AN OUT-PORT-CUSTOMERS ACCOUNT, Of all his Receipts, to a Shilling, or a Penny, without concealment or enstaulement of any; according to his Oath at his first Admission.  
Wherein he plainly sets down, as well the Motives and Occasions, as the Method and Style of all his former writings; namely, his first APOLOGY for CUSTOMERS, against Informers of all sorts. His REPLY, or second APOLOGY for public Traffic, against Private Societies. His CAUTION for Subsidies, under the Name of Customs, against Extremity by Farmers. His ALPHABET and primer for orderly Commerce. His ACROAMATA for Bullion and Staples: Besides his late MYSTERY of iniquity. ¶ All which, howsoever heretofore held hard and obscure; are here out of Rules of Divinity, and Humanity together, by way of Illustration, fitted to Capacity of Common Sense and Reason; for the fuller satisfaction of all unpartial Readers, fearing GOD sincerely, and uprightly serving KINGS, and such as are not desperately wilful, to make Shipwreck of their Consciences, and despise their own Happiness. With an open Declaration of the MYSTERY itself, to perfect this Account. Summa Totalis. The CUSTOMERS Resolution. Summa Summarum, His daily Confession, Hearty Prayer with Thanksgiving; and QVIETUS-EST. ¶ And a short Memorandum, in Perpetuam Rei Memoriam, for the KING'S special Honour, his Loyal Subjects Good, and his CUSTOMERS discharge, from all Imputations both past and to come, against Ignorance and her Fellows.  ¶ PSALM 37. 
Keep Innocency, and take heed unto the Thing that is Right, for that shall bring a Man PEACE at the last.  ¶ OR THUS. 
Mark the Perfect Man, and behold the upright, for the End of that Man is PEACE. Dilige quae Bona sunt, Rectum coal, justa require; Haec faciens, alma PACE beatus eris.   

THE CUSTOMERS ACCOUNT.  
THE number is but small, at least not very great, of Men that are so senseless and weak of judgement, but general Inconveniences they readily see, and can easily discern. Notwithstanding, to find out the Grounds of public harms, and the means how to cure them, is a study so intricat, and a practice so dangerous, that wary men hold it safer to provide for private ease, in regard of the Times, then to busy their wits for any Common-Good.  
But how advised soever, and respectively wise in this kind, the most sort seem to be, as wishing only that all might go well, though not long of themselves: yet few or none are found of so still a temper as not to complain, when public griefs work their own sensible smarts.  
Such then, as by long and extraordinary patience, supping up their private wrongs, have endeavoured to give way to the stream of public Contumelies, in hope of better days; must needs be excused, if compelled at the last (by lawless necessity) to refer events to GOD'S Providence, in discharge of their Duties to HIM, their PRINCE, and COUNTRY, they undertake the Defence of their own Reputations, in a Cause public and general. The rather, when as without purpose of offending any, their intentions appear to yield only a reason of such and such Disorders in their own present Functions, as for want of serious inspection, or true information, have hitherto by jealousy and misconceit only, yielded matter and occasions of their special Disgraces and Obloquy.  
Even such and none other, have the Drifts and Scopes been of all my former Writings, about Traffic and her Tributes, by the general Name of Customs. For having spent and consumed the best part of my youth about public Employments, as well at home as abroad, in FRANCE, FLANDERS, and SCOTLAND, for sixteen years together; after the TREATY that was ended at Berwick, 1586. between the late Queen ELIZABETH, of most happy Memory, and our now dread Sovereign JAMES; (called Foedus arctioris Amicitiae inter Potentissimos, etc. The RECORD whereof in Scotland remains of my hand) which by the Goodness of God, the truth of his Title, and his own Patience together, was a special means, that at last brought his Majesty so happily among us, and so quietly hither: desirous to betake me to some stayed course of life; I was by Friends persuaded to become CUSTOMER of Sandwich, with the Member-Ports belonging, within the shire of KENT, where I was both bred and born, assuring me withal, that I might thereby, do GOD, my SOVEREIGN, and my COUNTRY special service, and so become Happy.  
Now Happiness indeed being that estate of life, which all at least wish for, and by all means belay, and the objects of all Happiness being fixed in GOD and KINGS; by serving KINGS loyally, Men hope to be happy, and so did I. Upon which Motive (therefore) being urged so by Friends, I undertook the charge Simply, and doubted no harm.  
But GOD becomes abused, and KINGS may be deceived, and so was I, and so become many, that seek after Happiness by collecting Customs (in the Out-Ports at least) as the case now stands. For the service being pretended and attended on by many, each values himself above other, and his Place and standing to be of most importance. But Multa sunt quae non videntur, & Multa videntur quae non sunt omnino. For Customs indeed, and properly taken (like the Tithes of a Church, and Quitrents of a Manor) being natural Effects of that weighty Cause (TRAFFIQVE) whose Actions are conversant, about no meaner Objects, than Sovereign's Honour, and subjects Wealth, and as due to Kings as the Crown on their heads; imply a service both of special respect, and absolute trust; wherein four things there are, or aught to be concurrent, to enable the Customer, and justify his calling. First, the Institution, that gives power to receive the Duties of that kind. Secondly, the Ports and Places laid out and allotted for the bounds of his Function. Thirdly, Faithful performance, according to the exigence and importance of his charge: And four, Countenance and Maintenance fit for such a calling.  
All this notwithstanding, I was no sooner entered, but I found myself surprised; my former Liberty, turned into Thraldom, like the Bondage of Egypt; and my Life become subject to the Inquisition of Spain. For jealousy and Suspicion first bond me hand and foot, and swearing me withal To do my best endeavour, to deal justly and uprightly between the Prince and the People, sent me to my charge in those Deserts and Plains, next the Wilderness of Sin, and great FOREST OF SHIFTS; Namely, to SANDWICH, with the Members; as Dover, Feversham, Milton, and Rochester, within the Shire of Kent. Where for my comfort, I found and might discern, (which I could not see before) how Traffic (on whom our work depends) hanged awry, went backward & forward as one that were bewitched, and deprived of all her Cordials Cata-Pantos, Cat'auto, and Cath'olou-proton, was subject to swooning, and often in a trance, her Face pale and wan, her Pulses dull and dead, and all for want of Staples.  
Her Ports either abandoned, like places infected or haunted with Spirits, or else beset with Harpies by Sea and by Land, to worry her from thence, if by chance she came thither.  
Her Houses neither Wind-tight, nor Water-tight, were stuffed with such Instruments as loved her Customs, but as Rats do love Cheese.  
And for all the Security (by Bonds or otherwise) that an honest Man can give, a Christian may afford, or Wisdom devise: 
Her Servants still mistrusted, and made Objects of Disgrace,  
Bewrayed their small maintenance by the thinness of their Cheeks:  
And their Service made a means to fat others in their place,  
Whilst they drank cold Water, and were glad to leap at Leeks.  In a word, I saw Traffic out of Order.  
Yet I could not marvel tho,  
For all on private profit wait,  
Where Projects guided by conceit,  
Made work for Seeming-Goods deceit;  
And one Man's will, made all Mens wo.  
This made me to rub where it did not itch before, and smothering up my grief, to wish as others did; O mihi praeteritos referat si jupiter annos!  
But, being thus a Customer in Name, at the least, and apt enough to learn, though not able yet to teach; I spent the first two years in observing of others, and bemoand myself by fits, as I durst upon occasions, by words and writings: first unto our Hushers, 
I bemoand the Disorders of the Custom services, and Out-Port-Customers Distress, to Master Thomas Fanshawe Esquire, than Remembrancer of the Exchequer, to whose Study and Table I was often kindly welcome, first privately by conference, and afterward by writing, who showed the same to the Lord chief Baron Peryam, and He to the Lord Treasurer Burghley, but nothing came of it, which made me at last appeal to the COUNSEL-TABLE.  and then by constraint, in a serious set discourse of the present estate of Customs, in the Out-Portes of this Land, not so publicly then printed, as privately directed, To the Gravest, and Godly wise, in highest authority: by the Title & Inscription of THE CUSTOMERS APOLOGY, in these words following.  

The Epistle of the APOLOGY.  ¶ A GENTLEMAN, a Friend, and a Lover of Learning, coming into a Free-school, where divers young Scholars were learning their Grammars, desirous to feel how they thrived at their Books, by some familiar question, demanded (their Hushers standing by) When an English is given to be made into Latin, what's first to be done? The answer is easy; Namely, To look out the principal Verb, but all stood silent, and as half amazed, till ONE at the last, the question being repeated, and he urged to speak, what was to be done, replied: No harm Sir I hope, at least that I wots of. Which the Gentleman then took in very good part, & suspecting rather Ignorance in the Hushers, then want of wit in the Scholar, departed smiling.  
¶ Most Reverend and Right Honourable; This Question and Answer, includeth the State of all the Students in the Free-Schooles and Ports of our Sovereign's Customs, where such as the Teachers be, such are the Scholars. there's a Reason for all things: And the reason hereof is not so much for want of wit or will in the Learners, to deal justly between the Prince and the People; Which in this kind of Doctrine is the principal Verb, as in the sternness of Hushers, who whilst the Grave Masters and Moderators of the Schools, were busied and distracted in the study and practise of higher points of Learning, have used no Method but beating the Scholars: 

Qui paria esse volunt peccata, Ipsique laborant  
Cùm ventum ad verum est, sensus moresque repugnant,  
Atque ipsa Vtilitas, justi propè Mater & Aequi.   

That make all faults alike, yet they themselves are domme,  
When Truth in question falls, each Fingers seems a Thomme:  
And Profit holds the Seat alone, where Honour first should come.    
Which kind of Discipline, discouraging all Men, and driving many good wits from the School, to the secret injury of the whole Commonwealth, forced me to my Book, and as well as I could, to analize my Lesson, meaning thereby with the aforesaid plain Scholar; No harm at all. Such therefore as it is, I have briefly set down in the Discourse following. The Matter whereof, partly drawn from mine own Patience and Experience: and partly, observed and learned from others: The Form (I confess) is merely mine own, and hath for my warrant, the Rules of my Grammar.  
And since things are then well done, when things are well taken. To clear and acquit me from partial clamour, and the sin of Presumption: The will applyant to reason, is guiltless of passion, and Nature overbeared, appeals to necessity. Quae quòd cogit ipsa, solet utique defendere. Hard therefore, and above measure extreme must their cases appear, that still subject to beating, may neither bemoan themselves, nor be suffered to cry. And so much the rather, when as So far as I wots of, in all their complaints so tenderly touched, and briefly run over, there is nothing concluded nor included, at least intended thereby, but a natural Defence of an honest Reputation, in that kind of calling, which the Law itself in great Wisdom hath laid out and reserved; For Men of best sort only, and a dutiful zeal to find out thereby The Principal Verb.  But, Pro captu Lectoris habent sua fata Libelli. 
I sought to find comfort, and light upon new cumber; For the APOLOGY being written for understanding Readers, and the Matter so digested, that by reading it only without Gloss or Comment, Passion or Partiality, such might be their own & other men's judges, was notwithstanding by Ignorance oddly censured, 
The APOLOGY strangely censured by Ignorance.  and strangely mistaken, Vainly striving to make good that within Book which never was in question, and maliciously urging some things without Book, never meant nor mentioned, nor fit to be defended. But with such success as still befalls folly, who delighting to see her own shadow dance, hath not the grace to conceal her own shame. I set but lightly by it when the thing was first brought me, till I saw the Book twice printed at MIDDLEBOROUGH & LONDON, then lest he that ran alone, might think himself still foremost; I was forced to say something, and Replied in this manner. 
The Motive and occasion of the REPLY.   
¶ About such time, is by the Goodness of GOD, 
The Method and Style of the Customers REPLY.  the light of the Gospel, began to lay open the errors of Superstition in these parts of the World, and by the hands of our Sovereigns, to disperse them in this Kingdom, sundry questions were moved to uphold some points of the Popish Religion, but none for the time were so hotly disputed, as those which they term, The Sacrament of the Altar, and praying to Saints. Whereof, amongst others, a certain young Scholar, more confident than wise, having newly undertaken a serious Defence; as one sick of love with the thing he had begotten, and ambitiously affecting the publishing of it, entreated a Friend of his, whom he knew to be both learned and well minded to the Cause to read it first over. The request was performed; but when as looking still for Arguments fitting the question, he found nothing at all but a needless endeavour, to approve and maintain by the Catholic Creed. What? That JESUS CHRIST was the true Son of God, very God, and very Man, that redeemed the World, and That there was also a Communion of Saints: The Book was returned with a slender smile, but no applaud at all, or show of satisfaction.  
Right Honourable, such was the success of a like late learned Writer, who Printing a Treatise of public Commerce, (such was his Title) in favour of a private society, or Conclave of Merchants, with very much ado, and a heap of silly words, (far unfitting the Gravity of his Theme) set all his wit to work, and endeavoured all he could, to persuade his Reader. What? That Traffic, forsooth, rightly ordered, was the Honour of Kings, and Prosperity of Kingdoms; and withal, that Trades and Occupations, Arts and Mysteries, were at all hands to be cherrished, and Merchants likewise favoured in every Commonwealth, which none but Fools or mad men (to my understanding) did ever yet deny.  
But it's strange to observe, what strong apprehensions are able to work in weak men's brains. For as a plain simple Man in reading his Belief, was sometimes persuaded, that if Pontius pilate had not been a Saint, the Apostles would never have suffered his Name to stand in the Creed: so this Catholic Writer, reading in a 
* This Treatise was written by one of Embden, 1564. about the beginning of the Divisions of the House of Burgundy, and Colloquy of Bruges, to show the Emperor and P P. of Germany, the great advantage the King of Spain then had over all Christendom, by the Loadstones of England still transported thither, earnestly apprehending the fitness of the time, and happy occasion then offered, to draw them from Antwerp to Embden, for the good of the Empire. All which Master Wheeler, Secretary to the Merchant Adventurers, in his Treatise of Commerce, seems to make his own (Sic vos non vobis) and leaving the Matter, admires only the Men, and falls down before the Persons, that for their private profit transport them still over, and would persuade the World to commit the like Idolatry.  Treatise by a Stranger, long since written, a full discourse at large, of the Golden blissing of ENGLAND; turning Creeks into Ports, joining Ports unto Towns, raising Towns into Cities, and enriching whole Countries with Artificers and Trades, Mariners and Shipping, wheresoever they became: in the strength of his conceit (seeing Pride bewitched with Covetise, and puffed up with flattery) would bear the world in hand, that the life of all our Traffic and Welfare of GREAT BRITAIN, stood wholly or chiefly, by the standing and supporting of his private Society. Applauding their Greatness and Happiness, beside by their managing of Traffic within themselves, commending their disposing, mincing, abridging, restraining, swearing, & confining the store and Staples thereof, (not showing Cui Bono) within the walls of Places out of sight, beyond Seas coloured with the Title of their special Mart-Townes. And above all, extolling their excellent wits and absolute cunning, in moulding Laws by mere Discretion, to hold all men under, and themselves still above. For sending, or sailing but cross the narrow Seas, without hazard of Gods, or danger of Persons more than usual or ordinary. And for wearing Chains of Gold about their Necks, Caps with Green Feathers, Hats with white Feathers, Purple Velvet Buskins, Gild Rapiers, Daggers, Bridles, and Spurs, at Triumphs beyond Seas, and public meetings there: But chiefly, for feeding, maintaining, and setting to work, thousands of Strangers there, when God knows the wants, and hears the cries of Myriad for idleness at home; would feign persuade others (being bound to admire them himself) that their PONTIUS or Governor, was for skill the PILOT, for Gravity the POPE, and for wisdom the Oracle of all orderly Commerce. Their private Decrees, above Common Laws at home, or Treatises abroad. Their particular Synods, above General Counsels, and their Conclave or Company, a Communion of Saints: pronouncing all that withstand, distaste or dislike their Doctrine, or contemn their Discipline, for ENTERLOPERS; that's to say, Heretics, schismatics, and excommunicated Persons, not worthy to breathe so much as common Air, or live in any well ordered Commonwealth. Concluding at last thus strongly withal. That these Men thus put in special trust, with the transporting of the Credit of our Kingdom, the very Cream of our Land, and chiefest of our Loadstones, whereby we should draw Bullion (CLOTH) must needs be reputed, more loyal to their Sovereigns, more serviceable to the State, more welcome to our Neighbours; and therefore more to be honoured then any other men (be they never so Freeborn) with a Name above all Names, of MARCHANT-ADVENTURERS.  
With this and such like stuff, the Book being confusedly fraught. Cuius contrarium verissimum est; might well have been suffered to have died in the Birth, had it not been mingled with aspersions of untruths, and Obloquys withal, against the poor Customers of the Out-Ports of this Realm. Customers! A kind of Creatures, capable as well of Religion as Reason, Freemen by birth, and of best education, Men every way happy, save in their Names and Calling, and in nothing more wretched, then in the place of their Functions. The Out-Ports of this Realm. O thrice happy LONDON! Men (I say) that by the curious eye of the Law, chosen of the best and most sufficient that Wisdom can find, or choice afford, would feign retain the reputation, if not of Saints, yet of Christians at least, and plain honest men.  
But as Men once suspected, are said to be half hanged, so fares it with Customers, for with them above all men, it is not enough to be an honest man. Leaving therefore mine Antagonist, to believe still in the Christian Catholic and Apostolic Creed, whose Articles assuredly, are holy all, and true, though PONTIUS PILAT'S name stand for no Saint. I sent the rest to the Story of ISIS, whose Image of Gold it was, that Men so admired in all Places where it came, and not the beauty of the Beast that bore it; and ploughing with a Heyser 
* Anno 1564. At, or about the time of the Colloquy of Bruges, A Merchant Adventurer, to inform the State at home, of the grounds of such Disorders in the matter of Traffic, as then the world was disquieted withal; out of Conscience and Duty, bewrayed the practices, and advantages of that Company by Usury, which they still call Exchange. A Copy of whose Discourse lying by me, I joined to my Reply, without adding or altering, save only the preface or Introduction, and Epilogue or Conclusion, to help out the Method, and giving it a Title which it had not before.  that had sometimes been their own. I answered his Treatise with a Counter-Treatise, of Exchange in Merchandise, and merchandising Exchange, wherein was laid open by plain Demonstration, the Canker of Traffic, and all mutual Commerce: I say, an open Detection of that Contempt of Law, Disdain of Equity, Scorn of Sovereignty, and Dishonour of Kings. And a lively Description of that Monster of Crete (VSURY) devouring by daily, monthly, and yearly Tributes, the Bodies of Men, and Souls of Christians, his Hatching and Brood, his Muces and Haunts, his practice and shifts, his shape and his Name, by the Title of merchandising Exchange. The Labyrinth of whose inextricable Errors, none may safely enter, and whose Person none can encounter and quell but fatal THESEUS, assisted by the thread of address, and counsel of ARYADNE. A discourse projected to give light unto others, but happily reserved by the providence of GOD, to honour our AEGEUS, to preserve our THESEUS, and bliss our days withal.  

