, if there were any, they would 
Never a Dicer in M●●qsun.  not be swearing Dicers, that will eat the Devil at a bit in the likeness of a Spider, (according as you told the tale of late) we have a law with us, that every one that playeth at Dice or Cards for money, or for any other thing of any value, the winner shall forfeit so much & twice as much more as he winneth: and the loser shall forfeit as much more as he looseth: which forfeiture shall be divided into three equal parts, one part whereof shall be to the use of the King, one other part thereof shall be to the use of the revealer, and the third part thereof shall be equally divided among ten of the poorest neighbours, dwelling next to the house or place, where the said money is won or lost. And for every hour that they play, at one time, both the winner and loser shall be imprisoned one month.  SIUQILA. 
If this law be as strictly executed, and as narrowly looked to, as the rest of your Laws: then there is not so much money won and lost with you in a whole year, as there is with us in one day, nay in one hour.  OMEN. 
Whether it be executed or not I know not, but there is not one Dicer nor yet Carder in all our Country. Our Rulers, Lords, Knights, and Gentlemen (wishing rather to profit other, than to fill their purses with other men's pence, and to solace their wearied minds by honest 
The exercise of the higher sort.  pastimes, than to get greedy gain by devilish and detestable Diceplaye) do use diverse times (when they do play) to play at Chess, the Astronomers game, and the Philosopher's game, which whettes their wits, recreates their minds, and hurts no body in the mean season.  SIUQILA. 
These games you speak of are too busy for many of our heads: and many of our heads are otherwise too busy to follow your good orders. Diceplaye is so commonly used with us, that many boys, servingmen, and other, are more expert in playing at Dice, than in David's Psalms.  OMEN. 
Have you no laws against such unlawful games?  SIUQILA. 
Yes, we have Laws to forbid them, and 
Mark well.  licences to allow them.  OMEN. 
That is as though a Father should command his son to go to School, and immediately give him leave 
Mark this well.  to play the Truant. Those laws shall never be well kept, that are licensed to be broken. Nay, if we have laws, we keep laws.  SIUQILA. 
And if we have laws, we break laws. If men would consider, what per●lles Diceplaye procureth, what mischiefs it maintaineth, and what drifts it doth 
This is to be noted.  drive: then many would loathe it, that now do love it: many would detest it, that now delight in it: and many would forsake it, that now do favour it. Have not many lost in one year at Dice so much, as their friends were getting all their whole life? Have not many lost at Dice in a week, that that would well have served them a whole year? How many honourable and worshipful houses have been so overthrown by Diceplay, that they are utterly unknown at this day, and perhaps some now beg their bread, whose ancestors have had Lordly livings, and utterly consumed by Diceplay, and other unthrifty games. Hath not Diceplay driven many a one to borrow, that else had been able to lend? Do not many lose so much at Dice in an hour, as they cannot get honestly and truly in a whole Week? Whosoever shall play at Dice or at any other game for money or other gain, the best is, he can but win, and then one or other that he playeth withal, must needs lose. Then consider, God sayeth: thou shalt love thy neighbour as thyself: which, if I ought to do, than I must not have my neighbour to lose, to make myself to win. For, his losing by that means, can not be my winning. Therefore, though I seem to win by his loss: yet I lose as well as he. Love biddeth me rather lose to make my brother win: and Hate bids me win with my neighbours loss: therefore, if I love my neighbour as myself, than I cannot win with his loss, though I seem to win: them I must needs lose if he lose. Thus it is proved, that he that doth win at play is a loser. And also he that winneth at Dice or at any other game (whereby any hath loss that playeth with him) loseth the favour of God, because he favoureth not him (that he playeth withal) as himself, and doth laugh with his loss: which shows he doth rather loath than love his neighbour. And further, he that winneth at Dice or at any other kind of game, loseth Time, a precious treasure, not to be recovered again, in which time, whiles he was doing of evil in playing, he should have used some godly exercise. Thus he that winneth at Dice, or at any other game, is a threefold loser. Now, if they that think themselves winners, be such 
They that win are three fold losers.  great losers as I have proved: then I count them more fonder than fools, that will play at Dice or at any other game, where the loser is hurt or hindered thereby. Therefore, if the winners must needs make an account, that they are such great losers: then the losers by no means can prove they are winners. So that if these dice-players and other greedy gamesters would be ruled by me, they should leave Diceplaying and such like (which are the games of the Devil) and fall to perfect prayer, the exercise of the son of God. If dice-players and other vain gamesters, did deeply discern 
The gain of Diceplay and such like.  what gain Dicing, Carding, and other covetous gaming do bring, they would shun them as a Serpent, and detest them as the Devil. For first this Diceplay & such like, doth kindle God's fury, it spends the time vainly, it enticeth to envy, it consumes goods immoderately, it makes men swear horribly, it frets the mind wonderfully, it brings age untimely, it maketh a peerless necessity, it bringeth the rich to poverty, it tempteth a great sort to thievery, it helpeth many to hanging speedily, it maketh many live miserably, and I fear it driveth some to die desperately, all which do please the Devil exceedingly,  OMEN. 
These are branches that such Brambles do bear. If this be the gain that groweth of Dicing or gaming, a man can not well put his son to a worse occupation than it. Well, if you would execute the law for Dicing and such other gaming that we have, you should have as few Dicers and other vnthrif●ie gamesters as we have.  
to mark it so. I like your laws exceeding well: and I like the executing of them as well. I pray you sir are the Lords and Ladies, and such like, courteous, gentle, and affable with you?  OMEN. 
marvelous as ever you knew: the more higher of degree with us, the more courteous, affable and gentle, (if there may be any exceeding therein.) The Lords, Ladies, 
The curteousnesse and affability of the nobility of Mauqsun.  & other higher powers with us, have always in their mind, that Christ the son of God was as well borne as they (especially on the father's side) and is of as high a degree as the best King or Emperor on the Earth, none excepted. (If I said one degree higher, I lied not.) And they seeing, that he (being the son of God) was most humble, gentle, and meek of all other, do think that it were a mere madness for them to be haughty, stubborn, proud, and stout. They remember h●● words very well▪ which said: Learn of me, 
They learn of a good schoolmaster  for I am humble and meek. And because they know, that they can learn of none better than of him: therefore they do learn by him to be humble and meek. And I believe they shall gain more at length by learning humbleness & 
Be hold of that.  meekness of him: than by learning proudness and stoutness of the Devil.  SIUQILA. 
Are all your Nobility of that humility you speak of?  OMEN. 
What else? For it is as hard a thing to find with us a haughty heart in the Nobility, a lofty look in the Ladies, or a disdainful countenance in the Gentlemen, or their wives, as it is to find a meek mind in a froward woman, a chaste heart in a Harlot, or liberality in a niggard ●or S●udge.  SIUQ. 
Truly there are many such noble men, Ladies, Gentlemen and Gentlewomen with us: but I will not say, that all are so, least happily I may be found a liar. Then 
Mark well.  belike they brag not of their blood, are not stout of their stock, or proud of their progeny.  OMEN. 
That were as though a scurvy jade should brag because he came of the race of Bucephalus, Great Alexander's Horse, none do win estimation with us by the exploits 
Mark.  of other, but by their own deserts, (as good reason is) else might many lewd lozel's look loftily, because they descended long since of the live of some Lord. Nay, with us, he that will have praise himself, must win praise himself: and he that will be counted a Gentleman, must use himself like a Gentleman: and I think there is none so fond with you, that means to merit by other men's manners, that will prate of their parents, that tread not in their steps, and will brag of that thing they never did.  SIUQILA. 
Think you so in deed? then you are much deceived. I tell you there are such with us, and that not a few.  OMEN. 
Then I must needs count them fools, that brag of burdens that other men bear.  SIUQILA. 
I will assure you, that many with us will boast of their birth, that cannot boast of their life: that will 
Note here  blaze out their Pedigrée, that know not Gentility: and that wil-prate of their Progeny, that is shame to their kindred.  OMEN. 
Such kind of persons, is vanity of Uanityes. What praise can it be to a Pear tree to bring forth a Crab? and what dispraise for a Crab tree to bring forth a Pear? Truly the Crab is a discommendation to the Pear tree that bore it, and the Pear is a commendation to the Crab tree that bore it. Even so a proud and stately son, is a dishonour to the gentle Parents: but a gentle son of good and worthy qualities is an honour to his ungentle Parents. And truly one borne of a poor parentage, that doth chance to aspire to promotion by Learning, Virtue, and good qualities, is to be reverenced and esteemed: and he that proceeds from a great parentage, and falleth to poverty, misery, or mischief, thorough riot, wickedness, or his own folly, is not to be esteemed, but rather to be reproved: For, as the one bringeth the first fame to his poor kindred: so the other bringeth the f●●ste shame to his rich progeny.  SIUQILA. 
You have spoken both truly and wisely: but I pray you Sir, what if a poor man should come as a suitor to any of them, will they be content to talk with them presently, hear their tale gladly, and help their suit speedily?  OMEN. 
For talking with them presentelye, and hearing their tale gladly, I am sure they will: and if they can conveniently, they will likewise perform their request: for they think it is the most dishonour to them that can be, that a suitor should go sad from them.  SIUQILA. 
But what if any of their servants through disdainfulness or spite, do not tell their Lord, Lady, or Master, that such a suitor would speak with them, being required thereto?  OMEN. 
Forsooth, every such servant shall be imprisoned one month after, and all that while whatsoever he sues for, shall be denied him.  SIUQILA. 
Truly a very good Law and order for all stout and stubborn servants, against needy and simple Suitors. Then I perceive, seeing they are willing to help their Suitors in that that is no gain to themselves, than I do believe they will not deny to help their poor Suitors in that that hath been profit unto themselves,  OMEN. 
You may be sure of that: for, if any noble man, Lady, Knight or Gentleman with us, do take or borrow any thing of any upon their trust or credit, they will either send them their money at their day, or else, if they require to have it before their day (standing in great need) they will make very hard shift but they will help them to it, not only then moste willingly and gently thanking them for the good turn they have done them in the forbearing of it so long, but also will do them some manifest pleasure therefore if they can and never after will be unmindful thereof.  SIUQILA. 
Our merchants and Artificers with us, would give a good deal, that all with us were such as would use their creditors so courteously, perform their promise so surely, and accept a good turn so thankfully. But that was never, nor never will be: yet there are many such with us I dare boldly affirm. Many will speak fair, to bring themselves in credit, and promise much, until they can get it: but neither pay, nor keep promise when they have got it.  OMEN. 
There was one with us long since, that of a base 
An example of one that misused his creditors.  parentage came to great wealth and promotion, who, as he increased in prosperity, decayed in honesty: as he augmented in goods, so he decreased in goodness: & as he abounded in wealth, so he abandoned wisdom: and thereby he became so proud, that he had forgot all his old friends, and no marvel, for he had quite forgot himself. He was more bold to borrow, than hasty to pay: and because he was of great wealth and living, many did willingly lend him, for that they knew he was able to pay them: but his ability and fidelity were far unlike, he never kept touch with his Creditors, and he loved them so well, that he would never have his name out of their Books. If Promise were payment, he paid as well as any man, for all his payments consisted in promises, but his Creditors had rather had few promises and good payment, than many promises and slack payment. So that his credit at first, was turned into discredit at last, for none would trust him of the value of a groat: and why? because he would not only, if one asked it, threat them, but also many times beat them.  SIUQILA. 
That was but a homely kind of payment, the creditors were scantable to live on it. He was a bountiful Gentleman I warrant you of his own goods, that was so 
Mark.  greedy of other men's goods: belike he kept a good house for the poor. He that would beat men for ask for their own: belike he would beat the poor if they craved ought of his. The common wealth (no doubt) had a great commodity of him. Proceed now in your tale, for I will advisedly hear you.  OMEN. 
Many of his creditors had been so oft with him for ask their own, whom he so threatened and misused, that they were so weary thereof, that they let him alone withal: but one among the rest, more stout than the rest, more pinched for want of his money than the rest, and to whom he ought more than to any of the rest, watched his time, and met with 
Mark the words of the poor creditor.  him (though he had rather have shunned him than seen him) to whom he said very gently and mildly: Sir, it is not unknown unto you, that you have aught me a great deal of money so long, that I am much indebted and endamaged through the want thereof. If I could as well spare it as you may well pay it, I would be content to suffer you so long again to keep it in your hands as you have done. But for that you know my case doth compel me, necessity doth enforce me, and very poverty doth procure me, therefore I ask and crave of you for God's sake, that sum of money which you own me. And though it be a little to you, yet it is a great deal to me, which small sum if you pay me, will make me to swim, but if you withhold it, it will cause me to sink. Therefore my swimming or sinking lies in your hands, trusting, that whereas with lending and forbearing of my money 
A homely answer.  I have helped you: you will not by withholding of it hinder or hurt me. To whom the wealthy debtor said both frowningly, frettingly, and furiously, away thou varlet, have I nothing else to do than to wait to pay thee money? Call you it waiting? (said the poor man) you were very will content 
Note here.  to wait to receive my wares, & why can you not as well be content to wait to pay me my money? Away thou knave (said the gentleman) or my fist shall wait on your ear: to whom the poor creditor said: It were much against reason to fight 
Mark.  with him with your fist, in whom you have found such friendship and favour: to threat him so furiously, that hath lent you his wares so lovingly: and to offer to beat him so rashly, that hath forborn the money you own him so long. Which ungentle gentleman, before the man had full ended his words, did so hurt and beat him, that thereby he was lame ever after of one of his arms. And so he went away in a great rage, giving his friendly creditor strokes for silver, evil for good, & punishment for payment. And this was all that he could get on him for that tyme. And then the man that was thus hurt or beaten, as well as he could, went to the next judge or Ruler, to whom he declared all the whole cause, and how he was used for ask of his money, which when the Ruler heard, he sent for the said gentleman immediately, who came to him presently, for he durst do none other, to whom he said with very great grief: If Gentlemen, whose life ought to be a Lantern to lighten their inferiors, whose lowliness ought to be a line to lead the lewder sort, whose gentleness and goodness ought to be a guide to the base degrees, and whose perfect keeping of promises should be a pattern to the rest of the people, be most lewd in their living, most currish in conditions, most false of their Faith, most haughty in their hearts, and most unthankful for benefits: how is it possible that the common or inferior sort, should be any other? for, as it is said, such Sovereign such Subject: such Superior, such inferior: such Master, such Man: such Mistress, such Maid: such Schoolmaster, such Scholier: such pastor, such Parishioner: and such shepherd, such Sheep. The most Writers agree, that the Moon receives her light of the Sun: then if the Sun be darkened, the Moon must lack her light: Even so, if the Superioures and Gentlemen, have lost the light of lowliness: be bereft of the bright beams of bountifulness: do want the glistering gleams of gentleness: be not furnished with faithfulness, nor yet adorned with thankfulness (which are the very marks and true badges to know a gentleman by,) then must the inferiors of force, want all kind of Virtue, honesty and goodness, because the light that should lead them in the superiors, is quite extinct and put out. What a horrible tale have I heard of you? You have ought this poor man money a great while, and he can not get it of you, though most lamentably and humbly he hath diverse times required it of you: which money you do not only keep forcibly from him, but even now lately you have maimed him for asking hy● own a good reward for his crediting of you, and a pretty payment for profiting of you. What? do you think you have a rightews GOD in Heaven? a Virtuous King on the Earth? and a just judge here nigh, that will revenge this fact, punish offenders, and do equity and right as well to the poor as the rich? as well to the high as the low, and as well to the mean as the mighty? Then the Gentleman said to the judge: my LORD, I neither own this man any money, neither have I beaten him, maimed him, or misused him. To whom the judge answered: can you make me believe that, as though a Gentleman cannot lie, and as though your words were here of such credit, that the poor man should thereby be driven out of countenance? do you think that this poor man would ask you money, if you ought him none, especially being so liberal, patient, and gentle as you are? Can you make me believe, that this man durst be so bold to say you have hurt or maimed him, if you did it not? he had been very well occupied to Father such lies on you. I am sure that he had rather be at home about his business, than here, unless necessity did urge him thereto. You know that we execute justice equally & justly, respecting no persons: he may well know, that if we punish rich and mighty offenders, we will not suffer the poorer malefactors to escape uncorrected. And where you say that you own him no money, here is your hand (which I know very well) at his debt book. And therein you have offended the law for lying, which (assure yourself) shall be executed on you. You that will deny such a manifest thing, you will not stick to lie in a secret thing. You that are wealthy have authority to lie belike, but the children of God have authority only to say true. And whereas you have said before me, that you have neither hurt, maimed, nor misused him, if beating and maiming, be well using of a man, than you have used him well. But if it be proved that you have hurt or maimed him, than you have made another lie, the penalty of both which lies you shall surely pay. Then said the judge to the maimed man, hast thou any witnesses here that he thus did beat thee and maim thee? yea (my Lord) said the man, I have three witnesses here ready to be deposed thereof, which three the judge deposed, and they affirmed the same. Then the judge said, have you not used this honest man that was so good unto you, more like a foe than a friend? truly it grieves me that such a one as you should be called by the name of a Gentleman: you have not only kept this poor man's money from him a great while, whereby he is much impoverished: but also you have maimed him, whereby he is like to live the worse. But it is no matter, you are like to pay for that: for though you know not the price of maiming, I will tech you the price of maiming. Consider, the wares that you had of this man were his, & not yours: but it seems that you have made them yours, & not his: but if they were his as you cannot deny, & if you will not pay him for them, as you utterly refuse, than you mean to detain them by force, and to keep them as your own. Which, though you are loath▪ I should call robbery, yet I cannot say that you have them justly and truly, which signifies as much as you have them falsely. As you now hold the name of superiority, so ought you to take 
