The Anatomy of Abuses Part 2, Part 1
THE DISPLAY OF corruptions, requiring reformation for feare of Gods iudgements to be powred vponupon the people and country without speedie amendement.
The speakers THEODORVS and AMPHILOGVS.
GOD blesse you my friend, and well ouertaken.
Amphilogus.
You are hartilie welcome good sir with all my hart.
Theod.
How farre purpose you to trauell this way by the grace of God?
Amphil.
As far as Nodnol if God permit.
Theod.
What place is that I pray you, and where is it scituate?
Amphil.
It is a famous citie; and the chiefest place in Dnalgne, hauehave you not heard of it?
Theod.
No truely. For I am a stranger, and newly come into these countries, onelyonly to sée fashions, and to learne the state and condition of those things whereof I am ignorant.
Amphil.
What country man are you, I pray you, if I may be so bold as to aske?
Theod.
I am of the country and nation of the Idumeans, a cruell, fierce, and seruile kind of people.
Amphil.
I hauehave béene in those countries my selfe ere now, and therefore it is maruell that you knowe me not.
Theod.
Me thinke I should knowe you, but yet I cannot call your name to remembrance.
Amphil.
My name is Amphilogus somtime of your acquaintance, though now you hauehave (through tract of time, which is Omniū rerum edax, A deuourer of al things) forgot the same. But notwithstanding that you hauehave forgot me, yet I remember you very well: is not your name Maister Theodorus?
Theod.
Yes truly my name is Theodorus, I neither can, nor yet will euer denie the same.
Amphil.
What make you in these countries, if I may aske you without offence?
Theod.
Truly I came hither to sée the country, people, and nation, to learne the toong, and to sée (as I told you) the state generally of all things.
Amphil.
You are most hartily welcome, and I hauing béene a traueler, borne in these countries, and knowing the state thereof in euerie respect, to congratulate your comming, will impart vntounto you the substance and effect therof in as few words as I can.
Theod.
I praie you then giuegive me leaue (vnderunder correction) to aske you such necessary questions, as are incident to my purpose, and which may serue for my better instruction in all the foresaide premisses?
Amphil.
Go to then, aske on in the name of God, and I will addresse my selfe to satisfie your reasonable requests in any thing I can.
Theod.
What be the inhabiters of this countrie? Be they a vertuous, godlie, and religious kinde of people, or other wise cleane contrarie?
Amphil.
Surely they are as all other countries and nations be for the most part, inclined to sinne, and wickednes, drinking vp iniquitie as it were water, but yet I am persuaded that albeit all flesh hath corrupted his way before the face of GOD, yet is there not any nation or countrey vnderunder the sunne that for pride, whoredome, droonkennes, gluttonie and all kinde of oppression, iniurie, and mischiefe, may compare with this one country of Dnalgne, God be mercifull vntounto it, and hasten his kingdome that all wickednes may be done away.
Theod.
Then as in all other countries, where euer I hauehave trauelled, so in this also, is verified the old adage, namely, that the first age of the world was called Aurea aetas, the golden age, for that men liued godlie, & in the feare of God, the second age was called Argentea aetas, the siluer age, for that men began somewhat to decline, and fall from their former holinesse, and integritie of life, to sinne and wickednes: the thirde and last age, which is this that we are fallen into, is and may iustlie be called Ferrea or Plumbea aetas, the yron or leaden age, in as much as now men are fallen from all godlinesse whatsoeuer, and are as it were wedded to iniquitie, committing sinne without any remorse, and running into all kinde of abhomination and impietie, without restraint. All which things dulie in the good hart of a faithful christian considered, & weied, may easilie persuade a wise man to think their destruction to be at hand, except they repent.
Amphil.
You saie verie well. Therfore I would wish them to take héed to themselues, and to leaue their wickednes before the Lords wrath be gon out against them, for let them be sure, that when the measure of their wickednesse is full, then will the Lord cut them off from the face of the earth if they repent not, and truely turne to the Lord. The wise man saith, that a little before destruction come, the hart of man shall swell into pride, and wickednes. Our sauiour Christ saith, when men flatter themselues, and saie peace, peace, al things are well, we néede not to feare any thing, then euen then shall sudden destruction fall vponupon them, as sorrow commeth vponupon a woman trauelling with childe, and they shall not escape, bicause they would not knowe the Lord, nor the day of his visitation. Which thing we sée to be true through al the histories of the sacred Bible, for when the Sodomits, and Gomorreans had filled vp the measures of their iniquitie, and faciate themselues in sinne, then came there fire and brimstone raining from heauen vponupon them, and their citie, and consumed them all, from the vpper face of the earth. When all the worlde in the daies of Noah, was giuen ouer to sinne, and wickednes, immediatelie came the floud of Gods vengeance, and destroied them all, eight persons to wit, Noah, his wife, his thrée sonnes, and their wiues, who serued the Lord in true simplicity of hart, onelie excepted. The Hierosolimitanes when their sinne was ripe, were they not confounded, and put to the edge of the sworde? When Pharao the king of Egypt his sinne was ripe, did not the Lord harden his hart to pursue the Israelits, and so drowned him, and all his retinue in the read sea? Herod and Nabuchadnezer swelling in sinne, and rising vp against the maiestie of God in the malice of their harts, was not the one stroken dead in a moment, and eaten vp with worms, the other deposed from his kingdome, and constrained to eate grasse with the beasts of the earth, with the like examples, which for the auoiding of prolixitie, I omit. By all which it appeareth, that when destruction is néerest, then are the people the securest, and the most indurate and frosen in the dregs of their sinne, and being so, the sequele is either confusion in this life, or perdition in the world to come, or both. And therefore I beséech the Lord that both this country, and all others may repent, & amende euerie one their wicked waies, to the glorie of God and their owne saluation.
Theod.
Is this country fruitfull, and plenty of all things or barren, and emptie?
Amphil.
There is no nation or country in the world, that for store, and abundance of all things, may compare with the same, for of all things there is such plentie (God hauehave the praise thereof) as they may séeme to hauehave néede of no other nation, but al others of them. In so much as if they were wise people (as they be wise inough, if they would vse their wisedome well) to kéepe their owne substance within themselues, and not to transport it ouer to other countries (as many couetous wretches for their owne priuate gaine doe) they might liue richly and in abundance of all things, whilest other countries should languish and want. But hereof more shall be spoken hereafter.
Theod.
I pray you how is this country adiacent, vponupon other countries?
Amphil.
It lieth inuironed with the occean sea rounde about, vponupon the one side eastwarde, it bordereth vponupon the confines of France: vponupon the other side westward, vponupon Irelande, towards the septentrionall or north part vponupon Scotland, and vponupon the south side, it respecteth Germanie. And is inhabited with thrée sundrie sortes of people, Englishmen, Cornishmen, and welchmen, all which if not in lawes, and constitutions, yet in language doe differ one from another. But as they doe differ in toong, and spéech, so are they subiect (and that Patrio iure, By iustice, & law) to one Prince, and gouernour onelyonly to whom they owe their allegeance.
Theod.
Is the country quiet, peaceable, and at vnitie within it selfe, or otherwise trobled with mutenies, wars, and ciuill dissentions?
Amphil.
The whole lande (God be praised therefore, and preserue hir noble Grace by whom it is gouerned, and maintained) is, and hath beene at peace, and vnitie not onelyonly within it selfe, but also abroad for this foure or fiue and twenty yeeres. During all which time there hath beene neither wars, inuasions, insurrectione, nor any effusion of blood to speake of, except of a fort of archtraitours, who hauehave receiued but the same reward they deserued, and the same that I pray God all traitours with their complices may receiue hereafter, if they practise the same, which they hauehave done. The like continuance of peace was neuer heard of not this hundred yéeres before, as this country hath inioied since hir maiesties reigne the Lord preserue hir grace, and roiall Maiestie for euer.
Theod.
Are the other countries, lands, and nations about them (for as I gather by your former intimations this country is scituate as it were in the centrie, or midst of others) their friends, and welwillers, or their enimies?
Amphil.
It is an old saieng and true: Ex incertis, & ambiguis rebus optimū tenere sapientis est: Of things vncerteine a christian man ought to iudge, and hope the best. They hope wel that all are their friends and welwillers: but it is thought (and I feare me too true) that they are so far from being their friends (Nisi verbo tenus, From mouth outward onelyonly) that they hauehave vowed and sworne their destruction, if they could as easily atchiue it, as they secretly intend it. Which thing to be true, some of their late practises hauehave (yet to their owne confusion, Gods name be praised) proued true. For how manie times hath that man of sinne, that sonne of the diuell, that Italian Antichrist of Rome interdicted, excommunicated, suspended, and accursed with booke, bell, and candle, both the Prince, the Nobilitie, the Commons, and whole Realme? How often hath he sent foorth his roring buls against hir Maiestie, excommunicating (as I hauehave said) hir Grace, and discharging hir Highnesse liege people, and naturall subiects from their alleageance to hir Grace? How often hath he with his adherents conspired and intended the death and ouerthrowe of hir Maiestie, and Nobilitie by coniuration, necromancy, exorcismes, art magike, witchcraft, and all kind of diuelrie besides, wherein the most part of them are skilfuller, than in diuinitie? And when these deuises would not take place, nor effect as they wished, then attempted they by other waies and meanes to ouerthrowe the estate, the Prince, nobles, people, and country: sometime by secret irruption, sometime by open inuasion, insurrection, and rebellion, sometime by open treason, sometime by secret conspiracie, and sometimes by one meanes, sometimes by another. And now of late attempted they the ouerthrowe and subuersion of hir Maiestie, people, country, and all, by sending into the realme a sort of cutthrotes, false traitors, and bloud thirstie Papists, who vnderunder the pretence of religious men (in whom for the most part there is as much religion as is in a dog) should not onelyonly lurke in corners like howlets that abhorre the light, créepe into noble mens bosoms, thereby to withdrawe hir Maiesties subiects from their allegeance, but also mooue them to rebellion, and to take sword in hand against Prince, country, yea and against God himselfe (if it were possible) and to dispense with them that shall thus mischieuouslye behaue themselues. And forsooth these goodlie fellowes, the diuels agents, that must worke these feates, are called (in the diuels name) by the name of Iesuites, seminarie préests, and catholikes, vsurping to themselues a name neuer heard of till of late daies, being indéed a name verie blasphemously deriued from the name of Iesus, and improperly alluded and attributed to themselues. But what will it preuaile them to be like vntounto Iesus in name onelyonly, or how can they, nay how dare they arrogate that name vntounto themselues, wheras their doctrine, religion, and whole profession, togither with their corrupt liues and conuersations are directly contrarie to the doctrine, religion, life, and profession of Christ Iesus? There is nothing in the world more contradictorie one to another, than all their procéedings in generall are to Christ Iesus, and his lawes, and yet will they vnderunder the pretence of a bare and naked name, promise to themselues such excellencie, such integritie, and perfection, as GOD cannot require more, yea such as doth merite Ex opere operato, Eternall felicitie in the heauens. And thus they deceiue themselues, and delude the world also with their trash: but of them inough.
Theod.
Surely that country had néede to take h…ed to it selfe, to feare, and stand in awe, hauing so manie enimies on euerie side. And aboue all things next vntounto the seruing of God, to kéepe themselues aloofe, and in any case not to trust them what faire weather soeuer they make them: but rather to thinke thus, that when they flatter them the most, then intend they the most mischiefe against them. The swéeter the Syren singeth, the dangerouser is it to lend hir our eares: the Cocatrice neuer meaneth so much crueltie, as when he fawneth vponupon thée, and weepeth, then take héed, for he meaneth to sucke thy bloud. The stiller the water standeth, the more perilous it is. Let them remember it is an old and true saieng: Sub melleiacet venetium, Under hony lieth hid poison. Sub placidis herbis latitat colube…, vnderunder the pleasantest grasse, lurketh the venemoust adder. Take héed of those fellowes that hauehave Mel in ore, verba lactis, swéet words, and plausible spéeches: for they hauehave Fel in corde, and Fraudem factis, Gall in their harts, & deceit in their deeds. So falleth it out with these ambidexters, these hollowe harted friends, where they intend destruction, then will they couer it with the cloke or garment of amity & friendship, therefore are they not to be trusted.
Amphil.
You say the truth. For I am thus persuaded, that he who is false to God (as all Papists with their complices and adherents are) can neuer be true and faithfull, neither to prince nor country. Therefore God grant they may be taken héed of betimes.
Theod.
Considering that this country of Dnalgne is enuied abroad with so many enimies, and infested within by so many seditious Papists, and hollowe harted people, it is great maruell, that it can stand without great wars, and troubles. Belike it hath a wise politike prince, and good gouernors, either else it were vnpossible to preserue the same in such peace and tranquillitie, and that so long togither. I pray you therefore by what prince is the same gouerned, and after what maner?
Amphil.
The whole realme or country of Dnalgne is ruled, and gouerned by a noble Quéene, a chaste Maide, and pure Uirgin, who for all respects may compare with any vnderunder the sunne. In so much as I doubt not to call hir sacred breast the promptuarie, the receptacle, or storehouse of all true virtue and godlines. For if you speake of wisdome, knowledge and vnderstanding, hir Grace is singular, yea, able at the first blush, to discearne truth from falsehood, and falsehood from truth in any matter, how ambiguous or obscure soeuer: so as it may iustly be called into question whether Salomon himselfe had greater light of wisedome instilled into his sacred breast, then hir maiestie hath into hir highnes roiall minde. If you speake of learning and knowledge in the toongs, whether it be in the Latine, Gréeke, French, Dutch, Italian, Spanish, or any other vsuall toong, it may be doubted whether Christendome hath hir péere, or not. If you speake of sobrietie, modestie, mansuetude, and gentlenesse, it is woonderfull in hir Highnesse, yea, so affable, so lowly and humble is hir Grace, as she will not disdaine to talke familiarlie to the meanest, or poorest of hir Graces subiects vponupon speciall occasions. If you speake of merciemercy, and compassion to eueryevery one that hath offended, I stande in suspence whether hir like were euer borne. If you speake of religion, of zeale and feruencie to the truth, or if you speake of the vpright execution or administration of iustice, all the world can beare witnes, that herein (as in all godlinesse else) hir Highnes is inferior to none that liueth at this day. So that hir Grace séemeth rather a diuine creature, then an earthly creature, a vessel of grace, merciemercy, and compassion, whereinto the Lord hath powred euen the full measures of his superabundant grace, and heauenlie influence. The Lord increase the same in hir Highnes roiall breast, and preserue hir Grace, to the end of the world, to the glorie of God, the comfort of hir Maiesties subiects, and confusion of all hir enimies whatsoeuer.
Theod.
What is hir Maiesties Councell? It should séeme that they must néedes be excellent men, hauing such a vertuous Ladie and Phenix Quéene to rule ouer them?
Amphil.
The Councell are Honorable and noble personages indéed, of great grauitie, wisedome, and pollicie, of singular experience, modestie and discretion, for zeale to religion famous, for dexteritie in giuing counsell renoumed, for the administration of iustice, incomparable, finally, for all honorable and noble exploits inferior to none, or rather excelling all. So as their woorthie déedes through the golden trumpe of fame are blowne ouer all the worlde. The whole regiment of the Realme consisteth in the execution of good lawes, sanctions, statutes, and constitutions enacted and set foorth by hir royall Maiestie, and hir most honorable Councel, and committed by the same to inferior officers, and maiestrates to be put in practise, by whose diligent execution thereof, iustice is maintained, vertue erected, iniurie repressed, and sinne seuerely punished, to the great glorie of God, and common tranquilitie of the Realme in eueryevery condition.
Theod.
Is the lande diuided into shires, counties, precincts, and seuerall exempt liberties, to the ende iustice may the better be maintained? And hath eueryevery county, shire, and precinct, good lawes in the same for the deciding, and appeasing of controuersies that happen in the same, so that they néede not to séeke further for redresse than in their owne shire?
Amphil.
