Of tentation, and the remedie a­gaynst it.

TEntation is a driuing forward or perswading of a mā to enterprise some thing, that is, either to commit,VVhat tenta­tion is. or to omit. Hereof there are dyuers sorts, whych take their differences of their endes.Three kindes of tentation. For there is one tentation of seducing or beguyling, there is another of presumption, another of triall. Of these three I wyll speake in order, and shewe the remedyes agaynst euery of them.Tentation of seducing what it is. Tentati­on of seducing, is that, the ende whereof is seducing or beguiling. By this man is prouoked to enterpryse some­thing agaynst the law of God, whereby he being deceiued, is miserably excluded out of the familie of God, falleth from grace, and becommeth guiltye of eternall death, vn­tyll such tyme as he repent. For fayth can not abide and and remaine, when man giueth place to such tentation, and knowing and willing doth disobediently despise the commaundement of God.Two kindes of tentation of seducing. This tentation of seducing is of two sortes if thou considerest the causes thereof. For it is eyther outward or inwarde. I call that inward,Inward ten­tation of se­ducing. whose beginning and cause is in man himselfe, to wit, euel con­cupiscence: which fighteth togither with a domesticall tyranne, that is originall sinne: and driueth a man to of­fend, that by this meanes the olde man, that is, originall sinne may obtaine the rule in man. But concupiscence in euery man is of two sortes, one naturall, an other of the flesh. Naturall concupiscence is that,Naturall con­cupiscence what it is and how farre to be approued. by which we do na­turally desire those thinges, which by the right iudgement of reason we iudge eyther honest, eyther profitable, eyther pleasant. This by it selfe is the worke of God in man, and [Page] by no meanes to be condemned, as long as it keepeth it selfe within it owne boundes, that is, whiles it desireth those thinges that are shewed by the right iudgement of reason, to wit, those thinges whiche are in very deede ho­nest, profitable and pleasant, by which nature is not defi­led but preserued. Concupiscence of the flesh is, when by the corruption of the flesh we desire those thinges, whiche please the flesh and displease God,Concupis­cence of the flesh, and the description thereof. as when we couet after any thing, which is forbidden vs by the law of God. This of Plato is worthely called a beast with many heads, of which it is spoken prouerbially, Concupiscence is the first beginning of all euells. For it is a most fruitefull mother of pernicious children: to this Marcus the Heremite did attribute selfe loue.The plentifull frutes of fleshly con­cupiscence. Of this do spring surfetting and drun­kennesse, couetousnesse, thirst after vayne glorye. Of this surfetting come vnlawfull lustes and all kindes of perni­cious pleasures. Of couetousnesse commeth fraud, guile, iniurye, lying, violence, manslaughter. Of thirst after vayne glory springeth pride, wicked ambition, diuers ill practises, briefly contempt of God and of our neighbour. Thou seest what a fruitefull mother of all vices the con­cupiscence of the flesh is, which one hath called, and not vnworthely,Fleshly con­cupiscence the roote of all mischiefe. the fountayne of all euel, in asmuch as it is not onely the euident cause of all iniquitie and hatred of God, but also it calleth men from that which is good and honest. For when men doe study vpon heauenly thinges, and meditate vpon diuine matters, this commeth, and with entisements as with certayne cordes draweth them backe. Wherefore Iames doth not without good cause affirme, that men are entised by their owne concupiscence. But how shal we ouercome the concupiscence of the flesh? This beast is to be bounde with singular art and cun­ning,By what mea­nes concupis­cence of the flesh may be ouercome. and to be mortified: but it is bound, not by mans strength, but by a diuine power, that is, by the spirite of fayth, which in the man that is regenerate doth ingender [Page 10] a certayne newe concupiscence, which is called the concu­piscence of the spirite. This, when it is first conceyued by the spirite of fayth,The flesh in the godly fighteth agaynst the spirite. Gal. 5.17. setteth it selfe agaynst the concupy­scence of the flesh, whereupon there riseth in all the godly a very sore conflict betweene the flesh and the spirite. Hereupon is that which Paule sayth: The flesh lusteth agaynst the spirite, and the spirite agaynst the flesh. But from whence is that concupyscence of the spirite?Concupis­cence of the spirite from whence it commeth. It pro­ceedeth from the vertue of the death, buriall, and resur­rection of the Lord, which in time past was represented in the olde sacrifices which were first bound and then kylled, but all the whole vertue is in the Crosse of Christ. There­fore to bynde the concupyscence of the flesh, is to fasten it to the crosse of Christ, that in it it may be mortified, that it be not effectuall to worke. Wherefore this beast is then bound, when thou doest not those thinges which it com­maundeth, it is wholy mortified, when the force thereof is not felt, which commeth not to passe before we haue chan­ged this lyfe with death, which is a passage to the true lyfe. To the bynding and mortifying of this beast,Meanes to bynde and mortifie flesh­ly concupis­cence. all the exercises of godlinesse must be referred, as prayer, reading meditation, sobrietie, diligence in our dutye, flying of euell occasions, thinking on the prouidence of God, consi­deration of the euell of concupyscence, the gloryous end of victorye, the shame and dishonestye that accompanieth them, whiche submytte them selues to this beast.The outvvard tentation of seducing, which is of three sortes according to the causes therof, which are the world, the deuel, the things that are about vs. Thus much briefly concerning the inward tentation of seducing or beguiling, and of the remedy agaynst it. The outwarde tentation of beguyling, is whose beginning and cause is without a man, and this may be distinguished according to the diuersitye of the causes. Wherefore, seeing that some time the worlde, somtime the deuel, sometime the thinges that are about vs are the causes thereof,VVhen and howe the worlde temp­teth vs. it commeth to passe that there be three differences of this outward tenta­tion. The world therefore tempteth when it prouoketh to [Page] sinne by it vanitie and wickednesse. Many are ouercome by this kind of tentation. For when they beholde the most corrupt maners of men, and see them also vnpunished, ma­ny are allured by this example. Whereupon it is sayde that an euill custome is the nourishing of euel.Remedies a­gainst the tentation of the world. Agaynst this kinde of tentation we must sette the glory of the king­dome of Christ, wherewith the vanitie of the world being compared is as a smoke sone vanishing away. Secondly let vs think vpon the shortnes of mans life, which al­though it maye be filled with the vanitie of the worlde, yet those continuall delightes in the kingdome of God are by infinite degrees to be preferred before it. Also let vs consider how Christ the Lord, and many of the sayntes of God despised the vanitie and wickednes of the world, loo­king vnto the price that is set before them that runne law­fully.

To what ende the deuell tempteth vs.The deuill tempteth men after diuers sortes, and that vnto this ende, that he may hinder them from being ga­thered togither into the folde of Christ, or that, when they are gathered togither, he may cast them out agayne, that they should not be saued. For there is nothing more plea­sant vnto him than the destruction of all men.The engines of the deuell which he v­seth in temp­ting the god­ly. And for this cause he vseth especially three engines to inuade the folde of Christ. For eyther he corrupteth the doctrine, or raiseth vp offences, or else giueth occasions of infinite mischiefes, that I may in the meane season say nothing of his hypo­crisie, tyrannie, and craftinesse, which he continually v­seth to assayle the Church of Christ. He entreth into the heart of man, and with speede taketh out the worde of God from thence,Examples of such as were led with the tentations of the deuell. that a secure contempt of God maye follow, as in Rabshakeh: or hatred and wrath agaynst God, as in Saul: or a furious defending of a wicked opi­nion, as in the Papistes. Such were the tentations of Cain, Saul, Iudas, Samosatenus, Arius, and in our time of Seruetus, and of very manye other, and at thys [Page 11] time Satan doth rage much more, than euer he did at any other. For he knoweth that the end of his furie is at hand,VVhy Satan rageth more now then heretofore. and that the sonne of God will shortlye come, who shall iudge him with all his members to euerlasting torments. What remedie is here? the aduersarie is mightie, the companie of his warriours is great, we haue neede there­fore of a most strong defence. What I pray you is that? This is the victorie, sayeth Iohn,1. Iohn. 5.4. that ouercommeth the worlde, euen our fayth. And Salomon sayth:Prou. 18.10. the name of the Lorde is a strong tower, the righteous runneth vnto it, and is in safegarde. How the ten­tations of Sa­tan maye be resisted and ouercome. For seeing there is no other waye to ouercome this tentation of the deuel, then a liuely fayth in Christ the cōquerour of Satan, y^t this liuely fayth may be kindled with earnest prayer, let vs with exceding care and studie kepe y^e puritie of doctrine, wheron fayth dependeth. Also agaynst offences and other practises of Satan, let vs fortifie and strengthen our selues with the examples of the Saintes, and encourage our selues with the hope of our deliuerance, which shall be through Iesus Christ, whom we looke for to come shortly to iudge the quick and the deade. More defences agaynst the assaultes of Satan, Paule numbreth vp Eph. 6. which ought from thence to be taken.

The things that are about vs,Tentation that commeth of the thinges that are about vs. doe aboue measure also tempt vs. Before vs death, the iudgement of God, hell. Behinde vs our sinnes that are past, many things com­mitted and omitted. On our right hande, power, ri­ches, honour. On our left hand perils, persecutions, offen­ces, the most sorrowfull state of the Church of God out­wardly in this world.Remedies prescribed. These euels Iesus Christ onely doth remedy, whiles he is possessed by fayth. For if thou beholdest those thinges that are before vs, he hath ouer­come death with life, he hath satisfied the iudgement of God, paying the ransome for our sinnes, he hath spoyled hell. If thou lookest vnto those thinges that are behind vs, [Page] it is he onely, which maketh a full satisfaction for sinnes. If thou settest the treasures of all good things in him, the power, riches, and honour of the worlde shall not easilye drawe thee from Christ, neither shalt thou giue ouer be­ing discouraged with any euils, so as thou possessest him by a liuely fayth, and desirest his helpe agaynst all things that doe annoy or hurt thee.

The seconde kinde of ten­tation which is of presump­tion.Tentation of presumption is, when a man is prouoked to tempt God by abusing his long sufferance, iustice, mer­cie, liberalitie, and many other benefites. This tentation truly is daungerous, for if any man be ouercome of it, he sinneth more freely and boldly, bicause he determineth with himselfe that God is good and mercifull, and slowe to anger,Remedies a­gainst the ten­tation of pre­sumption. as the Psalme sayth. This tentation these thin­ges doe chiefly remedie: first, a thinking on the shortnesse of lyfe: secondly, a consideration of tragicall and lamenta­ble examples. For many sinning securely, haue bene so­denly preuented by the wrath of God, and taken from hence without repentance: thirdly, the very vnworthynes it selfe. For what is a more vnworthie thing, than for the chylde to despise the father, bicause he is good to him and mercifull towarde him. Let euery one therefore walke carefully in the sight of the Lorde, and knowe that it is a deuelishe furie and madnesse, to sinne aduisedlye and of a sette purpose, or to deferre repentance, bicause GOD is sayde to be long suffering, gentle, and mercifull. For he is sayde also to be a iust Iudge, which is angrye with sinnes, and is determined seuerelye to punishe the vnre­pentant.

The thirde kinde of ten­tation, which is of triall.Tentation of triall is, whereby the fayth of man toward God is tried, to wit, eyther when any worke is commit­ted to a man heauie and grieuous to the flesh, or any af­fliction commeth to him from God for his trials sake,Abraham tri­ed with ten­tation. or when any heresie agaynst the articles of our fayth is suf­fred to arise. Abraham receiueth a commaundement from [Page 12] God, wherein he is commaunded to kill for a burnt offe­ring his sonne Isaac, his onely heire, which Sara a free and noble matron brought foorth vnto him. This com­maundement without all doubt was heauie and grieuous to the flesh: but what doth Abraham here? He preferreth obedience toward God before this his most tender sonne, then whom nothing was more precious vnto him in this world, and prepareth himselfe to execute the commaunde­ment of God, Genes. 22.Iob tried with tentati­on. Iob is oppressed with affliction in his body, and with many other miseries, but in patience he preferreth obedience toward God before his owne life and all other thinges whatsoeuer. I am sure, sayth he,Iob. 19.25. that my redeemer liueth, & that I shall rise out of the earth in the latter day. Also,Iob. 2.10. shall we receiue good at the hands of God, and not receiue euel? The primitiue Church was tempted with many and diuers heresies,The primitiue Church tried with tentati­on. as we are at this day, but as they did, so let vs set the fountaine of our saui­our agaynst all the cesterns of Heretikes full of deuelish stinch and filthines. Of this kinde of tentation Moses speaketh, Deut. 13. The Lorde your God proueth you, to knowe whether ye loue the Lord your God with all your heart and with all your soule.How we must behaue our selues in ten­tation of triall. Agaynst this kind of tenta­tion let vs strengthen our selues with two thinges: with holding fast the puritie of the Gospell, and with constant obedience toward God both in prosperitie and al­so in aduersitie,

Of Election.

THis place doth admonish that I speake something concerning election. For I see not a fewe to erre from the true cause thereof. Paule sayth. 1. Cor. 1.26. Brethren you see your calling, how that not many wise men after the flesh, not many mighty, not many noble are called, but God hath chosen the foolish thinges of the world. &c. And here Iames saith: God hath chosen the poore of this vvorld. Hereupon some do not rightly gather,Howe farre some are de­ceiued in the doctrine of election. y^t wise, mighty, no­ble and rich men are reprobates, & on the contrary, the ig­norant, weake, vnnoble and poore are chosen. For if wise­dome, power, noblenes and riches, which all are the giftes of God, were the cause of reprobation, and contrariwise, foolishnes weakenes, vnnoblenesse and pouertie were the cause of election, it should follow that all rich men are re­probates, and all poore men chosen, but both is false. For not a few rich and noble men are godly, chosen, and saued, and many poore men are vngodly, reprobates, and con­demned. Why therfore doth Paule say: Not many wise men, not many mighty, not many noble? Paule doth not speake of the counsel of God, who will that al men shall be [Page 19] saued and come vnto the acknowledging of the truth. 1. Timoth. 2. Which would haue no man to perish, but would all men to come to repentaunce. 2. Pet. 3. But he accuseth the naughtines of men, which abuse the giftes of God to their owne destruction. The Gospell calleth all,VVhy so fewe come, when as God calleth all by his worde. but some pretend one thing, some an other, wherby they doe not come. Many being entised, and as it were made druncken with wisedome, many with might, many with noblenes, many with riches, many also with other thinges cannot abide the sweete sauour of the Gospell. Whereby it com­meth to passe that not by the counsell of God, which hath created no man to certayne damnation, but by their owne fault they are not elect. For God will haue all at length to be saued if so be that they doe embrace by fayth the author of their saluation. They which contemne him, doe worthe­ly fall away from saluation. For God will cast awaye those and condemne them, no otherwise then an earthly father doth cast of and disherit an obstinate and disobedi­ent sonne, which he woulde not haue done if he had o­beyed his father.God will haue al to be saued, but yet by such meanes as he hath ap­poīted, which they that re­fuse, are iustly condemned. Matth. 20.16. If therefore we consider the counsell or purpose of our creation and restoring againe by Christ: God in deede will haue all men to be saued, but yet by sal­uation and life, that is by Christ the mediatour. But if thou marke the euent or ende, he will condemne all, which haue not obeyed him calling by his Gospell. This is con­firmed by the saying of y^e Lord in Matthew: many be cal­led, but few be chosen. Of this saying there are two parts,Many be cal­led, but fewe be chosen, howe it is to be vnderstand. the first commendeth vnto vs the goodnes of God, which calleth many by his Gospel that they may be saued. For we must not thinke that God calleth them whom he will not haue saued. The latter part is a complaint of the grea­test parte of men, which contemne the Gospell, and will not liue worthy of so noble a calling. Wherof Christ com­playneth in Matthew, where he is reprehended which had not a wedding garment, to the which reprehension after­ward [Page] is ioyned this complaynt of Christe:Matth. 22.12. few are chosen. This complaynt he also sheweth with teares. Matth. 23. whē he saith. How often would I haue gathered thy children togither, as the hen gathereth the chickens vnder her wings and ye would not? Behold Christ will, Hierusalē will not. The meaning therefore of the saying of the Lord is: many be called, to wit, to obtayne saluation by Christ, so that they will beleeue the Gospell. But fewe be chosen, that is, fewe haue the wedding garment, that is, fewe doe beleeue and are godly in deede. That this is the signification of the word election, it is manifest out of the psalme, where e­lect and peruerse or frowarde are set one against the o­ther,Psal. 18.25. for he sayth thus: with the elect thou shalt be elect, and with the froward thou shalt be froward. Therefore he is sayd to be elect which is in deede a godly and sincere worshipper of God, keeping fayth and a good conscience. Wherefore there is no cause that any man should be trou­bled with thinking of his election, as though God had ap­poynted some certayne men to saluation, and the greatest part of men to certaine damnation: but rather let him thinke,VVhom God will saue and whom he will condemne. that this is the vnmoueable will of God, that as he will saue without difference all that be penitent: so on the contrarie he will condemne all that be impenitent. And these are saide not to be elect, because of the euent or ende. For they haue shutte from them selues the way of salua­tion.VVhat al they must doe which mynde and desire to attayne salua­tion through Christ. Let vs therefore obey the Gospell, let vs liue in true repentance, let vs not suffer our selues to be caried away from Christ with the cares of this world. But rather let vs preferre obedience toward the Gospell before al things of the world, whereby we may obtayne the saluation pro­mised through our Lorde Iesus Christ, in whom God hath chosen the beleuers before y^e foūdations of the world.

A declaration of the doctrine of repentance.

WHen as Christ doth define the Gospel to be preaching of repentance and forgiuenesse of sinnes in his name:The Gospell is the prea­ching of re­pentance and forgiuenesse of sinnes. he setteth forth two things vnto bs, whereof one is the benefite which the Gospell offereth, the other, the meanes by which the benefite is applyed vnto men. The benefite which is offered, is forgiuenesse of sinnes. The meanes is repentance. For they onely which repent, are made par­takers of the forgiuenesse of sinnes, wherewith is ioyned iustification, saluation, and eternall lyfe. Hereof it easily appeareth, that nothing is more necessarye for a man in this life, than to vnderstande wherein true re­pentance consisteth, without the which forgiuenesse of sinnes commeth vnto no man. Of this wholsome and true repentance I will speake, and will so declare the matter by the worde of God, and manifest examples, that euerye man may acknowledge the truth and playnnes thereof.

The foundation therfore of the preaching of repentance without all doubt is the mercie and grace of God,The first foundation of the preaching of repentance. Matth. 3.2. accor­ding to these sayings: Repent, for the kingdome of God is at hande. Nowe the kingdome of God is the kingdome of grace, in which Christ being a King and Priest doth reygne. Ierem. 36. Returne euery man from his euill waye, Ierem. 36.3. that I may forgiue their iniquitie and their sinnes. Ezech. 33.11. Againe, I desire not the death of the wicked, returne and come a­gayne. Also,Ierem. 3.22. O ye disobedient children returne and I will heale your rebellions. And Christ saith:Matth. 9.13. I am not come to call the righteous, but the sinners to repentance.

These testimonies doe sufficiently proue that mercye [Page] through Christ is the foundation of the preaching of re­pentance. For without all doubt, repent, or as the Pro­phetes speake, returne, is not the voyce of the lawe con­demning, but of God hauing mercie, and offering salua­tion, life and deliuerance from the sentence of the law that condemneth. Wherefore there is no doubt but the prea­ching of repentance is a part of the preaching of the Go­spell, especiallye since it is manifest that the lawe doth preach vnto sinners eternall punishment: and Christ be­ing raysed vp from the dead, doth affirme that repentance and forgiuenesse of sinnes is to be preached in his name. But bicause there are two things in man which doe hin­der him that he cannot see his euilles,Two thinges ther be which hinder repen­tance in vs, wherunto the Lord addeth remedies. and repent and a­mende at the voyce of the Gospell, to wit, ignorance and dulnesse or sluggishnesse. The Lorde doth giue a remedie for both these euils.A remedie a­gaynst our ignorance. He remedieth ignorance by the law. For by the preaching of the lawe he bringeth vs to the knowledge of sinne, whereof the Gospell biddeth vs re­pent,Rom. 3.20. that we may be saued. By the lawe, as Paule sayth, commeth the knowledge of sinne. Dulnesse or sluggishnesse he shaketh of by diuers meanes:How the Lord driueth away our sluggish­nesse he setteth forth threate­nings of eternall death, he denounceth wrath and displea­sure agaynst them that doe not amende. He chasteneth the impenitent with corporal punishments, with diseases, and by diuers other meanes, he setteth tragicall and lamenta­ble examples before their eyes, as of Cain, Iudas, Saule, Achitophel, and diuers others, which examples Christ doth applie vnto all,Luke. 13.3. when he sayth: Except ye amende your liues, ye shall all likewise perishe. He witnesseth his wrath and displeasure by diuers signes in the heauen, the earth, and in the sea, sometime by pestilence, sometime by warres he stirreth vs vp to obey the voyce of the Gospell: he setteth forth the death of his sonne, which doth witnesse of the wrath of God agaynst sinners, except they re­pent, Act. 2. Christ which calleth all that he weary and la­den, [Page 27] vnto him, y^t they being conuerted by repentance, may be eased of their burden, doth sende the Lawyer, that doth not acknowledge his euill, vnto the law. We haue a most excellent and liuely example hereof Luk. 15.A liuely ex­ample. in the prodi­gall sonne. He being first pinched with hunger, doth per­ceyue his euill. Then a hope of a better state if he did re­turne to his father, gaue to the yong man a mynde to re­pent, for he is encouraged by confidence in his fathers gentlenesse, to seeke for reconciliation. This example doth teach plainly, that the beginning of repentance is an acknowledging of the mercy of God, which stirreth vs up to hope well, which doe see and perceyue our owne euils and perils. For as this yong man through trust in his fa­thers clemencie, doth returne vnto his father, after that, he being taught by hunger did perceiue his euils: so we with confidence of mercy in Christ, doe returne vnto God, after that by the preaching of the lawe we haue come into the knowledge of our selues, & by feeling the curse and wrath of God doe shake of our dulnesse and sluggishnesse.

Nowe what wholesome and true repentance is, and of what parres it consisteth, we will declare by testimonies of the Scripture, and by examples. Ieremie sayth: Let e­uery man returne from his euill way, and I will forgiue your iniquitie and your sinnes. This saying conteyneth two things, a commaundement and a promise. The comman­dement is, that the vngodly doe returne from his euill wayes. The promise is of reconciliation and attonement for sinne. Herevpon it is gathered,VVhat true repentance is that repentance is a conuersion or a turning of man vnto God, in the which conuersion, he doth depart from euill, he beleueth the pro­mise of reconciliation, and studieth to leade a newe lyfe ac­cording to the will of God.

Adam hauing fallen into sinne, did hyde himselfe with the leaues which he tooke of the tree, and did not see his e­uill, neyther as yet did knowe the promise concerning the [Page] seede:Howe Adam by little and little came vnto true re­pentance. but when he is accused by the voyce of God threat­ning death vnto him, he acknowledgeth his sinne, which also did exceedingly displease him, so that there was in him a misliking of his fact, but not true repentance. But when he heareth the promise concerning the seede of the woman, which shoulde come, and breake the heade of the serpent and abolishe sinne: he returneth vnto the Lorde with true repentance, he is sorie for his sinne, he comfor­teth himselfe with the fayth of the promise, calleth vppon God, and taketh heede least that agayne he doth agaynst his conscience offende God.Dauid an ex­ample wherin the partes of true repen­tance are liue­ly set forth. Dauid hauing fallen into a­dulterie, being as it were lulled a sleepe with a certayne drowsinesse, doth liue securely, but when he is reprehen­ded of the Prophet, he begynneth to lament his sinne, and there were in him horrible terrours and extreme feare which he himselfe describeth in the Psalmes:Psal. 38.3. There is no rest in my bones bicause of my sinne: for he did feare euer­lasting punishment. But hearing this voyce of the Pro­phet by the commaundement of God:2. Sam. 12.13. Thou shalt not die, the Lorde hath put away thy sinne: He turneth agayne vnto the Lorde and repenteth, he hateth his sinne, he fli­eth vnto mercie by fayth,Psal. 51.1. saying: Haue mercie vpon me O God, according to thy louing kindenesse. He promiseth obe­dience in time to come:vers. 15. My mouth shall shewe forth thy prayse. vers. 13. Also, I shall teach thy wayes vnto the wicked, and sinners shall be conuerted vnto thee. In this example also we see what conuersion is, what is the foundation and partes thereof. Lyke vnto this were the examples of Manasses, of the sinfull woman, of the theefe, of Peter, of Paule: which examples when we doe applie them to the rule, they doe most plainly set before vs the liuely for­mes of true repentance. But bicause the doctrine of repen­tance is chiefe in the Church, and bicause it is very pro­fitable for men to be well instructed concerning it: we will briefly declare by definitions the partes thereof, as [Page 28] they are taught in our Churches oute of the word of God and by famous and well knowne examples.The parts of true repen­tance. The partes thereof as is sayd before are contrition, fayth, and newe o­bedience.