Considert his well.  heed you deserve not the contrary. I know you abhor the name of thievery, then why have you done that that belongs to such infamy? There are two kind of thieves, one that steals for necessity, secretly, and fearfully, & another that steal peerless, openly, and boldly: truly I think that these second kind of thieves that steal, peerless, openly, and boldly, before God and good men, are a great deal worse than the poor simple thieves that steal of necessity, secretly and fearfully. Then the said Gentleman (fearing least his offence should be revealed to the King if he stood any further in it, knowing also that both the law in this case was very strait, and that the judge was so just, that nothing could make him halt from doing equity and justice,) when he heard the judge say so, he began to relent, & said: I am sorry my Lord that I have misused this man as I have done. Then the judge said, I pray God your sorrow may be such, that therefore you may mourn in your mind. But if I had been such a one as would have been flattered with fair words, have been procured with pleasant promises, and would privily have taken gentle rewards (more rightly called Bribes,) I fear that then this your sudden sadness would have been turned into joy and gladness. Then the Gentleman said, no my Lord, I beseech you take it not so. And then with that came in one that was a very friend of the said Gentlemen, and thought he might do much with the judge, seeming by his attire, to be of a great countenance and credit, who pressed to speak with the judge privily: to whom the judge said: Away, I will talk with none secretly, until this matter be ended and judged: Yes good my Lord (said the suitor,) it is for no harm: Then you may tell it openly (said the judge) if it be for good: the matter (said the suitor) is such, that it may not be told openly. Will you (said the judge) promise me by your credit and fidelity, that it toucheth nothing this matter now depending before me, and that it requireth such speed, that my hearing 
Mark this well.  of it may not be delayed: be well advised what you do, for I assure you, if you shall lie unto me, you shall have the law executed on you, according to the lie you tell. Wherewith the suitor stayed and said nothing. To whom the judge said, is it not strange that he is now become dumb, that even now was so desirous to speak? If your matter appertain not to this, I will hear you privily: if you have ought to say in this your Friend's cause, speak it openly. At which words he would say nothing. To whom the judge said then, I must needs now think that you meant to offer me a bribe secretly, which you were afraid to give openly: and therefore now because you are like to incur a mischief whether you speak a lie privily, or the truth openly, (for that you see I am not bent to shoot in your Bow,) therefore wisely (as you think) you hold your peace. But every wise man may consider, your sudden silence doth show your naughty and subtle suit. And if you will have me and all the rest here to think the better of you, utter here openly what you would have spoken so privily to me. Then the Suitor said, Good my Lord judge better of me, for my meaning was not so evil as you make it. Then tell out your tale, that I may take it better. Forsooth my Lord (said the Suitor) my words to you in secret should only have been to desire you to be good unto this Lord my friend. Then said the judge, was not that as much to say, as to be evil to this poor man, that he misused as his foe? Forsooth a pretty suit: as though this poor man had not wrong enough, but I that only am appointed by GOD and my king to do him right, should for your sake do him more wrong: but truly, if these were the words that you meant to speak to me, it had been better, both for my credit (if I would have been alured) and for your honesty, (if you had meant to seduce me) to have spoken these words openly, rather than secretly: for the secret talk between us among all this company, might have bred a suspicion, where none was: whereas the open telling thereof, could never have done it. Marry I will not say, but that I and many other have the worse opinion in you in speaking for your friend in so evil a cause. Well, here is never a witness that can tell whether these were the very words that you meant to speak to me in privity or not, but only GOD which is witness good enough, and will be found true in his witnessing when all other shall be found liars: and though you may now escape the worldly punishment for lying, because we have no worldly witnesses against you, yet assure you, you cannot escape the punishment in Hell without repentance for lying, if GOD be a witness against you, (who sayeth) that Liars shall have their portion in the Lake that burns with fire and Brimstone, Well, suppose that these were the words that you meant to tell me in secret, (which I can hardly believe,) do you think that I would do more at your request for this gentleman in an evil matter, than I would at God's request for this poor man in a good and righteous cause? Do you think that you are able to do me as much good for doing 
These words of the judge are to be noted.  of wrong, as GOD ca●ne and will, for doing of right? believe it that list, for I will not. GOD my heavenly Father and of all believers, that hath made me, that protectes me, that feeds me, that hath saved me, and hath prepared for me his Kingdom of Heaven after my death (the like pleasure none other hath or can do for me) doth say unto me and all other judges, Audite parnos ita ut magnos, Hear the small as well as the great: and saith also, just judicate, judge justly or uprightly: and you come to me and say, which stand as much in need of Gods help as I, I pray you to be good unto this my friend, never a whit regarding the matter but the man. Might not I be thought wise to lose the favour of GOD, for the friendship of you? to refuse his good request, to perform your evil desire? and to lose Heaven for displeasing of GOD, to win Hell for pleasing of you? Therefore content yourself: I mean not to go unto Hell, for the dearest friend I have in the world. Therefore you have offered me great loss to endanger myself so, for the plasuring of your friend, as I would not wish to my most mortal foe. What if our worthy and Virtuous King were here now, and did bid me himself to do justly and truly in this case? do you think that I would not do right at his request, before I would do wrong at yours? Now seeing I would do equity and right, at an Earthly King's desire, which is mortal and subject to death, you may be sure (unless I were more than mad) that I will judge instelye, and maintain Equity, at my God's request, the King of all Kings, who is immortal, and doth live, reign, and rule for ever. But if our king were here at this present, and did command me to favour this wicked Gentlemannes' cause, should I do it? no, I will rather do right at GOD my heavenly Kings desire, than I will do wrong at my Earthly Kings request. Then seeing I will do no wrong at my Kings request, which may kill me for disobeying him, if he list: then assure yourself, I will favour no falsehood, nor do unjustly at your desire, which are not able to hurt me if you would. Therefore go your way and trouble me no more herein, your friend shall find such favour as be hath deserved. And if you use me again as you have done, I will use you then as I have not done. And the said Suitor went sorrowfully away, and as soon as he was gone, there came in an other with a letter very hastily, and delivered it straightway to the judge, which the judge receiving, perceived it weighed very heavy: It is very like to be a very heavy matter, said the judge: for the letter is very heavy: and said moreover (to them fellow that brought it,) who sent this letter to me? Forsooth (said the fellow) that did my 
One brought a letter to the judge.  Master, and named him: go thy way quickly (said the judge) to thy Master, and give him most hearty thanks for his loving letter, the contents whereof I know well enough, therefore bid him in any wise come to me with speed: and tell him like wise, that for his friedlinesse, I will show him what friendship or pleasure I can do in all the world. Of which gentle answer of the judge, the fellow was glad and so went for his Master. Which letter the judge put into his bosom, and would not open it. And the judge paused a while until the Gentleman came that sent him the letter, and then immediately in came the Gentleman both pleasantly and merrily that sent him the letter, saying▪ I am here my Lord, according to your commandment; you are come in good time (said the judge:) you are he that I looked for: I thank you for your loving letter. Have you read it then, said the Gentleman, no, I have not read the words, said the judge▪ but I have conceived the contents thereof: such letters are good for blind men to read▪ for, as long as they can feel with their hands, they may scan at these letters well enough. I pray you, said the judge to the Gentleman, 
Good letters for blind men to read.  wherefore did you write this letter to me? I beseech your Lordship to read it, and then you shall know said the Gentleman: then said the judge to him, I have other business now than to read your letters▪ you see I have a weighty cause in hand here to be dispatched between these two persons, and when I have weighed the matter without partiality, and judged the cause▪ according to equity, I shall be at the more leisure to peruse your letter. Then said the Gentleman, I beseech your honour read it before you pass● in judgement on this my friend, or else your reading of i● will do me no pleasure: Then you think said the judge, my not reading of it before, will do this poor man pleasure. Now I perceive you have not only written this letter to me on the behalf of this your friend, but also you have sent therein some bribe, which belike you thought that my hands 
The words▪ of a good judge.  did so tickle to touch, that I would wring with the wrong and flee from the truth. But if you so thought, you are much deceived, for God (whom I fear,) hath commanded me: and the King (whom I honour) hath charged me: justice in whose seat I sit, hath willed me, if I will have God my merciful judge, to defend the innocent, to help the wronged fatherless, and widow, and to relieve the oppressed, and to do nothing but equity and truth, which words of the judge when the gentleman heard, he suddenly was mute, and had never a word to say: Tell me (said the judge) why you sent me this letter▪ then said the Gentleman, the letter will show you, which I will not crave you to read before your honour be at leisure. Ah, said the judge, there is some matter that the malt is mouldy, there is some mystery in it, that you give me leisure now to read the letter, which before you would have me to read in all the haste: you thought before that I was inclined to your purpose, but now you perceive I am declined from your purpose. Which when the Gentleman heard, he began to mislike the matter, and wished the letter in his hands again: but because he thought that would not be, he meant to make the best shift he could, saying to the judge, I beseech your honour to peruse my letter when it please you, and then if it please your honour to send for me, I will come to you at your commandment: therefore I crave at this time to be gone, for I have very great business: then the judge said to him▪ seeing you have given me leisure to read your letter, I will give you leisure to tarry here whiles I have read the same. I sent you word by your servant, that I took your letter thankfully, and said I would do for you whatsoever lay in my power, desiring you thereupon to come to me with speed. Which when you heard, you thought all that was bright was Byrrall, and all that did glister was Gold. Which only was the fetch to fetch you unto me. 
A good policy of the judge.  Therefore if I had not used this policy, you had not come to me speedily. And now seeing you are here, you are Welcome, but before you go hence, you will think yourself evil welcome: as I am not at leisure now to read your letter, so you shall not be now at leisure to go: therefore I command you to stay until I appoint you to departed: which grieved the Gentleman, who again wished the letter in his hand, and himself at home. Then said the judge: Oh wicked world, oh traitorous time, oh enemy to equity: will not this friendship fail that so filthily feeds falsehood? will not these letters be lest that make law thus to languish? and will not these bribes be bridled, that bereave the poor of their benefits? Oh enormities that increase much mischief. If wily words may find a witless judge: if great men's letters may leap in fearful judges laps: and if bribes or gifts be given to covetous and 
Note here▪ and that doth follow.  greedy judges: them I am sure that Might overcomes Right, than the poor man's cause (though right) shall be wrong: and then is falsehood most sure to flourish. Oh poor maimed man, if I would have favoured false flattering fables, if I would have accepted gentle and friendly letters: if I would receive bribes or rewards, than thy cause had been cold; thy matter had been marred, and thy labour had been lost. But comfort thyself, there is nothing on the earth that shall trip me from the truth, cause me to wink at wickedness, or to judge unjustly: to whom the poor maimed creditor said, the Lord will be merciful to you therefore: and whereas bribing judges shall dwell with the devil, godly and upright judges shall dwell in heaven with God, whereas judges that favour falsehood, shall be exempt from god's presence: judges that maintain Equity and Truth, shall be always in God's presence: and whereas the judges that give wrong judgement for the favour of their friend, shall have Hell for their portion: judges that give judgement without all partialitte, shall have▪ Heaven for their inheritance. Therefore thou worthy judge which haste God always before thy eyes, God will have thee in Heaven before his eyes: ●and as thou respectest neither the poor nor the rich, but only the truth in this world. even so God which is truth itself, will regard thee hereafter for doing of truth for ever in the Kingdom of Heaven. Then said the judge to the wicked debtor, forasmuch as you have done this your creditor manifest wrong in withholding his money from him, therefore I judge according to our law, that you shall pay him for every month since the same was due unto him, so much as the whole debt cometh to. This is the law (you know well enough) for Superiors, 
Mark what judgement the judge did give.  that will not pay their debt to their Inferiors, which I will not mitigate in one point. And before all this be paid, you will wish you had paid him his due at the first, rather than to pay him so much more at the last. And for as much as you have made before me two manifest hurtful lies, (which might have done much harm to your poor Creditor if I would have believed you) therefore my judgement is, that you shall not speak one word to any body for the space of six months, that is, for either lie three months: and you shall wear so long H. and L. on your sleeve, for a H●rfefull Lyar. And because you have maimed this poor man wrongfully, and violently, he shall have forthwith half of all your goods given him, and he shall receive likewise the one half of the rents of all your lands, for his better maintenance during your life. And this is my full judgement irrevocable: and by that time you have performed all this that I have enjoined you, you will not only (I hope) use your Creditors better hereafter: but also will be an example for other to take heed by. And the judge turning him towards the other Gentleman, said: Now sir I am at leisure to look on your letter, but I fear the date of your deseas therein ●s ●nt. I doubt I have done as a certain judge did that received a letter from his friend for the saving of a thief, who first hanged the thief, and after read the letter▪ And now, when the judge had opened this letter, he found in the same twenty pieces of Gold, the effect of which letter was, that the gentleman required the judge of his lawful favour towards the Gentleman his friend▪ and though it was n● sufficient reward, yet he had sent him (as a pledge of his good will,) twenty simple pieces of Gold. Yea marry, said the judge▪ such letters thus lined, do make many a crooked matter strait: many a false 
Too true.  matter 〈…〉 many a poor 〈…〉 perish: many a Widow to be wronged▪ many a 〈…〉 and fatherless to fast: and many a true little falsely to be tried. O thou vile man, thou hast learned that Munera pervertunt justiciam; Gifts do pevert justice. Yea with wicked and corrupt judges, with such as have▪ their fowls to sell for money, and with them that more favour the Fiend▪ than they fear God▪ You had a very good opinion i●●ne, that thought I loved Gold better than God, goods more than goodness, and money more than equity. You will say (I believe) that this is the worst gift that ever you gave in all your life: this gold is mine by the law, for whosoever giveth any bribe or gift; to any judge, or to any other, on the part and behalf of any, whose matter or cause doth depend, or after to depend before the said judge: the same bribe or gift, is lawfully his the first reveals it. And now, because I have first revealed it, therefore it is mine own. But because you shall not say that I am greedy of your gifts, I will not have it to mine own use. And for that you have given this Gold to the hurting of the poor, I will (God willing) give it to help the poor: For, as soon as I am gone from this seat, I will deliver these▪ xx. 
It were good that all baths were bestowed so.  pieces of gold, to. xx. of the poorest and needy householders next to this place, the better to relieve them, their children & family. And now because you have given me here a manifest bribe▪ therefore my judgement is, according to the law in that case provided against bribe-givers, that the one half of all you goods movable & unmovable shall be sold, the money whereof shall be divided into iiij. equal parts: one part whereof shall be to the use of the king's Majesty: another part thereof shall be to the use of this poor maimed man, for whose hindrance or harm this bribe was given: and the third part shall be equally distributed among the poorest inhabitants of the Town or Parish where you that gave the bribe do dwell: and the fourth part is due to me the revealer thereof: which I will not have to my use, but it shall be equally distributed among my poorest neighbours. And further▪ my judgement is, according to the law made for such Bribe-givers', that you shall suffer imp●●●onment one whole year without any bail. And now▪ as you like this, give bribes in your friend's behalf another time: see that all these my judgements be presently performed. And then the judge said to the Jailor, take this Gentleman Bribegiver with you, & see that you keep him in prison a twelve month: & this righteous & virtuous judge rose up & went his way which 〈…〉 whose ministering of equity & justice, every one did rejoice. This worthy & true justice of this good & virtuous judge▪ did so much good, that never since any of our superiors have misused their inferiors, nor any hath since that time, spoken, written, or given any gifts in the behalf of their friend, or of any other.  SIUQILA. 
No more I think they would do with us, if we had such laws, and so strictly executed with us. Surely your judges are to be extolled, your Superiors to be reverenced, and all your Country to be commended. You have the best judges that ever I heard of. I pray you sir, are there many Lawyers with you?  OMEN. 
No truly, but those few that we have, are both learned and very Godly. It is a wonder to see, if a poor man without money do come into the Court of any judge, how the Attorneys and Lawyers will flock about him, and strive (as it were) among themselves, to be the poor man's Attorney or Lawyer, saying, if you have no money I pray you be my Client: for they are more glad to be a poor man's Attorney or Lawyer without money, than to to deal in a rich man's cause for money: & why? because they firmly believe that god will give them greater fees, than the rich man will or can.  SIUQILA. 