How the Customer became first engaged and provoked to Apologise for Traffic, as well as for Customers.  For Traffic by this means, as well as for Customers, being formerly bound, than thus provoked and drawn on by degrees; I became at last confident and bold to contend, the raising whereof, like Honey in Hives, increaseth Customs. But not that Traffic forsooth, which he childishly described, bartering Points for pings, or Gossipping with Women. Nor that Traffic, which to Fodder us with Folly, or to fat us up with Pride, brings Toys and TOBACCO, little Bells and Babbles, Hawkes-Hoods and Hobby Horses, together with Silks and Velvets, Cambrics and Lawns, for our better Commodities, of Wool, Wooll-felles, and Cloth, Tin, Led, and Leather, destined for Bullion. But that Traffic, which every way subsisting of Goodness and Truth, both in Number, Weight, and Measure, by turning all our Loadstones into fine Silver and pure Gold, makes Kings and Kingdoms happy. Which when I came to view, and withal to consider, how like a Coach disordered she hung at one side: seeing AEGEUS with his ISIS, and our THESEUS his Son, the hope of our happiness, with all the Royal Issue, sitting close therein together; my heart began to fall, and my hair to rise. For Traffic being the Chariot that bears our GLORIOUS LIGHTS; I found her Harness worn, and her Wheels displa'st. The strong Spokes of CUSTOMS supplied with weak Subsidies of Tonnage and Pondage, and those likewise lined with ITALIAN Impositions. And perceiving a far off a certain kind of Horsemen, 
The Motive and occasion of the CAUTION.  like the four Sons of AYMON, or the Mynotaure of CRETE, then proudly setting forward, from the Wilderness of Sin, and FOREST OF SHIFTS, to bound over our Deserts, and undertake her at adventure out of order as she was, and draw us all in Triumph: I could not but cry out. And seeing as I did, (my standing made me see, and my seeing moved my Conscience not to hold my peace) both the looseness of their rains, their bits within their teeth, the dangers of their course, over Hills and Dales, Bawkes, and many by-ways, and all without a Coachman or Guide that I could spy, (they outrunning all, and controleable by none for hindering of their course) I could not I say, out of Duty, Fear, and Zeal, to our Sovereign's special safety, and all our happy beings, but give CAUTION afore hand of the fierceness of their Courage and desperate Carrier, that they that then stood nigh them might be warned at least to look but to their heels.  
For there being but two main Subsidies, 
The Method and Style of the CAUTION.  which Love was desirous that Loyalty should offer by way of humble presents, to honour our Sovereign with, at his first coming hither, (besides his Customs, which as tied unto this Crown, were his own before;) namely, the Subsidy of Tonnage and Pondage, and that of Lands and Goods.  
The first (usually mistermed by the general Name of Customs) are those special tokens of affectionate Love, which Merchants freely give, and humbly present to MAJESTY, and none other, for maintenance of the Navy, and safe passage at Seas. The other likewise, tokens and frank offerings of Loyalty, from Subjects to their Sovereign, for maintenance of Royalty, and Defence of the Kingdom.  
Both these twins of one birth, borne under one Law, named at one Font, knowing no Motive but Love, no Mould but Loyalty, no Object but Royalty, no use but Equity, no Ends but the safety of the King and Commonwealth, without difference at all save only this. That the first by Parliament is for term of life given him once for all. The second by Parliaments, are usually renewed.  
Notwithstanding this one being of both, and one kind of beginning: yet in their several Collections, to the wonder of God and Angels, they are made so to differ, that the first seems merely servile and subject to bondage: The second, Freeborn. 
This point alone but seriously weighed, would rectify all Disorder in Custome-seruice, and quit Customers from disgrace and blame.  The first, exposed to all kind of Extremities, and thereby put to Shifts: The other, maintained by Mercy, Loyalty, and love. In the one, the least part or shred of each man's Lands and Goods, is held sufficient. In the Merchandise of the other, all, & in some things more than all, is not held enough▪ last, the first, a disturbance to the Merchant, and Customers Disgrace. The second, a daily credit and countenance to all her Receivers.  
Now, great hath been the care indeed, and inventions sundry that have been undertaken, for the advancing, receiving, and true answering, even of these very Subsidies of Tonnage and Pondage, as well as of Customs, but the Collections of either being every way disordered, and the words themselves mistaken; the one for the other, Moulehils become Mountains, and Complaints beget Complaints, to the Customers daily cumber, disgrace, and only blame. Who being bound hands and feet by jealousy and Suspicion (without accusing any, for that was the devils part even from the beginning) plead only for themselves, but the Law of God and Nature; Quod imputari non debet ei per quem non stat si non facit quod per ipsum est faciendum, whose reason goes withal, That Culpa careat oportet, qui scit & prohibere nequit: Yet are so far withal from justifying themselves, & excusing of others, that they willingly confess. Faults there are, ever were, and ever will be many. Perfection knows no Residence but Heaven, disclaims private directions in public affairs, distrust their own discretion, and therefore cries aloud as they may, dare, or can, but ADSIT REGVLA.  

HORACE. , ,For Haud Natura potest justo secernere Iniquum, etc.  
It is not in Discretions hand, nor power to stay,  
Or hold the tickle Scales of justiec still upright:  
Nor is that Reason good, that makest all one by day,  
To crop a Neighbour's Garden-Leekes, and rob a Church by night.  
ARULE must guide the whole, to keep the parts from swerving,  
And punish faults in every one, according to deserving.  
And not to think that every slip,  
Like deadly Sin deserves a whip.  
Besides, their Helpers are their Hinderers: For their Searchers being no Saints, as they cannot live by the Air, so they know not how to fish but in puddled Waters. Their controllers know no Rules, but Actum agere. And their violent supervisors, crying Halfers were good Fishers, like confident Empirics, with repercussive Medicines so tormented poor Traffic, that driving her at last, from the Lyme-kill to the Coalpit; it grew to be a question, to Farm out her Subsidies of Tonnage and Pondage, together with her Customs. A strange kind of Plaster for Sores of this Nature; as if Loyalty and Love were things transferrent, from that Royal Pre-eminence, that gives it Life and being, and the Homage of Subjects, and honour of Kings, were vendible for Money, or fit for Farmers.  
Though other Kingdoms do the like, as some object and say; England lives by Laws. Examples may illustrate, but conclude no necessity of general imitation. For Governments are divers, some better, and some worse, and England with the best, may rather give then take example; Et praestat legibus obedire quod amodo Iniquis, quàm viro bono quantumuis optimo, since one man's will may be all men's woe.  
Besides, if Reformation speed best in looking backward, all men may know, that it was not thus with Customers from the beginning, to be subject to blame for their own sins and others, till creeping Caterpillars, blown in by Easterne-winds, and whispering Informers, bred up in muddy waters, were cherished and maintained, whom Wisdom in all ages still shunned or destroyed. And I show'd a plain example, not yet by all forgotten, that there was a time, when a Creature of this crew, to curry favour with a worthy Lord TREASUROUR, 
The Lord Treasurer Paulet, in whose days if a Customer coming up to the Term, had not bind or supped with him before his departure, he had been sure of Pursuivant to fetch him up again. And a merchants Bond or Bill, allowed in his Account, as any ready Money.  came freighted with complaints against the Town and Port of SANDWICH, for transportation and dealings there, laying his complaints chiefly upon Packs of Cloth and Beer, wherein as he conceived, the Prince was much abused. The Tale being told, and heard out to the end, the Relator was demanded whence, and what he was, who answered; A Citizen of London, but no Merchant at all. What makes thee (quoth his L.) to see so far of, and so skilled in merchants causes? The Prince's service (quoth the Fellow) and the means that I have to know the doings there. His L. seeing his confidence upon these two grounds, descends to particulars, and first desires to know of him, how, and whereof the Sandwich Beer was made. 
The River of Delf running through Sandwich.  Who readily could describe the running stream that serves the towns use, and maintains the Haven there. When they Brew not (quoth his L.) whether runs that Water? Into the Sea (quoth the Fellow?) And what make they then of it? Nothing. And Brew they, or Brew they not, they want no Water? No my Lord (quoth He) for the stream ever running, keeps the River full. So that (quoth his L.) the same Water, whose course is continual, being Brewed, yields something, and not brewed, nothing? Nothing (quoth Herald) Why then in good faith (quoth his Honour) be thou ruled by me, and let them boil it on the Fire, and with a few Hops and some Malt, make something of the water, be it never so small, for the lest something that may be, is, and will be still, better than nothing at all.  
Now for the Packs (quoth his L.) knowst thou whose they are? They belong (quoth He) to Merchants, that send them down thither, but their Names I cannot tell. Are they simply their own that send them to vent and dispose? Yes my Lord (quoth He) before they be transported. Then though they be shipped, if they cross not the Seas, the PRINCE hath no interest in them, nor profit by them? None at all (quoth the Fellow) for from Port to Port, both Land and Seas are free.  
Well then (quoth his L.) I perceive a good meaning hath brought thee hither, but let me advise thee in these merchants affairs, to let things alone, till either thou become a Sandwich-Brewer, ot a Portsman at least, to know what it is to be a good Townsman at home where ever thou dwell, or till thou be a Merchant thyself, that experience may tell thee what it is to seek Marts and Markets abroad, and then I doubt not, but as others do, thou wilt be glad of a good pennyworth of that which being thine, to dispose of is already thine own. 
The entertainment given by a Lord Treasurer, to an Informer, against a Customer of Sandwich.  And so being dismissed, he was wild first into the Seller, but from thence out of doors.  
Such was the regard in those days that was had of Whisperers, though now it be holden for best service to the State, to talk most of Errors, and dive deepest into Customs, but many speak of ROBIN-HOOD that never drew his BOW.  
And although the Farming of some few particulars that were let out already, might seem but a mischief of lesser harm; yet harm more or less, towards Sovereigns and Subjects make no Man happy, and therefore to be shunned: but to Farm out all, was a public inconvenience, so great in my conceit, as might worthily deserve the wisest prevention, which made me give warning according to my place.  
For if Traffic be truly called the Nurse of justice, wherein Sovereigns and Subjects stand interest alike: so natural is the Union of Religion with justice, that the Farming out of Subsidies (effects of Traffic) together with the Customs, or guilding them over with the Golden Name of Customs, may fitly be resembled to the impropriating of religious offerings, by the Name of Tithes. The one due to none but to heavenly Deity. The other also only, to Sovereign Princes. The one, a wrong to GOD, a stop to Religion, and a beggaring of the Church; The other, a dishonouring of Kings, a rub to Trifficke. and a means to impoverish Kingdoms, and disturb Commonweals. Howsoever, some few private, particular preventing Persons, perhaps may raise themselves, & by chance may thrive thereby.  
But to make all this more plain. If the Subsidies aforesaid, upon Lands and Goods, were urged to be collected; as Cardinal Woolsey once thought to prove upon the Clergy, or exposed out to Farmers by Hundreds, Laths, or Shires, or generally undertaken, as Tonnage and Pondage is, who should collect it? 
Read Hall and Stow in Hen. 8. 1526.  Or who were able to abide it? Yet for comparing these two together, and forewarning mischiefs at hand and to come, by the farming out of either; like the simple Satire, that seeing the Sky-stolne fire from the Wheels of this Chariot, admiring it in love, and but kissing it in kindness, found it burnt his lips, CASTOR misinformed, and POLE-AXE being offended; I was graciously chidden and shent for my labour: such is the lot of Customers in this lower kind of Traffic & worldly Commerce, that in their best endeavours have no hap to be happy, but in heaven I hope for better. Non est mortale quòd opto.  
¶ Thus far forth, and in these very words, or to this effect at least, having sometimes undertaken a private Defence in a Cause of importance, both public and general, and finding all my groans and heaviest complaints, to vanish still like Echoes, and valued but as voices in the Deserts and Plains, next the FOREST OF SHIFTS, the sound whereof as most Men went by, they heard not; some heard, but understood not; some few perhaps understand, but regard not, and none seemed to pity. Like those that broken with unthankful toil, Seek others health and happiness, and lose their own the while; I began to sigh, and wish withal beside, 
Si ie powoys renaistre,  
Et changer tous mes voeux,  
I apprendroys meulx ma letre  
Et serois bien-heureux.   
But being as I was, I resolved with myself, as a Barn so dinged, that I durst no longer greet, to give way to the times, and sup up my grief with silence.  
Notwithstanding, when I perceived, that though I sat still, the cause itself daily did grow worse and worse; And remembered withal, my vow to my Sovereign and PATRON, 
Customers are sworn at their first admissions, to do their best endeavours, to deal justly between the Prince and the People.  of our Schools at my first admission; in discharge of my Duty, which in that respect I own to God, to my Prince, and Native Country: I once more resolved to speak with my Pen, and examine all my former Writings. Not as by way of Genesis, to prescribe a new Art to our Wise and Grave Masters, for that had been presumption in the highest degree, nor as by Analisis to contest with the Method of our severest Hushers, for that had been but humour and indiscretion, but whilst others of higher Forms, and far better Learning, distrusting their Schools, removed their Seats to a far surer standing; as a poor Sholler, desirous to learn and thrive by my Book, to spell out my Lessons, by the Letters of mine ALPHABET, and Lines of my primer, that so at leastwise redeeming but the time, I might best give way to the stream of Disgraces, in hope of better days in coming. Remembering still withal, that Errors had no being but in absence of Truth, and that howsoever Errors past had multiplied themselves, the ages succeeding must reform as they may, and that as there was a reason, so GOD had appointed a time for all things. For Dies dat consilium.  
Considering therefore the Revolutions that were passed, 
The Motive and occasion of the ALPHABET and PRIMER.  and the present disposition of these happy days, by the coming of AEGEUS in our late ISIS place. 
KING and PRINCE.  Our DAYSTAR being risen, and the DAWNING in our eyes received my dull Spirits, gave life to my hopes, and made me at last breath thus much & say, that the time may come, when this hearty zeal of mine to my Sovereign's Honour, and his People's happiness might be better regarded, and the ages to come find something at least, to muse & to marvel at Ignorances' past, when it should plainly appear, by demonstrative Reasons, and no wandering Discourse, that in poor Customers, Truth was never Error, nor Virtue Vice, as the World had been told, and long borne in hand; for can they but see, they shall learn to spell, and by spelling their Letters, both read and understand (besides Greater Matters) that Publicans and Sinners are several words, and imply a distinction both of Manners and Men. And were it, or might it be, that docible persons might be suffered but to learn, Publicans both could and would teach Sinners to be like unto themselves, not Saints, nor Hypocrites, but humble-minded Christians, and plain dealing Men.  