Contrition is not a misliking of the fact,Contrition the first part of repentance what it is. as was in Iu­das, but it is the beginning of true repentance, to wit, an extreme feare of conscience for sinne, a true hatred of sinne, and an auoyding of sinne not without hope of pardon, as appeareth in the prodigall sonne. For a knowledge of mer­cy must of necessitie goe before true repentance, according to the saying of Ambrose: No man can repent except first he hopeth for pardon: and that of Augustine. The mercye of God is necessary not onely when we doe repent, but al­so that we may repent.

Fayth is a knowledge, consent,What fayth is, which is the seconde part of true repentance. and desire of the promi­sed mercy, and a sure confidence in Christ the mediatour. Although the former examples and the fourth chap. to the Rom. doe confirme this definition, yet let vs adde more reasons concerning the properties of fayth. Christ pro­nounceth them saued that beleeue, therfore it must needes be that fayth doth signifie a trust in the promise, seeing that no man is saued by knowledge alone. Agayne, Paule doth sometime call this fayth a sure trust or confidence, some­time a perswasion, whereby a man doth certaynely per­swade himselfe, that God both will, and also is able to per­forme that which he hath promised. This therfore is that fayth, by which alone without the workes of the law the Apostle affirmeth that a man is iustified before God. For such a fayth onely as we haue described, doth apprehende Christ and possesse him with all his benefites. I will ther­fore set forth a playne and manifest doctrine concerning this iustification which commeth by fayth in Christ, and will briefly confute the errours with the which this doc­trine both in time past and also in our age, is darkned and made obscure.

[Page] The definiti­on of iustifi­cation.Iustification is a deliuerance from sinne of the man that doth beleeue in Christ, an imputation of the righteous­nesse of Christ, and an accepting of him being iustified to life euerlasting, freely for Christes sake. In this definition fiue principall poynts are to be considered. First fayth by which the grace which is offred,Fayth. is receyued, wherevpon Paule sayth:Rom. 3.28. we are iustified by fayth. For fayth is as it were a certayne hande, wherewith we receyue Christ of­fered vnto vs, with his obedience, that it may be our righ­teousnesse.Deliuerance from sinne. The seconde is a clensing or deliuerance from sinne through the satisfaction made by Iesus Christ, ac­cording to that saying of Iohn: The bloude of Iesus Christ clenseth vs from all sinne. 1. Iohn. 1.7. To this also belongeth that say­ing of Dauid:Psal. 32.1.2. Blessed is he, whose wickednes is forgiuen, Also, Blessed is the man vnto whome the Lorde imputeth not iniquitie. What deliuerance is, it is to be gathered by y^e definition of sinne. For as sinne is a defect or reuolting from the lawe and will of God, with a bonde vnto eter­nall death and condemnation: so deliuerance is the dis­charging or setting free of a man from the bonde of death and condemnation. But that this deliuerance doth come vnto him that beleeueth in Christ, many testimonies doe witnes.Iohn. 3.36. Imputation of righteous­nesse. He that beleeueth in the son, hath euerlasting life. The third is the imputation of y^e righteousnes of Christ. For his obedience, death, passion, and resurrection are the matter & foundation of our iustification. 2. Cor. 5. He hath made him to be sinne for vs, which knew no sinne, that we shoulde be made the righteousnesse of God in him. This righteousnes, which he sayth that we are made in him, the Apostle defineth Rom. 5. when he sayth: As by one mans disobedience many were made sinners: so by the obedience of one shall many also be made righteous. Christian righ­teousnesse therefore is the obedience of Christ imputed to the beleeuer. For fayth is imputed to hym for righteousnesse, which beleeueth in him that iustifieth [Page 29] the wicked. Of these this also followeth,Howe we are righteous be­fore God. that the qualitie of righteousnes is in Christ, but is imputed vnto vs which is proper vnto him. For we are so iust before God as Christ was a sinner. As he after a sort tooke vpon him our person, whereby he might be made guiltie in our name, and might be iudged as a sinner, not for his owne sinnes, but for the sinnes of other, seing that he himselfe was pure and cleane frō all sinne, and might suffer punishment due vnto vs and not vnto him: So we nowe are iust in him, not bicause we do satisfie the iudgement of God with our workes, but bicause we are accounted righteous with the righteousnesse of Christ, which by fayth alone we doe put on, that it might be made ours.Accepting of vs vnto eter­nall lyfe. The fourth is an ac­cepting of the person vnto eternall life. For Paule setteth this degree after iustification. Rom. 8. Whom he iustified, them be also glorified. To this belongeth the saying of the Lorde: He that beleeueth in me shall not perish, but shall haue euerlasting lyfe. The fift, freely for Christes sake: freely that all the merites of men maye be excluded: for Christes sake, that the redemption of the onely begotten sonne of God may be acknowledged to be the merit of so great a treasure.

Although this doctrine of our Churches is grounded vpon the iust, sounde, and perfite worde of God:Diuers er­rours in the doctrine of iustification. yet there be diuerse and sundrie errors spred abrode agaynst it. For there be some which place this iustification of man in the workes done of men: other some will needes haue it to consist of fayth and workes togither: some go about to e­stablishe a certayne essentiall righteousnesse. Although these things which we haue spoken,The first er­rour of them which saye that we are iustified by works, with a confutation thereof. Psal. 143.2. doe confute the er­rours of these, yet we will speake somewhat seuerally of them. They which affirme that mā is iustified by works, are more easily confuted, seeing that the most manifest oracles of God doe crie out agaynst this errour. Dauid cryeth out openly: Enter not into iudgement with thy ser­uant: [Page] for in thy sight shall none that liueth be iustified. And Paule Rom. 3. Therefore by the workes of the lawe shal no fleshe be iustified. Gal. 3.10. And to the Galath. As manye as are of the workes of the lawe, are vnder the curse. Agayne: If righteousnesse be by the lawe, Gal. 2.21. then Christ died without a cause. Their opinion therefore is manifestly false, which affirme that a man is iustified, that is, made iust by workes. But we acknowledge with Iames, that good workes are required to the declaring of this iustification, that the good tree may be knowne by it fruites, neyther is there any disagreeing betweene Paule and Iames. For when Paul sayth that a mā is not iustified by works, he signifieth that he is not made iust and without fault be­fore God by workes. When Iames sayth that men are iustified by workes, he meaneth that men are by workes declared to be iust.The seconde error of them which affirme that wee are iustified by sayth and workes togi­ther, and the same cōfuted. But the saying of them hath somewhat a fayrer shewe, which affirme that the righteousnesse whereby the wicked man is iustified before God, doth con­sist of fayth and works togither. For they saye that fayth is the beginning of righteousnesse, and workes the per­fection thereof, whose errour S. Paule confuteth by these reasons. Rom. 10. I beare them recorde that they haue the zeale of God, but not according to knowledge. For they being ignorant of the righteousnes of God, and going about to sta­blishe their owne righteousnes, haue not submitted them­selues to the righteousnes of God. For Christ is the ende of the lawe for righteousnes vnto euerye one that beleeueth. Here Paule maketh this to be the cause of the casting of of the Iewes, for that they woulde ioyne their owne righ­teousnesse with the righteousnesse of God which is by fayth, and of both ioyned togither make one forme of righteousnesse.Verse. 6. Also Rom. 11. he reasoneth thus: If it be of grace, it is no more of workes, or else were grace no more grace: but if it be of works, it is no more grace, or else were worke no more worke. Paule here first setteth downe two [Page 30] contrarie propositions without any meane betwene them: If election and saluation be of workes, it is not of grace: If it be of grace, it is not of workes, bicause that debt and gift are so contrarie, that neither of them may rightly be sayde one of the other, or both of them of any thirde. Ey­ther therefore we are iustified and saued by fayth alone, or by workes: but the testimonies before alledged doe proue that no man is iustified by workes. Agayne, if christian righteousnesse did consist of fayth and works togither, the reasoning of Paule were fonde and vayne. Rom. 4. To him that worketh, the wages is not counted by fauour but by debt: but to him that worketh not, but beleueth in him that iustifieth the vngodly, his fayth is counted for righteous­nesse. Here Paule maketh two sortes of righteousnesse, which differ the one from the other. For they haue con­trarie causes. For the righteousnesse of fayth,Two kindes of righteous­nesse. by which he that beleeueth is iustified, is imputed and giuen freely, but the righteousnesse of works is not free. Furthermore, if one part is to be attributed to fayth, the other part to workes in the iustification of man, two absurdities should followe thereof: one that the promise shoulde be made vn­certaine which ought to be certaine. Another, that the sa­tisfaction of Christ coulde not suffice, except it were sta­blished by our workes. Wherefore we embrace the saying of Augustine, which sayth: It is grace in no poynt, except it be free in all poyntes. But the occasion of the errour of the Papistes was a Philosophicall imagination,The errour concerning iustification by fayth and workes togi­ther, from whence it proceeded. which knoweth no righteousnesse except it be a certayne qualitie in vs. For it vnderstandeth not that a man may be iustifi­ed by the imputation of the righteousnesse of another.

Nowe let vs come to essentiall righteousnesse, concer­ning which first it is to be vnderstand,The thirde er­rour in the doctrine of iustification confuted. y^t we are in no wise righteous before God by y^e essential righteousnes of God, but in respect of the principall efficient cause. For the for­mall righteousnesse, by which we are righteous before [Page] God, is no other than the obedience of Christ, as Paule plainly teacheth Rom. 5. By the obedience of one, many shall be made righteous. The obedi­ence of Christ is double. But the obedience of Christ is of two sortes, of the crosse, and of the lawe. By the obedience of the crosse (whereby he humbled himselfe, and be­came obedient vnto the death, euen the death of the crosse. Philip. 3.) the Lorde doth make a full satisfaction for our sinne. The obedience of the lawe he imputeth vnto vs that beleeue, that by it we maye appeare righteous in the sight of God. Paule sayth that this righteousnesse or obedience of Christ is imputed to them that beleeue, ther­fore it is neyther substance nor qualitie abyding in them, whereby a man is made righteous formally. Wherefore this affirmance is surely to be helde,Christian righteousnes. that christian righ­teousnes is the obedience of the sonne of God imputed to him that beleeueth. But in the meane season we must also vnderstande this, that the Scripture maketh mention of three kindes of righteousnesse of man,Three kindes of righteous­nes of man. whereof one is of fayth, by which we stande before God, and this is perfect, as the obedience of Christ is perfect,Perfect righ­teousnesse in this lyfe. neyther is it dimi­nished or increased by the diminishing or increasing of fayth. For the Publicane had this full and perfect as well as Peter, although the fayth of Peter was much more manifest and knowne.Vnperfect righteousnes. Another is the beginning of obe­dience, which is also called the righteousnesse of a good conscience. This is not set agaynst the wrath of God, bi­cause it is not perfect obedience of the lawe, yet it is ne­cessary, in as much as it is the proper fruite of fayth. An other there is,Righteousnes perfect and absolute in the lyfe to come. which is as yet looked for, whereof Paule speaketh Galat. 5. For we through the spirite wayte for the hope of righteousnesse through fayth. And 1. Iohn. 3. Dear­ly beloued, nowe are we the sonnes of God, but yet it doth not appeare what we shall be: and we knowe that when we shall appeare, we shall be like him: for we shall see him as he is: and euery man that hath this hope in him, purgeth himselfe [Page 31] euen as he is pure. This righteousnesse therefore is a ma­king of vs lyke vnto God, a dwelling of God in vs, a full fruition of God, an absolute and perfect loue. And al­though we must confesse, that the heartes of them that be­leeue are the temples of the holy ghost, and Christ sayth Iohn. 14. If any man loue me, he will keepe my worde, and my father will loue him, and we will come vnto him, and wil dwell with him: yet it doth not followe that this dwelling of God in vs is the righteousnesse whereby we stande be­fore God, but it is a diuine presence in vs, by which we are renued, doe feele comfort, and begyn to approch to e­ternall life. Furthermore, if men were iustified here by essentiall righteousnesse, there shoulde be no difference be­tweene the righteousnesse by which we are righteous in this lyfe, and that by which we shall be like vnto God in all eternitie. But Paule putteth a manifest difference be­tweene these two. For he sayth that we haue the righte­ousnesse of fayth, nowe here in this lyfe, but that we doe looke for another righteousnesse, which Iohn defineth to be a framing or fashioning, whereby we shall be fashioned lyke vnto God, which fashioning shall proceede from hence, in that we shall see him as he is.Newe obedi­ence doth ne­cessarily ac­companye saith. Newe obedience is necessarily ioyned with fayth. For regeneration, which cannot be absent from a iustifying fayth, doth necessarily bring forth it fruites which are seene in newe obedience. For after that a man through the grace of regeneration is made a newe tree, he ought to bring forth newe, that is, good fruites, which Paule in his Epistle to the Philip. calleth the frutes of y^e righteousnes of fayth. Iames pro­nounceth in his own peculiar and proper phrase that men are iustified by the same, that is, acknowledged and decla­red iust. This newe obedience is sometime called sancti­fication, which consisteth of the mortifying of the fleshe, and of the quickening of the spirit. For Paule sayth thus: Christ is made vnto vs wisedome, and righteousnesse, 1. Cor. 1.30. and [Page] sanctification, Howe Christ is made our wisedome, righteousnes, sanctification. &c. and redemption. He is made our wisedome in the preaching of the Gospell. He is made our righte­ousnesse by the attonement for sinne, and imputation of righteousnesse. He is made our sanctification, when he giueth vs the holy ghost, which doth after a sort turne our nature, and make it, that the olde man being by little and little mortified, we maye liue after the spirite, that is, we may giue our myndes to godlynesse towarde God, chari­tie towarde our neyghbour, to holynesse of lyfe, and dili­gence in our vocation, briefly, that we maye submit our selues wholy to the rule of the spirit. In what man soeuer the force and vertue of this regeneration, or of this sanc­tification is not felt, there of necessitie fayth cannot be. For a true and a right fayth is feruent in spirite, and en­deuoureth to bring forth it true fruites, and desireth no­thing more than to serue God in spirit, and to abounde in all knowledge and vnderstanding. Seing that this is in very deede the propertie of a iustifying fayth and of rege­neration: who can beare or abyde the saying of them, which with all their might in words and writings do im­pugne the necessitie of good workes? which truly we say are necessary,Howe good workes are necessarie to saluation. not as merits and causes of saluation. For y^e saying of Paul is firme and vnmoueable. Ephe. 2. By grace are ye saued through fayth, and that not of your selues, it is the gift of God, not of woorkes, least any man shoulde boast himselfe: but as necessarilye accompanying a iusti­fying fayth, and as the effectes of the spirite which doth regenerate vs. Furthermore, that the reason and maner of good workes may be the better vnderstande, I will de­clare in order sixe questions concerning good works.Sixe questions to be handled concerning good works. The questions are these. The first, what workes are to be taught, and to be done. The seconde, howe they maye be done. The thirde, howe they doe please. The fourth, what are the causes of good works. The fift, why promises are added to good works. The sixt, bicause all men haue sinne, [Page 32] it is not without cause demaunded, whose obedience doth please, and whose doth not please.The first que­stion what good workes are to bee taught and done. When it is enquired what workes are to be taught and done, two thinges are to be weyed of vs, whoe we be, and whome he is vnto whom obedience is to be giuen by workes. When we be­holde our selues considering our owne corruption, we are admonished that we our selues doe not imagine workes by which we thinke to worship God. For by our selues we do not vnderstand, what eyther pleaseth or displeaseth God, and the Lorde pronounceth that he is worshipped in vayne with the commaundements of men: Let vs ther­fore certaynly thinke that workes, albeit fayre and good­ly, which haue bene inuented of men, are in no wise good.

But if we consider God, we are admonished of reue­rence toward him, whereby it commeth to passe that we thinke that that onely pleaseth him, which he prescribeth in his word. For he onely is our law giuer.Such workes are to bee taught and done, as God hath com­mended to vs in his worde. Ezechiel com­prehendeth both in chap. 20. walke ye not in the ordinances of your fathers, neyther obserue their maners, nor defile your selues with their Idols, I am the Lord your God: walke in my statutes, and keepe my iudgements and doe them. Also, 33. I haue made thee a watchman vnto the house of Isra­ell: therefore thou shalt heare the word at my mouth, and admonish them from me. Hereof therefore it manifestly followeth that no other workes are to be taught and done but those which are commended vnto vs by the word of God.

After that the mind of the godly man knoweth,The seconde question. what workes are to be done forth with,Howe those works which God hath prescribed, may be done. Heb. 11.6. Iohn. 15.5. it inquireth how they may be done. The dissoluing of this question is to be ta­ken out of two sayinges of the Scripture. The Apostle sayth to the Hebr. without fayth it is vnposible to please God. And Christ sayth: without me can ye doe nothing. Wherefore these thinges are required in order. First, the knowledge of Christ. Secondly trust and confidence in [Page] Christ. Thirdly viuification, whereby Christ doth quicken vs by the Gospell, and poureth his holy spirite vpon vs. Herevnto maketh y^e saying of Esay, chap. 40. But they that wayt vpon the Lord shall renue their strength: they shall lift vp the wings as the Egles: they shall runne, and not be wearie, and they shall walke and not faint. For there can be no loue, no obedience, except mercy and reconcilation for the mediatours sake be first apprehended. In this con­solation the diuinitie doth dwell in the heart. For the e­ternall father is effectuall in deede by his sonne which comforteth by the voyce of the Gospell, and the holye Ghost is giuen of the father and the Sonne which stirreth vp in vs ioye and calling vpon God, according to these sayings:Zach. 12.10. I will poure vpon them the spirite of grace and compassion, Iohn. 14.23. &c. And in Iohn: We will come vnto him and dwel with him. 2. Cor. 3. We beholding the glory of the Lord with open face, are changed into the same image, that is, we beholding the word which is the image of the eternall father, and in consolatiō doth shew the presence and good­nes of God, are made like vnto his image, the holy Ghost inflaming our hearts.

The thirde question how good workes which are done of vs do please God.After that the mind is taught how good workes may be done, it inquireth furthermore how they please, for they are done in vayne, except they please. Scipio fighteth for his countrey, Dauid also fighteth, but the workes of both of them doe not please God. It is fitly therefore demaun­ded, how good workes may please. To the which question we aunswere in generall, that they please in the regene­rate. The workes of Scipio did not please bicause he was not regenerate. But the warfare of Dauid did please bi­cause Dauid was accepted by fayth. But here are three thinges to be considered in order. First we must certainly thinke concerning the person, that he is reconciled by fayth and iust for Christes sake freely. Then we must con­fesse that the person iustified by fayth, cannot as yet sa­tisfie [Page 33] the lawe. For many inward sinnes doe abide and sticke euen in the Godly. This vncleannesse is to be la­mented and doubts and euil affections are to be resisted and striuen against, and also we ought to pray with true sighes of the heart, that God will not impute vnto vs this filthines wherein we are wrapped. Thirdly, although we acknowledge this our filthines, notwithstanding we must certaynly thinke that God doth require a certayne vnper­fect obedience in vs, & that this vnperfect obedience doth please for Christs sake. For so Peter doth playnly teach: Offer vp spirituall sacrifices acceptable to God by Iesus Christ, which is our reconciliation and now maketh interces­sion for vs. How our obe­dience plea­seth God. Our obedience therefore doth not please God for the worthines or perfection thereof. For by it selfe it is vnworthy to come into the sight of God, neyther doth it fulfill the law, as it is sayd, but it pleaseth bicause of the person reconciled, which for Christs sake is counted righ­teous: so also doth he please, although he carie about in the flesh sinne and great infirmitie. Seing it is euident that a man is in no wise iustified by workes:Three speciall causes which ought to moue vs to doe good workes. it may fit­ly also may be demaunded, what are the causes of good workes by which men ought to be stirred vp and pricked forward to worke well. There are numbred three most weyghty causes, necessitie, dignitie, and reward.

Necessitie may be made to be of fiue sorts:Fiue kindes of necessitie which oughte much to stirre vs vp vnto the doing of good workes. of y^e cōmān­demēt, of worship, of det, of holding fast y^e fayth, of auoy­ding punishmēt, & of cōuersion or regeueratiō. Necessitie of the commaundemēt is, bicause God doth seriously and seuerely commaund obedience toward his lawe. Keepe mine ordinances sayth he, and walke therein, & Paul sayth:Leuit. 18.4. This is the will of God euen your sanctification. 1. Thess. 4.3. Necessity of dette or dutie that we owe is declared Rom. 8. We are detters not to the flesh but to the spirite, for we are not our owne, but his that hath redemed vs with his bloud. Neces­sitie of holding fast the fayth is commaunded to vs of [Page] Paule.1. Timo. 5.8. If there be any that prouideth not for his owne, and namely for them of his housholde, he denieth the fayth, and is worse than an infidel. [...]. Timo. 1.18.29. And agayne: Fight a good fight, hauing fayth and a good conscience, neyther of which is kept while we giue our selues to sinne. Necessitie of a­uoyding punishment is confirmed by the testimonie of Dauid. For iniquitie, sayth he, thou doest chastice the chil­dren of men. Necessitie of conuersion is affirmed in this saying:Ezech. 33.11. As I liue, sayth the Lord God, I desire not the death of the wicked, but that the wicked turne from his waye and liue. When therefore conuersion is made, man is also quickened by fayth through the holy Ghost. Moreouer, vn­to conuersion is ioined regeneration, which is a beginning of a newe lyfe, a newe light, wisedome, righteousnesse, and a renuing of the image of God in vs.

The second speciall cause which ought so moue vs to worke well.The seconde cause is dignitie, which consisteth in this, that the man conuerted or regenerate, is nowe the sonne of God, according to that saying: He gaue power to be the sonnes of God to them that beleeue in his name. Iohn. 1.12. Howe great a dignitie is it, that they which beleeue, are the temple of the holy ghost liuing? that Christ dwelleth in them by fayth? that the Father, the Sonne, and the holy Ghost, doe come vnto them, and will dwell with them? that they are the members of Christ. On the contrarie, wey what a wickednes it is for the children of God to re­semble the image of the enimie: howe great a daunger it is, that the temple of God shoulde be polluted with the filthinesse of Satan, what a cruell thing it is to driue God out of his dwelling place. Wherefore it becommeth the children of God to imitate their heauenly father, which sayth: [...]. Pet. 1.16. Be ye holy, for I am holy. Herevpon Paule sayeth that we are called to sanctification,The third spe­ciall cause which ought to stirre vs vp to good workes. and not to vncleannes.

The thirde cause is a rewarde, that is, a recompence of the pacience and obedience of them that beleeue. This re­warde is not giuen for the worthinesse of the worke, but [Page 34] for the promise of grace. Seing that the good workes that are done of the godly, are the bounden duties of seruants,Fiue causes wherefore God hath ad­ded promises to good workes. and vnperfect and defiled: it may be demaunded why God hath added promises to good workes. And there may be numbred fiue causes hereof. The first, that they may be te­stimonies of the prouidence of God.The first. For God will haue it knowne that good things pertayning to the bodye, are created of him, and are not spreade abroade by chaunce, but are of him giuen to the Church, and preserued accor­ding to the saying: He is thy life and the length of thy dayes, in the dayes of hunger they shall be satisfied, the rich haue suffred hunger, but no good thing shall be wan­ting to him that feareth the Lorde. The seconde,The second. that they may be testimonies, that God will, yea euen in this lyfe keepe and preserue his Church. Wherefore Paule sayth 1. Tim. 4. Godlynesse hath the promise of the lyfe present, and of that that is to come. Bicause God will of his infi­nite goodnesse gather his Church for his sonnes sake the mediatour, he keepeth this order of nature, he maketh the earth fruitefull, that he may feede and nourishe his Church euen in this life, and bicause for his Churches sake he doth feede also the rest, it becommeth vs especially to be thank­full. The thirde,The third. bicause God will haue corporall necessi­tie to be a monishment & warning concerning fayth, pray­er, hope, giuing of thankes: therefore hath he set forth his promises, & wil haue these good things to be asked & loked for by fayth, & by this asking and looking for he will haue fayth, hope and pacience to increase. The fourth,The fourth. that they may be warnings of the promise of grace, bicause that fayth which acknowledgeth the sonne, and receyueth re­conciliation, ought alwayes to go before in the asking of corporall things, and for the sonnes sake the other promi­ses were set forth and ratified. All these things are com­prehended in the saying:Ioh. 15.16. Whatsoeuer he shall aske the fa­ther in my name, he will giue it you. The fift,The fift. bicause God [Page] will haue both these things to be knowne, both that the Church is subiect to the crosse, and yet nowithstanding that it is marueylously preserued in this lyfe, euen among perils and daungers, that all the maruaylous preserua­tions of the Church, and al the wonderfull deliuerances of the same, may be testimonies of the presence of God in his Church, as it is sayde Num. 14. That the Egyptians maye knowe, that thou, O Lorde art among this people. Iosu. 3. Ye shall knowe that the Lorde God is in the middest of you. 1. Kings. 17. That all the earth may knowe, that there is a God in Israel. Esay. 37. Nowe O Lorde our God, saue thou vs out of the hande of Zenacherib, that all the kingdomes of the earth may knowe, that thou onely art the Lorde. Se­ing that al men haue sinne, it is rightly demaunded, whose obedience doth please, and whose doth not please. To this question I doe aunswere thus:Two generall sorts of sinnes Sinnes are of two sorts: some are committed of them which know and are willing agaynst their conscience, such sinnes are not in them that beleeue. For if he that beleueth, doth fall agaynst his con­science,VVhat follo­weth sinne a­gaynst the conscience. he doth as it were shake of the holy ghost, renounce the fayth, and is made guiltie of the wrath of God, and ex­cept he repenteth, he falleth headlong into eternal punish­ment. Moreouer they, which being deceyued by the delu­sions of the deuill, doe reuolt from the foundation, that is, doe renounce and forsake any article of the fayth, whether they vnderstande it, or vnderstande it not, doe cease to be holy, doe shake of the holy ghost, and become guiltie of e­ternal wrath and displeasure, as Cherinthus, Ebion, Arius, Fotinus, The sinnes of the godly. and such lyke heretikes. Other some sinnes are not committed agaynst the conscience, as blindnesse, and ignorance, doubting, many omittings of our dutie, and vicious affections, agaynst which euilles the godlye doe striue, and doe beleeue that they are put away for the me­diators sake. Although this vncleannesse is in the godly, yet they doe please God for the mediatours sake, receiuing [Page 35] by fayth forgiuenesse of their sinnes, according to that sai­yng: Blessed are they whose sinnes are couered. Psal. 32. [...]. And Paule sayth: If ye mortifye the deedes of the flesh by the spirite, Rom. 8.13. ye shall liue. These things I thought good to speake more at large concerning true and wholesome repentance, and the partes thereof, that the maner of true repentance or turning vnto God, may be plainly vnderstande of euerye one, and the order of the partes of repentance may be con­sidered, that that which is proper to euery of them may be giuen vnto it, that we doe not confounde the properties of the partes, that we may vnderstande that iustification and saluation is free, that we may not depriue fayth of it pro­perties. Briefly, that we being iustified by fayth freely for Christes sake, may giue to God his glorie and worship, and exercise our selues in all kindes of good works whiles that we shall be straungers in this lyfe, which a full and perfite redemption through Christ our only sauiour shall follow, to whome be prayse for euer. Amen.