The most of our Attorneys and Lawyers (I think) are not of that opinion, for if they were, the rich should not have so many, and the poor so few. The poor man may go up and down long enough, ere the Attorneys or Lawyers will flock about him, or once ask him such a question. Marry some godly Lawyers there be with us, that counsel the poor without money: but if those that have their counsels freely given, have not money beside to go thorough withal, and to pay the fees of the Courts, whereof some are so great, and the delays so long, that rich men thereby many times are made poor, they may go home and whistle, for any matter that shall be tried on their side.  OMEN. 
We have such orders with us, that whether a poor man have money or not, his Attorney shall proceed as orderly, equally, and speedily, as the rich man's shall, and shall have his cause ended as justly and truly as though he had money.  SIUQILA. 
That is another manner of matter: that is the choose that there are so fowe oppressors with you.  OMEN. 
Nay we have never an oppressor with us. It may be, that such doubtful matters may arise sometimes, and yet neither party thinks that they do other wrong, which is meet to be tried before learned judges.  SIUQ 
Are the poor constrained with you to go an hundred or two hundred miles to have their matters tried in law?  OMEN. 
No nor the rich neither: For as Market towns are appointed something nigh to every parish or village, for the ease of the people to buy their necessaries: so we have certain Courts & judges appointed in such order for the trial of matters and causes, for the easy travel & small expenses of the people, that none with us shall need to go above ten miles for the trial of any matter or cause.  SIUQILA. 
Surely these two things are very needful, specially for the poor, that is, that the poor may sue at all times for his right, whether he have money or no money▪ and that he may have his matter tried so nigh his habitation, truly it was done of a godly consideration. Many are constrained with us to ●●o● upon their feet two or three hundredth miles, and perhaps have not so much in their purse as will bear their charges the one half of the way. Is not he like to speed well when he cometh to his journeys end, that shall neither have law nor ●odging without money?  OMEN. 
It had been better for him to have tarried at home.  SIUQILA. 
Yea, and many perhaps are constrained to go, by arresting through surmised matter, & that often times by such a one as wrongfully keeps their living from them, and only tire and trouble them, that they the more quietly may keep their right from them.  OMEN. 
There are none such with you I hope.  SIUQILA. 
Yes, more than there are good judges with you I believe.  OMEN. 
Oh, if such cruel cutthroats were with us, they would be so hampered, that they durst not for their ears oppress the poor.  SIUQILA. 
Well, if we had such good orders, and as well kept as you have, we should not have so many oppressors as we have. But sir, I beseech you tell me, do the matters hang long in your Courts, before they be ended?  OMEN. 
Two months is the most, which, if they be not ended and determined by that time, (unless there be some great reason to the contrary) he that is the cause thereof shall surely pay for it, yea, if it be the judge himself.  SIUQILA. 
Some would be glad with us if their matter might be ended in three years. I heard one say that he had a matter in trial in Law above eighteen years, and as far as he saw then, it was as nigh the ending as it was at the beginning. There have two prosecuted the law together for a Cock or for a Goose, & they have both been almost undone, and the matter untried, whereby they have been enforced, when all their money was consumed and spent, to have their matter dayed and ended by arbitrement.  OMEN. 
What fools were they? they had been better to have had their cause dayed and arbitrated, before they spent 
Wise men.  their money, than after they spent their money: that is the 
A great deal better.  next way to make the Lawyers and Officers rich, and themselves poor. Which soever of them had had the matter judged by law on their side, they had got but a Cock or a Goose for his labour.  SIUQILA. 
Yea, and look which of them spent least, spent above twenty pound, and had neither Cock nor Goose for his labour.  OMEN. 
Well, by my consent, the one of them shall be a Coakes, and the other a Goose. They had been better to have eaten the cock or the Goose between them at the first, than to spend all that money and put it to dayment at last.  SIUQILA. 
Surely it is a common practice with us, to spend all the money they are able to make in the Law▪ and then to have their matter ended by arbitrement without the law.  OMEN. 
The more such, the more fools.  SIUQILA. 
Our Courts are so costly, the fees so great, 
Note this.  the expenses so much, the delays so many, the travail so far, the trial so long, and the obtaining so doubtful: that poor men cannot, nor many wise men dare not begin or prosecute the law. They had rather take half before they begin the law: than to lay out their money in hope to have all at the end of the law. Our law with us passes building, which building is found to be such a privy thief, that many unwise builders have been much impoverished thereby: For look, what many thinks will frame up the whole, will scantly finish the half. Yet are they sure to have half a house for their money: and if they bestow so much more, they are certain to have a house. But he that goeth to the law with us for the obtaining of his right (as he thinks) and makes an account that twenty pound will try his matter to the end: it may chance cost him an hundredth pound, yea and sell all the houses, lands, and living he hath, and yet go without that, that he sues for.  OMEN. 
It is good reason he should go without it, if he have no right to it.  SIUQILA. 
Even so it is as good reason he should have it, if it be his right.  OMEN. 
That is true, but me thinks their Lawyers, before they have spent the fourth part of so much money, might perfectly know whether their Clientes cause were right or wrong, which known, they should persuade their Clients to proceed no further.  SIUQILA. 
truly if their Counsellors should do so, (as I believe many of them toe) yet some of their Clientes are so witless and wilful, that they will never give over until their overthrow, to their utter undoing. And some of their Counsellors, I fear, are of such conscience, that as long as these fools can feed them with fees, they will procure them to proceed, saying: assure you the matter must needs go on our side, as some that will clap their hands, to set dogs together by the ears, not caring (so they may laugh) if one dog tear out an others throat. And those witless and wilful fellows, that will not be advised by their honest Counsellors, but will needs proceed in the law to their impoverishing, I compare to unthrifty and peevish players at Dice, Cards, and other games, whose friends cannot dissuade 
a good comparison.  them, whose unskilfulness and oversight in play can not teach them, and whose evil luck can not warn them to cease off from play: until the loss of all their money must needs make them to leave.  OMEN. 
You have applied them very rightly: but me thinks the sum that you spoke of, for the trial of one matter, is much more than sufficient for the trial and ending of ten matters.  SIUQILA. 
Nay I knew two rich Cobs, that went to the law for the trial of a matter between them, either of which spent a thousand pound at the least, and yet their matter & cause was untried by the law.  OMEN. 
I perceive by your sayings your law is more like to make a rich man poor, than to make a poor man to obtain his right. Be like your law is more intricate than ours, or else is not so orderly used as ours.  SIUQILA. 
If they that appertain to our law, had no more fault to be found in them than there is in our law: many things would be amended that now are amiss. We have an old Proverb with us, That the law is ended as a man is friended: and the chief friend and friendmaker is 
Mark well.  money. Then if they that have much money can make many friends, and they that have little money can make few friends: then how shall the poor do for friends, that have no money? truly he is like to have a cold suit, though his matter be never so good: for the poor with us, for want of money, either dare not begin the Law, or else of force are driven to let their matter fall after they have begun the law. Yet there are diverse noble men with us, and many other, so godly addicted, so charitably given, and such patrons to the poor, that if the poor complain unto them that they are oppressed or wronged by any body, they will 
A marvelous good deed of noble men and other.  never cease until they have sent for the parties complained of, and so will help the poor wronged or opprossed, and make a final end of the matter, without any expenses of money in the law.  OMEN. 
Surely it is very well done of them, they deserve the name of nobility and gentlemen: they show themselves to walk in true Christianity, & God will bless than for helping the oppressed in their necessity. Nothing doth please God better than to help the friendless, Fatherless, the wronged widow, and the innocent, and the oppressed.  SIUQILA. 
Is there good provision with you for the poor that are lame, sore, blind, and impotent?  OMEN. 
Yea that there is▪ you never heard of the like, our Hospitals with us, exceed the number of Abbeys with you.  SIUQILA. 
If you have no more Hospitals, than we have Abbeys, than you have very few, for we have none at all.  OMEN. 
Then I mean so many as you have had.  SIUQILA. 
That is something more like, for we have had great store of Abbeys, whatsoever you have of Hospitals: we have (thanks be to God) some worthy Hospitals with us, erected, continued, & increased, by good, virtuous, & merciful men, I would they were as well increased as our Abbeys are decreased. But I marvel how or which way 
Mark.  you have erected so many Hospitals, with sufficient lands requisite for the same.  OMEN. 
Through the Preachers & ministers godly persuading of the rich, at or before their death, especially such as have great lands and goods, that die without issue▪ whereby daily and weekly the rich gives plentifully of their lands and goods, to this godly use, and to many other, as hereafter I will declare unto you as occasion shall serve.  SIUQILA. 
It is godly bestowed.  OMEN. 
In our Hospitals also are nourished, educated & brought up poor young Orphans, that are left fatherless, motherless, and friendless, and are trained up in learning, in virtuous manners, and in other good exercises.  SIUQILA. 
Surely if your rich men bestow their lands and goods in this order, they are much to be commended therefore. Many with us spends their goods, and leaves their lands scantly to such good uses. A marvelous thing: not long since, the Devil did so delude them, the Monks did so move them, the cannons did so enchant them, the Friars so flatter them, and the Papistical Priests so persuade them, that well was he that might give his lands and disinherit his heir, to the erecting and maintaining of Abbeys, Priories, and Friaries, to secure, feed, and relieve Monks, cannons, Friars and Nuns, the open enemies of God, the subverters of his word, the derogaters of Christ's merits and passion, and the utter destroyers and slayers of their souls. And what was he them, that did not give at his death or in his life long before he died, either money or lands, for Chantries, for Trentals, for Dirges, for Masses, for Copes, for Crosses, for chalices, for lights to Altars, to Images, and for many other such toys, which God doth detest, his word doth not allow, and all true Christians do utterly contemn? and now having the light that leads us to life, God's wonderful favour cannot once move them, God's holy word cannot once stir them, godly preachers cannot procure them, nor the sweet promises of Christ can once allure them, to give one penny (to godly & charitable uses, which may work their salvation,) for a pound which they most willingly bestowed of devilish and superstitious Idolatry, which wrought their damnation.  OMEN. 
It seems the Devil can do more with them than God, they loved superstition more then, than they do Gods true religion now. They were liberal in giving, to bring themselves to Hell, but they are very niggards to help 
Mark.  themselves to Heaven. Then I perceive you have not so many such godly and needful Hospitals as we have.  SIUQILA. 
No, if it be as you say.  OMEN. 
I have told you no lie, we have as many such Hospitals as you have Market towns.  SIUQILA. 
And we have more Market towns than such Hospitals. I pray you sir will the Physicians with you help the poor that are sick, and that have not wherewithal to go to Physic?  OMEN. 
Our Physicians may be a Lantern to all the Physicians in the world: they have such watches and spies▪ whom they fee privily, that a poor body can not so soon have their finger ache, but they shall have knowledge thereof: and then presently in all the haste, though a Lord or Lady should send for them, they will go to the said poor sick body, whom they will not only comfort, but also counsel, taking nothing for their pains, but will give them money to secure and relieve them withal. They take of the rich for helping them, that that is reason, but surely the greatest part thereof, they bestow in this godly order. I have seen in such a poor man's house, five Doctors of Physic at once, and they that came the last have been very angry with themselves for tarrying so long. You would wonder to see how fast our Physicians will run to the people that are sick, after they once know it.  SIUQILA. 
In this case your Physicians are not so swift, 
Note he●●  but many of our Physicians are as slow. I never saw at once five nor four Physicians, with any poor body that was sick: but I have seen four or five Doctors of Physic at one time with Lords and other that were wealthy and rich, that would pay them well for their pains.  OMEN. 
Well, ou● Phisition●●●e ●● glad of God's reward 
Mark this well.  for h●●●●●g and visiting the sick, at the last day: as your Physicians are glad now of reward, for helping the rich that are sick at this day. And they are sure that they shall have all their reward to receive then, which never shall cons●●●●o● decay: where all the rewards that your Physicians ha●e received fo● helping the rich, will quite be consumed and gone, and they can show them never a penny thereof. Therefore if your Physicians were wise, they would do as our physicians do, and not to receive all their rewards here, but to leave something in Gods▪ hands to receive hereafter▪  SIUQILA. 
It were very good if they did so, I trust there are some Physicians with us that do so.  OMEN. 
Yea, but I am sure that all the Physicians with us do so▪  SIUQILA. 
I think verily that our Physicians that are now alive, would think, that all the Physicians that are dead, had done very well▪ and wrought very wisely, if they had comforted and counseled the poor that were then without any reward, and relieved them with some of their money: than it they think so, why is it not as good for them now to use the same tra●e against they be dead? I pray you sir do your Surgeons use themselves in that order to the poor?  OMEN. 
Yea truly do they: if our Surgeons do hear that any poor body is wounded, hurt, lame, sore, or in any 
Mark the Surgeons of Mauqsun.  great grief or pain: there is no body can stay them ●●suche a love and zeal they have to help their poor brother. And when they come to them, they do not only give them freely, without receiving any reward of them, the Salves, Dyles, plasters, waters, and all other things that belong to healing or during of them, (besides their own travel, pain ● labour) but also ●o give them money and other things; to relieve them withal. I have seen four Surgeons▪ all at 
Note here.  once in a poor man's house that was hurt, that neither did send for them, neither had any money to pay them for their pains: every one of which were so desirous to be the poor man's Surgeon, that they did fall out among▪ themselves, and were like to have fought one with an other. But at the last it was concluded, that he that came first of them four, should have the said poor man in cure, and so the other three departed very sorrowfully away, because they came so late.  SIUQILA. 
You shall take few of our Surgeons with that fault▪ it is possible they will be sor●e if they come late to a rich man, but as for a poor man, they think they may tarry their leisure well enough. I● our Surgeons should do as your Surgeons do, they would think that they should not be able to find themselves and their 〈◊〉  OMEN. 
Though they think so, yet ours think not so, for our Surgeons believe verily, that God prospers them the better, and makes them the richer, because they are so ready to cure and relieve the poor.  SIUQILA. 
Though it be so ●●●●●de, yet it is hard to ●ea● that into our Surgeon's heads. They had ●ather have on● bird in their own hand, than two in an other man● hand.  OMEN. 
But our Surgeons had rather have one bird in God's hand, than two in their own: for they think that the one bird that is in God's hand, is better than two birds in their own hand. And that one bird in God's hand▪ will bring forth more increase, than twenty such birds as theirs will do, which they have in their own hand.  SIUQILA. 
In deed God which at first made ●●rdes of ●●● birds, is able to increase birds of birds. I trust there are some godly and virtuous Surgeons with us, that only profess, and live of the same, that help many poor without money, but whether they relieve them with their own money or no, I know not: and yet these Surgeons whom I praise with us, if a rich man and a poor should both chance 
That is li●● enough.  to send for them at once, I fear they would go to the rich, man, and leave the poor man.  OMEN. 
Yea, but I am sure ours would go to the poor in that ●●●●, and leave the rich.  SIUQ. 
Yet your Surgeons should not altogether be so addict to the poor, that thereby the rich should want help.  OMEN. 
And your Surgeons should not have such ●eale 
Rightly answered.  to the rich men's money: that thereby the poor should perish. Assure yourself that our Country is not so destitute of Surgeons, but there are enough both for helping the rich, and for curing of the poor.  SIUQILA. 
And are all the Surgeons in your Country such as you speak of?  OMEN. 