The Method and Style of the Customers ALPHABET and PRIMER.  Thus settling myself to mine Alphabet again, thereby to spell my Primer. In my beginning praying God to be my speed, I felt his Grace and his Goodness did help me to proceed. For opening but my Book, I found how great A. and little A. 
A.  Per se, and by themselves, like the Creator and Creature, or the Maker and Model showing Deity and Humanity did stand for GOD and MAN, 
A. God. man..  and joined both together, did make but One Medium, in the person of JESUS CHRIST, to perfect all our happiness, both in Heaven and Earth. For as the Godhead of the Father, and the Godhead of the Son, with the Godhead of the Spirit, did make but one Essence in the substance of the Deity; and GOD and MAN united to the Person of JESUS CHRIST, did make but one Saviour in the substance of Humanity, so Christ and his Church, by the Union of the Spirit, did make but one Body. To save and find out Man, when covetous presumption by Pride had so sedu'st Him in his least part of trust, that he lost both him and his.  
A Miracle of Miracles, and Mystery to muse on, but by no means to express, as whereby the greatest loser hath made the greatest gain.  
Hear therefore I stayed a while, and set myself to wonder: For as the Motive of this Model, was the Maker's only will, the Medium his own word, the way his own wisdom, and the measure Aequum & Bonum, bounds of his own Goodness by Pre-eminence of justice: so the absolute perfection and End of all his work, was his own affection and desire to preserve by Prerogative of his own first love and boundless Mercy, that the Creature might have justly wherein to admire both his Creator's infinite Honour, and his own eternal happiness.  
Now by this, it was apparent to common sense and reason, that what Nature can afford, or Man being thus restored is able to possess, is Gods own Free-guift, even from the beginning: that as a Lord per amount, his Honour and Service might justly be known two several ways to all his Free-Tenants; namely, by his own special Duties, and peculiar Rights, and their thankful acknowledgements of their easy Rents in so rich a Free-farme, by the Titles of their Tenors. The Titles of whose Tenors, being Religion and justice: The one, to maintain his personal Rights, and demonstrate his honour. The other, motions of affection, and reciproke Love, to show and set forth Loyalty for the Tenants mutual good.  
The Laws, Customs, and Doctrine whereof, penned by his Spirit, and drawn from the Essence of his own heavenly Deity being so concurrent, that where both of them are not, there can be neither: I chose herewithal, comparatively to use in this my present Lesson, as well to sanctify my Wit, and bliss mine endeavours, as to illustrate each other. 
The Method used by the Customer, to perfect this Account before God and the World, by joining Religion and justice together, to avoid Paradoxical Replies and Cavils.   
Now, by the Rules of Religion and justice both, Qui per alium facit, per semet ipsum facit: Even Gods immediate Rents, God himself expects daily to receive at our hands; namely, Praise and Thanksgiving, such is our Tenure: for being jealous of his Name, he will not have his Honour transferred to any other. The rest he accepts of, being faithfully paid to his Stewards and Lieutenants; namely, Tithes and Tributes. In which regard, I saw how we stood bound, to reverence and respect the transcendent aspects of MAJESTY and SOVEREIGNTY, even in earthly sublimities, by their Attributes and Tributes, as Gods among Men. For the Attributes of Power in heavenly Deity, being justice and Mercy, in regard of Truth and Goodness: The Attributes of Greatness in earthly Humanity, in regard of Truth and Bounty, are PRE-EMINENCE and PREROGATIVE, the two sacred Titles of MAJESTY and SOVEREIGNTY, in the height of all Sublimity: The one, to show the Dignity both of Persons and Places; the other, transcends to the motions of their Minds.  
Thus far Grace and Goodness did guide my Devotion through deep contemplations, till holding up my head, and casting mine eyes to seek about for Tributes, mine own ENTHUSIASM beginning to awake, so quickened all my senses, and withal, untyde my tongue, that my Vowels made me speak a. e. i. o. and u. and by their several sounds, to gather and discern the use of all my Letters, dividing them as Consonants into Semivowels, Mutes, and Liquides, with & Per se and Conper se, and Title Title, est Amen.  
By these I came to learn (to my secret comfort and private consolation) how our Customs great and small out of mere Necessity to supply the want of Nature by Artificial Ours, both in Matter, Places, Persons, Order, and Ends, should be spelled by themselves, for the Demonstration of MAJESTY in the furnishing of BULLION. And how our foresaid Subsidies of Tonnage and Pondage, out of loves reciprocation, and Loyalties own affection, were frankly presented for the safeguard of the Seas, and protection of Merchants in their Goods or livings, in their Liberties, in their Lives, in their Honours, and in the Peace and Union of our Land; stood likewise by themselves. Whereby I plainly saw, and did show it unto others for the general good of Subjects, both how MAJESTY might be seen, and how SOVERIGNTY might subsist, as by peculiar Attributes, so by Tributes of their own; namely, Customs and Subsidies, but chiefly Customs.  
Two words of Foreign birth I could not understand, for their heteroclite use and convertible sounds, Imposts, and Impositions, which being but the Genus to those former two, and held for a Species of some other Duty, in my weak conceit have deceived many.  
For Customs Original, being those Duties artificial that our Kings must needs have, and Necessity imposeth on all that transport by our Staple-Commerce, to supply our wants of Bullion.  
And Subsidies collateral, those natural Respects that Merchants frankly offer, and willingly impose and lay upon themselves, for protection of the Seas, and free Traffic beside: beyond the bounds of Necessity and Free will, I know not what Nature hath to read, or Art to spell.  
Besides, whereas MAJESTY must, may, and can but be seen, and SOVEREIGNTY subsist, as in GOD so in KINGS; look what Adoration and Tithes are to GOD, the same are Customs and Subsidies to his Lieutenants: and beyond the bounds that Wisdom hath laid out for the practice of Truth, Discretion may hunt, but shall find nought but Errors, for as Omne nimium vertitur in vitium, and Omne minimum is inimica Naturae: so what exceeds or is less, is but Popery or Preciseness, to disorder the Church, and disturb Commonweals.  
Yet I wots not well how, though enough make the Feast, and abuses mar all, the World being bewitched with two kinds of Imposts and strange Impositions; as Aliquid Boni propter vicinum Bonum, so Aliquid Mali propter vicinum Malum: our Neighbours sour Grapes have set our teeth on edge, for by their Examples drawn (as they term it) from Sovereign Prerogative, but would say Pre-eminence if they understood themselves; Impositions are made Taxes upon Merchandise, by mere Discretion, besides the Duties aforesaid, which wanting Place and Use in the study and Schools of Customs, 
Hoc autem de quo nunc agimus, illud ipsum est quod utile appellatur; in quo verbo lapsa consuetudo deflexit de via, còquè sensim deducta est, ut Honestat●m ab Vtilitate secerneus: HONESTUM aliquid constituerit quod uon sit utile, & utile quod non sit HONESTUM qua, nulla pernicies maior vitae Hominum potuit asserri. Cicero office Lib. 2.  have likewise no part in the Honour and Ends there taught and propounded, where utile is most dangerous, if it either go alone or follow not HONESTUM.  
For being but effects of conceited private Projects, upon unknown or obscure Causes, of Matter uncertain, and of Form no ways fitting the Mould of Free-Commerce; all Men refuse to have to do (if it may be) with them; to argue, to define, to divide, or to bring them once in question. The rather for that being naturally irregular and letigious, they have been occasions of much unrest, disunion, and disorder, by means of Popery in former times, till Magna Charta compounded such griefs. And albeit the use of them since, might happily aim at the beating back of some Foreign idle Commodities, brought in upon us, and obtruded by Strangers, to the hindrance of our Trades, and decay of our Ports, both in Mariners and Shipping, which the wisdom of our State must seek to maintain; yet gathering withal upon the natural Freeborn Subjects, they repine thereat, as men willing to obey, but not able to discern between the dispositions of States and change of times, and so is a special occasion of many Disorders. The Subject still appealing to the Positive Laws of our own Free- Traffic, as a general Inheritance; and Strangers urging their Treatise and mutual Contracts.  
These Imposts of Discretion, or strained Pre-eminence, have likewise begotten some other Impositions of base Nature, and more dangerous Effects, whereby that sacred word of Wisdom, Bounty, Mildness, and Mercy (SOVEREIGN PREROGATIVE) becomes unreverently prostituted, and many ways profaned: For whereas sovereigns are sometimes pleased (as well may beseem them) out of mere Grace and Favour in public Restraints, by special leave and licenses, to make some of their Servants more happy than their Fellows; the same by sales and transactions, transmuted and transferred, is a means to make Subjects from hand to hand, to rack and impose even upon and among themselves, whereby Subjects worrying Subjects, 
Licentijs sumus omnes deteriore●  and devouring one another, by means of such Imposts wax rich in an instant, as ravens fat by Carrion; When indeed and in truth, the Grace doth lose her Being, and the Grant becomes void upon the first Exchange. For if Favourites get suits of Licenses or Farms unfit for their callings, 
Wine, Beer, 〈…〉 etc. And whatsoever of this kind bestowed by way of Licenses, or other gracious favour is afterwards transferred, sold, or put over from the first reciever, to a second and third hand for Money. Simones Magi. Acts Cap. 8. verse 20.  or use them not themselves, it is but Witchcraft & Sorcery that all such intend, as by Leases or Purchase for private gain, think sovereigns PREROGATIVES either vendible for Money, or subject to Exchange. Such Impost Masters, Religion hath accursed, their Money and themselves therefore (without hearty repentance) must perish both together.  
These Imposts or Impositions, term them how you list, as they are but Romish peterpence, & Italian Inventions, where their Prince's Pre-eminence and forced kind of Dignities have little other Subsistence, being but either borrowed or obtruded upon us; I passed them slightly over, and so sent them home again, for England being no ways obnoxious to Italy, nor Vassal to Rome, hath, or else may have (being rightly used) enough of her own.  
For our Vowels and our Consonants agree so well together, that spelling all by Union, and ending all in Peace, they perfect all our Alphabet without the help of others, though the placing of some CAPITALS in the world elsewhere abroad, by their lewd and ill examples, be a cause of some unrest. Whose Pride, profane Presumption, and Covetise beside, by Equivocating sounds makes words be so misconstrued, that MAJESTY seems ecclip'st, and like to be out fa'st.  
For R. P. that with honest ancient Romans, was read for Respublica, is now Resprivata: And P. P. for Principes or Pater Patriae, now either by themselves, or placed before A. in the stead and Rome of M. makes P AP A (sometimes Pater) stand and strive for MAJESTY before GOD and KINGS. And C. crept up to K. makes Cardinals challenge Kings without Crowns to be known by, or Kingdoms of their own; so that as P AP A now spells ANTICHRIST, so Cardinal's ANTI-KINGS. Whereby S. P. Q. R. 
 sometimes the Arms and Honour of Rome, for Senatus Populus Que Romanus, may now as well be read, Stultus Populus Querit Romam, to the great disgrace of Catholics, both in Church and Commonwealth.  
But those two great words of Power, PRE-EMINENCE and PREROGATIVE, beginning both with P. did most of all perplex me. For seeing justice and Mercy in the height of all sublimity, attending heavenly MAJESTY so reverently together, and the same in earthly Attributes contesting each with other, I knew not how to spell them. For though they both contained the very self-same Letters that mine Alphabet did teach, yet the first importing justice I durst not look upon for the sternness of her face and settled Severity; and the second full of Mercy, I could not but admire for her mild aspect and infinite Serenity. In the first I could discern but two of our Vowels, e. and i. for Persons and Place, but the second had them all, a. e. i. o. and u. I mean u. and v. Sirs, & v. my Lords, w. and all. The one of greatest Power, yet bounded in her Greatness. 
KING and PRINCE. Counsel, and Commonwealth.  The other, a very Hieroglifique, above my reach and reason: yet hearing still withal, how at all hands & daily, PRE-EMINENCE for PREROGATIVE, and PREROGATIVE for PRE-EMINENCE, were strangely spelled together; I appealed unto the Wisest in highest Authority, to compound the distractions that the World was subject to, by the misunderstanding of words of such importance, as both for Matter, Persons, Place, Order, and End; 
The important necessity of observing precisely, the distinct use and Ends of Pre-eminence and Prerogative, in all words and Actions.  so nearly concerned all our livings, all our Lives, all our Liberties, all our Honours, and all the Peace of our Land united so together. And let all men in God's Name that have eyes to see, will to learn, or wit to understand, spell and distinguish the value of the Consonants, and compass of the Vowels these two words contain, for they show the difference and distinction between Sovereignty and Subjection, and the height of Dignity, both of Deity and Humanity, the very right of GOD and KINGS.  
Hear (I say) is work indeed for Wisdom to consider, and Power to reconcile, both these two Attributes and words of like import. For by their Example, as the Mass would seem the Eucharist, and Usury is called Exchange; so our Customs stand for Subsidies, Subsidies for Impositions, and Imposts now equivocate both our Customs and Subsidies.  
This is the fruit of travailers by wandering still to Rome, 
England and Customers il beholden to such as travailing for Experience, think the Impositions of Italy a fit precedent for Policy or Government when they come home   
That hunting for experience, ride early and late:  
To make the Imposts of Italy as soon as they come home,  
A Precedent of Government, as fit to guide our State.  
Whereby as Majesty stands eclipsed, so Customers in disgrace are in nothing yet more wretchedlike then in their Names and Place, for being borne happy, bred happy, and losing themselves in seeking happiness for others, themselves cannot be happy.  
But if Delicta sequnter Personas, and greatest offences deserve greatest punishments; that mine own Faith to Godward, and obedience to my SOVEREIGN, declaring my Religion and civil conversation, may warrant mine Account both before GOD and KINGS: Having thus far spelled & read by the help of Grace and Goodness, I proceeded to my Creed, and then my Ten-Commaundements, 
By the Customers Belief▪ note the true Religion taught and defended in Great-Brittaine.  whereby being taught to cipher, I came at last by telling, 1. 2. 3. 4. 5. 6. 7. 8. 9 10. to set down my Receipts, and to clear up all my Reckon, without suspending any, or enstaulement of a Penny. For being to cast Accounts for myself and for others, (Customers are accountants, even for the sins of others) I found that twelve Articles, two Mysteries and ten great Commands, 
The sum of true Religion, consisting of twelve Articles, two Sacraments, & Ten Commandments, contains all Christian Duties, both to God and Kings.  made the sum of mine Alphabet just four and twenty Letters; namely, a. e. i. o. u and b c. d. f. g. h. k. l. m. n. p. q. r. s. t. w. x. y. z. And the number of all numbers, 
The compass and number of the Alphabet, consisting of 24. Letters, comprehend and teach all Religion and justice.  where perfection is confined both of Heaven Earth, [Ten.] Three being Gods own number and perfection of Deity; as GOD the Father, GOD the Son, and GOD the holy-ghost: and seven of Humanity, in our first and free Election, Creation, Redemption, Vocation, justification, Sanctification, and Glorification, by the means of CHRIST JESUS, that is both GOD and man.. By this likewise I spelled our own Ten Courts of justice, 
By the ten Sovereign Courts of fundamental justice, are pointed at and meant the Ten Commandments. The Customers Grace. His Prayers.  the perfection whereof distributively, makes us all so happy, and for which, as Grace made me say Grace, and give God hearty thanks, so Goodness bade me pray for the blessed State and happiness of my SOVEREIGN, first by Name King JAMES, and for his Privy COUNSELL, for his ISIS, for the Prince, and all the Royal Issue, for the CLERGY, for the NOBLES, & COMMONS of the Land. In a word, for the Church and Commonwealth: And for Traffic at the last, though my Faith seemed frail, and my credit almost gone, yet not to despair; but by cunning still my Creed, and those very Ten Commandments mine Alphabet doth teach, to remember but mine Oath, and do my best Endeavour, and hope withal That unus Homo Nobis cunctando restituet Rem.  
So closing up mine Alphabet with a public confession and with a daily Prayer, for & Per se, and Con per se, and all the rest together; I prostrately presented and included a Petition to the KING our sacred SOVEREIGN, for his Son the Prince's sake, in the Name of all the Customers of the Out-Ports of this Land, to be read at his best leisure; within those sanctified words, and effectual form of Prayer, which the Son GOD of himself commanded and taught, that as his is the KINGDOM, the POWER, and the GLORY, for ever and ever, So be it, Amen. So our Sovereign's triple Title, with Est and Amen, might perfect all our happiness: saying lastly for myself; 

Nile sum, nulla miser novi solatia, Massam  
Humanam nisi quod tu quoque CHRIST geris:  
Tu me sustenta, fragilem tu CHRIST guberna,  
Fac ut sim Massae surculus Ipse tuae.   

I nothing am, and in myself no comfort find but this,  
That CHBISY the Mass of human flesh hath ta'en and joined to his:  
Then save me CHRIST and grant withal, that this frail flesh of mine,  
A twig at least, may bud and branch from that great Mass of thine.  
And Magna, Magnus perficit DEUS.    
Now, that I seem not thus by spelling to  in jest, or think to construe Hieroglifiques by Common sense and reason; Having found by mine Alphabet, those Consonants of Letters wherewith the very Wisdom of the Bible is expressed, and hearing by my Vowels the same sound of Goodness, the New Testament doth teach; and the very self-same Truth (for Doctrine at the least, let personal defects still answer for themselves) that CHRIST and his APOSTLES, yea, S. PETER with the rest did leave unto the World, for Sovereigns to protect, and Subjects to obey: If Religion and justice may be held sufficient to help us to happiness, what Kingdom in the world, nay, what City, Port, or Town, either public or private, for Temples and Courts, and Free-Schooles beside, may compare with GREAT-BRITTAINE? where for Matter, Places, Persons, Order, and Ends, all Learning now Triumphs, and AL-BOUNTY commands. For our Reverend Bishops and Learned Divines, work obedience in Subjects by the rules of conscience, and both by life and Doctrine, directing the way how to win Heaven, teach Faith and good-works, and Preach in all our Churches, that Faith only and alone in the Action of saving, is the cause of Salvation, in regard of the freedom of sanctifying Grace; but in the Party saved, both must concur together, to justify the calling; (And not as those Cardinals do, and Destructive jesuits, that to build up their Popery, would blow up Commonweals, and by looseness of Life and Traditions of Men, being Subjects themselves, contemn their own Sovereigns, kill sacred Kings, contest with Gods anointed, and rob CHRIST of his honour. Nor as these Distractive Teachers would do, that preposterously propounding such fancies of Perfection, as no Reason can reach to, nor themselves express; prefer Sacrifice before obedience, and obtrude upon GOD more than he requires) assuring us withal out of warrant from the WORD, that to all whom his SPIRIT makes truly repentant, GOD by JESUS CHRIST, both is, and will be, a most gracious and a most loving GOD, but GOD without CHRIST, is a consuming Fire. ¶ And our Worthy-grave judges sit upright in all our Courts of fundamental justice, and both by Law and Conscience, maintain the perpetuities of all our Lands and Goods, by the Name of livings, all our Liberties, all our Lives, all our Honour, and the Peace of all our Land distributively; discerning and deciding by Meum and Tuum as well in Tithes as in Tributes, the Cases and Questions of special Right and general Reason, as well between 1. 
1 The Court of COMMON-PLEAS, and Staples.  Subject and Subject, as the 2. 
2 The Court of king's-bench, and of Wards and Liveries.  Sovereign and his Vassals, by the Common-Lawes, Statutes, and peculiar Customs, cast in the Mould, and fitted to the 3. 
3 The High Court of PARLIAMENT.  Wisdom of our own State and Land: moderating Extremities by 4. 
4 The High Court of CHANCERY, and Court of Requests.  Conscience among Men, and maintaining still the Good by censuring the Evil, 5. 
5 The Court starchamber, and Counsel-table.  Sic Irascuntur ut vitia tantum perimant seruatis hominibus, atque ita tractatis ut viri Boni necessariò fiant, quantumque damni autea dederint in reliqua vita resarcire queant: And being honourably ennobled by APOLLO themselves to decide both the doubts, 
6 The Court of CHIVALRY, and Mareschals Verge  and determine the questions of reputation and worth, in all Ranks and Degrees of Native Ingenuity and Dative Honour; so maintain our Credits, 
 per Titulos numerantur avi, semperqùe renata  
Nobilitate virent, & Prolem Fata sequuntur,  
Continuum propria seruantia lege tenorem.   
And our learned Civilians so belay the public Peace of our 7. 
7 The Court of ADMIRALTY.  Seas and our 8. 
8 The Court of ARCHES.  Land, that by doing us justice, our Neighbours take no wrong. And lastly, our SOVEREIGN likewise hath his own Courts apart, 
9 The Court of EXCHEQVER.  for his public 9 Revenues and private 10 Expenses, 
10 The Court of GREENE-CLOTH.  where accountants are heard, discharged, & dispatched by Court-Rowles, and Court-Rules, grounded on Precedents, of Wisdoms own Examples, without partial respects, or private Discretion.  
Now, if it be a happiness for men to have the freedom to come to such Churches, to frequent such Temples, and to dwell within Houses, whose Foundations are laid on such assured grounds; what reason have Catholics (if they be not bewitched) to fly from their Country, or be wedded so to Rome? For Customers want words to express their inward joys, and show their best conceits, of the blessings of God in these our days and times, for the stays of Religion, and Distributive justice; only our Court of CHIVALRY wants but her judges to decide points of Honour, and prevent thereby our Cumbats, and our Traffic wants her Staples: for were those two 1. 
1 The High Constable and Earl marshal of England.  patrons of Honour, 
2 The Heralds.  on whom 2 Mercury should serve by APOLLO but found out; and the Roofs of our Schools made but Winde-tight and Water-tight, in the breaches and wants of Commutative Right, & had Traffic but her Staples, as Religion hath her Temples, we would soon make Verses in praise and commendation of our Prelates and our Nobles, of our Prince and our Peers, and sing all hallelujah to the great KING of Heaven. 
Aux Chicanneurs l'honneur n'ha point de lieu▪ Car sans argent vous parlez en Hebrieu.   
But this part of justice being most out of frame, and disturbing all the rest Commutatively, keeps down our voices, which now falling out, and fitted for my Lesson, I must by my Letters go spell out the words that belong to the Titles of my Sovereign's Tributes. Wherein being thus far proceeded, by the help of Grace and Goodness, and Religion with justice, being both on my side: I resolved by the Medium, to dig on and delve for Truth, the Foundation of Felicity, and so become happy. For since the Ox is not muzzled that treads out the Corn, by the Rules of Religion, and justice allows to each labourer his hire: I saw no right nor reason, why serving at the Altar, I might not hope at least, at last to live thereby, though I held my peace: For Assai demanda encor che may non grida chi been seruendo tace. And why treading out the path of happiness for others I should be put by. Therefore having now learned all my Letters, and CHRIST'S Cross being my speed, and the holy-ghost, lowly setting forward, I thus began to fly.  
¶ Habet & Musca splenem & formicae sua bilis inest: 
The PRIMER.  Yet far be it from Customers to value themselves by way of revenge, or disgracing of others. But since all men even by Nature desire to be happy, by the rules of Right and Reason, and Religion bids Reason have an eye still to Nature, and be next herself: of all worldly happiness, if the meanest be but Wealth, and reputation chiefest, Honour being held a recompense for all our loss beside. If all quit their livings, for their Liberties to work, (Nature gives no privilege for any to be idle;) If all forego their Liberties for the purchase of their Lives; If livings, Liberties, Lives, and All seem nothing to our Credits. And if GOD so prize his holy Name, that he is jealous of his Glory, to show how his LIEUTENANTS should be curious of their Honour, I came at last to see, and therewithal to wonder, that the Names even of KINGS, GOD'S immediate Lieutenants, nay, of GOD himself through Ignorance and her Fellows, are subject to disgrace as well as Customers.  
But as Quaedam sunt & non videntur, and Quaedam videntur & non sunt omnino. So Plus quandoque valet in Rebus promovendes, opinio Ignorantium quàm Rei veritat. Which made me to consider, that though Piety and Equity were the Arts of Felicity; yet as every Text had his Gloss, and every Art her Mystery; so Religion being the Rule for Apprentices of Piety, to learn the way to Glory, show'd the Eucharist for Mystery. And the settled Art of Equity, that raiseth all to Honour by the rules of honest justice, for her Mystery had Exchange.  
The first being wholly heavenly, and fastened to Divinity, is taught by Divines, and I am but a Customer, yet a faithful Christian Catholic, and a Loyal Kentish man.. But the other from Humanity, more fit for sense and reason, with dim eyes and trembling hands, to show the best endeavour of a feeble wit and weaker brains, I gave myself to spell, and directly to discover.  
An Argument I confess of a higher pitch, and far greater compass, than I did or could imagine, when I took it first in hand: wherein hazard even at first did very much discourage me, in respect of the times. In the midst, by Friends I was many ways dissuaded in regard of the pains, and I had given it over (for I wrought all alone) but for the Enthusiasm and Spirit of Adoption still sounding in mine ears, Religion takes thy part, and justice on thy side: 
Tun Am ne doibt ta flame estant divine,  
Rien ayme ny servingman si'l n'est equal aux Dieux.  
Thy Soul is so beset by Vows that are Divine,  
Thou shalt not tread amiss, let not thy heart decline.   
By whose persuasion, when I had but once begun, my conscience thrust me forward, and thus prevailed at last: 
je veulx quùn bell ozer honore ma ruin,  
Et si'l fault que je tomb je l'ay voulu des cieulx.  Then danger stand aside (quoth I) since Goodness calls me to it, If ought do put me by, 'tis wisdoms hand shall do it.  
My stays beside were these: As Goodness called me forward, so Truth was still my Ground, which as Time did suggest, Experience still supplied: My Pen Oportet made, and was ever apt to mend, (being sworn to do my best) Order gave the Form, but the Style I still suspected, and saw some cause to doubt, till Prayer in conclusion, undertook to perfect or persuade the best; so that if the Phrase for the plainness, might pass without offence, I was sure the Matter for importance, might deserve a double and triple reading. Now the Matter indeed was Traffic, I mean our own Freeborn Traffic that honest Nurse of justice, that so kindly feeds us all, and handled Ab effectis, contains those self-same Customs for which the poor Scholars in the Out-Schooles of Tributes, have so long time been subject to baiting and beating, and for which myself was so graciously chidden.  
Thus searching after Truth, that only of itself makes all in all happy, though it be my hard fortune to work still alone; Quo fato nescio sed non sine Numine: As my hope and comfort is, yet following still mine ALPHABET, and Lines of my primer, I came at last to spell those very ACROAMATA of Piety and Equity, 
The Motive and occasion of the ACROAMATA.  so fitly joined together, by Religion and justice, that leads all to Truth, and so to Happiness, as made me read out plainly, and write distinctly thus.  

