A general discourse against the damnable sect of vsurers grounded vppon the vvorde of God, and confirmed by the auctoritie of doctors both auncient, and newe; necessarie for all tymes, but most profitable for these later daies, in which, charitie being banished, couetousnes hath gotten the vpper hande. VVhereunto is annexed another godlie treatise concernyng the lawfull vse of ritches. Seene and allowed accordyng to her Maiesties iniunctions.

THE LAVVFVLL vse of Ritches.

¶The 1. Chapter. Of ritches and contractes in generall.

FORASMVCH AS MANY good men through the bles¦sing of GOD haue greate possessions, and the state of mankind cannot bee with∣out contractes, it may seem sufficiently euident to anie reasonable man, that either to haue ritches, or to bar∣gaine, in it self, is no sinne. For it may not be thought that the Gospell doth either breake the lawfull bondes of humane societie, or disanull necessarie helpes to the maintenance of man. But, for that by experience we see that many both in the gettyng, possessing, and vsing of ritches, do offende, and muche ill dealing is in contra∣ctes: it will not be amisse to giue out such lessons, wher∣by the godly disposed person may know both how to attaine ritches commendably without offence to God, and beyng attained to vse them vertuously, as becom∣meth à Christian: and also to deale so in the contractes now vsed, as neither hymselfe shalbe troubled with giltines of cōscience, nor his neighbour hindred, much lesse impouerished, by extreme oppression.

Wherefore first of all this rule of Christe muste care∣fully* 1.1 bee obserued: Seeke ye firste the kingdome of God

and his righteousnes, and other thinges shalbe ministred vnto you. This rule containeth twoo thinges, to wit, à* 1.2 Commaundement of Christe, and à promise annexed to the obedience of the saide Commaundement. The Commaundement is, Seeke ye first the kingdome of God, and his righteousnes. Whosoeuer obeyeth not this cō∣maundement, as he is not in the fauour of God, so is he à subiect vnto synne, à slaue to Sathan, whose ende, and stipende is eternall destruction. Therefore it behoueth vs principally to obeye this commaundement, and to haue à care of our saluation. The promise is, And other thinges shalbe ministred vnto you. This promise doth re∣quire* 1.3 first of all, faithe, whereby we may certainly per∣swade our selues, that Christe is both true of promise,* 1.4 and readie to performe if we obeye his Commaunde∣ment: and afterward though not expresly, that euerie man do, through faith, diligentlie without Hethenishe* 1.5 and worldly carefulnes, sutche thinges as by his calling hee lawfully may. For we may not thinke that the pro∣mise of Christe doth commende idlenes vnto vs.* 1.6

But lest any man should through ignorance doubt, whether his calling be good or no, I will in fewe wor∣des declare what is necessarie to à lawfull calling. Two* 1.7 thinges generally are to be considered, to wit, the kynd of calling, and the discharge of the same. Touchyng the kinde of callyng this rule is to be kept in minde. E∣uerie calling or office, making to the maintenaunce or fur∣nishing of the states ordained of God, as are the state of à Commonweale, of an Householde, and of the Church, are commaunded in the first and fourth Commaundement, as is the calling of Ministers, of Magistrates, of Officers vnder Magistrates, of Householders, of Artificers, of Merchauntes: breefly, all callinges whiche serue to the good ordering of the Churche, of an householde, or Com∣monweale,

are both in themselues good, and also commen∣dable in sutch as lawfullie are in them. And although it* 1.8 be free for euerie man to chuse the kinde of life where∣unto he feeleth hymself inclined, yet ought we to make à difference betweene à callyng priuate, and à publike calling. Vnto a publike office we must come by ordina∣rie calling. For no man should take vpon him à publike* 1.9 office either in the Churche or Commonweale, vnlesse he be called thereunto by ordinarie auctority: he which doth otherwise sinneth against God, and is without all comforte of the holy spirite in tyme of persecution. Wherfore let euery good man beware that he rush not into any publike office without lawfull callyng. The* 1.10 priuate callyng, any man, as him liketh, may chuse: al∣though in thys also the good counsaile of Parentes ought not to be contemned. He may be à Merchaunt, an Husbandman, an Artificer; accordyng to his fancie, idle he may not be, if he be à Christian.

In the discharge of the office or callyng, many thin∣ges* 1.11 are to be considered. Firste faith and charitie should be the rules of all our dealinges. Faith is wary of displea∣sing God, and doth referre all thinges to his glory: cha∣ritie warneth that no man bee iniuried, but profited. Faith defireth God to be an assister: charitie maketh vs to loue our neighbour in the Lorde. Faithe keepeth à worker in the feare of God: Charitie keepeth the same man in the loue of his neighbour. Thus if a man labou∣ring vprightly in his lawfull calling beecome ritche, through the blessyng of God, he ought singularlie too foresee, that his ritches become not snares and thornes vnto him, through his owne sinne. For welthy mē haue* 1.12 instrumentes both to vertue and wickednes, according to their disposition. Wherfore à godly man should first of all knowe how his minde should bee affected in his

welth. And this may notably be learned out of the wor∣des* 1.13 of Dauid, and of Paule: Dauid saieth, If ritches a∣bound, set not your hartes thereon▪ and Paule saieth,* 1.14 Charge the ritch men in this world, that they be not high minded, and that they trust not in vncertaine ritches, but in the liuyng Lorde. These two sentences, put vs in mynd both of the mind of the ritch, and of the vse of ritches. The mind should not be altogether giuen to ritches, & to couetousnes, neither ought à Christian to measure his happines by the deceiptfull measure of ritches, but ought to vse them rightly, lest he lay snares for his owne destruction. Now when the minde is thus affected to∣wardes ritches, it will haue à care by and by how to vse the ritches wel which God hath giuen. Wherfore I will adioine hereunto somwhat of the lawful vse of ritches.

¶ The 2. Chapter. Of the lawfull vse of ritches.

Ischomachus, as it is 〈…〉〈…〉 Xeno∣phon,* 1.15 being asked what was the lawfull vse of Ritches, aunswered on this manner: I ought with my Ritches to honour the Gods mightelie: to succour my friendes in ex∣tremitie: and not too suffer the glory of my countrey to be defaced, if I may aduaunce the same. This man ignorant of true religiun, maketh à threefolde vse of ritches. One parte he ascribeth to the seruice of God: another to the succurring of his freindes in pouertie: and the thirde to the setting forth and adornyng of his countrie. And al∣though

this aunswere of the prophane Philosopher be* 1.16 good and commendable, yet somewhat more distinct∣ly I will shewe the true vse of ritches which is fourfold.

The firste and principall vse of ritches, should bee to* 1.17 maintaine religion, and to set forthe the glorie of God. This vse is confirmed by the ende of mans creation. For man was at the first made, and afterwarde regenerated by the holy ghoste, to glorifie God. And therfore what∣soeuer giftes we haue, we should refer them especiallie to this ende of our creation. Here many beyng misera∣bly* 1.18 seduced, offend. For some there be which giue no∣thing at al to the maintenance of the ministerie. Others doe wickedly plucke away that whiche deuoutly was giuen to the seruice of God. And others with their rit∣ches, encrease the power of tyrans, to the oppressyng of the Churche, and abolishyng of Religion. Which men had been in muche better case if they had neuer been borne. For their portion shalbe with Sathan, whose members they are. Therefore à godly man which is bles∣sed with ritches in this world, should consider the ende of his creation, and bestowe a parte of his goodes to this ende that God may be glorified, and true religion maintained. Let hym set before his eyes the examples of* 1.19 godly men, as of Dauid, Iosias, Ezechias, Constantinus, Theodosius, &c. and other good princes, & godly men, whose desire was in nothing so muche, as in aduaun∣cing the glorie of God, helping preachers and religious men, maintainyng scholes and good priuileges, defen∣dyng the teachers of godlines against the crueltie of the wicked.