Yea every one. And what makes them to be so? forsooth because God doth prosper their doings, and increaseth their riches. There was a Surgeon with us, that was sent for by a rich man and a poor man both at one time, who would neither for much money that was offered him, nor great rewards that was promised him, go to the rich man, saying: I am sure that the rich man may have Surgeons enough for money, but I am not sure that the poor man can have so many without money: therefore God willing I will go to the poor man with as much speed as I may. Which Surgeon did not only cure the poor man freely for God's sake, but also he helped▪ him with such money as he could spare, to relieve and secure him withal. And as the same Surgeon, on a ●●●e was going from home, from the said poor man's house, there chanced into his company a man which asked him what trade he used, (truly said he) I am a Surgeon. Oh sir said▪ the man, I have a master that lies in extreme torments both night and day of an impediment in his leg, whom if you could cure the same, I am sure he would give you an hundredth pound for your pains: besides that, you should find a daily friend of him so long as you live. To whom the Surgeon answered again, sir, if I might see your master▪ whereby I might know the cause of his grief, I would then ●●● him by God's grace, whether I could help him or not, until which time, I can say nothing: but I will put you in thus much comfort: if his malady require to be helped by Surgery, and be curable, I do not doubt by God's grace, (whatsoever it be) but to heal him thereof perfectly, with as much speed as is possible. For by God's assistance I helped a poor man hereby lately, that I think was more hardly to be cured than he. Sir said the man, the Lord I hope hath made us two meet: my master will be a glad man of such a one as you: therefore if it will please you to go with me to my master which dwells not far hence, your pains shall not be unrecompented although you should not take him in hand. Then the said Surgeon said, I will gladly go with you, I pray God I may do him good. And when they were come to the rich Gentleman, his Master, the servant said, Sir, I hope God hath bles● you this day by my going forth: I met with this good man by chance, who was going home from a poor man hereby, whom he hath cured of a grievous infirmity, who thinks it was harder to be cured than yours: and when I knew that he was a Surgeon, I desired him earnestly to see you: who is come hither more at my entreating, than at his own desiring. To whom the Gentleman said, Sir, you are welcome: and to make few words and be plain with you, if you can help me of this my intolerable grief: and of this infirmity in my leg, I will give you for your labour an hundredth pound, and twenty marks yearly, during your life. Sir, said the Surgeon, it is a great deal too much, it 
Some Surgeons would not have said so.  is more than I shall deserve. Well, content thyself, said the Gentleman, if thou cure me, thou shalt have no less. And the said Surgeon seeing his leg, and perceiving the cause of his grief and pain, was content to take him ●n cure. And so to conclude briefly, he helped the Gentleman with in a short space, who according to his promise gave to the Surgeon for his labour an hundredth pound, and twenty marks yearly as long as he lived. Now, who is it that will not believe, but that it was only God that led (as it were by a line) this good and charitable Surgeon to this rich man in pain, and did not only prosper him in curing of him so speedily, but also opened his heart to give him therefore so liberally, by cause he was so diligent and willing to go to help the poor without money▪ and refused the rich for much money.  SIUQ. 
It was the Lords doings I am sure: there are man richemen with us, that in their pain and grief would have promised as much more: but when they had been well, they would have given a great deal less. Well, I will tell you another example which was with us. A rich and a poor man chanced both at one time to send for a Surgeon, which Surgeon, preferring goods before God, money before mercy, and the rich man's gift before God's reward, without any long pausing of the matter, went to the rich man, and refused to go to the poor man, who, when he came to the rich man, he took him in hand, and with much ado he cured him at the last: who gave the Surgeon a great reward for his labour: and as the said Surgeon was coming homeward, certain thieves met with him, who did not only spoil him of all the money he had, but also wounded him very sore, who with very much a do, got home, and falling into a consideration with himself, said: God hath worthily plagued me, because I refused the poor, and went to the rich: because I trusted to my 
Mark.  self, and mistrusted God? and because I thought the rich man's payment was better than God's payment.  OMEN. 
Here we may see the great difference of the godly, whom God doth blrsse, and the ungodly that God doth not prosper. The godly Surgeon that refused the rich, and went to the poor for God's sake, did enjoy great riches that he never looked for: and the other Surgeon that refused the poor and went to the rich for money's sake, had no good of his money that he was sure of, nay it was the cause that he was so hurt and wounded.  SIUQILA. 
And though this Surgeon was rob of his 
Note here  money, & wounded of his body, yet I believe all that cannot make our Surgeons to go to the poor where they shall have no money, & refuse the rich where they are sure of great rewards  OMEN. 
It is pity that there are not appointed throughout all your Country, sufficient skilful and learned Surgeons, with necessary yearly stipends allowed them for the only helping and curing of the poor, that have no money to help themselves withal.  SIUQILA. 
It were very well if it were so: but I fear in haste it will not be so: yet commonly in our Hospitals there are such stipendary Surgeons, for the helping of the poor and miserable wretches there. But I pray God, that they 
It may be doubted.  that can make the best friends and fees, be not better attended, gently or handled, and so●er cu●ed, than the other that are friendless and moneyless.  OMEN. 
Surely, if there be any such with you, it is pity they live,  SIUQILA. 
Well, I fear there have been such with us, and yet have lived without trouble or harm.  OMEN. 
If such a fellow were with us, and should use himself so, we should learn him such a lesson, that he should not dare do the like as long as he lived.  SIUQILA. 
And I dare undertake for him, whatsoever he is, he would not do it after his death.  OMEN. 
I will tell you how such a spiteful Surgeon, a very money man, was handled long since with us. He was 
An example how a wicked Surgeon was used.  a stipendiary Surgeon in an hospital, in which hospital was a very poor man, both moneyless and friendless, that had a great wound on his arm: which poor man was committed to this same Surgeon to be cured. And though the wound was but a green wound, which might have been helped more speedily, and with less pain than if it had been an old sore: yet this hard hearted Surgeon, applied unto his wound such pinching plasters, both evening & morning, that almost night and day the poor man was in perpetual pain, who then with great grief of mind said to the Surgeon: Oh sir, for God's sake have some compassion on me, & heal me with more ease, for I am never able to abide this. Then said the surgeon, you must give me some money to buy milder medicines, for the house allows me none other than these: to whom the poor patient said, I hardly believe y●, for the chief Rulers of the house are so godly, that they will allow rather such things as you think meet which have knowledge, than such as they think meet that have no knowledge. Truly, if every one in this house be cured in this order as I am, they will rather go out of the house unhealed, than tarry here still in hope to be healed. What? said the Surgeon, have you found your tongue, I will punish you a little better for your prating: then said the poor man, I beseech you sir, use me rather better than worse, and I would (if I had a messenger) send for some money for you. Marry, said the Surgeon, you shall not want for a messenger, I will get one that shall do so much for you: and forthwith the said Surgeon brought one unto him: how much will serve your turn, said the patiented to the Surgeon: a Noble, said the Surgeon must be the least. I would give a thousand Nobles, said the Patient, if I had them, rather than I would be in these torments and pains. I pray you, said he to the messenger, go to my mother dwelling in such a street of this City, and desire her, if ever she will do any thing for me, to send me a Noble presently, to give to my Surgeon; for until he hath it, I shall be in such torments, that during the same, I would gladly forgive him that will kill me. Go quickly said the Surgeon, and tarry not, for I mean to tarry here with my patient until you come again: then the messenger said, I will go and not tarry. Ah sir, said the poor wounded 
Note here an o'at that followeth.  man, you call me your patient, nay I am rather your Impatient, for small patience can be in them that are so impatiently handled. If he, to whom your plasters are applied, is patiented (as you term him) than he that never feels them, must needs be more patiented I beléeve-but truly this name Patient in this case is more ancient than true, and more commonly in words used, than in effect performed. For Surgeons (I speak by proof) make patiented men impatient: then who will believe, that they make impatient men patiented? and therefore to hate this your poor patient's name hereafter better understood, and the more verified, I think it is rather of suffering, (and that against their will) than to be meek and patiented with their will. Then said the Surgeon, you have made a very Clearkly collusion: to whom he said, I pray God at length you make no worse conclusion. I perceive, said the Surgeon, you are Bookishe: then said the patiented: if I were as rich as I am poor, I think than you would have termed it otherwise. Well, all rich men are not learned, nor all poor men are not unlearned. The state I am now in, is far unlike to my education. God doth all things for the best to them that he loveth, therefore I thank him most heartily for this change. Then said the Surgeon, your messenger tarries very long, whereby I think he brings no money with him. But if he bring no money, I tell you one thing, you are like to have a change within these two hours, such a change as you will not like. The Lord forbidden said he: I hope I can have no worse change at your hands, than I have had: and presently the messenger came, saying: I have spoken with your mother, who hath no money now to send you, but she saith you shall have it to morrow without fail. Then said the Surgeon, I will tell you more to morrow, for when I have money, than you shall 
No money no case.  have ease, for I cannot buy things with nothing. Then said the patiented, I beseech you take some pity of me: you know my mind, said the Surgeon, remember me, and I will remember you. Then said the poor wounded fellow, seeing money will ease me I will go myself and fetch you money: you shall be sure to have it before my next dressing: then said the Surgeon, bring me the money, and you shall find me ready to show you what pleasure I can. Then the fellow (understanding, that the judge and Ruler of the City was a godly, virtuous, and an upright judge, who utterly abhorred such devilish dealers as the Surgeon was) went immediately unto the judge, and complained of the Surgeon, telling him in all points how the Surgeon had used him: to whom the judge said, see that you tell me nothing but truth, and if this fall out according as you have told me, I will make him an example to all Surgeons that shall come after him. Yea, it is too true, said the poor man, I have witness of it if need be: then the said judge commanded, that the said Surgeon should be brought before him immediately, and two or three other cunning Surgeons besides, to judge therein: and when the Surgeon came before the judge, and saw his poor impatient there, his countenance marvelously changed. Sirrah, said the judge to him, are you a stipendary Surgeon appointed to such an Hospital? yea my Lord, said the Surgeon: Know you this fellow here with the sore arm, said the judge? I know him well, said the Surgeon. And I fear he knoweth you too well, said the judge. Were not you appointed to be his Surgeon for the curing of his wound? yes truly, said the Surgeon, and I trust I have used him as an honest man ought to do. Your countenance and colour said the judge, is as good as two witnesses, that you have rather misused him. How long is it since you took him in hand? forsooth, said the Surgeon, a month, and something more. Then the judge commanded the other Surgeons to look upon the said poor man's sore arm, which, when they saw, they said to the Surgeon that had it in cure, this is a great sore, & will not easily be cured: was it a green wound or an old sore, when they took it in hand at the first? for soothe it was a green wound, said the poor man's Surgeon, but it was in an evil case, because he came no sooner to me than he did. Take heed thou lie not said the judge, for I will assure thee, for every lie thou tellest before me here, I will make thee pay full dearly: then said the poor wounded man, I could not well come sooner to you, nor to any other, for you were appointed to be my Surgeon, and to cure me within two hours after I was wowded. Did not I (said the judge) bid you beware of lying: I hold you a wager, your lie will neither gain you lease nor land. Then said the Surgeons, alas poor fellow, thou haste not been well used, for being a green wound, the worst of us three would have taken upon us by God's grace (if thou hadst come to us a day after thou camest to this surgeon) to have wholly and perfectly healed this wound, being in this place, within three weeks at the furthest. How long hath this man had you in hand, said they? Forsooth a month and odd days, & now I am a great deal worse than I was at the first: and what pains he hath put me to ever since, both night and day, it would lament you if you knew it. We believe thee, said the Surgeons. Then belike (said the judge) he hath given him some corrosives to put him to pain, and keep him longer from healing, either to get some money of him, or else to try some masteries and practices upon him, or rather both. Truly, said the Surgeons, it is not unlike, for, if he had used him orderly, honestly, and according to our Art, he might have put him to small pain, and healed him perfectly before this tyme. Then the poor wounded man said, I know not how he practised with me, but ever when he dressed me, most commonly morning & evening, I was in such extreme pains, and intolerable torments, for eight or nine hours after at the least, that I had been almost as good to have sit in the fire saving for burning my body and bones: Then said the judge to the wicked Surgeon: Oh cruel cutthroat, O tyrannous 
Note the judges words.  tormentor, and seed of Satan: hadst thou none to prove these painful practices on, but on this thy Christian brother? For he is thine own brother, if thou ever mean to have God to be thy father: surely an honest heart, or a merciful mind, would never have tried such painful practices on a Turk or a jew, nay scantly on a Dog if he loved him, much less on thy brother, whom thou art bound to love as thyself. My Lord, said the poor man, it seemeth he put me to these great pains to get some money of me▪ for he said to me, that if I would give him some money, he would use me easily and gently, and upon that, I sent this messenger that is here, to my mother for a noble to give him (which was his request) was it so said the judge to the messenger? Yea in deed said the messenger: but when the Surgeon saw that I came again without money, he was very angry, as it seemed: and this poor man most pitifully desired him to be good unto him, and to let him have some ease, but he answered him churlishely, and said, when I have money then you shall have ease. Indeed my Lord said the poor wounded man, these were his very words, and he telleth nothing but the truth, What was the cause, (said the judge) wherefore he would have a Noble of thee? Forsooth, said the poor man, he feigned to me, that the house did allow him none other medicines than such as he dressed me withal: therefore you must give me money (said he) to buy more milder medicines. As though, said the judge, the house allowed no salves, but such as would put poor men to pain, and keep them long from healing. Come hither sit Surgeon, said the judge, how like you this gear? what can you say for yourself? To whom the Surgeon said nothing, but hanged down his head, and was ashamed. Then said the three Surgeons, sure lie my Lord, if he said so, he hath shamefully slandered that famous house, and the merciful Masters of the same: For doubtless, no Surgeon belonging to the same, nor to any such other house, but are allowed to the uttermost for any thing which they shall desire or think meet for the easy and speedy curing of their patientes. I know it is so, said the judge, or else these houses might more worthily be named tormentors of men than helpers of men. And then he spoke to the pitiless Surgeon, saying, what horrible heart hadst thou, to torment this poor fellow, and to be quiet thyself? how couldst thou crave money of him that had none, which was more meet to ask thee which had some? What a marvelous displeasure hast thou wrought unto this poor fellow? thou hast not only tormented him like a Tyrant, but also thereby haste brought his wound into such a case, that if it be possible to help i●, yet it will be long a curing. Then said the judge, I commit the curing of this poor man into one of your hands, that belongs to that Hospital where this poor man is allowed to be sut coured and helped. Then one of them said to the judge (that was a stipendary Surgeon of that house) I will be content to do my diligence to him, as much as I am able. Then said the judge to him: I need not bid you use him well, for here is one (meaning the cruel Surged) ere it be long, will teach you how to use him, and also he will be a sufficient warning to all other Surgeons hereafter, to help their patients, as quietly, as orderly, and as speedily as they may. And because (said the judge to the wicked Surgeon) thou wouldst have had a noble of him to set 
A good judge meant.  him out of pain into ease. I judge now, that thou shalt give him four nobles, because thou didst put him out of ease into pain. Saying further to him, answer me to one thing that I shall ask thee, what is that short sentence of Christ, that the King commands so straightly to be kept? to whom the Surgeon answered, Whatsoever you would that men should do to you even so do ye to them. Then said the judge, thou hast said wet, & better than thou hast done. Haste thou of thy conscience done to this poor man, as thou wouldst have been done unto, if thou hadst been in the like case? No truly said the Surgeon: if thou hadst said otherwise (said the judge) every one here would have thought thou hadst lied. And now because thou hast done unto this man, as thou wouldst not be done unto, therefore thou shalt be done unto as thou haste done unto him. So that I do here openly judge, that the executioner shall give thee such a wound on thy arm, and in the like place, as this poor man had at the first. And I command you that are the other two Surgeons here, to dress him every Evening and Morning with such pintching plasters, and extreme corrosives, that he may be in cruel torments and pains eight or nine hours after every dressing, and continue thus with him a month at the least: marry have respect in the mean season, through your good knowledge and discretion's, to use the wound in such order, that after it may be perfectly and well cured: and he shall be at the only costs and charges for the curing of it. And if he be not then able to do it, you shall be allowed therefore out of the Hospital of this City, where this poor man succoured, helped and relieved, not thinking they shall be much troubled again to pay for the cures. And also I judge, because he did make a manifest lie before my face, that he shall not speak of three months after he is perfectly healed, unless through some urgent matter he be called or willed to speak before any Magistrate, Ruler, or judge, and all that while he shall wear on his sleeve, an H. and L. which signifies a Hurtful Lyar. And this is my full and determined judgement in no wise to be revoked: and because I would have my judgement herein the more straightly done, I will myself see the wound made in his arm: therefore let the executioner come hither with speed. And when the executioner was come, the judge forthwith commanded him, to make a wound according to his judgement in the said surgeons arm: and then he committed him to the other two surgeons, to be used and ordered in all points according as he before had judged.  SIUQILA. 
Truly, the cruel cut-throat Surgeon was used according to his deserts: the poor misused men in your Country are marvelous happy, that have such good and upright judges, that will incline to neither hand: that will be alured by neither friend, letter, nor bribe: that will hear the poor as well as the rich: and favour the matter, not the man: and that will have all things tried only by truth, and that with speed, and without delay. I fear many poor impatient patients with us, that have no pence to pay, are many times in the like perplexity: but if such orders as you have, were observed for such with us, they would be advised twice, ere they used their patients so once Well, though all the Physicians and Surgeons with you are so godly charitable, and had rather help the poor for God's sake without money, than the rich for money: yet we have diverse noble women, with many Ladies and Gentlewomen, who, though they are not so learned as many are that profess the same, neither can talk so will as some of them can tattle: Yet God so protectes them in their proceedings, that they do good to many▪ help many, and cure many, not only being at all charges themselves, but also most charitably relieve and secure the poorer sort, with meat, drink, and money. But we have a great sort of runagate Physicians and Surgeons, whose chief knowledge is in their tongues, and will talk much, and promise much, and yet perform little, nay rather, which is an occasion, that honest, learned, and expert Physicians and Surgeons, coming in strange place, and known to be of that prhfession, are as well credited, as they that do barrow of every one, and do pay to never a●●ne. peddlers are preferred before them, and Tinkers are taken to be the honester men: and why? because the peddler peehaps through smooth words, and two or three lies, deceives them that he deals with, of two or three shillings, and warrauntes that for the best, which is not the worst, yet they enjoy that they buy, and have that they lack: and if the Tinker mend one fault, and make two faults, yet a groat or two is able to recompense the wrong he hath done. But these fair flattering Physicians, and these in utile suckers, surnamed Surgeons, through pleasant persuasions, will get of them that be in pain and grief, twenty or thirty pound, for so much stuff, as perhaps did not cost them a groat, which happily kills them outright, or else puts them in great danger of their life. And then they are enforced to fly into another Country for new credit, for their old is gone.  OMEN. 