The Method and Style of the ACROAMATA.  ¶ All Men by Nature are desirous to be Happy, as well as Customers, and aim at Perfection by rules of Order, and degrees of Goodness. But Ignorance being every way the Mother of Errors, and Grandam of Mischiefs, begot with all those Inconveniences, which pretend indeed Order, but lead all to Discord, Disorder, and Confusion. Is aught then out of Order, and fit to be reform? Consult but with Wisdom and we need not despair. For Privatio semper presupponit habitum: Sickness itself shows a habit first of Health, and the disproportioned Disposition of any Function, high or low, doth argue an Intention and possibility of Order. Nay, Ignorance herself knows and tells it all over, that ERRORS have no Being but in absence of Truth, and unawares to herself doth teach Reformation how in seeking after Truth the best rule of Order, in finding her to wander is still to look backward: for even out of Confusion, Perfection may be drawn as Truth, by the Causes of Truth, comes once to be known; so by this I perceived, Foelix qui poterit Rerum cognoscere Causas.  
Now GOODNESS, TRUTH and WISDOM, make but one Essence, and being ever linked together, I found that GOD himself was both All and either, and therefore All-sufficient, and only All in All, which first made me bold and thus to read out: AB IOVE PRINCIPIUM.  
For all things in the World (God alone excepted) affecting to be happy, besides the inclination, they have in themselves (for use or knowledge) draw helps from others to external perfection; and whatsoever they seem to acquire, the same they term always positively their Good, but that wherein perfections self doth rest, their Summum Bonum, or Sovereign bliss. For of things that are called but simply Good, and sought but for themselves, some are as Instruments to direct and help us to the End of our desires, of which sort are Riches: others also we wish for in regard of themselves; as Health, Wisdom, Honour; yet not being the mark that we gladly would hit, our Desires still proceed. Thus we are first borne to labour, we labour to eat, we eat still to live, and we live to do good by some calling or other, in the Church or Commonwealth. Wherein all we do or can do, even our best endeavours are but as seed sown with a reference, and respect to some further future Harvest; so that still we proceed till we come to a pause, whereat we needs must rest.  
There are likewise some things desired but only for themselves, because the Desirers imperfection can affect them no further, as Cattle do their food. But that which Man seeks for with referencc always to a further End, that he still desires with a Means and Measure, every way convenient and fitted to that End, and to the Good he affects only as Good within itself, his desire is infinite: so that unless that Good be likewise infinite in itself, he errs in his choice, and mistakes his End, as they that seeking Happiness, place their Summum Bonum in popular applaud, worldly Wealth or Pleasure. 
Omnis Forma Boni infunditur secundum meritum Materiae.   
But nothing can indeed be infinitely desired, save that Good which in itself is every way infinite, for the better any Good is, the more to be desired, & that alone most desired, wherein there is abiding an infinity of Goodness: 
Bonum quo Communius eò semper melius.  so that where any thing desired hath an infinity of Being, or is infinite in itself, that, of all Things that can Be, is of all Being's to be most of all desired; But nothing Is or can Be infinitely Good save God. He therefore Man's highest happiness, Summum Bonum and perfect Bliss. 
DEUS Tantum Infinite Bonus ergo summum Bonum.   
Now Desire tends to Union with the Good which is desired, for bare possession makes no Man happy, but the use and fruition of Goodness being once obtained. For Quò mihi Fortuna si non conceditur uti? Then Happiness thus spelled, and the words put together, I was taught to pronounce, to be that State of Life, wherein we so enjoy Goodness in the height of all perfection, that though we be but Men, yet we live, as it were the very life of GOD himself, Et Homo Homini Deus.  
Perfection then of Happiness residing still in Heaven, the Throne of our GOD, and the Earth but his Footstool; his infinite Goodness drawing our Desires, must help us up thither, by a kind of Free-Traffique between his fixed Seat in Heaven, and wandering Church on Earth; his heavenly Inspirings downward, and our holy Desires upward, being as Angels or Merchants between GOD and us. That as his Doctrine doth teach Him for our Supreme Truth, and our Prayers confess Him for our Sovereign Good: so our Faith in him above belaying our Happiness, our Charity below must work out our Salvation by a Medium, so convenient both for Deity and Humanity, as fits both GOD and MAN, which can be no other than JESUS CHRIST himself.  
Faith I say (that works still by Love) apprehending the Mercies of GOD the Father, for the Merits of GOD the Son, by the working of GOD the Spirit, the Fountain of all Grace and Mother of Obedience. For great is the Mysterse that belongs unto the Art of all our heavenly Happiness, (Godliness, or Piety) by Goodness and Truth in the Doctrine of Religion, the sum whereof is this. GOD manifested in the Flesh, justified in the Spirit, seen of Men and Angels, believed in the World, and received up to Glory resides in Heaven.  
For lively Types whereof, and special remembrances, CHRIST JESUS Himself our Medium GOD and MAN, before his departure and Asscention up to Heaven, to prepare our Happiness, besides his Word and Promise, did leave unto his Church his sanctified Elements, of Water, Bread, and Wine, to comfort both our Bodies, and confirm our Souls and Minds, as in Mirrors to behold Him, and as by Pledges to assure us of his coming again, to draw us up thither: Namely, Baptism; and the Eucharist at his own last Supper.  
Religion therefore as the Rule of Christian Piety, by the Doctrine of Truth, must lay the first foundation and safest Direction to our Summum Bonum, and heavenly Happiness.  
¶ Thus far poor Cuctomers being taught to spell and read, praising God with all their hearts, do clearly pronounce and steadfastly believe, which shows them to be Christians. If that which likewise follows approve them to be honest, why should they not be happy as well as other Men?  
¶ Happiness in perfection, by that which hath been spelled, being that estate of life, wherein we so enjoy the fullness of all Bliss, as though we be but Men, yet we live as it were the very life of God himself: to live the life GOD, is to live as in his presence, and see his glorious face in the Majesty of his Truth, and Sovereignty of his Goodness. 
No perfect Happiness but by the sight of MAJESTY, personally fixed  To see therefore sacred MAJESTY every way still fixed, and SOVEREIGNTY subsist, is the only state of life that perfects all happiness, both in Heaven and Earth. In the seeking whereof, for myself and for others, as Piety directed my Desire up to Heaven, 
Primum querite Reg num Dei, Deinde Meum & Tuum.  by the Rules of true Religion; so from Piety to Equity by the Rules of Meum and Tuum, to see how MAJESTY stood fixed, and how SOVEREIGNTY might subsist as well on Earth as in Heaven, 
Magnifica MAIESTATIS descriptio.  justice to encourage me held up my Book, and bade me be bold, saying, honest Man speak out; whereupon I thus set forward. 

Post Chaos, ut primum data sunt tria Corpora Mundo,  
Inque novas species, omne recessit opus:  
Pondere terra suo subsedit, & aequora traxit:  
Ad-Coelum levitas in loca summa tulit.  
Sol quoquc cum stellis, nulla gravitate retentus,  
Et vos Lunares exiluistis equi.  
Sed neque Terra diu Coelo, neque caetera Phaebo  
Sydera cedebant, par erat omnis honour.  
Saepe aliquis Solio, quod tu SATVRNE tenebas,  
Ausus de media plebe sedere Deus.  
Et latus Occano quisquam Deus advena iunxit:  
Thetis & extremo saepe recepta loco est.  
Donec Honour, placidoque decens Reverentia vultu  
Corpora legitimis imposuere thoris.  
Hinc sacra MAIESTAS, quae Mundum temperat omnem,  
Quaque die partu est edita. Magna fuit.  
Nec mora, consedit medio sublimis Olympo,  
Aurea purpureo conspicienda sinu.  
Consedere simul Pudor et Metus: omne videres  
Numen ad HANC vultus composuisse suos.    
¶ As GOODNESS, TRUTH, and WISDOM, subsisting all together in the gloriousness of Deity, made Man the first Model of Perfection like itself, for the use and good of All, by the Rules of Religion: so Grace begetting Bounty in the Nature of Humanity by Greatness and Decorum, fixed MAJESTY and SOVEREIGNTY in the persons of some Men for all men's Weal, by the rules of justice. Now in following justice rules, I light upon Equity, Equity spoke to Probity, Probity spelled out Honesty, Honesty brought forth Honour, and Honour fixed, showed me the glorious Word of Reverence, and absolute power between Greatness and Decorum (sacred MAJESTY) no where seen fixed but in GOD and KINGS. For as among all the Attributes, and glorious Titles of Celestial Orders, recorded by Religion; as Angels, archangels, Virtues, Principalities, Dominions, Thrones, Seraphins, and Cherubins, I could not spy out MAJESTY but infusively, save only in GOD alone: so reading all the Titles, Orders, and Degrees of Goodness, that justice hath set down, in Gentlemen, Squires, Knights, Baronet's, Barons, Vice-Countes, Earls, Marquesses, Dukes, Arch dukes, Princes, Vayvods, nor Doges, nor servo servorum Dei; I could not see MAJESTY personally fixed save only in God's LIEUTENANTS by the Name of KINGS. No not in EMPERORS, but as they were invested with the powerfulness of KINGS, which made me glad to see, and thus to proceed.  
¶ As all things in Nature still tend to some End, and that as perfection of the thing for which it works, is attained unto only by apt and fit means: so that which moderates and forms out fitness, is termed Nature's Law, by which as by Rules, the World and all therein are distinguished and stinted: which limitation also, both perfects & preserves all the things themselves. Measure therefore that works by proportions is the means to Perfection. And since nothing doth perish but through too much or too little of that, the due proportion whereof, doth give Perfection; Measure, is also the preservation of all things; for to proportions, Excess and Defects are opposite. Omne minimum Inimica Naturae, and Omne Nimium vertitur in vitium.  
justice then the Rule, and in regard of Truth, the End presupposed in Equity, for all honest Actions to guide themselves by, as Religion in Piety, for holy Contemplations; is prescribed first by Laws, and preserved by Measures, which being the charge of earthly Sovereigns, sets forth and limits their Pre-eminence and Prerogative, qualities transcendent above their humane substance. For in regard of justice, it is said they are Gods, though their persons die like Men. Now justice being Commutative as well as Distributative, the Commutative part includes our lower Traffic, to supply all necessities in the use of those Good things that help to make us happy; either, by bartering Good things for Good things, by the Name of Commodities, or by some Medium and means, certain and indifferent to prevent advantage. The End then of justice, in regard of Truth in Actions, being Equity in Contracts, and Equality of worth in Wares, and the only use Exchange, the Medium is by consent of Nations called Money.  
And as Truth and Goodness in all kind of Measures, being standards and Beams for general justice, like urim and Thummim are only Sovereign's charge; to give thereby both weight and content, with length and breadth to all proportions: so the Coining of Money, and valuation of it by their Powers and Wisdoms, are essential Notes of their absolute Authority; so that putting all together, seeing GOD to begin, and that KINGS were to follow, I read and spoke out; Ab jove Principium (REGES) iovis omnia plena.  
¶ For if All things that are be so by GOD directed to several Ends, by sundry means and distinct operations, neither violent nor casual, as falling out by chance; his Goodness being the Fountain of all Happiness, and Piety the top of all Moral Virtues. Let KINGS themselves, both think and thank GOD, and do homage to Religion, by which all their Instruments become so justly fitted. For if they that are Agents for Rule and Civil Government, or sit in high places for the furtherance of justice, think Policy a Trade fit for nothing but gain; Formalities of Equity do but smother Right, and Commonweal pretended, is turned to Common-Woe; making violence their Load stone, Extremity their Compass, and Fortune the guide of all their best endeavours. But as Nullum violentum can be Perpetuum, so Careat successibus opto Quisquis ab eventu facta notanda putat. And so I concluded, Non temerè ferimur (DEUS) nec Nos Fortuna gubernat, sed vita & vitae Dux es & ipsa via.  
Thus Religion and justice being found the true Supporters and Fundamental stays of all States and Kingdoms: I came at last to find out our Commerce; for juctice being Commutative as well as Distributive; the Commutative part includeth Traffic, which subsisting of Goodness, and consisting of Truth, both in Matter, Persons, Place, Order, and End; I spelled and read thus▪  
¶ Traffic is either a mutual Free-bartring of Meum for Tuum, or direct buying and selling of vendible Wares by Merchants and Friends, according to the Rules of Reciproke Commerce, generally intending the sovereigns Honour, and SUBJECT'S Wealth. Which dividing itself into Outward and Inward, of things bred at home, or fet from abroad; three things there are, that by the Spirit of Goodness, gives it three Degrees of Life, and thrice happy Being's. 
BONUM.   COMMODITIES, MONEY, EXCHANGE. 
The first (Cata-pautos) as the Mass or Matter in the Body of Commerce, upheld the World by Weight, 
The rule of Truth and Goodness, by Weight in Quantity.  bartering Good things for Good things, (called Wares or Commodities) at the standard of Truth till Fraud came in.  
The second, (Cat'autos) as the Blood or the Soul to quicken all the Body, a Weight of Sovereign Worth, 
The Rule of justice and Equity, by Weight and Number, in Quantity and Quality.  to maintain Equity in Actions, and Equality in Wares, and distinguish Meum and Meum, as well by Number as Weight at the standard of justice, made Good things first vendible by the Name of Money.  
The third, (Cat'holou proton) like the Spirit in the Soul, gives life to all the Body at the standard of Wisdom, 
The Rule of Wisdom and Order, by Number, weight, and Measure, in Quantity, Quality, and Use.  directing proportions of Good, Better, and Best, to Number, Weigh, and Measure, the true worth and use of Goodness, for Quantity, Quality, and in all vendible things, as well by Money, as in Money itself, by the Name of Exchange.  
The first, whilst Goodness and Truth made all things alike, 
Honestum.  knew not the Titles of Kings and Kingdoms, but magnified Honesty in the Actions of Men.  
The second, is that Means or right hand of justice, 
Honour.  which Crowning KINGS, laid the first Foundation of PRE-EMINENCE and Dignity; and fixed Honour and Reverence in the persons of Men, to show the Distinction between SOVEREIGNS and SUBJECTS.  

Majesty.  The third, by the Form shows us MAJESTIES own Face between Greatness and Decorum, and the absolute authority of Sovereigns over Subjects, by transcendent PREROGATIVE of Mercy, Love, and Grace, that of Mortal Men makes GOD'S on Earth.  
Then putting all together, to show the sense and meaning, I spelled and read out thus.  
¶ By Goodness I meant that beautiful aspect, and beneficial influence of Sovereign Beatitude, 
Sovereignty.  which the Grecians understand by the Calocagathia, sanctifying and assuring the Material, Formal, and Final Ends of all Happy Being's efficiently; for Bono suo constant omnia.  
By Commodities, I meant all Goodnesse-fixt, what, where, & howsoever, but chiefly or Catexochen, and Instar omnium, the Elemental perfections of Fineness and Pureness, in Gold and Silver, 
Weight.  by the Name of Bullion; laid out by Nature at the standard of Truth, to Weigh the proportions of Good, Better, and Best, for extension of Goodness, and ease of Commerce, for as Omne Bonum est sui diffusiwm, so quantò communius eò semper melius.  
By Money, I meant those figured proportions of Number joined with Weight, 
Weight and Number.  laid out by Art at the standard of justice, for Meum and Tuum to measure Goodness by in vendible things, through the natural perfection and worth of itself:  quod uspiam nascitur Boni id apud omnes affluat: which none but Kings may Coin, and monarch make currant by their absolute powerfulness, and powerful Pre-eminence, because Omne quod efficit Tale, id ipsum semper magis Tale est & esse oportet.  
And by Exchange, I meant that Rule of Order, in Wisdom, Policy, and Government of State, which visibly demonstrates by Weight, 
Weight. Number. Measure.  Number, and Measure, those honourable aspects of MAJESTY and SOVEREIGNTY, that GOD from Heaven imparts to KINGS on Earth, within their own Dominions, by their own stamps in Money materially, for the furtherance of Traffic in vendible things. 
Traffic.  That as Goodness, divinely sublimate in all commodious things, becomes fixed by consent in Gold and Silver, 
Bullion.  by the Name of Bullion. And Bullion only Coined, receiving life in itself by Sovereign Authority, becomes currant withal, through all the members of vendible Commerce, to show the Pre-eminence that Sovereigns have of justice above their Subjects by the means of Money: 
Money.  So Exchange ordering Proportions by Measures, more or less, 
Exchange.  to show the use of Goodness as well in all things by Coin, as in Coin itself, sets forth the PREROGATIVE of their absolute Powers, Prudence, Providence, Mildness, and Wisdom.  
The use of Bullion being chiefly Money, 
Bullion.  to set forth SOVEREIGNTY, and show MAJESTY by, as it were face to face.  
The use of Money, to make Meum and Tuum vendible, 