Of riches and contracts or bargaines.

SEing that Iames seemeth in this place to deale some­what hardly agaynst the rich men of this world, it see­meth vnto me a thing worthie the labour to adde some­thing herevnto concerning riches and contractes or bar­gaines, which serue to increase our substance, and that vn­to this ende, that the godly may be admonished, how farre it is lawfull for them to vse such stayes of their life.

[Page 34]Forasmuch therfore as some godly men doe get riches by the blessing of the Lorde, and also the societie of man cannot want bargaines, it appeareth sufficiently, that nei­ther to haue riches, neyther to bargayne by it selfe is sin. For we must not thinke that the Gospell doth eyther breake the lawfull bonds of humane societie or take away those things which are necessarie to the maintayning of the life of man. But bicause it is often times offended in the getting of riches, likewise in the possession and vse of them, and also many faults are incident in bargaynes: it is needefull that the godly minde be rightly instructed, whereby it may know, both how to get riches without of­fence to God, how to vse them being gotten, and also how farre it may exercise vsuall bargaines with a good con­science.

Wherefore first of all let this rule of Christe be moste surely kept: Seeke ye fyrst the kingdome of God and his righteousnes, and other thinges shall be ministred vnto you. Matth. 6. This rule of Christ conteyneth two thinges,The rule of Christ consi­steth of two principall poynts, the first whereof is a comman­dement. to wit, a commaundement of Christ, and a promise ioyned with obedience toward the commaundement. The com­maundement is: Seeke fyrst the kingdome of God and his righteousnes. He which will not obey this commaunde­ment, as he is not partaker of the grace of Christ: so he a­bideth in the kingdome of sinne, and serueth Satan, to whom euerlasting death is reserued for his stipend. Let therfore obedience toward this commandement of Christ haue the principall place, that is,The prōise an­nexed to the commande­ment. let the care of our salua­tion be first and chiefe. The promise is: And other thinges shall be ministred vnto you. This promise will both haue fayth, to wit, that we doe assure our selues that Christe is true, and will haue a care of vs, if we will obey his com­maundement: and also it secretly requireth, that euery one by fayth doe diligently in the feare of God those thinges which are agreable to his calling, Heathenish and pro­phane [Page] carefulnes being excluded. For we must not thinke that the promise of Christ doth commend slouthfulnes vn­to vs. Wherefore let him that is endued with the faith of Christ, know, that it is a part of godlynes, without which fayth cannot be sound, diligently to doe that dutie, to the which euerie man is called. To this pertayneth that say­ing of the Apostle:1 Tim. 5, 8. He that prouideth not for his owne, & namely for them of his houshold, denieth the fayth, and is worse then an infidel. The promise therefore of Christ re­quireth a holy diligence and an earnest labour of euerye man in his calling. But least that any man doth here by and by as it were in the entrie stumble, and doubt whe­ther his calling be lawfull or no:A lawfull cal­ling. I will briefly touch, what is required to a lawfull calling or function. Two thinges generally are to be considered, to wit, the kind of office, and the execution thereof. Concerning the kinde, this rule is to be obserued.VVhat offices are lawful & to be allowed Euery office that maketh for the maintayning and furnishing of the states ordained of God, as are, the ciuil state, the state concerning the go­uerning of an house, the ecclesiasticall state, is commaun­ded in the first and fourth commaundement, as the dutie of the ministers of the word, the function of the magistrats, the seruice of them which helpe the magistrate, the care and charge of maisters of housholds, the occupations of them whose helpe is profitable and necessarie in the states ordayned of God, the traffique of Marchants, which bring in profitable marchandice: briefly, all offices which serue eyther for the order of the Church of God, or of an house, or of y^e common weale, are lawfull in them selues, and also in the persons, when they are lawfully called vnto them. And although it be free for euery man to choose any kinde of life, to the which he shall feele himselfe apt: yet we must put a difference betweene a publike and a priuate office. To a publike office is required ordinarie authoritie. For no man may take vnto himselfe a publike office either in [Page 45] the Church, or in the common weale, except he be appoin­ted thereunto by ordinary authoritie, he that doth the con­trarie, doth sume, and in affliction can haue no certayne comfort. Wherefore here the godly man will especially take heede, that he doe not enter into a publike office without a lawfull calling.Howe euery man may take a priuate of­fice vpon him selfe. A priuate office euery man may choose vnto himselfe, yet the authoritie of parents ought not here to be contemned. He may applie his minde to the trade of marchandice, whom this kind of life doth please: he may follow husbandry, which thinketh that it is com­modious for him: he may choose some arte or occupation, which is perswaded that it will be profitable vnto him. An idle life belongeth not vnto a godly man but vnto an Epi­cure rather, wherefore of that I will say nothing.

In the execution of the office or dutie more things are to be cōsidered.Most excel­lent rules to be obserued of euery man in perfour­ming his of­fice and dutie. First let faith & loue be rules of the actions. Faith taketh hede that it offendeth not God, & referreth al things to y^e glory of God. Loue admonisheth y^t there be no iniurie done to any man, & that y^e cōmodities of our neigh­bour be furthered. Faith desireth God to work with it, & to be it helper. Loue embraceth our neighbor in God. Faith kepeth him that worketh, in the feare of God.VVhat wee must doe if God blesse vs with increase of riches. Loue kepeth him in charitie toward his neyghbour. Here if riches by y^e blessing of y^e Lord come vnto him y^t laboureth in his law­full calling, singular heede is to be taken, y^t our riches be not made vnto vs through our own fault, thornes & snares. For they that are rich haue instruments both vnto vertues & also vnto vices, euē as their minds are affected which pos­sesse thē. Therfore Plato in my iudgemēt hath rightly said, y^e riches w^tout wisedom are blind, but y^t the same do quickly see whē they folow true wisedom. For true is this saying:

[Page] And for that cause the Lord sayth:Math. 19.23. That a rich man shall hardly enter into the kingdome of heauen. For the most parte vse their riches ill, which they might vse well if they woulde take the counsayle of godly wisedome.How the rich of the worlde ought to be affected. First of all therefore, let the godly man knowe how he ought to be af­fected in his riches, this may very well be knowne both by the wordes of Dauid and also of Paule.Psal. 62.10. Dauid sayth: If riches increase set not your hearts thereon. Paule sayth: Charge them that are rich in this world, 1. Tim. 6.17. that they be not high minded, and that they trust not in vncertaine riches but in the liuing God. These two sayings doe preach both of the minde or affection of a rich man, and also of the vse of ri­ches. The mind ought not to be set vpon riches, or vpon a desire to haue, a godly man ought not to measure his feli­citie with the deceitfull measure of riches, but he ought to vse them well, least that he himselfe layeth snares for him­selfe. Nazianzenus doth very well describe the mind of a godly man toward riches saying:

When as the couetous and vngodly man contrariewise sayth:Howe the wicked and couetous are affected towarde riches.

Whosoeuer therfore wil be godly,How the god­ly man must behaue him­selfe concer­ning his ri­ches. let him cast away trust & confidence in riches, least that they be made snares vnto him, least that they doe shutte from him the passage to the kingdome of heauen. Let a sure hope be reposed in God alone, whether riches be increased or diminished, yea or quite taken away, let vs hold fast the true treasure which is Christ Iesus. For he that hath him is rich in deede, al­though [Page 46] with Lazarus he doth beg his breade. Moreouer, when thy mynde is thus affected toward riches, this care shall come into it, that thou doe rightly dispose the riches bestowed vpon thee of God, and that thou be a faythfull stewarde of them. Wherefore I will herevnto adde a few wordes concerning the lawfull vse of riches. Ischomachus in Xenophon being asked concerning the lawfull vse of ri­ches, aunswered in these wordes: I ought with my riches to honour the Gods royally, to helpe my frendes wherein they haue neede, and to suffer the Citie to be vnadorned in nothing wherein I am able.The vse of ri­ches diuided into three parts. This man being ignorant of true religion, maketh three partes of the vse of riches, the first part he attributeth to the worship of God, the seconde to his friends being in nede, the thirde to the maintaining and adorning of the common weale, wherein he liueth. But although this sentence of a prophane Philosopher is to be praysed, and worthie to be commended to the godly: yet I will shewe more distinctly and plainly the godly and true vse of substance and riches, which consisteth in foure poyntes.

The first and principall vse of riches ought to be,The chiefe & principall vse whervnto ri­ches ought to serue. that they serue to the maintayning and increasing of the glorie of God. This vse is confirmed by the ende of man. Man was first made, and afterwardes regenerate by the holy ghost, that he shoulde glorifie God. Therefore what gifts so euer we haue, they ought to be referred to this ende of our creation and restoring agayne.How the first and principall vse of riches is vtterly neg­lected of many. Here many being mi­serably deceiued, do sin. For there are some which bestow nothing at all to the mayntaining of the ministerie. There are some which doe wickedly take away those things that were appoynted of our auncetors for the seruice of God. There are some which with their riches doe encrease the power of tyrannes, to the oppressing of the church & aboli­shing of religion, for whom it were better, if they had ne­uer bene borne. For their portion shall be with the deuill [Page] whose members they are. Let the godly man therfore vn­to whome riches haue chaunced in this worlde, loke vnto this ende of his creation, and bestowe part of his goodes vpon this vse, that he may set forth the glorie of God, and maintayne true religion.Examples of such as haue vsed their ri­ches chiefly to the glorie of God. Let him set before himselfe the examples of godlye men, as of Dauid, Iosias, Eze­chias, Constantine, Theodosius, Iohn Fredericke Duke of Saxonie, Christierne the thirde king of Denmarke, and other Princes and godly men, which desired nothing more, than according to their abilitie to set forth the glo­rie of God, to helpe them which taught and learned reli­gion, to maintaine schooles, and honest priuileges of schooles, to defende the teachers of godlynesse agaynst the crueltie and iniurie of wicked men, to whom nothing was more pleasant, than to inuent diuers craftes and wayes, whereby they might oppresse both teachers and learners, the case of which men I do with all my heart lament. For by their reprobate mynde they doe more and more plunge themselues in hell.

The seconde right & law­full vse of ri­ches.The seconde true and lawfull vse of riches ought to be, that we helpe and adorne the common weales in which we liue, according to the measure of our riches. For this cause tributes are inioyned, that by them as by sinewes the cōmon weale may be kept and preserued, that is, that they may be ornaments of peace, helpes of lawfull warre, the rewardes of them which gouerne the common weale. But here two kyndes of men doe not a little offende.Two sorts of men do chief­ly offende in the seconde right vse of riches. For there are some, which although they abounde with wealth, renoume, and glorie in the time of peace: yet when anye thing is to be layde out to the vse of the common weale, this they craftily put of from them selues to the silly and simple people who are compelled beyonde their strength and abilitie to bestowe those things which are required. Here although the simple people doe rightly obey: yet these inuentors of mischiefes are reserued for their iudge­ment. [Page 47] There are also perhappes some, who being not con­tent with their ordinarie rents, doe lay newe exactions vp­pon the subiects, which are condemned by the testimonie of Iohn the Baptist, in as much as they doe not bring forth the fruites of repentance. Christ sayth:Matth. 22.11. Giue to Cae­sar the things which are Caesars, and giue vnto God those things which are Gods. But let Caesar knowe that there is a certaine rule which the lawes doe prescribe vnto him. If he shall offende against this, he is made guiltie of the wrath of God. But thou wilt say,A question. is it neuer therefore law­full for the magistrate to exact of his subiectes anye thing beside the ordinarie taxe?The answere. We must put a difference betweene the times of peace and warre. In the time of peace let him be content with his ordinarie reuenues, least that he sinne agaynst God: In the time of warre the sub­iectes doe owe not only their goods, but also their bodies to the magistrate making iust warre, and the godly ma­gistrate may exact vnaccustomed tributes, and require the helpe of the Citizens against the enimies. There may al­so necessities be incident in the time of peace, that ordina­rie stipendes are not sufficient for the magistrate. When this commeth to passe, godly subiectes ought to helpe the present necessities, and the godly magistrate may require so much increase as shall be needefull. But they which do therevpon by litle and litle bring in a custome to oppresse subiects, shall as insidels looke for their punishment at the handes of the iust Iudge, which knoweth howe to bowe downe the neckes of the proude and tyrannes.

The thirde right and lawfull vse of riches is, that euery man finde himselfe things necessarie, & do maintayne his familie according to the state of his calling.The thirde lawfull vse of riches, where­in are twoo things especi­ally to be ta­ken heede of. But here two vices are to be taken heede of, couetousnesse or vile fashi­ons, & prodigalitie. Couetousnesse or filthie behauiour is vnworthie of a mā. Prodigalitie doth rashly waste riches, oftē times vpon brauerie altogither vnmete for that state [Page] or calling. Wherefore a meane, which in euery thing is commended, is here also to be kept. An honest citizen ther­fore may with his goodes maintayne that which becom­meth his estate, let him beware that he take not vpon him that honour that belongeth vnto another, let him leaue to the nobilitie their noblenesse and reputation, so let an ho­nest noble man maintayne his state, and leaue vnto the Princes their magnificence and sumptuousnesse. After the same sort let teachers of godlynes in scholes and temples modestly maintayne their state. Brieflye let euerye one thinke what is agreeable to his person and condition.

The fourth & last lawful vse of riches.The fourth and last right and lawful vse of riches ought to be, that we should be moued also with the calamitie of the needy,VVhy God will haue the poore to be among vs. and hold this for most certayne, that God doth suffer the poore and needy to be in the mydst of vs, that he may trie of what redines we are to obey his commaunde­ment, (for he doth commaund vs that we shoulde reach forth our hande to the needy) and how mercifull we are toward the members of the sonne of God, which if we doe contemne, we doe despise also the head. For it cannot be that he should loue the head which causeth paine & griefe to the members. But of this vse more hereafter.

Of contractes or bargaines.

Mutuall soci­etie and bar­gaines are ve­ry necessarie among men.FOrasmuch therefore as men are so created, that they must of necessitie liue in societie, and their condition is such, that they cannot mayntayne their state without mu­tual labour and duties: the life of man truly hath neede of contractes or bargaines, by which is made a certayne in­terchangeable course of laboures and offices. And the so­cietie of men among them selues can no more want the commoditie of bargaynes, then water and fire. Wherfore seing that the godly and vngodly are wont to bargayne one with an other, and there is oftentimes no small of­fence made in bargayning through the naughtines of [Page 48] men: it is a thing necessary that the godly be instructed whereby they may knowe how farre it is lawfull to bar­gaine with a good conscience and without offence to God, that they doe not attempt to doe any thing, their consci­ence eyther douting, eyther being deceiued, eyther stri­uing agaynst them. And although a full and absolute doc­trine concerning bargayning doth pertayne to the law­yers, who of purpose doe very often teach of bargaynes: yet because ciuil rules often times doe not satisfie mens consciences, I will gather a certayne briefe aduertisement which the godly minde may safely follow in bargaining. First therefore I will laye two foundations, vpon which all those things which I am about to speake shall depend. Secondly I will declare the chiefe kindes of bargaynes, and will shewe how they agree with the foundation.The first foun­dation of all contracts and bargaynes. The first foundation shalbe this, taken from the lawe of nature: That which thou wilt not haue done to thy selfe, doe not thou to another, and contrarywise, that which thou wilt haue rightly done to thy selfe, thou mayst doe to another. Nazianzenus vttereth this foundation after this sort:

Vpon this foundation Christ will haue all duties among men, yea and all actions and bargaynes to be buylded.The confir­mation of the first foundati­on of bar­gaynes. For thus he sayth: Matth. 7. Whatsoeuer ye woulde that men shoulde do to you, euen so doe ye to them. He addeth the reason of this foundation. This, sayth he, is the lawe and the Prophetes, that is, this is the scope and ende of the Lawe and the Prophetes, or whatsoeuer the lawe and the Prophetes doe commaunde, it is contayned in this com­mon poynt. And Paul sayth: He that loueth another, Rom. 13. [...]. hath fulfilled the lawe. Also:1. Tim. 1.5. The ende of the commaundement is loue out of a pure heart, signifying that all duties among [Page] men are to be tried and examined by loue as by a touch­stone.The effects of true loue. This loue as it doth not to any other that which it will not haue done to it selfe: so it doth rightly to euerye man that which it would haue done to it selfe. This foun­dation as it doth in euery bargayne require true dealing and exclude deceite: so it will haue equalitie betweene them that bargaine according to the proportion of an A­rithmetick, which doth measure, number and wey all chaunging equally, and therefore the bargaine which is grounded on this foundation is to be accounted equal and lawfull.Bargaines grounded vp­pon the foun­dation afore­sayd are both equall and lawfull. Equall, bicause an Arithmeticall proportion is obserued therein. Lawfull, bicause it is agreeable to the law of nature, which a wise lawyer in the doctrine of bar­gaines doth set before his eyes. Whereupon it commeth to passe that it is called lawfull also, bicause it is confir­med eyther by a law made, or by the decree of wisemen not disagreing with the ten commaundements, which are an abridgment of the law of nature.

The seconde foundation of contracts and bargaynes.Let the second foundation be this taken from the na­ture of the Gospell: The Gospell doth approue ciuil or­dinaunces, which the wise magistrate doth iudge to be profitable to his common weale. This is manifest, bicause the Apostles of Christe did neuer change the forme of ci­uil ordinances, where they taught the Gospell: which without doubt they would haue done, if they coulde not haue stand with the Gospell. The Apostle knew that there was a difference to be put betweene the kingdomes of the world and the kingdome of Christ. They, bicause they are worldly, are ruled by ciuil lawes and ordinances, this, bicause it is spirituall, is gouerned spiritually. Vpon this foundation it followeth, that as a godly man may vse the ciuill ordinances of that common weale wherin he liueth: so it is lawfull for a wise magistrate to make lawes pro­fitable to his common weale, by which bargaines and of­fices of a ciuil life are gouerned. But I would haue these [Page 49] thinges so to be taken, that the law giuer doe not swarue from the first foundation, and the tenne commandements, that is, that he make no law disagreing with the loue of God and charitie towardes our neyghbours. These two foundations I will haue applied to all bargaynes, as consultations by which it shall be pronounced as often as a question is moued concerning any bargayne.

The kindes of ciuil bargaynes,He purpo­seth to speake of sixe seuerall kindes of bargaines. of which we haue deter­mined in this place to speake are these: 1. Exchange of thinges. 2. Bying and selling. 3. Borowing. 4. Lending 5. Letting forth and hyring 6. Contracts of societie. If there be any other kindes of bargaynes, let them be lear­ned out of the writinges of wise lawyers, whom the godly mind may safely follow, except it seeth them contrary to the loue of God and charitie toward our neighbour. There are some which make two chiefe kinds of bargaynes: one whereby the dominion of a thing togither with the vse is translated from ones possession to an others, the other, wherby y^e only vse of a thing is graunted. Aristotle taught that the exchange of thinges is diuided into three partes The first, whereby thinges are changed with thinges, the second, whereby things are changed with mony, the third wherby mony is changed with mony. I confesse y^t eyther diuision is learned & perfect, yet I do prefer before others this cōmon diuision which I haue set downe, not bicause it is more perfect or learned, but bicause it commeth nerer to the capacitie of the people, and is more vsuall. Wherefore I leaue both that diuision of two partes, and also that of three partes of Aristotle to the lawyers and philosophers to be disputed vpon, being about to speake in order of those sixe kindes which I haue propounded.

Of the Exchange of thinges.

CHaunging of one thinge for an other before money was inuented was most vsuall and profitable, as with­out [Page] which the societie of man coulde not be mayntayned. But the vse of money being inuented, it was not so vsuall amongst all.How exchang of thinges is made and when it is lawfull. Now exchange of thinges is then made, whē things are changed not with mony but with other things, as when wine is changed with corne, or hides with butter. This exchange of thinges is then lawfull, when it doth not depart from those two foundations which we haue made concerning euery honest bargaine. In the chaung­ing of things therfore equalitie is to be kept w^t out deceit. For deceit may be here committed many wayes,In changing of thinges chiefly three kindes of de­ceit may be vsed. but espe­cially after three sortes, in substance, in quantitie, in quali­tie. In substance, if mingled wine be giuen for pure wine, if graine or corne mingled with cockle or darnel, or with the seede of any such corrupt and naughtie weedes, be vttered for good grayne. In quantitie, if equalitie be not kept in weight, measure, and number. In qualitie, when naughtie and corrupt things be vttered for pure and sound thinges. Whosoeuer vseth deceit in these, as he doth ouer­throw y^e foundatiōs of iustice, so if he do it knowing it and willingly, he sinneth against God, passeth y^e rule of charity and is made giltie of y^e breaking of humane societie. Many men doe flatter & as it were tickle themselues, when in ex­change of thinges they doe deceiue any, but it falleth out with these as with y^t fishes, which togither with y^e bait de­uoure also y^e hooke. For the gaine is pleasant, but they be­ing held fast w^t the hoke of Satan, shal not escape punish­ment. But I am not ignorant what good men do perhaps speake against these things. For deceitful mē haue a thou­sād wils & crafts, by which they do deceiue thēselues & not God, who equitie requireth tēpered with sincere charitie.

Of bying and selling.