If such runagate Physicians & chirurgeons be suffered to do so, it is no marvel though thereby the honest and learned Physicians and Surgeons be much discredited: truly I think you have either no laws for these and such mischiefs, either they are too weak to shoot at such marks, or they are like to a Bow that is set up in a corner and never shot withal.  SIUQILA. 
Indeed as you say, our laws are too mild for such mischiefs, and also are not executed to extinct such evils. But I beseech you, may I he so bold to know of you, whether any of your Merchant men or any other, may lawfully convey or carry out of your Country, any of your chief commodities which your soil of itself doth breed?  OMEN. 
We have laws and statutes, wherein are expressed, what things are not to be sold, carried, or conveyed out of our Country into foreign Nations.  SIUQILA. 
But what is the punishment of the offenders in that case?  OMEN. 
He or she, whosoever it is, shall be torn in pieces for the first fault, with four strong horses: and if he commit the like offence again, he shall have the King's pardon for it.  SIUQILA. 
He may have so well enough.  OMEN. 
And the eldest son of every such offender, shall be compelled to wear on his sleeve, a viper form in some metal, signifying, that as the Uipers are destroyers of their mother, and gnaws out their mother's belly: so the Father of this man that wears the same, was a destroyer of his Country, that did nourish and breed him up. And his son shall never after bear any office, or be accepted to any charge appertaining to the Common wealth. And if he have never a son, than his eldest daughter shall wear the same, until she be married: and if he have no daughters, or if all his daughters be married, them his wife (if he have any) shall wear the same during her widowhood. And if he have neither son, nor daughter unmarried, nor wise, then there shall be a sign of the viper set at the door of the offendor, where he dwelled at that time, when he was apprehended for the fact, which shall remain there untaken down, twenty years at the least: and he shall forfeit all his goods, the one half whereof shall be to the king's use, and the other half to the use of the revealer. And whosoever shall know of his said offence, and shall conceal the same four and twenty hours after he first knew it, every such offender shall lose his right hand, and the fourth part of all his goods, and every one of them shall wear the badge of the viper on their sleeve during their life. And the same goods shall be employed to the uses aforesaid. And if any of them that is accessary with him, or made privy to the fact, do reveal it within four and twenty hours, he or she shall not 
Mark.  only be pardoned of his offence, but also shall have the forfeiture that belongs to the revealer thereof.  SIUQILA. 
Yea marry this law is something like, if it be well executed.  OMEN. 
Nay mark this one thing, we are well advised before we make laws, but when they are made, we had need be double advised ere we do break the same laws, or else we shall be sure to pay the penalty thereof.  SIUQILA. 
Yea so it should: than you take no gauds for good stuff, trifles for your treasure, nor vain peerless things for your necessary and substantial wares.  OMEN. 
No I warrant you: but if there were no such law with us, or it were winked at as yours is, & not severely executed, truly all our merchants are so godly, charitable, obedient, and so commodious to their Country, that they would not (though they might have never so great gain thereby) convey or carry any commodities out of their Country, nor bring any discommodity into their Country.  SIUQILA. 
truly I dare not say so much for all our Merchants, for (verily I believe) some of them, for their own private profit, their greedy gain, and to gather goods, could be content to convey and of their Country. Wool for worse wares, Leather for La●ans, Lead for Lemons, Honey for Hobby-horses, Corn for Calves, butter for Babies: Beyre for Bracelets, Tallow for Trifles, Money, for Marmesets, and if they could, God for the Devil: but though the law of God cannot teach them to obey their 
Note this.  Prince, the law of nature to love their Country, nor the law of the Realm can testraine them to spoil their common wealth, yet if we had your severe law, and as well executed on two or three of the first offenders without any pardon, as yours is, we should have as many good merchants against their will, as you have, by your report, which their wil  OMEN. 
I doubt not that.  SIUQILA. 
Is there any with you sir that will break their promise?  OMEN. 
No not one in all our whole Country: we have the faithfullest meaners, and truest dealers, that are in all the world. We take great advisement, before we speak or promise, and what we speak or promise: but when it is once spoken or promised, it is as sure to be kept or performed, as though the party that promised it were bound in a thousand pound.  SIUQILA. 
Perhaps the party that promised the thing, was able at that time of the promise, and yet unable at the day of performance.  OMEN. 
Then he must go before his day, to the party to whom he promised the thing, showing him his misfortune or loss: who doubtless will be so charitable and pitiful, and be so sorry for his neighbours mishap or loss, that he will grant him whatsoever he will reasonably require. For we have a charitable love one to another, that we count our brothers or neighbour's loss to be our loss.  SIUQILA. 
What if he should be so hard hearted that he would not grant him his reasonable request? 
a matuellous love.   OMEN. 
Then the party that promised, must bring sufficient witnesses to the judge of his loss or hindrance, or of his disability to perform his promise, since he promised it: whereupon the judge will take order, therein, as he shall think good. And the judge shall commit the or●ell and hard hearted man to prison for three months, to whom none shall grant any request or petuton all that while.  SIUQILA. 
truly I would all such stony hearted wretches were so serudd. But what if the party that promiseth, be able to perform it, and yet breaks his promise?  OMEN. 
Every such promise breaker shall be compelled 
How promise breakers are used.  to perform it, by the award of the judge, whether he will or no: and all the promises, that have been made to him a yeré before, shall not be performed nor kept to him and that they be to any commodity thereof, one half thereof shall be employed to the use of the King, and the other half thereof shall be bestowed on the relieving of his next poorest neighbours: and he shall wear on his sleeve a twelve month after, these words following: (a promise breaker.) giving men warning thereby, not to deal with such a discrodible person.  SIUQILA. 
But what if one promise more than he is able, and take money for that he is not able to perform?  OMEN. 
Then he shall be whipped three several times, and shall pay to the party deceived, three times as much money as he received, and he shall wear on his breast a twelve month after in Parchment, these words, (this is a deceiver.) And every one that is a deceiver or coosiner, shall be thus served.  SIUQILA. 
But what if he have consumed and spent the money, and be not able to pay the same forfeiture?  OMEN. 
Then he shall serve either the party deceived, or some other, until the said money be run out or discharged.  SIUQILA. 
If deceivers & coosiners were so used with us, we should not have half so many within a while as we have. There are a great sort with us, y● care no more for coosining and deceiving of their very friends, (much less their enemies) than a horse cares to run from his master and let him come after on foot.  OMEN. 
If they care no more, than they care not very much. Surely there is such credit and trust between one and another with us, that there is almost never any writing made between party and party.  SIUQILA. 
And truly there is such evil meaning, and 
Note this.  false dealing with us, and so little credit and trust between one and another: (yea though the matter be never so small) that there must be writings & bonds, and all little enough. For let the writings be never so firmly framed, so advisedly drawn, nor so perfectly pend, yet some more curious to do harm, than careful to do good, will pry in the same so narrowly, that will find such a hole, that the parties (if they be not the wiser) shall pour through the same more money than they shall ever be able again to put in their pouch. Truly men are marvelously altered, for in old time when they knew less truth than we do, they used less falsehood than we do. And why? truly ten lines then, was sufficient for a thousand pound a year: but a thousand lines now, is scant sufficient for ten pound a year. Well, I am enforced to say, that truth and simplicity did dwell then together, but curiosity and falschoode, are now joined in fellowship. But I pray you sir tell me, will any with you sell their lands, or let their lands twice, or not?  OMEN. 
What mean you by that? how can one sell or let his lands more than once?  SIUQILA. 
An honest man can not, but a crafty Harlot may. Belike it is little used in your Country, because you make such a marvel. There are many with us more false than faithful, more crafty than credible, and more shameless than shamefast, that would, if they could, sell or let their lands to ten several persons one after another, so that they might have money for it so many times.  OMEN. 
I muse what such mischievous men do mean. They little remember the worthy sentence of Christ, which is, Whatsoever you would that men should do to you, even so do ye to them. I am sure they would be loath that other should handle them in that order.  SIUQILA. 
Be bold of that: for though they are content to sell so: yet they are not content to buy so. They show themselves of whom they are: the godly and charitable do live faithfully, and fearfully here, and refer all to God at 
a great difference.  the last end: But the wicked, crafty and deceitful, care not how they live here, and refer all to the Devil at the last end, who will show them such friendly favour in Hell fire, that they shall be always in torments, and never in ease, ever a broiling and never burned, and always a dying, & never dead: and then they will wish, (but to late) rather to have given their lands once to the relieving of the poor, for nothing: than to have sold the same so oft for much money, or for some thing.  OMEN. 
Truly we have such excellent orders with us, that none, except they list, need buy or hire any entangled lands▪ then you may be sure none (though they were so minded) can sell, or let more than once.  SIUQILA. 
That is a very good way, how is that?  OMEN. 
For soothe all deeds and writings of any lands, tenements, houses, woods, or such like, that are sold, given, or mortgaged, upon what estate soever it be: and also all copy holds and leases of any manner of ground, house, tenement, or any thing whatsoever, and all other writings of any importance, are truly examined, registered, or recorded in the City or Market town, next to the land, ground, or houses▪ or any thing sold, given, mortguaged, let or demised, which is not only a great ease to every one, to have quickly and with small charge the copy of any writing they desire, but also a marvelous commodity, if any deed, evidence, or writing, be lost, burned, defaced, conveyed, or stolen, for that they may have the same writing there registered and recorded, written fair, sealed with the Seal of the Office, which sealed writing shall be then of as great force, as the writing was, that was lost, burned, defaced, conveyed, or stolen. And there the Recorder doth keep a true and brief note in a Book appointed, for every such deed, writing, copy hold, or lease, whereby any may perfectly learn, whether any lands, tenements, houses, or any other thing is sold, given, let by copy, or leased, and by whom, and to whom, and at what time, which, if he perceive to stand free, than he may buy it, or take it by copy or lease, if not, than he may refuse the same.  SIUQILA. 
But what if the parties do not, or will not register the same?  OMEN. 
Then every such deed of gift, writing, copy, lease, and the thing teherein sold, given, occupied, leased, or otherwise conveyed, is utterly void, and of none effect in the law, until the same be perfectly examined, and registered, or recorded, in the place therefore appointed.  SIUQILQ. 
Yet the coosiner may deceive the true meaning man herein, for, if the Register be of a corrupt conscience, and take a bribe of the coosiner, he may lie to the party that cometh to inquire or search, and say, there is no such things sold, given, or otherwise conveyed, by any such party as the enquirer did move.  OMEN. 
Yea but we have a salve will heal that sore: for 
● good way to prevent such a mischief.  the Register then presently must deliver to him that cometh to inquire, a brief note written in Parchment, of the thing searched for, the name of the thing, where it lieth, the name of him or her that the enquirer desireth to know, whether he or she hath sold, given, or otherways conveyed the same thing searched for, the name of the enquirer, and the name of him or her for whom it is searched: and besides this, the examiner shall write under all the same, that no such thing searched for, is registered of that time in his book, with the year, month, and day, of the same search: and further, shall subscribe his own name with his own hand, which writing shall after witness against the examiner (if need be) if any such thing searched for, should after befounde to be registered.  SIUQILA. 
This is such a hedge, that a Thief cannot well leap over. Truly, this general registering or recording of writings, is both a common commodity to your Country, and a great overthrow of a number of mischiefs: it clean cutteth of deceivers or coosiners, from selling or letting their lands twice, much less thrice. It fully, as it were with one stroke, suppresseth all forgery of evidences and writing. For, who wyil forge any writings unless they may suck some gain thereby? what do writings prevail if they be not lawful? they may counterfeit them if they list, but they cannot confirm them if they would. For, no writings (as I perceive) can be registered or recorded with you, unless the seller and the buyer, the giver, and he to whom the thing is given, and the letter of the lease and the taker of the lease, do both consent before the Register or Recorder, and seal the writings as their deeds: and no writings are of any force, until they be perfectly examined and registered. And you may be sure, that no rounterfaite or forged writing will be perfectly examined, and registered though the deceiver and coosiner could be content therewith, unless the party that should be deceived and cozened do grant unto the same before the Register, which I think ne●ther the coosiner will go about to procure, nor he that is to be deceived, will affirm or allow. And though many Babes have been beguiled, Widows wronged, fatherless defrauded, the poor prevented, the guiltless beguilded, and the simple deceived, right overthrown, and Truth trod under foot, by filching, purloining, stealing, burning, spoiling, tearing, and other crafty conveying of writings, to their utter undoing, to the displeasing of God, & to the maintenance of mischief. Now all this, your worthy ordering of registering of Writings hath plucked up by the roots. For if your people were as wicked as they are godly, yet which of them would go about to filch, purloin, burn, spoil, or convey any writing from any body, if it would do them no good, and the other no harm: or if they were sure, that the party from whom they took it, should have the same again. Who would steal a horse from any if he witted he should have no good of him? or, if he knew certainly that the owner of the horse should have his horse again, whether he would or not?  OMEN. 
None I think. Well, what with the godly disposition of your people, and what with this good order of registering of writings, there is not one in all our Country that doth take away, filch, spoil, or convey any writing from any, neither doth forge or counterfeit any deed or writing.  SIUQILA. 
No more there would or could be with us (as wicked as they be) if we had your order, and so executed for the registering of writings as you have. We have laws for the punishing of such offenders, but how many fewer there are thereby, I know not. But how many I would there were, I know.  OMEN. 
Whether were it better (if it were possible) to have your goods safe from stealing, or to have them stolen, 
Note this.  and to have the thieves hanged for the same?  SIUQILA. 
In my conceit it were much better, that no goods should be stolen, nor no thieves to be hanged therefore, which is a double commodity: but in the other, men lose their goods, and thieves lose their lives, which is a double mischief.  OMEN. 
You have said very truly.  SIUQILA. 
Even so it were a great deal better, to have never a conueyer, purloiner, spoiler, nor forger of writings, as you have, and never one therefore to be punished: than to have writings stolen, spoiled, defaced, and forged (to the hurt of many) and to have the offend●● a punissjed theridamas ●●●●● which so●e being thought uncurable, your sooner aigne salve in registering would quickly heal.  OMEN. 
I have told you what it hath done with us.  SIUQILA. 
Yea, and I would it might do so with us. Surely, though we have merciful Magistrates, godly Governors, sage Superiors, politic▪ Ru●ev●, and witty Counsellors: yet we have a great sort that are so guée●y of gain, as mad of money, and so mindful of mischief, that they are so much ashamed to commit these offences, as a horse is loath to eat his meat when be cometh newly from labour.  OMEN. 
Then I date boldly say, a little small sin will not make them to shrink, This one thing doth make me muse, we that are more godly and charitable, have more straighter and severe laws than you▪ and you that are more wicked and envious, have more milder laws than we.  SIUQILA. 
It is so, but I could be content that it were not so. Sir I believe you have never an Usurer in all your Country,  OMEN. 
The name is so strange unto me that I know not what you mean thereby.  SIUQILA. 
You are the more happy that you know than 
They know not what Usury me ancth in Mauqsun.  not: yet the more happy you feel them not▪ but the most happy of all, that you follow them not. If you had been as well bitten with such beasts, as well st●ng with such serpents, and as well gnawn with such Uipers as we, you would have known them by their name as well as we. By their name they signify Biting, but by their deeds they procure altogether Killing and may I trust you? have you never an Usurer among you?  OMEN. 
No truly, you are as good talk to me in that tongue that I know not, as to speak that word to me.  SIUQILA. 
Though it be not well known with you, it is a little too well know●●●yth us, every ●oy or girl with us can tell you what an ●●●irer is ● they are such pinchers, that 
What Usuters can do.  they are able to make Lords without lands, Gentlemen without goods, Merchants without money, and themselves without honesty.  OMEN. 
These fellows are more fit for the fiend, than to inhabit among honest men: we stand in need of none such, but if we had any such (whatsoever they be) we would make them do otherwise. I pray you what kind of persons are they?  SIUQILA. 
Forsooth we call them Usurers that lend out their money for their gain: who will be sure to have an unreasonable interest therefore, or else they will have the parties that borrows money of them, wrayte in Statutes and Bonds, that if they break their day, they will so pinch them, that they will have perhaps ten times more, than the value of their money which they lent.  OMEN. 