The whole land indéede is diuided (as you say, into shires, connties, and seuerall precincts, (which are in number as I take it 40. In euerie which shire or countie be courts, lawe daies, and lée…s▪ as they call them, eueryevery monethmonth, or eueryevery quarter of a yéere, wherin any controuersie (lightlie) may be heard and determined, so that none néeds (except vponupon some speciall occasions) to séeke to other courts for deciding of any controuersie. But as there be good lawes if they were executed dulie, so are there corruptions, and abuses, not a few crept into them. For sometimes you shall hauehave a matter hang in sute after it is commenced a quarter of a yéere, halfe a yéere, yea, a twelue month, two or three yeeres togither, yea, seauen or eight yeeres now and then, if either friends or money can be made. This deferring of iustice is as damnable before God, as the sentence of false iudgment is, as that blessed martyr of God Maister Latimer hath said in a sermon made before King Edward the sixt. Besides this deferring and delaieng of poore mens causes, I will not say how iudgement is peruerted in the end. I réed them take héed to it that be the authors thereof. Therefore the reformed churches beyond the seas are woorthie of commendations, for there the Iudges sit in the open gates, stréets, and high waies, that eueryevery man that will may speake vntounto them, and complaine if he hauehave occasion. And so farre from delaieng, or putting of poore mens causes be they, as they will not suffer any matter how weighty soeuer to hang in sute aboue one day, or two, or at the most thrée daies, which happeneth verie seldome. But if the lawes within eueryevery particular countie or shire were duly administred without parcialitie, and truly executed with all expedition, as they ought, and not so lingred as they be, then néeded not the poore people to run 100.200, yea 300. or 400. miles (as commonly they doe) to séeke iustice▪ when they might hauehave it néerer home: through the want whereof, besides that their sutes are like to hang in ballance peraduenture seuen yéeres, they hauing spent al in the end fall to extreme beggerie, which inconuenience might easilie be remoued, if all matters, and causes whatsoeuer were heard at home in their owne shire, or countie with expedition. And to say the truth, what fooles are they (yea woorthie to be inaugured fooles with the laurell crowne of triple follie) that whilst they might hauehave iustice at home in their owne country, and all matters of controuersie decided amongst their neighbors and friends at home, will yet go to lawe two or thrée hundred miles distant from them, and spend all that they hauehave to inrich a sort of gréedie lawiers, when at the last a sort of ignorant men of their neighbors must make an end of it whether they will or not. This me thinke, if euerie good man would perpend in himselfe, he would neither go to lawe himself, nor yet giuegive occasion to others to doe the like.
Theod.
I gather by your spéeches that these people are very contentious and quarellous, either else they would neuer be so desirous of reuenge, nor yet prosecute the lawe so seuerely for eueryevery trifle.
Amphil.
They are very contentious indéed. Insomuch as if one giuegive neuer so small occasion to another, sute must straight be commenced, and to lawe go they as round as a ball, till either both, or at least the one become a begger all daies of his life after.
Theod.
But on the other side, if they shuld not go to lawe, then should they sustaine great wrong, and be iniuried on eueryevery side.
Amphil.
Indéed the lawe was made for the administration of equitie and iustice, for the appeasing of controuersies & debates, and for to giuegive to eueryevery man (Quod suum est) That which is his owne, but being now peruerted & abused to cleane contrarie ends (for now commonly the law is ended as a man is frinded) is it not better to suffer a little wrong with patience, referring the reuenge to him who saith: Mihi vindictam, & ego retribuam, Uengeance is mine, and I wil reward, than for a trifle to go to lawe, and spende all that euer he hath, and yet come by no remedie neither? Our sauiour Christ biddeth vsus if any man will go to law with vsus for our cote, to giuegive him our cloke also, and if any man will giuegive thee a blowe on the one cheeke, turne to him the other, whereby is ment, that if any man will iniurie vsus, and doe vsus wrong, we should not resist, nor trouble our selues, but suffer awhile, and with patience refer the due reuenge thereof to the Lord.
Amphil.
Why? Is it not lawful then for one Christian man, to go to lawe with another?
Amphil.
The Apostle saith many things are lawfull which are not expedient, and therfore although it be after a sort lawfull, yet for euely trifle it is not lawfull, but for matters of importance it is. And yet not neither, if the matter might otherwise by neighbors at home be determined.
Theod.
Yet some doubt whether it be lawfull or no for one Christian man to go to lawe with another for any worldly matter, bringing in the apostle Paule rebuking the Corinthians for going to lawe one with another.
Amphil.
The apostle in that place reprehendeth them not for going to lawe for reasonable causes, but for that they being christians went to lawe vnderunder heathen iudges, which tended to the great discredite, and infamie of the Gospell. But certeine it is though some Anabaptists Quibus veritas odio est, and certeine other heritikes hauehave taught the contrarie, yet it is certeine, that one christian man may go to law with another for causes reasonable. For it being true as it cannot be denied, that there is a certeine singularitie, interest, and proprietie in eueryevery thing, and the lawe being not onelyonly the meane to conserue the same propriety, but also to restore it againe being violate is therefore lawfull, and may lawfully be attempted out, yet with this prouiso, that it is better, if the matter may otherwise be apeased at home, not to attempt lawe, than to attempt it. But if any schismatikes (as alas the worlde is too full of them) should altogither deny the vse of the lawe, as not christian, besides that the manifest word of God in eueryevery place would easilie conuince them, the examples, and practises of all ages, times, countries and nations, from the first beginning of the world, togither with the example of our sauiour Christ himselfe, who submitted himself to the lawes then established, would quicklie ouerthrow their vaine imaginations. The lawe in it selfe, is the square, the leuell, and rule of equitie, and iustice, and therefore who absolutely contendeth the same not to be christian, may well be accused of extréeme folly▪ But if the lawes be wicked and antichristian, then ought not good christians to sue vntounto thē, but rather to sustaine all kind of wrong whatsoeuer.
Theod.
Then it séemeth by your reason, that if the lawe be so necessarie, as without the which Christian kingdomes could not stand, then are lawiers necessarie also for the execution thereof.
Amphil.
They are most necessarie. And in my iudgement a man can serue God, in no calling better, than in it, if he be a man of a good conscience, but in Dnalgne the lawiers hauehave such chauerell consciences, that they can serue the deuill better in no kind of calling than in that: for they handle poore mens matters coldly, they execute iustice parcially, & they receiue bribes gréedily, so that iustice is peruerted, the poore beggered, and many a good man iniuried therby. They respect the persons, and not the causes, mony, not the poore, rewards, and not conscience. So that law is turned almost topsie turnie, and therefore happie is he, that hath least to doe with them.
Theod.
The lawiers must néedes be verie rich if they hauehave such large consciences.
Amphil.
Rich quoth you? They are rich indéede toward the deuill, and the world, but towards God and heauen, they are poore inough. It is no meruaile if they be rich and get much when they wil not speak two words vnderunder an angell (for that is called a councellers fee.) But how they handle the poore mens causes for it, God and their owne consciences can tell, and one day I feare me, they shall féele to their perpetuall paine, except they repent and amend.
Theod.
How be iudgments executed there vponupon offenders, transgressours, and male factors, with …quitie, & expedition, or otherwise.
Amphil.
It gréeueth me to relate thereof vntounto you, the abuses therein are so inormous. For if a felone, homicide, a murtherer, or else what gréeuous offender soeuer, that hath deserued a thousand deaths, if it were possible, happen to be taken and apprehended, he is straightway committed to prison, and clapt vp in as many cold yrons as he can beare, yea, throwne into dungeons, and darke places vnderunder the ground, without either bed, clothes, or any thing else to helpe himselfe withall, saue a little straw or litter bad inough for a dog to lie in. And in this miserie shall he lie amongst frogs, toades, and other filthie vermine, till lice eate the flesh of his bones. In the meane space hauing nothing to eate, but either bread and water, or else some other modicum scarce able to suffice nature, and many times it hapneth, that for want of the same pittance they are macerate and shronke so low, as they either looke like ghosts, or else are famished out of hand. And this extreeme misery they lie in sometime (perhaps) a quarter of a yéere, sometimes halfe a yéere, a tweluemonth, yea, sometimes two or three yéeres, and perchance all their life though they hauehave deserued death, by their flagitious facts committed. Who séeth not that it were much better for them to die at once, than to suffer this extréeme miserie? Yea the sufferance of this extremitie is better vntounto them, than the tast of present death it selfe. And therefore in the cities reformed beyond seas, there is notable order for this: for as soone any fellon or malefactor whatsoeuer, that hath deserued death is taken, he is brought before the magistrate, witnesse comes in, and giues euidence against him, and being found gilty, and conuict by iustice, is presently without any further imprisonment, repriuation or delay, condemned, and being condemned, is led presently to the place of execution, and so committed to the sword.
Theod.
What is the cause why they are kept so long before they go to execution in Dnalgne.
Amphil.
Sometimes it commeth to passe by reason of (will doe all) otherwise called mony, and sometimes by fréends, or both, for certeine it is, the one will not worke without the other. Hereby it commeth to passe, that great abuses are committed. For if any man that hath fréends and mony (as mony alwaies bringeth fréendes with him) chance to hauehave cōmmitted neuer so heinous, or flagicious a déed, whether robbed, stollen, slaine, killed, or murthered, or whatsoeuer it be, then letters walke, fréends bestir them, and mony carieth all away: yea, and though the lawe condemne him, iustice conuicteth him, and good conscience executeth him, yet must he néedes be repriued, and in the meane time his pardon by false suggestion forsooth must be purchased, either for fréendship or mony.
Theod.
That is a great abuse, that he whom the lawe of God and of man doth condemne, should be pardoned. Can man pardon or remit him, whom God doth condemne? Or shall man be more mercifull in euill, then the author of merciemercy himselfe, it is God that condemneth, who is he that can saue? Therefore those that ought to die by the lawe of God, are not to be saued by the lawe of man. The lawe of God commandeth that the murtherer, the adulterer, the exorcist, magician, and witch, and the like, should die the death. Is it now in the power or strength of man to pardon him his life?
Amphil.
Although it be wilfull and purpo…sed murther, yet is the prince borne in hande that it was plaine chance medley (as they call it) méere casuall, and fortunate, and therefore may easily be dispensed withall. Indéede the wisedome of God ordeined, that if any man chanced to kill an other against his will, he should flie to certeine cities of refuge, and so be saued, but if it were prooued that he killed him wittingly, willingly, & prepensedly, then he should without al exception be put to death. And herein is great abuse, that two hauing committed one and the same fault the one shal be pardoned, and the other executed. If it be so that both hauehave committed offence worthy of death, let both die for it, if not, why should either die, Experience prooueth this true, for if a Gentleman commit a gréeuous offence, and a poore man commit the like, the poore shal be sure of his Sursum collum? But the other shall be pardoned. So Diogenes séeing a sort of poore men going to hanging fell into a great laughter. And being demanded wherefore he laughed, he answered at the vanitie, and follie of this blind word. For saith he, I sée great théeues lead little théeues to hanging. And to say the truth, before God, is not he a greater théefe that robbeth a man of his good name for euer, that taketh a mans house ouer his head, before his yéeres be expired, that wresteth frō a man his goods, his lands, and liuings, whervpon he, his wife, children and familie should liue, than he that stealeth a shéepe, a cow, or an oxe, for necessities sake onelyonly, hauing not otherwise to reléeue his neede? And is not he a great théefe that taketh great summes of mony of the poore (vnderunder the names of …ées, and doth litle or nothing for them? Though this be not theft before the world, nor punishable by penall lawes, yet before God it is plaine theft, and punishable with eternall torments in hel. Let them take héede to it.
Theod.
Cannot the prince then pardon any malefactor?
Amphil.
Some are of opinion that the prince by his power imperiall and prorogatiue may pardon and remit the penaltie of any law, either diuine, or humane, but I am of opiniō that if Gods law condemne him, no prince ought to saue him, but to execute iudgement, and iustice without respect of persons to all indifferently. But in causes wherin Gods lawe doth not condemne him, the prince may pardon the offender, if there appéere likelyhoode of amendment in him. And yet let the prince be sure of this, to answere at the day of iudgment before the tribunall seate of GOD, for all the offences that the partie pardoned shall commit any time of his life after. For if the prince had cutte him off when the lawe had passed on him, that euill had not béen committed. To this purpose I remember I hauehave heard a certeine pretie apotheg…e vttered by a iester to a king. The king had pardoned one of his subiectes that had committed murther, who being pardoned committed the like offence againe, and by meanes was pardoned the second time also, and yet filling vp the measure of his iniquitie, killed the third, and being brought before the king, the king being very sorie, asked why he had killed thrée men, to whom his iester standing by replied, saieng: No (O king) he killed but the first, and thou hast killed the other two: for if thou hadst hanged him vp at the first, the other two had not béene killed, therefore thou hast killed them, and shalt answere for their bloud. Which thing being heard, the king hanged him vp straightway as he very well deserued: yet notwithstanding I grant that a prince by his power regall, and prerogatiue imperial may pardon offenders, but not such as Gods lawes and good conscience doe condemne, as I said before. The power of a prince is comprehended In Rebus licitis in Deo, but not In Rebus illicitis contra Deum: In things lawfull in God, not in things unlawfull contrarie to God. No power or principalitie vponupon the earth whatsoeuer may dispense with the lawe of God, but what it setteth downe must stand inuiolable. Therefore if it be asked me wherein a prince may pardon any malefactor, I answer for the breach or violation of any humane lawe, ordinance, constitution, statute, or sanction, but not against Gods word and lawe in any condition.
Theod.
How is iustice ministred there, sincerely and truely, so as the poore hauehave no cause iustly to complaine, or otherwise?
Amphil.
If any hauehave cause to complaine (as alas too many hauehave) it is for want of due execution of the lawes, not for lacke of good lawes. For God be praised there be many good lawes, but indéed now and then through the negligence of the officers they are coldly executed. But if the lawes there in force were without parcialitie dulie executed, there shuld be n…iust occasion for any to complaine. And truly to speake my conscience there is great parcialitie in the magistrates and officers, nay great corruption. For if a rich man, and a poore man chance to hauehave to doe before them, the matter I warrant you shall quickly be ended, and my life for yours shall go vponupon the rich man… side, notwithstanding the poore mans right be apparent to all the world. But if two poore men of equall estate go to lawe togither, then their sute shall hang three or foure yéeres, peraduenture seuen yéeres, a dozen, ye… twentie yéeres before it be ended, till either the one, or both be made beggers. For reformation whereof I would wish iudges and officers to respect the cause, not the persons, the matter, not the gaine? and not to regard either letter or any thing else, which might be sent them to peruert true iudgement. And iustice being ministred, then to read ouer their commendatorie letters in Gods name, remembring what the wise man saith: Gifts blinde the eies of the wise, and peruert iudgement. The lawiers I would wish to take lesse fées of their clients. For is not this a plaine theft before God to take ten, twentie, or fortie shillings of one poore man at one time, and so much of a great sort at once, and yet to speake neuer a word for the most part of it? And notwithstanding that they can be present but at one barre at once, yet will they take diuers fées of sundry clients to speake for them at three or foure places in one day. The other officers who grant foorth the warrants, the Subpoenas, the Scire facias, and diuers other writs, and those who kéepe the seales of the same, I would wish to take lesse fees also. For is not this too vnreasonable to take a crowne, or ten shillings for writing six or seuen lines, or little more. And then the kéeper of the seale, for a little waxe, he must hauehave as much as the other. And thus they sucke out (as it were) euen the very marrowe out of poore mens bones. The shirifs, bailifs, and other officers also, I would wish, for fées, for bribes, for friendship and rewards, not to returne a Tarde venit, or a Non est inuentus, when they either hauehave sent the partie word to auoid couertly, or else looking through their fingers sée him, & wil not sée him, forcing herby the poore plaintife to lose not only his great & importable charges in the lawe, but also peraduenture his whole right of that which he sueth for. Thus let eueryevery officer by what kind of name or title soeuer he be called, or in what kind of calling soeuer he be placed, doe all things with single eie, and good conscience, that God may be glorified, the common peace maintained, iustice supported, and their owne consciences discharged against the great daye of the Lorde, when all flesh shall be conuented before the tribunall seate of GOD all naked as euer they were borne, to render accounts of all their dooings, whether they bee good or badde, and to receiue a rewarde according to their déeds. By all which it appeareth that if any for want of iustice hauehave cause to complaine, it is thorow the corruption of iniquitie, auarice, and ambition of gréedy and insaciable cormorants, who for desire of gaine, make hauocke of all things, yea, make shipwracke of bodies and soules to the deuill for euer, vnlesse they repent.
Theod.
How farre are princes lawes to be obeied, in all things indifferently without exception?
Amphil.
In all things not contrarie to the lawe of God and good conscience, which if they be against God, and true godlinesse, then must we say with the apostles, Melius est deo obedire, quam hominibus, It is better to obey God than man.
Theod.
If the prince than doe set foorth a lawe contrarie to the lawe of God, and do constraine vsus to doe that, that Gods words commandeth vsus we shall not doe. In this or the like case, may subiects lawfully take armes, and rise against their prince?
Amphil.