Bying and sel­ling neyther very auncient nor yet com­mon among all nations.Bying and selling are properly sayd to be, as often as thinges are changed not with things but with money. This kinde of bargayning is neyther most auncient, nor [Page 50] most common. For both it was vnknowne to those men that liued in the former ages of the worlde, and also at this day it is not in vse among manye nations. But it was brought in among many onely through the necessitie of mans lyfe, wherevpon also it hath the name of mony. For it is called in Latine Namus, as it were of the Greeke worde Nomos, which signifieth a lawe, bicause it hath of­tentimes it vse and value by the iudgement, determina­tion, and lawe of men.A seller. In this kynde of bargayne he that translateth a thing into the dominion and possession of an­other receyuing mony for it, doth sell, and the thing that is translated is ware or merchandice. On the contrarye,A byer. he which giuing mony receyueth ware or marchandi [...]e, is sayde to buye. Here we must not regarde what the monye is worth in it selfe, but publike authoritie, vse, or iudge­ment is to be considered. For the value of the mony is by lawe rather than by nature. Wherefore equalitie is not here to be considered in the substance of the mony, but in the vse thereof. This kinde of trade according to the foun­dations before layde, requireth equalitie without deceyte betwene the byer and the seller: He which here wittingly and willingly doth oppresse or defraude his brother in any matter,1. Thessal. 4.6. hath contrary to the precept of Paule broken the equalitie of iustice required in contracts and bargaynes.The office & duty of him that selleth. Wherefore the godly must take especiall heede, that they doe vse no deceyte eyther in the wares or in the price. Let the ware be sayde of the seller to be such as it is in deede, or at the least, such as it is thought to be, without falshode and deceite, let the due price be aunswereable therevnto, that the proportion of an Arithmeticke maye be obserued. But here it may not without a cause be demaunded what the due or reasonable price is. To this I doe thus simplye aunswere.VVhat is to be obserued concerning the price of thinges. Euery pryce is not due and reasonable which the byer & the seller do agree vpon betweene themselues by their priuate iudgement: but y^t which eyther is named [Page] and set of the iust and publike prisers of thinges orday­ned of the magistrate, or which is priced according to the common value of the thing, at that time when the bar­gayne is made. He therefore which to day doth buy a bus­shell of corne according to the common price for three shillings, may afterward, a certayne time being betwene, sell the same for sixe shillings, if this then be the common price. Cōtrariwise, if after certayne moneths it be bought commonly for one shilling, he offendeth which asketh thre for it, although he bought it for three. For here regard is to be had of the time and place, and the plentie and scar­citie of the thinges which are solde, is to be conside­red.Three kindes of men especi­ally do offend in bying and selling. But here three sortes of men doe most grieuously of­fende, as they that ingrosse all into their owne hands, that no man may sell or gayne but they, hucksters commonly called regraters, and they which doe first set a price of things according to their owne priuate iudgement, that their couetousnesse maye be satisfied. In the number of these are they which haue plentie of Butter, Oxen, wine, corne, or other things through the yerely profites of their rents. When as some hauing neede doe buye of these they are compelled, whether they will or no, to giue so much as is asked: Whereby oftentimes it commeth to passe, that the seller of corne or other things, the common price being not yet set and confirmed, doth sell exceding deare. Whose example when other also which haue plentie of the lyke things, doe followe, it falleth out that a bushell of corne, which perhaps otherwise might be sold for two shillings, is solde for eyght.An obiection. But thou wilt say, the ware is myne, why is it not lawfull for me to sell it as I can? the buyer is free, he may eyther buye or not buye, what doe I there­fore offend?The aunswere Thy sinne is exceding great, cloke it by what name or title soeuer thou wilt.How greuou­sly they sinne, which en­hance and rayse the price of thinges without cause For thou doste not so much offende agaynst thy buyer, as agaynst the whole common weale, which thou doest wounde worse, than if thou didst [Page 51] inuade it with robberie. For through thy couetousnesse it commeth to passe that many are pyned with miserie and famine. He which is iniurious agaynst one man doth de­serue euerlasting paynes: what shall be thought concer­ning thee, which killest so many families with hunger, or at the least art the cause that they liue in greater miserie? Thou mayst excuse thy selfe before the iudgement seat of men, but God doth not esteme such craftie euasions, ney­ther is he deceyued with the peruerse interpretation of his lawe. For his iudgement seat is iust, which doth not re­garde the person. The buyers also doe here oftentimes offende. For it falleth out sometimes that they buye dea­rer, eyther bicause the payment is deferred, or that they may procure the fauour of great men, of whom they buye, that the gayne which is nothing at all hoped for by the things that are bought, may be recompenced by some o­ther meanes. Here more things might be sayde, but these may be sufficient for them that haue vnderstanding. For I doe looke to preuayle little with them,To loue god­lines with A­iax, is so long onely to be godly while nothing is re­quired of vs contrary to our owne af­fections, in which num­ber are too too many at this day. which loue godli­nesse with Aiax. Aiax would seeme deuout towarde God so long as he perceyued nothing to bee required of him which was contrary to his affections: but when he was commaunded to spare Vlysses: In other things, sayth he, I will obey thee, but not in this thing. Of this sort is the religion of many at this day, they will be louers of godly­nesse so that it doth not disagree with their affections, which they will haue wholye to be satisfied, yea though God be angrie therewithall. What I pray you, is more horrible than to preferre their owne affections before the commaundement of God? But this is sufficient, for these men will not heare vs. The question concerning the rede­ming of a bargayne, is dissolued out of Leuiticus, where the Lorde doth commende vnto his people the lawe con­cerning the redeeming of bargaynes.Redeming of bargaines. But then onely I iudge this kynde of bargayning to be allowed, when it [Page] doth not disagree with the foundation before taught: Do not that to another which thou wilt not haue done to thy selfe. As the conscience of a godly man maye trust vnto this onely foundation in all bargaynes: so also in that bargayne wherein is made a couenant for the redeeming thereof.

Of Borowing.

VVhat bo­rowing is.Borowing is a contract or bargayne whereby the do­minion of a thing is translated vnto an other, no price being put betweene, but with a couenant that the same thing be restored agayne in the same kind of sort. But here are two thinges to be considered of the godly, equalitie, and a bond.Two thinges to be marked in borowing. Equalitie, if in equal number, measure and weight thou restore that which thou hast receyued with out deceit: deceit excludeth fault in the substance, quanti­tie, and qualitie of the thing. To this belongeth that pre­cept of Hesiodus: A precept of Hesiodus con­cerning bo­rowing and restoring that which is bo­rowed. Borowe of thy neyghbour by righte measure, and restore agayne by the same right measure, and by greater also if thou art able. Where as he sayth: & by greater if thou art able, it may apertayne vnto thank­fulnes, although the Poet maketh an other cause, to wit this: that thou mayest find thy neighbour ready to lende thee,VVe are bound by a double bond to lend vnto others. if at any other time thou hast neede. Let there be a double bond obserued, a naturall and a christian bond. The naturall bond is that, by which we are bound by the law of nature to lend vnto others, which doe neede that thing that is ours. Of this bond the precept of Hesiodus may be vnderstand. The christian bond is, by which the Lord doth bind those that are his to lend all that neede, that is, not onely them, of whom we hope for the like a­gayne, but euen those, of whom we looke for no such good turne or benefite.Luke. 6.35. Lend, sayth Christ looking for nothing a­gayne. Christ doth not speake here of free giuing or of al­mes, whereby he which hath borowed any thing, is bound [Page 52] to restore the same agayne, without deceit in the same kind or sort: But this commaundement of Christ is set a­gaynst the malice of the Iewes, and the corrupting of the lawe of Moses. The lawe commaundeth to lende,How the Iewes cor­rupted the law concer­ning lending. but the Iewes tooke it to be spoken with this exception: lende not indifferently to all that haue neede, but onely to them, of whom the like benefite may be looked for agayne. This errour and corrupting of the lawe of God the Lorde doth correct, and commaundeth them that be his, not onely to lende them which are able to render the like good turne a­gayne, but also others, to wit them, of whom they neuer looke for the lyke benefite agayne. Let vs make this ma­nifest by an example: Some fisher desireth to borow some­thing of thee, nowe thou thinkest with thy selfe, that he may at some time or other pleasure thee agayne eyther in the lyke, or in some other kynde of dutie. If thou hast lent him with hope of the lyke benefit agayne, thou hast offen­ded nothing. For what doth he offende which for a good turne looketh for thankfulnesse. There commeth another hauing neede, whose state is such that thou mayest looke for no recompence at all of him. If thou wilt not lend this man, thou breakest the rule of Christ, following rather the wicked custome of the heathen, than the commaundement of Christ, whereby thou shewest that thou doest contemne the voyce of Christ.The meaning of the saying of Christ be­fore mentio­ned concer­ning lending. Wherefore Christ doth not here com­maunde that thou shouldest not looke that that shoulde be restored which thou hast lent, as some do vnwisely inter­prete this saying, for then it shoulde not be called lending, but almes rather: but he hath regarde to the persons, to wit, that the godly doe helpe them by lending, of whome they loke for no cōmodity or benefite agayne. This my in­terpretation y^e circumstāces of y^e place do confirme, for in that place the Lord correcteth y^e corruptions of the Phari­ses, by which they seruing their owne affections, had ma­liciously corrupted the lawe of God. They did interprete [Page] the precept concerning lending, as I haue also touched before, after this sort. Lend, but lend him which is able to lende thee agayne when thou doest neede, or by some o­ther kinde of dutie to recompence the benefite and to shew thankfulnes. This restraynt Christe taketh away by this foundation:Luke. 6.33. [...]4. If ye doe good for them which doe good for you what thanke shall ye haue? and if ye lend to them of whom ye hope to receiue, what thanke shall ye haue? for e­uen the sinners lend to sinners to receiue the like, that is, that they may at some other time shewe the like pleasure to them agayne, eyther particularly or generally. The summe therefore of the precept of Christ is, that we doe not lend them only which are able to requite the same, but also others of whom we looke for no recompence of a be­nefite bestowed. Hereunto pertayneth the saying of the Psalmist:Psal. 112.5. A good man is mercifull and lendeth. Here the Psalmist numbreth the duty of lending among the fruites of the feare of God.The lending of the godly and of the vn­godly doe much differ. And although the vngodly also doe sometimes lend, yet we must diligently put a difference betweene the lending of the vngodly and of the godly. The vngodly doe onely regard their owne commoditie, but the godly doe meditate and thinke vpon these thinges in order.VVhat the godly consi­der and re­gard in their lending. First they haue regarde to the commandement of God, by which they know they are bound, and therfore they lend with a cheerfull mind and a ready will, bicause God hath so commaunded, and they iudge the duty of len­ding whereby they doe releeue the needy, to be a necessary worke and a seruice which God doth earnestly require of them that be his. Secondly they doe adioyne fayth by which they behold the promise of God who promiseth re­compence of obedience as the Psalmist sayth:Psal. 15.1.2. Blessed is the man that feareth the Lord. &c. Also, who shall dwel in thy tabernacle? he that worketh righteousnes. Moreouer the godly doe consider the obiects, they weigh with them­selues that they are the members of Christ which require [Page 53] their helpe. Wherefore they doe lend them that they may comfort and refreshe the members of Christ. By these dif­ferences the lending of the godly is distinguished from the lending of the vngodly, who regard onely them selues and their owne commoditie.

Of Vsurie.

THat borowing is done after two sortes euen expe­rience it selfe doth witnes.Two sorts of borowing. For sometime it is done with a couenant, y^t so much, equal weight, measure, & nūber being kept, as was receiued, be restored, & nothing more. Of which kind of borowing it hath bene hitherto spoken of vs. Sometime it is done with a couenant, that some­what more then the principall, as they call it, be giuen for the dutie of lending. The taking of this excesse or ouer­plus is an offence, especially when it commeth for the du­ty of lending which we owe to our neighboure by Gods law and by the law of nature. And it is called vsurie of this, bicause it commeth to the principall for the vse of e­uery thing.VVherin Vsu­rie consisteth. Neyther must we thinke that vsurie hath place in the lending of money onely. For in the lending of all thinges that is sayd to be vsurie, which for the bounden dutie of lending is giuen, more then that that was recey­ued, as the lawe doth playnely shewe, and Ambrose wit­nesseth, when he sayth: Meate is vsurie, and a garment is vsurie, & giue it what name thou wilt, it is vsurie. Now I call that the boūden dutie of lending to the which we are so bound by Gods law and by the law of nature, that vnles we doe lend him that desireth vs and doth neede in deede, we do sinne against God, & violate the charitie due to our neighbour. And although it may after a sort be vnderstand by those thinges which haue bene sayd concerning bor­owing, what is to be iudged of vsurie: yet for plainer in­structions sake I thinke it meete and expedient to adde hereunto something concerning vsurie. But that there [Page] may be a due order of the handling therof,The chiefe points which he meaneth to handle con­cerning vsury. we will intreat of these things in order. First we will declare what prohi­bitions or forbiddings there be of vsurie, and what be the causes of these prohibitions. Secondly, we will note the punishments of vsurers, that the thinking of the punish­ments maye somewhat represse the couetousnesse of vsu­rers. Then we will make diligent inquisition whether there be any contract or bargayne like vnto vsurie in part, which is not forbidden by the law of God. And if there be any such, howe farre the godly man maye vse it with a good conscience, and without offence to God. Moreouer we will gather certaine admonitions, vnto which as vnto cer­taine consultations, and rules to take counsell by, it shalbe profitable to haue regard in euery kinde of bargaines and businesse. Finally we will admonish how the stewards of the mysteryes of God, that is, the preachers of the Gospel maye behaue themselues in the matter of vsurie, that they do neyther communicate with other mens offences, nor at­tempt any thing that may turne to their destruction.

Of the first.

Foure prohi­bitions of vsurie.THe prohibitions or forbiddings of vsurie are foure, into which if we will godlye and earnestly looke, we shall perceyue more clearely than the daye what is to be iudged concerning this whole trade of vsurie. Wherefore I will rehearse them distinctly and in order.

The first pro­hibition of vsurie.The first is sayde to be naturall. For Aristotle without controuersie the chiefe of Philosophers, doth teach that vsurie is agaynst nature, being moued by this argument: Mony by nature cannot bring forth,The very hea­then Philoso­phers did dis­allow vsurie and affirme it to be contra­rie to nature. therefore to take vsu­rie of mony is contrary to nature. And for this cause vsu­rie is thought to be called of the Grecians Tocos, of brin­ging forth, as though there were a certaine birth of mo­ny, that euen by the very name it may be infamous. Ari­stophanes calleth vsurie a beast, which in processe of time [Page 54] doth bring forth mony in more abundant increase. Plato also doth cast vsurie out of his common weale. For thus he sayth in his fift booke of lawes: Let it be lawful if any taketh mony vpō interest, to rēder neither the interest, nor the principall. This prohibition of Plato is grounded vp­pon a naturall principle, to wit, that that is in no case to be suffred in a citie, whatsoeuer it be, which is agaynst the lawe of nature and mutuall charitie, and is the cause of the ruine of families and common weales, which nature biddeth to be preserued and maintayned. Plutarch conclu­deth that vsurie is contrary to nature by this principle: Of nothing nothing is made. Cicero compareth vsurie to man slaughter. Wherefore it is manifest that as manslaugh­ter is contrarye to nature, so also vsurie is contrarie there­vnto. Moreouer,Other reasons prouing vsury to be against nature. inequalitie in bargaining is agaynst na­ture. For the worke thereof is the destruction of nature. Gayne therfore that is giuen for the bounden dutie of len­ding is agaynst nature. For it doth manifestly bring ine­qualitie. Finally, seing that the ciuill societie is especially according to nature, trulye it must be that vsurie is an e­nimie to nature, inasmuch as it doth appayre and dimi­nishe humane societie.

The seconde prohibition is diuine. For Moses,The second prohibition of vsurie out of the word of God. the Prophetes and the Psalmes doe forbid and condemne v­surie. The cause of this forbidding is expressely added in many places, to wit, that our neighbour be not oppressed with vsurie. Exod. 22. If thou lend mony to my people, Verse. 25. that is, to the poore with thee, thou shalt not be as an vsurer vn­to him: thou shalt not oppresse him with vsurie. Leuit. 25. Verse. 37. Thou shalt not giue him thy monie to vsurie, nor lende him thy vittayles for increase. The cause of the precept go­eth before: that thy brother may liue with thee, to wit, not oppressed with vsurie.Verse 19.20. Deut. 23. Thou shalt not giue to v­surie to thy brother: as vsurie of mony, vsurie of meat, vsu­rie of any thing that is put to vsurie. Vnto a straunger thou [Page] mayst lende vpon vsurie, but thou shalt not lende vpon vsu­rie vnto thy brother, that the Lorde thy God may blesse thee in all that thou settest thine hande to. Moses speaketh here also of the vsurie that oppresseth our neighbour. For out of the Hebrue text it may thus be translated: Thou mayst byte a straunger with vsurie, Verse. 8. but thy brother thou shalt not byte. Ezech. 18. He that hath not giuen forth vpon vsu­rie, neyther hath taken any increase, is iust, and shall surely liue. Herevpon it followeth in the contrarie sense, that he is vniust and shall die which hath giuen vpon vsurie and taken increase. In the 15. Psalme it is sayde that he shall dwell in the tabernacle of the Lord which giueth not his mony vpon vsurie. And that this Psalme also speaketh of vsurie which byteth and oppresseth our neyghbour, it is manifest. For the Psalmist vseth the worde Nesec, which hath it name of biting. Agayne, there is no doubt, but that vsurie is here prohibited, which before was forbidden in Moses, to wit, that which biteth and oppresseth our neigh­bour. For the Prophetes bring no newe doctrine, but only are interpreters of Moses.

The third prohibition of vsurie ta­ken from ciuil ordinances & lawes of com­mon weales.The thirde prohibition is politike or ciuill. For among the most auncient Romanes there was no maner, no per­mission of vsurie, but publike cursing and punishing ther­of. But in processe of time, when togither with rule and riches, couetousnesse and riot did increase, vsurie began by little & little, and was oftentimes more & more increased, vntill the matter of vsurie came vnto sedicion and discord, for which cause the gouernours of cōmon weales, bicause they coulde not vtterly abolishe vsurie, did with lawes re­presse it as much as they coulde. The citie of Athens did commit wholy vnto Solon that he shoulde moderate the vsurie by which the Athenians were almost oppressed. For when there was a sedition risen for the crueltie of vsurers, which did compell the sonnes and daughters of their deb­ters to be brought into bondage, and to be solde, that the [Page 55] interest might be payde: Solon, the Citizens requesting him, made the first lawe, that it shoulde not afterward be lawfull that any free bodie shoulde be brought into serui­tude for debtes or vsury.How Solon did moderate vsurie among the Athenians And this measure of vsury did So­lon ordayne, that no more shoulde be demaunded than the hundreth part, that is, so much as did counteruayle the principall in the hundreth moueth, that is, of an hundreth crownes euery moneth one crowne.The modera­tion of vsurie which the an­cient Empe­rours made. But the Emperours did forbid the hundreth part to be receyued for interest, ex­cept it were in things caried ouer the sea, but in other law­full trades they did permit the eyght part of the hundreth, that is, of an hundred crownes euery yere eyght crownes. But to the Noble men in euery contract or bargaine they did not permit aboue the fourth part of the hundreth, that is, euery yeare of an hundreth crownes, foure crownes, but to the cōmon people the sixt part of the hundreth was permitted, that is, euery yeare of an hundreth crownes, sixe crownes. This moderation of the Emperours was highly to be praysed, which did both represse the vniust ex­action of vsurie, and also prouided that the goodes of pri­uate men were not wasted by vnmeasurable vsurie.

The fourth prohibition is ecclesiasticall.The fourth prohibition of vsurie whiche is taken out of the de­crees of Sy­nodes and the sayings of ho­ly fathers. Now I call an ecclesiasticall prohibition, not the decrees of the Pope, whom we doe acknowledge neither the head, nor the taile of the Church, but of holy Synodes, by which vsurie was streightly prohibited. Also the sayings of holy fathers a­gainst vsurie. In the 47. decrees there is mention made of the canons of the Apostle, in which vsurie is condemned. The Nicene Synod, in which were 318. fathers did also condemne vsurie.Gratianus a­gainst vsurie. And Gratianus against the vsurie of Clergie men, doth adde these wordes out of the decrees of the Nicene councell. Because many of the clergie for coue­tousnes sake, seeking after filthy lucre,Psalm. 15.5. haue forgotten the diuine precept, wherein it is sayd: He that giueth not his money vpon vsurie, this holy councell hath decreed, that, if [Page] any be found after this decree to take vsurie, or by anye such trade to seeke after filthie lucre, &c. he be throwne out of the Clergie, and counted voyde of all ecclesiasticall decree or office.Hierome a­gainst vsurie. Hierome sayth: To seeke vsurie, or to de­fraude or to take violently doe nothing differ. Lend to thy brother, and take that that thou hast lent and seeke for no ouerplus,Augustine a­gainst vsurie. because the ouerplus is counted for vsurie. Au­gustine sayth: what shall I say of vsurie, which euen the verie lawes and iudges themselues doe commaund to be rendred? whether is he crueller which stealeth or taketh away any thing from a rich man, or he which killeth a poore man with vsurie? These thinges verily and such like are possessed ill, and I would that they were restored, but there is none who being Iudge they shalbe required agayne. But now let vs wisely consider what is written: To a faythfull man the whole world is riches, but to an vnfaithfull man not somuch as a halfepeny. Doe we not conuince all men, which seeme to themselues to reioyce in the goods that they haue gotten, and know not how to vse them, to possesse that which belongeth to an other? For that truly belongeth not to an other which is possessed rightly. But that is possessed rightly which is possessed iustly. And that is possessed iustly, which is possessed well. Euery thing therefore that is possessed ill, belongeth to another.Ambrose a­gainst vsurie. These wordes sayth Augustine. Ambrose sayth: Why doste thou turue the industrie of nature into deceyt? Why doste thou desire that there shoulde be lack of things necessarye? Why doste thou make scarcitie to be wished for to the poore, and doste lament common plentie. Thou doest espie when there is small increase. Thou callest that industrie, which is the practise of subtiltie, and that which thou callest a remedie, is a deuise of mischiefe. But may I call vsurie theft (those are taken for the tymes of theft, in which thou being a cruell deceyuer, doste creepe into the bowels of men) vnto whom the vsurie of corne layde vp is [Page 56] multiplied? Why doest thou wish euill to all men? thy gaine is publicke losse. The same sayth also in an other place: He fighteth without a weapon which exacteth vsu­rie: he reuengeth himselfe of his enemie without a sweard which is a receiuer of vsurie. Chrysostome sayth:Chrysostome against vsurie. Lende, take greater vsurie, but lend so, that thou shalt receiue there where as is no enuie, no accusation, no deceit, no ter­rour. Lend nothing to them that be in neede but vnto Christ who both suffred neede and hunger for thee, and also nourisheth all men. For this vsurie doth prepare a kingdome, but the other prepareth hel fire: this is a point of godlines and mercie, the other of crueltie and couetous­nes. The same sayth in an other place: there is nothing more filthy then vsurie, nothing more cruel. An vsurer pro­cureth the miseries of others and his lucre maketh the ad­uersitie of an other. Such a one doth as it wrre lift vp his hand and thrust into shipwrecke. The same saith in an o­ther place:The money of an vsurer very fitly compa­red to the poi­son of an Aspe The money of an vsurer is like to the sting of an Aspe. For he that is stong of an Aspe being as it were delighted, doth fall into a sleepe and through the soundnes of sleepe doth dye, because then the venim doth priuily runne through all his members: So he which taketh vp­on vsurie, doth for the time feele as it were a benefite, but the vsurie doth runne through all his substance, and con­uerteth all into dette.Lactantius a­gainst vsurie. Lactantius sayth: If a man hath lent any money let him not take vsurie, that the benefite may be safe and perfect, which releeueth necessitie, and let him altogither abstaine himselfe from that that is an other mans. For in this kinde of dutye he ought to be content with his owne, whom it behoueth otherwise not to spare that that is his owne that he may doe good. But to take more then he gaue is vniust, which he that doth, doth after a sort practise deceit, that he may get his pray by the ne­cessitie of an other.Bernard a­gainst vsurie. Bernard saith: What is vsurie? the poyson of a Patrimonie. What is vsurie according to the [Page] law? a theefe foretelling what he intendeth, (to wit, to ra­uin). Luther doth most greuously inueigh against vsurers, whose writings, because they are in the handes of many, I will not here make mention of any thing out of them. Hitherto we haue spoken of the prohibitions of vsurie, and of the causes of the prohibitions, of all which this sen­tence is concluded:The chiefe causes wher­fore vsurie is forbidden. that vsurie is therfore forbidden, that by it our neighbour be not hurt, that charitie among men be not broken, that humane societie be not disturbed, that the goods of priuate men be not wasted to the destruction of families and common weales. As often as therfore we read that vsurie is prohibited, let vs looke vnto these endes of the prohibition, least that vnder a pretence of vsurie that is forbidden, we doe iudge to sharply of other contractes and bargaines which the lawes doe allow.

Of the second.

Three kinds of punishment of vsurers. J Find that the punishment of vsurers is of three sorts, to wit, ciuil, spirituall, and ecclesiasticall. The ciuil punish­ment according to the auncient lawes of the Romans, as Cato witnesseth,How the aun­cient Romains punished vsu­rers and what they iudged of them was, that vsurers should be punished with paying foure times as much, theeues with paying onelye twise as much. Surely the auncients did sufficiently de­clare by this sentence, that they did iudge vsurers to be worse and more hurtfull then common theeues. And for this cause they were not suffred to come to publike digni­ties and offices as men vnworthy of them.The corrupti­on of our time is great. But, alas, so great at this day is the corruption of christian maners, that they which were infamous among the prophane nati­ons, and counted worse then theeues, are iudged worthy of very hie honour, yea and that among Christians. I remē ­ber being a child when there were onely two vsurers in this realme which wer commonly knowne: of whom one being one of the common sort did dwell in Morea in Den­mark. An example wor­thie to be noted of all, but specially of vngodly, vsurers. This mā although he was exceding rich through v­surie, [Page 57] yet after his death his children which he left were brought vnto such pouertie, that we haue seene in this ci­tie a certaine daughter of his, not onely in a torne and fil­thy garment, and that scarce couering those partes of the body which nature biddeth to be couered: but also follow­ing, in the sight of many, a most filthie trade, whereby not­withstanding she could not keepe her selfe from beggerie. There was an other which came of a better familie,Another ex­ample of an vsurer. vnto whom no small substance had come by inheritance. This man, greedy desire of money pricking him forward, doth apply his mind to vsurie, and by little and little doth so heape vp gaine gotten by vsury, that he became exceeding rich in money. But what commeth here to passe? riches vniustly heaped vp went partly to the kinges Escheker, I cannot tell for what causes, and partly doe yet serue to maintaine gluttony and riot. Wherby it is easie to con­iecture, what the ende of them will be, which as yet doe enioy any of those riches, vnlesse they doe in time repent.