The seconde vse of ritches ought to bee, to adorne* 1.20 the Commonweales wherein wee are, accordyng to our habilitie. For this cause tributes are appointed, that by them, as it were by senewes the bodie of the whole

state maie bee strengthened. But here twoo sortes of* 1.21 men doe greatly offende. One sorte are some greate men, whiche in the tyme of peace, when any thyng is to be paied for the vse of the Common-weale; craf∣tily slippe their owne neckes out of the collor, & make the poorer sorte to smarte for it, by paiyng more than oftentymes they well can spare. The other bee suche, as not contente with ordinarie paiementes, put newe exa∣ctions vppon their Subiectes, which are condemned by the testimonie of Ihon Baptist, because they brynge not forthe the fruites of repentance. Christ saieth: Geue vn∣to Caesar the thinges whiche are Caesars, and giue vnto GOD, those thynges whiche are Gods. But let Caesar* 1.22 knowe that there is a certaine rule whiche the Lawes doe prescribe vnto hym. Which if he shall breake, he is subiecte to the wrath of God. But, you will saie, is it not* 1.23 lawfull therefore for à Magistrate sometyme to exacte somethyng of his people besides the ordinarie taxe? Wee must put a difference betwene the tyme of warre, and of peace. In the tyme of peace let hym bee content with his ordinarie allowance, least hee synne against God: in the tyme of warre his subiectes doe owe vnto hym not their goodes onely, but their bodies also, if his warre bee iuste. And à godlie prince maie bothe de∣maunde* 1.24 vnaccustomable Subsidies, and also com∣maunde their bodies to serue hym in the warre. Also in the time of peace suche occasions maie be offered, that his common allowance will not suffi•••• hym. And then, good subiectes ought to helpe, and godly Princes may, require their aide. But suche as bring the same into cu∣stome to oppresse their subiectes, let them looke to bee punished like infidels of the righteous iudge, whiche also can tell how to yoke the neckes of the proude, and tyrans.

The thirde good and lawfull vse of ritches is, that e∣uerie* 1.25 man do keepe hymselfe accordyng to his power honestly, & maintaine his houshold. But two vices are to be taken heede of, couetousnes, and prodigality. Co∣uetousnes* 1.26 doeth greedilie scrape ritches together, vn∣seemely for à godlie man. Prodigality doth rashly con∣sume welth sometyme vpon brauerie vnmeete for our callyng. And therefore à meane, whiche in euery thing is commendable, must be obserued here. Let the honest* 1.27 Citizen leaue honour to the Nobility; and let the god∣ly noble man leaue royaltie vnto his Prince. Let Prea∣chers in scholes and in Churches defend their state mo∣destly. And let no man go about that, whiche shalbee for his calling, or condition vnseemely.

The fourth and the last vse of ritches good and com∣mendable,* 1.28 is to releiue the poore. For certainly God doth suffer the poore among vs, to trie both how wil∣ling we are to obeye his Commaundementes (for hee doth bid vs to stretche forthe our hand to the needie) and what pittie wee take vpon the members of God, the which if we contemne, we despise God. For it can∣not be that he should loue the head, whiche punisheth the body. But of this vse more hereafter, cap. 13.

¶ The 3. Chapter. Of Contractes.

NOwe sith wee are so framed of God, that we must liue in companie, and our condi∣tion is sutch, that without the assistaunce and helpe one of another, our state can∣not bee maintayned, certainly wee haue* 1.29 greate neede of contractes, whereby wee may after à

sorte make an exchaunge of our doinges. Neither can* 1.30 we be without the commoditie of bargaines, no more than we can spare either fire or water. Wherefore see∣yng that both the godly and vngodly are wonte to* 1.31 deale together, and men through the corruption of their owne nature offend in bargainyng, it will be verie necessarie to prescribe rules to the godly, whereby they may know how farre thei may wade without offence, that they may doe nothyng either contrarie to their owne conscience, or against the commaundementes of God. And although fullie and at large to discourse of contractes belongeth to Lawiers, whiche by profession can wisely entreate hereof, yet notwithstandyng bee∣cause politike lawes doe not alwaies satisfie the con∣sciences of men, I thinke it good to prescribe à shorte aduertisement whiche the godly may safely followe in all his bargaines. Therefore I will firste of all laye twoo* 1.32 foundations, out of whiche all that I meane to speake, shall depend. And afterwarde I will declare the kindes of the cheifest contractes, and shew how they agree to the foresaid foundations.

The first foundation shall bee this, deriued from the* 1.33 lawe of nature: That whiche you would another should not doe vnto you, doe not vnto another. And contrari∣wise, That whiche thou wouldest iustlie haue doen to thy selfe, doe vnto another. Vppon this foundation Christe will haue all dueties, yea and all dealinges and bargay∣nes to be builded. For so he saieth: Whatsoeuer ye would that men should doe vnto you, euen so doe ye vnto them. He addeth à reason of this foundation: This (saieth he) is the Lawe and the Prophetes, that is, this is the scope of the Lawe and Prophetes, or whatsoeuer the Lawe and the Prophetes commaund, is contained in this com∣mon rule. This foundation as in euery bargain it would

haue plainnes, and excludeth double dealyng: so it re∣quireth equalitie betweene those whiche bargayne, ac∣cording to Arithmeticall proportion, which doth mea∣sure, nomber, and weigh all charges equallie. So suche à contract is both equall, and lawfull: equall, because it obserueth an Arithmeticall proportion: and lawfull, be∣cause it agreeth to the lawe of nature.

The second foundation is this, taken from the nature* 1.34 of the Gospell. The Gospell doth allowe such politike ordinances, as à godlie magistrate doth iudge profita∣ble for his Commonweale. This is thereby euident, be∣cause the Apostles of Christ did, that we can reade, ne∣uer* 1.35 chaūge the forme of the publike ordinances where they preached, whiche vndoubtedly they would haue doen, had they been contrarie to the Gospell. Hence it followeth, that as à godly man may vse the ciuile ordi∣nances of that Commonweale, in whiche he liueth, so is it lawfull for à wise magistrate to make necessarie lawes for his Commonweale according to which con∣tractes, and the callinges of this life may be directed,* 1.36 but notwithstanding no lawe is to be enacted contrarie to the lawe of nature, or commaundementes of God.

These two foundations I would haue to bee applied to all contractes, as it were consultations, whiche maye giue sentence as often as one question ariseth about bargaining.

The kindes of ciuile contractes, whereof we mynde* 1.37 to speake at this tyme, are these. 1. Exchange of thinges. 2. Bying and sellyng. 3. Lending. 4. Commodation. 5. Letting forth to hire. 6. The contract of societie. If there be any other contractes, they may bee knowen in the wrightinges of Lawiers, whiche may bee embraced of à godly minde, as long as they decree nothing either against the loue towardes God, or charitie towardes

the neighbour.

¶ The 4. Chapter. Of Exchaunge.

CHangyng of one thing for another* 1.38 before money was found out, was most vsuall and profitable, as with∣out whiche societie of man coulde not be maintained. But after mony was inuented, it became euerie where to be lesse vsed.

Exchange is made not when thinges are changed for* 1.39 mony, but for other thinges: as when for Corne, wine, is changed, and Skinnes for Butter.

This changing is then commendable, when it swar∣ueth* 1.40 not from those two foundations, whiche we haue layde for euerie honest contract. Therefore in the ex∣change of thinges an equalitie is to be obserued with∣out fraude.