No, at no hand, vnlest they will purchase to themselues eternall damnation, and the wrath of God for euer. For it is not lawfull for the subiects to rise vp in armes against their liege prince for any occasiō whatsoeuer. For proofe whereof we read that our sauiour Christ was, not onelyonly obedient to the maigistrates, and superior powers in all things, but also taught his apostles, disciples, and in them all people and nations of the world, the very same doctrine. And therefore the apostle saith, Omnis anima potestatibus superioribus subdita sit? Let eueryevery soule submit himselfe to the higher powers, for there is no power but of God. And he that resisteth this power, resisteth the ordinance of God, and purchaseth to himselfe eternall damnation. Peter also giueth the like charge, that obedience in all godlines be giuen to the superior powers, and that praiers and intercessions be made, for kings and rulers, and giueth the reason why, namely, that we may lead Vitam pacificam, A peaceable life vnderunder them.
Theod.
Why? How then? If we shall not resist them, then we do obey them in any thing either good or bad.
Amphil.
No, not so neither. In all things not contrarie to Gods word we must obey thē, on paine of damnation. But in things contrarie to the word and truth of God, we are thus to doe. We must depose and lay foorth our selues both bodie, and goods, life, and lime, (our conscience onelyonly excepted, in the true obedience whereof, we are to serue our God) euen all that we hauehave of nature, and committing the same into the hands of the prince, submit our selues, and lay downe our necks vponupon the blocke, choosing rather to die than to doe any thing contrarie to the lawe of God and good conscience. And this is that, that the apostles ment when they saide: It is better to obey God than man. Not that obedience to man in all godlinesse is forbid, but that obedience to God is to be preferred before the obedience to man.
Theod.
What if the prince be a tyrant, a wicked prince, and an ungodly, is he notwithstanding to be obeied?
Amphil.
Yea truely in the same order as I hauehave shewed before. For whether the prince be wicked, or godlye, hee is sent of GOD, bicause the Apostle saith: There is no power but of GOD. If the prince be a godlye prince, then is hee sent as a great blessing from GOD, and if hee be a tyrant, then is he raised of GOD for a scourge to the people for their sinnes. And therefore whether the prince be the one, or the other, he is to be obeied as before.
Theod.
And bee kings and rulers to bee beloued, and praied for of their subiects?
Amphil.
That is without all doubt. For hee that hateth his prince in his hart, is a contemner of Gods ordinance, a traitour vntounto GOD, and to his countreye: yea hee is to louelove his prince as well as himselfe, and better, if better can bee, and to praye for him as for himselfe. For that an infinite number doe rest and depend vppon his Maiestie, which doe not so vppon himselfe. So that the miscarrieng of him, were the destruction (peraduenture) of manye thousands.
Theod.
This being so, then hath Dnalgne great cause to praye for their prince, by whose woorthye indeuour, and wise gouernement, the state of that realme is so peaceably maintained.
Amphil.
They hauehave great cause indéede not onelyonly to louelove hir Maiestie, but also to praye for hir Grace, and whosoeuer will not doe so, I beséech the LORDE in the bowels of his merciemercy, to stoppe their breath, and to take them awaye quicklye from the face of the earth. For by hir Highnesse wise gouernement, the realme is in peace, Gods worde flourisheth, and aboundance of al things floweth in the same, the Lord God be praised therefore, and preserue hir noble Grace long to reigne amongst vsus. Amen.
Theod.
Let vsus procéed a little further, I pray you how is the youth of that country brought vp in learning, or otherwise?
Amphil.
The youth truely is well brought vp, both in good letters, nurture, and maners for the most part. For the better performance whereof, they hauehave excellent good schooles, both in cities, townes, and countries, wherin abundance of children are learnedly brought vp, But yet notwithstanding some parents are much to be blamed in the education of their children, for the most kéepe their sonnes to schoole, but for a time, till they can write and read, and well if all that too, and very seldome or neuer doe they kéepe them so long at their bookes, as vntill they atteine to any perfect knowledge indéed. So that by this means learning doth and is like greatly to decay. And if one aske them, why they kéepe not their children to schoole till they prooue learned, they will answer, Bicause I sée learning and learned men are little estéemed, and me thinke the best of them can hardly liue by the same. And therefore I will set him to an occupation, which will be alwaies sure. As herein they say true, so I cannot but lament the small preferment now adaies that learning getteth in the world amongst men, & the smal account that is made of the same. This is the cause why learning doth, and will in time greatly decay. For who is he that hauing spent all his substance vponupon learning, yea his bodie, strength, and all, and yet can hardly liue thereby, and maintaine himselfe withall, that will couet after learning, which is both so chargeable, and painfull to be come by?
Theod.
Be there not Uniuersities, colledges, and frée schooles, where youth may bee brought vp in learning Gratis without any charges to their parents?
Amphil.
There are such places indéed. But alas they are abused & peruerted to other ends than was intended by them at the first. For whereas those places had great liuings, rents, reuenues, & possessions giuen to them, it was to this onelyonly end and purpose, that those poore children whose parents were not able otherwise to maintaine them at learning, should be brought vp vponupon the charges of the house, and not those whose parents are able to maintaine them of themselues. But now we sée the contrarie is true, and whereas they were giuen to maintaine none but the poore only, now they maintaine none but the rich onelyonly. For except one be able to giuegive the regent or prouost of the house, a péece of mony, ten pound, twentie pound, fortie pound, yea, a hundred pound, a yoke of fatte oxen, or a couple of fine geldings, or the like though he be neuer so toward a youth, nor hauehave neuer so much néed of maintenance, yet he comes not there I warant him. If he canot preuaile this way. Let him get him letters cōmendatory from some of reputation, and perchance he may spéed, in hope of benefite to insue. So that the places in the vniuersities and frée schooles, séeme rather to be solde for mony and frienship, then giuen gratis, to them that hauehave néede, as they ought to be.
Theod.
Are there not many inferior scholes in the country besides, both for the instruction and catechising of youth?
Amhpil.
There are so, almost in eueryevery parish. But alas, such small pittance is allowed the schoolmaisters, as they can neither buy thē libraries, nor which is lesse, hardly maintaine themselues, which thing altogither disuadeth them from their bookes, and is occasion why many a one snorteth in palpable ignorance all daies of their life.
Theod.
Would you hauehave any man without exception, to take vppon him the office of a schoolmaister, and to teach the youth?
Amphil.
No at no hand. First I would wish that eueryevery one that is a schoolmaster, how learned, or vnlearned soeuer, should be examined, as wel for his religion, and his sufficiencie in knowledge, as also for his integritie of life, & being found sound in them all, to be alowed & admitted to teach. For if euerie one that wold should take vponupon him to teach without further triall, then might there great inconuenience follow. For papists and other schismatikes, apostataes, or else whatsoeuer, might thrust in themselues, & so corrupt the youth. Ignorant & vnlearned would take vponupon them high learning, & so delude their schoolers. And if his life should not be answerable to his profession, then should he peruert his auditorie also, Therefore in my iudgement is there great choise to be made of schoolmaisters. Thus they being tried, let them be admitted gratis, by authoritie. But now there is great abuses herein, for being found sufficient in all respects, yet must he be constrained to take a license, whether he will or not, and must pay x.xvi. or xx. shillings for it & yet will this serue him no longer, than he tarieth in that dioces, & comming into another he must pay as much there for ye like license also, whereas peraduenture he shall scarcely get so much cléere in thrée or foure yéeres, in that dioces, they hauehave such fat pasture. But if they would néedes hauehave them to hauehave licenses, (which I grant to be very good.) I would wish they might hauehave them gratis, without mony, for if it be lawfull for them to teach for mony, it is also lawfull without. And if they be not woorthie, it is pittie that mony should make them woorthie, and againe, if they be woorthie, it is pittie that without mony they cannot be so accepted.
Theod.
What way were best to be taken for the good education of youth?
Amphil.
It were good (if it might be brought to passe) that in eueryevery parish throughout the Realme, there were an indifferent able man appointed for the instruction of youth in good letters, hauing a reasonable stipend alowed him of the same parish for his paines. But now they teach and take paines, for little or nothing, which vtterly discourageth them, and maketh manie a colde schooler, in Dnalgne, as experience daily teacheth.
Theod.
Be there men of all kinde of trades, occupations, and artes, as there be in other countries.
Amhpil.
Yea, truely: there are men of all sciences, trades, mysteries, faculties, occupations, and artes whatsoeuer, and that as cunning as any be vnderunder the sunne. Yea, so expert they be, as if they would let a thing alone whē it is well, they were the brauest workmen in the world. But as they séeke to excell and surpasse al other nations, in finenes of workmanship, so now and than they reape the fruits of their vaine curiosity, to their owne detriment, hinderance, and decay.
Theod.
How liue the marchant men amongst them, are they rich and wealthy, or but poore?
Amphil.
How should they be poore, gaining as they do, more then halfe in halfe in euerie thing they buy or sell? And which is more, sometimes they gaine double and triple, if I said quadruple I lied not.
Theod.
I pray you how can that be so?
Amphil.
I will tell you. They hauehave mony to lay foorth vponupon euerie thing, to buy them at the first, and best hand, yea, to ingrosse, and to store themselues with abundance of al things. And then will they keepe these marchandize till they waxe verie scarse, (and no maruaile for they buy vp all things) and so consequently déere. And then will they sell them at their owne prices, or else (being able to beare the mony) they will keepe them still. By this meanes they get the deuill and all, besides these, they hauehave a hundred flights in their budgets to rake in gaine withall.
Theod.
I pray you what be those?
Amphil.
They will go into the countries, and buy vp all the wooll, corne, leather, butter, cheese, bacon, or else what marchandize soeuer they knowe will be vendible, and these they transport ouer seas, whereby they gaine infinit summes of mony.
Theod.
That is woonderfull that they are so permitted: are there no lawes, nor prohibitions to the contrarie, that no wooll, corne, or leather, shoulde be transported ouer seas?
Amphil.
There are good lawes, and great restraints to the contrary, in so much as they be apparent traitors to God, their prince and country, that carrie any of the foresaid things ouer without speciall licence thereto. Yet notwithstanding, either by hooke, or crooke, by night or day, by direct, or indirect meanes, either knowne or vnknowne, they wil conueigh them ouer, though their owne country want the same. But to auoide all dangers, they purchase a licence, & a dispensation for mony, bearing the prince in hand that they do it for some good cause, when indéed the cause is their owne priuate gaine. And for the spéedier obtaining of their desires, they demand licence for the cariage ouer but of so much and so much, when in truth they conuey ouer vnderunder the colour of this their licence ten times, twenty times, yea, a hundred times, fiue hundred times, yea, a thousande times as much more. And thus they delude their prince, impouerish their country, and inrich themselues, féeding, clothing and inriching our enimies with our owne treasure. Hereby it commeth to passe that all things are déerer, and scarser, than otherwise they would be, if restraynt were had, and I warrant them many a blacke curse hauehave they of the poore commons for their doing.
Theod.
Would you not hauehave licences granted for the transporting ouer of such things for no cause?
Amphil.
Yes. But first I would hauehave our owne people serued that they wante not in any case. For it is very vnméete to féede forren nations, and our owne country famish at home. But if it were so, that Dnalgne flowed in abundance and plentie of all things, whatsoeuer are necessarie for the vse and sustentation of man in this life, and other nations (prouided that they bee our fréendes and of christian religion) wanted the same, then would I wishe that some of our superfluitie might be erogate to them, to the supplie of their necessities, but not otherwise. And this standeth both with the lawes of God, charitie, and good conscience.
Theod.
These are marueilous sleights to get mony withall. But I pray you hauehave they no more?
Amphil.
They want none I warrant you, for rather than to faile, they hauehave their false waights, their counterfet ballanc…s, their adulterate measures, and what not, to deceiue the poore people withall, and to rake in mony. But the Wise man telleth them, that false ballances, counterfet weightes, and vntrue measures are abhomination to the Lord. And the Apostle telleth them, that God is the iust reuenger of all those that deceiue their brethren in bargaining. And yet shall you hauehave them in the sale of their wares to sweare, to teare▪ and protest, that before God, before Iesus Christ, as God shall saue my soule, as God shall iudge me, as the Lord liueth, as God receiue me, as God helpe me, by God and by the world, by my faith and troth, by Iesus Christ, and infinite the like othes, that such a thing cost them so much, & so much, and it is woorth this much, and that much, when in truth they sweare as false, as the liuing Lord is true, as their owne consciences can beare them witnesse, and I feare me will condemne them at the day of the Lord, if they repent not. For if a thing cost them ten shillings, they will not blush to aske twentie shillings for it. If it cost them twentie shillings, they will not shame to aske forty shillings for it, and so of al others, doubling, tripling, and quadrupling the price thereof without either feare of God, or regard of good conscience.
Theod.
What say you of the Drapers, and cloth sellers, liue they in the same order that the other doe?
Amphil.
Of Drapers I hauehave little to say, sauing that I thinke them cater cosins, or cosin germans to merchants. For after they hauehave bought their cloth, they cause it to be tentered, racked, and so drawne out, as it shall be both broader, and longer than it was when they bought it almost by halfe in halfe, or at lest by a good large sise. Now the cloth being thus stretched forth in eueryevery vaine, how is it possible either to endure, or hold out, but when a shower of raine taketh it, then it falleth and shrinketh in, that it is shame to sée it. Then hauehave they their shops and places where they sell their cloth commonly very darke and obscure, of purpose to deceiue the buiers. But Caueat emptor (as the old saieng is) Let the buiers take héed. For Technas machinant, & retia tendunt pedibus, as the saieng is: They meane deceit, and lay snares to intrap the féet of the simple. And yet notwithstanding they will be sure to make price of their racked cloth double, and triple more than it cost them. And will not sticke to sweare, and take on (as the other their confraters before) that it cost them so much, and that they doe you no wrong. God giuegive them grace to hauehave an eie to their consciences, and to content themselues with reasonable gaines.
Theod.
I thinke there is great fault to bee found in the first makers of the cloth, for the naughtinesse thereof, as well as in the Drapers, is there not?
Amphil.
No doubt of that. For some put in naughty wool, and cause it to be spun & drawne into a very small thred, and then compounding with the Fuller to thicke it very much, and with the Clothier also to sheare it very lowe, and with some liquide matter, to lay downe the wooll so close, as you can hardly sée any wale, and then selleth it as though it were a very fine cloth indeed. Other some mixe good w…ll, and naughty wooll togither, and vsing i… as before, they sell it for principall good cloth, when it is no thing lesse. And then for their further aduantage, eueryevery vaine, eueryevery ioint, and eueryevery thred must be so tentered and racked, as I warrant it for euer being good after. Now it being thus tentered at his hands, and after at the Drapers handes, I pray you how should this cloth be ought, or endure long?
Theod.
Be there Goldsmithes there any store also, as in some other countries there be?
Amphil.
There are inow, and more than a good meanie. They are (for the most part) very rich, and wealthye, or else they turne the fairest side outwarde as manye doe in D…algne. They hauehave their shops and stalles fraught and bedecked with chaines, rings, golde, siluer, and what not woonderfull richly. They will make you any monster, or antike whatsoeuer of golde, siluer, or what you will. They hauehave store of all kinde of plate whatsoeuer. But what? Is there no deceit in all these goodlye shewes? Yes too many. If you will buy a chaine of golde, a ring, or any kinde of plate, besides that you shall paye almost halfe in halfe more than it is woorth (for they will perusade you the workmanship of it comes to so much, the fashion to so much, and I cannot tell what) you shall also perhaps either hauehave that golde which is naught, or else at least mixt with other drossie rubbage, and refuse mettall, which in comparison is good for nothing. And sometimes or for the most part you shal hauehave tinne, lead, and the like mixt with siluer. And againe in some things some will not sticke to sell you siluer gilt for gold, and well if no worse too now and then. But this happeneth very seldome, by reason of good orders, and constitutions made for the punishment of them that offend in this kind of deceit, and therfore they seldome dare offend therein, though now and then they chance to stumble in the darke.
Theod.
HaueHave you good wines in Dnalgne?
Amphil.
Indéede there are excellent wines as any be in the world, yet not made within the Realme, but comming from beyond seas: which when the vintners hauehave once got into their clouches, and placed in their sellers, I warrant you they make of one hogshead almost two, or at lest, one and a halfe, by mixing & blenting one with another, & infusing other liquor into them. So that it is almost vnpossible, to get a cup of pure wine of it selfe at the tauerne. But harshe, rough, stipticke, and hard wine, neither pleasant to the mouth, nor wholsome to the bodie. And notwithstanding that they gaine (welneare) one hogshead in another, yet shall their measures, their gallons, pints, and quarts be so spare, and their prices so hie, that it is woonderfull to sée. And if a poore simple man go to drinke a pint of wine for the strengthening of his bodie, and for necessities sake onelyonly, he shall be sure to hauehave that wine brought him, that is too bad, though his monie (I am sure) is as good as the rich mans. But if a man of countenance come to drinke for pleasure & nicenesse, he shall hauehave of the best wine in the seller, though his mony be no beter than the poore mans. With infinite the like abuses, which I omit.