But thou wilt say, what doe these thinges pertayne to ciuil punishment? very much in euery respect. For this is the order of the iustice of God,Though vsu­rers are not punished of men, yet they shall not es­cape the pu­nishment of God. when the ciuil magistrate doth negligently execute the office committed vnto him, God, as the chiefe monarch and prince is wont to put to his hand, and to punish euen ciuil transgressions with corporall punishments, that men may thinke that they shall not therefore escape their due punishments, eyther because their doinges are hid from the ciuil magistrate, or because the magistrate him selfe eyther through feare, or slouthfulnes, or ignorance, or to much parcialitie doth not his office, nor calleth all offences to diligent examina­tion.

Let not men therfore hereupon promise themselues to escape vnpunished, bicause they seeme that they can easily auoyde the handes of the ciuil magistrate, neither here­vpon, because punishments doe not strayght way followe [Page] their deedes, God himselfe not punishing by and by, but deferring the punishment by his wyse counsayle.Though pu­nishment be deferred, yet it is not ther­fore taken a­waye. For pu­nishment is not therefore taken awaye bicause it is defer­red, sith that the Lorde is wont with slownesse of venge­ance to recompence the grieuousnesse of punishment. God doth oftentimes mitigate the punishment for repentance sake, yet so, that he leaueth euident testimonies of hys iudgement.

A profitable admonition to vngodly vsurers.Wherefore I doe admonishe all Vsurers that they doe speedily repent, and rather folow penitent Zachaeus, whose repentance the Gospel commendeth vnto vs, than Iudas, who by his theft was at the last brought to hang himself. Although they doe litle feare the iudgement of God them selues, yet at the least let them take pitie vpon their chil­dren, least that the poyson of Vsurie which the parents do gather, be deadly vnto the very children. Let them knowe that it is a most true saying:

The spirituall punishment of vsurers though little esteemed of many, yet tru­ly exceeding grieuous.The spirituall punishment of Vsurers although it be most grieuous, yet many doe contemne it as ridiculous. For whosoeuer doth practise Vsurie, he is without all doubt, out of the familie of God, out of the bodie of Christ. For howe can he be the member of Christ, which with Vsurie killeth Christ in his members? Howe can he be counted to be of the familie of God,Note. which fighteth vnder Satan? which mocketh and scorneth at the worde of God? Now they that are not of the bodie of Christ haue nothing to doe with the treasure of the Saints, which is farre more precious than all the riches of this worlde. What trea­sure can be greater than to possesse Christ? What riches more excellent than the inheritance of the kingdome of God? These treasures, these riches hath Lazarus being full of sores, & pore, but fearing God, which the rich glut­ton shall want for euer, and with him, as many as casting [Page 58] aside the feare of God doe seeke after vniust gaine. What, I pray thee, is it, if thou be able with thy vsurie to gayne the riches of Croesus, and in the meane season to lose thine owne soule? O peruerse iudgement. Thou hast exceeding great care of this time which shall shortly come to an end, but there doth not so much as a thought come into thy mynde concerning the time to come, whereof there shall be no ende. I therfore, if my admonition may any thing preuayle, doe exhort all them which doe thinke verily that there is a God, which doe acknowledge God to be a iust iudge, and which do beleeue that there is any lyfe remai­ning after these ashes, that they doe speedily repent, that when the Lorde shall come sooner than they thinke for, he may finde them apparelled with a wedding garment, and not with an hellish garment which they haue got vn­to themselues by their vsurie.

Ecclesiasticall punishment agaynst vsurers was in time past of this sort:How vsurers were puni­shed hereto­fore accor­ding to the censure of the Church. First they were not admitted to the so­lemne ceremonie of the offering. Also they were put back from the communion of the bodie and bloude of the Lord. Moreouer, they were excluded from Christian buriall. This punishment agaynst Vsurers was most grieuous, neuerthelesse, most iust.Vsurers were very iustly prohibited from the cere­monie of of­fring. For first concerning the ceremo­nie of the offering, or the almes giuen to the vse of the mi­nisters of the Gospell, or to the releeuing of the poore, we must vnderstande that almes giuen of goodes gotten by Vsurie is abhominable to God. For no sacrifices (for libe­ralitie towarde the poore being rightly done, is a certaine kynde of sacrifice) can please God, but those which being iustly gotten, doe come from a pure mynde and right will, fayth shyning before. For this is most true, that no mans worke can please God, before that the mynde doth please him, but the mynde doth in no wyse please except it doth before in the spirite of fayth humble it selfe before God. Both of thē is confirmed by this saying of Esay. chap. 66. [Page] To him will I looke (sayth the Lorde) that is humble and of a contrite spirite, and trembleth at my wordes. He that killeth a bullocke (to wit, without humilitie of spirit) is as if he slewe a man, he that sacrificeth a shepe, as if he cut of a dogges necke. By these words (that I may speake brief­ly) the Prophet signifieth, that to the vncleane all things are vncleane, and that nothing doth please God, but that which proceeding from the true feare of God, is done iust­ly and of them that be iust. But I see what is obiected a­gainst me:An obiection. Vsurers, say some, doe professe one Christian fayth with vs, why therefore is it not lawfull for them to communicate with the godly in outwarde things onely? I graunt in dede that Vsurers doe professe the Christian fayth with vs,The aunswere but they doe that onely in wordes, and in the meane season they doe most wickedly denie it in their deedes, whereby it commeth to passe, that both their pro­fession is abhominable before God, and also they them­selues, such is their obstinacie and disobedience, are re­probate vnto euery good worke.Vsurers were in time past put back from the holy com­munion, and that for most weightie cau­ses & reasons. Agayne, where as Vsu­rers were put backe from the holy supper of the Lorde, it was most iust reason: For what participation haue swine with the bodie and bloude of Christ? what haue they to do with the meate of the children of God, which are the bond slaues of Satan?Matth. 7.6. Giue ye not, sayth the Lord, that which is holy to dogges, neyther cast ye your pearles before swine. Howe, I pray you, is the table of the Lorde meete for them, who being filled with the foode of the deuill, that is,An admoniti­on to the mi­nisters of the Gospell. with Vsurie, doe excessiuely abounde? Wherefore the Ministers of the Gospel whosoeuer they be, that knowing and priue therevnto, do offer the most holy bodie and bloud of y^e Lord vnto Vsurers, do not onely wickedly communi­cate with other mens sinnes, whereof they shall also at the length suffer the punishment: But also as much as in them is, they doe with sacrilege cast the body and bloude of the Lorde, into a most vile and filthie sinke of Satan, [Page 59] of which wickednesse they shall in no wise auoyde the pu­nishment. But thou wilt say, many which are as euill as Vsurers doe come to the supper of the Lorde. I beleeue this truly. For euen Iudas also the brother of Vsurers did come to the table of the Lord, but what did it profite him? did he not togither with the breade swalowe the spirite of Satan, and that not through the fault of him that offred, but through his owne proper fault receyuing it? The Lorde truly offred saluation, but he infected with the ve­nim of couetousnesse, did wickedly refuse that which the Lorde offered, and all that Satan gaue, he swallowed quite vp.

But concerning the punishment of Burial,Vsurers in time past wer excluded frō christian bu­riall, and that by the iust censure of the Church. VVhy we so­lemnise the burials of ho­ly men. the censure and iudgement of our auncetours did not want most iust reason. But this he shall best vnderstand, which shall per­ceiue the cause why we do solemnise the funerals of saints and holy men with ceremonies and obsequies. But what is the cause? The hope of a glorious resurrection. For it is a most worthy thing that we should bestow honest buri­all vpō those bodyes, which we hope in time to come shall be made like to the glorious body of Christ. For when we see the bodies of the faintes to be committed to the dust, we doe lift vp our mindes to him, which in time to come, the voyce of the Archangel going before, shall say: Arise ye dead. And to the dead being raised vp he shall giue the glorie of immortalitie. But now seing that the vngodly,Reasons and testimonies wherfore vsu­rers haue bene excluded from christi­an buriall. a­mong whom are vsurers as the chiefe souldiers and hier­linges of Satan occupying the first place shal rise againe, as Daniel witnesseth, to euerlasting ignominie and con­fusion, what godly man will iudge them worthie of the ho­nour of Christian buriall? The 15. Psalme numbreth him among the godly Who in his eyes despiseth a vile per­son, and honoureth them that feare the Lord: How there­fore shall he cause him to be buried in glorious and hono­rable buriall whom he doth abhorre? Ieremie foretelleth [Page] that a tyranne shall be buried with the buriall of an Asse,Ier [...]. 22.19. and that by the iust iudgement of God: What shall we determine by the same iudgement of God cōcerning Vsu­rers, which are crueller then any tyrannes? I doe not passe or esteme though some champion doe falsly attri­bute vnto himselfe the spirite of prophecie and say, that it may come to passe, that many which are the enemies of V­surers may be buried with the buriall of an Asse, and in the meane time Vsurers may be brought to buriall with great pompe, the bells ringing and torches caried light before them. I will make no other aunswere to these, but that euen as in the sighte of the Lorde the death of his saints is precious:Psal. 116.15. so is their buriall also honourable be­fore God. Wherefore that which we haue witnessed con­cerning the honest buriall of the Saints doth pertayne to Ecclesiasticall discipline, and not to the iudgement of God whose wayes are vnsearchable. What will here come to passe? whome shall I not haue resisters and stri­uers agaynst this most iust censure and iudgement of the Church? surely they wil not be wanting which with their colours and fayre gloses will mitigate the euill of Vsurie. Many will crie (the Serpent which deceyued our first pa­rentes,VVith what fayre gloses some will seke to diminishe the heynous­nesse of vsury. being their maister) that the lawe of Moses many yeares ago by the comming of Christ was repealed, made voyde, and abolished, and doth nothing pertayne to chri­stian people, who enioy their libertie, & do not suffer them selues to be straitly bound with the prohibition of Moses. This speach truly is plausible, but it is reproued by the testimonie of the conscience. For they which paynt their couetousnes with this colour, being deceiued of their Their owne naturall cor­ruption. do­mesticall Eue, which was miserably seduced by the ser­pent, doe fall headlong into their owne destruction, and deceyue themselues by their owne subtiltie. For these men doe not weygh aright the prohibition of Moses, neyther doe they conferre the forbidding of Vsurie with [Page 60] the lawe of charitie as they shoulde doe, which if they did, they should plainly see that vsurie being established,VVhere vsury is established, there charitie is ouerthrown the rule of charitie is ouerthrowne, which God will haue to be perpetuall. Seing therefore that charitie shall be abolished neither in this life nor in the life to come as much as pertayneth to the commaundement and will of God and obedience perpetually due to the same: who doth not see that Vsurie, which is quite contrarie to chari­tie, is condemned? But of this thing sufficient. For before it was shewed of vs at large when we did intreate of the causes of forbidding Vsurie, that the forbidding of Vsurie did proceede from the lawe of charitie. Wherefore with­out al doubt they shalbe foūd naked before God the iudge, which vse this leafe already perced through, to hide their filthines.

Perhaps some will yet except and say:An obiection in the behalfe of vsurers. There is no in­iurie done to him that is willing. He which doth humbly desire to borow money of an Vsurer, doth couenant to pay Vsurie, not compelled thereunto, but willingly, therfore an Vsurer which helpeth a man that humbly intreateth him, is not to be saide to doe against charitie.The aunswer. The princi­ple from whence this reason is taken, is doutfull, in as much as it fayleth in two partes, of which one is true, the other false.Euery will is not without constraint, as it is shewed by examples. For euerie will is not without constraint and of it selfe, which we may easily see in examples. The wayfaring man doth willingly deliuer his treasure to the theefe, which he would not doe, if he did not feare the sweard of the theefe. The mariner doth make losse of his marchandise and that willingly when shipwracke is at hand, but from whence I pray you, doth that will come? truly not of election or choice without constraint, but of feare of the shipwracke which is at hand. For the mariner doth therfore cast away his marchandise willingly leaste that he himselfe perish togither with his marchandise. Wherefore, two euils being set before him, he will wil­lingly [Page] choose that euill which seemeth to be the lesse. Af­ter the same maner is the will of him that boroweth mo­ney vpon Vsurie, affected concerning the couenant and promise to pay interest, which truly he promiseth willing­ly, which he would not doe, if he were not constrained by pouertie, therby to auoyde a greater euil.

Another ob­iection in the behalfe of vsurers.Furthermore where as some doe obiect that families and common weales cannot stand without Vsurie: this surely I confes to be true in this corruption of the worlde and in the banishment of manly vertue which was in our auncetours.The aunswer. But from whence I pray you, commeth that commoditie by which thou criest that families & common weales are maintained? doth it come of Vsurie? no truly. For no good thing can come of Vsurie by it self, but rather a sea of euils. Now if perhaps any good seeme to come of Vsury, that is not to be attributed to vsurie, but to the len­ding, which lending if it were done w^tout Vsurie, it would more profit families & common weales.Vsurers are Idolaters, and why. But thou wilt say, thou losest labour in speaking which goest about to call V­surers, being Idolaters (for Vsurers in steede of God do worship riches as God) into the right way. But be it so, inasmuch as they as adders are deafe at y^e word of y^e Lord. For they heare nothing with so great indignatiō of mind as that their Vsurie is condemned. That most filthie lucre is more pleasant vnto them then that they would want it euen with any perill set before them. And surely hereupon it is, that not a few, which might liue welthily enough for the maner of their calling, of the profites of their owne land,Vsurie which some affirme to be the vp­holding of fa­milies and common weales, is in deede in the ende oft times the vtter ruin of them. doe sell their inheritance, that a certaine sūme of mo­ney being scraped togither and put out to Vsurie, they may liue idlely vpon their Vsurie, and inuent diuers sub­tile deuises, by which they may hold their detters not without vsurie vpon vsurie, vntil they haue vtterly vndone them, not without the exceding great losse of families and common weales. But although these perhaps will not al­low [Page 61] of our sentence, yet it is our duty to admonish them, that at the least they thinke that the day will come vnloo­ked for, in which they shall render an account to the iust iudge, who as he is corrupted with no accepting of per­sons, so is he deceiued with no sophistrie or subtiltie. And then at the length Vsurers shall perceiue that we did ad­uertise them of good and profitable things, and that that heathen Poet Hesiodus did say true, who being no vaine Poet writeth after this sorte:

From whence had Hesiodus this: had he it out of the word of God which Vsurers doe contemne? no truly. For that sillie man did not see at any time the writinges ey­ther of the Prophets or of the Apostles. From whence therefore had he it? experience and nature being his tea­chers he set forth in writing this most true oracle verye well agreeing with the voyce of the Prophets and Apo­stles. With Hesiodus agreeth Pindarus that most aunci­ent Poet of y^e Thebans, whom for his singular wisedome Alexander the great is sayde to haue embraced: for he saith thus much in effect:

That day, which shal follow the delightes and pleasurs that the vngodly take of their vniust gaine, Pindarus cal­leth a day appoynted for punishment. For as in the next day after the festiuall dayes (in which the most part doe more freely without consideration giue ouer themselues [Page] to all kind of pleasures and delites) men are wont to call to remembrance wherin they did offend more licenti­ously through drunkennes: so the day of death and of the last iudgement shall be to Vsurers as the next day after festiual dayes, in which they doe at the last repent them of their sinnes, but in vaine. For he is by no meanes thought truly to repent, which abstaineth from sin against his will. These thinges I thought good to write somwhat more at large, that I might aduertise Vsurers of the wrath of God and of the punishment that hangeth ouer their heades,VVhat vsu­rers ought to doe, to whom God hath gi­uen grace to repent and to forsake so de­testable a sin. which they shall no way escape, except they doe repent in time, and for a testimony of their repentance do iustly restore againe, if they shall be able, that which they haue vniustly taken. But if they shall not be able, let them at the least doe what they can, let them craue of God pardon of their fault, let them aske them whom they haue hurt with their vsurie, forgiuenes of the iniurie that they haue done, and let them be reconciled to the Churche by publicke satisfaction, least that their portion be with Iu­das. But if any shall contemne and deride these our counsels and admonitions, which I dout not but it will come to passe, it maketh no matter to me. I seeke the sal­uation of wretched men, I tell out the truth which he that will not obey, shall in his time finde a iust iudge who will most iustly punish both his contempt and the contempt of his fauourers.

Of the third.

AFter we haue now spoken of the prohibitions of V­surie and of the causes thereof, and also of the punish­ments of them, who despising the law both of God and of man doe practise Vsurie which is prohibited: the place requireth that we see whether there be any contract or bargaine like vnto Vsurie in part, yet not disagreeing with the charitie toward our neighbour, and if there be a­nye [Page 62] such, how farre a godly man may vse the same with a good conscience and without offence to God. First of all this is to be helde as most certayne that Vsurie condem­ned by the worde of God, is therfore vnlawfull, prohibited and condemned because it is contrarie to the foundation which proceedeth from the lawe of charitie: that which thou wilt not haue done to thy selfe doe not thou to an o­ther. But that this our foundatiō is vnmoueable we haue declared before, where we haue layde the foundations of contracts and bargaines. For there we shewed that chari­tie is the scope and end of all duties in this humane socie­tie.No bargain is disallowed, which is not contrarie to charitie. Of this foundation an vnmoueable consequent is con­cluded, that no contract is condemned which is not repug­nant to the charitie toward our neyghbour. Wherefore if any such can be shewed, it shalbe without doubt accounted lawfull, although it shall appeare much like vnto Vsurie. For it is not iust and meete that we doe condemne al pro­fitable contractes and bargaines in a common weale vn­der a pretence of Vsurie, because of the likenes. And although many such contracts are wisely condemned of the lawyers, yet we will speake of them of which the greatest controuersie is, especially in this realme. But that we may iudge of these contracts without errour, and find out that which with a good conscience and without offending God it is lawfull to follow: it shall be needeful to speake of diuers sortes of men, that it may be vnderstād to whom we are bound to lend, and to whom we are not, for there Vsurie is properly committed. Here the lawes of magistrates may determine of those thinges, which they shall wisely know to be good and profitable for their common weale.A profitable rule concer­ning bargains For this is to be marked as a profitable rule in the societie of man: that bargaynes allowed by the lawes and by the authoritie of the magistrate, that is, of a good and wise iudge or lawyer, are permitted to a christian man. For it is lawfull for a christian to vse ciuil [Page] ordinances, & these ordināces are of force not only for rea­sons sake, but also because of the authority of y^e magistrate. Let a christian man therfore so instruct his conscience, y^t it may vnderstand y^t these things are permitted, bicause God doth allow lawes and magistrates, and will haue vs to vse ciuil ordinances, and in bargaynes let him be content with that meane, with that equalitie, that the lawes and the magistrates doe appoynt, except they doe playnely va­rye from the ten commaundements and from the law of nature. This rule doth first admonish vs, that we do iudge reuerently of y^e lawes and ordinances of a good magistrat. Secondly that we iudge not rashly & too sharply of y^e bar­gaines which the lawes do approue. Now, as we haue purposed let vs see y^e orders and states of men. In the first state may be the poore and beggers, whiche being hindred with old age, or grieued with sicknesse, or otherwise with some great calamitie oppressed, are not able to liue with­out the almes of other,The dutie of charity which we owe to the poore and impotent. no nor to make any gaine. To these we doe by bond owe the duties of charitie and almes. Wherefore we must giue vnto these without al expecta­tion of recompence or dutie agayne, for the commaunde­ments sake of God, and for charities sake, which by na­ture we owe one to an other. And this det is so necessary, that he that doth refuse to pay it, doth obstinatly violate the commaundement of God, doth vngodly refuse to obey the precept of Christ, doth cruelly oppresse the members of Christ, doth wickedly reiect the lawe of charitie, and purchaseth vnto himselfe certayne destruction. Hereup­pon therefore it may easily be knowne, how necessarye a duty it is to giue almes, and to relieue with his abilitie those that doe in very deede stand in neede.Diuers causes which hinder men that they are so slacke in the necessa­ry dutie of gi­uing almes. But because I see that there are many causes by which the most parte are hindred, whereby they are not occupyed in this neces­sary and dutiful office, as in many there is a studie of co­uetousnes, ignorance of the prouidence of God, heathenish [Page 63] diffidence, riot, abuse of thinges, to much folly, much vn­profitable spending, and (alas) cruel vnmercifulnes in the most parte, whereby it commeth to passe that they are not moued with the neede of them that be in miserie: I will here somwhat at large handle the place of almes and that for this purpose, that both the necessitie of our dutye,VVhy he pur­poseth to in­treat of almes more at large. whereby we are bound to them that neede in deede, may be vnderstand, and also we being admonished, may more wyllingly and readyly doe our dutie, and be made more liberall toward the poore.

First therefore I will shew where almes is to be giuen and what are the kindes therof.VVhat chiefe poyntes he meaneth to handle con­cerning almes

Secondly I will rehearse the causes, with which the godly ought to be stirred vp to giue almes.

Thirdly I will note the affection of him that giueth almes, and I will also prescribe a maner and measure to be obserued in giuing almes.

Lastly I will intreate of the endes of almes which is godly bestowed, and of the fruite that commeth vnto them, that giue almes with a cherefull mind according to the commaundement of Christ.

Of Almes.

WHo soeuer hath determined to giue almes, let him giue his almes in this order. First of all,VVe must be­stow the first almes vpon our selues. let him be mercifull to himselfe, that is, let him giue the first al­mes to himselfe, which then is done when a man lea­uing his owne euill wayes, doth turne himselfe vnto the Lorde by true repentance. For no mercy (for so the word almes doth signifie) can be shewed of him, which as yet is not vnder the mercie of God. Wherefore Iesus the sonne of Syrach doth well admonishe when he sayth, Chap. 30. Haue mercie on thine owne soule pleasing God, VVherein the mercy consis­teth which we ought to shew first to our owne selues. and com­fort thine heart: driue sorrowe farre from thee. When he sayth: Haue mercie on thy soule pleasing God, he sheweth in what thing that mercy doth consist, which we ought to [Page] shewe to our selues, to wit, in turning vnto God, and in fayth, without which it is vnpossible to please God. After this sort Abraham did begyn his almes, according to whose example all the rest of the godly haue begun their almes at them selues. To this pertayneth that saying of Augustine: If thou wilt giue almes, begyn at thy selfe. For howe can he be mercifull to another which is cruell to himselfe? He that hath begon his almes after this ma­ner, will forthwith turne himselfe to his neighbour, and will shewe mercy vnto him.The first di­stinction of almes. Herevpon riseth the first di­stinction of almes, that there is one kynde of almes which euery one bestoweth vpon himselfe, which is by nature the former, another which euerye man giueth to other, which is by nature the latter.Two kindes of almes which is be­stowed vpon other. Nowe this latter may also be made to be of two sortes, one spirituall, another ciuill. That which is spirituall, pertayneth to the spirite, which he bestoweth, which calleth him into the right way that erreth from the folde of Christ,Spiritual al­mes what it is, how diuine and passing al other kinds of almes. and bringeth him into Christes shepefolde. There is no almes more diuine than this, none more profitable, finally, none more necessarye. For as the soule doth excell the bodie, so almes whereby the soule is refreshed, is by many degrees to be preferred before the almes with which the necessities of this frayle bodie are relieued, and as eternall good things are more to be esteemed than all the commodities of this lyfe which continue but a short time: so the almes which helpeth to the attayning of eternall life, is more to be esteemed, than the almes that serueth for this frayle life. There is great commendation hereof in Iames the Apostle, who sayth: Brethren, Iam. 5.19.20. if any of you hath erred from the truth, and some man hath conuerted him, let him knowe that he which hath conuerted the sinner from going astray out of his way, shall saue a soule from death, Ciuil almes what it is. & shal hyde a multitude of sins. Ci­uill almes doth belong to this present lyfe, to wit, when we being touched with pitie, doe succour the neede of the [Page 64] poore. To eyther kynde of mercie Christ doth exhort vs by the example of his father, when he sayth:Luke. 6.36 Be ye merci­full, as your heauenly father also is mercifull. Let euerye one remember this precept, which acknowledgeth Christ for his maister.

The causes with which the godlye ought to be stirred vp to giue almes, are very many, among which these are the chiefe. The first cause is Christianitie it selfe,The first cause yea and that most weighty which ought to stirre vp all christians to be diligent in giuing almes. or the profession of Christian religion. For this doth require, that we abounde in euerye good worke, and that we em­brace and cherishe one another as the members of one body, the head whereof is Christ. When this is done of faith in Christ, we doe, in the feare of God practize true christianitie, that is, we do truly imitate the diuine nature. For seeing God, whom christianitie biddeth vs follow, is rich in mercy, we by following his mercy are after a sort sayde to be followers of the diuine nature. But they that are not occupyed in this following, doe falsly attribute to themselues a christian name. Furthermore they are not counted the lawfull sonnes of God but bastardes rather. For God acknowledgeth none among his sonnes, but whom he seeth at the least to endeauour to imitate his fa­thers vertues. To this pertayneth that saying of the Lord in the Prophet. If I be a father where is mine honour? Malac. 1.6. But the cheefest parte of honour, which children can doe to their parents, is to imitate their vertues. Whosoeuer earnestly looketh for the glorye of christianitie, let him set before himselfe this cause of shewing mercy to his neighbour, and let him not suffer himselfe to be led a­way with euil examples from this necessary and due wor­ship of God.