Fraude may be vsed diuersly, but cheifely three waies:* 1.41 to wit, in substance, in quātitie, in qualitie. In substance, as if we giue mingled wine in stede of pure wine, and corne mixed with Cockell or Darnel instede of simple corne, &c. In quantitie, if there be not equalitie obser∣ued of weight, measure, and nomber. In qualitie, when for good and sound, naughtie and corrupt thinges are thruste vnto à man. Whosoeuer dealeth deceiptfullie in these thinges, as hee doth breake the foundation of iu∣stice, so if he doe the same wittinglie and of purpose, he sinneth against God, violateth the rule of charitie, and is giltie of the decaie of his commonweale. Many men flatter themselues, and as it were tickle againe for ioye,

when they can deceiue à man after sutche à sorte, but it happeneth to them, as to fishes, whiche with the baite receiue their bane. For the gaine is sweete, but caught with the deuils baite, their paine shalbe greeuous.

¶ The 5. Chapter. Of bying and selling.

THat is properly called bying* 1.42 and selling, when thinges are changed not for thinges, but for mony. This kinde of bar∣gainyng* 1.43 is neither the moste auncient, nor the most vsed. For both it was vnknowen to the first inhabiters of this* 1.44 world, and is, at this daye, in no vse among diuers nations. But only necessitie found out the same. In this contract, hee whiche receiuyng mony doth translate his goodes into the possession of another, is saide to sell, and the thing translated is called* 1.45 ware. Againe, he which paying money receiueth ware, is said to bye. Here wee must regard not so much what* 1.46 the money is worth in it selfe, as how it is valued by pu∣blike* 1.47 auctoritie, custome, and estimation. For money is valued rather by lawe, than by nature. And therefore equalitie must here be considered, not in the substance of money, but in the estimation, or common vse therof. This contract according to the foundations laid aboue cap. 3. doth require an equalitie without fraude bee∣twene the byer and the seller. Whosoeuer doth of pur∣pose circumuent his brother in bargaining, contrarie to the precept of Paule, hath violated the equalitie which* 1.48

ought to bee betwene the buyer and the seller. And therefore ought good men to take greate heede, that* 1.49 thei vse no couen either in ware or price. Let the seller name the goodnesse of his ware truely, or at the leaste accordyng to his knowledge, without dissimulation:* 1.50 And let the buier giue his due price: that à proportion maie bee obserued betwene the price and the ware. But* 1.51 some wil perhaps demaūde what I call à due or lawfull price? I aunswere simplie, euery price agreed vpon be∣twene the buyer and seller, is not à due or lawfull price, but that whiche is either appointed by indifferent and wisemen in aucthoritie, or paied according to the com∣mon estimation of the thyng, at suche tyme as the bar∣gaine is made. He therefore whiche to daie buyeth à bushell of Corne, accordyng to the common price for three shillynges, the same man maie sell the same at an∣other tyme for sixe shillynges, if the price bee raised to so muche. Contrariwise, if after certaine monethes it bee commonly bought for twelue pence▪ he offendeth that aske three shillynges, although he paied three for the same. For here à consideration must bee had of time and place, also of the plentie or scarsitie of thynges.

But there bee three sortes of men whiche doe gree∣uouslie* 1.52 abuse this trade: Ingrossers, whiche get as many cōmodities as thei can into their priuate handes, and so price thinges to their owne fancies: Regraters, & such as hauyng plentie, will make no sale, excepte either thei maie haue their owne askyng, or suche à scaresitie doth happen as thei maie price, and receiue money as thei liste. In whiche number are thei whiche haue aboun∣dance of Butter, Oxen, wine, Corne, and other thynges frō their owne encrease. When any shall haue neede to buye of these men, thei are enforced, will thei nill thei, to giue as muche as they doe demaunde. Whereby it

happeneth many times, that the seller, where there is no price published by the Magistrate, makes other men to paie extremely for his ware. Now when other riche men shall followe their example, that whiche other∣wise perhaps would bee vttered for twelue pence, is solde for eight shillynges. But one will saie to me, the* 1.53 ware is myne, why maie I not sell it as I liste? Hath not the buyer choise either to buye, or not to buye? Doe I offende in settyng à price of myne owne? Cloake the same by what title you liste, your synne is excedyng greate. For thou doest not so muche hinder the buyer, as thou dooest hurte the Commonweale, whiche is in worser case thereby, than if thou shouldest like a com∣mon theefe inuade the same. For by thy couetousnesse many pine awaie in miserie for wāt of foode. He which hurteth but one man, is in a damnable case, what shall bee thought of thee, whiche bryngest whole houshol∣des to their graues, or at the leaste art a meanes of their extreame miserie? Thou maiest finde shiftes to auoide the daūger of men, but assuredly thou shalte not escape the iudgemente of God. He cannot bee deceiued by a∣ny coulored shifte, nor caried awaie by any shewe of person.

Buyers many-tymes are greatly to be blamed, which* 1.54 either in consideration of daies of paiement, or to pur∣chase their friendship of whom thei buy, wil giue more than à thyng is worthe, and get vp their losse, by some other shifte whiche couetousnesse can teache.

The question aboute redeemyng a bargaine, is aun∣swered* 1.55 out of Leuiticus, where the Lorde doeth com∣mende vnto his people the Lawe of redeemyng. But then I iudge this kinde of bargaining to be good, when it agreeth to the foundation aboue declared: Doe not vnto another, whiche thou wouldest not haue doen to thy

self. Vppon this foundation the conscience of a godlie man maie depend in this couenaunt of redeemyng, and in all other thynges.

¶ The 6. Chapter. Of Lendyng.

LEndyng is à contracte, whereby* 1.56 one manne giueth his right of à thyng to an other, without any price at all, but vppon condition that the same thyng in kinde be re∣paied. Herein two thynges should* 1.57 bee considered of the godlie, an E∣qualitie, and Obligation. Equalitie, to restore faithfully* 1.58 without fraude as-muche either in measure, weight, or goodnesse as was receiued. The Obligation is of twoo* 1.59 sortes, Naturall, and Christian.

The naturall is whereby we are bounde by the lawe* 1.60 of nature to lende to sutche, as lacke our helpe. The Christian Obligation is whereby God doth binde hys* 1.61 to lende to the needie, that is, not onely to sutch as may doe the like at another tyme, but also to them whiche are vnable to requite. For he saith, Lende, looking for no∣thyng* 1.62 thereby. Here Christe doth not speake of liberall giuing, or of almes, but of lēding, wherby the borrower is bounde to restore that whiche was lent hym, though not the verie same, yet in kind the same faithfully with∣out couen. This lawe is contrarie to the malicious myn∣des* 1.63 of the Iewes, and the corrupt interpretyng of Mo∣ses lawe. The law commaunded to lende: but the Iewes tooke the same with this exception, Lende, but not with∣out respect to all, but onely to sutche as maye doe the like

againe. Therefore Christe doth correct this abuse of the lawe, and giueth all his in charge, that they lende not to them alone which may lend againe at another tyme. But we will make this more plaine with an example. There commeth à man to knowe somewhat of thee, thou thinkest hee can doe thee as greate à pleasure at a∣nother tyme, vpon which conceipt thou dost lende vn∣to hym, and thou dost well. For what doth hee offende which for à benefite doth looke for gratefulnes? There cōmeth another honest man hauyng neede, & craueth thine helpe, but is vnable to requite thy courtesie. If thou lendest not being able, to this man, thou art in o∣pinion à Iewe, in thy dealing vngodly, and declarest thy selfe to contemne the commaundement of Christ. And theref•••••• Christe doeth not bid in this place, that* 1.64 thou shouldest not hope to receiue again whiche thou courteously didst lende, as some foolishly interpret this saiyng. For then he would not haue saied Lende, but Giue: but Christ hath à respecte to the persones, to wit, that the godlie lende to suche as are not able to recom∣pence them with the like. Whiche interpretation of myne maie easily bee confirmed by the circumstaunce of the place. For there doeth Christe correct the grosse errours of the Pharisies in their malicious interpretyng* 1.65 of the lawe of God, accordyng to their foolishe fancies.