Money. Traffic. Honestum utile. Order. Artes. Trades. Calling.  
Ars Artium (Moneta) or vera Ars regnandi. Moneta autem dicta quasi monens ne quid fraudis, in Materia sign vel pondere fiat.   for the quick dispatch and ease of Traffiicke. And the Ends and Use of Traffic the Sovereign's Honour, subjects Wealth, and kingdoms Peace, still moving and disposing all men's endeavours by willing courses, and perpetual motions, in their several Arts, Trades, and Callings, to serve and work for ONE: and that ONE made able to maintain the Synthesis and freedom of Traffic, in serving all men's turns by his Art of Coining Money, and Mystery of Exchange.  
Thus I set down as briefly as I could, how Traffic is the hand that lays out all Men their work, provides all men their food, and pays all Men their Fees; and therefore ought at all hands to be seriously suppoorted that so supports us all, and her willing Disturbers and witting Perverters, held enemies to Order; that's to say, to GOD and Nature.  
But as out of Confusion Perfection first was drawn, when GOODNESS, TRUTH, and WISDOM, by the Name of DEITY, consulting together, made MAN the first Model of Perfection like itself, for the use of All in All; and GRACE. begetting BOUNTY by GREATNESS and DECORUM, fixed MAJESTY and SOVERAINGTY in the Persons of some Men by the Name of KINGS, for all subjects Weal; that Nature teaching all Men how to seek Happiness, and aim at Perfection by the Rules of Order and Degrees of Goodness: so the mingling or mistaking of things by speech or writing, which GOD hath distinguished & Nature divided, is the ground whereon Ignorance by Discord and Disorder draws all to confusion, as before I briefly touched, when I came to spell Customs, Subsidies, Impostes, and Impositions; where I show'd in their Collections, that Customs called Subsidies, and Subsidies Impositions, and all put together seeming nothing else, but Customs have brought Traffic to disorder, Customers to disgrace, and their Customs (I may say) Almost to confusion.  
But Almost was never hanged. Yet as a Customer sans Customs, since my Credit's out of date, let Experience now tell Wisdom, if she come not all to late; or if Quos DEUS perire vult, hos Ipse non occaecat; What's become of Customs? And I will out of other words, so prosecute Disorder, and the grounds of all debate, that common sense shall see how Customers have reason to bemoan themselves and others, before GOD and his LIEUTENANTS, and Traffics poor estate.  
Namely, or Instar omnium, those highest Attributes of Sovereign Sublimity, by Greatness and Decorum PRE-EMINENCE and PREROGATIVE, but chiefly and Cat'exochen, those sacred Mysteries of heavenly and earthly Happiness, by Godliness and Truth, the EUCHARIST and EXCHANGE. The first two mistaken and confounded together, are both become abused: the other two profaned by the MASS and VSURY. For, besides that mild and gracious word PREROGATIVE, & Attribute of comfort, in whom all our five Vowels, a. e. i. o. u that give life to our Traffic, as well Downward as Upward by Goodness and Truth, in our first and free Election, Creation, Redemption, Vocation, justifying, Sanctifying, and Glorifying at last; appear to be united and meet all together; and by whom all our Mutes and Liquides are made to speak, and sound the daily preservation of our livings, Liberties, Lives, Honour, and Union of our Land, being taken and abused for stern PRE-EMINENCE, with e. and i. only for Persons and Place: hath bred in the World such dangerous contempts and Capital Errors, against MAJESTY and SOVEREIGNTY in the height of all Sublimity; as no Power but the greatest, nor Wisdom but the gravest, may, or can reform.  
Besides, this I say, those other two, like Witchcraft or juggling at the best, namely, the MASS and VSURY, the one debauching GOODNESS; the other equivocating TRUTH, in the EUCHARIST and EXCHANGE; have enchanted so our Traffic, as well Downward and Upward, in the Art of Piety and Rules of Religion: as Outward and Inward, in the Art of Equity and Rules of justice; that as Mercy and Truth are thereby kept asunder and cannot come together; so Righteousness and Peace can no way kiss each other, which makes us all unhappy.  
For whereas all things by Nature affect to be happy, and incline to Perfection by the Rules of Order, and degrees of Goodness, whereof nothing on Earth is capable but Man, in regard of his Reason; and none but Christians, by a Doctrine of Humility, Patience, and Charity, in the Art of Piety, alias Holiness, aliâs Godliness, aliâs Felicity, laid up in JESUS CHRIST, by means of the Mysteries that belong to Religion, (Baptism, and the Eucharist) through Faith & Repentance in a Kingdom of Obedience, Mercy, Love and Grace; obtain it in Heaven: The MASS seeing Catholics inquire the way thither, tells them of a Place without the Bounds of Nature, never seen, found, nor heard of, on Earth, nor in Heaven, but fancide out by Dreams, UTOPIA, aliâs PURGATORY. And of a Doctrine how to merit Heaven, if they list of themselves, & for themselves and others (their Friends at the least) by Hysteron Proteron, and Rules of Disorder, changing Patience to Presumption, Humility into Pride, Love to Rebellion, turning Creatures into Gods, Gods into Idols, and CHRIST into Antichrist, and Metamorphosing Grace, turn Grace into Merits, and Truth into Lies, by an Art of Impiety, 
Ecclesiastical Popery eclipsing MAJESTY in God.  aliâs Idolatry, aliâs Heresy, aliâs Popery, in a Kingdom of Presumption, Merits, and Free-will.  
And whereas GOODNESS, TRUTH, and WISDOM, subsisting together by Name of DEITY, made Man the first Model of Perfection like itself, for the use and Good of All. And GRACE. making BOUNTY to subsist in Humanity, by the GREATNESS of itself, fixed MAJESTY and SOVERAINGTY in the Persons of some Men by the name of KINGS, for all subjects Weal; by an Art of Equity, aliâs Probity, aliâs Honesty, aliâs Honour, aliâs Order, aliâs worldly Happiness: and a Mystery of justice in all Meum and Tuum, called Royal Exchange: Usury seeing Subjects seek Happiness on Earth by the help of Gold and Silver, and seeking to behold the MAJESTY of KINGS still lively represented, as it were in a Mirroer, by the stamps of their Coins, tells then of a way from Beggars-Alley to Rich-man's Row, beyond Meum and Tuum, or the Rules of right and reason, by the sound and sight of Coin, without Exchange for any thing, or altering the Propriety, making Money seem a God, that's but a Creature to Kings, as Kings are to God; by Covetise and Pride, and adoring but the stamps that SOVEREIGNS put in Coin, as the Heathen did their Idols, REMPHAM and RHYMMON, by an Art of Extortion, aliâs judaisme, thereby deriving Majesty from beyond the Bounds of Royalty, and erecting such a Sovereignty above Empires and Monarchies, that Cardinals stand for Kings, or Anti-Kinges at least, by Flattery, Pride, Presumption, 
Secular Popery eclising MAJESTY in KINGS.  Covetise, and Money, in a Kingdom of Rebellion, aliâs High-Treason, aliâs Popery: whereby the World, as in an ecstasy, amazed and bewitched, seems still to stand and wonder how Pride and Presumption, the one, Motive to Sin, the other fall of Angels should make Covetousness the root of all Evil, 
The Customer finding that Popery alone eclipsing MAJESTY, both in GOD and KINGS, becomes the only let, to heavenly and earthly happiness, by means of the Mass (the bane of Religion) Eclesiastically, and by means of Usury, (the bane by justice) secularly: Leaving the Mass to Divines, and intending directly to search and fift out Usury; is here interrupted by Ignarance and her Fellows.  and the love of Money to be flat Idolatry; that's to say, Popery, though GOD himself have spoken it.  
(Ignorance.) UTOPIA aliâs PURGATORY? Impiety, aliâs Heresy? Extortion, aliâs judaisme? Iniquity aliâs rebellion? Covetise, Deceit? And the love of Money to be flat Idolatry? The one from the Mass; the other, from Usury, and all to end in Popery, Popery in Rebellion, and Rebellion with High-Treason? What spelling call you this? And how hang these words together? Since the Question is of Happiness, which Catholics by Devotion, and the World seeks for by Money? For grant that Impiety should lurk within the Mass, because it is a Mystery, and pretendeth most Devotion, yet how becomes Iniquity a consequence of Popery, though the Mass should seem Idolatry, and Usury savour Rebellion? Can you Parallel the Mass with Usury, and the Eucharist with Exchange? And yet prove a flat Antithesis between the one and the other, opposing the Mass to the Eucharist, and Usury to Exchange? The Mass pretending Piety, as well as the Eucharist, and Exchange presupposing the daily use of Money, no less than Usury? Hear must needs be Witchcraft, some Sorcery, some juggling, a Paradox at least, or a Mystery as you feign.  
Thus Ignorance still tells Catholics, that my spelling is but idle, and my labour all in vain; therefore to help them out of this maze, I must turn the Leaf again, for herein lies the Mystery indeed that puts us all to pain.  

The Customer forced to return to his former grounds, to satisfy Ignorance about the Mystery of Iniquity.  It is granted at all hands, and Nature makes it good, that Religion and justice have ever gone together, their Union being so natural, that where both of them are not, there can be neither. Now for Truth in Religion, Divines have laid it open, that the way from wretchedness to Godliness, is by Reformation, and finding Reformation to speed best in looking backward, have happily made us happy, by reducing the Eucharist to her first Institution, and branded the Mass with Idolatrous Impiety, & Heathen Superstition, which being made so intricate by opinions and disputes, may be plainly discerned by sense and reason thus.  
Look but what the Glass of a Crystal Mirroer is (being specially fitted by Art as well as Nature) to demonstrate and express the lively face and feature of all that can but see, and have eyes to look into it, though the thing represented by transubstantiating nor consubstanting with it, be neither of the Glass, not any ways within it: the same is the Eucharist to all intents and uses, by GOD & MAN so fitted, and by CHRIST himself ordained, that as well his Deity in Divinity, as Manhood in Humanity, are therein represented by blessed Bread and Wine, to all capable of Salvation, by Wit, Will, and Reason, and Grace to believe withal, that his patiented real sufferings, & actual word of Promise, are the only all-sufficient means to purge our Imperfections, and perfect all our Happiness, and to frame their lives accordingly, use still their best endeavours; though his Person then at Supper, held his Place there with others, and residing now in Heaven, be from thence to fetch us thither. I say specially fitted, and such as can discern with their own eyes and see, for though all Glass be needful for some use or other, yet all have not power, nor are fitted to that End, and with blind Men or Hoodwinked, even mirrors are but idle: And Grace I said withal, to believe beyond our sight, for though our wits by Art and Nature, may be capable of Happiness, and our wills have reason to be forward to desire it, yet as Grace resides in Heaven, and from thence begets Belief; so Faith alone above with Grace, seeing Charity below to work out our Salvation, takes us by the hand to lift us up thither. Whereby Faith and Charity, the one Fountain of all Graces, and Mother of Obedience; the other, Bond of all Perfection, maintain as it were a free continual Traffic, between the Throne of GOD in Heaven, and his Church upon Earth, by Doctrine and Prayer for the daily use of Goodness. His heavenly inspirings Downwards, and our holy desires Upwards, being as Angels or Merchants between Him and us. 
Yet if this may not serve to make thine eyes to see,  
Hold, use my dim Spectacles, come sit thee down by me: 
The Customer here endeavours his best, by the happiness of the Eucharist to illustrate Exchange, the better to express at last the Mystical Misery of Usury.   
And read thyself, or hark at least, choose whether,  
How Christ and his Church (by this means) become  
(wedded still together.  
First hear, then see, then like, than love, and then live, be five  
good points in wiving:  
If thou wilt live a happy life, but still remember thriving.  But for a true and lively pattern, see two most happy Lovers, 
The orderly wooing, Princely proceeding, joyful interview, and first meeting together of FRIDERICK the fift, Count-Palatine of Rhyne, etc. and the Lady ELIZABETH, Princess of Great-Britain, Sole-Daughter to KING JAMES: foreshowed their like to be honourable, their loves to be sanctified, their marriage to be blessed, and themselves to be most happy, by the Grace of GOD and general applaud of all. For Vox POPULI vox DEI est.  that but lately came together, who wooing by their Pictures, as it were in a Myrroer, each hearkening after other, came at last both to see, and by seeing, both to like, and by liking both to love, that though Art and Nature both, deserved to be commended, that had wrought and wooed so well; yet Grace was most admired, when coming both together, they saw, they met, they kissed. To whom now All wish all Happiness, and I among the rest, for the good of Religion and justice both; that as our Eucharist hath blinded the Mass, and proved it but a lie, so Exchange may hoodwink Popery, and thrust out her eye. I mean Usury. Ignorance. What Catholics and all, do they rejoice with others, and Customers to? Customer. Yea, Catholics I mean, for good Catholics are good Christians, where ever they go? Impudence. And are Customers than Christians? Customer. Yea, and kentishmen too? Discretion. Then may they be honest, and so become happy? Customer. It may be we hope well, but let that matter go.  
Now this alone thus fitted for Common sense and reason, to show the use of the Eucharist represented by a Glass: even as in a Glass or Myrroer, without Impiety or Iniquity illustrates our Exchange: But in the Mass and Usury by mere Deceptio visus, or some Legierte-de-maine, it is urged otherwise, which proves both the Antithesis, 
The opposition or Antithesis between the Mass and Usury, to the Eucharist and Exchange here proved.  and the juggling of the Medium. For even as if the Myrroer had life both to quicken, and power withal to change all within it, or about it, by turning Signs into Substances, and Shadows into Bodies: Bread and Wine in the Mass is adored for a GOD; and in Usury, the very Stamps which Sovereigns do but put upon their 〈◊〉 and their Coins, are worshipped for Idols.  
This being the State of Traffic, for heavenly Happiness at this day in GREAT-BRITAINE, in regard of true Religion, by means of the Eucharist restored and maintained by our Learned grave Divines, and defended by our Sovereign, I leave to our liturgy; 
The liturgy of the Churches of England, Scotland, and Ireland.  and as a Customer and Lay Christian Man, out of justice Commutative I am confident for Exchange and dare speak boldly thus.  
¶ Exchange in buying and selling of vendible things (for I mean not mutual bartering, of wares fro ware though the propriety by either be altered and gone, nor lending out of Charity, though it lose by the loan.) I confess most willingly, still presupposeth Money, as Money, Gold and Silver, by the Name of Bullion, and that Money must be Coined. Now though Coining and Creating be words of like import, as merely Synonimas, and mean but one Power fitting none but GOD & KINGS; yet herein they vary. GOD'S Power in Creating being absolutely absolute, is only all-sufficient, and subsisteth of itself immediately: and that of KINGS being likewise absolute within their own Dominions, is but so by GOD'S Commission mediately. GOD'S Power is likewise infinite all manner of ways, both in Heaven and in Earth, and his Will the only Motive of all his own Endeavours: the Power and Wills of KINGS, are bounded with their Kingdoms, Ex Legum Prescriptis, ne evadant in Tyrannos, or become like other Men. GOD without a Pattern, Creates all Things of Nothing, by the Goodness of Himself, and Man above all for his own use and glory, and his other Creatures Good. Kings by God's Example, by their own fixed Honour, finding trust in their servants, and putting credit in their Subjects, add Honour unto Honesty, Nobility unto Honour, and create it in others by the Greatness of themselves: And by their Pictures stamped in Bullion, value Goodness in all things by the Truth of their proportions, of Good, Better, and Best, both in Number, Weight, and Measure, expressed in their Coins by the Name of Money, to their own special Honour first, and then their subjects Wealth, for both must go together, though they may not be confounded; Honestum first, then utile, nor utile first, nor Honestum alone, 
Honestum & utile.  or utile without Honestum.  
In a Word, GOD created all things by the Goodness of himself, that his MAJESTY might be seen, & his SOVEREIGNTY subsist in the Order of his working all the World over, though himself reside in Heaven, and the Beauty of his Holiness in his sanctified Temples: But Kings must have matter to fix their Goodness in, which is that we call Bullion; that the Essence of their Greatness above other Men, that's to say, their Bounties, that's to say their Honour, I mean that their Majesties by their Faces and their Arms may be seen, and their Sovereignties subsist in the Goodness of their Coin, as in a Myrroer, all their Kingdoms through: though their persons be seen to sit upright in their thrones, or reside in their Seats of sanctified justice, between Greatness and Decorum; namely, in their Courts of Equity, Subaltern, and Sovereign, for Meum and Tuum Distributively, and Mints of Equalities, and Staples of free Commerce Commutatively.  
Whereby it now appears, how by all men's consent Gold and Silver, the Seats of fixed Goodness by the Name of Bullion, become Ab Effectis, as it were King and Queen of the world, because these alone make Kings in their Thrones powerful, to protect both their Subjects and their Friends, both by Sea and by Land, 
Traffic, Lapis Philosophicus.  and dispose of Traffic by their own Elixirs and Mines, or Loadstones of price within their own Dominions; as God by Goodness their only judge and Pattern, both in Number, Weight, and Measure, first made the World, and still doth guide the same.  
Each King in this respect being a lively Idea, even of Deity itself, so much excelling in pre-eminency of Power, for his Person and Place, and Prerogative of Wisdom for Bounty and Grace, by how much they endeavour to express in themselves, and show forth to others the Characters of MAJESTY, and Titles of their SOVEREIGNTY in the truth of their Coin. I mean by their Exchange.  
And how Exchange alone becomes that Cordial preservative, which easing all Griefs in sores, 
Exchange, universalis medicina.  suppling all sores in diseases, and curing all diseases in particular Members, holds the whole Bodies of Kingdoms in health; the sacred Rules whereof, as no profane Covetise could ever comprehend, nor confident Empiric attain to practise, so none of private difcretion or partial affection, may presume to alter, or any way control, as being a Doctrine peculiar unto none, but the Gravest and Wisest in highest Authority, and Sovereign's themselves.  
Bullion therefore Catexochen, that's to say, all kind of Gold and Silver not Coined or made currant, (for even Coins that are not currant may be taken for Bullion) by general consent, as the Sun in the highest Globe of Glory, and Money being the Beams; Exchange becomes the light that makes the world to see: And as Bullion being the Pilot, Money is the Stern, and Exchange the Compass that guides all courses right; nay, as Bullion being the Chylus, Money is the Blood, Exchange becomes the Spirit that quickens all the Body. In a word, Bullion being the Body and very Blood of KINGS. Money is the Medium between Subjects and their Kings, and Exchange the very Cement that glues them both together. 
O that my Tongue or Pen were able to express,  
Or had the gift to make Men understand  
Those great and grand effects, of Sacred Happiness,  
Exchange alone would work by Kings and Counsels hand:  
Religious justice would then so bless our Land,  
That Men on Earth might see, by this Idea made,  
What Heaven itself doth boad, by this our Kingly Trade.  Seeing then that Bullion, or Gold & Silver Coined, is the Body and Blood of Kings, not as Men but as Gods, truly represented to the comfort of their Subjects through all their Dominions by the stamps of their Money, though their Persons keep their Thrones. And Exchange that Spirit of Traffic and Mystical Cement, that glues so fast together the communion and conjunction of Sovereigns and Subjects, by Reciproke Love & Grace, as Religion and justice both, teach us to believe:  
Let's all cry out of Rome, wherein first was hatched the Doctrine that enchants and transubstantiates our Eucharisticke Sacraments of the Body and Blood of CHRIST, represented every where within his Church Militant, as lively as in a Glass, till his coming again (though his Person be in Heaven) by blessed Bread and Wine, into Idolatrous Masses; and our Christian Exchange, into jewish Usury. I speak therefore with confidence to all that seek for Happiness, and love their own Salvation, not bewitched as it were, or void of sense and reason, be wary still of Italy, as Aeneas with his mistletoe when he traveled towards Hell, and let all come home from Rome, for fear of the curse that by justice hangs upon her.  
For if He alone, whose absolute Power could work so well, that all he made became still like himself, exceeding Good, to his own eternal Glory, and Man's immortal bliss. GOD I say, (the Father) GOD I mean (the Son) and GOD the third time, (the Spirit) though once for all. (The Trinity in Unity, and Unity in Trinity) whom only to know is everlasting Life, and joy but to hear and make mention of his Name; be that spring or Fountain of Goodness, Truth, and Wisdom, from whence all streams beside, both in Heaven and Earth derive not only Essence but Happiness in being, and whence to serve, is to turn again to nothing; Quia vidit Deus, quod omnia quae fecerat erant valde bona: What greater bane than Sin? 
sin. Pride.  What greater sin than Pride? What greater Pride than the height of all Presumption in one sinful Man, that usurping on the Powers both of Heaven and Earth, 
Darkness. free-will. Profaneness.  to drown Light in Darkness, both in Goodness and Truth of his own mere free-will, gives Laws unto justice, and profanes all Religion, the Rules of Truth and Goodness, both in God and Kings?  
If heavenly Goodness and Truth in all Perfections, both of Nature and Art, be those beautiful aspects, and beneficial influences of heavenly beatitudes, which the Grecians do describe by their Calocogathia, to make all things happy; 
Chaos. Evil.  Quia Bono suo diffusive & verè constant omnia. What Evil so infectious? What infection so poisonous, and what Poison so accursed, as that Chaos of Doctrine, that by Pride and Presumption, 
Presumption. Merits. Equivocation.  profaning Goodness turns Grace into Merits, and Equivocating Truth, turns Truth into Lies, in all the Contracts, both of GOD and Men?  
If Gold and Silver, of all the solid Bodies which Nature presents at the standard of Truth, 
Truth.  be fittest and surest by general consent to fix Goodness in, for easier extension in vendible Commerce by the Name of Bullion. Quia omne Bonum, 
Bullion.  being sui diffusiwm & quantò communius eò melius, & infunditur semper secundum meritum materiae, 
Fraud. Wrong. Private-gaine. Covetise. Deceit.  What fraud like public wrong? What wrong like private gain? And what gain more deceitful, then covetously to hoard or sophisticate the pureness and fineness which Nature weighs in Bullion, for the general use of Goodness by Traffic among Men?  
If Money or Coin be those figured proportions of Goodness, more or less for Number and weight, 
Money.  by Majesty laid out at the standard of justice to value Goodness by, 
justice.   quòd uspiam nasciter boni id apud omnes affluat; and by Sovereignty made currant in all vendible Commerce. Quia omne quod efficit Tale, id ipsum magis Tale esse semper oportet: 
This order Error. Injustice.  What Danger like Disorder? What Disorder like to Errors? And what Error like Injustice, when Subjects become Coiners, the only Trade of Kings?  
Lastly, if the Mystical practice of Goodness, Truth, and Wisdom, that is meant by Exchange, be that Ars Artium, and vera Ars regnandi, which visibly demonstrates those heavenly Aspects themselves, of MAJESTY and SOVEREIGNTY, that Deity imparts unto Mortal Men on Earth by the Name of KINGS, in the stamping of their Coin: Or if the standards themselves, with all their proportions of Weights, Numbers, 
standards. Proportions.  and Measures, for general Equity be the Sovereign's charge only; as the Coinage of Money is their only Hoc-age, and belongs to none but Majesty, and Exchange their Compass to guide all courses right: what greater Error than Privat-mischiefe? What greater Mischief then public Inconveniences? And what so inconvenient, as that which perverting both the Weights, Numbers, and Measures, in all our Proportions, and Worth of all our standards, debauching Equity in Actions, and profaning Piety in the Consciences of Men, by a Mystical Iniquity threats ruin and confusion to Empires, Kings, and Kingdoms? 
Iniquity. Usury.  VSURY. Against which Art of witchcraft.  
Would God my Pen or Tongue could write or tell,  
Or had the gift to make Men understand,  
Those strong and strange effects of mischiefs hatched in Hell,  
That Covetise by Usury, begets in every Land:  
Then Kings and Counsels both, would lift up eyes and hand,  
To see on Earth by this Idea made,  
What Hell doth win, and Heaven doth lose by this accursed Trade.  
So that, great out of question are the Mysteries of Popery, by Impiety and Iniquity, through Pride, Presumption, Covetise, and Money; the sum whereof is this: One Man of sinful Flesh, obtruding upon Deity, and despising Humanity, without remorse of Conscience, accursed of the Spirit, supported by Cardinals, Preached by jesuits, admired still by Flatterers, tells Catholics of a Purgatory, but sends them strait to Hell; resides at Rome.  
Is not this the self-same Antichrist so long ago foretold? that Child of perdition? and professed Adversary to Religion and justice? exalted above all that is or can be God, or fit to be adored? so seated in the Church on Earth, that he boasts himself for GOD? and braving God and Kings, makes Emperors but his Footmen, and Kings his very vassals, in despite of God and Man?  
Thus as Piety and Equity, the two general Fountains of heavenly & earthly Happiness, flowing every way together from Religion and justice, have the Eucharist and Exchange by mutual Love and Grace to maintain their currents, for the Catholic good of Christians: 
How Impiety & Iniquity meet in one body of Popery, Ecclesiastically and Secularly.  so Impiety and Iniquity the bane of all Felicity, begot and hatched together in our Body of Popery, and Doctrine of Idolatry, by Merits and Free-will, have the Mass and Usury to bewitch the world from Rome.  
If then the Mass opposed to our EUCHARIST, and contrary to our CREED (which enjoins us to believe, as we look to be happy, that JESUS CHRIST himself here suffering for us, and for our Salvation, ascended up to Heaven, and there sitting by his Father, is thence to come again to fet us up thither) must needs be Heresy by common Sense and Reason, in all that do believe it; and a Sin of higher Nature to such as in their Consciences being privy to the contrary, yet standing still obdurate, refuse their own Salvation, and despise the Spirit of Grace: shall not Usury than I say, be accounted high Treason? And than what is Popery wherein both together meet? But stand something nearer, and read further yet.  
If that MAN alone, whose Native Bounty proceeding from Grace, and gracious disposition setting forth his Greatness above all other Men, makes himself most honoured and reueren'st as a GOD, with all men's consent, by the Name of KING.  
If that KING I mean, whose Essence being Bullion, of the sefe-same Gold and Silver (which none can Coin but he, and shows him to be KING) gives many a thousand pound for his own special Honour, and benefit of all.  
Now if that self-same Person being thus thy MANKING GOD, to whom thyself among others, by Nature and consent having vowed thy Subjection as to thy lawful SOVEREIGN, hast sworn Fealty and Allegiance, or shouldst do at the least; to comfort thee withal, and make thee still mindful of his Greatness and Grace, should give thee but an Angel, a Shilling, or a Penny (for all comes to One: 

How in GREAT-BRITTAINE, to keep out Popes and Popery, by Number, weight, and Measure, at One Srandart of Truth, as well in 

RELIGLON Cathedrally. 

as JUSTICE Distributively      
ALL comes to ONE, and ONE with ALL together, admire MAJESTY, no where fixed personally, but in 

¶ One GOD, eternal and only All-sufficient, both in Heaven and Earth, by the rules of Religion. 