The second cause is the commaundement of God,The second cause which ought to moue vs to the giuing of almes. vnto which all creatures ought to obey. Of this cause Iesus the sonne of Sirach maketh mention. chap. 29: Helpe the poore for the commandements sake, and turne him not away [Page] because of his pouertie. And a little after: Bestow thy trea­sure after the commaundement of the most high, and it shal bring thee more profite then Gold. Our treasure that doth neuer fayle we must lay vp and keepe in heauen, but yet it is in this life bestowed vpon the poore, vpon whom the benefites that be bestowed the Lord so accepteth as if we had bestowed them vpon himselfe. All the testimonies of the Scripture which doe commend vnto vs the loue of our neighbour, doe require especially liberalitie towarde the nedie. For this is the chiefe part of true loue. Hereun­to belongeth that saying of the Lorde, Deut. 15. I com­maund thee, saying, He cannot rightly feare the Lorde which is not mercifull to the poore. 1. Iohn. 3.17. thou shalt open thine hand vnto thy bro­ther that is needy. He that contemneth this precept of the Lord, how can he loue God? how can he feare him? for thus sayth Iohn: Whosoeuer hath this worldes good, and seeth his brother haue neede, and shutteth vp his compassion from him, how dwelleth the loue of God in him? And Iob 6. He that taketh away mercie from his neighbour, hath forsaken the feare of the Lord. Whosoeuer therefore de­termineth to loue God and to feare him from his heart, let him thinke that he doth owe obedience to God com­maunding. Of which thing Micheas speaketh after this sort: I will shew thee, O man, what is good, and what the Lord requireth of thee, surely to doe iustly, and to loue mercy and to humble thy selfe to walke with thy God.

The third cause which ought to pro­uoke vs to be liberall in gi­uing almes.The thirde cause is the imitation of examples, of Christ our Lord first, and then of his members. Christ was made poore for vs, that he might enrich vs. What therefore do we agayne, owe to the members of Christ: especially se­ing he witnesseth that that is done to himselfe whatsoeuer we doe to the least of his members. Matth. 25. The holy fathers desired nothing more than to relieue the poore Saints. Abraham doth reuerence strangers, and biddeth them to eate with him, that he may shewe liberalitie vnto them. Lot desired the Angels to come into his house, [Page 65] whom he thought to be poore straungers. Cornelius the courtier is written to haue giuen himselfe to continuall prayer and almes, which the scripture witnesseth to haue come vp into remembrance before God.

The fourth cause is the dignitie and estimation of almes godly bestowed before God. Prouerb. 21.The fourth cause which ought to stirre vs vp dili­gently to di­stribute our almes to the poore. To do mercie and iudgement is more acceptable to the Lorde then sacrifice. Christ sayth Matth. 9. I will haue mercie and not sacri­fice. Heb. 13. To doe good and to distribute forget not: for with such sacrifice God is pleased. So great dignitie, so great estimation is there before God,Almes rightly bestowed is a thing much accepted and esteemed be­fore God. of the almes godly bestowed. It is preferred before sacrifice: God is sayd to be singularly moued and delighted therewith. This digni­tie ought worthily to admonishe them which abounde in this worldes good, that they indeuour, according to the counsell of Paule, to be rich in good workes.

The fift cause is our neighbour himselfe.The fift cause of giuing almes. But that eue­ry man is neighbour one to another, the Parable of the Samaritane doth teach, although this neighbourhode is greater with some than with other some.A triple bond wherwith all men are ioy­ned in neigh­bourhoode one with an­other. Euery man both godly and also vngodly is neighbour vnto me, and that first by reason of our creation. Secondly for likenes sake. Thirdly in respect of our common life and humane socie­tie. And although this triple bonde wherewith men are bounde among themselues, is a great cause wherefore men ought to doe good vnto men: neuerthelesse there is yet a farre greater bonde wherewith Christians are knit togither with Christians.Other excee­ding neare bonds where­with Christi­ans are knit togither, which also ought not a little to moue vs vnto libe­rall almes to­ward our ne­dy brethren. For first one vocation is com­mon to all Christians, whereby we are called to the vnitie of spirit in the bonde of peace. Agayne, by the same spirit we are begotten agayne to be the sonnes of God, whereby it commeth to passe that both we haue one father which is God, and also we are brethren among our selues. More­ouer, we are members of the same mysticall bodye, the heade whereof is Christ. Finally, we haue the same hope [Page] of the glorie to come, for we are heyres of eternall lyfe in Christ Iesus our Lorde. If we doe earnestly thinke vp­pon this fift cause of mercie towarde our neighbour, there is none that doth not acknowledge howe necessarily libe­ralitie is to be shewed to them that be in neede. I do not make mention of that bond by which al men in this world are debters one to another. Who wil seme to be a contem­ner of the vnitie of the spirite, whereunto the Gospell cal­leth vs? Who can abide to heare that he is a denier of spi­rituall brotherhoode? Who dare so despyse the members of Christ, that he will suffer them to be tormented wyth colde, hunger, and nakednesse? Who will not worthilye suffer him to be partaker with him of the things of this worlde which soone fade awaye, whom he assuredly thin­keth shall be heyre with him of the heauenly treasures? If this cause of liberalitie and mercie were esteemed of ma­ny according to the worthinesse thereof, they woulde not set their mindes so much vpon deceyte and vniust gayne, they woulde not so much spoyle and rob the needie mem­bers of Christ, and they would thinke more of cherishing and making much of their owne fleshe. As often as we see any that is in miserie crauing our helpe and succour, let vs,Esay. 58.7. I pray you, remember the saying of Esay: Hide not thy selfe from thine owne flesh.

The sixt cause that ought to moue vs to giue almes, is the sundrye punishments which shall light vppon them that are vnmercifull towarde the poore.The sixt cause is the punishment, yea and that manifold of them which are hard toward the poore. The first is the wrath of God, Ecclesiasticus 4. Turne not thine eyes aside from the poore, because of anger. The second is the curse. In the same place it is sayd: For if the curse thee in the bitternes of his soule, his prayer shall be heard of him that made him. The third is the refusing of thy prayer which thou makest in thy necessitie. Prouerb. 21. He that stop­peth his eare at the crying of the poore, he shall also crye and not be heard. A horrible punishment truly, then which none can be more grieuous: and it is no maruel that he [Page 66] is not heard of God, which doth not heare the Sonne of God crying in his members. The fourth is a depriuing them of their giftes. For it is written:Matth. 25.23. From him that hath not, euen that he hath shalbe taken away. But he is sayde not to haue, which doth not vse his giftes and goods to the glorie of God, and the relieuing of them that be in mi­serie. To this pertaineth that saying, Prouerb. 3. He that despiseth the prayer of the poore shall suffer pouertie. The fift is the begging of their children, or their most wicked life which is farre more grieuous then all neede and po­uertie. I haue spoken of the punishments of them that are cruell toward the poore, and that not out of philosophie which may erre, but out of the verye oracles of God, which cannot deceiue or lye. He that shall contemne these, shall in short time finde a iust iudge. Now we will speake of affection, of what sort we require it to be in him which hath purposed to giue almes, and of the due and conueni­ent maner of almes.Two things diligently to be taken hede of in giuing almes. Christ will haue two vices to be ex­cluded from almes Matth. 6. which are hypocrisie and vaine glorie. For these two doe as pernicious poysons, infect whatsoeuer they touch. Neyther is that any mar­uel. For where hypocrisie is, there is no fayth: where vaine glorie is, there is no loue of God, no feare of God. Let therefore pharisaicall Hypocrisie and foolish boasting be farre of from our almes.VVhat affecti­ons ought to be in him that bestoweth al­mes. What affections then do you require in almes? loue of God, charitie of our neighbour, syncere gentlenesse and cherefulnesse. For with these af­fections as with a certaine heauenly salt, our almes ought to be sprinkled, whereby it ought to be a sacrifice accepta­ble to God. Furthermore, with almes fayth is to be ioy­ned, by which we doe not only assure our selues that our almes doth please God, but also that he hath a care ouer our whole lyfe, that he doth furnishe vs with necessary de­fence and liuing. And bicause he requireth that we should helpe others, and hath promised rewardes, we shall for [Page] Gods sake bestowe benefites, and agayne by fayth looke for the help of God.Quantitie in almes how to be considered. In y^e maner of our almes we shall con­sider the quantitie, according to the counsel of Tobias, who sayth:Tob. 4.9. If thou hast much, giue plenteously, if thou hast lit­tle, doe thy diligence gladly to giue of that little: Equali­tie,Equalitie in almes. that thou of bounden dutie doe bestowe thy almes on the needy,Readines and chearefulnes in giuing almes. and he againe with a thankful minde receyue it and wishe well vnto thee: Readynes of mynde, according to that saying of Paule. 2. Cor. 8. If there be a willing minde, it is accepted according to that a man hath, and not according to that he hath not. Vpon whome especially al­mes is to be bestowed. Difference of strangers and them that be of the housholde of fayth, according to the counsell of Paul Gal. 6. While we haue time, let vs do good vnto all men, but especially vnto them, which are of the housholde of fayth, that is, them which by fayth are in the same familie of God that we be:Prouer. 5.16. Possession, according to the saying of Salomon: Let thy fountaines flow forth, but be thou maister of them.

Nowe it remayneth that we speake of the endes of god­ly almes, and of the fruite thereof. And although both the endes, and also the fruite of holy almes may easily be ga­thered of those things which go before, yet that I maye the more stirre vp the godly reader to this necessarie, ho­ly, and dutifull office, I will adde somewhat of the endes and fruites of almes godly bestowed.The endes of godly almes are foure. The ends are foure: The first, the relieuing of our needy neighbour, and the refreshing of the members of Christ. The seconde, the prouoking of others to liberalitie toward the poore, accor­ding to that saying: 2. Cor. 9. Your zeale hath prouoked many. The thirde, the witnessing of our fayth and of the feare of God. For the duties of charitie are directed vnto this ende, that by them we doe witnes that we feare God, whose commaundement we obey. The fourth, the glorie of God. Diuers and manifolde fruites do followe libera­litie towardes the poore. [...]. Cor. 9.8. Paule witnesseth that it wyll [Page 67] come to passe that they which haue bene liberall and boun­tifull towarde the poore, shall abounde in euerye good worke. For so it pleaseth the Lorde to recompence obedi­ence towarde him with newe graces. And this is it which y^e Lord sayth Matth. 6. The Lord shal reward thee openly. And Psal. Blessed is he that iudgeth wisely of the poore: Psal. 41.1. the Lorde shall deliuer him in the time of trouble. Salomon: He that hath mercie vpon the poore, lendeth vnto the Lorde. Prouer. 19.17. Paule sayth: He that soweth liberally shall reape also li­berally. Esay. 58. If thou poure out thy soule to the hungry, and refresh the troubled soule: then shall thy light spring out in the darkenesse, and thy darkenesse shall be as the noone day. Ecclesiasticus. 29. Lay vp thine almes in thy se­cret chambers, and it shall keepe thee from all affliction, it shall fight for thee against thine enimie, better than the shielde of a strong man, or speare of the mightie. Here the wise man calleth the necessities of our neighbours secret chambers, in which benefites are to be layde vp and kept, wherevpon one of the holy fathers hath sayde elegantlye and well: the hande of the poore is a treasure house of Christ. Then the wyse man addeth the exceeding great fruite of the bounteousnesse layde vp in those secret cham­bers to be deliuerance from euils, and a most strong for­tresse and defence agaynst our enimies. For a man can by nothing be more defended & protected against perils, than by bounteousnes & mercie. But I speak of y^e almes which proceedeth of fayth, as it sufficiently appeareth by those things that I haue before spoken, least that any man think that I agree with the Papistes, which value their almes without Christ, and without fayth. These things concer­ning liberall and godly almes, I thought therfore to adde, that I might admonishe especially them that are of the richer sort, of their dutie, that they may vnderstande that they are bounde by the law of God to bestow part of their substance vpon the poore, and that freely for the comman­dements [Page] sake of God, and for many other causes which I haue rehearsed. Furthermore that, if they shall refuse to obey the commaundement of God, they may know that they are giltie of disobedience towarde God. Of these thinges that is playnly concluded which I propounded, to wit, that none may without great sacrilege take gaine of this That is, such as eyther through po­uertie, age, or for some o­ther cause are not able to helpe them­selues. first kind of men. In the second order or state of men I place artificers, and those which get their liuing with the labour of their handes. To these, according to the precept of Christ, we must lend, and looke for nothing a­gayne. For as the Apostle forbiddeth to giue vnto these freely when he sayth: He that laboureth let him eate. As charitie dooth not require that we shoulde giue of our goods freely to them that are strong and able to laboure:How we must behaue our selues in len­ding to arti­ficers and labourers. so if necessitie vrging them, they desire to borowe anye thing of thee, obey the rule of Christ and lend without loo­king for a recompence in the like or in any other kind of dutye. The reason of the rule is, because that they, which in the sweate of their browes and in the laboure of their handes doe gette their liuing, are wont to gaine little more then their liuing and their clothing. If such therfore should be grieued with Vsurie, they should be plainely op­pressed, not without the greate hurt of common weales and families, and so the foundation of the contractes and bargaines which we haue layd before, should be vtterlye ouerthrowne. But I cannot with silence passe ouer what I iudge most iustly to be found fault with in this kind of men.Three great faults in many artificers and labourers. For beside that many of this sorte of men doe seeme to haue cast aside the feare of God, Iudge thre most grie­uous vices to be restrained in them, which are: more then barbarous drinking, excesse of apparrell altogither vn­meete for this kind of men, and fraude and false dealing in their workmanship and labour.The first fault founde in ar­tificers and workemen. Many artificers & work­men, whatsoeuer they gayne the whole weeke, this on the holy dayes they spend in drinking, hauing no regarde of [Page 68] their silly wyues or of their poore children. Whereby it falleth out, that artificers and workemen doe more often want, and are more often constrayned to borow. If such were restrayned by lawes and by punishment, it should be better prouided not onely for them but also for the com­mon weale. If any thing be remayning more then wil suf­fice for their drinking,The seconde fault. this they turne into excesse of appa­rell.He speaketh not of our countrie Eng­lande, but of his owne countrie Den­marke, whe­ther the same may be sayde of our coun­trie, that I leaue to the iudgement of others. For a man may see often times a peltmonger or a shoomaker or some other craftes man to be more finely appareled, then a Knight hath bene when I was a childe, when as yet the noble vertue of our auncetors was in any estimation. They are not contented with common cloth, which was very much set by among our elders, but they imitating noble men and princes, doe seeke for garments of silke. And they whose abilitie doth not permit that doe gard the hemmes of their sleeues and skirts of their gar­ments with cleane silke, that as by a certayne signe or to­ken they may bewray the pride of their mind. Here I iudge the magistrate to offend most grieuously which doth not restrayne this lightnes with lawes and punishment.An obiection. Here perhaps wil rise vp agaynst me some prating work­man & will except after this sort: What? is it not lawfull for me to vse my owne thinges as it shall please me? am I not maister of mine owne thinges?The aunswer. A seemelines is to be kept in euery kind of life, wherfore it is in no wise lawfull for thee to abuse thy things contrary to that which beseemeth thee, which if thou shalt do, it is the dutye of the magistrate, that he do correct thee & teach thee what kind of apparell doth become a shoomaker or a peltmonger. Thou thinkest that thou art made more trimme and com­mendable before men with thy ornamentes of silke: but wise men doe iudge farre otherwise of thee. For of the ex­cesse of apparell they do gather an excessiue and a riotous minde.The thirde fault in many artificers and workemen. What shall I say of the fraude and false dealing of workemen? what of their newe colours, wherwith they [Page] doe paynt and set forth their workes? who doth not com­playne of the deceit of artificers and workemen? Let me speake somewhat more freely what I thinke. In euerye kinde of trade they haue a gods name, their ouerseers af­ter the maner of the auncient Athenians. But what I pray you, doe these ouerseers? there are perhaps some a­mong thē, which, that they may receiue part of the gaine or may get of them those thinges that are necessarie for them at a lower price: will winke at many faultes of the workemen (which they ought to correct, if they woulde rightly execute the office of ouerseers) hauing litle re­gard of the helth of the body, that is of the common weale. It is the dutie therfore of wise gouernoures, that they bring into order both the artificers them selues and also their ouerseers or assistents. That which I haue sayde of shoomakers and peltmongers, I will haue to be vnder­stand of all workemen and labourers whose occupation and practise is necessarye in the common weale.

In the third order or state of men may husbandmen be placed, who also doe get their liuing with the labours of their handes. If these did there dutie in the feare of God, and tilled the earth diligently, truly they should lesse stand in neede, especially they which haue but small fields. For the earth which they labour doth render with increase that which it receiueth,Very vniust vsury practi­ced among husbandmen. so as the labour of the husband man be watered with the feare of the Lord. Among this kind of men most vniust Vsurie is vsed, and such Vsurie truly as the Turkes and other prophane heathen woulde without dout abhorre. Some man peraduēture boroweth a quarter of graine in the time of sowing, but with a co­uenant, that eyther he restore the same double at the yeares end to him of whom he borowed it, or els that he sowe of his owne charges freely so much as he borowed. I speake not of the vsurie of money, which is farre more vniust then the former. It behoueth the godly magistrate [Page 69] to correct this vniustice, and it is the dutie of godly pa­stours to prouoke the husbandmen to doe pleasures and good turnes one to another without all vsurie in the feare of the Lorde, and to paynt out that cursed vsurie in it co­lours, that they maye learne to eschue it as a certayne plague or pestilence. I woulde wishe also in this state of men both excesse of apparell to be restrayned, and also vn­profitable expences at mariages, and at the birth of their children. For it is wont oftentimes to come to passe that they are destitute of things necessarie, which forgetting the maner of their state, doe not keepe a meane.

In the fourth state of men may be placed nice and deli­cate yong men, of whome Horace writeth in this maner:Nice and deli­cate yong men.

To this order therefore I thought good to adde the wel­thier yong men, which are not yet maried, whether they be noble, or the sonnes of citizens, who being nowe set free from their tutors & gouernours of their maners, are caried more freely according to the lust of their minde. It often falleth out with these, y^t by reason of their prodigall spending of things (for it is wont to come to passe for the most part, that they which are borne vnto welth, or come easily by it, are more wastfull of their things) doe desire to borowe money of others. But how we must deale with [Page] these I will declare, when I shall first shewe what I finde wanting in them, & what I would haue to be reformed in thē. Although I feare y^t the same wil happen to me, which in time past chaunced to the Hares that gaue lawes to the lions,Ill bringing vp is a cause of marring many, which are of a good towardnes and wit. neuertheles y^e truth is to be preferred before al peril. First not a few which are of good towardnes are marred with euil bringing vp, & get those vices from their tender yeares, which all their age after doe for the most part ac­companie them. For whē parents do eyther too much coc­ker their children, or by their owne example allure them to naughtinesse, or neglect due instruction, what other thing,An apt simi­litude. I pray you, can come to passe, than which we see in trees, which from the beginning being neglected, be­come crooked and vnfruitfull. Contrariwise, they that are pruned, erected and watered with the hande and cunning of the husbande man, are made streight, fertile, and frute­full.How much bringing vp preuaileth ei­ther vnto ver­tue or vice it is declared by an excellent example. But howe much it skilleth to accustome from tender yeares, Lycurgus taught his Lacedemonians by this exam­ple: he tooke in hand to bring vp two whelps which came of the same syre and damme, of which one he suffered to be pampered and well fedde, the other he applyed to hun­ting. These thus brought vp, he brought vnto the commō theater or stage of the Lacedemonians, and placed them in the middest thereof, and togither in the sight of the whelps he set a pot of fleshe and a liue Hare. This being done, he let them both lose, the Lacedemonians beholding him, of which the one with great vehemencie runneth after the Hare, the other thrusteth his heade into the flesh pot. But when the Lacedimonians marueyled, what this sight did meane, Lycurgus aunswereth: both these whelpes came of the same syre and damme, but you see the one giuen to the belly, the other to be delighted with hunting. This di­uers disposition is long of the bringing vp. Know ye ther­fore, O ye Lacedemonians, that the maner of lyfe, educa­tion, and custome, are of great importance to vertue. The [Page 70] auncient Crates also ascending the highest part of the citie did wisely cry out: whither are ye caried O ye citizens? is it meete that you should be wholy occupied in getting riches, and to be nothing carefull for your children, for whose sake riches are gottē? Beleue me, saith he,Good educa­tion a most profitable pa­trimonie. there can none more precious and better heritage be left vnto your children, thē if they be well brought vpp from their tender age, and be rightly instructed vnto vertue from their infancye. This patrimony remaineth with them continually nothing at al subiect to the stormes and troubles of fortune.Two thinges which much hinder good education. But I see two especiall causes why certayne parents doe more neg­ligently prouide that their children be instructed, to much cockering and nigardship.

In cockering mothers doe more often offende, and espe­cially those which haue not very many children.A very apt si­militude. These do like as if some husbandman shoulde refuse to till his fielde bicause he hath but one only. Who could suffer this mans folly and peruersenesse of iudgement? is it not much more to be tilled bicause it is onely one? It is so truly, that the profite and increase of one may recompence the want of many:The fewer the children the more dili­gently to be cared for that they be well brought vp. After the same sort I iudge it to be the dutie of mo­thers, so much more diligently to bring vp their children, by howe much they are fewer. But I see what doth let mothers, they loue their children more dearely than that they can suffer them to be an houre out of their sight, but it is cruell loue so to loue their children,Cruell loue in many mothers that thinke them selues to loue their children most dearely. that they shoulde be as it were giuen ouer of their mothers vnto all naugh­tinesse, of which peruerse and cruell loue, not a fewe shall suffer the iust punishment, which with great griefe of mynde and with teares shall be compelled to see the vn­bridled wantonnesse and vngraciousnesse of their children, vnto which they doe nowe all to late go about to prouide a remedy.

On the other side niggardship is oftentimes greater,The second cause which hindreth good edu­cation. than that parents will bestowe the coste. Whatsoeuer is [Page] spent vpon horse breakers, or horse keepers, fooles, min­strels, dogs, &c. that they thinke wel bestowed, but if they see any thing to be spent about instructing their children, they thinke all that yll bestowed, and are much more care­full that an horse be wel framed to vaunting and leaping, than that their childe be well instructed to vertue. Plu­tarch declareth a very goodly hystorie making hereunto: Aristippus, The discom­moditie of e­uill bringing vp is properly shewed. sayth he, being demaunded of a certayne foo­lishe father howe great a rewarde he woulde aske for in­structing his sonne, aunswered, a thousande grotes. This aunswere being hearde, the father with indignation cry­eth out: O good God, sayth he, I can buye a bondman or slaue for a thousande grotes, to whom Aristippus: buy, sayth he, a bondman, and so thou shalt haue two bond­men, both the seruant whom thou hast bought, and the chylde whom thou hast begot: signifying that the mindes of children, honest discipline being neglected, doe become seruile, and open vnto all naughtinesse. For the Poet truly sayth:

For so it is altogither, if thou leaue a field vntilled, thou shalt find it to haue plentifully brought forth fearne and thistles: after the same sort, if thou shalt leaue the wites of children vnlooked vnto and vnexercised, thou shalt reape most aboundant fruite of wantonnes and vngraciousnes. We haue what be the beginninges of vnbridled and wan­ton youth, wherevnto afterward come the verye euill ex­amples of them which are taught after the same maner. What other thing I praye you, can be looked for here, then that which is reported of a certaine kinde of chalkie clay, which as Plinie saith, hath so great affinitie with the fire, that the flame doth passe vnto it from what place soeuer it be seene: for whatsoeuer vice is in others whose acquaintance they vse, this commeth vpon them as a cer­tayne [Page 71] flame, and if there be any vertue left, it consumeth it, so greate a nourishing of all naughtines and vnbrideled sensualitie is the acquaintance and conuersation of euill men. In this felowship, vertue being banished they begin to striue who shall passe other in pleasure.Contending who shall passe one an other in quaf­fing and drunkennes. Here it is a goodly thing to contend in drinking and to ouercome. It is thought to be greater glorie not to be ouercome in quaffing, then valiantly to driue backe the enemie. They that ouercome in this striuing are no lesse praised them Achilles was in time past, because he ouercam Hector in a singular combat. Briefly, according to the saying of Esay, they shew them selues men in dronkennesse, and so they carie away the spoyles of Sarmacis without bloude and sweat. There is also an other kind of striuing wherin one contendeth to ouercome an other in vanitie, in strāgenes,Contending in vanitie and excesse of ap­parell. in price and excesse of apparell. Here when none wilbe the last, O good God, what vnprofitable expenses are made? as this striuing is exceeding gainefull to mar­chantes: so is it a most ready way to empty the purses of vnwise men. I say nothing of other striuings not worthy to be remembred, vnto which there are no small charges required. What at the last will here come to passe? their purses being emptied, they runne vnto their friends, they desire to borrowe mony, that nothing may be wanting to the souldiers of Epicure.How we must behaue our selues in len­ding to them which are prodigall and riotous. Here if any denie that which is asked, he getteth vnto himselfe an enimie, if he lende, he addeth oyle to fire. What, I pray you, must a godly man doe here? ought he to giue mony freely vnto these, or ought he to lende it them? No wise man will giue it free­ly, bicause almes is due not to riot, not to drinking, not to dyce, &c. but to necessitie. Parents and kinsemen which will seeme here to be more liberall,To lend a pro­digall man money is to reach a sword in to a madde mans hand. and do minister mony which is the instrument of naughtines, to them y^t aske it, doe as it were reach a sword vnto a mad man. Ought they to lende these any thing? No truly. For thou art bounde [Page] by no lawe neyther of God, nor of nature nor of man to lend money to them,VVe must not lend mony to prodigal per­sons. which abuse it to their owne destruc­tion, yea thou doost not a little offend if thou doe it. For he that hath giuen an occasion of losse, seemeth to haue giuen the losse, wherefore he is made giltie of an other mans fault, as though his owne proper burthen were not enough for him. For when these nice and delicate yong men doe find where they may readily borow money vpon Vsurie, they spend more prodigally, till their substance be­ing quite wasted they be brought vnto pouertie not with­out shame and reproch to the familie whereof they come. Wherefore sithence it is profitable also to the common weale that honest and especially noble and auncient fami­lies be mayntained, he doth not a little offend against the common weale, who by lending doth giue occasion of vt­ter decay of honest families. Wherefore let a wise and godly man be nothing moued with the offence of these light men, neither let him communicate with other mens faultes, neither let him giue occasion of greater spending, but let him feare God rather and helpe them by lending vnto them, whome the Lorde commaundeth to be hol­pen.