Theod.
HaueHave you any thing to say of Butchers, and those that kill and sel meate to eate?
Amphil.
Nothing but this: that they are not behind in their abuses, fallacies, and deceits. For whereas they pay a certeine price for a fat béefe, they are so impudent that they thinke their market is naught, except they may gaine halfe in halfe, or the best quarter at the least. And to the end their meate may be more saleable to the eie, the fairer, and the fatter, they will kill their beasts, and suffer the bloud to remaine within them still, for this cause that it may incorporate it selfe in the flesh, and so thereby the flesh may not onelyonly be the weightier (for in some places they buy all by waight) but also may séeme both fresher, fairer, newer, tenderer, and yonger. And which is more commonly they vse to blowe, and puffe it vp with winde, to the end it may séeme bigger, fatter, and fairer to the eie. Or if the meate it selfe be leane, and naught, then will they take the fat of other meate, and pin vponupon the same very artificially, and all to delude the eies of the beholders. And though it be neuer so old meate, tough, and stale, yet will they sweare, protest, and take on woonderfully, that it is very new, fresh, and tender. So that no more in them than in others, there is little conscience at all. There be some of them also now and then that will not sticke to sell meate which hath died (perchance) in a ditch, if it be worth the eating (which is most lamentable) and yet wil beare the world in hand that it is excellent meate, that it died kindly, and so soorth. So that hereby infinite diseases are caught, and manie times present death insueth to the eaters thereof.
Theod.
Is meate déere or good cheape there for the most part?
Amphil.
It is commonly déere, seldome good theape, and the reason is, bicause a sort of insaciable cormorants, gréedie grasiers I meane, who hauing raked togither infinite pasture, féed all themselues, and will not sell for anie reasonable gaine, and then must the Butchers néedes sell déere, when as they buie déere.
Theod.
Why? would you hauehave no grasiers, then how coulde there bee anie meate fatted?
Amphil.
Yes I would hauehave grasiers. But I would not hauehave a few rich cobs to get into their clowches almost whole countries, so as the poore can hauehave no reléefe by them. For by this meanes pastures and groundes are not onelyonly excessiuely déere, but also not to be got of any poore men for monie, whereby it commeth to passe, that the poore are impouerished, and the rich onlie benefited. Yea so greatly are the poore hereby inthralled, that they can hardly get a peece of ground to kéepe so much as a poore cow or two vponupon for the maintenance of themselues, and their poore families. This is a great abuse: for by this meanes rich men eat… vp poore men, as beasts eate vp grasse.
Theod.
Doe the gentlemen and others, take in commons & inclosures (as your words séeme to implie) for their better féeding?
Amphil.
Yea, almost all indifferently. For whereas before was any commons, heathes, moores, plaines, or frée places of féeding for the poore and others, euen all ingenerall, now you shall hauehave all seuerall, inclosed, and appropriate to a few gréedy gentlemen, who will neuer hauehave inough, till their mouths be full of clay, and their bodie full of grauell. Commons and moores which were woont to be the onelyonly staie of the poore, & whervpon eche might kéepe cattle, both neate and shéepe, according to his estate, are now taken from them, wherby manie are constrained either to famish, or else to beg their breade from doore to doore. So that in proces of time if these inclosures be suffered to continue, the state of the whole Realme will mightily decay, a few shall be inriched, & many a thousand poore people both men, women, and children, in citie and country, vtterlie beggered. Oh it was a goodlie matter, when the poore man might turne out a cow, or two, & certeine numbers of shéepe to the commons, and hauehave them kept well vponupon the same, both winter & sommer, freely without costing them ought, whereas now they are inclosed, made seueral, and imploied to the priuate commoditie of a few ambicious gentlemen, so as the poore man cannot kéepe so much as a pig or a goose vponupon the same.
Theod.
It is great pittie that such oppression of the poore should be borne withall or suffered in any of what degrée soeuer.
Amphil.
It is so. But what than. You shall hauehave some that not for the benefit of grafing, and féeding onelyonly will take in commons, and inclosures, but also some that for vaine glorie, worldly pompe, promotion & foolish pleasure, will not sticke to pull downe whole townes. subuert whole parishes, and turning foorth all a begging, rather then to faile, make them parkes, chases, warrants and I cannot tell what of the same. And when they hauehave thus done, their bucks, their does, their stags, harts, hinds, conies and the like, not onelyonly not fead, intra gyrum suum, Within their circuit, but eate vp and deuoure all the poore mens fields, …orne, grasse and all. So that it is hard if any poore mans corne scape their fangs within a dozen myles compasse, which is a pitifull and a lamentable case.
Theod.
Would you not hauehave parkes, and chases for game?
Amphil.
I disalow them not. But I would not hauehave them to be made of the poore mens liuings, nor yet to stand to the preiudice of the whole country adioining. Therefore if they will hauehave parkes and chases. First let them see that they be of their owne proper lande, and then that they be no annoiance to the country about, and then let them hauehave them in the name of God.
Theod.
Be there any grasiers of sheepe there also.
Amphil.
Two manie, if it pleased God. For nowe euerie meane gentleman if he can pretend (though neuer so little) title to any cō mon, heath, moore, or pasture, he will hauehave it, quo iure, quaue iniuria, Either by hooke or crooke. And wheras before time there hath bin a whole parish or towne maintained vponupon the same, now is there no bodie there dwelling, but a sheepeheard and a dogge folling vnderunder a hush▪ Thus are whole parishes and townes made praies to rich grasiers. Yea, you shall hauehave some grasiers to keepe fiue hundred, a thousand, fiue thousand, ten thousand, twentie thousand sheepe of his owne at one time, now iudge you what infinite commodities ariseth hereof. Besides that, when they fell their wooll (as though they gayned not inough otherwise) it is a worlde to sée what subtilties, (I will not saie what falsities) they vse in the sale thereof. As first, to intermixt and blente the good and naughtie wooll togither, to winde it vppe clooselie that if shall not be seene within. And which is more, because they sell all by waight, they will not sticke to vse sinister meanes to make it pease well in waight. Some lay it after it is clipped from the sheepes backe in a moyst seller, vnderneath the grounde to the ende that the moysture, humiditie, and wette of the seller may instill into it, and so may pease the more. Othersome will cast wette salt into it, which in time will liquifie, and cause it to be the waightier. With manie other the like wicked sleights, and legerdimeanes, whereof for that I would rather giuegive them a taste in hope of amendment, then a plaine description for feare of displeasing them, at this time I will omit to speake any more till further occasion be offered.
Theod.
Is the lande there possessed in common, or else is their propertie in all things, and so consequently landlords?
Amphil.
There is not onelie a propertie in lands there, but also in all things else, and so landlords inow more then be good ones iwis.
Theod.
Doe they let out their lands, their farmes, and tenements, so as the poore tenants may liue well vponupon them.
Amphil.
Oh no. Nothing lesse. But rather the contrarie is most true. For when a gentleman or other hath a farme, or a lease to let: first he causeth a surueior to make strict inquirie what may be made of it, and how much it is woorth by yéere, which being found out, and signified to the owner, he racketh it, straineth it, and as it were so setteth it on the tenter hookes, stretching eueryevery vaine, and ioint thereof, as no poore man can liue of it. And yet if he might hauehave it fréely for this racked rent too, it were somewhat well. But (out alas, and fie for shame) that cannot be. For though he pay neuer so great an annuall rent, yet must be pay at his entrance a fine, or (as they call it) an income often pound, twenty pound, forty pound, threescore pound, an hundred pound, whereas in truth the purchase thereof is hardly woorth somuch. So that hereby the poore man if hee hauehave scraped any little thing togither, is forced to disburse it at the first dash before he enter the doores of his poore farme, wherin, what through the excessiue fine, and the unreasonable rent, he is scarse able to buy his dog a lofe, liuing like a begger, or little better all his life after. The time hath béene, and not long since, when men feared God, & loued their brethren, that one might hauehave had a house, with pasture lieng to it, yea good farmes, leases, and liuings for little or nothing. Or (as some hold) for a Gods penie as they called it. But howsoeuer it be, certeine it is, that that farme or lease, which one might hauehave had then for ten shillings, is now woorth ten pound. For twentie shillings, now is woorth twentie or threescore pound. For fortie shillings, is now woorth fortie pound, or an hundred pound and more.
Theod.
Then I perceiue, they let not out their land after the old rent: doe they?
Amphil.
No. You may be sure of that, they louelove nothing worse. They cannot at any hand brooke or digest them that would counsel them to that.
Theod.
Why? HaueHave not landlords authoritie, and may they not make as much of their owne lands as they can? They count that good policie, and I hauehave heard them say: Is it not lawfull for me to liue vponupon mine owne, and to get as much for it as I can?
Amphil.
They must first consider that the earth is the Lorde (as the Psalmograph saith: Domini est terra, & plenitudo eius, The earth is the Lords, and the fulnesse thereof) and all that dwelleth therein. And therefore being the Lords in propertie, it is theirs but in vse onelyonly. And yet not so. But that they ought to lay it foorth to the support of the poore, that all may liue iointly togither, & maintaine ye state of the common wealth to Gods glorie. For otherwise if a few rich cobs shuld hauehave al, & the poore none▪ it shuld come to passe; that the state of the cōmon wealth would soone decay, & come to confusion. They ought also to consider how they came by their lāds, whether by right or wrong. If by right, then are they bound by Gods lawe, and good conscience to let forth the same so as the poore may well liue vponupon them. But if they posses the wrongfully, then ought they to surrender their tytle, and giuegive it to the right heire: but take them with that fault & cut of their necks. No man ought to poole and pill his brother, nor yet to exact, and extort of him more than right, & reason requireth, being sure that the same measure which he measureth to others, shal be measured to him againe▪ EueryEvery one must so deale with his owne, so let it out, & so liue as others may liue by him & not himself alone, for the earth is comon to al Adams children, & though fortune hauehave giuen more abundance to some than to other some, yet dame nature hath brought foorth al alike, & wil receiue them againe into hir wombe alike also. And therefore ought euerie christian to doe to others, as they would wish to be done to, which lawe if it were obserued well, would cut of al oppression whatsoeuer.
Theod.
I pray you how came noble men, and gentlemen by their lands at the first?
Amphil.
Cicero saith that in the beginning before the world was impeopled men cōming into huge & wast places inhabitable, either toke to thēselues asmuch land as they would or else wan it by ye sword, bought it by purchase, had it by gift, or else receiued it from their forefathers, by lineal discent, or hereditary possessiō. Which saieng of his must néedes be true both in the people of the former world & in vsus also. Then seeing this is so, ought not eueryevery good christian to set forth his lande so as poore men may liue vponupon it aswel as himselfe▪ whosoeuer doth not this, eschewing al kind of exaction polling, pilling & shauing of his poore tenants, he is no perfect member of Christ, nor doth not as he would be done by.
Theod.
You talked before of fines, and incomes, what if a poore man be not able to paye them, what then?
Amphil.
Then may he go sue ye goose, for house gets he none, ye deui…l shal hauehave it before him, if he will giuegive him mony inough: no, if ye fine be not paid (thogh ye rent be neuer so gret) he shall hauehave a fig, assone as a house. If ye a poore man hauehave got neuer so litle a stock to liue vponupon, & to maintaine his occupation or trade withall, yet shall he be constrained to sell the same, yea, peraduenture all the goods and implements he hath to pay this fine, so that during ye whole terme of his life, he shall hardly recouer the same againe. And then his lease being expired, out of doores goes he, for that he is not able to pay as great a fine or greater than before. Thus are many a one with their wiues, children, and whole families turned out a beging, and die not a fewe of them in extreeme miserie.
Theod.
I thought one might hauehave had a farme, or a lease for a reasonable rent yéerely, without any fine or income paieng.
Amphil.
One would thinke so. For paieng as much yeerely, as can be made of the thing it selfe, I wonder what deuill put it into their heads, to receiue such fines and incomes to vndoe the poore withall. The deuill himselfe I thinke will not be so straite la…d, nor yet so nigard to his seruants, as they are to their poore tenants. For whereas they will not let out a farme or a lease for one and twentie yeeres without a great fine, the deuill will giuegive them his whole territorie and kingdome of hell, to their inheritance for euer, and that freely, paieng nothing for the same. And yet notwithstanding all this. There are some landlords, (nay lewdlords) that hauing racked their rents to the vttermost, exacted fines, & made all that euer they can of their farmes, will yet proceede further, and as men neuer content with inough, will hauehave their poore tenants to pay a yeere or two yeeres rent before hande, promising them (before they hauehave it) that they shall pay no more rent yeerelie, till the same be runne vp. But when they hauehave it, they pay their yeerely rent notwithstanding, and neuer receiue any restitution for the other. And at euerie change forsooth they must take newe leases, and pay new fines, being borne in hand that their leases before are insufficient, and of no effect. And sometimes foure or fiue yeres yea, ten, twentie, fortie, or fiftie yeeres before their former lease be expired, shall they be constrained to renue their leases, and disburse great somes, or else hauehave their houses taken ouer their heads. Besides, as though these pollages and pillages were not ill inough, if their leases be not warely and circumspectly made (all quirks, and quiddities of the lawe obserued) they will finde such meanes (or else it shal go verie hard) that the poore man shall forfait his lease, before his lease be expired: which thing if it happen, out goes the poore man, come on it what will.
Theod.
Are the instruments, the writings, & cōueiāces in that land so intricate, as they are hard to be kept, for so I gather by your words?
Amphil.
Yea truly. For whereas in times past when men dealt vprightly, and in the feare of God, sixe or seuen lines was sufficient for the assurance of any péece of land whatsoeeuer, now 40.60.100.200.500. nay a whole skin of parchment, and sometimes 2. or 3. skins will hardly serue. Wherin shalbe so many prouisoes, so many circumstances, so many exceptions, particles, & clauses, & so many obseruances, that it is hard for a poore ignorant man to kéep halfe of thē: and if he fail in one of the lest, you knowe what followeth. In former time a mās bare word was sufficient, now no instrument, band, nor obligation can be sure inough. Fy vpō vsus, what shal becom of vsus? we are they of whom the prophet speaketh, saieng: There is no faith, there is no truth nor righteousnes left vponupon the earth. God be mercifull vntounto vsus.
Theod.
Seing that farms, and leases are so déere, I am persuaded that euerie thing else is déere also: is it not so?
Amphil.
Yea truly it cannot be chosen. And yet it is strange, that in abundance of althings there shuld be dearth of all things, as there is.
Theod.
Who is it long of, can you tell?
Amphil.
Truly of the landlords onlie in my simple iudgment: for when as they inhance the rents, & set their fines on tenter as they do, how should the poore man do? Must he not sel al his things a great deale the deerer? Else how shuld he either saue himselfe, pay his rent, or maintaine his familie? so that these gréedy landlords are the very causers of al the derth in Dnalgne for truly they are worse than the caterpillers & locusts of Egypt, for they yet left some thing vndeuoured, these nothing, they spoiled but for a time, these for euer: those by commandement from God, these by commission from the diuel.
Theod.
How I pray you doe these iollie fellowes spend these wicked gotten goods?
Amphil.
I shame to thinke, & I blush to tell you how. For, for the most part, they spend it in dicing, carding, bowling, tennise plaieng, in rioting, feasting, & banketing, in hauking, hunting, & other the like prophane exercises. And not onlie vponupon these things do they spend their goods (or rather the goods of the poore) but also in pride their Summū gaudiū, & vponupon their dansing minions, that minse it ful gingerlie God wot, tripping like gotes that an egge wold not brek vnderunder their féet. But herof inough, & more than perchance wil plese their dein…y humors.
Theod.
Do they excéed in pride of apparel, or are they very tēperate, & sober minded people?
Amphil.
They are not onelyonly not inferior to any nation in the world in the excesse of apparell, but are farre woorser, if woorser can be, For the taylers doe nothing else but inuent new fashions, disguised shapes, and monstrous formes of apparell eueryevery day. Yea surely I thinke they studie more in one day for the inuention of new toies, and strange deuises in apparell, than they doe in seauen yeeres, yea, in all the daies of their life for the knowledge of Gods word.
Theod.
Me thinke then by your reasons it séemeth, that Tailors are the causers of all that monstrous kind of attire worne in Dnalgne, and so consequently are guiltie of all the euill committed by the same.
Amphil.