¶ One KING, successive, most powerfully subsistent both in Church & Common wealth, by the rules of justice    
¶ ONE orderly Liturgy, for Unity and Truth, in Piety and Devotion, in all Chapels, Churches, and Temples Cathedrally. 

¶ One reasonable Law, for Obedience and Conscience in Equity and Right, in all Courts of justice Subaltern and Sovereign, Distributively.    
¶ ONE common Prayer, to the Majesty of ONE God, Creator, to avoid Idolatry, and furtherance of our Traffic upward and downward, for the daily use of Goodness, called PATERNOSTER. 

¶ ONE Currant kind of Money, to avoid disloyalty and show the fixed Majesty of one King coiner, for furtherance of our Traffic outward & inward, by Meum & Tuum▪ & show the use of Bullion, called a Penny.    
¶ Twelve constant Articles of One Standing Goodness, to avoid Impiety, make one Catholic Creed 

¶ Twelve coined pence of one standing alloy, to avoid Iniquity, make one currant shilling.    
¶ Ten perfect commandments, concerning God and Man, contained in one Decalogue. 

¶ ten currant shillings between Sovereign and Subjects, comprisd in one Angel.    
¶ Two Sacraments of Grace, show the Truth and Goodness of one Head & Saviour, our Sovereign per amount. Christ jesus. 

¶ Two Angels of Bounty show the Greatness and worth of one jacobus our Sovereign per aval. and anointed King james.    
¶ In and through whose Goodness by Prayer and Thanksgiving. ONE & ALL together adoring Majesty in Deity give glory to one God the Father, one God the Son, and one God the Holy Spirit of all Wisdom Power, and Grace, with Alleluya in the Heavens, Peace on Earth, and goodwill amongst Men. 

¶ In and through whose Greatness, by Bounty and Exchange, All and One together, admiring majesty in Royalty: Honour one Kingdom of the Father, one Principality of the son, and the providenc wisdom of one Privy Counsel crying all the kingdom through, Beati Pacifi●, and God save King james and his Posterity.     O the unity or union (aliâs Happiness) of GREAT-BRITAINE, if justice Commutative (aliâs Traffic) had her Staples for Order, as Distributive hath her Courts for Equity, and Religion he● Temples for Piety and Devotion! For her Home-born Staples turned to Mart-Townes beyond Seas, makes her at discord within herself, and a Byword to the world.  
But who believes Truth from the mouth of a Customer?  ) What wouldst thou do or say? He is honourable and loving, and expecting nought but Reciproke Love and Thanks, vouchsafes to respect thee of his own mere Native Grace? Shouldst not thou be likewise Loyal and honest at the least, and with Duty, Fear, and Reverence, respect his Honour when thou see'st it in his Picture, or beholdest it as his Face, and in no wise to abuse it? And as He by free gift, or his own first Exchange, did value it unto thee by the worth of Himself, and receives it so again: so thou, unto another being stamped for his Honour, and thy mutual Good? Can any be so mad then, or foolish at the best, (I speak to sense and reason, let jesuits always go, Rumpantur & ilia Codro) as to say, believe or think that this KING'S Royal Person, in Body, Blood, or Bone, is any way within it, when he sees, or hears, or knows him to be sitting in his Throne, or residing elsewhere? Yet such is the Witchcraft wherewith jesuits in Popery enchanting the World, seduce poor Catholics by the Mass in this kind, and damnable Doctrine of Free-will and Merits.  
Now think but ere thou speak, and then speak, but as thou thinkest as thy conscience doth advise thee, without equivocation. Had not I then reason, out of Duty, Fear, & Zeal, to the Honour of sacred KINGS, and Good of all Catholics, (not yet void of Conscience) by the Spirit of Adoption, to cry out as I did, against the Witchcraft of Popery, aliâs Usury, and that Man odd Sin, and Monster of Rome, in these verses following: 

Au Loup pourtant Subjects, monarchs tous et Roys  
Ça christians, Catholics, Estates trestous, en somme  
Ça Ça tous Princes libres, Defenseurs de la Foy  
Venez tous a la chasse du Loup-Garou de Rome.   

Hear therefore Subjects all, here Kings and monarch either,  
Hear here you Princes free, and States both all and some,  
Hear Christian Kings and Catholics, come now join hands together,  
Defend with us the Christian Faith, and rouse this Wolf of Rome.    
In a word, Ab jove principium (REGES) iovis omnia plena. And to give GOD thanks withal, for the blessed Memories of our Princes and Peers, that heretofore withstood him, and thrice blessed learned hand of our sovereigns late Endeavours that so constantly pursues him. For as CHRIST now puts down Antichrist, make Cardinals crouch to KINGS, that would seem Anti-Kinges, and as the Mass gives way to the Eucharist; so make Usury know Exchange, and Popery is overthrown: therefore I say again, Ab jove principium REGES?  
(Ignorance.) Ab jove Principium REGES? What means this Repetition, and why call ye so on KINGS? (Customer.) That MAJESTY may be seen, and SOVEREIGNTY might subsist, as in GOD so now in KINGS; for GOD forgets not his part, let Kings perform their own. (Ignorance.) As how? (Customer.) By their Bullion and Exchange, for if Coining and Creating be merely Synonimas, and mean but one thing, what creating is to GOD, the same is Coining unto Kings, least Subjects should be Coiners. (Ignorance.) How shall Kings and Sovereigns be so able to Create, that Subjects be no Coiners? (Customer.) By their standards, and their Bullion: For as a steady standard, and store of Bullion to Coin at will, by means of their Exchange, makes all things good cheap, holds Subjects to their Trades, and Trades in request, whereby Kings become Powerful, and Subjects Wealthy: So if standards be uncertain, and Kings want Bullion, as Coin grows engrossed into private men's hands, all things wax dear, Kings beeome weak, and Subjects poor, whilst Coin itself by Usury, (which Merchants call Exchange) eats out Industry in Trades, and Merchants by Monopolies seek to strangle Traffic. (Ignorance.) What mean you by standards? [Customer.] I mean Unity and Truth, in Weights, Numbers, and Measures. But in passing thus by standards, my mind becomes transported, and cannot but admire the Wisdom both of GOD, and powerfulness of Kings. For when I read the BIBLE (o read it Kings and Counsels) and find therein commanded, but unum Pondus, and una Mensura: I resolve thus with myself; Surely, if Truth be tied to Goodness, as Goodness is to God, and Kings themselves be Gods; then whereby can their Goodness, that's to say their Bounty, that's to say their Greatness, be more sensibly discerned then in their standards? As where withal alone, by the Power of their Preemption, and Quitrents of their Customs, being potentially possessed of all the Lands & Goods their kingdoms do contain (though they leave notwithstanding to each of their Subjects his Meum and Tuum, and full use of his own) they may raise and pull down, the prices and worth, of every Man's wealth, at their own wills and pleasure, by means of their Exchange. (Ignorance.) And why not so by Usury? (Customer.) Because Exchange either lovingly gives, or else by buying and selling, makes Meum to be Tuum, and Tuum to be M●um, by altering the propriety, for Reciproke Good: whereas Usury neither gives out of Love, nor lends out of Charity nor so buys or sells as altars any propriety; but for the 〈◊〉 & ●o●ed of Money, contracts for private-gaine. (Discretion.) ●ut a●mit all this at home might well be performed between Sovereigns and Subjects within their own Dominions. How shall Kings with Kings maintain their standards, and keep Subjects from Coining? (Customer.) By their Treaties of Intercourse and Mutual Contracts, to maintain Equity, prevent advantage, and keep fraud from shelter. For if GOD have commanded in so strict words and terms, but unum Pondus and una Mensura; as Himself is but One, and KINGS but his LIEUTENANTS, to whom DEUS omnibus Idem: by what warrant or Commission can they justify their Coinage, but by their standards? the special charge of KINGS; to give thereby as well true worth and content, as true length and breadth to all proportions; for Proportions show Perfection, whose uses being Union and Ends being Peace; bring all at last to Happiness by Identity of standard, and Mutual Exchange. For look how Exchange, of the self-same Truth and Goodness, in Gold and Silver fixed, by the Name of Bullion, weighed out in Coin, and warranted for use by the name of Money, shows Men to be Kings by general consent, and Kings to be Gods, by infusive Grace: And how Gold and Silver becomes in this respect, the very Body and Blood of Kings; for without the Power of coinage, even Kings are but Men, and without their materials, how can they Coin Money? As the same Exchange I say, by altering the propriety (though not the Nature of either Kings or Bullion) of Meum into Tuum Reciprokely; becomes the very Cement that glues so together the communion and conjunction of Sovereigns with their Subjects, and Subjects each with other: Even so the Identity of standards between Kings and their Kingdoms by Reciproke Commerce, is the means of mutual Happiness; as well in Matter, Order, and End, as Persons and Place, by protecting all their livings, all their Liberties, all their Lives, all their Honour, and the Peace of all their Land. The neglect whereof, or Ignorance, choose whether, hath made Popes to keep down Emperors, Cardinals challenge Kings and Subjects to be Coiners.  
But howsoever heretofore things have been neglected, unknown, or mistaken, which the Ages to come must reform as they may; MAJESTY at all hands must first or last be seen, and SOVEREIGNTY must subsist, by one means or other, or never let Subjects ever look to be happy. Wherein therefore, be thou Popish or precise, so thou be not obstinate, and unwilling to arise, or become so desperate, that thou wilt close thine eyes; lend me but thine ear awhile, and serious attention, for the better understanding of the State of all in question, since I speak to Discretion, and write to sense and reason.  
¶ Whatsoever _____ Is, or hath any Being, is manifest by Light. Being and Light are Things inseparat, Light begotten by Being, & Being appearing to Be such as it Is by Light; for as Light hath subsistence only from Being; so Being is made manifest, so or so to be by Light. Being Loves to Live, and eternally to Be; Light loves to show, and ever to be Seen; so both become manifest. Being still in Light, and ever Light in Being. From which Reciproke Love, proceeds the Spirit of Union, moving still from Being, and collecting still by Light, and thus they Love and Live eternally together, ESSE, LUX, SPIRITUS, VNUM. & this VNUM or ONE is ALL in ALL; namely, that blessed State of Goodness, wherein by Creation, we Love, Live, Move, Enjoy, See, and still Behold all our happy Being's, in Pondere Numerò & Mensura, by the Names of GOD, CREATOR, jehovah, or DEITY.  
Among Things created, the first that was made and called Good, was Light; that Light might show and distinguish Goodness by degrees, as Good, Better, and Best; for in all Things Created, Goodness is comparative in, and diffusive of itself; & Motion is in Goodness, as Collection is in Light, by the Spirit of Union; for as Being cannot Be without Light, so Light without Goodness, can have no Being at All. Light the form of Goodness, and Being the form of Light; such is their Union or Unity, Identity or Idem.  
Now Truth and Goodness have likewise one Essence or Being together by the Spirit of Union: so that GOD being Goodness, must likewise be Truth. Truth then being in Deity Creating, as Goodness in Humanity Created; can Truth in GOD be Deceit or Fraud in KINGS? For KINGS are GOD'S. Can Unity in GOD make Deity still subsist, and Division in Kings maintain Regality? Or can Unity and Truth be any way divided in GOD or his Lieutenants? How then shall their MAJESTY be discerned without Light Intuitively? And how shall their SOVEREIGNTY be able to subsist Materially? If Kings be Per aeval, what God is Per amont, their Unity must be Union, and their Identity must be Idem, for Deus omnibus Idem.  
And as the Essence of GOD is his own diffusive Goodness, and omnipotency in GOD essential with his Greatness, by the power of Creating: so the Essence of Kings, is their Goodness fixed in Bullion, for their Bullion shows their Bounty, their Bounty shows their Greatness, by the absolute Power of Coining; for even Bullion still uncoynd, is nought of itself, but a weight of Massy Mould and senseless Being: nor is Money to be valued but only for the use, which is that we term Exchange.  
But if the brightness of this Sun, seem to dazzle all thy sight, or thine eyes see not clear to discern this Mystery, let Art relieve Nature by the help of Grace, and though comparisons may seem fearful between Heavenly and Earthly Being's, yet Examples may illustrate (I hope) without offence, where Piety and Probity contend for nothing else, but with all prostrate reverence, to see sacred Majesty between Greatness and Decorum, and to serve and set forth Sovereignty in her own subsistence: Therefore look but in my Myrroer, and see what I have seen, and with my dim Spectacles read as I have done.  
If all our Good and Happiness can grow from none other then GOD and his LIEUTENANTS, what Goodness is to God, let Bounty be to Kings, but all depend on God in respect of his Goodness, so let all depend on his Kings in regard of their Bounty, to show their Greatness. Now Goodness in God is every way his own as his natural Essence, and Kings by his infusion; so Bounty still in Kings by Grace, Consent, and Goodness, still fixed in themselves, descends unto Subjects. This leads us strait to Bullion, for though God by his Goodness made All Things of nothing, and so preserves them still, yet Kings must have Matter to fix their Goodness in. This points at Greatness, and leads us to Sovereignty, showing Creatures to be Creatures, and Subjects to be Subjects, to avoid Confusion; for as GOD above Creates; so Kings below Coin: so then here comes in Money, for as GOD shows his MAJESTY in all things created Infusively, so Kings in their Money Intuitively: and as Sovereignty in God subsists of itself in the Beauty of his work, by means of his Goodness; so Sovereignty in Kings subsists of itself, in the Greatness of their Bounty, by means of their Money. But as God still creates, and his Goodness still relieving; so Kings must still Coin, and their Bounties still be giving. Are not they then strange Subjects, that repine at King's Bounty, and Sovereigns still bestowing? Help Kings but to their Bullion, and they cannot be more too- Bountiful, then God may be too- Good. Happy then those Kingdoms, where Kings are known by Bounty, and their Bounty finds their Bullion: for as God by his Goodness makes Catholics happy Christians, by Communion of himself in blessed Bread and Wine Mystically; So Kings relieve their Subjects, and communicate their Essence in purged Gold and Silver, weighed out in their Coin. God working by the Eucharist, and Kings by their Exchange. [Ignorance.] And why not so by Usury, since their work is still by Money; wherein lies the Witchcraft that makes the difference? [Customer.] In the very Name and term, and by taking t'one for tother: For Exchange even in Money, making Meum to be Tuum, and Tuum to be Meum, still altars the Propriety, for one respect or other immediately: but Usury, Quasi mons à movendo, by the using of Money would feign seem Exchange, though she altar no propriety, putting Money to her shifts, and sending her a Whoring, receives her home with shame. [Ignorance.] Ignotum per Ignotius: I cannot spell your Reasons. [Customer.] Why hark a little further, and stop not thine ears, nor wrangle with thyself by taking This for That, lest Quos perire Deus vult, Hos ipse Deus occaecat. The KING Coins a Penny, which none may do but He, for fear of High-Treason, whose weight by the standard, either is, or else should be, thirty two Grains of Wheat, in the midst of the ear. 
A Penny, according to the standard at the Conquest, the weight whereof now makes three pence.  This weight the King warrants by his Crown, Seal of his Arms, Letters of his Name, stamp of his Face, and by the worth of himself values it to others; and being so made currant, 
Haec est MONETA MEA, Hoc est CORPUS MEUM.  he calls it by the Name, and says it is his [Money] not as Mons à movendo quia minime movet; but Moneta, quasi monens ne quid fraudis in Materia Signo vel Pondere fiat) and by his Exchange, 
In Permutationibus rerum presto est Communis Mensura, ex hominum Institutis non ut Naturae nata. Haec autem Moneta est, Rebus Mensuran & aestimationem inferens. Estque Medius quodamodo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est cuncta metitur, ac Rerum inaequalium precia, ea mensura, ad aequlitatem revocantur. Et quia ex Lege est, non Natura, proinde Numi prorepsit appellatio, à Nomo, id est Lege. Estque tanquam Rerum omnium Fideiussor. Ante cuius inventionem Rerum ipsarum fiebat permutatio, & Res, indigentia metiebantur. Coelij Rhodigini, fol. 896. lib. 23.  maintains it for a Penny all his Kingdom through. What warrant now hath Usury without altering the propriety, by consent of contract and honest marriage, to prostitute this Penny to false clipping, or strange Coining. For when Kings thus Coin Money, as they value it unto others by the worth of themselves, they receive it so again by the reason and rule of their own Exchange. But Bankers use Money if it come to their hands, as Bawds abuse Virgins, till they get a great belly by a monstrous kind of Incest, and unlawful Coinage, and to cover shameless Usury, call their Interest their Exchange; like those that call their Bastards, their natural Children. If a Bushel be not measure, or a yard be more or less than the size of the Standard, the Clerk of the Market soon takes you by the ears, and then you know what follows; take greater heed of Money, and run away from Usury, as you would from jesuits, the Patrons now of Popery, for fear of Souls and Bodies. [Igno.] Though Usury prove Popery, yet how came it first from Rome? [Customer.] With the Mass and Idolatry: for, as the Mass of Creatures makes Idols; so Usury makes of Money, and the Mass with Usury go parallel together, as the Eucharist with Exchange; so the Eucharist to the Mass, and Exchange to Usury, make a flat Antithesis, and Diametrical opposition the one against the other. [Ignorance.] Is Usury then a greater Sin, then to clip, wash, and counterfeit, or to coin false Money? [Customer.] By far, like the Mass, if wittingly and willingly it be obstinately used; yea, by so many Degrees, as I know not how far; for that eclipseth MAJESTY, and so blindfoldes but her Face, that she cannot well be seen. This with her own Finger so puts out her eyes, as makes her unable both to see and to be seen. That offends only against the Persons of Kings. This against their Power, Wills, Wisdoms, Sovereignty, and subsistence of their Essence & States. That against a KING'S PRE-EMINENCE, for his Person and Place, whose room may be supplied though a jesuit had destroyed him. This against PREROGATIVE, blows up Kings and Kingdoms, both for Matter, Persons, Place, Order, and End, which cannot be supplied; the rest you may advise on, for I dare go no further.  
Now had not I then reason (let common sense be judge) in the Epilogue or Conclusion of my second APOLOGY, to reply confidently thus? That EXCHANGE in Merchandise, and merchandising Exchange, is that Labyrinth of Errors and private practice, whereby though KINGS wear Crowns, and seem powerfully to reign; yet particulars Bankers, private Societies of Merchants and covetous Persons, whose Ends are Private-gaine; are able to suspend their Counsels, and Control their Policies: offering Bounty to their SOVEREIGNS, KINGS, and queen's; the very Fountains of Goodness, but to shelter their shame, and lending for Inrerest to EMPERORS and KINGS, that only can Coin, and should have to spend largely, and give unto others; making Sovereign's thus but Subjects, & Vassals to be Kings. That such was the strength of that stain and stay of Piety, that contempt of justice, that seed of Dissension, that World of war, that Art of Witchcraft, VSURY. And that such is and will be the Power thereof still, at all occasions, till Kings and Counsels take their own charge in hand, and next to RELIGION that sanctifies all, relieve & maintain the Nurse of JUSTICE that rectifies all; to wit, our FREE-BORNE-TRAFFIQVE, I meant in ENGLAND, and ENGLISH-TRAFFIQVE.  
But, In Magnis voluisse sat est, sint caetera DIWM.  
[Ignorance.] Then farewell private profit, and Interest for Money, with Covetise and Pride, & equivocating Popery; yea, farewell Fraud and all. I will become a Catholic, for they may be Christians and honest Men to, & learn to know the Eucharist, and live by Exchange. [Discretion.] And so will I do too; for glorious out of question must those kingdoms be, whose Kings thus by Coinage hold Amity together, their Nobles most honourable, and their Subjects most happy. But suppose all this effected in their standards by justice; how should Catholics be agreed in points of Religion? seeing the Mass is so predominant, both at Rome and in Purgatory, and the Pope is so admired by jesuits and others. [Custoemr.] Religion and justice are so twisted still together by the Twine of one Truth, their Catholic Beam and standard, that take away but Usury by restoring our Exchange, and the Mass cannot subsist; and removing the Mass, the Pope must needs be packing, and Purgatory vanish: Now Religion must have Bishops, though Popes may be gone, and justice will have Kings though Cardinals be none: so that, in Ordine and Spiritualia, or consequence, choose whether; Catholics may be Christians and honest Men too, though jesuits prove neither.  
[Ignorance.] But how come the Mass and Usury by Popery so united? [Customer.] What the Mass is to Religion, the same is Usury to justice, and they both go together; whereby it comes to pass, that Catholics and Christians are bewitched so by jesuits. [Ignorance.] Wherein lies the Witchcraft? [Customer.] In the Names of the one, and Idolatry of the other; for as jesuits would seem jesus, so Usury would use Money, not as jesus a Saviour, for indeed they are nothing less, nor as Money is Moneta, quasi monens ne quid fraudis in Materia Signo vel Pondere fiat: but as Mons à movendo, quod minime movet. [Ignorance.] But how doth the Idolatry of the Mass bring Usury to be Popery? [Customer.] By the Pictures in Coin, for  mundo Natura Cursum, Soli lumen, sic gratiam Auro; Men looking on the Beauty of Bullion, and powerfulness of Money, by too too much admiring the portraitures of KINGS expressed in their Coin, fall in love with their Pictures, as the Heathen with their Idols. [Ignorance.] It seems then by this means, that the Mass may prove a higher sin than Heresy, and Usury more than Treason, what sin may that be? [Cust.] Nay there forsooth I leave you, for I dare not once think thereof much less determine. [Ignorance.] What helps to excuse it for the sins that are past? [Customer.] Only mere simplicity, frailty, and weakness. [Ignorance.] And what may expiate the guilt thereof in either? [Customer.] Hearty repentance for all that is past, and a serious intention to forbear it hereafter. [Ignorance.] Then farewell sinful Mass and Usury both together, since wilfulness obdurates so fearfully in either. O damnable jesuits, that bewitch still the World by such kind of Popery! But what's all this to Customers? [Customer.] 
The CUSTOMER, by his Method, seeing MAJESTY no where fixed, but in GOD and Christian KINGS Personally, and Himself a sworn Servant and Customer to a Christian KING, whose MA: seems eclipsed and defective in his Customs, shows here the Reason why, and manner how, He, Ex Officio, became forced (first of all others) to search out the Grounds of so Great Injustice, Radicitùs as it were, and Originally. Namely, Finding that Impiety by direct opposition did undermine Godliness in all Christian Religion still by means of the Mass, and Iniquity by Usury, to attempt the like on Equity in all Kingly justice, by misusing their moneys Mystically: and observing withal, how justice and Religion, by holding hands together, did illustrate each other, He came at last to discern how POPERY by the Mass, disguising Christianity, & bewitching catholics, found the way to hoodwink Kings and enthral Kingdoms ecclesiastically: and with VSURY as with Gunpowder to blow them up at last, with their Customers & Customs. Whereupon, the Customer leaving Impiety with the Mass, for Divines to lay open, (following still his Method) in the Mystery of Iniquity, or Secular kind of Popery, He betook Himself directly to the POPES own Person: whose main Subsistence being SIN, and Rome by jubilees, etc. the Mart and Staple thereof, to poison the world, by Bankers and Bawds, drawing home his Annates, peterpence, and Revennewes, depends most on VSURY. For, having no natural Mines of Gold and Silver, nor Mints to make Money, nor Wares worth the battering: HE settles there, and makes Port-sale from thence of all kind of SIN, articificially for Bullion, and rebelliously usurping the EMP. powerful Mints, makes HIS Kingly Stamps strike His Counterfeit Coin, as by his Face thereon, and Arms is intuitively evident and catholicly clear. And, instead of lawful Tributes (as Caesar sometimes had) sets Taxes, Imposts, and Impositions, by Discretion to keep KINGS and Kingdoms under, still distracting their STANDARDS, & debauching their EXCHANGE.  The same with GOD and KINGS, for Customers are Catholics, and Christian Men too, and feign would be happy; but as Popery by Idolatry presuming upon Deity, eclipseth MAJESTY in KINGS; so Customers by Usury, are put by their Customs. [Ignorace.] Why, from whence came their Customs? [Custo.] From their Staples. [Ignorance.] Where then are their Staples? [Cuctomer.] They were sometimes at home, though now exiled beyond Seas, and would feign return, if Usury were put down; for our Temples and our Staples were wont to stand together. [Ignorance.] How Temples with Staples? [Customer.] Religion and justice have ever held together, and as the one had her Altars for Unity and Truth still kept in her Temples; so the other had her Mints united to her Staples, and those Mints Coined the Money wherewith Traffic at our Ports did acknowledge her homage, before she crossed the Seas, which is that we call Customs. [Ignorance.] But what have KINGS to do with Staples, in the question of Money? [Customer.] In regard of their Bullion, since none but they may Coin, and their Bullion is no where to be found but at their Staples, by virtue of their Loadstones that are there laid up together: so that, No Staples, no Load stones: No Lodestones, no Bullion: No Bullion, no Mints: No Mints, no Money: No Money, no Customs: No Customs, no Honour: No Honour, no Homage: No Homage, no justice: and no justice, no Religion: and all for lack of Staples. [Ignorance.] Why, say KINGS should Coin no Money for want of their Bullion, and say they have no Staples, yet if Subjects may but Coin, so it be at their Mints, what harm can come of it? [Customer.] If Subjects may be Coiners, that's as Usury, aliâs Popery would have it, than what becomes of Exchange, and then where is Bounty? Where's Greatness, that makes KINGS wear the Crown? Nay, when the Spirits of their Pulses have no blood of their own, where subsistes their Essence, if their Substance be gone? [Ignorance.] Indeed this seems something. [Customer.] If any thing be something, grant this, or grant nothing; therefore let Common Sense be judge, if I had not sometimes Reason, in seeking after Staples, thereby to find Bullion, when comparing things by contraries to illustrate each other; I crid out against Covetise and Private-gaine thus.  
Great, Greater, and Greatest of all, must their Accounts be, both to GOD and KINGS, that prepostorously perverting their proper Materials, turn their best helps for Bullion to their private advantage, to the intolerable disturbance both of Court and Country, and almost unrecoverable wrong to the King and his Crown. [Ignorance.] This is much to their Mints indeed, but what are Staples to justice? [Customer.] What are Temples to Religion? [Ignorance.] Temples sure are Sanctuaries for the maintenance of Religion: for, I read it thus written. O worship the Lord in the Glory of his Sanctuary, and Beauty of his Holiness, which I take to be Temples and Churches, in regard of Devotion. [Customer.] Even so say of Staples. O Honour the King in the Greatness of his Bounty, or justice of his Courts Subaltern and Sovereign, which in this case of ours, I call the COMMON-PLEAS, together with his Staples, in regard of Meum and Tuum, by the one, and Bullion by the other. For as the Grave Court of star-chamber, by set days of hearing and presence of the King, shows MAJESTY and SOVERAGNTY between Greatness and Decorum, Vitia perimendo seruatis hominibus, besides his own Counsel, and PRIVY-COUNSELL-TABLE:  
And as the KING on his BENCH, in the midst of his judges, by public proceed between Him and his Subjects, doing justice to All, breaks Bread to the meanest according to Birthright; and out of love and affection (as well may beseem Him) stands gracious to some more than all the rest: protects notwithstanding from private oppression, or wronging themselves, the livings, Liberties, Honour, and Weddings of Pupils and Orphans in a Nursery beside, for his Wards and Liveries, whereby KINGS are nourishing Fathers, and Queen's nourishing Mothers, as well as Gods and judges:  
So the KING in his Court of Publick-common-pleading, desciding disputes between Subject and Subject, about Meum and Tuum, both in Tithes and in Tributes; to show MARIESTY to Strangers, as it were Face to Face, in the Honour of his Mints and glorious Exchange; maintains notwithstanding at his Staples a frank and free Commerce for ready Gold and Silver, by the name of Bullion.  
So that, as to see GOD in regard of Religion in the Glory of his Sanctuaries, is to seek him in his Temples, and in the Beauty of his Holiness, to hear him in his Churches Cathedrally: so to see the King in regard of his justice, in his Greatness and Honour, is to see him in his Courts Distributively, and in the Bounty of his Bullion, by means of his Exchange, to seek him in his Staples Commutatively. [Ignorance.] This indeed is something, and cannot be to much, in regard of Kingly Bounty, except GOD may be to good; Which Piety dares not think, nor profaneness speak: But what's this to our Religion? Since our Temples stand upright, and our Churches move devotion; how come Customers thus able to hunt after Popery, and see so far as ROME? [Customer.] Their standing makes them see, and their seeing moves their Consciences not to hold their peace. [Ignoranee.] What makes them dive so deep, and delve into the grounds of Divinity and Humanity, to find out the Mysteries of Impiety and Iniquity, in the Bowels of Popery? [Cust.] They seek for Truth and Goodness in Customs and Subsidies, and serving GOD, and KINGS would gladly be happy.  
[Ignorance.] 