Vnto the first order or sort of men they may be referred, which are come to their full and perfect age, whose studye of life the Poet describeth in these verses.

VVhat men of full and per­fect age are most com­monly encli­ned vnto.These leauing the fond toyes of youth, as the Poet witnesseth, are occupyed with newe studyes: they seeke riches, they desire frendship, they are tickled with honour. Who if they would enter into a iust trade of life, and call their libertie to an account, they should haue sufficient to mayntaine their state. But they being not contented with [Page 72] their meane state doe seeke after higher matters, and ha­uing no regard of the meanes of their calling they streyne them selues to doe greater thinges then their abilitie doth beare. Such therfore whē as they are destitute of fethers, neuertheles they enterprise to striue with the egle in fly­ing: they had neede some otherwhere to borow fethers, which they them selues haue not at home. What I praye you, is more fond or foolish then these? what is more vn­aduised or rashe? they see other much richer then them­selues to weare costly garments. What doe our countrye men heare? y^t they may not seme lesse noble thē they, they desire to borow mony vpon Vsurie, that they may haue wherby they may maintaine and increase their brauerie. They maruel at the sumptuous houses of others, in which thing when they will not giue place to them that are of the richer sorte, they must by all meanes seeke to get mo­ney wherby they may build the like houses.VVe must not presume a­boue our abi­litie. Should they not doe much better if measuring themselues by their owne foote, they did prepare a nest fit and agreable for themselues and for their chickens? Were it not a ridicu­lous thing if the Larke seing the nest of the Swanne, should make an account that the like were to be prepared for her selfe.A worthy sai­ing of Frances King of the frenchmen, wherein is shewed that we must not goe beyond the li­mites of our state There is reported a very pretie saying of Frances King of the Frenchmen concerning the house of a certayne noble man builded and set forth sumptuouslye and after a princely sort. For when as the King was brought into the house, and the noble man did looke for the Kinges voyce concerning the sumptuousnes of the buil­ding: at the last the King being asked his iudgement of the house, aunswered, that al things were faire and sump­tuous, but that it was to greate a nest for so little a byrde. The King did very well truly and sufficient wittily in fewe wordes reprehend the folly of the man, and also by his aunswere admonished, that it behoueth euery man to abide within the limites of his state and calling, be­yond [Page] or beside which nothing can well consist.

He describeth at large the presumptuous prodigalitie of diuers of his owne country men the Danes, but all other whosoeuer that be in the same fault, may be ther­by also admo­nished.They doe furthermore behold others to weare great chaynes of gold as tokens of their nobilitie and authority to whom if they be not made like euen in this thing, they thinke that there honour is ill prouided for. What must they needes doe heare? their abilitie is more slender then that it doth suffize to bye so costly and greate chaynes: wherfore they must seke to borow gold some other where, for which eyther their fermes are to be morgaged, or mo­ney is to be borowed vpon vsurie. For no man giueth vn­to them freely, no man ought to lend them for naught. For free lending, as Christ witnesseth is due only to them that neede. Ecclesiasticus. 29. Lend vnto thy neighbour in the time of his neede. Here the wise man doth playnly re­straine the dutie of lending vnto the time of neede. Here­vpon it falleth out that sometimes their rents are scarce sufficient to pay the vsurie. The husband first wearing a chayne doth in vayne desire the friendly countenance of his wife, before shee also be adorned with chaynes and o­ther innumerable ornaments. Then the daughters seking to haue the like trimming and decking that their mother hath, doe not ceasse to prouoke their father by intreatie, till they also weare chaynes.

They see moreouer in the families of great personages noble and honourable furniture, in which thing they doe not suffer themselues to be the last. Here gilded cuppes, costly wynes, precious hanginges of houses and sumptu­ous ornaments must be gotten. These thinges being got­ten, great feasts are made that this excellencie and braue­rie may be knowne vnto others. There are also in this sort of men who being not content with their fermes and fields whereupon they might liue honestly enough accor­ding to their state, doe thinke of the bying of other mens fields and fearmes, that they may leaue their children a greater patrimonie, but when these also doe want abilitie [Page 73] they must seeke mony some where or other, that they may haue wherewith to suffice their auarice. What shall he doe here which hath mony, wherewith he is able to satisfie their desire? Perhaps it will be an vnciuile thing to de­ny, and to giue frely or to lend, neither the law of God, nor the rule of charitie doth compell thee. What therfore wilt thou say, shall I do? He knoweth y^t I haue mony, which if he shal not receiue, he wil cry out that he is forsaken of his friend, and so by deniyng that which is asked, for a friend I get to my self an enemy. Is it lawful therfore for me, for y^e benefit of lending to couenant for vsury, especially seing y^t I do not owe to him that asketh neyther by Gods law nor by the law of nature, that which he asketh? I owe almes to the poore by the law of God and of nature. To him that needeth, but is strong and able to thriue with that he bo­roweth, I ought to lende by Gods lawe and by the lawe of nature. Here if I doe not render that which I owe, I do offende, and if I aske a rewarde for my bounden dutie, I breake the rule of Christ, and peruert the lawe of nature. But here I am not bounde neyther by Gods lawe nor by the lawe of nature.All taking of more than the principall is not condem­ned, neyther properly to be called vsu­rie. Wherefore if here I shewe any bene­fite which is not due, what forbiddeth that I may not bar­gayne to haue a rewarde for my benefit? and according to the receyued custome, to receyue fiue of the hundred euery yeare? I say that Vsurie is not here properly committed, bicause that this benefite was free, wherevnto thou wast not bounde neyther by the lawe of God nor of nature. For Vsurie condemned by the worde of God is properly com­mitted, when for the lending which thou owest freely by the lawe of God and of nature, thou requirest some thing more then the principall for the bounden dutie of lending. Hereunto pertayneth the rule of Gerson: VVhen it is vsurie to take more than the principall, and when it is not vsurie. Euery contract or bargayne, which by it owne kynde, or by the circum­stances ought to be free, if a couenant of receyuing more than the principall, commeth betweene, it is named Vsu­rie, [Page] and properly such only is named Vsurie. Of this rule of Gerson it followeth, that it is not a bargaine of Vsurie, which by the circumstances ought not to be free. Where­fore if I take any thing according to the appointment and limitation of the lawes, for the benefite of lending which is not due, that there may be equalitie, I doe not commit Vsurie. I owe almes to the poore, I ought to lende to the needie. Wherefore? Bicause the ordinance of God and the lawe of nature doth require this. But to him that nee­deth not I ought of dutie by no lawe to lende. If therefore I deale or bargayne with him, a couenant being made be­twene vs concerning receyuing somewhat more than the principall, Vsurie is not properly committed, especially if the equalitie be kept which the Magistrate hath appoin­ted. Wherefore in this kynde of dealing I allow the sen­tence of D. Aepinus, who writing vpon the 15. Psalme, re­hearseth three sortes of men, to wit, of beggers, of them that doe in very deede stande in neede (who notwithstan­ding are able to thriue with the mony that they borowe) and of them which are welthie, and haue whereupon they might liue honestly with their familie so that they were content with their meane. Of these three kindes of men Aepinus doth learnedly dispute, and at length concludeth, that in the thirde kynde Vsurie is not committed, so that otherwise there be no departing frō equalitie.It is naturall equitie to ren­der one good turne for ano­ther. Now it is naturall equitie that for a benefite, which by right we doe not owe, a benefite be rendred, that there may be equali­tie. Concerning this equalitie, the determination of the Magistrate is to be hearde. The King of most commen­dable memorie Christierne the third, did prouide by a law, that no man shoulde receyue aboue fiue euery yeare of the hundred. These limites and bondes he that doth passe, de­parteth from equalitie. But I woulde haue the godly al­wayes to haue certayne sure aduertisements in their sight, which a little after I will annexe.

[Page 74]In the sixt order of men I place marchauntes, to wi [...] them, which haue not so great substance whereby they are able to maintayne themselues honestlye, but doe liue by trade of marchandise, and doe get gayne by the chaun­ging, carying out and bringing in of things, whereby of­ten times they doe not a little gayne. It falleth out often with these, that they seeke to borowe mony, without which they cannot exercise their meane trade of marchandice. Here it is demaunded whether it be lawfull for the credi­tour to couenant for vsurie. I aunswere plainly that it is not lawfull. For both by the lawe of God and of nature thou doste owe to thy brother being in neede the dutie of lending. For when he doth in deede stande in neede, and thou art able without thy certayne hinderance to helpe him, thou doest offende if thou doe not helpe him, and thou doest also offende, if thou take any thing more than the principall for the bounden dutie of lending. But here are foure obseruations to be marked. The first concerneth marchants that are not content with their meane. The seconde pertayneth vnto societie. The thirde to the inhe­ritance of wardes. The fourth is referred to the interest. Nowe as concerning the first obseruation, we must vnder­stande, that no man ought by the lawe of God and of na­ture to lende vnto a verye riche marchant, whose great welth and substance is well knowne. For that which is lent is due to necessitie, and ought not to serue vnsatiable couetousnesse. Wherfore we may deale with this kynde of men, according to the rule which we gaue when we in­treated of the fift sort of men. The seconde obseruation, which we sayd to pertayne vnto societie, is after this sort: a marchant boroweth money of thee,How we may lawfully co­uenant for part of the gayne of that which wee lende. and thou doost agree with him for parte of the gaine vpon this condition, if he shall get any gaine by thy money. Here it is demaunded, whether it be lawfull for thee to couenant for parte of the gayne. I aunswere, it is lawfull so that thou wilt take [Page] part of the perill vpon thy selfe. For when this is done it doth not become vsurie. Thou maiest therefore for a yeare require fiue of the hundred as part of the gaine, so that thou againe wilt suffer fiue of the hundred to be abated of the principall, if he suffer damage. For he that couenaun­teth onely with condition of the gayne and wilbe free from the losse, doth in very deede commit Vsurie. Wher­fore he is found giltie by the lawe of God and of nature. But as concerning wardes,Howe Gardi­ans may lende the mony of the wardes committed vnto them. the Gardians of the wardes, that the inheritance wherewith they are put in trust be not by little and little wasted, may lend the money of the wardes to them that desire it especially to them that are of the richer sort, and for the benefit of lending and the vse of the money require that which is reasonable, that is, according to the limitation of the magistrate, fiue of the hundred euery yeare. This kind of dealing is not to be counted vsurie. For neyther Gardians are bound to lende of that which is another mans, neither they which borow, when as neyther diuine nor naturall bond or dette went before, can iustly refuse to be thankfull for a benefite recei­ued. The obseruation which pertayneth to the interest, doth also hinder the maner of vsurie. For if by deferring the payment of that which is borowed the creditour be endamaged,Interest wher­of it is sayd to come. equitie doth require that the dettour make a recompence for the damage. And this they cal the interest which they say doth arise, eyther because of the losse that commeth or because of the gaine that ceaseth. For if the dettour shall not paye that which he borrowed, at the time appoynted for the payment, naturall equitie requireth, that the dettour make recompence for the losse that came to the creditour thereby. The like is to be sayde of the gayne ceasing. But here let the lender beware that he vse not deceytfull ballances.Charitie most necessarie in all kyndes of bargaynes. Wherefore charitie is to be ad­ded, which is the most iust rule of all contractes and bar­gaynes. This if it be syncere, will easilye finde equalitie. [Page 75] If other sortes of men be offered beside those that are re­hearsed, it shall not be harde by the former rules to iudge, what is to be determined concerning them. For there shal easily be founde some likenesse in them with the former kyndes, which may dissolue the question.

Of the fourth.

IT followeth that we speake of the fourth member of our partition, which shall contayne certayne admoni­tions, which may be vnto the godly as certayne consulta­tions not only in this trade concerning vsurie, whereof we haue spoken now sufficiently: but also in euery kinde of contract or bargayne shall kepe vs in our dutie, so that we will giue godly eares vnto them.

The first, Paule. 1. Tim. 1. fayth:The first rule wherby we ought to exa­mine our do­ings. The ende of the com­maundement is loue out of a pure heart, and of a good con­science, and of fayth vnfayned. We sayde before that vsu­rie is therfore forbidden by the worde of God, that chari­tie may not be hurt among men.VVhat things are required in loue that it may be true and sincere. Nowe this rule of Paul willeth, that charitie proceede from a pure fountayne of the heart. Thou must take heede therefore, least that while thou doest outwardly pretende charitie towarde thy neighbour, thy heart be vncleane, with the filthines wher­of the dutie is defiled, which thou seemest to perfourme to thy neyghbour. Charitie moreouer requireth a good con­science, to wit, that thou mayst truly witnes before God, that in all thy actions thou seekest the glorie of God, and the profite of thy neighbour without falshoode or dissimu­lation. For whereas falshoode and dissimulation is, there charitie is banished, the conscience is spoyled, and fayth perisheth. Whereupon it followeth, that nothing is well done. Let this rule therefore of Paule be alwayes in our sight, whereby we may trie all our doings, as examined with a touchstone.

The seconde, Abstayne, sayth the Apostle, 1. Thess. 5.The seconde rule of our actions. [Page] from all appearance of euill. This rule is exceeding neces­sarye. For it admonisheth that we doe flie not onely those thinges that are euill in very deede, but also that we ab­staine altogither from the appearance of euil, that is, that we auoyde whatsoeuer pretendeth any outward shewe of euill. Let this rule admonish the godly, that they doe ab­staine not onely from those bargaines which are in deede euill and vnlawfull: but also from those which haue anye appearance of euill.

The third ad­monition concerning our doings.The third, Paule. Hebr. 13. sayth: Let your conuersation be without couetousnes. This precept doth not belong on­ly to the mind, to wit, that the minde be not prophaned with the most filthy idol of couetousnes:Our mynde must in no wi [...]e be pro­phaned with the filthy Idol of auarice. but also to out­ward maners. For he will haue vs so to liue, that no man may lay vpon vs the fault of couetousnes. For when the conuersation beareth witnes of the couetousnesse of the heart, godlynes and fayth without all dout are banished. Wherefore it is not without good aduisement which Dauid prayeth when he sayth:Psal. 119.36. Encline my heart vnto thy testimonies, and not vnto couetousnes. The feare of God and co­uetousnes can not agree to­gither. Here Dauid setteth obedience toward God and couetousnes one agaynst the other, signifying that their condition is such, that where the one is the other cannot be. If therefore the heart bee infected with the vice of couetousnes, sincere religion to­ward God can in no wise be there. If a couetous mā doth sometime pretend some obedience toward God, it is mere hypocrisie. But contrariwise, if the hearte be seruent in the loue of God and in his religion, couetousnes hath no place there. For what agreement hath the idoll of aua­rice with the temple of God? Furthermore because the most holy King Dauid desireth of the Lord that his heart may be inclined to the testimonyes of God, and not vnto couetousnes,Our heart of it self is prone vnto coue­tousnes. he doth manifestly shew, that the heart of it owne accord is caried to couetousnes, and cannot deliuer it selfe from couetousnes except God putteth to his hand. [Page 76] The precept therefore of Paule: Let your conuersation be without couetousnes, I would haue the godly to haue alwaye before their eyes, and this prayer of Dauid: In­cline my heart to thy testimonies and not to couetousnes. I woulde haue earnestly to be made, which if it were done, there would be lesse striuing amōg the godly about vsury.

The fourth, Paule will haue Christians so to liue,The fourth admonition concerning our actions specially in bargaining. that our commoditie be not euil spoken of among the heathen. Now it is certaine, y^t the trade of vsury is infamous amōg the Turks, and all prophane nations. What therfore will they say of Christians, if they shall heare that we doe con­tend with the most prophane nations, and exceede them in vniust bargaines? These thinges trulye ought wor­thely to admonish all godly men, that they would rather liue after a meaner sort, then that they woulde giue occasi­on that the name of God and the Gospell of Christ should be euill spoken of among prophane men. We ought with all examples of godlines & honesty to allure and prouoke them, that they woulde togither with vs worship Christ and be saued, but, O good God, what is done? vnder a Christian name in manye lurketh a Turkish heart.

The fift, Paule commaundeth vs to auoyde offence,The fift ad­monition. least that the weake being offended at our doings doe stumble. And he will not haue this only that we absteine from thinges that are euill by them selues, but also from thinges lawfull. It was lawfull for Paule by christian li­bertie to eate flesh, but what sayth he?1. Cor. 8.13. before I will offend my brother, I will not eate fleshe while the worlde standeth. So farre doth the dutie of those which are godly in deede extend, not onely to beware that they doe not defile them­selues with any spot of sinne, but also that they be not by any meanes a cause to other of falling, whereby they may haue occasion not to iudge so well of vs.

The sixt,The sixt ad­monition which ought to moue vs to deale truly & to doe well. let the dignitie of a Christian name come in­to our mind. Which name ought truly not without most [Page] iust cause to be holy among Christians.to moue vs to deale truly & to doe well. It is a shamefull and an vnseemely thing for a man that is borne of a noble and famous house to follow trades that are seruile and contemptible, least that he doth any whit distaine the no­bilitie of the house whereof he commeth: much more vn­seemely is it that the children of God doe defile them­selues with any blemish which afterwarde may spread o­uer the whole familie of God.

The seuenth admonition which ought to feare vs from doing vniustly.The seuenth, punishment in the heires is to be feared. For if any man by vniust gaine heapeth vp much goods for his heires, he shall not escape punishment. For God doth eyther in the sight of them take out of the worlde them who they hoped should haue bene their heires, that they may see their owne vanitie and amend, or els he pu­nisheth the heires by forsaking them, suffering them to runne headlong into sundrie vices, that those thinges which were vniustly gotten may most dishonestly be dis­persed and perish, vnto the certayne destruction of the heires.

The eyght ad­monition which ought to withdrawe vs frō wrong­full getting of riches.The eyght, let this cogitation come into the mind: that oftentimes the children of poore and honest parents haue come vnto verie great dignities, & that not by the meanes of riches, which they had not, but by the benefite of excel­lent sciences of honestie, of wisedome, of prudence. I could name euen domesticall examples, but because they are knowne, I let them passe. But contrariwise that ma­ny, to whom great riches were left of their forefathers, haue bin eyther brought vnto extreeme pouertie through their owne fault, or els haue bine as painted tables pro­fitable to nothing in the common weale, altogither like to the wooers of Penelope and the swine of Epicure, borne to consume the fruite of the earth. Let this cogitation ad­monish the godly, that they doe rather leaue vnto their children vertue and a good name, then without vertue ma­ny riches, which children are seldome wont to vse but to [Page 77] their owne destruction. This saying of Cicero is worthie of remembrance:The glory of vertue on ex­cellent patri­monie. the best inheritance which is giuen of fathers to their children, and more excellent then euerye patrimonie, is the glorie of vertue and noble actes. And agayne: a father can leaue no monument more notable or famous, than a sonne which is the image of his maners, of his vertue, constancie, godlynes and witte. I hope that I haue profitably added these admonitions to the dis­putation of vsurie, nowe I desire the godly reader that he will weigh them godly, and take them into his counsell in all his busines.

Of the fift.

IT remayneth, which in the last place we propounded,Aduertise­ments to the ministers of Gods word, what they ought to do concerning vsurie and bargaines. to speake of the office of the ministers of the worde, whose dutie is in the steade of God, as Preachers sent of him, to lift vp their voyce as a trumpet, and to accuse the sinnes of men hauing no regard of persons: yet not with­out spirituall wisedome, which taketh heede that nothing be done vnseemely or amisse. First therefore let the Mi­nisters of the worde earnestly and sharply condenme eue­ry vniust bargayne, yea and that vsurie which is condem­ned by the worde of God, and let them shewe that no vn­iust bargayne can stande with true godlynes. Then lette them diligently see, that they iudge not too rashlye or too sharply of bargaynes which the magistrate approueth. Let them put a difference betwene those bargaines which God in his manifest worde hath prohibited, and those which the lawes doe wisely ordeyne for the maintaining of humane societie,It is the mini­sters dutie as much as they are a [...]le right­ly to reforme manifest er­rours in con­tracts and bargains. and let them not vnder a pretence of vsurie condemne those bargaynes in which in deede there is no vsurie. Moreouer let them reforme as much as they can, manifest errours in bargaynes, by Ecclesiasticall discipline, and that not of any priuate affection, but with sage and wyse counsell, least that correction out of due [Page] season doth hurt more than profite. Furthermore, although the Preachers of God can not correct all faultes in bar­gaynes,The Church must be trou­bled as little as may be. yet let them not trouble the Church, but com­mende the thing vnto God, and pray that he will put to his hande. For where there is any perill of schisme, the sentence of excommunication being already pronounced against many, I iudge that they ought altogither to ab­stayne from excommunication. The tares truly are to be rooted out (as Augustine sayth) so that the wheate be not pulled vp togither with them.A moderation to be obserued of godly mi­nisters in re­forming ma­ners. Wherefore in amending maners let them followe this moderation: let them cor­rect the horrible sinnes of many, not with might, but with counsell, let them reforme them not with threatening but with admonishing. But contrariwise, let them chastyce the sinnes of a fewe with seueritie, least that they take force and inuade the multitude. Which when it is done, they are more hardly corrected.How the mi­nisters of God ought to ad­monish con­cerning the right vse of riches. Finally, let them most di­ligently admonishe the rich men that they suffer not them selues to be deceyued by their riches, and that they take heede least that they being beguyled by the deceytfull rea­sons of the foolishe fleshe, doe lose the fayth, and fall into the snares of Satan. Let them admonishe also that the Lorde did not say in vayne: that it is an harde thing for a rich man to enter into the kingdome of heauen. Let them nowe and then commend the true vse of riches vnto them: Let them shewe that Christ woulde therefore haue in his Church certayne needie and naked members of his bo­die, that he might trie the rich men whether they did by a true fayth loue him in his members or no. These aduer­tisements we haue giuen to the Ministers of the Gospell which are of the simpler sorte, the other, especially they that are more exercised in the ministerie, doe easily vnder­stande by themselues howe the worde of God is to be de­cided and applied.

Of Lending.

LEnding doth followe,Lending what it is. which doth not alienate a thing into the proper possession of the receyuer, as it is done in the former bargaynes, but doth only alienate the vse of the thing, and that for a time, that the very same thing in due time may be restored agayne. This contract hath the name of the vse of it, bicause the things that we borowe, doe bring vnto vs some commoditie and profite. Let this kynde of contract be without deceyt both in the lender and also in the borower, and let it be subiect to the lawe of charitie.

Of hyring and letting out.

LEt the bargaynes of hyring and letting out be subiect to the custome and condition of the time and place,VVhat is to be obserued in hyring and letting out. yet so, that there be no departing from the lawe of charitie. He therefore which letteth out the vse of his thing or his labour, according to the custome of the Realme, and other circumstances, maye require a pryce or rewarde of him that hireth it. He which will not paye it, is vniust. Here­vnto me thinketh pertayneth the bargayne which the Lawyers call emphuteusis, that is, planting or graffing, therefore so called, bicause they that in times past did hire barren fields, did make them better by planting and graf­fing, that is, by good ordering and vsage, and did pay to the owners a certayne yerely rent for the vse of the fields, the right neuertheles of the possession remayning in the letter of them out. This particular was afterwarde trans­lated to a generall, that is, to the letting out of all fieldes and houses. This contract therefore concerning tilling and planting, consisteth in the dealing with the grounde and lande only, wherin fruite commeth to him that hyreth, by tilling and due ordering: but the letter of it out doth remayne the true owner of the lande, and therefore accor­ding [Page] to the lawes and customes of countries, he doth iust­ly receyue part of the fruite by the bargayne.

Of the contract of societie.