You say very truly. For Mali alicuius author, ipsius mali, & malorum omnium quae ex inde orientur, reus erit coram Deo, The author of any euill, is not onelyonly giltie before God of the euill committed, but also of all the euill, which springeth of the same. Therefore I would wish them to beware, & not Cō municare alienis peccatis, To be partakers of other mens sinnes, for be sure they shall finde inough of their owne to answer for. But so far are they from making conscience hereof, that they heape vp sinne vponupon sinne. For if a man aske them how much cloth, veluet, or silke wil make a cote, a dublet, a cloke, a gowne, hosen, or the like, they must néeds hauehave so much, as they may gaine the best quarter thereof to themselues. So play they with the lace also: for if tenne yards would serue, they must hauehave twentie, if twentie would serue, they must hauehave fortie, if fortie woulde serue, they must hauehave sixtie, if sixtie would serue, they must an hundred, and so forward. Besides that, it must be so drawne out, stretched, and pulled in in the sowing, as they get the best quarter of it that way too. Then must there as much go for the making, as halfe the garment is woorth. Besides this, they are in league, and in sée with the Drapers and Clothsellers, that if a man come to them to desire them to helpe them to buy a péece of cloth, and to bring them where good is, they will straightway conduct them to their feer, and whatsoeuer price hee setteth of the cloth, they persuade the buier it is good, and that it is woorth the money, whereas indéed it is nothing so, nor so. And thus they betwixt them diuide the spoile, and he (the tailor) receiues his wages for his faithfull seruice done. If a man buy a garment of them made, hee shall hauehave it very faire to the eie (therfore it is true: Omne quod gliscit non est aurum, Euerie faire thing is not the best) but either it shalbe liued with filthie baggage, and rotten geare, or else stretched & drawne out vponupon the tenter, so as if they once come to wetting, they shrinke almost halfe in halfe, so as it is a shame to sée them. Therefore I aduise eueryevery one to sée to his garments himselfe▪ and according to the old prouerbe: Sit oculus ipsi coquus, Let his eie be his best cooke, for feare lest he be serued of the same sawce, as manie hauehave béene to their great hinderance.
Theod.
I hauehave heard it saide that they vse great ruffes in Dnalgne, do they continue them still as they were woont to doe, or not?
Amphil.
There is no amendement in any thing that I can sée, neither in one thing nor in other, but eueryevery day woorser and woorser, for they not only continue their great ruffes still, but also vse thē bigger than euer they did. And wheras before they were too bad, now they are past al shame & honestie, yea most abhominable and detestable, and such as the diuell himselfe would be ashamed to weare the like. And if it be true, as I heare say, they hauehave their starching houses made of purpose, to that vse and end only, the better to trimme and dresse their ruffes to please the diuels eies withall.
Theod.
HaueHave they starching houses of purpose made to starch in? Now truly that passes …hall that euer I heard. And do they nothing in those brothell houses (starching houses I shuld say) but onelie starch bands and ruffes?
Amphil.
No, nothing else, for to that end only were they erected, & therfore now are consecrate to Belzebub and Cerberus archdiuels of great ruffes.
Theod.
HaueHave they not also houses to set their ruffes in, to trim them, and to trick them as well as to starch them in?
Amphil.
Yea marry hauehave they, for either the same starching houses (I had almost said farting houses) do serve the turn, or else they hauehave their other chambers and secret closets to the same vse, wherein they tricke vp these cart-whéeles of the diuels charet of pride, leading the direct way to the dungeon of hell.
Amphil.
What tooles and instruments hauehave they to set their ruffes withall. For I am persuaded they cannot set them artificially inough without some kind of tooles?
Amphil.
Very true: and doe you thinke that they want any thing that might set forth their diuelrie to the world? In faith sir no, then the diuell were to blame if he should serue his clients so, that maintaine his kingdome of pride with such diligence as they doe. And therefore I would you wist it, they hauehave their tooles and instruments for the purpose.
Theod.
Whereof be they made I pray you, or howe?
Amhpil.
They be made of yron and stéele, and some brasse, kept as bright as siluer, yea and some of siluer it selfe, and it is well, if in processe of time they grow not to be gold. The fashion whereafter they be made, I cannot resemble to any thing so well as to a squirt, or a squib…e, which little children vsed to squirt out water withall, and when they come to starching, and setting of their ruffes, than must this instrument be heated in the fire, the better to stiffen the ruffe. For you know heate will drie, and stiffen any thing. And if you woulde know the name of this goodly toole, forsooth the deuill hath giuen it to name a putter, or else a putting sticke, as I heare say. They hauehave also another instrument called a setting sticke, either of wood or bone, and sometimes of gold and siluer, made forked wise at both ends, and with this (Si diis placet) they set their ruffes. But bicause this cursed fruit is not yet grown to his full perfection of ripenesse, I will therefore at this time say no more of it, vntil I here more.
Theod.
What is the leather in that country excellent good, and wel tanned, or but indifferently. I hauehave heard some complaine of it.
Amphil.
There is of both sorts as of all thing… else, but as there is some naught (I can not denie) so is there othersome as good, as any is vnderunder the sunne. And yet I must needes confesse, there is great abuse in the …anners, makers, curriers, and dressers of the same: for you shall hauehave some leather scarcely halfe tanned, so that within two or thrée daies or a wéek wearing (especially if it come in any weat) wil straight way become browne as a hare backe, and which is more, fléete and run abroad like a dishclout, and which is most of all, will holde out no water, or very little. And the saieng is (Erubesco dicere, I shame to speake it) that to the ende they may saue lyme and barke, and make the spéedier returne of their mony, they will take vp their hides before they b…e halfe tanned, and make sale of them. And as herein they are faultie and much to be blamed, so in the surprising of their hides, they are worthie of reprehension. For that which they buy for ten shillings, they will hardly sell for twentie shillings, that which they buy for twentie shillings they will not willingly sell for fortie shillings. And thus by this meanes, they make shooes vnreasonable deere.
Theod.
Then the fault is not in the shoomakers onelyonly, that shooes be so deere?
Amphil.
There is fault inough in them also. For wheras the others inhause the price of their hides excessively, these felowes, racke it very vnconcionably. And yet if the shooes were good, though déere, it were somwhat tollerable, but when they shall be both naught, and yet déere too, it is too bad, and abhominable. Now if you aske the shoomakers in whom the fault doth consist, they will answere you strait in the …anner. But this is certeine, that as there is a horrible fault in the tanner, so there is more, or as much in the shoomaker. For first of all the shoomaker liquoreth his leather, with waterish liquor, kitthen stuffe, and all kinde of baggage mingled togither. And as though that were not ill inough, they saie they vse to put salt in the liquor, wherewithall they grease the leather of purpose, to the ende that the leather shal neuer hold out water. And truelie it is verie likelie, they doe so, or some such like thing, for surelie almost none of their leather will holde out water, nor scarselie durt neither. Besides this it is a worlde to see how lowsely they shall be sowed, with hotte alles, and burning threedes, euerie stitche an inch or two from another, so as with in two or three daies you shall hauehave them seamerent and all too betorne. And yet as though this were not ill inoughe they adde more. Sometimes they will sell you calues leather for cow leather, horse hides for oxe hides, and truelie I thinke rotten shéepe skins for good substantial & dureable stuffe. And yet shall a man pay for these as well as for better stuffe. And to the ende they may séeme gaudie to the eie, they must be stiched finelie, pincked, cutte, karued, rased▪ nickt, and I cannot tell what. And good reason, for else would they neuer be sold. The inwarde soole of the shooe commonlie shall be no better then a cattes skinne, the heeles of the shooes shall be little better. And if the sooles be naught (as they be indeede, yet must they be vnderlaied with other peeces of leather, to make them seeme thicke, and excellent stuffe, whereas indeede they are nothing lesse. And to make the sooles stiffe, and harde, they must be parched before the fire, and then are they most excellent sooles, And such as will neuer be worne, no I thinke not in halfe a coopple of daies, which is a woonderfull thing. Oh, farewell former worlde, for I hauehave hearde my Father saie, and I thinke it most certeinely true, that a paire of shooes in those daies woulde hauehave kept a man as drie as a feather, though he had gone in water all the daye thorowe, Yea, all the weeke thorow, to the very last day, and would hauehave serued a man almost a whole yeere togither, with a little repairing. But now five or sixe paire, halfe a score, yea, twentie paire of shooes will scarsely serue some a yeere, such excellent stuffe are they made of. But let all shooemakers tanners, and the rest, take héed, for at the day of iudgement they shal render accounts for this their doing. And hereof hitherto.
Theod.
Be there any Brokers, or such kind of fellowes in your country?
Amphil.
If it be a thing that is good, it is a doubt whether it be there, or no, but if it bee naught (as brokerie is) then past peraduenture it is there.
Theod.
What maner of fellowes are those Brokers, for truly their profession, and the vse thereof is vnknowne to me, saue onelyonly that I hauehave heard of some of their dealings?
Amphil.
Séeing that you are ignorant of this goodly mysterie, and high profession of brokerie, and also so desirous to knowe the truth of them, I will in few words (as briefly as I can) declare vntounto you the substance thereof. These Brokers are iolly fellowes forsooth, and such as in the heginning of their occupation, hauehave either iust nothing, or else very little at all, who when they hauehave attempted, and assaied by all kind of meanes, and waies to liue, and cannot by any of them al either any thing thriue, or which is lesse, not so much as maintaine their poore estate withall, though but meanly, then fall they into acquaintance with loose, dissolute, and licentious persons, either men or women, to whom all is fish that comes to net, and who hauehave limed fingers, liuing vponupon pilfering, and stealing, and of these they-buy for little or nothing, whatsoeuer they shal hauehave filched from any. And thus by this meanes in processe of time, they feather their nests well inough, and growe (many of them) to great substance and wealth.
Theod.
Will they buy any thing whatsoeuer commeth to hand?
Amphil.
Yea all things indifferently without any exception. All is good fish with them that comes to net. They will refuse nothing whatsoeuer it be, nor whom soever bringeth it, though they be neuer so suspitious, no although it be as cléere as the day, that it hath béene purloined by sinister meanes from some one or other. And can you blame them? For why? They hauehave it for halfe it is woorth.
Amphil.
What wares be they (for the most part) which these Brokers doe buy and sell?
Amphil.
I told you they wil refuse nothing▪ But especially they buy remnants of silks, veluets, satins, damasks, grograins, taffeties, lace either of silke, gold, siluer, or any thing else that is worth ought. Othersome buy cloakes, hose… dublets, hats, caps, coates, stockings, & the like. And these goodly marchandize, as they hauehave them good cheape, so they will sel them againe to their no small gaines.
Theod.
If this be true, that they will receiue all, and buy al that comes to hand, than it must néedes he that this is a great prouocation▪ to many wicked persons, to filch & steale whatsoeuer they can lay their hands vponupon, seing they may hauehave such good vent for ye same? Is it not?
Amphil.
You say very true. And therfore I am perswaded that this dunghill trade of brokerie newly sprong vp, & coined in the deuils minting house the shoppe of all mischiefe hath made many a théefe moe then euer would hauehave bin, & hath brought many a one to a shamefull end at Tiburne, & else where. Yea I hauehave hard prisoners (and not any almost but they sing the same song) when they hauehave gone to execution, declaime, & crie out against brookers. For said they, if brokers had not bin, we had not come to this shamefull death, if they would not hauehave receiued our stollen goods, we woulde neuer hauehave stollen them, and if we had not stollen them we had not bin hanged.
Theod.
Then it semeth by your reasons, that brokers are in effect accessary to the goods feloniouslie stolen, & are worthie of ye same punishment y• the others that stale thē are worthy of?
Amphil.
They are so, if before they buy them they know precisely that they are stolen, & yet notwithstanding will not onelyonly willingly buy them, but also rather animate, than disanimate them to persevere in their wickednes, as this their gréedy buieng of their wares doth argue yt they doe. This maketh many a tailer to aske more cloth, more silk, veluet, & lace, than he nedeth, & all to the ende the broker may hauehave his share, for be they neuer so litle scraps or shreds or short ends of lace, or smal peces, of veluet, satan, silk or ye like, the broker wil giuegive mony for thē, with a wet finger. This maketh many seruāts to pilfer, filch, & purloin frō their masters, some a yard or two of veluet, satin, taffety, lace silk, & what not, some hats cots, cloks, & the like & some one thing, some another: this hindereth the merchant man, is discomodious to ye tailer, & beneficial vntounto none, but to thēselues: & therfore as they be the seminaries of wickednes, so I besech God, they may be supplanted, except they amend, which I hardly looke for at their hands.
Theod.
What woulde you hauehave them to do, that they may exercise their trade, with good conscience, both before God, and the world?
Amphil.
I would wish them to doe thus, which if they would doe, they might vse their trade in the feare of GOD, both with good conscience before the Lord, with honestie before the world, and finallie to the lesse detriment of the common wealth. First let them be sure, that the goods which they buy be truely and iustly come by of the sellers thereof. And to the end, that herein they may not be deceiued. Let them examine the matter strictly, where they had it, whose it is, vponupon what occasion they would sel it. And in conclusion not to buy it, vntill they hauehave gone themselues to the right owners of the goodes, and if they find all things well, that they may with good conscience buy it, let them giuegive reason for it, else not. And if eueryevery brooker would deale thus, their would not so many false knaues bring them such lauish of stollen goods, as they do, neither should their trade grow as it doth into hatred, and contempt.
Theod.
You saide before (except I be deceiued) that if they know before they buy any wares, that the same is stollen, if they than buy them, they are accessary to the same goods so felonously stollen, & so are worthie of the same punishment, that the principals are woorthie of, I pray you what punishment is inflicted vponupon accessaries in Dnalgne.
Amphil.
Accessories are punishable by the lawes of Dnalgne with the same punishment that the principals are to be punished withall (for so the lawe standeth) but in the execution thereof, we sée the cleane contrarie practised. For when as a théefe, or a fellon stealeth any thing, hee bringeth it to his receiuer, who though he knowe it to be stolen, yet with alacritie admitteth it into his custodie, and reteineth it, hereby making himselfe accessorie, and guiltie of the felonie committed. And yet notwithstanding when execution is to be done for the same, the principall is (peraduenture) hanged vp, the other that is the accessorie is not once spoken of, nor none can saie blacke is his eie. But howsoeuer it be, I cannot be otherwise persuaded, but that the receiuers, and accessories are a great deale more woorthie of death (by the penall lawes) than he who stealeth the thing it selfe whatsoeuer it be. Bicause if they had not any to receiue their stolen goods they would not steale at all. And therefore are the receiuers (in my simple opinion) rather the authors, and the principals (especially if they know before they receiue it, that it is stolen) then they that commit the fact, and being the authors of the euill comitted, they are to be punished rather than the perpetrators of the fact it selfe. But for want of due punishment to be executed as well vppon the one as vppon the other, we sée gréeuous crimes, and flagicious facts without all remorse, or feare of God, daily committed. Good lawes there are, both for the repressing of these, and al other enormities whatsoeuer, but the want of the due execution thereof, is the cause why all wickednes and mischiefe dooth reigne and rage euerie where as it doth, God amend it if it be his good pleasure. And thus much briefly of the noble science of brokerie.
Theod.
What hospitalitie is there kept, or reliefe for the poore?
Amphil.
Uery smal. For as for the poore tenants and cōmons, they are not able to maintaine any hospitalitie, or to giuegive any thing to the poore, their rents are so raised, & their fines so inhansed, and yet notwithstanding they minister (I am persuaded) more reléefe to the pore than the rich & welthie doe: more poore are fed at their dores than at the rich: more clothed at their hands than at the rich, & more lodged and harboured in their poore houses, than in the rich. But yet can I not denie but that the gentlemen, & others kéepe sumptuous houses, lusty ports, and great hospitalitie, but so as the pore hath the lest part therof, or rather iust nothing at all. If the poore come to their houses, their gates be shut against them, where they standing frost and snow, haile, wind or raine whatsoeuer, are forced to tary two houres, 3.4. yea sometimes halfe a day, and then shal they hauehave but the refuse, and the very scraps neither. And well if they hauehave any thing too, in stéed whereof they are sometimes sent to prison, clapt in irons, manicled, stocked, and what not. This is the almes that most men giuegive.
Theod.
Then it séemeth that the poore are simplie prouided for?
Amphil.
They are so indéed, God amend it. And yet I am not so full of foolish pittie that I would hauehave all kind of beggers indifferently without any exception to be fed and nourished vponupon the sweat of other mens browes.
Theod.
Doe you make a difference of beggers then? Are there two sorts of them?
Amphil.