But will they have no remorse of the party, if he chance to forfeit his bond?  SIUQILA. 
Yes perhaps some will, and some will not.  OMEN. 
Then bèlyke these Usurers you speak of, live idly, of the spoil of other?  SIUQILA. 
I must needs confess they do so.  OMEN. 
Oh detestable trade, oh drift of the Devil, oh snare of Satan, these Usurers I perceive are they that David speaketh of, saying▪ Who shall dwell in the Lord's Tabernacle? He that is innocent of hands, etc. And hath not put his money to Usury: Then they that put their money to Usury, must needs dwell in the devils den, where there is nothing but woe, sorrow, dole, mourning, howling, 
It is good to take heed of this place. Mark.  torments, pains, weeping, and gnashing of teeth, and that for ever and ever wor●● without end.  SIUQILA. 
All the devices you have, cannot drive it into some of their heads, that it is devilish or damnable.  OMEN. 
And all they cannot make me believe; that it is godly and charitable. If it had been good, Christ would have commended it in his Gospel, and because it is evil, GOD hath forbidden it in the old law.  SIUQILA. 
There are some Usurers, that, though they take it to be a great offence, do light so much of their own repentance, and of the mercy of God, that I pray God they die not without both. Christ bade his holy Apostles Watch & pray lest they should fall into temptation. Now, seeing it behoveth the good and godly to Watch and 
a good proof.  Pray (if they mean to be saved) then can the detestable and wicked Usurers, whom the holy Ghost sayeth shall not dwell in God's Tabernacle, look to be saved by sleeping and slumbering still in Sin, and to watch and pray never a whit at all? These are the delectable dreams that the Devil deludeth them withal. Which of the godliest and perfectest men of the Earth can warrant himself from sudden death? Which of them all can say, that they can not repent when they will, and be forgiven when they list? Which of them is able to loathe his lewd life at 
This is worthy the noting.  any time? Which of them can sigh and▪ sorrow for his sins at such time as he shall appoint? Nay, which of them can say, (and that truly) that they will such a day, and such an hour, do such a thing, and think such a thing: for though it be easy to say it, yet they are not sure to do it: for perhaps the party may be lame, sick, or else dead, whereby he can not do it: and perhaps the party may be a sleep, whereby he can not think it: yea & perhaps neither lame, sick, dead, nor a sleep, and yet may have clean forgot it. Now seeing the godly men can make no warrauntise hereof, then how can the vile and wicked Usurer, and other abominable Sinners, be safe from sudden death, repent when they list, be forgiven when they will, or do what they determine, or think what shall please them? Therefore I beseech GOD that these wicked Usurers, and all other careless sinners, may repent their sins here in time: may ask mercy here in time: may be forgiven through● Christ here in time, and not to drive till after they be dead, which will be out of time: which the Devil that lulleth them here asleep in their sins knows well enough.  OMEN. 
●●●▪ and they may sleep long enough ere he will once awake them. Well, let them be sure of one thing, though he suffer them to sleep as long as they list: he will let them sleep in He● never a whit. Why do you suffer these Usurers in your Country, wherefore do you not cut them off●▪  SIUQILA. 
We can not if we would.  OMEN. 
Nay you will not if you might. Now I remember, 
a law for Usurers.  that we have an ancient law against Usurers, but it was clean out of my mind: which, if it were au●hori●ed, and throughly executed with you, I would lay a wage●, if you had ten thousand Usurers now in your Country, you should not have one at the twelve-mont'hs end.  SIUQILA. 
At all adventures I would we had it, what is it I pray you?  OMEN. 
Our law is, that if any lend money and receive any thing for the loan thereof at the lending of the money, or shall or ought to receive any thing over and above the sum lente, at any time after, than the lender of the same money shall have his right han●e cut off for the first ●●●●used and shall for●en the one half of all his goods, which shall be equally divided in three parts, one part whereof shall be to the use of the King, one other part to the revealer, and the third part shall remain as a stock in that town where the Usurer dwelleth, which shall be lente as occasion serveth▪ to the poor that shall stand in need to borrow, upon a sufficient gage, without paying of any Interest at all therefore. And none, upon pain of losing of their hand, shall lend any thing to the said Usurer, for the space of five years after. And the ●artie that borrowed the same money to Interest▪ shall for the first time so borrowing, have the forefinger of his or her right hand cut off and shall forfeit the fourth part of all his or her goods, which shall be divided and employed to the uses aforesaid. And every one that knows of the same contract and bargain, that conceals the same four and twenty hours, shall lose likewise their forefinger and the fourth part of their goods, to be employed to such use as is before mentioned. And if the Usurer reveal the same first of all other, than he shall save his hand from cutting off. And if the party that borrows the money to interest reveal the same first of all other, than he shall save his finger & his goods from forfeiting, but he shall have his right ear cut off: And if any beside, that is privy to the same contract & bargain, doth reveal it before another, than he or she shall save the forfeiture of their goods, and shall save their finger, besides every such a one shall have that that is his due to the revealer. And if any Usurer offend (as is aforesaid) the second time, he shall be devoured to death with Bears, and then he shall be sure not to commit Usury the third time, & then also he shall forfeit all his goods, to be employed as before said. And if any borrow money upon Usury the second time, the same party shall lose his right hand, and the one half of all his goods, and if he reveal the same (as is before said) them he shall lose but his forefinger. And this is the penalty likewise of every one that is made privy of the same, unless he reveal it (as before is said) and then he shall have as appertains to a revealer. And every one that shall borrow money upon Usury the third time, and that shall be privy of the contract, and shall conceal the same, than every such a one shall suffer death. But if the same borrower doth reveal the same first of all, than he shall save his life and his goods, but he shall have his right hand cut off. And if any of them that are privy of the same contract, reveal it, than they shall save both life and goods, and shall have the due that belongs to the revealer thereof.  SIUQILA. 
Oh this were a worthy law for our Usurers, if we had this law, and well executed, the Usurers durst not trust to their starting holes as they do: this law would so link them, that some might be so mad to lend, yet who would be so mad to borrow? and though the Usurer must needs lament his loss, yet the borrower could not laugh at his winning: the lender would be so afraid, that the borrowed 
Note well.  would bewray him: and the borrower would be so afraid, that the lender would bewray him: and both the lender and the borrower would be so afraid, that they that were privy to it, would bewray them: and they that were privy to it, would be so afraid, that one or other would bewray them, that surely in my judgement there would not one Usurer be found in all our Country within one month: and then I hope, we should have some lend their money for nothing, though none now almost will lend but for something. And is there none in your Country, that ever did break this law?  OMEN. 
No truly, we lead our lives chief by the line of God's law: and we fear a thousand times more the breaking of God's law, than the disobeying of man's law.  SIUQILA. 
But with us are such, as never a whit care for God's law: and if they fear any, it is man's law. But if the whip of the law be not made of such cutting cords as will fetch the skin from the sides, the flesh from the bones, and the life from the body, they care no more for it, than a dull jade doth regard a rod of rushes.  OMEN. 
Truly they are such fond fools, that they fear that is fearless, but they doubt not that is to be dreaded. For the breaking of man's law, can but punish the body a while, with some worldly pain: but the breaking of God's will, most dolefully, painfully, and fearfully, punish both body and soul everlastingly in the furious flames of Hell fire Therefore they miss the mark much.  SIUQILA. 
And you miss it a little, be not angry though I digress, for you say the breaking of the law, will make us be punished in Hell: then I am sure that every one shall be punished in Hell. For every one from the beginning of the world (except Christ) hath broken the law: and though a man may fulfil one of the ten commandments, which in all points is very hard for him to do, yet it is impossible for any to keep and fulfil them all. Which law I may compare to a Ladder of ten steps, whereof, though one go up nine of them perfectly and well, yet if the tenth burst or break, or if he fall from the tenth, he is never a whit the better for going up the nine steps, and so he hath such a fall, that he is never like to reach to the top, unless he have another, and a surer Ladder to climb by, than he had before.  OMEN. 
You have said very well, and applied the thing very aptly: but I meant not that every one that breaks the law should go unto Hell, nor every one that says they can keep the law, shall go to Heaven. Adam at first did break the law for us all, and brought in death: Christ did after fulfil the law for us all, and brought in life. Since which time that Adam did break the law, we that came of him were never able to keep the law: yet for all that whatsoever he be that believes in Christ, that is sorry for his sins, & heartily reputes the same, earnestly desiring God to forgive him for Christ's sake, and is assured that Christ will raise him up at the last day, and that through his birth, life, passion, death, resurrection, and ascension, he is made a member of Christ, even he I say, though he have broken the law, shall be saved & not be punished in Hell fire: for Christ's performing of the law shall avail him as much, as if he had kept the law himself. And thus though the members of Christ break the law, Christ their head for them hath performed the law. Therefore you mistook me, for I meant the breakers of the law that were not the members of Christ, should be punished in Hell: it is this our Christ that is the sure Ladder whereby we must climb up to Heaven. For the ten steps of the law, was either too rotten for us to rest on, or else to weak thereby to reach unto the top (or rather both) that it was never able to serve our turn: now if the ladder of Gods own law be not able to guide 
Note well.  us to Heaven: can any thing invented by man do it? no it is impossible: therefore whosoever refuses this strong stir of stone▪ Christ, and leans to ladders made of rotten wood, of their own inventions, or of mad men's imaginations: surely they will fall into Hell, out of which they shall never get again, do what they can.  SIUQILA. 
It is so true that nothing is truer: but says what you will, and do what you can, there are thousands, that are so drowned in their own drowsy dreams, so far in favour with their own fancies, so be witched with their own wicked wit, and so enchanted with the sorcery of Satan: that they will believe neither you nor me, and no marvel, for they will not believe jesus Christ the son of God, which tells them the same: & therefore we must be content to be out of credit with them, seeing Christ is clean out of credit with them. And they think they know a better, easier, 
Consider this well.  and shorter way to heaven, than either God doth know or his son Christ. Yet a man would think that God that made both Heaven & earth, and is now in them both, doth know as perfect and as ready a way to heaven as any other, & it is very like that our saviour Christ the son of God, that was once in Earth, and is now in Heaven, and that passed from earth to Heaven himself, should know as good & near a way as any man else to Heaven. If this be true, as it is most true, then what detestable dolts? what fantastical fools? and what mere mad men are they that never were yet in Heaven, nor are never like to come there, as far as I see, (unless they refuse their own way) that thinks they know a better way to Heaven, than either God or Christ the son of God doth. But when their own way that they think will lead them to Heaven, hath brought them and 
Mathc.  tumbled them into the dungeon of Hell: then they will cry woe worth the time that they took their own way, and refused Christ's way, that they trusted themselves which knew nothing, and mistrusted Christ weich knew all things: and that they did forsake God their most loving Father, & fled to the fiend their foe and utter destroyer.  OMEN. 
They will so, but than it is to late, they may call and cry then their hearts out, for any mercy they shall find. Because they would not call upon God when he would hear them: now he will not hear them, though they call upon him I cannot but compare such selfwilled and selfwise persons, to a certain foolish travailer, that went to see a dear friend of his, who would, if he had come to him, entertained him 
A foolish traveler.  very well, and profited him very much. which traveler not knowing the way, for that he was never there before, met by chance with one that dwelled thereabout, and knew the way very well. Of whom he inquired the way to his friends house, and then he said to the traveler, if you keep the way still on the right hand, it will bring you strait to his house, but in any wise take heed that you follow not the way on the left hand, for if you do, it will lead you into Woods and Thickets, where you will be in very great danger to be devoured of wild beasts: but when the man was gone, the traveller giving little credit or none to him that told him the way, and pleased more with the fair beaten path on the left hand, than with the small trodden way on the right hand, and therewith all being more wilful than wise, more rash than reasonable, and more careless than careful, took the way on the left hand: which he followed so far, that or ever he was aware, he was among the wild beasts, who presently devoured him. And thus, through mistrusting of him which knew the way, and trusting to himself that knew not the way, he sought his own sorrow, and in stead of his good cheer and commodities which he should have had with his friend, he made the wild beasts good cheer with his own body, and so for a liking life, he got a terrible death.  SIUQILA. 
Yea, but whereas this traveler through his folly procured but the death of his body, if he repented his sins, and asked mercy of God in Christ: yet these witless and wilful wretches, that walk their own way, and refuse Christ's way, procure their endless death both of body, and soul in Hel. I pray you sir, (if I may be so bold to ask you) how are are unthankful or Ingrate Persons used with you?  OMEN. 
I cannot well tell you how, for we have never an unthankful or ingrate person in all our Country.  SIUQILA. 
Then you are happy, you have not so few of them, but we have as many of them, the world is grown now to such wickedness, that very few are grateful for benefits past, marry many are tongue thankful, until the good turn be done: but when they have once got the thing they gaped for, they regard him no more, than some hungry dogs fawning on a stranger for food, do care for him, after they have filled their bellies. Nay perhaps within a while after, he will use his friend as a foe, and for his good turn will do him two or three evil turns.  OMEN. 
If such a one were handled as there was one with us, he would take heed how to be unthankful after, as long as he lived.  SIUQILA. 
Then belike you have a law for the brydeling of ingrate persons.  OMEN. 
Yea that we have, which if you had, and well executed, I think there would not be long so many unthankful with you as there are.  SIUQILA. 
I pray you forget not to tell me how that naughty fellow was used.  OMEN. 
There was a certain good and charitable man did ride homeward to his house, who chanced to hear one make pitiful groaning, and then he drew nearer and nearer to the noise, and thereby at the last came to the place where he saw the same pitiful person, saying to him, alack my friend, what ailest thou? Oh sir, said the man, as I traveled this way, being in perfect health, I suddenly fell sick, I was constrained to lay myself down in this place: and now what with the great cold I have taken here, and what with my sudden and extreme sickness, I think I shall die, and that within a while, unless some good & charitable man do relieve and secure me. And to tell the truth. I have never a penny in all the world, and if I had, my heart is so faint, my body so sick, and my legs so weak, that I am not able to go from this place to secure myself. Which when the poor sick man had spoken, the good and charitable man wept for the grief of this his poor brother, saying, good brother be of good comfort, God hath commanded us, that we must love our neighbour as ourself, and you are one of my worldly neighbours, though I know not where you dwell, and therefore I must do for you as I would do for myself. Christ wills us, Whatsoever you would that other should do to you even so do you to them. Now, if I were in your case, & you in mine, I would be glad that you should help me: even so I must be willing to aid & help you now. And so doing. I do as I would be done unto, & therefore brother help thyself now as as much thou may, & I will put to my strength as much as I can, and whereas my horse is too slender to bear us both, thou shalt ride & I will hold thee and go by thee on foot. To whom the sick man said, the Lord reward you, whereas I am unable: & so with much ado, the sick man was set on his horse, & at the last he brought him home to his house, where he looked to him so lovingly, cherished so charitably, & comforted him so courteously, that he was very well recovered within a while after. And when the said sick man was perfectly and thoroughly hole, and determined to go away, the said good and charitable man said to him, brother I thank God that I was able to do this for thee: and for that you said to me when I saw you first, that you had no money, therefore here is a Rial to put in your purse, for so I would be glad to be done unto if I did lack. And then the said fellow departed away, having good luck to hap on such a friend.  SIUQIA. 
I perceive the first man of all that came by him after he fell sick, did thus charitably use him. But one might have lain sick so with us in an open high way, and should not have had the twentieth part of this friendship, though a hundred had come riding, seeing him never so poor or sick. I will not say, but happily he might have got a great among that hundredth, and some perhaps would say, that he had sped well.  OMEN. 
Yea, but if he had none other help but that grot, 
It is to be mused at.  and so lain in the cold all night, he might hap to have been found dead in the morning. Truly I muse how these men can ride so merrily away, for fear their brother should perish for want of their help.  SIUQILA. 
Tutte, that is the smallest matter of a thousayde. That is one of the most that they count least. But it is to be feared, that if a man should die for want of succour in that case, God would require the blood of that man of every one that so road or went by him, because they might have saved his life, and would not. Yet I think verily, that these hundred persons, that should ride or go by him, would spend a great deal more in waist, and excessively that night, than would have paid for the succouring, comforting, and recovering of the same poor sick person, and one or two more. But sir, you were telling me a tale, which (I guess) was scantly half told, whereof, if you speak no further, you had been as good not to have 
Note.  begun it at all, as to have spoken ever a whit, considering your tale tended (as you said) of an unthankful person, and how he was handled therefore. Marry in the beginning of the same, you have displaced a perfit pattern of a pitiful person.  OMEN. 