For as I saied aboue, thei interpreted the commaun∣dement about lending after this maner: Lende, but one∣ly vnto hym whiche maie lende againe when thou haste neede, or by some other waie requite thy curtesie, and declare his gratefulnesse. This restrainte dooeth Christe take awaie by this foundation: If ye do good vnto them,* 1.66 whiche do good vnto you what thanke shallye haue? And, if ye lende, of whom ye hope to receiue, deserue you any thankes? For euen synners doe the like vnto synners, to re∣ceiue

the like againe, that is, to finde the like at another tyme, either altogether, or in some respecte. Therefore the summe of the commaundement is, that we should lend not only to them which may doe the like at ano∣ther tyme, but also to others whiche are vnable to re∣quite. Hethertoo beelongeth that saiyng in the Psalme, Well shall it be with hym that is mercifull, and lendeth.* 1.67

And although the wicked lende sometime, yet ought* 1.68 we diligently to note the difference betweene the len∣dyng of those, and of the godlie. The vngodlie in len∣dyng respect their owne profite altogether, but the godly deale after this manner. Firste they haue regarde vnto the commaundement of God, whereby they knowe themselues to bee bound, and therefore they lende willingly and cherefully. Secondly by their faith they beholde the promise of God, whereby he appoin∣teth à recōpence for sutch obedience, as they see in the* 1.69 Psalme: Who shall dwell in thy tabernacle ô Lorde? Hee that woorketh righteousnes. Last of all, the godly consi∣der the obiectes, and beholde that the needie are the members of Christe, as well as they. And therfore they lende that so they may cherish the members of Christe, whereby is knowen the difference betweene the len∣ding of à godly man, and of à wicked, whiche onely respecteth hymselfe, and his owne gaine.

¶ The 7. Chapter. Of Vsurie.

EXperience it selfe doth witnes that men* 1.70 doe commonly lende after twoo sortes. Sometyme with a couenaunt or condi∣tion, that as much & no more in weight, measure, or n••mber be repaide, than was

borrowed Of whiche kinde of lending wee haue spo∣ken in the former chapter. Sometyme we lende with à couenaunt that somwhat more, for the courtesie of len∣dyng be giuen than was receiued. The taking of which ouerplus is wicked, because it is taken in respect of len∣ding, whereunto euerie man both by the lawe of God, and of nature, is bounde. And it is called vsurie because* 1.71 for the vse of a thing somewhat commeth to the lender besides the principall. Neither should wee thinke that* 1.72 the lenders of money onely are Vsurers. For looke whatsoeuer is lent, if more bee receiued backe for the boūden duetie of lending, than was lent, that same is v∣surie. Euen as the lawe of God doth plainly shewe, and Ambrose witnesseth in these wordes: Meate is Vsurie, and à Garment is Vsurie, and whatsoeuer is receiued more than was was lent, call it what you will, it vsurie. I call that the bounden duetie of lending, whereuntoo we are so tyed both by the lawe of God and of nature, that vnlesse wee lende to sutch as require our helpe and stande in neede, wee offende against God, and breake our charitie whiche we owe to our neighbour.

And although by that spoken in the former Chap∣ter, it may be gathered what we thinke of Vsurie, yet for the plainer conceiuing thereof, we thinke it verie expedient to adde somewhat touchyng the same. And that the more orderlie we may entreate hereof, these thinges shalbe handled.

Firste wee will shewe that Vsurie is forbidden, and* 1.73 wherefore.

Then we will note the punishmentes of Vsurers, that the remembraunce of them may somewhat asswage their greedines.

Afterward we will shewe how the dispensers of the* 1.74 misteries of God, that is, the preachers of the Gospell,

should behaue themselues in this matter of Vsur••e, that so they may neither be partakers of other mens offen∣ces, nor go about any thing that may turne to their owne destruction.

Last of all, wee will giue certaine admonitions, the* 1.75 marking wherof in all bargaines, wilbe very profitable.

¶ The. 8. Chapter. That Vsurie is forbidden, and wherfore.

THe prohibitions of Vsurie are ••oure, which being care••ullie and christianly* 1.76 considered of vs, we shall plainly per∣ceiu•• what may be thought of Vsurie in generall. Wherefore I will orderlie and distinctlie recite them.

The first prohibition is naturall. For first euen by the* 1.77 onely light of reason Philosophers haue condemned the same. Aristotle the cheife among Philosophers, teacheth that Vsurie is against nature, moued thereun∣to by this argument: Money by nature can not bryng forth. Therefore to take Vsurie by Money is vnlawfull▪ And therefore Vsurie is called of the Grecians Tokos from bringing foorth, as though there were à certaine birth of Money, that euen by the verie name it might become odious. Aristophanes calleth Vsurie a beaste,* 1.78 whiche in processe of time bringeth forth Money, and is euerie daie more fruitfull than others. Plato doth ba∣nish* 1.79 Vsurie out of his Commonweale. For hee saith in his fifte de legibus: It shall be lawfull for any man whiche borroweth vpon Vsurie, neither to paie the Vsurie, nor to repaye the principall. Plutarch by this argument doeth* 1.80 conclude that Vsurie is against nature: Of nothing can

be made nothing. Cicero doth compare Vsurie to man∣slaughter.* 1.81 And therefore as it is against nature to kill à man, so is it to take Vsurie.

Besides inequalitie in bargainyng is against nature.* 1.82 For it destroyeth nature. And therefore the gayne got∣ten for due office of lendyng, must of necessitie bee a∣gainst nature.

Laste of all, for that a ciuile societie is moste agrea∣ble* 1.83 to Nature, Vsurie must of force bee enemie to Na∣ture, because it ouerthroweth humane societie.

The seconde prohibition is diuine. For God in his* 1.84 holie Scripture doeth forbid the same▪ Exod. 22. If thou lendest to my people beeyng in pouertie, whiche dwelleth with you, thou shalte not trouble hym with exaction, nor oppresse hym with Vsurie. Leuit. 25. Thou shalte not giue hym thy money vppon Vsury, nor lende hym fruite for en∣crease. The cause of this commaundemente goeth be∣fore, That thy brother ma•••• liue with thee, to witte, not oppressed with Vsurie. Deut. 23. Thou shalte not exacte of thy brother Vsurie either of Money▪ or of Meate, o•• of any thyng els, &c. Ezech 18. Hee that hath not giuen forth vppon Vsurie, neither hath taken encrease is iuste, and shall surely liue. Hereup••on it followeth in the contrarie sense, that hee is vniust and shall die whiche hath giuen vppon Vsurie and taken encrease. And it is saide in the 15. Psalm, That he shall not dwell in the taber∣nacle of the Lorde, whiche giueth out his money vpon V∣surie.

The third prohibition is Politicall. The auncient Ro∣mans* 1.85 neither vsed, nor allowed, but altogether abhor∣red, and punished Vsurie. But in processe of tyme their couetousnes encreasyng with their good successe, by little and little vsurie crept in, and so grewe on till a•• length it raised sedition in the Common-weale. For

whiche cause Vsurie though it could not bee vtterlie a∣bolished; yet was it by lawes repressed. The cittie of A∣thens* 1.86 gaue Solon in commission to moderate the Vsu∣rie wherewith the Athenians were greeuously oppres∣sed▪ For sedition did arise because of the crueltie of Vsu∣rers, whiche compelled the sonnes and daughters of their detters either to be solde, or become their slaues, to satisfie the Vsurie: Solon at the request of the people made à lawe, that from that tyme no free man shoulde become a slaue either for Debt or Vsurie. And appoin∣ted this measure vnto Vsurie, that for an hundred crow∣nes lent for à moneth, but one crowne should be paid.