Yea, there are two sorts. One sort is of stout, strong, lustie, couragious, and valiant beggers, which are able to worke, and will not. These at no hand are not to be relieued (for qui non operatur non manducet, saith the apostle, He that will not worke, let him not eat) but are to be compelled to worke, and not to liue vponupon other mens labours. For he that reléeueth these, maintaineth them in their idlenesse, and taketh awaie the childrens bred, and giueth it to dogs. These are as drone bées, that liue vponupon the spoile of the poore bées that labour and toile to get their …itting with the sweat of their faces. If such fellowes as these will not worke, but liue vponupon begging, let them be punished and imprisoned till they be content to worke. The other sort of beggers are they, that be old, aged, impotent, decrepite, or lame, sicke, sore, or diseased, these I would wish should be looked vntounto: and these are they that euerie Christian man is bound in conscience to reléeue.
Theod.
What order would you hauehave obserued in these respects?
Amphil.
The former sort of sturdie valiant beggers, which are able to worke and will not, I would wish them to be compelled to worke, or else not to hauehave any reléefe giuen them. And if they would not work, to punish them, if that will not serue, to hang them vp. But herein I would wish a prouis…, that being content to worke, they might hauehave maisters prouided thē, with reasonable wages, for many would faine worke, and can get none, and than if they will not worke, to Tiburne wish them. The other sort of beggers which are either halt, lame, impotent, decrepi…e, blind sicke, sore, infirme, and diseased, or aged and the like, I woulde wish that they should be maintained euerie one in his owne parish, at the costs and charges of the …ame. And if the parish be not able to maintain so manie, then that there should be collections & contributions made in other parishes to supplie their want, and …o the former poore people to be maintained therevpon. For wante of which godlie order, and constitution, there are infinite of the foresaid persons that die some in ditches, some in holes, some in caues, and dens, some in fields, some in one place, some in another, rather like dogs than christian people. For notwithstanding that they be neuer so impotent, blind, lame, sick, old, or aged, yet are they forced to walke the countries from place to place to séeke their releefe at eueryevery mans doore, except they wil sterue or famish at home, such vnmercifulnes is in Dnalgne. Yea, in such troups doe they flocke, and in such swarmes, doe they flow, that you can lightlie go no way, but you shall see numbers of them at euerie doore, in euerie lane, and in euerie poore caue, and as though this were not extremity inough they driue them from citie to citie, from parish to parish, from towne to towne, from hundred to hundred, from shire to shire, and from country to country like flocks of shéepe. Here they dare not tarrie for this Iustice, nor there for that Iustice, here for this man, nor there for that man, without a licence or a pasport, wheras a man would thinke their old age, their hoare haires, their blindnesse, lamenesse, and other infirmities shoulde bee pasports good inough for them to go abrod withal▪ if they cannot get reléefe at home. But if the former order that eueryevery parish should maintaine their poore were taken, then should they neither need to go abroad, nor otherwise want their daily reléefe.
Theod.
Are there no hospitals, spittles, la…ar houses, almes houses, nor the like, for the reléefe of these poore people?
Amphil.
Yes there are some such in cities, townes, and some other places, wherin manie poore are reléeued, but not the hundred part of those that want. For the supplie wherof would God there might be in euerie parish an almes house erected, that the poore (such as are poore indéed) might be maintained, helped▪ and reléeued. For vntill the true poore indéed be better prouided for, let them neuer thinke to please God. Is it not great pity when a man can passe no waie almost neither citie nor country, but shall hauehave both halt, blind, lame, old aged, sicke, sore & diseased hanging vponupon his sleue, and crauing of …eléefe▪ Whereas if the former order were established, then should none at al néed to go abroad, but al shuld hauehave sufficient at home. The reformed churches beyond seas, and euen the French, Duch, & Italian churches in Dnalgne are worthie of great cōmendations herin, & shal rise vp the day of iudgment to our codemnation except we repent & amend our vnmercifulnesse towards the poore. These good churches folowing the counsel of the almighty who …iddeth that there be no begger amongst vsus, suffer neuer a one of their countrymen, nor yet any other dweling in their parish to beg or aske almes without his parish, nor yet in his parish neither, but by mutual contribution and collectio…s maintaine them, & minister to their necessities in all things, Which thing GOD grant the churches of Dnalgne may once begin to practise amongst themselues, that God may be glorified, and the poore members of Christ Iesus reléeued and maintained.
Theod.
Be there husbandmen there, & such others as manure and till the ground, for the further increase of fruits, to the maintenance of the commonwealth▪
Amphil.
There are of such indeed good store and as excellent men in that kinde of exercise, as any be vponupon the earth. They know exactly I warrant you, the times and seasons of the yeere, when euerie kinde of graine is to be sowed, and what ground is best for euerie kinde of corne. They are not ignorant also, howe to culture & dresse the same, and if it be barren what kind of dung is best to fatten the same againe. They know the nature, the propertie, & qualitie of euerie soile, and what corne it will bring. They know also when the ground is to be tilled, when not, how long it will bring foorth good corne, how long not, when it ought to rest, when not, with all things else incident to the same.
Theod.
I thinke they hauehave good farmes, and tenemēts, that are able to furnish their ground in this sort, for otherwise they were not able to kéepe their oxen, their horses, their seruants, and other necessaries, belonging thereto, hauehave they not so?
Amphil.
No truely hauehave they not. For some hauehave such fatte farmes, and tenements, as either will bring forth no corne at all (in a manner) or if it doe verie little, and that not without great cost bestowed vponupon it. Othersome hauehave houses with no lands belonging to them at all, and yet notwithstanding shall pay a good round some for the same also. And no marueile, for landlords, and gentlemen take all the lands, and lyuelode wherevpon there poore tenants shoulde liue into their owne hands, and suffer not the poore husbandmen to hauehave so much ground as will finde them corne for the maintenance of their poore families, nor which is more, scarcely to keepe one cow, horse or sheepe vponupon, for their continuall reléefe. Or if they hauehave any they shall pay tenne times so much as it is worth, to their vtter vndooing for euer. But if landlords would consider that the earth is the Lords, and all that is therein, and that it is theirs, but onelyonly in title, interest, and propertie (hauing the souereigntie, or chieftie thereof) and the poores in vse and possession, and if they would remember that the poore ought to liue vponupon the earth as well as they, than would they not vse such tirannie, such exactions, such pooling, and pilling and the like as they doe without all compassion.
Theod
There being such store of husbandmen, and the same so expert in their agriculture as your words import they be, it must needes follow, that there is great plentie of corne, and all kinde of other graine, and the same verie good cheape, is it not so?
Amphil.
There is great store of corne, and all kind of graine, no nation vnderunder the sunne like vntounto it, but as I told you before, thorowe the insatiable gréedines of a few couetous cormorants, who for their owne priuate commoditie, transport ouer seas whole mountaines of corne, it is made sometimes very scarse. Otherwise there would be gret store at al times. And wheras you say it is good cheape, it is nothing lesse, as euerie daies successe prooueth true.
Amphil.
How can that be, that there being such store of corne, yet should be deare also.
Amphil.
I will tell you. It commeth to passe three manner of waies. First, for that landlords racke there rents so extreemely, and aduance their fines so vnreasonably, that the poore man is forced to sell euerie thing déere, otherwise he should not be able to pay his land lord his due, whereas if he had his fearme good cheape, he might afforde to sell good cheap. The second cause is (as I hauehave said) for that the same is carried and conueighed ouer Sea…. The third cause is, thorow a sorte of ingrators, or forestallers, who intercept euerie thing before it come at the market, or else being come to the market, and hauing money at will, buy vp either all, or the most part, and carieng it into their celles, and garners at home, keepe it till time of the yeere that corne is scarse, and so consequentlie deere. And when there is want of it, then they sell it deere, and when there is plentye, then they make it deerer by buying it vppe in whole heapes as they doe. Thus you sée by this meanes, these hellishe ingratours, and forestallers make corne and all thinges else deere, all times of the yeere, Nowe iudge you what a horrible abuse is this for one man to buy vppe all things, and that not for anie neede or want in himselfe, but to sell it againe, deerer then they bought it, thereby to inriche himselfe with the impouerishing of many a thousande.
Theod.
Is there not punishment for this horrible abuse, for me thinke great inconueniences doe followe it?
Amphil.
There be great penalties, and forfaitures ordained, as well for the repressinge of this, as of any other outragious abuse, but they playe with this as with all other good lawes, they inuente quirckes▪ and quiddities, shiftes, and put offes ynough to blinde the eies of the magistrates, and to deliuer themselues (trimly trimly) from the danger and penaltie of the lawe. For they will say that they buy but for the necessarie prouision of their owne families, and not to sell againe. And then when they doe sell it againe, they will beare you in hande it was of their owne tillage. Or if this way will not serue the turne, then procure they another man to buy it with their owne mony vnderunder his owne name, and so to sell it againe when hee seeth tyme, but who hath the commoditie, iudge you. But if all these waies faile, then buie they it couertly, and sell it againe as couertly, and thus they buy and sell their owne soules for corruptible monie, which in the last day shall beare witnesse against them, and consume them: yea as Saint Iames saith: The monie which they hauehave vniustlie got with the polling and pilling of the poore, shall rise vp in iudgement against them, and the rust thereof shall eate and deuoure their flesh as it were a canker. But let these iollie felowes (as subtil and as politike as they would séeme to be) take héed vntounto themselues and beware: for though they can blinde mens eies, and deceiue their iudgements, yet let them be sure, that they can not deceiue the iudgement of the Lord, but he that made the eies shall surely sée, and he who knoweth the secrets of all harts, shall one day declare the same to their perpetuall confusion except they repent.
Theod.
What be these husbandmen, honest, plaine dealing, and simple persons, and such as in whom, there is no abuse, or else fraudulent, deceitfull, and craftie persons?
Amphil.
They are for the most part verie simple and plaine men in outward appéerance yea such as if you sawe them, and heard them talke, you would thinke they had no gall, or that there were nothing in them in the world. But if you looke into their dailie exercises, practises, and déeds, you shall find them as craftie and subtill in their kind, as the diuell is in his, if it be possible. For the simplest of them all, if he make a bargaine with another, he wil be sure to make it so as he himselfe may gaine by it. And it is well too, if the other though neuer so wise, circumspect, or prouident, be not vtterly deceiued (or to speake in plainer termes cosoned at their hands) such subtiltie, such policie, and such craftie conueiance they practise vnderunder the garment of simplicitie. Yea truly it is growne to be almost their profession to deceiue, defraud, and beguile their brethren, insomuch as they count him a wise man, a worldly felow, and such a one as will liue in the world that can not deceiue, and beguile men in bargaining. This is there Columbina simplicitas, (Nay rather, Vulpina, et serpentina astutia) which Christ would hauehave al his childrē to practise in all things all daies of their life. But so farre from this christian simplicitie are many, that their whole life (almost) is nothing else, than a continuall practise of fraud, and deceit, as for example. You shall hauehave some that sending corne to the market to be sould, they will put good corne in the top or mouth of the bag, to seeme faire to the eie, and in the bottome of the sacke, very good also (that when it is powred forth of the same, it may yet seeme exceeding good still, but in the middest shall be neuer a good corne, but such as is mustie sprouted, and naught. Whereof can be made neither good bread nor drinke, for mans bodie. I hauehave knowne othersome, that hauing a barren cow, and being desirons to put hir away hauehave taken a calfe from another melch cowe, and so solde the former barren cowe with hir adulterate calfe, for a melche cowe, whereas shee was nothing lesse. With infinite the lyke sleights, which for breuities sake I omit.
Theod.
I perceiue then it is good for a man to be warie that deales with these simple fooles?
Amphil.
It were good so indeede, else he may chaunce to cough himselfe a dawe for his labour. For I tell you the foxe for all his crafte may go to schoole to these felowes, to learne the rudiments of deceit and craft. Such skilfull Doctors are they herein. If they sell you a cow, an oxe, a horse or a mare, they will set the price on him I warrant you, and with all will protest and take on woonderfullie, that hee is but this olde, and that olde, this yoongue, and that yoongue. And which is woorst of all, though they knowe a hundred faultes by them, yet will they not reueale anye vntounto him that buyeth the same, which is a playne, and a manifest deceite before the LORDE, and one daye shall be answeared for, I dare be their warrante.
Theod.
Would you hauehave euerie man to declare to the buyers the faultes and imperfections, which they knowe to be in those thinges that they sell, then shoulde he sell but a little?
Amphil.
EueryEvery true christian ought to do so, or else besides that he doth not to others, as he would wish to be done to (for this is the chaine wherwith eueryevery christiā is bound to another▪) he also breketh the cords of charity & commiteth most horrible cosonage, and wilful presumptuous deceit before God, which is a fault punishable in the iustice of God, with eternall death, in the lake that burneth with fire and brymestone for euer. And seing we ought to doe to others as we would wish to be done vntounto vsus, let ye deceiuer aske of himself when he goeth about to deceiue, these questions. Would I my selfe be deceiued? Would I be coosoned? Would I be vndone and spoiled? Would I count him an honest man, or a good christian that would supplant me in bargaining? Oh no. No more ought I to doe to others, that which I would not should be done to my selfe. Besides this, consider that the apostle saith, The Lord is the reuenger of all such as deceiue their brethren in bargaining. If they would fall into this or the like consideration I doubt not, but fraude, deceit, lieng, dissimulation coosonage, & guile, would be abandoned and put to flight in shorte time which God grant.
Theod.
Well, notwithstanding I cannot sée how we could liue without husbandmen anie maner of waie, could we?
Amphil.
No truly. Neither king, prince, earle, duke, lord, knight, esquire, high nor low, rich nor poore, nor yet any potentate, power or principalitie vponupon the earth (how great a monarch soeuer) could liue or continue without the vse of husbandrie and husbandmen. And therefore they are not only to be beloued of vsus, but also to be preferred and to be made much of amongst vsus, without whose industrie and labour no man could liue long vponupon the face of the earth. For this cause we read the vse of husbandry to be commended vntounto vsus in sundry places of holy scripture, and which is more the kingdome of heauen many times to be compared and assimiled to the husbandman for diuers purposes and respects. And when Adam our first parent was expulsed paradise he was by God himselfe inioined to manure to dresse and till the ground, whereby we may see both the antiquitie, auncientie, and excellencie of husbandrie, euen from the verie beginning of all things. And therefore doubtles is it to be had in reuerence and estimation of all men. But hereof inough.
Theod.
Be there any Chandlers there as be in other places?
Amphil.
Yea that there are inow I warrant you, and more than deale iustly in euerie respect.
Theod.
What do they sell for the most part?
Amphil.
Almost all things, as namelie butter, chéese, fagots, pots, pannes, candles, and a thousand other trinkets besides.
Theod.
What be the abuses which they commit I pray you?
Amphil.
Abuses quoth you? They dare not commit anie I trowe. But séeing you would so faine knowe, I will giuegive you an inkling of them. First they buy that butter, chéese, and other things, which is naught, bicause they may hauehave it for a little monie, and then sell it for verie good, this manie a poore prentise and other can tell to be true. Or if they buy that which is good, then they either sell it wonderfull déere, or else kéepe it till it be past the best, and yet vtter it for as much and more than it cost them. Besides this that they kéepe their butter & chéese till it be mustie and mould, yea till it smell that no man can eate it, they hauehave also their false waights & counterfet measures to deceiue the poore people withall. And notwithstanding that they buy sometimes 2. or 3. fagots for a penie, yet wil they not sel one be it neuer so litle, vnderunder a penie, gaining aboue the one halfe in the other. And as for the stuffe whereof they make their candles, I am ashamed to speake of it. For whereas they should make them of good liquor and swéet, they make them of all kind of kitchen stuffe, & other stinking baggage, so that they shal waste & consume away like vntounto waxe against the fire, and yet shall neuer burne cléere, nor giuegive good light, but run ouer, and about the candlesticke too shamefully. And as for the wikes within thē, they are of hurds, rope ends, & such other good stuffe. Besides all this they hauehave sleights to make the liquor of the candles alwaies to remaine soft, to the end it may waste & consume the faster, with legions of the like diuises, God be mercifull vntounto vsus.
Theod.
What say you of the barbers, and trimmers of men, are they so neate, and so fine fellowes as they are said to be?
Amphil.