You have fed me with such talk since I left, that I was constrained to answer you: and you have also spoken of such unmerciful and uncharitable Christians, that I had almost forgot the ingrate and unthankful person. But now I will proceed with the same. Within a while after the said poor man was gone, the said good & charitable man having occasion to ride about some bussnesse, in his riding his horse did stumble, whereby he was cast off from his horse into a little shallow ditch, where there was no water, & his horse fell upon him, so that neither he, nor his horse could stir: yet he lay quietly▪ and without striving, in hope to be helped by the next person that should come that way: and as he looked up a little▪ he espiyd the poor man coming on foot thither ward, that he had done so much for of late, whereof he was very glad, and when he came something nigh him, he called him by his name, and said, good brother help me, for I am not able to help myself, my horse is fallen so upon me, and in such a place, that, neither I, nor he, are able to stir. But this unkind wretch, knowing both the man and the horse well enough, said unto him, and that churlishly: I have to great haste to tarry now to help you, Then the same man said to him again: Ah my friend, I did not use you thus. I care not for that said he, Do you think that I have nothing else to do, but to tarry here to help you? let them that come next after help you if they will▪ and so the vile varlet went his way apace, and left his dear friend that had done so much for him, in that danger: then by and by came a stranger, whom he knew not, to whom, as soon as he called, he helped both him and his horse up presently: them they both road a preity way together, to whom this godly and charitable man showed how unkindly the poor man had used him, and how much a little before he had done for him: then, said he, it was the churlishest part that ever I heard of before, and especially to such a friend, as you were lately to him. Truly, if I were as you, said he, I would reveal the whole matter thereof to the judge, who is such a favourer of Truth, and hater of Vice: such a defender of the Innocent, and such a punisher of the wicked: and such a patron to the poor, and such an enemy to the evil, that he will make that most ingrate villain, to be a spectacle to all other that shall come after him. Well, said the godly man, though he hath showed me such vn●●●●●nesse, yet I would be loath to bring him before the judge, for surely he would use him extremely, which I would be sort to see: to whom the other answered, not so extremely as he hath deserved: and seeing you are loath to do it (said he) I myself wit reveal it to the judge, trusting, if I tell it to him, I shall declare no lie: to whom the godly man said, no, be sure of y●. And so presently these two men departed one from another, and immediately after, the man came home that helped the godly and charitable man that was fallen under his horse, not forgetting the marvelous churlishness and ingratitude of the fellow that would not help him a little, that had done so much for him, went to the judge and told him all the whole matter: to whom the judge said, me thinks this tale you tell, is not like to be true. For, I believe there is not such an ingrate person on the earth. Take heed my friend you do not feign this of envy and spite, only to hurt the poor fellow withal. My Lord said the man, I know not that fellow for I never saw him in all my life that I remember, neither ever did hear of his name, before the honest and charitable man told me whom he so misused. Well, said the judge, if it be true, such an unthankful wretch is not worthy to live: and then the judge commanded one of his officers to bring that unthankful fellow unto him in all the haste possible, and also sent for the honest and charitable man to come before him, and when they were come, the judge said to the honest and charitable man: Do you know this fellow? Yea my Lord, I know him, said he: By what occasion were you acquainted with him, said the judge, tell truth, and look that you do not fable with me in any wise. Well, said he, seeing your Lordship commands me, I will do it, which otherwise I would be loath to do. As I road by the way, not very long since, I heard one groan pitifully, by the sound whereof I came to the place where this fellow did lie on the ground both extreme cold, and very sick, whom I carried home to my house, and there with such as I had, I did nourish and cherish him, and by Gods help got him his former strength again. And this is the very occasion that I was acquainted with him. Then said the judge, every one findeth not such a commodity at their first acquaintance as he did. How sayst thou, said the judge to the poor fellow, is this true? Yea my Lord I can not deny it: thou hadst better luck, said the judge, than 
It is true.  many an honester man than thou hath. But hadst thou never occasion to show him any fryendshippe or pleasure since that time? No my Lord, said the fellow. Take heed, said the judge, that you lie not, for if you make a lie before me, I will make you that you shall neither lie nor tell truth of a good while after. Then the judge said to the godly man that was so friendly to him: tell me whether it lay in his power since to have showed you pleasure or not. Then he said, indeed my Lord, it lay once in his power since to have done me pleasure: to whom the judge said, then there is no doubt but he did it. Why do you not tell me, did he it or not? then he said to the judge, as I could be content not to utter the truth, even so I am loath to tell your Lordship a lie. Truly he did it not. Then said the judge to the fellow: How sayest thou to this? then the fellow said, truly (my Lord) as I went hastily by the way, upon great and weighty business, I saw one lie under his Horse in a little shallow place, but I did not know that this man was he. Then said the judge, Didst thou never speak with this man since that time? No forsooth my Lord, said he: to whom the judge answered: How dos●e thou 
Ma●●●●.  know now more that it was he, than thou knewest then that it was he? then the fellow hanged down his head, and was ashamed to speak: whereat the judge sinyled, and all that were there. This fellow (said the judge) hath uttered the truth against his will, though he would lie, his tongue will not lie. And then the judge said to the godly man: What answer made he you when you craved his help? truly (my Lord) I have too great haste to tarry now to help you: to whom I answered again, a● my friend, I did not use you thus. I care not for that, said he, do you think that I have nothing else to do, but to tarry here to help you? Let them that come after help you if they will, and so churlishly he departed. And if this good man, a mere stranger to me, had not come by, as God would, and helped me, I know not to what extremity I had been driven. Then said the judge, this man hath done good two manner of ways: the one is, which was duty in helping you up, being fallen under your horse: the other is, in uttering to me the intolerable ingratitude of this pestiferous person: come near to me, said the judge to the fellow: Suppose this good man in that distress had been unknown 
Note this.  and a stranger to thee, as it is most sure thou didst know him, as appeareth both by thy answer then made unto him and by thine own words uttered here before us all: yet is that a sufficient excuse, that therefore thou shouldest not help him in his necessity, or save his life? this good and charitable man that found thee almost dead, was a mere stranger to thee, and never knew thee before: and wouldst thou have thought it a good and sufficient answer, and been well pleased withal, if he should then have said unto thee, I am but a stranger to thee, and know thee not, and therefore let some of thy kindred, friends, or other that know thee, help, succour, and relieve thee, I have other business with my more neigh, than to bestow it upon thee? How sayst thou? would this answer have pleased thee or not? but the fellow answered never a word. Then said the judge, thou dost well to hold thy peace, for else, either thou must incur the danger of lying, or condemn thyself by saying of truth: thou varlet, pity would have compelled any body that had 
Mark the judges words.  altogether a stony heart, to have stayed so long to help a sheep or a beast, but much more his Christian brother, but most of all, such a friend, that so lately had saved his life. Couldst thou suffer him to perish, that lately, did preserve thee? couldst thou suffer him to lie in danger, that so lovingly did rid thee out of danger? couldst thou, to spare thy short labour without one penny expense, suffer him to die, that both with the labour of his body, the care of his mind, and the spending of his substance, did make thee to live? Consider the dumb Dog, whose kindness is such to his friend and Master, that no gift can procure him, no meat can move him, nor no way can win him, to forsake his friend or Master, no though he beat him: and shall we then, that are reasonable creatures, the Image of God, the members of Christ, the children of GOD, and the brethren of Christ, fly from our friends, whom our finger may help, that with body and goods did defend us from death▪? shall we make ourselves worse than Dogs, that GOD doth prefer before the Angels? have not some Dogs loved their friends and Masters so well, that they have leapt into great waters, rather endangering themselves to be drowned, to follow their friends and Masters, than to tarry behind them with the safeguard of their lives? Some Dogs have had such a fervent love to their friend and Master, that after their death, they have never eaten any meat, and so have died for sorrow. Some also have scraped up the earth where their masters were buried, and so have buried themselves in their masters graves: and what say you to that Dog that loved his friend and Master so alive, that burned himself to death on hot coals, when his Master was dead. Now, if these dumb Dogs, brute beasts, and unreasonable creatures, that know not how a good turn should be recompensed, that know not a meet reward for a bountiful benefit, nor what favour is fit for a faithful friend, are so loving to their friend, will never shrink from their friend, and many times will die with their friend: and we that are reasonable creatures, that do know all this, and are most false to our friends, forgetful of benefits, and churlish to our cherishers, than I must account these dumb dogs better than we, and we worse than Dogs. Ah varlet, mayest thou not be ashamed to be proved worse than a Dog? Behold, a little Bird shall make thee ashamed. But how canst thou be ashamed? for I think thou hast no shame at all. The little Marlin will not pray on the last Bird that she catcheth at night, but holds her in her talons all night without hurting her, only to keep herself the warmer, and then in the morning she letteth her go: which Marlin advisedly marking which way the same Bird doth fly, will not fly toward that quarter of all that day for her pray, lest she should hap to catch her, and so hurt her that had done her good, pinch her that had pleasured her, and kill her that had comforted her. This little Bird against her will hath pleasured the Marlin, and yet the Marlin is thankful for it: But this honest man, of his mere good will hath cherished thee and saved thy life, and yet wast thou unthankful to him, not regarding his death. Consider (thou varlet) the love of a Lion, and his recompense for a benefit received.  
There was one Androcles fled from his Master being a Senator of Rome, with great substance, who traveling in the desert places of Africa, being beparched with the heat of the Sun, was driven for coldness to lie all a day in a Cave, who forwearied slept very soundly: into which Cave at night came a great Lion, at whose sudden sight the man was afraid: but the Lion not meaning to hurt him, but rather to have some pleasure at his hands, did hold out his foot, wherein was a Thorn, which Androcles at last perceiving, partly by holding out his foot, and partly by his mournful look, that the Lion would have him to help him: by and by he looked in the Lion's foot, & there he saw the thorn that grieved him, which immediately he plucked out. Whereof the Lion was not only glad & fain, and fawned on him in such courteous manner as he could: but also brought into the same Cave daily sufficient food for him to feed on. And thus in this marvelous manner, Androcles for his good turn, was friendly used of the Lion two or three years. But Androcles being weary of this desolate life, departed from the Lion, and then after by traveling unwarely, was apprehended: and so was adjudged to be thrown among Lions and other wild beasts into a Dungeon: in which den or place (by good hap for Androcles) was the self same Lion, out of whose foot he had taken the Thorn, which Lion remembering Androcles better than he did him, and meaning further to gratify his good turn, did preserve and defend him from killing of the other beasts, which else would have devoured him. Thus thou mayest see how this loving Lion, though he were otherwise most cruel, and a devourer of man and beast, did gratify Androcles, only for plucking a thorn out of his foot: and thou taking thyself to be a reasonable creature, and a Christian, which ought to be most merciful, humble, meek, and thankful, wouldst not help him with thy hand, but leave him in danger of death, that most lovingly, and charitably saved thy life: and therefore my judgement is, thou shalt wear both on thy bosom and back the figure of a Serpent for the space of seven years, without taking it off at any time, signifying as the Serpent will sting him when she is warm that preserved her from the cold: so thou haste hurt him when thou wast strong, that helped thee when thou wast weak. And whosoever shall show thee friendship, do thee any good turn, or pleasure thee in any thing during the said seven years, unless in meat and drink, and thy wages, which thou shalt deserve by thy labour (foreseeing, that none shall be let or hindered hereby reasonably to relieve thee, if thou chance to be sick, being not able to secure thyself) shall wear the like Serpent both on his bosom and back for the space of one year after, and shall in all points ●e used that one year, as thou art all the seven years. And thou shalt four times every year during the said seven years, come to this godly and charitable man, and offer him for the space of seven days, to do for him what service he shall require thee to do. And because thou madest a lie before me since thou camest hither, therefore, according to the law, thou shalt not speak in three months after this day: and this is my judgement ●●reuocable. And the judge rose up, and every one commended the wise and virtuous judge therein.  SIUQILA. 
And were the judgements executed, and did he perform them, as the judge decreed?  OMEN. 
Yea, you may be most certain of that: and we never had any unkind or unthankful person in our Country since.  SIUQILA. 
If we had the same law, and so strictly executed with us, we should not have half so many unkind and unthankful wretches as we have. And as we have no good and severe law for the punishing of this Vice, so a great sort with us think, that Ingratitude is no offence or fault. Well, we must not measure our faults by their minds: yet the Ingratitude between man and man, is almost nothing in comparison of the ingratitude or unkindness of man towards God: for, if you mark the great benefits of God towards man on the one side, and the cold love of Man, and his unthankfulness to God on the other side, than you must needs be constrained to say so. Did not God make Man at the first to his own image and likeness? Did he not plant him in that pleasant place called Paradise? Did he not make Heaven and Earth, Fire, Air, and Water, Beasts, Birds, and Fishes, and all other things, only for him, before he was created, because that he should have all things as a King ready against his coming? and what a part did he play within a while after? God for bade him but one thing of all other, and yet he did it. Do you not think that this was a kind and thankful man that would not do one thing at God's request, that had done so many wonderful things for him unrequested? and yet the performing of it was for his own profit: whereas the breaking of it was the utter destructio of him, and all his posterity. Yet consider the great goodness and mercy of God to man, for all that: for whereas man by no means could save himself out of the devils danger, God without the knowledge of man, healed this helpless harm, even so marvelously and lovingly, as never the like was heard of. For God his dear and only son, of a mighty and eternal king in Heaven, became a poor and miserable man on Earth, and so suffered hunger, was as it were an abject, was buffeted, mocked, scourged, crucified, and killed, and all to save man, that before had lost himself: whose death did disappoint the Devil of his purpose: for whosoever reputes his sins earnestly, and believes that sins shall be forgiven through Christ's death assuredly out of all doubt, he shall be reputed for no sinner, but shall be a member of Christ, and be an inheritor of the Kingdom of Heaven with Christ. Travail into what country you will, and read all the Histories in the world, and yet you shall never hear of the like friendship to this. Yet how thankful and loving are the most of the inhabitants of the whole Earth, to God and to Christ his son, for this his benefit far passing all other, that is, for bringing of us from the Devil to God, and from Hell to Heaven? let us consider in our consciences.  OMEN. 
Truly we do so deeply weigh and consider this great and inestimable love of God, that every one with us doth strive to exceed one another in thankfulness to Christ, and do those things that he commands us, wherein we are assured we do most chief please him. But it is possible in some other parts of the world, that many that knows it well-enough, do never a whit regard the goodness of God, nor the friendship of Christ herein.  SIUQILA. 
Nay, I know many, that when they have heard this marvelous and wonderful mercy, love, and kindness of God to man: yet they have not once in countenance, or tongue, showed any whit of thankfulness therefore. yet if you should not name them Christians, they would be angry.  OMEN. 
Yea, but if they be no better lovers of Christ than so, if they be no more thankful to Christ than so, and if they show Christ for his pains no more kindness than so, truly for all their Christian name, Christ may hap to say to them, Away ye workers of iniquity, I know you not.  SIUQILA. 
It is a wonderful thing that such a great good turn, should be out of our mind either night or day. But mark the fondness of fools: If a man were condemned to death, and the King by no means would pardon or save his life, unless some great Lord would be content to lie for him in prison ten years fast fettered in irons, and lie hard, and far evil, as the poorest prisoners of all do all that while: and then if some good and charitable Lord should be content so to be imprisoned for him, and then to save his life: what a clapping of hands would be at that Lord? what commendations would thousands give to that Lord? what a sort of people would rejoice in that Lord? what a number would be desirous to see that Lord? and what a multitude would desire to please that Lord? yea though he saved but one man's life, and did never one of them any pleasure? Then seeing Christ the eternal King of Heaven, came down to this prison of Earth, remaining here thirty & three years and more, and suffered death in his own person most vilely on the Cross, to save all our lives, that otherways had been damned drivels, why do we not most joyfully clap our hands at this King? Then why should not every one commend this mighty King? why should not we all rejoice in this King? why should we not desire to see this King? why should not we be most thankful to this King? why should not all the whole world love most fervently this King? Therefore because we do it not, what witless, senseless, careless, churlish, wicked, and ingrate persons are we? We are far unworthy to have such a friend.  OMEN. 
Truly I am of your mind: but if the man whose life the Lord had so painfully saved, should say afterwards, that the said Lord did not save his life, but that he, by some other means of his own, escaped death: would not every one think you (that should hear him say so) cry out of him, and say, it was pity he had his life? Besides, the Lord● that so saved him, would not be very well content with him.  SIUQILA. 
And good reason, but now if this fellow so saying, had been more worthy to be hanged, than saved in such a sort: then what vile varlets are they, and what are they worthy to have, that will by all the means they may, blot out the merit of Christ, that only with shedding of his blood hath saved them and us all, saying, they can be saved either by their own merits, or by some other means, whereby they turn out Christ for no body, which hath done all in all.  OMEN. 
These are the most vile and ingrate persons that can be, in my judgement, they are not worthy to live on the earth, much less in Heaven. They are more meet to be firebrands in Hel. And I can tell them one thing, that Christ will not think very well of them that deface his death, that he spent for their life: that darken his deeds, to defend their own dreams: and do rob him of his glory, to extol their own fancies.  SIUQILA. 