The contract of societie wherein it consisteth.IN that which they call the contract of societie, that is, whereas one bestoweth money only, and another onely labour, or one bestoweth money and labour, another on­ly money or labour, or both bestow money and labour, but not equally: we must follow the foundation without de­ceite: doe not that to an other which thou wilt not haue done to thy selfe. He which contrarie to this foundation shall deceiue his felow is vniust, and hath broken the lawes of brotherly societie. These things I thought good to adde concerning contracts and bargaines that I might herein haue consideration of the consciences of the godly. A full and perfect doctrine of bargaines may be taken out of the writinges of the lawyers, who of purpose as cunning and skilfull in these matters, doe write of them most copiously, neither is there any cause, that any man should thinke that the ordinances or decrees of wise go­uernoures concerning bargaines or other offices profita­ble in the life of man, are against the Gospell. For, as before we haue witnessed, the Gospell doth not abolish ci­uill ordinances.Ioh. 18.36. For the Lorde sayth: My kingdome is not of this worlde. The Gospell therfore leaueth to euery na­tion the lawes therof, which varying not from the tenne commaundements do tend to the mayntayning of commō weales and families.A rule which the godly may safely follow in all kindes of bargains. Wherfore the godly may most safe­ly follow this rule: All bargaynes approued of the law­full magistrate, which hath the chiefe gouernment, are lawfull vnto Christians, so as they doe not playnely dis­agree with the lawe of nature and the ten commaunde­ments. And therefore the godly may vse them freely with a good conscience without offending God, no otherwise then these elements, which are common both to the godly and vngodly.

A Question concerning the goods of the Church.

Whether it be lawfull for heires to require againe the goods, which their forefathers haue bestowed vpon the Church for the celebrating of Masses: the Masses nowe ceasing, ye being quite abolished.

The Aunswere.

A Difference must be put betweene the next ende of the giuing and the last ende.Two endes to be considered in the giuing of goods to the celebra­ting of mas­ses. &c. The next ende of the giuing was the celebrating of the Masse, which, seeing it is vngodlye, they doe well, which abolishe the cu­stome thereof. The last ende was the mayntaining of the worshippe and seruice of God. To this ende, bicause it is good and holye, ought all the goodes to be refer­red, which in time past were giuen to the celebrating of Masses.

An obiection.

They obiect, that in many of their deedes of gift this clause is expressed: If such custome of celebrating Masse or of singing shall cease, let the heires haue power to re­ceyue againe those goods which their forefathers haue gi­uen to the celebrating of Masses. &c.

The Aunswere.

THey that bestowed those goods vpon the Church, did erre in the particular, and not in the general. The par­ticular is the celebration of the Masse. The generall is the worship and seruice of God. The heyres therefore be­ing better instructed, ought to correct the faultes of their forefathers, and conuert that to the true worship of God, which was appoynted for the prophaning of the supper of the Lorde.Flora an har­lot of Rome how she be­quethed her goods and to what end they were af­terward em­ployed. Yea I thinke that this is rather the office of the godly magistrate, that these goodes be not suffered to serue the auarice of priuate men. Flora an harlot of Rome bestowed the substance that she had, which was verye great, to the maintayning of a yearely pageant or play at [Page] Rome. When the most graue censor Cato thought good that this play should be abolished for the dishonestie there­of, and for the filthie gestures and behauiour of harlots, the heires of Flora, the playes of Flora being abolished, do require againe the goods that Flora had giuen. But the Senate of Rome did most wisely iudge, that these goods ought not to returne to the heires, but that the purpose of Flora which gaue them was to be considered, whose last will was, that the goods which she had giuen should serue the common weale of Rome. For Flora although shee er­red in the particular, yet did she not erre in the generall. Wherefore that the generall might be kept, the Senate of Rome did most rightly iudge that those goods which Flora had giuen should not be restored to the heires which required them, bicause the playes of Flora were abolished. After the same maner those goods that are giuen to the maintayning of masses, ought not to be restored to the heires,Howe such goods ought to be bestow­od which in times past haue bine gi­uen to the maintaining of superstition The iudge­ment of Barto­lus a singular lawyer. the masses ceassing, but are to be conuerted to the generall end, that they may serue the Church of God, that is, that they may be giuen to them that teach, to them that learne, to them that haue deserued, to them that are keepers and defenders of the Church. They ought not to serue the pleasures of men, but the necessities of y^e Church. So also dooth Bartolus a most excellent lawyer iudge, which toucheth this very case concerning masses, in his commentaries vpon the law. Of that which is giuen to the citie. The wordes of Bartolus are these: If he that ma­keth his last will and testament hath left an hundred poundes for singing masses, which masses cannot be song because of the commaundement to the contrarye, that which was left ought to be conuerted to an other vse. The same Bartolus doth a little before set downe the generall sentence: If, sayth he, he that maketh his last will, addeth a maner or condition which is vnpossible (to wit by rea­son of the prohibition) for some lawfull and honest ende, [Page 80] then if it can not be fulfilled after that sort, which he hath fayd, it is conuerted to some other lawfull vse.

The grieuousnes of the sinne of them which coue­tously and greedily get into their handes the goods of the Church.

THey which couetouslye and greedilye get into theyr handes the goods of the Church,They which wrōgfully en­ioy the goods of the church are giltie of both tables. doe violate both ta­bles. For they are both vngodly against God, and also cruell toward the Church and the members thereof. Inas­much as they doe both with sacriledge vsurpe vnto them selues those things that are giuen to the worship of God, & also doe spoyle the needie members of the Church of their liuing. Cicero affirmeth that he doth more grieuouslye of­fend, which wrongfully taketh any thing out of the com­mon treasurie, then he which stealeth the treasure of a pri­uate men. Wherefore it is certayne that they doe farre more grieuouslye sinne which wrongfullye possesse the goods of the Church. The Lord condemneth them, which doe not bestow somewhat vpon the poore of that substance which they haue: how shall we thinke that they shall e­scape the iudgement of God, which greedily get vnto themselues those thinges that belong to others? He is reproued by the voyce of God, which doth not suffer iniu­rie with a patient minde: how may it be that he shoulde scape vnpunished which doeth iniurie to the members of Christ? God is not deceiued with subtiltie, he doth not receiue vniust excuses. Wheresoeuer these couetous and greedy getters into their hands of the goods of the church doe turne them selues they cannot auoyde but that they are giltie of the Note that he followeth not the same diuision of the comman­dements which we commonly do seuenth precept. For when the Lorde saith: Thou shalt not steale, he forbiddeth vs by anye pre­tence of right to chalenge to our selues vniustly any thing which belongeth to an other. But although many at this day wrongfully possessing the goods of the Church, doe [Page] seeme pleasantly to enioy them, yet they cary about with them their conscience as a witnes, which although it be­ing as it were seared with an hote iron, doth for a time rest securely: neuertheles at length, and that at the point of death,The testimo­nie of a mans owne consci­ence against himselfe a thing most grieuous. being as it were raised out of a dead sleepe, it shall be in stede of a thousand witnesses, and shall more grieuously afflict the heart, then any renting or tearing of the body can vexe and torment the body. Then they shall truly perceiue, that it was not for nothing which in time past was sayde of Esay. chap. 33. Wo to thee that spoylest, and wast not spoyled: and doest wickedly and they did not wickedly against thee: when thou shalt cease to spoyle, thou shalt be spoyled: when thou shalt make an end of doing wic­kedly, they shall doe wickedly against thee. They shal at length perceiue that these wordes of the Prophet doe not vanish away into the aer. These men thinke that there is no daunger, because they doe not feele the present hand of God, whom notwithstanding the historie of the Iewish people doth sufficiently teach, that the punishment of thē that commit sacrilege is not taken away although it be de­ferred for a time for their sakes, whom the Lord by his goodnes dooth call vnto repentance.Sacrilege shall not escape vn­punished with out earnest and heartie repentance. The Iewish people contemned the voice of the Prophets, but at the last, the measure of their sinnes being filled vp, they came to vtter destruction. At this day the voyce of the Lord doth sounde in our eares, and we sleepe securely on eyther side with­out repentance, but our sinnes being come to the full, the Lord will poure out his wrath also vpon vs, and so that will come to passe which Ieremie hath foretold: As a theefe that is taken with the deede commeth to shame: e­uen so shalt thou come to confusion. By which word the spirite of God doth signifie,God will in his time iustly punish the scorners and despisers of his worde. that it will come to passe, that they at length shal suffer due punishment, which mocking and scorning at the word of God, do thinke that al things are lawfull vnto them which the lust and sensualitie of the [Page 81] minde doth perswade.

A Question of the right vse of the goods of the Church

BEcause the goodes of the Church haue bin a long time in great abuse, it is with good cause enquired, what is the true and lawfull vse of the goods of the Church, and vpon whom these goods ought to be bestowed. For one doth not therefore by good right possesse the goods of the Church eyther because he weareth a hoode, or because his voice soundeth in the church, ye or because he vnderstan­deth the Latine tongue, in which errour many haue hi­thereto bin: But here the holy fathers are to be heard, which can iudge with a sincere iudgement.The sentence of Augustine concerning the right di­stribution of the goodes of the Church. Gratian re­hearsing the sētence of Augustine, doth witnes that the sti­pends of the Church, that is, the yearely reuenews and giftes, ought to be distributed into four partes. Whereof the first ought to be giuen to the Byshop and his familie, for maintayning his office and hospitalitie,The first part of the Church goodes. not to mayn­taine riot, pride, chaines of gold, ringes of gold, not to feede palfreys, not to keepe a courtly rout: but to neces­sarie and honest sustentation, least that he being deceiued and caried away with the riches of this worlde, doe forget his dutie, as it is sufficiently knowne to haue come to passe in this realme in time past.The seconde part of the goods of the Church, howe it ought to be bestowed. The second part ought to be giuen to the clergie, whereof I make three orders or sorts. In the first are they which teach and learne in the church, to whom stipendes and exhibition is due, least that being compelled with pouertie they forsake their of­fice. In the second are they which in time past haue ser­ued the Church, but now eyther grieued with sicknes or wasted with old age, not able to execute their office. To these liberall sustentation of the goods of the Church is due. In the third order or sort are they, which doe deserue it by their labour and trauail in the studies which are pro­fitable to the Church, these ought as souldiers to be main­tained [Page] to the vse of the Church.The right be­stowing of the third part of the goodes of the Church. The thirde part ought to be bestowed vpon the poore, which are such in dede, whose lyfe past hath ben honest. For they that haue spent their goodes in hunting and companying with harlots, are vn­worthie to be nourished or maintayned with the goods of the Church.The fourth part of the goodes of the Church howe to be em­ployed. Let these begge for their liuing. The fourth part ought to be reserued for the building and repayring of temples and houses. This sentence of Augustine is a godly and a true partition of the goodes of the Church. That holy man will not haue dogges and harlots to be maintayned with the goodes of the Church,Abuses of the goods of the Church. he will not haue ydle bellies and sluggishe drones to become fatte by the goodes of the Church. He will not haue swarmes of Monks, most vnprofitable lumps of earth, to liue delicate­ly of the goodes of the Church, he will not haue smoke and vayne soundes of wordes to be solde for the treasure of the Church, but he requireth a iust distribution accor­ding to the proportion of Geometrie, which hath regarde both of the office and also of the labour in assigning sti­pendes. And although I allowe this sentence of Augu­stine, concerning the partition of the goods of the Church, neuertheles, this with good reason I adde: First, bicause ciuil gouernement is not meete for Bishops, it is lawfull for godly Kings and Princes to transferre gouernement, rule, ciuil iurisdiction, furniture and riches of Bishoppes vnto themselues, so that they conuert them to the preser­uing of the Church of God, that is, it is lawfull for godly Kings and Princes to fence and fortifie themselues with these goodes, that they may haue wherewith they may de­fende the Church agaynst enemies, and whereby they may be bountifull towarde the godly exiles and others that haue well deserued of the Church and of the common weale.Ciuil gouern­ment not meete for the ministerie. But that we doe rightly say that ciuil gouernment is not meete for Bishops, those sayings doe sufficientlye shewe, which put a difference betweene the ministerie of [Page 82] the Gospell and ciuill gouernement.Ioh. 20.21. [...] 18.36. As my father sent me (sayth the Lorde) so sende I you. My kingdome is not of this worlde. The kings of the Gentiles reigne ouer them, Luke. 22.25. but ye shall not be so. 2. Cor. 10.4. The weapons of our warfare are not carnall. But the Papistes obiect that certayne Pro­uinces were giuen to the Romane Bishoppe of Con­stantine. If we graunt this to be true, though it be most false, yet though that power was giuen to Syluester, it was not lawfull for him to receyue it in that function in which he was, and to deliuer it to his successours. Bicause euerye one ought to doe the duties of his vo­cation, according to the saying: Studie to be quiet, 1. Thess. 4.11. and to meddle with your owne businesse. The Bishop ought to teach, the King to gouerne and ouersee armies, stipends, warres, the peace of the bodies. These things therefore are not to be committed to a pastour,Euery one must meddle with his own busines. but let euery one in his calling be mindefull of his rule: Doe your owne bu­sinesse. Agayne, let euery one walke as God hath called him. Agayne, doe those things deuoutly which God hath commaunded thee. The saying therefore, but it shall not be so with you, maye not onely be vnderstande thus, that Christ doth not giue ciuill power with the ministerie of the Gospell, but also that it be not taken or exercised of him that is in y^e ministerie. When as the Papists obiect the aunswere of the Lorde to the saying: Beholde here are two swordes, they doe sufficiently declare that they deale Sophistically and subtilly. For when he aunswereth that it is ynough, he signifieth the complaynt concerning the two sortes of enimies. It is ynough that the swords both of the high Priests and also of Pilate are drawne against you. Hereof without all doubt is concluded that ciuil go­uernement is not meete for Bishoppes and Pastours. Wherefore Christierne the thirde, king of Denmarke, did well and godly, when he transferred the dominion and rule of Bishops vnto himselfe, to preserue and maintaine [Page] the studies necessarie to the Church, and to represse the e­nemies of the Gospell. Moreouer, wheresoeuer the reue­nues of the Church are as yet more plentifull, as where it is well looked vnto them, of whome it is sayde, a godly King or Prince ought as a stewarde and nourisher of the Church, to haue regarde of the goods that remayne, and especially to take heede that the goodes of the Church be not possessed of ydle bellies, which neyther haue serued the Church at any time, neyther doe serue it, neyther are able to serue eyther it or the cōmon weale. For as the Lorde a­boue is the defender of other publike goods: so is he also the defender of the goods of the Church. And as it belon­geth to the king, if a citie doe bestowe the goodes of the treasure yll and amisse, to prouide and see that they be more diligently and profitably bestowed: so also doth it belong to Kings and Princes to haue a care of the goods of the Church, that those things which haue hitherto ser­ued superstition, may nowe be applyed to their true vses. But in the meane season let euery one take hede, least that vnder a pretence of godlynes he conuert the goodes of the Church to riot and prophane vses.

Of an Othe.

BIcause the Anabaptistes abuse this saying to abolishe euery othe, I iudge it expedient to declare this place more at large, that it may be euident howe farre it is law­full to sweare and howe farre not, and that I may keepe a certayne maner in the handling hereof, I will speake of these things in order.VVhat points he meaneth to entreat of concerning an oth. First I will generally shewe that it is lawfull sometime to sweare. Then I will inquire out those things, which are required to a lawfull oth, that it may appeare which is lawfull, and which is vnlawfull. Moreouer, whom we must beleue when they haue sworn, for we must not beleue euery one that hath sworne. In the last place I will refell the argumentes of the Ana­baptists.

Of the first.

Six firme rea­sons that it is lawfull some­time to take an oth.THat othes are sometime lawfull, it is taught by the sixe arguments following. The first, the seconde pre­cept of the ten commaundements, doth manifestly require the religion or right vsing of an othe. For when it forbid­deth the abuse of the name of God, it requireth the lawfull vse thereof, to wit, inuocation of God, part whereof is a religious othe. The second, the declaration of the They diuide not the com­mandements after the same maner that we do, which neuertheles is a thing in­different.second precept Deut. 6. doth proue the same, for there Moses sayth: Thou shalt sweare by his name, this saying doth both witnes that an othe is lawfull, and also doth shewe a maner of swearing. For God will not haue, that the Is­raelites sweare by the names of Deuils, after the maner of the Gentiles, but by his name. The thirde, Exod. 22. The commaundement of the Lorde is this, when there is controuersie concerning a thing committed to another to keepe, if the thing be taken awaye, God hath commaun­ded, that he to whom it was committed to keepe, do purge himselfe with an oth. The fourth, the many examples of [Page 86] saints and holy men, as of Abraham, Isaac, Iacob, and of many others, who in no case woulde haue eyther sworn themselues or required othes of other, except they had thought that it had bene lawfull to sweare. But the othes of them doe make a rule of a lawfull othe, as I will after­warde declare. The fift, the example of Christ and of the Apostles in the newe testament. Howe often doth Christ vse this maner of swearing? Verily, verily. &c. Howe of­ten doth Paule sweare, and also the other Apostles. These things the Apostles had in no wise done, and much lesse Christ, if euery othe had bene vnlawfull. The sixt, the end of an oth, Heb. 6. And an oth, sayth he, for confirmation is among men an ende of all strife. We haue firme reasons, by which it is plainly shewed that euerye othe is not vn­lawfull, as the Anabaptistes crie out: Nowe let vs go to that which we propounded in the seconde place.

Of the seconde.

IN an othe which is an affirming or denying of some thing, with a calling to witnes of the name of God,VVhat an oth is. or of some other thing, which ought to be vnto vs sacred and vnuiolate, foure things are required,Foure things to be conside­red in an oth. which are dili­gently to be considered in euery othe: as the partes of the othe, the causes, the affection of him that sweareth, and the ende of swearing. The partes are two,The first parte of an oth. the one is the calling of God to witnes about the thing which we af­firme or denie. For he that sweareth, when he hath no o­ther witnesses, appealeth to God, from whome nothing is hidde, and desireth his testimonie, and confirmeth by an othe that that which he sayth proceedeth from God as a witnes. Hereupon it followeth, that we must not flie to the diuine testimonie, but when as both other witnesses can not be had, and the matter is so knowne to him that swea­reth, that he knoweth that he doth not rashly appeale to so great a witnes.The second part of an oth. The other is the condition of the ven­geance [Page] of God against him which sweareth and deceyueth in swearing. For if he doth not escape punishment, which doth falsly alledge the testimonie of an earthly king, what shall be done to him which maketh God a lyer? This condition ought to call backe all men not onely from per­iurie,Two princi­pall causes of an oth. but also from lightnes of swearing. The causes of swearing are two, the former is the ignorance of the thing which is in hande, the latter the weyghtines thereof. For in trifling matters, and of none or small importance, we must not flie to an othe. For the name of God ought to be more sacred and holy vnto vs, than that we should flie vnto it by swearing, except exceeding great necessitie doth vrge vs.The affecti­ons which ought to be in him that sweareth. The affection of him that sweareth ought to be double, for he ought to be moued thereunto both w^t hatred of a lie, and with the loue of the truth. Wheresoeuer this affection is not, the name of God is taken in vayne. The ende of swearing is also double,Two endes of swearing. one, that the truth may be known, another, that God maye be honoured, by whome it is sworne. Of these foure rightly conferred togither, it shall easily appeare, when it is lawful to sweare, and when not. Certayne doe allowe this distinction, that a publike othe only, that is, required of the lawfull magistrate, is lawful, but not a priuate othe, that is, which one maketh of his owne accorde, eyther in his owne or in another mans cause. But bicause many examples do proue euen priuate othes,The definiti­on of a law­full othe. I do not receyue this distinction. Nowe I define that to be a lawfull othe which is taken in the feare of God to confirme the truth of that thing, the ignorance whereof woulde eyther hinder the glorie of God, or hurt the safegarde or good name of our neyghbours.

Of the third.

NOw is to be declared whom we must beleeue, when they haue sworne.The othes of wicked men are vayne and not to be be­leeued. For we must not beleeue euerye one, no though he haue sworne. The Poet Menander saith: [Page 87] write the oth of wicked men in the water. He signifieth therefore by this signe, that it is vayne that wicked men sweare. For he which doth playnly transgresse the other commaundements of God, as with idolatrie, vniustice, ty­rannie, dronkennes, adulterie, haunting the companye of harlots, and with such like: he will easily also contemne God with swearing. Wherefore let neyther the godly ma­gistrate nor any other easily approue such men hauing sworne. Paule swearing in these wordes:Rom. 1.9. God is my wit­nes. Forthwith addeth, Whom I serue in my spirite, VVhom we must beleeue when they sweare. sig­nifying that we must beleeue them that feare God if they shall sweare concerning any thing. For they that being voyde of fayth can not worship God, howe are they to be thought to worship him with the religion or right vsing of an oth? Howe wilt thou giue part to him, from whom thou hast taken the whole?

Of the fourth.

NOw let vs see what foundations the Anabaptists rest vpon.The founda­tions which the Anabap­tists leane vn­to in taking away al othes and swearing. First they bring the saying of the Lorde Matth. 5. I say vnto you, sweare not at all. Secondly they vrge the wordes of Iames: Sweare not my brethren, ney­ther by heauen, nor by earth, nor by any other oth. Let, saith the Lord, your communication be yea, yea: Nay, nay. For whatsoeuer is more then these, commeth of euil. These foundations the Anabaptists leane vnto, to whom I would yeeld,A declaration of the saying of Christ, wherein the Anabaptistes affirme that he doth for­bid all kynde of swearing. if that the former reasons did not better instruct me. But that it may be vnderstand what the prohi­bition of the Lorde meaneth, which seemeth to be vniuer­sall, we must mark the purpose of Christ in this whole ser­mon of workes. It is not the purpose of the Lorde to cor­rect the lawe of his father, but to disclose and reproue the errours of the interpreters of the lawe. The law of the father is: thou shalt sweare by my name. This lawe the Lord doth not abolish, but doth rather mayntaine it, whiles that he reprehendeth the corrupting thereof. The [Page] Pharises of this lawe concluded after this sort:How the Pha­rises corrup­ted the lawe of God con­cerning swea­ring. God hath commaunded that we sweare by his name, therefore we may sweare for euery cause and after euery sort. This erroneous consequent the Lord reprehendeth when he saith: Thou shalt not forsweare thy selfe, but shalt per­forme thine othes to the Lord. But I say vnto you, sweare not at all, neyther by heauen. &c. The generall word at al ought to be referred to the maner of swearing then recei­ued, to wit, to sweare for euery cause and after euery sorte according to the maner of prophane men. Here therefore Christe prohibiteth his Disciples and them that trulye feare the Lorde to sweare rashly for euerie cause and af­ter euerie sort. For he will haue the name of God to be re­uerensed and worshipped more religiously then that it be taken in vayne. Iames likewise doth not abolish the commaundement of God concerning the religion or right vsing of an oth,How Iames is to be vn­derstand when he for­biddeth swea­ring. but he doth onely correct the custome of swearing rashly and after euery sort. For the lawfull ma­ner of swearing is reckened among the promises of the Gospell: Iere, 4. Thou shalt sweare, The Lord liueth, in truth, in equitie, and righteousnes. This is not a saying of commaunding but of promising, that the true Israell may become a true worshipper of God, and that the Gentiles may embrace the true religion of God. A proofe whereof shall be, that they shall sweare after this maner: the Lord liueth, and not after this: Baal, Saturne or Iupiter liueth, But that which is sayde Osee. 4.The saying of Osee expoun­ded wherein he semeth to forbid swea­ring. Neyther shall ye sweare the Lorde liueth: is a voyce of threatning. For he threat­neth the vnthankfull Iewes, that their countrie shall be made desolate for their stubbornnes and disobedience a­gainst God, that in the place of the true worship of God shall be set the worship of Idoles, whereupon it shal come to passe, that they shall not sweare any more: the Lorde liueth, but Baal liueth, &c. The Anabaptists vrge the forme prescribed of the Lorde: Let your communication be [Page 88] yea, yea: nay, nay. What meaneth the Lorde by these wordes? that in stede of a rash oth they vse constant & ad­uised talke. The Lord therefore requireth constancie in our sayings, that our yea be yea, and our nay be nay. He doth not forbid but that it is lawfull for vs to flie to a reli­gious oth, when the weightines of the cause doth so re­quire: but they do more forcibly vrge that which follow­eth. For, sayth Christ, Whatsoeuer is added more then these commeth of euil, That is, that which is rashly added more then a simple affirming or denying, no weightie cause re­quiring, it commeth of euill, that is, of an euill affection of the minde, or of an euill conscience, or of the deuel himselfe. He sayth not that a lawfull oth commeth of euel,A rash oth but a rash oth onely which is taken with a certayne lightnes, of an euel custome, and for euery light cause. Againe, it may sometime fall out that an oth commeth not of the euel of him that sweareth but of him that doth not beleue a bare and simple affirmation, which when it commeth to passe a religious oth shall not therefore be euell. For euery thing is not euill which commeth of euil, in asmuch as it falleth out often times, that those thinges that are euell are the occasions of those thinges that are good: as when we say, that good lawes doe come of euell maners and conditi­ons, to wit, by occasion not by effect.