There are no finer fellowes vnderunder the sunne, nor experter in their noble science of barbing than they be. And therefore in the fulnes of their ouerflowing knowledge (oh ingenious heads, & worthie to be dignified with the diademe of follie and vain curiositie) they hauehave inuented such strange fashions and monstrous maners of cuttings, trimmings, shauings, and washings, that you would wonder to sée. They hauehave one maner of cut called the French cut, another the Spanish cut, one the Dutch cut, another the Italian, one the newe cut, another the old, one of the brauado fashion, another of the meane fashion. One a gentlemans cut, another the common cut, one cut of the court, another of the country, wish infinite the like vanities, which I ouerpasse? They hauehave also other kinds of cuts innumerable, and therefore when you come to be trimed they will aske you whether you will be cut to looke terrible to your enimie, or amiable to your fréend, grime & sterne in countenance, or pleasant & demure (for they hauehave diuers kinds of cuts, for all these purposes or else they lie.) Then when they hauehave done al their feats, it is a world to consider, how their mowcha…owes must be preserued and laid out, from one cheke to another, yea, almost from one eare to another, and turned vp like two hornes towards the forehead. Besides that, when they come to the cutting of the haire, what snipping & snapping of the …ycers is there, what tricking, and triming, what rubbing what scratching, what combing and clawing, what trickling & toying, and al to tawe out mony you may be sure. And when they come to washing, oh how gingerly they behaue themselues therein. For then shall your mouth be bossed with the lather, or fome that riseth of the balles (for they hauehave their swéete balles wherewith all they vse to washe) your eyes closed must be anointed therewith also. Then snap go the fingers, ful brauely god wot. Thus this tragedy ended comes me warme clothes to wipe and dry him withall, next the eares must be picked, and closed togither againe artificially forsooth. The haire of the nostrils cut away, and eueryevery thing done in order comely to behold. The last action in this tragedie is the paiment of monie. And least these cunning barbers might séeme vnconscionable in asking much for their paines, they are of such a shamefast modestie, as they will aske nothing at all, but standing to the curtesie and liberalitie of the giuer, they will receiue all that comes how much soeuer it be, not giuing anie againe I warrant you: for take a barber with that fault, and strike off his head. No, no, such fellowes are Rarae aues in terris, nigrisque similimi cygnis, Rare birds vponupon the earth, and as geason as blacke swans. You shall hauehave also your orient perfumes for your nose, your fragrant waters for your face, wherewith you shall bee all to besprinkled: your musicke againe, and pleasant harmonie shall sound in your eares, and all to tickle the same with vaine delight. And in the end your cloke shall be brushed, and God be with you Gentleman.
Theod.
All these curious conceits in my iudgement are rather done for to allure and prouoke the minds of men to be bountifull and liberall towards them, than for any good else, which they bring either to the bodie or health of man?
Amphil.
True it is that you say, and therefore you must néedes thinke they are maisters of their science that can inuent al these knacks to get money withall. But yet I must néeds say (these nisities set apart) barbers are verie necessarie, for otherwise men should grow verie ougglisom and deformed, and their haire would in processe of time ouergrowe their faces, rather like monsters, than comlie sober christians. And if it be said that any man may cut off the haire one of another, I answer, they may so, but yet not in such comelie, and decent maner as these barbers exercised therein can doe, and besides they knowe that a decorum in euerie thing is to be obserued. And therfore I cannot but maruell at the beastlinesse of some ruffians (for they are no sober christians) that will hauehave their haire to growe ouer their faces like monsters, and sauage people, nay rather like mad men than otherwise, hanging downe ouer their shoulders, as womens haire doth: which indéed is an ornament to them, being giuen them as a signe of subiection, but in man, it is a shame and reproch as the Apostle prooueth. And thus much of barbers, and their science.
Theod.
HaueHave you surgeans, and physicians there, as in other places, and are they skilfull and expert in their mysterie, and not onelie skilfull, but also conscionable in their dealings, as well toward the poore as toward the rich?
Amphil.
There are both surgeans and physicians good store. And as they be manie, so are they verie vnconscionable in their dooinges, for as for both the one and the other so farre from godlinesse and good conscience in all things are they, as if a poore man that hath not monie to giuegive them at their pleasure, stande in néed of their helpe, they will either not come at him, or if they doe, they will so handle him, as it were better for him to be hanged than to sustaine the paines, that they will put him to. But for the most part, neither of them both will come at him, but rather contemne him, and reiect him as a thing of naught, yea as much will they doe for the diuell himselfe, as for a poore man, if hee hauehave not money. And againe as long as moneye runneth, they will applye gentle and easie potions, medicines, and salues, bearing their patient in hand that he shall recouer without all doubt, with what disease maladie, or sore soeuer he be infected, wheras in truth they can doe nothing lesse. But Deficiente pecunia. Monie wanting, they applie bitter potions, nipping medicines, gnawing corrosiues, and pinching plaistures to gréeue their patient withal, therby to straine out what liquor of life (that is what monie or goods) they are able to giuegive. And thus they abuse their gifts to the dishonor of God, the hurt of their felow brethren, and their owne damnation except they repent.
Theod.
Are surgeans and phisitians then necessarie in a common wealth, as you seeme to inferre?
Amphil.
Salomon saith the Phisition (by the which worde he vnderstandeth both the phisition and the surgean, bicause the one is coosin germaine to the other) is to be honored for necessitie. And if for necessitie then must it néedes follow, that the same is most necessarie in a common wealth. But as the good, learued, and discréet phisitions and surgeons, are necessarie, and may doe much good, so the vnlearned, and naughtie (as the world is to full of them) may and doe much hurt dailie as experience teacheth.
Theod.
You say truth. But are all indifferently suffered to practise the same noble misteries of phisicke and surgerie, without any choyse or exception at all?
Amphil.
There is to great libertie permitted herein. For now a daies euerie man tagge, and ragge, of what insufficiencie soeuer, is suffered to exercise the misterie of phisick, and surgerie, and to minister both the one, and the other, to the diseased, and infirmed persons, but to their woe you may be sure. Yea, you shall hauehave some that know not a letter of the booke (so farre are they from being learned, or skil…ul in the toongs, as they ought to be, that shoulde practise these misteries) both men and women. yoong and old, that presuming vponupon experience forsooth (for that is their greatest skill) will arrogate great knowledge to themselues, and more then the learnedst doctor vponupon the earth will doe. And yet notwithstanding can doe in manner nothing at all. But if they chance at any time to doe any good (as forte luscus capiat leporem somtime by chance a blind man may catch a hare) it is by meere chance, and not by any knowledge of theirs. And yet shall this exploit of theirs be sounded foorth with a trumpet, which indeede may hardly be blowne vp, with an oten pip… …or any praise it deserueth. This bringeth the laudable sciences of phisick and surgerie, into hatred, obloquy, & contempt, maketh it of no estimation in the world, and vtterly discrediteth it amonst men. For when as any sick, infirmed, or diseased, either miscarieth vnderunder the hands of his phisition, or surgean, or else when the medicine, or salue worketh not his effect then fall they to accuse the science it selfe, and to reproch it altogither, whereas in truth the whole blame consisteth in the ignorance of the practicioner himselfe. Great pitie it is therefore, that there is such libertie in permitting eueryevery one that lust to prophane and to abuse these venerable sciences of phisicke and surgerie as they doe. For eueryevery man though he know not the first principles, grounds or rudiments of his science, ye lineaments, dimensions, or compositions of mans body, the poores, arteries, temperament, or constitution, no nor yet so much as the naturall complexion, qualitie, or disposition of the same, will yet notwithstanding take vponupon him the habite, the title, y• name, and profession of a phisition, or surgean. This we see verified in a sort of vagarants, who run stragling (I wil not saie roging) ouer the countries, and beare men in hand of gret knowledg when as there is nothing lesse in them. By which kind of theft, (for this coosoning shift is no better) they rake in great somes of mony, which when they hauehave got, they leaue their cures in the dust I warrant you, and betake them to their héeles as to their best refuge. And thus be the noble sciences of phisicke, and surgerie vtterly reproched, the world deluded, and manie a good man and woman brought to their endes, before their time.
Theod.
If phisicke be good, would you not hauehave eueryevery man to practise it that will, without restraint?
Amphil.
Phisicke is good, and yet would I not hauehave euerie ignorant doult that knoweth not the vse, nor benefit thereof to practise the same. For that maketh it to take so little effect, and so smally to be estéemed of as it it is now a daies (for reformation wherof) I would wish that eueryevery ignorant doult, & especially women that hauehave as much knowledg in phisick or surgery as hath Iackeanapes, being but smatterers in the same noble sciences (nor yet al that) should be restrained from the publicke vse therof, yet not from priuate exercise thereof either for their owne singuler benefit, or any other of their fréends (prouided that they do it gratis) not making an occupation of it, but rather for desire to helpe then for lucre of gaine. Than woulde I wyshe that the others who shoulde exercise the vse of Phisicke and Surgerie shoulde first bee Graduates in either of the vniuersities, and being graduates yet not to be admitted therefore, but first to be tried and examined as well for their knowledge, discresion, and sufficiencie in their art, profession and calling, as also for their godlines, christian zeale, pure religion, compassion, and louelove to their brethren, and being found sufficient for the foresaid respects, to be admitted and licensed, vnderunder hand and seale authentike by those that be of authoritie. And if he abuse himselfe or his facultie, then out with him, let him be Officiperda, Iacke out of office, make him a Quondam, and let him go to plow and cart, rather than to robbe the poore (as manie of them doe) yea to murther and kil them without reprehension. And as I would wish none but godlie, learned, and such as feare God to be admitted to the exercise and practise hereof, so I would wish, that either they might be allowed anual stipends, for their better succouring of the poore diseased, or else might be constrained to take lesse of their poore patients than they doe. For now they ruffle it out in silckes, and veluets, with their men attending vponupon them, whereas many a poore man (GOD wot) smarteth for it. Yea, so vnreasonable, and so vnconcionable are they, as some of them wil not set one foot out of his owne doores, without twentie shillings, fortie shillings, thrée pound, twentie nobles, ten pound, twentie pound, and some more some lesse. And hauing this importable fée, If they minister any thing to the partie diseased, than besides, must they hauehave twenty shillings, for that that stands them not in twentie pins, fortie shillings, twentie nobles, for that that cost them not twentie pence, & so foreward. This is a great wickednes, God be mercifull vntounto vsus, and such as the Lord will one day reuenge, if they preuent not his iudgements by spéedy repentance. Besids these abuses, there are othersome, that if they owe euill will to any, man or woman being sicke, or if they hope for any preferment by their deaths, wil not make any conscience of it, to giuegive them such medicines, such potions, and drinkes, as will soone make a hand of them, and this shall be done inuisible in a clowde. Under the pretence of phisicke forsooth, and if he die, why it was not the medicine that killed him (no it were Blasphemia in sanctos ruminare, blasphemie to thinke it of these holie fathers) but it was death that cruell tyger that spareth none. And to such corruption are they grown that for mony I am persuaded they can make away with any whom they hauehave accesse vntounto. Therefore I aduise eueryevery man to be careful to whom he committeth the cure of his bodie. They are likewise in league with the apothecaries in whome there are great abuses also, aswell in compounding, and mixing of their elements, & simples togither, as also in selling chalke for cheese, one thing for another, & the like, so as it is hard to get any thing of them that is right pure and good of it selfe, but druggie baggage, and such counterfait stuffe as is starke naught. But of them inough. Let vsus speake a worde or two of a certeine kinde of curious people, and vaineglorious, called astronomers, and astrologers, the corruptions and abuses of whom are inexplicable. This done we will make a final ende at this time of speaking any further conserning the abuses, corruptions, and imperfections, of the temporaltie till occasion of more matter her ca…ter shall be offered.
Theod.
These names of astronomers, astrologers, prognosticators, and the like are so vnquoth and strange to my eares, that I knowe not what to make of them. Wherefore I pray you shewe me as néere as you can the meaning of them and what kinde of marchants the professors thereof be?
Amphil
The astronomers, astrologers, prognosticators (and all others of the same societie, and brotherhoode, by what name or title soeuer they be called) are a certeine kinde of curious phantasticall and vaineglorious fellowes, who secreta dei temere remantes, Searching the secrets of God rashlie, which he would hauehave kept close from vsus, and onelyonly knowne to himselfe, take vponupon them & that vponupon these grounds (forsooth) namely the obseruations of times & seasons, the aspects and coniunctions of the signes and planets, with their occurrents, to presage, to diuine, and prognosticate whai shall come or happen afterwards, as though they sate in Gods lap, knew his secrets, & had the world and the disposement therof in their own hands. It is an olde saieng, and verie true. Quae supra nos, nihil ad nos, Those things that are aboue our reach, conserne vsus not, and therefore we ought not to enter into the bowels & secrets of the Lord (for as the wise man saith Qui scrutatur abscondita dei, obruetu… gloria eius, hee that searcheth out the hidden things of GOD, shall bee ouerwhelmed with the glorye of the same, but to content our selues with so much as hee hath reuealed vntounto vsus in his sacred worde, committing the euent, the successe, and disposement of all thinges else to his sacrede Maiestie, the GOD of all glorie. For to them that goe about, and labour so buselye by speculations, by astronomie, astrologie, and the like curious arts to iudge of things to come, and thinke they can tell all things by the same (but Dum parturiunt montes nascetur ridiculus mus, whilst the moūtains doe trauell a séely mouse will be brought forth) Christ our sauiour saith, Non est vestrum nosse tempora, & momenta temporum, quae ipse pater in sua ipsius constituit potestate, It is not for you to knowe the times and seasons, which the Lord God hath reserued to himselfe. And how much our sauiour Christ disliketh this vaine curiositie, of astronomicall, & astrologicall speculations, we may gather by that vehement reprehension, or commination in the 16. of Matthew, thundred out against the people of the Iewes, who were as it séemeth too much addicted to the same. Where he sharply rebuketh them, and calleth them dissembling hypocrites, in that they obserued and marked with such serious attention and diligence, the elemental signes & tokens in the firmament, being in the meane time, ignorant of greater things, namely of the signes and tokens of the sonne of GOD Christ Iesus, the true Messias, and sauiour of the world.
Theod.
Uppon what grounds, certeinties, rules, and principles doth this curious science consist?
Amphil.
It standeth vponupon nothing else, but méere coniectures, supposals, likelihods, ghesses, probabilities, obseruations of times and seasons, coniunctions of signes, starres, and planets, with their aspects and occurrents, and the like, & not vponupon anie certeine ground, knowledge, or truth, either of the word of God. or of natural reason. But to argue the vntruth and the vncerteintie of this foolish curious science, we néed not to go farre for examples and arguments. For the contrariety that euer hath béene in all ages amongst the verie doctors and maisters themselues, but most specially of late doth approoue the same to be most fantasticall, curious, vaine, vncerten, and méere prophane. For there being a maruellous strange coniunction (as they said) of two superiour planets. So manie as writ of the same, neither iumped togither in one truth, nor yet agréed togither either of the day, houre, or monethmonth, when it should be: but in al things shewed themselues like themselues, that is plaine contradictorie one to another. Insomuch as they writ in defence of their errors, and confutation of the contrarie, one against another shamefully to behold. By which more than presumptuous audacitie, and rash boldnesse of these, they brought the world into a woonderfull perplexitie and cease, expecting either a woonderfull alteration of states and kingdomes (as these foolish starre tooters promised) or else a finall consummation, and ouerthrowe of all things. Or if not so, yet the strangest things should happen, that euer were heard or séene since the beginning of the world. Whereas God be thanked at the verie houre, and moment when (as some of them set downe) these woonders and portents should hauehave happened, there was no alteration nor change of any thing séene or heard of, the element being as faire, as bright, as calme, and as pleasant, and euerie thing as silent, and in as perfect order and forme, as euer they were since the beginning of the world. By all which appéereth the vanitie, and vncerteintie of their curious science. I woonder where these fellowes sate, whether vppon the earth, or in the firmament of heauen when they sawe these coniunctions. Or with what eies they could sée that, that no man else could see. But peraduenture they hauehave Argus eies, and can see all things, euen those things that be not. I maruell whether they hauehave dwelt in the region of the aire, and who told them the names, the scituation, the houses, aspects, and locall places of the signes and planets, of the sunne, moone, and starres, with the number thereof also, which indeed are innumerable. I woonder what spirite tolde them which planets were higher than other, and which lower than other, which be good, and which be euill, which be moist, and which bee drie, which bee colde, and which be hote, which be gentle and affable, and which bee cruell and terrible, which giuegive good fortune, and which giuegive euill, which be good to▪ take iourneies in hand, or to attempt any great thing, and which bee naught, which bee good for a man to take a wise in, that she may be amiable, and gentle, and which be contrarie, which be dangerous to take diseases in, or to fall sicke, and which bee not, with infinite the like fooleries, which I ouerpasse. Now from whence they hauehave learned these things I cannot tell, but certeine I am, that out of the booke of GOD, they neuer fetched them, the same being in euerie point contrarie vntounto them, and reproouing, yea condemning to hell their vaine curious searching of Gods secrets, and the successe of things by such fallible and vncerteine accidents.
Theod.
Me thinke this is the next way to withdrawe men from GOD the Creator, to depende and hang vponupon creatures, is it not?
Amphil.