The Emperours haue appointed to aduenturers but* 1.87 twelue in the hundred, to other lawfull occupiers but eight, to noble men ••oure, and to the common people ••••xe in the hundred.

The laste is Ecclesiasticall. I call the Ecclesiasticall* 1.88 prohibition not by the decrees of the Pope, whom we acknowledge to be neither the head, nor taile, nor any parte of the Churche, but by Statutes of holie Synodes, and by the saiynges of godlie Fathers, whiche vehe∣mently forbid Vsurie. In the 47. Decrees there is men∣tion made of the Canons of the Apostles, whiche con∣demne Vsurie. The Counsaile at Nice, at whiche were* 1.89 ••18. Fathers, did also condemne Vsurie. And Gratian a∣gainste the Vsurie among Clergie men, dooeth al∣ledge this out of the Decrees of the Nice••e Counsaile: Because many Churchemen through couetousnesse, follo∣yng filthie lucre, haue vtterly forgotten the commaunde∣ment of God, whiche saieth, he whiche hath not giuen his money vppon vsurie; this holie Counsaile hath s•••• doun••▪ that if any manne after this determination bee founde to take Vsurie, or by any suche trade to seeke filthy gain, &c. he shalbe caste out of the Clergie, and remoued from all

Ecclesiasticall liuyng. Hierome saieth▪ To lende vppon V∣surie,* 1.90 to cousine, and to steale, doe nothyng differ. Lende to thy brother, and receiue that which thou gauest, but take* 1.91 no ouerplus, because to take ouerplus is Usurie. Augu∣stine saieth: What shall I speake of Vsury, whiche euen the verie Lawes and Iudges them selues commaunde to bee restored? Who is the worser man, he whiche taketh some∣thyng from à riche man by thefte, or he whiche taketh à poore mannes life fro•• hym by Vsurie? These and suche like are ill possessed. And I would they should bee resto∣red,* 1.92 &c. Ambrose saieth: Why doest thou conuert the in∣dustrie of Nature into deceipt? Why doest thou desire to make men miserable? Why doest thou make à dearth to be wished for of the poore; and dooest lamente the common plentie▪ Thou doest enquire where sear••iti•• i••▪ Thou cal∣lest that industrie, whiche is the subteltie of Sathan, and that whiche thou callest à remedie, is the pollicie of mis∣chief. Maie I call Vsurie Theuerie (the tymes of Thefte is sought for, whereby like a cr••••ll deceiuer thou creepest into the bowels of men) whiche maketh Corne laide vp in store to encrease by Vsurie? Why dost thou wish euill vnto* 1.93 all men? Thy priuate gaine is the publike hinderance. And in another place: He ••ighteth without à sword, which ex∣••ct••th vsuri•••• he doth reuenge hymself without à sword▪* 1.94 whiche i•• an Vsurer. Chrysostome saieth: Lende, take Vsurie, lende to receiue againe where no enuie is, no ac∣cusation, no snares, no terror. Lende not vpon Usurie to the poore, but to Christ, whiche for thy sake was in p••uer∣tie▪ hungrie, & nourisheth all men. This Usurie prepareth à kingdome, but the other▪ bringeth to hell: this doth pro∣ceede from godlines and pitty, the other cometh from co∣••etousnes and cruelti••.

Hethero wee haue shewen how many waies Vsu∣rie is forbidden, and wherefore, the somme where of is

that Vsurie is therefore prohibited, because our neigh∣bour should not bee damnified; charitie among men not quenched; humane societie violated; the good∣des of priuate men deuoured, bothe to the destruction of good houses, and the decaie of Common-weales. As often therefore as wee reade that Vsurie is forbid∣den, let vs looke vppon these endes of the prohibition, leaste otherwise vnder the pretence of vnlawfull Vsu∣rie, wee iudge vnwisely of lawfull contractes.

¶ The 9. Chapter. The punishement of Vsurers.

I Finde that the punishemen∣tes* 1.95 of Vsurers is of three kin∣des, that is to saie, Politicall,* 1.96 Spirituall, and Ecclesiasticall. The Politicall punishmente for Vsurers among the Ro∣mans, as Cato witnesseth, was that Theeues should make à double restitution, but Vsu∣rers should restore four times as muche. By whiche sen∣tence no doubte the aunciente Romans did sufficientlie enough declare, that thei conceiued woorser of Vsu∣rers, than of common Theeues. And for that cause thei barred them from honour and publike offices in the Common-weale. But alas, so corrupt are the maners of Christians at this presence daie, that suche as prophane people accounted odrous, and more to bee detested than Theeues, thei among Christians are preferred too* 1.97 honour, and sitto beare auctoritie.

The Spirituall punishement of Vsurers, although in

deede it bee moste intolerable, yet many doe but laugh thereat. For he whiche exerciseth Vsurie, is no doubte excluded from the familie of God, and congregation of true Christians. For howe can he bee à member of Christe, whiche is à killer of Christe in his members? How can he bee of the housholde of God, whiche is à slaue to Sathan? Which maketh à scoffe at the woorde of God? Now thei whiche are not of the body of Christ shall haue no portion in the treasure of Sainctes, which is more pretious than al the riches of this worlde. What treasure more excellent than to possesse Christe? What riches better than the enheritance of heauen? This trea∣sure, and these riches hath poore Lazarus full of soares, yet the seruant of God, but the riche glutton shall lacke them for euer, and with hym as many as castyng of the seruice of God, addicte them selues wholie to synfull gaine. For what is it I beseche you, if by Vsurie you at∣taine to the riches of Cresus, and yet loose your soules? O peruerse opinion! Thou haste a marueilous care of this life, whiche God knoweth is but shorte, but of the life to come, whiche is euerlastyng, thou haste no care at all. I therefore, if myne admonition maie dooe any good, earnestly beseeche you, and as many as thinke there is a righteous God, and beleue that a daie of iud∣gement will come, and certainlie perswade themselues of an other life after the leauyng of this, that thei will with speede repente, that when the Lorde shall come on the sodaine beefore they are aware, he maie finde them apparailed with the weddyng garment, not with a Diuels weede procured by Vsurie.

The Ecclesiasticall punishement of Vsurers in olde* 1.98 tyme was this. Firste, thei were reiected from the so∣lemne Ceremonie of the offeryng. Secondlie, thei were barred from receiuyng the holie Communion. Third∣lie,

they were excluded out of Christian buriall. Which penalties though thei seemed verie greeuous, yet were thei verie necessarie. For, firste as touchyng the Cere∣monie* 1.99 of the offeryng, or almes to the vse of the Mi∣nisters of the Gospell, and relief of the poore, it is to be knowen, that almes receiued of Vsurers is abhomina∣ble* 1.100 before God. For no Sacrifice (and liberalitie rightlie conferred vppon the poore, is à kinde of sacrifice) can please God, but suche as are well gotten, and procede* 1.101 from à pure mynde, and liuelie saithe. For this is moste true, that no woorke of man can please God, before the mynde dooeth please hym. And the mynde cannot* 1.102 please, excepte firste by the Spirite of Faithe, it humble it self before God. And this is confirmed by the saiyng* 1.103 of Esaie: To hym will I looke, saieth the Lorde, whiche is humble and of à lowlie spirite, and doeth tremble at my woordes. To kill an Oxe (without humilitie of spirite) is no better than to slaie a man: To sacrifice à Sheepe, as to cutte à Dogges throate. By these, to speake in à woord, the Prophet doeth signifie that all thinges are vncleane to the vncleane, and that nothyng can please God, whiche proceadeth not from the feare of hym, and is iustly doen of à righteous man.

