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.

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 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 ye 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 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 ye glory of God. Loue admoniſheth yt there be no iniurie done to any man, & that ye 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 ye bleſſing of ye Lord come vnto him yt laboureth in his lawfull calling, ſingular heede is to be taken, yt 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, ye riches wtout wiſedom are blind, but yt the ſame do quickly ſee whē they folow true wiſedom. For true is this ſaying: Riches of euill and miſchiefe much are ministers with ſpeede: Which doe alſo contention amongst vs often breede. 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: The minde of the godlye concerning riches.One droppe or little portion, of wiſedome I wiſh more: Then of riches and worldly wealth, abundance and great store. When as the couetous and vngodly man contrariewiſe ſayth:Howe the wicked and couetous are affected towarde riches. One droppe of fortunes pleaſant cuppe, I doe much rather craue: Then great increaſe, yea euen a tunne, of wiſedome for to haue. 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 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 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. 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 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.

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 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: To doe thoſe things to other men ſee that thou doe refraine: Which thou thy ſelfe vnwilling art to take of them agayne. 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 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 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 ye 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 yt 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.

CHaunging of one thinge for an other before money was inuented was moſt vſuall and profitable, as without 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 wt 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 ye foundatiōs of iuſtice, ſo if he do it knowing it and willingly, he ſinneth againſt God, paſſeth ye rule of charity and is made giltie of ye 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 yt fiſhes, which togither with ye bait deuoure alſo ye hooke. For the gaine is pleaſant, but they being held faſt wt 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.

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 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 yt which eyther is named 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 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 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.

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 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 ye circumſtāces of ye place do confirme, for in that place the Lord correcteth ye corruptions of the Phariſes, by which they ſeruing their owne affections, had maliciouſly corrupted the lawe of God. They did interprete 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 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.

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, yt 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 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.

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 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 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 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 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 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 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.

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, 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 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 riches that with wrong are got, to the thirde heire continue not.

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 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. 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 ye 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, 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.

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 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 ordinances, & theſe ordināces are of force not only for reaſons ſake, but alſo becauſe of the authority of ye magiſtrate. Let a chriſtian man therfore ſo inſtruct his conſcience, yt it may vnderſtand yt 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 ye lawes and ordinances of a good magiſtrat. Secondly that we iudge not raſhly & too ſharply of ye bargaines which the lawes do approue. Now, as we haue purpoſed let vs ſee ye 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 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.

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 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 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 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, 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 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 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 Gods ſake beſtowe benefites, and agayne by fayth looke for the help of God.Quantitie in almes how to be conſidered. In ye 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 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 ye 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 ye 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 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 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 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 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. The yong man not yet ripe in yeares, from keeper once ſet free: Doth ſet delight in horſe and dogges, and in greene fielde to be: Soone led to vice, is ſharpe to them that warne him as his frends: For profite ſlowly doth prouide, in waste his mony ſpendes. Is loftie eke and couetous, and ſoone doth that forſake: Which he once loued, and wherein his pleaſure he did take.

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, yt 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 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 yt 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 ye 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 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 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: The vntild and neglected field, the fruiteles fearne for fruite doth yelde.

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 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 yt 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 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 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? yt 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 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 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 yt 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 ye benefit of lending to couenant for vſury, eſpecially ſeing yt 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, 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.

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 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. 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.

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. 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. 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, yt 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 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 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.

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 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.

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 to the lawes and cuſtomes of countries, he doth iuſtly receyue part of the fruite by the bargayne.

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 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.

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.

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 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 ye 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, then if it can not be fulfilled after that ſort, which he hath fayd, it is conuerted to ſome other lawfull vſe.

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 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 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 ye 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 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.

Vpon the rebuking of rich men he bringeth in an exhortation to godly poore men,An exhortation to the pore to be pacient. that when they ſee what kynde of ende there ſhall be of them, which abuſe their riches in this lyfe, they may rather paciently beare the preſent miſeries, then that they will deſire the riches of rich men with perill of their ſaluation. And this is the propoſition of the exhortation.

Beholde the huſbandman vvaiteth for the precious fruite of the earth, and hath long pacience for it, vntill he receyue the earely and the latter rayne.

8 Be ye alſo pacient therefore, and ſettle your hearts: for the comming of the Lorde dravveth neare.

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 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.

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 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 wt 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.

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: 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?

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 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 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.

Briefe admonitions are annexed, and firſt that he which is afflicted and ſuffreth perſecution, doe pray.Prayer a ſpeciall remedy in affliction. For there is no more preſent remedie agaynſt the miſeries of this world then prayer proceeding from fayth. Whatſoeuer ſayth the Lord, ye deſire when ye pray, Mar. 11.24. beleeue that ye ſhall haue it, and it shall be done vnto you. And the reaſon thereof is very wel noted in the booke of Iudith chap. 9. where the moſt holy woman doth thus ſay in her prayer: In the prayer of the humble and meeke hath thy pleaſure bin euermore. And Pſalm. 49: Call vpon me in the day of trouble and I will deliuer thee. Is any merie? let him ſing. He counſeleth him that is in proſperitie, to ſing: by which counſel the Apoſtle teacheth three thinges.VVhat it is to ſing when we are merie and in proſperitie. For firſt, when he biddeth vs ſing, he will haue vs acknowledge God to be the author of our proſperitie. Secondly, he will haue vs extoll and prayſe him, giuing him thankes for his benefites. Thirdly that we doe not with the world abuſe our proſperitie to the contempt of God, but that we doe rather reſt in the author thereof ſinging vnto him, and not attributing any thing to our ſelues. But the worlde dooth contrary: for it neyther acknowledgeth God to be the author of the felicitie which it enioyeth, neyther is it thankefull to him, ſo farre is it of that it ſingeth vnto God, yea it doth rather furiouſly triumph with prophane ioye and gladnes.

14 Is any ſicke among you? Let him call for the elders of the Church, and let them pray for him, and anoynt him vvith oyle in the name of the Lord:

15 And the prayer of fayth shall ſaue the ſicke, and the Lord shall raiſe him vp: and if he haue committed ſinnes, they shalbe forgiuen him.