As the motive and Occasion of Writing the MYSTERY of INIQUITY grew first from the KING'S own commandment by Sir Alexander Hay upon his, reading of the Preface to my former ACROAMATA, so the Declaration of the same, falls out by this Account of a Customer of his own, to concern among OTHERS, His majesties Own Self. For when the jews of JERUSALEM, their Country being subdued, and they paying Tribute unto CAESAR, came to live among the Romans, as Freedenizons of ROME; Gentilism and judaisme joining hands each with other, Impiety and Iniquity committing Incest together, begat those two Monsters of the World, the Idolatrous MASS, and profane VSURY. Which by Bankers & Bawds afterward corrupting true Religion and justice both together, with the daily love of Money (to keep down Christianity) so outfaced the Eucharist, and scorned Exchange, that as Italy grew full of Bastard Interests, ROME itself became the very Box of PANDORA, and Staple of Sin for Bullion to the Catholic Disorder and Discord of all Churches of Christendom, and Christian commonwealths. The mischiefs whereof, by the pride of POPES and Popery, though the Emperors and Publicans, did at first divide between them (for both stood and fell together, with the ruin of the Empire) the Inconveniences at last have extended so far, as to threaten KINGS anointed within their own Kingdoms, and have cost some Kings their lives, by jesuits and others. Have not Customers than reason (in the Out-Portes at least) to look out and cry aloud, Ab jove Principium Reges? and to tell such to their faces, 
Quisque sitit (REGIS) satiari sanguine NOSTRI▪  
Cum PAPA praeceps, Author & actor eat  
Nam, Cui Religio Stuprum, ira, superbia, caedes,  
Error, Mollities, Fulmina, turpe Lucrum,  
Corpora qui vendit CHRISTI, Solumque Polunque,  
Caelestes Genios', Sydera, jura, DEOS:  
Fama refert, Scriptura docet, Peccata loquuntur  
Huic, Huic, vita brevis, paena perennis erit.  
Dictum puta▪ SCIOPPI.    But what have CUSTOMS and the Subsidies of Tonnage and Pondage to dislike of in Popery? [Customer.] If MAJESTY must be seen, and SOVEREIGNTY subsist, as in GOD, so in KINGS; what Adoration and Tithes are to God, the same are Customs and Subsidies to Kings, his immediate Lieutenants, and beyond the bounds that his Wisdom hath laid out for the practice of his Truth; our Discretion may hunt, but shall find nought but Error, what exceeds is but Popery by Projects to distract both Church, and disturb Commonwealth: for as Omne minimum, is Inimica Naturae, so Omne Nimium vertitur in vitium; Enough still makes a Feast, but abuses mar all, by means of POPES and Popery, as who reads but our MYSTERY of INIQUITY, may plainly discern, and easily see, here now to be declared. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
[Ignorance.] What hath Italy to do with the MYSTERY of INIQUITY, and what doubt you so from thence? [Customer.] Lest the sourness of their Grapes (I mean her Imposts and Usury) should set men's teeth an edge, by her nearness unto Rome, and make them drunk at last without the help of Messelto; I mean the Grace of God. [Ignorance.] But let the Mass and Tithes alone, how hath Rome infected the Customs due to Kings, and offended Customers? [Customer.] By her practice and Example. For even Rome herself, that from the bare command of seven barren Hills, became Mistress and Empress at the last of all the World; in her greatest height of Happiness, stood most of all assured, and constantly settled, by her easy rates of Customs, and mildness of Customers, by the Name of Publicans. Till Extremity began to teach all Men to Shift, whereby Shifts incurred Suspicion, and Suspicion argued Ignorance, Ignorance brought forth Errors, Errors turned to Mischiefs, and Mischiefs to Inconveniences, the high way to Discord, Disorder, and Confusion. Whereby as Traffic grew confounded both in Church and Commonwealth, offences by consequence increased more and more, which like to puddled Waters and corrupted Air, bred and engendered nothing, but creeping Informen, noisome Caterpillars, and ravenous Harpies▪ to vex and torment the Emperors themselves, and Empire withal: so that, 
When utile had gotten the start of Honestum,  
Covetise and Pride fell at odds each with other,  
And Profit turning Private, made Honour seem nothing,  
Where Honestum first, then utile, should have gone both together.   
O ROME, therefore ROME! And must it be the lot of a Customer at last, 
Ecclesiastical Popery by the Mass, sufficiently laid open by Divines: but Secular Popery by Usury, never directly declared till now.  to lay open thy shame, and discover thine Iniquity before Emperors and Kings? Thy Pride and Presumption in Coining of their moneys? thy sale of Sin for Bullion? thy jewish Extortion and bawdry with Bankers, to draw home thy Revennewes? thy Rebellion? thy Popery? In a word, thy Usury the bane of their Exchange? No marvel at all, seeing thy Covetise and Ambition in the greatness of thy glory, made so slight account of Customers, and of their best Endeavours. Witness the very Gravest-wisest Senators that ever were begotten, bred, or brought up, in thee, for thee, or by thee.  
For what Man even at this day, that hears or reads thereof, admires not the Greatness, and sometimes Happiness of the City itself of Rome? And in Rome withal, the powerful Authority of Eloquence and Wisdom, of that Verè Pater Patriae, MARCUS TULLIUS CICERO?  
ROMA autem, olim Imperij Domicilium, virtutis cumulo vel ipsis ATHENIS longè superior, & elocutionis laud par, aut paulo inferior; etiam-nunc hody, quamvis papistico luxu, & imperioso Christianismo, Bonorum omnium odio subiecta sit: caeteris tamen omibus, CICERONIS Eloquentia & ingenio sic posteritati commendata est; ut quandiu literarum latinarum vel fructu adiuti, vel illustrati ulli extiterint; urbis ROMae memoria, duratura est.  
Now the whole Roman Commonwealth, even in their greatest Greatness, consisted but of three Degrees or Orders. SENATORES, EQVITES, & Plebijs; Senators, Knights, and Plebians, or Commons. And in that of Knighthood, the Publicans were chief by Tully's own words, thus pleading for Plancius. Florem Civitatis, Ornamentum Imperij & Firmamentum Reipub: Publicanorum Ordine contineri. And, Ad Quintum Fratrem, Si Publicanis adversemur, Ordinem de Nobis optime meritum, & per Nos cum Repub: coniunctum, à nobis & à Repub: disiungimus: Glorying at it were in the mild disposition of the Customers in his time, above those of other Countries, saying: Non esse leniores in tribu●is exigendis Graecos, quàm nostros Publicanos. Hinc enim est quod Caunij nuper ex Insulis quae erant à Sylla Rhodijs attributae ad Senatum confugerunt, ut Nobis potius vectigalia penderent quàm Rhodijs. fimam tantum partem earum rerum quae exportabantur, Portorij nomine (of Merchandise outward, by the Name of Customs) & vectigalis (Merchandise Inward, called Jncomes and Revenues) wherein four things at this day are worthy to be noted. 1. The ordering of their Traffic, into Outward and Inward. 2. The Distinguishing of Tributes into Customs, and Subsidies by the name of Revennewes. 3. Their low and easy Rates, in regard of other Countries. 4. And Protection and Direction of all their Commerce, attended on seriously, by the whole Senate, lest one Man's will might be every Man's woe. But to read his love to Customers, and withal, his care of the State, by beating down so earnestly the strong conceits and forwardness of the wisest of those times, that in favour of the Exchequer, sought to raise the Revennewes, by utile without Honestum, to make a Man in love with the Memory & Wisdom of our late Lord Treasurer of England, within these fifty years: read in the third Book of his Offices, his passionate speeches thus. Quousque tandem audebunt dicere quicquam utile quod non prius Honestum? Nullam autem pestem maiorem vitae & Societati hominum posse contingere dixerim, quàm eorum opinio qui ista distraxerint. Potest ne ulli Imperio, quod gloria & Sociorum benevolentia fultum esse debet, utile esse odium & infamia? Ego autem cum Marco Catone meo sepe dissensi. Nimis enim praefractè & obstinate, Aerarium, vectigaliaque visus est defendere, & Omnia Publicanis negare, cum quibus sic agere ut cum Colonis deberemus, eòque magis, quod eius Ordinis coniunctio ad salutem Reipub: apprimè pertinet. Male item Curio causam transpadanam aequam dicendo, semper addebat. VINCAT VTILITAS. Read him also, Ad Memmium. Epist. 10. Terrentium Varronem, M: Bruto commendantem. Quòd maturè se contulerit in Societatem Publicanorum; cuius ordinis mihi antea commendatissimi causa, fecit amicitiam nostram multo firmiorem, & Epist. 7. ad Atticum. Caesari amantissimos Publicanos aijt, Et homines amplissimos nominatim appellat. And above all, to show his judgement in Custom Causes, and acquaintance with Customers; read him in Verrem. Lib. 3. de jurisdictione Siciliensi, at these words. Nam quod in Publicanorum Causis plurimum aetatis meae versor, vehementerque illum Ordinem obseruo, satis commodè mihi videor eorum consuetudinem usu, tractandoque cognovisse; But who reads the words following, and observes his proceed with LUCIUS VIBIUS, head Customer of SYRACUSE, by the Books of his Accounts, to sift and spy out Verruvius, for Verres would soon be persuaded, that even TVLLY himself had sometimes been a Customer; so far of was he from thinking it a disparagement in credit, to give his mind unto Customs, or disgrace to his person, to be acquainted with Customers.  
But howsoever. It is most apparent to such as list observe it, that if TULLY himself for all his wit and eloquence had not been studious to know the use of Customs, and been conversant with Customers, he had never been able to have left unto the World those two Golden works of his (the pledges of his Loyalty, and Cream of his judgement) called TULLY'S OFFICES, and TULLY-DE-REPUBLICA. The first, an enchiridion of Honestum joined with utile, teaching all Men even at this day, the true Rules of Civility and Christian Policy. The other, likewise able to make any Man a Wiseman, in less than one days reading, (as honest Roger Askam, and learned john Sturmius, did both believe and write) if it were to be found. Much like perhaps our ALPHABET and primer, in the Amalthean Vatican of Sir THOMAS BODLEY at OXFORD, laid up amongst others, though Cardinal Pools 2000 Crowns missed it at Cracovia, when writing into Poland he sent for it thither. [Igno.] Your reasons have won me to conceive so well of Customs, that I am almost persuaded, by Tully's Example, to wish myself a Customer. [Customer.] No, no, not yet, reserve yourself for better Times and Place; for Times do alter, and we with the Times: yet, the Bonds only excepted wherewith Customers are tied, and disgraces of their Calling, I could wish not you only, but any Man beside, not almost, but altogether a Customer, though but for three years. And for my part at least, now after twenty years and more, so Traffic had her Staples, the King his Bullion, and his Customers but their credit, 
The CUSTOMERS extraordinary zeal to his COUNTRY'S Prosperity, and sovereigns settled Happiness.  that their Functions do require: I would willingly resign my Patent and my Place, and in this kind become more unhappy than my Fellows. But so it is & must be, till Truth be better known, which Experience will lay open; For if our foresaid L. Treasurer, or the same Marcus Tullius Cicero, that out of zeal unto his Country, fell out with Marcus Cato, his nearest dearest Friend, in defence of Customers, were now to plead their cases, he might well deplore their States, but would hardly be a Customer, in the Out-Ports at least. Or if Saint Matthew himself, that sometimes was a Customer, were now again alive, he might wonder to see, that it would not be enough to be an honest Man, no not a Christian, were he Kentish bred and borne, if the Name of a Customer were once but cast upon him.  
But o those Asian wars, above all that hath been spoken by Marcus Aurelius, so feelingly deplored, & wisely set down, fatal both to Publicans, together with the Emperors, and the Empire of Rome, and other Kings and Kingdoms, with their Customers and Customs. For the Truth indeed is this, 