It is the onelyonly waie. For who hearing that the creatures as the sun, the moone, the starres, the signes & planets, doe giuegive both good things and euil, blessing and cursing, good successe, and euill successe, yea, life and death, at their pleasure (as these brainesick fooles hold they doe) and that they rule, gouerne, and dispose al things whatsoeuer, yea both the bodies & soules of man (for so some shame not to say) who hearing this I say, would not fall from God, and worship the creatures, that giuegive such blessings vntounto man? What can be a néerer way to withdrawe the people not onelie from God, but also to hale them to idolatrie, and wholy to depend vponupon creatures as the heathen do to their eternall damnation for euer. But say they, though we giuegive authoritie, great power, great rule and gouernement to the treatures, yet we giuegive vntounto God the chéefest stroke and the chéefest rule in all things, all other creatures being but the instrumentall, or secundarie causes, or (that I may speake plainlie) as it were his deputies, substitutes, or instrumentes whereby he ruleth and worketh all things. Is this any thing else, than to saie with certeine heretikes, that though God made all things, yet he ruleth them not, nor hath no care ouer them, but hath committed the rule and gouernement of them to his creatures. Then which what blasphemie can be greater? is not this a flatte deniall of the prouidence of God, which scripture so much setteth forth, and commendeth vntounto vsus? Shall we thinke that God made all things, and now as one wearie of his worke, committeth the gouernmente of them to other creatures? Saith not our Sauior Christ Pater et ego operamur, my father worketh, and I worke? Meaning thereby that as he wrought in creating of all things, so he worketh still in ruling them by his power, gouerneing them by his wisdome, and preseruing them by hys prouidence, and will do to the end of the world. But when they hauehave proued that he hath committed the rule and gouernement of his creatures, to his creatures, then I will saye as they say. In the meane time I say & holde that it derogateth greatly from the glorie and maiestie of God, to saye or affirme that creatures hauehave the gouernement of all things committed vntounto them. For if there should be many kings, princes and rulers in any one realme or country, must not the dominion and rule of the chief prince or regent be lesser, than if he ruled, and gouerned alone? Woe were vsus, if wee were at the rule and gouernement of creatures, but blessed be our God, who as he knoweth our frailtie (hauing therefore cōpassion of our infirmities) so he ruleth and gouerneth all things, whether in heauen, earth, hell, or else whersoeuer according to the good pleasure of his will. In the 1. and 2. chapters of Genesis, besides infinit the like places of holie scriptures, we read that the sun, the moone, the stars, with all creatures else were created & made for the vse and cōmoditie of man, being made subiect to him, & he constitute lord ouer them. & yet notwithstanding are they becom now his lords, and he their subiect, vassall, and bondslaue? This is preposterous geare, when Gods ordinance is turned topsie turuie, vpside downe. It is time these phantasticall fellowes were looked to in time, that wil go about to disthronize the mightie God Iehoua of his regall throne of maiestie and glorie, making an Officiperda of him, a iacke out of office, & to pul him (as it were) E caelis, Out of the heauens, downe to the earth, giuing him no power nor authoritie at all.
Theod.
HaueHave the signes and planets then no power nor authoritie at all vponupon things on the earth?
Amphil.
Yes they hauehave their power, their operation, force, strength and effect in those things whereto GOD hath created them, as namely in the growing, increasing, cherishing, fostering, renewing, comforting & reuiuing of all natural things, And also they hauehave their influence & operation in mans bodie, for letting of bloud, receiuing of purgatiōs, & the like. But to say that they work these effects of their own proper force & strength, or that they rule or dispose the spirits & soules of man, is vtterly false & at no hand true. And yet notwithstanding is far infatuat are these busie heded astronomers, & curious serching astrologers, that they attribute eueryevery part of mans body to one particular signe & planet, affirming that part of the bodie to be ruled by that signe, or planet. And therefore to Aries they hauehave assigned the gouernement of the head & face. To Tau. the necke and throte. To Gem. the shoulders, the armes & the hands? To Leo the hart and back. To Can. the brest, stomake, & lungs. To Lib. the raines and loines. To Uir. the guts & bellie. To Scor. the prime parts & bladder. To Sag. the thighes. To Cape. the knées. To Aqu. the legs. To Pisc. the féet. And thus hauehave they & doe beare the world in hand that the whole bodie of man both Interne & externe, within & without, is ruled and gouerned by the xij. signes, by starres, and planets & not by God only. For the cōfirmation of which fained vntruth, they pretend the xij. moneths in the yere to be ruled & gouerned by the xi…. signes in the element, and the seuen daies in the wéeke to be ruled by the seuen planets also. Besides this they hauehave their particular houres, times, and seasons, wherein they chiefly worke their effects, and hauehave greatest strength. So that by their reasons, no monethmonth in the yere, nor day in the weeke, nor no houre in the day nor night, but it is ruled and gouerned by the influence and constellation of the starres and planets, and nothing is effected or brought to passe, but what they will, and intend.
Theod.
Are the signes and planets liuing creatures and reasonable, or insensible creatures, and things without life?
Amphil.
They are no liuing or reasonable creatures, it is without all controuersie, but meerely insensible, and without life. And being without life and reason, how is it possible that they should bring life or death (as these felowes hold) sicknesse or health, prosperitie or aduersitie, heate or cold, faire weather or foule, beautie or deformitie, long life or short, or any thing else? And if they be not able to giuegive these things, how much lesse able are they then to gouerne, rule, and dispose all thinge in heauen, earth, the aire, or else whersoeuer, so ouerthrowe monarchies, kingdoms, nations, countries, and people, and finally to work althings after their owne desire and will? Will they hauehave dumbe and vnreasonable creatures to rule the reasonable? If that were true, why should God be praised either for his merciemercy, or feared for his iustice and iudgement, and not rather the planets, signes, and starres; which worke all in all in all creatures? If blessing come by the influence of starres and planets, then let men praise them and not God for the same. And if curses proceed from the starres, let them be feared for them. Briefly if life and death, and all things else come by the force of the elementall creatures, and celestiall bodies, then let them be honoured with diuine worship. If these effects issued from creatures. then why should the homicide, the murtherer, adulterer, or wicked person be punished, wheras he might say, it was not I, it was Planetarum iniuria, The force of the planets that compelled me to sinne? Or why should the godlie man be praised for dooing well, whereas he is inforced thereto, by the starres and planets? In Summa, why should not planets and scarces be adored and worshipped as gods, if they coulde worke these effects? They that attribute thus much to the starres, not onelie rob the maiestie of God of his honour, but also strenhthen the hands of the heathen, pagans, infidels, and idolatrous people, to perseuere in their cursed idolatie still. Nay do they not rather shake hands with them, that as they worship the sonne, the moone, the starres, fire, water, and other creatures, for their God, so doe these worship the same, though not for their chiefe Gods, yet for their second gods, whereby they commit most filthie idolatrie and are giltie of most hainous transgression. Indeede I confesse they hauehave effects and operations, but yet are they not the efficent causes of any thing either good or bad. Otherwise than thus, that it pleaseth the maiestie of God to worke by them, as by his instruments whatsoeuer is his good wyll and pleasure, and not after any other sort.
Theoe.
I hauehave heard of some of these astronomers that would take vponupon them to tell a mans fortune, onelyonly by their constellation forsooth is it possible suppose you?
Amphil.
No at no hand. For if it were so, that all things were and man himselfe gouerned, and ruled by the stars alone (as who is so forsaken of God to beleeue it?) And that they knew the minds, the purposes, the intents, the inclination, the disposition & qualities of eueryevery starre, then might it be (peraduenture) true, that they might tell the fortune, and desteny of any man▪ But otherwise they can tel as much as a horse, I would faine learne of these starre gaisers, who teach that man is drawne to good or euill by the constellations, and influence of stars, whether all the people that were euer borne since the beginning of the world, or shal be borne to the ende of the same, were al borne vnderunder one planet or star? For they had all one fortune, all sinned in Adam, & all were in the iustice of God condemned to euerlasting fire. I would know also whether all the Sodomits and Gomorreans being consumed with fire, & brimstone from heauen were borne all vnderunder one starre or planet? For they had all one destinie, and all one end. Whether all the whole world in the daies of Noah, was borne vnderunder one, and the same star, or planet, for they had all one destenie, being ouerwhelmed with an vniuersall deluge. Whether the whole host of Core, Dathan, and Abiram, were borne all vnderunder one star, or planet, who had al one iudgmēt one destinie, and one kind of death. Whether all the host of Pharao were borne vnderunder one, and the same starre, and planet, who all sustained one kinde of death, and had all one destinie. Whether Esau, and Jacob were not borne both in a moment, and both at one birth, and yet had they contrarie natures, qualities, dispositions and ends. Finally I would learne of them, whither none that euer liued since the first beginninning of the worlde, nor any that shall be borne to the end of the same, hath not, or may not be borne in the same houre, and vnderunder the same planet, & constellation, that Christ Iesus was borne in. If they say there hauehave not beene any borne in the same houre that Christ Iesus was borne in, common reason, and daily experience would disprooue them, for there is not one minute of an houre wherein there are not infinite children borne into the world. And if they say that there are that ha…e beene borne in the same houre, and vnderunder the same starre, and planet, than must it needes follow (if man should necessarily be ruled, gouerned, disposed & affected, according to the naturall disposition, and inclination of the planets & stars) that he that hath bin is or shall be, borne in the same howre, and vnderunder the same planet or star that Christ Iesus was borne vnderunder, should bee as good & as perfect in eueryevery respect, as Christ Iesus himselfe, and so should we hauehave had manie christs before this time. But God blesse all his children from once thinking of any such impietie, and blasphemie. By all which reasons and arguments it apeareth manifestly that man is nothing lesse, than ruled, gouerned, or destined, after the inclinatiō, or influence of stars or planets, but onelyonly by the liuing God, who doeth whatsoeuer pleaseth him in heauen & in earth. This being so, twise vnhappy be those parents that thinke any monethmonth, day or houre infortunate for their children to be borne in, or that some be more fortunate and happie than othersome. And thrise cursed be those wicked deuils, that taught them those lessons. What? Doe they thinke that the Lorde is a sleepe those houres, or being wake hath no power to rule? Hath he not made all things pure and good? Then cannot the good creatures of God make vsus euil, or incline vsus to sinne. But it is the malice of the deuill, the corruption of our nature, and the wickednes of our owne harts, that draweth vsus to euill, and so to shamefull destinies, and infamous ends, and not the starres, or planets. Whereof if we were truely perswaded, we wold leaue of when we come to any shamfull end, to saie? Oh, I was borne to it, it was my destonie, and I cannot tell what: whereas in truth we were borne to no such ends. But rather to glorifie our heauenly father by integritie of life & godlines of conuersation, whilst we liue vponupon the face of the earth. Certein it is that God by his prouidence, & prescience, doth foresee that such a man through his wickednes shall come to such an ende, yet did not the Lord foreordeine, or foreappoint him to the same, but rather dehorteth him from comitting that wickednes, which may purchase such an end. Wherefore to conclude. Seing it is sinne that bringeth man and woman to shamefull ends, and neither fate, destonie, birthstar, signe, or planet, constellation, nor any thing else whatsoeuer, let euerie one endeuour himselfe to serue his GOD truelie, in singlenesse, and purenesse of heart, and himselfe to liue well and vprightlie. Walking in the lawes, and commandements of the Lord, and I warrant him for euer comming to anie euill end or destinie. That God whom he hath serued, will keepe him as he kept Sidrach, Misaac, and Abednago, from the rage of the fire, Susanna frō the stake, Daniel, from ye chawes of the gréedie lions, & manie others that serued him in feare.
Theod.
I hauehave head some that woulde take vponupon them to tell a man whither he shoulde be poore or rich, a seruant, or a lord, a theefe or a true man, cruell or gentle, and what kinde of trades he should hauehave prosperous successe in, how should they doe this?
Amphil.
I will tell you how they pretende to doe it. There are (as they saye) certeine signes in the element (but yet I maruell what Apollo tolde them so, when they were there, and sawe them, or how they knew the shape, and prooortion of them) as Aries, Taurus, Gemini, Cancer, Leo, Uirgo, Libra, Scorpio, Sagittarius, Capricornus, and Pisces, with their planets, and aspects, as Sol, Luna, Mars Mercurie, Iupiter, Uenus, and Saturne. Now say they, he that is borne vnderunder Aries, (which is a signe in the Nusquam region, Like to a ramme, or sheepe vponupon earth) shall be a riche man and too too wealthie. And whie so? Marke their droonken reason. Forsooth because the rame is a fruitfull beast vponupon earth, and yeldeth to his master two or three fleeces a yeere. Againe he that is borne vnderunder Taurus (which is a signe (say these liers) in the element like vntounto a bull, vponupon earth) now si… he that is born vnderunder him, shall be pore, & a bondslaue all his daies. And why so? Mary say they bicause the bull on earth is a beast vsed to the yoke, and to much slauerie & drudgery. He that is borne vnderunder Leo, (which is a signe quoth these iuglers like to a lion) shal be strong, couragious & feared, of al men, & shalbe lord & ruler ouer many. And why so? Bicause ye lion is a strong & mightie beast, & is lord & king ouer all other beasts. He that is borne vnderunder Scorpio, shalbe a murtherer, a robber, a theefe, and a wicked person. Why so? Forsooth bicause the Scorpion, is a serpent full of poyson, & malice vponupon earth. duplicate page duplicate page He that is borne vnderunder Gemini shall be rich, and hauehave manie children, bicause Gemini is a signe of two twinnes. He that is borne vnderunder Uirgo shall be beloued of women, shall be amiable, faire, gentle, and I cannot tell what, bicause maids are so affected. He that is borne vnderunder Cancer, shall be crabbed and angrie, bicause the crab fish is so inclined. Hee that is borne vnderunder Libra, shall be fortunate in merchandize, in waights and measures, bicause Libra is a signe of a paire of ballance. He that is borne vnderunder Sagittarius, shal be a good shooter, bicause Sagittarius is a signe like to a shooter. He that is borne vnderunder Capricornus shall be a slouenly, ill fauoured, and vncleane fellowe, bicause the gote is a beast filthie stinking, and vncleane. He that is borne vnderunder Aquarius and Pisces shall be fortunate by water, bicause watermen haunt the waters, and fishes swim in the same. These be cupstantiall reasons, and well seasoned arguments, and as strong to prooue their purpose, as a castell of paper to resist the enimie. Thus you may sée they hauehave no other reasons, than to heape one lie vponupon another. As first that these signes and planets in the heauens are like to earthly creatures, then that their natures, and qualities are knowne by the natures and qualities of earthly creatures. Iesu God what cunning felowes are these, that can knowe the nature of heauenly bodies, and celestiall creatures, by these terrestriall bodies, and earthly creatures? These are profound fellowes indéed, and by all likelihood, hauehave dwelt long in the clouds that are so perfect in eueryevery thing there. and can iudge of future accidents with such singular dexteritie. By this time I thinke they are ashamed of their profession, therefore I néed to say no more of them, till further occasion be offered, beséeching the Lorde God to giuegive them grace to search for the truth of the worde of God, letting all such curious searchings of Gods secrets alone to God, who only knoweth all secrets whatsoeuer.
Theod.
If you condemne astronomie, and astrologie altogither, as you séeme to doe, then it followeth that you condemne prognosticators, and such as make almanacks for euerie yéere, doe you so?
Amphil.
I neither condemne astronomie nor astrologie, nor yet the makers of prognostications, or almanacks for the yéere. But I condemne the abuse in them both, and wish they were reduced to the same perfe…tion that they ought, and to be vsed to the same endes and purposes which they were ordeined for. The sunne, the moone, the starres, and the celestiall bodies whatsoeuer, created by the Lord not onelie to fructifie and increase the earth by their influence, but also to shine and giuegive light to man in this life, and to diuide the light from darknesse, the day from the night, winter from sommer, and to distinguish one season and time from another. Now how much may make or conduce to the knowledge hereof, so much I doubt not is verie tollerable, and may be vsed. But when we go about to enter into Gods secrets, and to diuine of things to come, by coniectures, and gesses, then make we the same wicked, and vnlawfull. Therefore prognosticators are herein much to be blamed, for that they take vponupon them to foreshew what things shall be plentie, and what scarse, what déere, what good cheape. When shalbe faire weather, when foule, and the like, whereas indéed the knowledge of these things are hid in the secrets of GOD, and are beyond their reach, therefore ought they not to meddle with them. But if they would kéepe them within their cō passe, as namely to shew the times and seasons of the yere, festiuals, vigils, to distinguish winter from sommner, spring from haruest, the change of the mooue, the fall of euerie day, the e…clipses, epacts, dominical letter, golden number, circle of the sunne, leape yéere, and other the like necessarie points, then were their profession laudable, and greatly for the commoditie of the commonwealth. And thus much with their patience be it spoken briefly hereof.
Here ende the abuses of the Temporaltie.