Secondlie, the barryng of Vsurers from the holie* 1.104 Supper of the Lorde, was grounded vppō good reason. For what portion haue swine in the body and blod of Christ? what haue they to do with the bread of sonnes, whiche are bondslaues to Sathan? Giue not, saieth the* 1.105 Lord, that which is holy vnto dogs. Cast not Pearls afore swine. What, I pray you, haue they to doe at the table of the Lorde, whiche beyng fat with the foode of Sathan, that is, with Vsurie, are euer lustie? And therefore these Ministers of God whiche knowing them to bee Vsu∣rers, will giue the most blessed bodie and blood of the

Lord vnto them, doe not only wickedly communicate in their synnes, and thereby shall receiue sutch punish∣ment as they doe, but also as much as in them is, they cast the bodie and blood of our sauiour into à most fil∣thy and detestable sinke, for which let them bee assured they shall receiue eternall tormentes in hell.

Finally, the punishment of buriall was verie wisely* 1.106 appointed by our forefathers. And that shal he perceiue that will consider the cause, wherefore we honour the bodies of good menne with an honest pompe, at their buriall. But what is that cause? The hope of à glorious* 1.107 resurrection For it is meete, that suche bodies bee in semelie maner buried which in tyme we hope shall be conformed after the glorious bodie of our Sauiour Christe. For in beholdyng the bodies of good men* 1.108 committed too the graue, wee lifte vp our myndes too hym, whiche one daie, after the sounde of the Archan∣gel shall saie: Arise ye deade. And beeyng risen shall beautifie them with immortall glorie. But now seeyng the vngodlie, among whom are Vsurers as cheefe, and the stipendaries of Sathan, firste of all shall rise againe, as Daniel witnesseth, to shame and e••erlastyng confu∣sion, what good-man can iudge them worthie to haue buriall like the Sainctes of God? In the 15. Psalme hee is nōbred amōg the godly▪ Whom his eyes desp••seth a vile persone, and honoureth them that feare the Lorde How therefore can be cause hym to bee buried in à christian, and honourable buriall whom he doeth abho••re? Iere∣••te* 1.109 foretelleth, that à Tyran shalbee buried with the bu∣riall of an Asse, and that by the iuste iudgement of God: What shall wee decree by the same woorde of God concernyng Vsurers, whiche are more cruell than any Tyrannes?

¶ The 10. Chapter. The obiections whiche Vsurers alledge for them selues.

BVT what haue I doen? what ene∣mies haue I gotten? Who will not speake against this seuere discipline of the Churche? Who will not find gloses to colour their vsury? Many will saie (through the suggestion of Sathan their Schoolemaister, whiche deceiued our firste parentes) that the Lawe of Moses hath long since, by the commyng of Christe, been* 1.110 cut of, abrogated, and put awaie, and doeth nothyng at all pertaine to the people of God, whiche are at libertie, and discharged quite from the commaundementes of Moses.

These maie seme to bee plausible woordes, but sure* 1.111 thei are horrible to à good conscience. For thei whiche paint their couetuousnesse vnder this colour, beeyng deceiued by their domestical Eue, their corrupt Nature whiche was miserablie seduced by Sathan, wilfully de∣stroy them selues, and by their owne Sophistrie are de∣ceiued. For thei doe not rightlie consider the commaū∣dement of Moses, neither doe thei, as it would beseme them, reduce the prohibition of Vsurie, to the Lawe of Charitie, whiche if thei would, thei should plainly per∣ceiue that if Vsurie be established, Charity is banished,* 1.112 whiche God will haue to continue for euer. Now ther∣fore in asmuche as Charitie neither in this life, nor here∣after shalbee put awaie, as muche as pertaineth too the* 1.113 precept and will of God, and obedience euermore due to the same, who seeth not that Vsurie, whiche is cleane contrarie to Charitie, is condemned? But for aunswere

this shall suffice, and the rather, because aboue Cap. 8. entreatyng of the causes wherefore Vsurie is vnlawfull, wee handeled this matter. And therefore without all controuersie, thei shalbe verie naked whiche bring this leafe to hide their filthinesse.

But they will perhaps except againe and saye, No in∣iurie* 1.114 is doen to hym that is willing. Hee whiche humblie doth request to borrowe mony of an Vsurer, doth promise to paye Vsurie, not compelled thereunto but of his owne accorde, and therefore the Vsurer whiche helpeth sutche à man can not bee saide too violate the Lawe of Cha∣ritie.

The principle from whence this reason is taken, is* 1.115 doubtfull, because it respecteth two meaninges, where∣of one is true, and the other falle. For euerie will is not voluntarie, and of it selfe, as it may be easely confirmed by examples. A wayfaring man, deliuereth indeede his* 1.116 treasure of his owne accord vnto theeues, whiche hee would not doe could hee escape their sworde. A Mari∣ner casteth his goodes into the sea, and that willingly, but from whence proceedeth his will? Truelie not from à voluntary election, but through feare of making ship∣wracke. For therefore doth he caste his marchandise in∣to the sea, leste he and all should perish. Wherfore two euils being proposed, he choseth willingly that whiche seemeth lesser in his iudgement. In like manner the bor∣rower agreeth to pay vsurie and that willingly, and yet he would not so doe, except necessitie constrained him for the auoyding of à greater inconuenience.

Moreouer they obiect that families and Common∣weales* 1.117 cannot be maintained without Vsurie.

I graunt the same in this corruption of the worlde,* 1.118 where all manlines is excluded. But from whence pro∣ceedeth that profite, whereby you saye that families

and Commonweales are maintained? From Vsurie? Naye. For no goodnes in deede can be gotten by Vsu∣rie,* 1.119 but rather a sea of discommodities. But if happelie any good seemeth to come by Vsurie, that should not be ascribed to Vsurie, but rather to lending, whiche len∣ding, if it were doen without Vsurie, would more pro∣fite families and commonweales.

But you will say, your words are spent in vain, in going* 1.120 about to call Vsurers, which are idolaters (for their mony is their God) into the right waie. Though it be so (for like* 1.121 Adders they stop their eares at the preachyng of Gods worde, and heare nothyng with suche indignation as their Vsurie to bee cried out vppon. Their profire is so sweete, that they had rather forgoe heauen, than goe without that. And hereof it is, that many which might liue well otherwise, forsake honest trades of liuing to liue in idlenesse vppon Vsurie to the decaye of manye good houses, and hurt of their commonweales) though they will not heare, I saie, yet is it our dueties to admo∣nishe them, that at the leaste they may thinke that the daie of the Lorde is at hande, and will sodainly come* 1.122 vppon them then, at whiche tyme they shall render an accompt to an vpright iudge, whiche neither can bee corrupted with any excellencie of person, nor deceiued by subtiltie of reason. And then they will confesse our counsaile to bee good, and bewaile their disobedience to the same.

¶ The 11. Chapter. The office and duetie of the Preachers in reproouyng Usurie.

AS it belongeth to the Magistrate* 1.123 to punishe, so is it the parte of the preachers to reproue vsurie: to lift vp their voyces like Trompets, and to blowe abroad the horriblenes of this vice, and the hurt it doth vnto commonweales. Yet are thei to vse the wisedome of the spirite to their owne comfort, the profite of the Church, and the better aduauncement of the glorie of God.

First the should earnestly inueigh against all vnlaw∣full* 1.124 and wicked contractes, and shewe that no vniuste or cousening bargaine can stande with true religion: a∣mong such the matter of Vsurie should not most cold∣ly or careleslie bee handled, but zelously.

Afterwarde they should with all diligence beware that rashly they do no reproue all contractes, which in* 1.125 their iudgement doe seeme vnlawfull, allowed by the magistrate.

Furthermore, let them, as muche as they may, a∣mend all manifest errours in bargainyng by Ecclesiasti∣call discipline, and that not through any priuate malice,* 1.126 or affection, but with great counsaile and deliberation, lest that vntimely correction do more hurte than pro∣fite.