As M. Aurelius shows plainly, how the Conquest of Asia laid the foundation of the Roman Empires fatal ruin, by transporting jewish Usury (with other Sins and Vices) from JERUSALEM to ROME: so read in the Mystery of Iniquity, what England gained, and Edward the third got in belaying the Conquest of France at so high a rate, as the loss of all his Staples, for passage only thorough Flanders thither: namely, by transplanting the Staple of Kent first from Sandwich to Bruges, for fifteen years: and after, from Canterbury to Calis; whereby, as first the Golden fleeces of England, became the Trophies of Burgundy, and so continues: so after, as our Ours were transported, our Mints and Customs followed (for shadows by Nature, must move with their Bodies) and England forced by Statutes, to draw over her moneys still from Calais, having lost both her Mints and Mines at home.  
But with the loss of Calais, how our Staples and our Traffic in the Netherlands, (neither fixed nor well used, but wandering up and down) maintained tumultuous wa●es there, for fifty years and more, and by warming their blood still, starved our own at home; Experience best can tell.   that after JUDEA by Conquest subdued, was made a Province to the Empire, and JERUSALEM itself became subject to ROME, amongst many other enormities which those Wars did beget; Customs turned to Subsidies, and Subsidies into Taxes, Imposts and Impositions, out of jealousy, suspicion, Covetise, and Pride; Customs, by Searchers and Informers, were made curses of Divine justice, to keep the jews under, who in respect of themselves, called all the World Gentiles, and having lost their former freedom, in hatred of their Tributes, seeing Searchers now and Customers live still together, held Customers for Ethnics, and Searchers greatest Sinners, by the name of Publicans, for that included either, as well those of themselves, as sent thither from Rome; namely, Saint Matthew, and Zacheus. And as their Adjuncts then, called Socij, Predes and Mancipes, like controllers, surveyors, and Searchers now, pretending all Tributes (which Tully called Aurum judaicum) but intending most themselves, being accountable for nothing, were at all hands called Publicans Cathexochen; so now, and at this day be the Sinners, who shall, will, or can; the Customers name and person bears all the blame, as the Customs cover all, because Customers are not trusted, nor the Customs rightly known. And as after Tully all dissolved into Farms, Publicans being Farmers, and Adjuncts with others; even Publicans became Farmers and Publicans to, which by the Grace of GOD I never mean to do. [Ignorance.] Are Customs than Duties of so great import, as you set them forth? I pray you for my learning describe them unto me, and show me what they be, since Impostes, Impositions, and Subsidies to, are all styled Customs. [Customer.] Customs of themselves, and properly taken, are but small and easy payments of ready current Money, by Merchants, Subjects, or Strangers, for such Stapled Commodities, as for Art as well as Nature, being orderly bought and sold, and for Number, Weight, and Measure, sufficiently censured, with the Kings and Staple seals, and special certificates to Customers at their Ports come warranted thither, for our Sovereign's only Homage, as Lord of all the Fee, before they cross the Seas, and our Country's credit. Whereby you may perceive how all our happiness, for Matter, Persons, Place, Order, and End, concur in this one word [Customs] and how our Customs including our Sovereign's Honour, and subjects Wealth, that Honestum and utile may still go together; do presuppose Money. Now Money points at Mints, Mints work by Bullion, and Bullion argues Mines, Artificial or Natural. But Mines by Nature, as England never had, her Mines Artificial have ever been her Staples, where her Loadstones were preserved, whose virtues still attractive by the benefit of Traffic, afford more Gold and Silver, than the Mines of the World; so that, thus still in England the case hath ever stood. Without Staples, no Elixirs nor Lodestones at all: No Lodestones, no Bullion: No Bullion, no Mints: No Mints, no Money: and no Money, no Customs: Which being but compared to Quitrents or Tithes, are convertible, or reciproke and conclude in this wise. As no Quitrents know no Manors; and no Tithes, no Churches: so no Customs, no Staples: and no Staples, no Customs: and so by consequence no orderly Traffic, or no Traffic at all. Now if Traffic either fail, or be any ways disturbed; how shall MAJESTY be seen, or avoid at the least to be dangerously eclipsed? And how shall SOVERAIGNT subsist? And if both of these two fail, for they stand and fall together; How shall Subjects ever look or hope to be happy? [Ignorance.] I see and perceive that Customs grows from Staples by Traffic, as Honey doth from Bees in Hives. But how doth Traffic depend and subsist by Staples so needfully. [Customer.] As Religion doth by Temples, and justice by her Courts Distributively, for even justice Commutative, is the same we call Traffic.  
I know there are sundry that ween themselves wise, who by mere speculation pretending love to Traffic, cry out against our Staples for fear of our shipping. And some that hold Temples to be needless for Religion, thinking if all Creeks were Head-Ports, without Limb or Member, it were happy for Traffic; as if the cherishing of Oaks were the way to hinder Timber, and spoil all our Trees, and the raising of our Hives again, were to spill all our Honey, and smother all our Bees. Or as if our stateliest bishoprics might well be discharged by poor Scholars and Clarks, and our skilfulst Roads and Havens, were fit for no shipping but Boats and small Barks. But send such to Antycira to purge their frantic folly. Customers, by reason and Religion both, rejoice in their hearts to see GOD in his Temples, the Beauty of his Holiness Cathedrallie: and in regard of their Customs, wish to see the KING in the Seats of his Honour Commutatively, by crying still for Staples.  
That as GOD by his Goodness and Truth doth direct us,  
whose Mercy endures for ever:  
And his love with his favour, seems still to protect us,  
for his Mercy endures for ever.  
So our Traffic by Staples in temper again,  
since his Mercy endures for ever:  
Our Ports with their Customs might chant it amain,  
that his Mercy endures for ever.  
[Ignorance.] It seems you live in hope still, to find out your Customs, and so to be happy. [Customer.] In working thus alone, Quo fato quidem nescio, sed non fine Numine, as my hope and comfort is, since Goodness calls me forward, I have cause to be weary, and am almost tired; yet I cannot despair in regard of Religion, whose Temples upright, still make her to flourish: And serving at the Altar, if I may but live thereby, I shall hold out the better. For when all Churches were infected with the Arrian Heresy, none stood for Truth but ATHANASIUS all alone; the World against Him, and He against the World, with the emperors displeasure, and hazard of his life, whose Doctrine notwithstanding, is a part of our liturgy, and now taught for our Creed; such is the power of constancy and Truth. And there was a time likewise, when the whole Christian World was all set on fire, kindled by disputes, and distracted by opinions, about the Head of the Church Militant, Apostolikely Catholic, and some points of Religion, wherein Truth found few favourers and unfeigned friends indeed, but the zealous endeavours of an humble minded Friar, 
LUTHER.  and who could then have thought, or any ways believed, that against such mighty enemies and strong oppositions, so weak a Man & means should ever have prevailed; but Magna semper veritas, prevaluit & prevalebit: to GOD'S eternal Glory, our Neighbours daily comfort, & our Kingdom's Happiness, above all parts of the World, either public or private. And doth not the like even now (I say now) by the Truce in the Netherlands, offer itself in justice, to help us again to our own Home-born, Freeborn Traffic, that cries but for passage, and desires to be relieved from the Pride of Anwarpe, the Ingratitude of Bruges, from the Taxes of Flanders, Impostes of Italy, and Embargoes of Spain?  
What though those Works and nine books of SIBYLS (whereof three were dearly bought, 

The Sibyls wrote 9 Books of Civil Government, so highly valued as none durst buy them Of which Tarqvinius Priscus at last bought three, and gave as much for them, as the nine altogether were formerly esteemed at 

1. The Customers APOLOGY.  
2. His REPLY or second Apology.  
3. His CAUTION against extremity by Farmers.  
4. His true use of PORT BANDS.  
5 His ALPHABET and PRIMER for orderly Commerce.  
6. His Acroamata for Bullion at Staples.  
7. His Answer prepared about Bands of Employments,  
8. His Mystery of Iniquity.  
9 His Customers Account, declaring the said Mystery.     and carefully preserved by Tarquin the elder) be all burnt up and gone, by Stillico that Traitor?  
Ne tantum Patrijs saeviret Proditor Armis,  
Sancta Sybillinae fata cremavit Opis.  
We have the BIBLE and NEW-TESTAMENT, that alone and of themselves are able and sufficient to show the way to happiness to all that are not obstinate, and despise their own salvation. Besides nine works yet extant of a Customers best endeavours, as fit for our purpose perhaps, as those were.  
Yea, what though that Heathens AGROAMATA of Kingly Doctrine, so gravely discussed, and attentively heard, were so richly rewarded, with Talents of Gold, and ours not regarded? Non est mortale quod opto.  
Nay, what though, even TULLY-DE-REPUBLICA (which, learned men so wish for, and Cardinal POOLE so sought for, even with the loss of all his Crowns) be held for forlorn, and no where to be found? Our ALPHABET is extant (as fit for Great-Britain as that for the Romans) and of all to be seen in the Amalthaean Vatican of our late TARQVINIUS PRISCUS, 
Sir Thomas Bodlies' Library at Oxford.  whose Care and Love to learning in the Kingdom of the Muses, deserves a golden Crown. And this is more my comfort. The light all they saw by, were but Glimpses of the beams of our most glorious SON. Their best Enthusiasms, were but motions to Honesty, from the full & free Infusions of the SPIRIT of adoption, that sanctifies all our wits, blesseth our endeavours, and illustrates my Theme. And their clearest waters but borrowed from the streams of that ever-flowing FOUNTAIN, that runs so frankly, and serves our turns so well. Besides, the true Christian Catholic Religion takes my part, whereof they could not tell.  
For this our Traffic, being nothing else but a frank and free-barring of one good thing for another, or a buying and selling of Vendible Wares for ready Gold and Silver between Subjects and Allies, at Places convenient, according to the Rules of reciproke Commerce, generally intending all Honour unto Kings, and all Wealth to Commonweals, doth plainly lay open unto such as list observe them, all those five Vowelles in twice five substantial words, that makes us all to speak both for 1. Matters. 

u. u. KING and PRINCE.  
v. PRIVY-COUNCELL.  
w. COMMONWEAL.   2 Persons. 3. Place. 4. Order. 5. End; and sound the protection of all our 1. livings. 2. Liberties. 3. lives. 4. Honours. and 5. Peace of our Land. For the first being put for a. The second sounds e. The third stands for i And the fourth for o. But the fift points out u & u (SIRS) and v. my Lords, w. and All.  
But that which joys me most, and revives my Spirits withal, is this. 
This points to a Parliament, which Customers wish and hope for (yet in very good time) for the KING'S fixed Honour, and State's prosperity, howsoever Gild, Fear, or Ignorance seem to doubt or dissuade it.  When CASTOR came alone to the top of our Mast, & POLLUX did but follow, I had cause to doubt the weather; but now CASTOR and POLLUX, the Gods of our Seas, that are able and powerful to warrant our Traffic, coming both again together, do bided us all good luck; for the Wind turned North, shows the storms almost gone; and skilful PALINURUS coming now to Port or Helm, observes himself our Compass, (bid Merchants stands by) and gives both hope and comfort of attaining at last, to our long desired Port that's now within a kenning, for the forelands appear. And our Bark is strong enough to bear out all our Leaks: therefore be of good cheer, Saint George heretofore, now GOD and CHRIST to borrow. Our Lodestones prove as good as ever they were, and our Compass is true, therefore bear aloof but a while, for fear of the Goodwines, by the cape of good hope, to the Island of Exchange, the Haven of all safety, and Port of Peace and R●st, where Bounty now commands: For Reliquis tantùm sinus est & statio malefida carinis.  
But admit all this were nothing, which by way of Account hath been hitherto set down, or a Paradox at least. Mine APOLOGY but Humour; my REPLY a Conceit; mine ALPHABET, a Dream; and my MYSTERY, but a lest, because a Customer only speaks: yet if this be but believed, that Truth tells Sense and Reason, and Goodness doth suggest; namely, that look what the Soul is to the actions of the body in ordering Members so, as to Nature seems fit, for the good of the whole Man: the same is Traffic, in disposing Mysteries and Trades, to the benefit and behoof of the whole commonweal; though our ISIS be gone, and no Image of her face, yet Aegeus our DAY STAR being risen in her place, and his hopeful THESEUS like the DAWNING of all Grace apearing in our eyes, so revives my dull SPIRITS, that I cannot despair, but live still in hope that the time may yet come, when this hearty zeal of mine, to my Sovereign's Honour, and subjects Wealth, may be better regarded, and deserve not only thanks and good words, but make all men confess (Merchants at ) to owe as much to these my weak endeavours (if Traffic may be valued) I say not as one Staple, one Mint, one Port, one Town, or one City of LONDON; but many Staples, many Mints, many Ports, many Towns, and many Cities like LONDON, and all their Wealth is worth. Some few, private, particular, and preventing persons excepted, of whom I look for no thanks, nor seek any favour.  
Hear then to conclude and close up this Account, the sum of all is this: Since all Men by Nature desire to be happy, and Customers with the rest, whose silence pleads for them by signs with their Pens, though themselves dare not speak. For Assai domanda eneor che may non grida chi been seruendo tace: there are but two ways that lead to Felicity, Religion and justice, and Traffic encludes either; the zeal whereof only hath prevented all my studies, almost consumed myself, and yet is the Motive of all my best endeavours.  
For my Country's sake therefore, in regard of public good, 
Summa Totalis.  and for no side respects, in beating out the way that leads unto Happiness, as I have not been idle, & have not held my peace: so now for my Sovereign's sake, KING JAMES and his Posterity, as by Oath I am bound, in regard of his Bullion, for that is his right, and no Man's but his, by the Rules of Fixed Goodness. In regard of his Mints, for that is his Honour, & no Man's but his, by the Rules of justice: In regard of his Exchange, for that is his Glory, and no Man's but his, by the Rules of Equity: And lastly, for his Customs, in regard of his Homage, for that is his profit, and no Man's but his, by the Rules of Meum and Tuum, as in Tithes, so in Tributes, that Honestum and utile may go orderly together; 
Honestum & utile.  my Conscience cannot rest, but wish the return of our HOME-BORNE-FREE-BORNE-TRAFFIQVE, at home again in peace.  
And why should I despair, since as Religion hath her Temples, so justice hath her Courts distributively, whereby Truth with the time appears to prevail? And for Traffic at Staples by Nature still admirable, and by Art made amiable, by Degrees and Proportions, of Good, Better, Best, in Number, Weight, and Measure, what can be less spoken than a Customer hath said? 
The Customers zeal to the Honour and Happiness of Kings and Counsaile-Tables, by Traffic.  Namely, that her Doctrine is heavenly, and no ways fit for Empirics, but KINGS and COUNCELL-TABLES. Her Seat and Residence the sovereigns own bosom. Her voice well tuned, the Harmony of Christian Kingdoms. To whom Courts and Countries own Fealty and Homage; the Meanest Subjects still feeling her Care, and the Greatest PRINCES still subject to her Providence. And whom, both NOBLE and Ignoble admire and love; as Norice and Protectrice of all their earthly Happiness, Prosperities, PEACE, and joy. Ab jove principium (Reges & consuls ergo) iovis omnia plena. GOD hath begun his part, by means of the Eucharict, let Kings and Counsels follow, by restoring their Exchange, that Usury with the Mass may be packed away for Rome, where Popery missing MAJESTY for want of Goodness, and SOVEREIGNTY finding no place nor means to subsist, for want of Truth; the POPE with his Cardinals and jesuits each with other, may hide them in Utopia, 
The Customers Resolution.  or Purgatory, choose whether, whilst Catholics and Christians, and Customers altogether, resolve in their hearts to do their best endeavours, To find and hold fast Innocency, and take heed to that is right; for that at the last, and nothing else, brings Summa Summarum and all to perfect Happiness: 
SUMMA SUMMARUM.  in one word too [PEACE.]  


His Confession.  Now GOD from whom all Holy thoughts, and best endeavours grow,  
Make me possess that perfect PEACE the World cannot bestow:  
And that which of myself I can by Merits no way gain,  
Grant that thy GRACE by Faith and Works may help me to obtain.   


His Prayer and Thanksgiving. Psal. 4.  O God. that art my righteousness, Lord hear me when I call,  
Thou hast set me at liberty, when I was bond and thrall:  
Have mercy Lord therefore on me, and grant me my request,  
For unto thee uncessantly, to cry I will not rest.  
O Mortal Men how long will ye, the Glory nf God despise?  
Why wander ye in vanity, and follow after lies?  
Know ye that good and godly Men, the Lord doth take and choose,  
And when to him I make my plaint, he doth not me refuse.   

Sin not but stand in awe therefore, examine well your heart,  
And in your Chambers quietly, see you yourselves convert.  
The Greater Sort crave worldly goods, and Riches do embrace,  
But Lord grant me thy countenance, thy favour and thy Grace:  
For thou thereby shalt make my heart, more joyful and more glad,  
Then they that of their SILKS and WINE, so great increase have had.  
In PEACE therefore lie down will I, taking my rest and sleep, 
His QVIETUS-EST.   
For thou alone wilt me (O Lord) always in safety keep.   
ANd here to shut up all by way of Remembrance, 
His short Memorandum of the whole Account.  in Perpetuam Rei memoriam, for our sovereigns special Honour, his Loyal Subjects good, and kingdoms prosperity: Since nothing can prevail but Goodness from GOD, and Bounty from KINGS, to make All in All, Happy.  

Let TRAFFIQVE be relieved,  
Of GOODNESS long depreeved,  
And TRUTH be still believed,  
That SUBJECTS may be blessed.   

For TRAFFIQVE out of thrall,  
Makes KINGS be seen of all,  
What ere to POPES befall,  
And SOVEREIGNS to subsist.   
In the mean time, for Customers discharge of all Imputation past and to come, against Ignorance and her Fellows, in that which hath been said, by the Law of Nature and Nations both. Imputari non debet, Ei per Quem non stat si non facit quod per ipsum est faciendum. The reason being currant withal, Quia culpa caret, Qui fit & prohibere nequit.  
For, In Magnis voluisse sat est, sint caetera Diwm,  
And, Magna Magnus perficit  
DEUS.  
THO: MILLES.