Such unkind and ingrate wretches I fear are reserved to greater torments and painefuller punishments, than any that be on earth, unless they repent in time, lay hold on Christ in time, and be thankful to God in time.  OMEN. 
Doubtless Angratitude is a vile vice, and more worthy to be punished than many thinks for.  SIUQILA. 
And as God doth detest ingrate persons, so he doth favour them that be thankful, as I will show you by a rare example: There was an honest Gentlemen suddenly had his Thumb stricken off with the shot of a Gun, which when he perceived, straightway he kneeled down and said, my Lord and God I thank thee, for if thou of thy goodness hadst not preserved me, I might as well have been killed with this shot, as to have lost my thumb with this shot: therefore blessed be thy name, thou knowest better than I, what is meet for me, thou dost all things for the best to them that love thee. And within a certain time after, this gentleman was taken prisoner, and was appointed to be hanged the next day after: and because they would make him sure for flying, he was manacled to one of his enemies, and (as God would) on the same hand that lacked the thumb. But in the night, perceiving him that was manacled with him, to sleep very sound, he pluck his hand through the manacle, which he could never have done, if he had had his thumb. And so by such shift as he made, he escaped. And thus by God's great goodness, the loss of his thumb was the saving of his life.  OMEN. 
We may see how God doth preserve them, that do please him.  SIUQILA. 
Yea, and suffers them to perish that are unthankful to him: as may appear by an ingrate Mariner, which climbing up to the top of a Ship, slipped suddenly down, when if God had not guided, he was as like to have fallen into the Sea as into the Ship: who when he perceived that he had no harm, he said mockingly, there my Nose saved me once, (never thanking God for his safety) but afterwards when he thought himself in no danger, a sudden blast of wind did blow him out of the Ship into the Sea, and then neither his nose, his hands, nor his legs could save him. And thus GOD did suffer this wretch to perish, that did yield that to his nose iestinglye, that he should attribute to GOD most thankfully.  OMEN. 
Me thinks such wonderful and rare examples, should be a sufficient schoolmaster to teach them to be thankful to God, that are delivered out of such desperate dangers, for without his power and providence, we can neither incur the same, nor escape the same.  SIUQILA. 
You say most true, yet there is not one amongst a hundred, I had almost said a thousand, when they do escape great perils most wonderfully and contrary to man's expectation, that do then fall down humbly upon their knees, and give God most humble and hearty thanks for preserving them from that peril and danger. Perhaps you will say, I had good luck to escape thus, (neither making any great account that they are escaped, nor how they are escaped) but if he may be counted a naughty man, that will not once thank him that hath saved him from falling into a pit, than they must needs be most vile, wicked and ingrate, that do not give God thanks, that delivers them daily from perils and dangers: I beseech you sir, are such as write against such vices with you commended? and they that writ learned and virtuous works with you esteemed?  OMEN. 
Yea truly are they, and if their manners and ability be correspondent thereto, they are had in great reputation, and come the sooner to preferment.  SIUQILA. 
Yea, but it is with us quite contrary, for they that hope to attain to any great office, bear any rule, or come to any preferment, think scorn (though they are able) to pen or publish any Books (though the matter be never so good, necessary, or honest, and wherefore think you? forsooth because most perversely and peevishly, they should be therefore of the higher sort disdained, of their equals dispraised, of their inferiors derided, of the profited thereby not thanked, and of some that can not amend it detracted. So that (but what reason is in it I know not) the most part with us think it as unseemly, for one that is in authority, or bears rule, to publish and work, as it is for a peddler to preach. But I am clean of a contrary mind: Moses was the chief Duke of the Israelites, and yet he thought no scorn when he was in his Dukedom, to write five books, which at this day are called the five books of Moses. David was a worthy king and one, whom God loved dearly, and yet for all that he did not disdain to write Divine and mystical Psalms, which are called until this day David's Psalms, and will be to the end of the world. Solomon was a sumptuous King, and as wise as the best of them all, and yet he thought it no dishonour to him to write these excellent books, that is, the book of Wisdom, Ecclesiastes, the Proverbs, and the Canticles which are called, the Proverbs and Canticles of Solomon. Dioscorides being a worthy Knight, did not grut●he to set forth a notable and profitable Book of the nature and property of Herbs: besides many other noble personages, who are more tedious to be recited, than meet to be left out, by which their books, they are more famed, their names more remembered, and they much more commended, than if they had been Dukes & Kings without writing any books. S. Augustine is now better known by his Books, than by his Bishopric. Galen far inferior to a King, yet an excellent Physician, is fresh in memory at this day by his learned books: but there have been a thousand kings that have reigned with great Majesty, that we never heard of. I pray you sir, be any with you suffered to buy or beg any offices?  OMEN. 
No I warrant you, for we are assured, that they that would buy, do mean for to sell: and they that do beg, do use seldom to give. Who will buy an office unless it be more for his private profit, than for a common commodity? & we believe verily whosoever begs an office, doth it more for their own preferment than for the executing of it truly: therefore none are admitted into any office with us, but are called and chosen for their godliness, virtue, wisdom and knowledge.  SIUQILA. 
I would all officers were so chosen with us, though some officers would not so. For many that are meet should then be in Office, and many that are unmeet should be jacke out of office. Do the rich with you, keep good Hospitality for their poor neighbours and strangers that shall pass that way?  OMEN. 
I think you never heard of the like, for there is not one with us, (if he be rich and able to maintain a good house) but is so loath that any should pass by their house before they have well refreshed them with good meat & drink, that they appoint men to watch purposely about their house, to will and desire the travelers that come by, to eat and drink ere they go.  SIUQILA. 
Such a number of good and free housekeepers as you speak of, are hard to find: I have heard of few such: I know but few such: and I think I shall find as few such. In our Country perhaps may be some niggardly house keeper, that will set one to watch rather to beat them away, that come for any meat and drink. Yet we have many good and worthy housekeepers, that do feast their friends, secure many strangers, and plentifully relieve the poor: but I will give your housekeepers the prick and price of all that ever I heard. What if any be maimed with you in the defence of his Country: shall be have any relief after therefore?  OMEN. 
You may be sure, that such cannot be suffered to lack, especially in such a godly and civil Country as ours is: we have houses purposely therefore erected, with sufficient lands appertaining to the same, in which houses every maimed person are admitted to be during their lives, and have therein sufficient meat, drink, cloth, lodging, and other necessaries: and they are allowed a sufficient and godly preacher, who hath a reasonable stipend allowed to him out of the same land.  SIUQILA. 
Surely it is a politic order, a charitable deed, and a necessary thing. I would we had the like with us, for then the Prince would be profited, the maimed maintained, & the soldier encouraged. For, what poor soldier will not go to the wars more willingly, and fight when he cometh there more courageously, when he knows he shall have a sufficient living, if he be maimed when he cometh home? Well, there is a hundredth times more spent in vain in our Country in a year, I had almost said in a day, than would frame sufficient houses there for that purpose. Is there any maintenance in your Colleges and Frée-schooles for the bringing up of poor men's children in Learning?  OMEN. 
Yea truly, and that through the whole realm, for there is never a College, nor Free▪ school in all our country, but there is sufficient lands belonging to them for the educating only of poor men's children.  SIUQILA. 
What? only for poor men's children? may not one rich man's son creep in and not be espied? may not the Master of the College or the chief doers for the Frée-schooles, help now and then their friend's child in, and keep the poor man's child out? for, it is an evil Cook that cannot lick his own fingers.  OMEN. 
I tell you truly, there is none can, nor may be admitted there, but poor men's children, whose friends are not able to maintain them to learning: For the Father of every such child, or the mother of the child (if the father be dead) or the child himself (if both his father and mother be dead) before the same child be admitted, shall sit at the same College or schoolhouse gate, in very poor attire, for the space of three days from morning to evening, having a writing fixed on his or her bosom, with these words following in it, This is the poor man or poor woman, that through great poverty is enforced to have his or her child brought up as a poor Scholar in this College or School: and the same party shall hold a box, and receive therein the money and alms of such well disposed persons as shall pass by them.  SIUQILA. 
Truly this is an excellent way that the rich men's sons shall not take up poor Scholars rooms, for the rich disdain to be called poor, and be much more ashamed to beg as do the poor: but the poor man is double glad hereof, for he is not only sure thereby his child shall have food, raiment, and learning for nothing, but also that they themselves shall have some relief during the said three days of good and charitable persons that shall see them sit●e there. Hereby you are sure, that the great and rich men's combs are cut, from being suitors in any of these places for their sons. If the same policy were used with us, so many rich men's sons would not be brought up in Colleges with the livings appointed for the poor scholars▪ I fear that a great sort of rich men have, & do daily, with their heavy pouches, either thrust them out, or keep them out of the Colleges and Schools, where they ought to be placed▪ well if they that give such rewards and bribes, knew what it is to rob the poor, and they that take the rewards or bribes, knew what it is to defraud the poor, the one would not be half so ready in giving, nor the other so greedy in taking. Well, I am sure, as godly men as they, have not done it: as wise men as they, cannot find in their hearts to do it: and as honest men as they, will never do it. But what if some shameless, greedy or niggardly rich man or woman, (for other I am sure would never do it) should by fraud or craft (notwithstanding this policy) place his or her son▪ or any other, in any such College or School, in the roomth of a poor Scholar?  OMEN. 
Truly he or she shall forfeit to the first revealer thereof, the fourth part of all his or her goods, and further, he or she shall forfeit the one half of all the rest of his or her goods, which presently shall be to the use of the poor child that should have been admitted by course into that College or School, where any such is admitted thus fraudulently: (for every poor Scholar with us is placed in the Colleges and Schools by an excellent good order & course) and likewise shall forfeit the one half of all his or her lands, which the same poor Scholar shall have, to him and to his heirs for ever immediately after his or her death.  SIUQILA. 
Some perhaps will think, that this is a very hard and straight law, that (for such a fault) should make one lose both half of his lands and goods.  OMEN. 
Then belike they think it is but a small fault, for a rich man to rob a poor child. Well, let them think what they will, none in our Country think so, and the wise will think (whatsoever they think) that this law is not made to make any lose their lands or goods, but to make many take heed that they do not lose their lands and goods. And though some perhaps will think there is no cause why the poor child should have half the lands and goods of the rich man, the law that willeth it, is cause good enough. Besides it is a great reason, that the poor child should have half the lands and goods of the rich man that hath done him wrong, as the rich man's son to have all the poor child's living, that never did him harm.  SIUQILA 
But shall the Masters of the Colleges, and the doers for the Schools escape free, if they admit any rich men's sons into the poor Scholars rooms, contrary to this well meant order, or if by their sufferance, or negligence any is admitted thus fraudulently or craftily?  OMEN. 
Then you might well think, that we were partial, and not the men that we are. Nay every such Master of a College, and chief doer for the Schools, that do so offend, shall quite be put out of their rooms or office, and the first revealer or complainer thereof shall have the fourth part of all their goods, and the one half of the rest of all their goods shall equally be distributed, and given among all the poor Scholars of the same College or School whereof such an offender was Master or chief doer: and also they shall be imprisoned therefore one half year.  SIUQILA. 
I would such as do so, were used so, and then they that do so, I think sure would not do so. Well, I will now trouble you with an other matter. If a simple man, not known to any of the higher powers or Magistrates, poor in comparison, and meanly appareled, should invent and draw out some thing that were good, honest, reasonable, necessary, commendable, profitable, and possible, (only for a common wealth, and not for his own private gain) would they receive it thankfully, and peruse it willingly?  OMEN. 
Yea that they would I warrant you: and if it were such a suit as you say, they would authorize it speedily, besides their courteous countenances, and their preferring of him, that it would not a little encourage other to employ their wits to such good devices: for we consider and respect the matter, not the man, the goodness, not the garment: the wit, not the wealth: and the learning, not the living.  SIUQILA. 
By this means many learned, pregnant and witty men, will be alured to busy, which else would be idle to labour, which else would loiter: and to put forth their knowledge, which else should lie hid. Surely, herein you are much to be commended: and as the inventors of good things ought to be cherished: so devisers of evil are to be punished▪ You saice, I remember, that the rich do give through the persuading of Preachers, Curates, and Ministers, at or before their death, of their goods and lands to the building of Hospitals, and to many other good uses: I pray you what uses are they that you mean of?  OMEN. 
Forsooth I will show you, they give it to the feeding of poor fatherless, to the relieving of poor wanting widows, for succouring of poor prisoners, to the helping of poor beginners, to the setting forward of poor diligent apprentices and servants, to the maintenance of such as are maimed for the defence of our Country, for the redeeming of imprisoned debtors, for the helping of poor hindered Husbandmen, for the succouring of poor Scholars at learning, to the helping of poor Maids at their marriage, to the restoring of poor decayed Gentlemen (not by unthriftiness) to their lands, to the repairing of broken bridges, towards the mending of evil and dangerous ways, to the enriching of decayed and impoverished cities, for the aiding of decayed artificers: for the setting of the poor and idle persons in work: and to the erecting of Colleges and Free schools for the increase and maintenance of Learning, with divers other such like.  SIUQILA. 
Truly your rich men are happy and blessed of God, because they bestow part of their goods and lands to such worthy and charitable uses.  OMEN. 
Nay, they that have no children give much of their lands and goods to these godly uses in their life time, and when they are dead, they give all the rest of their lands and goods to the same, unless they reserve part thereof, wherewith they help their poor kinsfolks, if they have any, and relieve their poor neighbours.  SIUQILA. 
And what do every one of your rich men & women bestow their goods or part of their goods thus godly?  OMEN. 
Every one throughout all our Country.  SIUQILA. 
Truly, I never heard of the like before, I would to God that every one of our rich men would bestow but part of their goods and lands in this order. Which, if they did they should never have the like thanks, nor reward, at their children or friends hands for all the rest, as they should have at Chrstes hands for that. But yet all this can not persuade them, for the most of our rich men are so greedy and covetous, that they will depart with none of their goods during their life, nor give any part thereof to any such good uses after their death. Nay, there have been some that were so bewitched, that having some poor kindred and no children, at their death would not give them the value of a penny, but have given it all to their executors, which had more than enough before to live on. Were not these more than mad, that gave their goods to such as needed it not, and that could do them no good therefore, and would not give it rather to the poor members of Christ? which God would have paid them again with wonderful interest. Well, though there are many with us, that spend their money vainly in their life, and leave their goods as fond after their death: Yet truly if our preachers, Parsons. Ministers and Curates, would earnestly and diligently persuade the rich at their deaths to bestow part of their goods to such godly uses, I believe verily our country (and that shortly) would flourish with the like: Notwithstanding for all this, we have had, and have, some that spend their goods godly in their life time, and employ much of it to godly and charitable uses at their death.  OMEN. 
It is a strange soil that breeds nothing but Burrs. It is an evil corn ground that bears nothing but Cockle: and it is an evil country that hath no charitable men in it.  SIUQILA. 
And it is a good Country that hath all charitable men in it, as yours hath by your report.  OMEN. 
Look what I have told you, be bold to tell it for truth: for I have told you no lie, I will tell you no lie, nor I can tell you no lie.  SIUQILA. 
Well sir, I have asked you as many things as I can, and you have told me as much as I wish: So that your excellent discourse of your Country customs, manners, orders, and laws, hath been such a delight to me, (though perhaps tedious to you) that it hath fed me as well as any food: and if all this be true, that you have told me, I must needs confess that this your Country exceeds all the Countries of the world, for godliness, honesty, modesty, love, charity, equity, true meaning, plain dealing, chastity, temperancy, hospitality, liberality, obedience, humility, patience, and fidelity, and also for your good laws and orders, being so well executed, and observed. But surely many things are so rare and strange that I heard you speak: that me thinks they should be Too good to be true.  OMEN. 
And likewise I have heard you speak many things, that I believe they are Too evil to be false▪ Well, if you will ask me any more of the state of my Country, lo I am ready to satisfy you therein.  SIUQILA. 
Nay, I have no more to ask you: wherefore though I am not able otherwise to gratify you, yet I most hearty thank you for your pains in talking so long with me, for your kindness in revealing all these things unto me, and for your courtesy in hearing me talk so patiently.  OMEN. 
What I have done, if you think it well done, I am glad it is done, being sorry for the troublesome travail you are like to have homeward.  SIUQILA. 
Well sir, I doubt not, but that my Lord and God will guide and protect me home again.  OMEN. 
That same God guide you, that you give glory unto. I know you are faithful, patient, and given to prayer: and whosoever prayeth unto him faithfully, he will protect him most safely.  SIUQILA. 
I am certain thereof. And now far ye well, it is time for me to be going hence.  OMEN. 
God bless you, and defend you in your journey.  SIUQVILA. 
Amen.  
FINIS.   

¶ Imprinted at London by Henry Bynneman dwelling in Thamis street near unto baynerd's Castle.  
Anno Domini. 1580.  
Cum gratia & Privilegio Regia Maiestatis.