Then, if they cannot reforme all abuses, which they* 1.127 shall finde in bargaines, let them take heede that they trouble not the Churche ouermuche, but commende the cause vnto God, and beg of hym that he would set to his helping hand.

Last of all, let them with diligence admonishe the* 1.128

ritch men, that they suffer not thēselues to be entangled* 1.129 with the shewe of ritches, and that they takeheede, lest beyng seduced by the subtile arguments of the sedu∣cing flesh, they loose their faithe, and fall into the snares of Sathan. And tell them withall that these wordes of Christ were not spoken in vaine: It is an harde thing for* 1.130 à ritch man to enter into the kingdome of heauen. Like∣wise they should now and then tell them what is the true vse of ritches, and how that Christ would therfore haue manie of his members to be poore, and in respect of others, miserable, for à triall whether that men loue hym vnfainedly, and are willing to obeye his com∣maundements, or no.

¶ The 12. Chapter. Profitable admonitions for all dealers and occupiers in this world.

IT foloweth now finally, that wee giue (as we promised a∣boue, cap. 7.) certaine obser∣uations, whiche beeyng dili∣gentile cōsidered of the ver∣tuous, will profite, by the helpe of God, verie muche.

The firste, Paule saieth, 1.* 1.131 Timoth. 1. The ende of the Lawe is loue, out of à pure harte, à good conscience, and from a faith vnfained. We saide aboue (cap. 8.) that Vsu∣rie was therefore forbidden, leste charitie among men should be broken. This rule of Paule, first, will that cha∣ritie* 1.132 proceede from the pure fountaine of the harte. Therefore thou art to take heede, lest while outwardly

thou pretendest the loue of thy neighbour, thine harte inwardly be vncleane, and so thy worke be odious and filthie. Secondlie, it requireth à good conscience, that is, that before GOD thou maiest truely saie, that in all thyne actions thou doest vnfainedly, and in deede seeke the glorie of GOD, and the profite of thy neighbour. Therefore let this rule of Paule bee euermore in mind, and serue for à touchstone to examine all our actiōs by.

The seconde: Abstaine from all apparance of euill,* 1.133 saieth the Apostle. This is à moste necessarie rule. For it warneth not onely to auoyde those thynges whiche are euill in deede, but also that wee abstaine from al ap∣parance of euill, that is, that wee shunne from dooyng that, whiche hath any showe or likenes of euill. Where∣by all coloured dealynges are forbidden, as well as ma∣nifest offendyng.

The third: Let your maners be voide of couetousnesse* 1.134 This precepte of sainct Paule dooeth not onely belong to the mynde, that the same bee not prophaned with Idolatrous couetousnesse, but also to outward maners. For it would haue vs to liue so, that no man blame vs* 1.135 for couetousnesse. For where maners dooe accuse the harte of couetousnesse, there vndoubtedly is neither pitie, nor faithe. Wherefore it is a godlie praier of kyng Dauid: Incline myne harte ô Lorde to thy testimonies, &* 1.136 not to couetousnesse. Here dooeth Dauid set obedience towardes God againste couetousnesse, signifiying that* 1.137 suche is their Nature, that where one is, the other can∣not bee. If therefore the harte be infected with the con∣tagion of couetousnesse, there cannot bee à sincere Re∣ligion towardes God. If the couetous man shewe any* 1.138 obedience towardes God, it is but mere hypocrisie. But contrariwise, if the harte doe burne, and bee inflamed with the loue of God, and of his religion, couetousnes

can haue no place. For what agreemente hath the Idoll of couetousnesse, with the temple of God? Therefore I would haue the godlie to beare in mynde this precepte of sainct Paule: Let your maners bee voide of couetous∣nesse: and to praie with Dauid from the harte, Incline my harte ô Lorde to thy testimonies, and not to couetousnes, whiche beyng dooen, as it should bee, I doubt not but lesse contention will arise about Vsurie.

The fourthe: Paule would haue all Christians so to* 1.139 liue, that the Gospell be not euill spoken of among the Gentiles. But certaine it is, that among the verie Turkes and all prophane people, Vsurie is abhorred. And there∣fore what will thei saie of Christians, when thei shall heare that wee contende with the moste vngodlie na∣tions vnder the sunne, and surpasse them in al vnlawfull dealinges? This vndoubtedlie should moue the godlie* 1.140 rather to liue poorely, than to cause the name of God, and the Gospell of Christ to be blasphemed of the vn∣godly. It would rather become vs, through al examples of well doing, and godlines to winne them, that toge∣ther with vs they might glorifie God, and be saued. But alas what is don? Vnder the outwarde shew of Chri∣stianitie, we hide all Turkish, yea and diuilish impietie.

The fifte: Paule biddeth vs to auoide offence, leste* 1.141 that the weake being offended at our dealinges, do fall. Neither is it his minde that wee abstaine from thinges euill of themselues, but also from thinges lawfull. It was lawfull for S. Paule through the libertie of à Christian to eate flesh, but what saith hee? Afore I will offende my brother, I will neuer eate fleshe. And therefore such is the duetie of the godly in deede, that they will not on∣ly beware of defiling themselues by anie spot of sinne, but also of geuing any occasion, whereby the weake may fall, and iudge sinisterly of vs.

The sixte: We should bring vnto our mindes the ex∣cellencie* 1.142 of our calling. For certainly the name of à Christian is à glorious name. For à man borne of à no∣ble and famous house to go about seruile and base bu∣sines, is shamefull; for so he staineth his house and stock from whence he came: muche more shamefull is it for the sonnes of God to defile themselues with thinges vnseemely, for thereby they shame their brethren.

The seuenth: we should feare lest our posteritie bee* 1.143 plaged for our couetousnes. For whosoeuer heapeth vp ritches for his heires by vnlawfull meanes, shall not es∣cape punishment. For God, either doth take awaye their heires from them, that they may see their wicked∣nesse* 1.144 and repent: or doth punishe the heires by casting them of, suffering them to rushe into sondrie vices, that sutch thinges as were vnlawfully gotten, may vnthrif∣tely bee consumed, to the certaine destruction of the heires.

Finally: Let this cogitation come into minde: I see* 1.145 many tymes the children of poore and godly parentes to come to greate honour, and that without the helpe of ritches, for they had none, through the benefite of learning, wisedome, and vertue. Contrariewise, I see di∣uers whiche haue had greate possessions left vnto them by their predecessors, and yet are come to extreme po∣uertie, through their owne faulte: or, as painted tables, vnprofitable in à Commonweale, like the wooers of Penelope, and the Epicures hogs, borne to consume the fruite of the earth. This cogitation will make the ver∣tuously disposed parentes to leaue their Children ra∣ther vertue and qualities, than ritches without vertue, whiche seldome commeth to good.

¶ The. 13. Chapter.

Of Almes.

BEfore wee come too the o∣ther sortes of ciuile contra∣ctes, I thinke it not amisse in this place, hauyng alreadie spoken both of Godly, and also of vnlawfull lendyng, to speake somewhat of Al∣mes or free geuing. A thing necessarily required of eue∣rie godly man. For it plea∣seth* 1.146 God (as aboue in this booke cap. 2. and in other places we haue often saide) to sende the poore among vs, to trie whether we loue him like true children, and make account of his commaundementes or no. And, à nota le argument is it of vnfained pietie, if wee take pittie of the poore, the verie members of Christe, the sonnes of God, heires of the ioyes of heauen aswell as we. But for that I see many causes, as the loue of mony, the ignorance of Gods prouidence, hethenish mistrust, abuse of the blessynges of God to vanitie, vnprofirable expences, and à lamentable want of naturall affection, whereby the poore are not pittied, I thinke it good in this place somewhat largely to entreate of Almes, both to shewe that we are bounde thereunto, and that the more willinglie we may discharge our dueties, and see vnto the poore more cherefullie. Wherefore I will firste* 1.147 of all shewe how we should begin to deale our almes, and what are the kindes thereof. Afterwarde I will re∣cite the causes, whiche may prouoke the godlie to be∣stowe* 1.148 their Almes. Then I will signifie with what mind* 1.149 one should deale his almes, and withall I will prescribe à manner of giuing almes. Last of all, I will shew what* 1.150

are the endes of true Almes, and the commoditie re∣dounding to the mercifull.

¶ The 14. Chapter. The kindes of Almes.

HE whiche would bee merci∣full,* 1.151 ought to deale his almes firste vpon hym-self: second∣lie vppon others. He besto∣weth his deuotion vpon him self, that repenteth his olde and wicked life, and turneth vnto God. For no mercie (so doeth the woorde almes signifie) can bee extended of hym, whiche is not as yet vnder the mercie of God. Hetherto pertaineth that of Augustine: If thou wilt giue thine almes begin with thy selfe. For how can he be mercifull vnto others, whiche is cruell to hymselfe?

The mercie, or almes whiche we muste giue vnto o∣thers,* 1.152 is of two sortes, spirituall and ciuile. The spirituall almes is to reclaime hym whiche wandreth from the* 1.153 flocke of Christe, and reduce hym into the right waie to eternall happines. No almes is more excellent, more profitable, or more necessarie than this. For as the soule is better than the bodie, so the almes whereby the soule is refreshed, is fare more excellent than the almes, whereby the body is nourished. And as euerlastyng ritches are to bee preferred before all the commodities of this life, whiche are but for à tyme: so the Almes whiche serueth to the attainyng of eternall life, is to be more esteemed than the almes seruing but while wee

are in this world. Sainct Iames doeth generally extoll* 1.154 this almes in these wordes: Brethron, if any among you haue erred from the truthe, and is conuerted by some, let hym knowe that whosoeuer hath conuerted à sinner from going astraie, shall saue his soule from death, and shall co∣uer the multitude of sinnes.

The ciuile almes belongeth to the bodie, or this pre∣sent* 1.155 life, to wit, when we being touched with compas∣sion, do succour the necessitie of any poore man.

To both kindes of mercifulnes Christe by the ex∣ample* 1.156 of his father doth adhort vs, when he saith, Be ye mercifull, as your heauenly father is mercifull. Let euery one beare this in minde, whiche thinketh God to bee his father.

¶ The 15. Chapter. The causes mouing to mercifulnes.

THE causes whiche may in∣cense the godlie to pitt••c to∣wardes the poore bee many, especially these.

The firste is Christianitie* 1.157 it selfe, or the profession of Christian religion. For this doth require that wee excell in all good woorkes, and that we make of, and cherish one another as the mem∣bers of one bodie whose head is Christe. When this* 1.158 is doen through faith in Christ, we studie for Christiani∣tie in the feare of God, that is, to imitate the nature of God in deede. For because God, whom by our profes∣sion* 1.159 we are bound to imitate, is ritche in mercy, we imi∣tatyng

his mercie, are said after à sorte to bee the imita∣ters of God himself. But as many as are not exercised in* 1.160 this imitation, they are Christians onelie in name, Ba∣stardes, and no sonnes of God. For none are the sonnes of God, but sutch as imitate the vertues of their father.* 1.161 Hetherto belongeth that saying of the Prophet: If I be a father, where is myne honour? But the chefest parte of honour, whiche children can doe to their Parentes, is to imitate their vertues. Whosoeuer desireth to be glori∣fied with the honour of à Christian, let him place bee∣fore his eyes this cause of mercifulnes and liberalitie, and take heede that he bee not carried awaie through examples of wicked men from this necessarie, and due seruice of God.

The second is the commaundement of God, where∣unto* 1.162 all creatures must be obedient. Iesus the sonne of* 1.163 Sirach maketh mention of this cause, saying: Helpe the poore for the commaundemente sake, and turne hym not awaie because of his pouertie. And à little after: Bestowe thy treasure accordyng to the commaundemente of the highest, and it shall profit thee more than Golde. All the* 1.164 testimonies of scripture, which commende vnto vs the loue of our neighbour, doe aboue all require liberality towardes the needie. For this is the cheifest part of true charitie. Hetherto belongeth that of the Lorde: I com∣maunde* 1.165 thee that thou open thy hande vnto thy needie brother. He which contemneth this commaundement,* 1.166 how can he loue God? how can he feare hym? For so saieth Iohn: whosoeuer hath the goodes of this world, and seeth his needy brother, and shutteth his compassion from hym, how abideth the loue of God in hym? And Iob: Hee* 1.167 whiche taketh away compassion from his neighbour, hath cast awaie the feare of the Lorde. Whosoeuer therefore* 1.168 doth purpose from his harte to serue and feare God, let

him think that he oweth obedience to God commaun∣ding. Of the whiche Micheas spake after this manner: I will shewe thee, ô man, what is good, and what the Lorde requireth of thee, namely to deale iustly, and to loue mer∣cie, and to humble thy selfe to walke with thy God.

The thirde maie bee the examples bothe of Christ,* 1.169 and his men bers. Christe became poore too make vs riche. And then againe, what doe we owe to the mem∣bers of Christ? especiallie when he doth witnes hym∣selfe that what soeuer is doen to the least of his members,* 1.170 is doen to hymselfe? The holie fathers delighted in no∣thing so muche, as in cherishing the sainctes of God. Abraham doth humblie entreate straungers to abide, the better to extende forthe his liberalitie. Lot inuiteth* 1.171 Angels, supposing them to be poore traueilers. Corne∣lius the Courtier is said to haue spente his tyme in prai∣er, and giuing of almes, whiche ascended into the hea∣uens, as the Scripture witnesseth.

The fourth is the dignitie and account whiche God* 1.172 maketh of our almes deuoutly conferred. Prouerb. 21. To doe mercie and iudgement, is more gratefull to the Lorde, than sacrifice. Christ hymselfe saieth: I will mer∣cie and not sacrifice. The Apostle adhorteth that we for∣get not to be liberall, and beneficiall: for in sutch sacrifices he saieth, God delighteth. Sutch is the excellencie, sutche is the account before God of almes godly bestowed. It* 1.173 is preferred afore sacrifice: God is said to be singularly delighted therewith. This account whiche God ma∣keth* 1.174 of our almes, ought mutche to moue the ritche men of this world, that they endeuour, according to the counsaile of sainct Paule, too bee ritche in good woorkes.

The fifte is our neighbour hymselfe. Euerie man as* 1.175 well the wicked as the godly is my neighbour, and that

firste by reason of creation: secondlie, because of like∣nesse:* 1.176 thirdlie in respecte of humane societie. And al∣though this triple bonde, whereby all men are tied to∣gether, is à greate cause, why one should benefite an o∣ther: yet is there a greater couplyng together of Chri∣stians. For there is a common callyng of all Christians, whereby we are called to the vnitie of the spirite in the* 1.177 bonde of peace. Secondlie, by the same Spirite of Christ* 1.178 wee are regenerate into the sonnes of God: whereby wee haue all one Father whiche is God, and therefore are all brethren. Thirdlie, wee are members of the same* 1.179 misticall bodie, whose head is Christe. Laste of all, wee* 1.180 haue one and the same hope of euerlastyng life, and are all heires of eternall happinesse in Christe our Lorde. I saie nothyng of that bonde, whereby all men in this worlde are debters one to an other. If this cause of libe∣ralitie and mercifulnesse were considered of many as it should bee, thei would vse lesse cousenyng, and vnlaw∣full gaine, thei would not so muche spoyle the poore members of Christe, but make of, and cherishe their owne fleshe. And therefore as often as wee see any through miserie crauyng our aide, let vs I beseche you, remember that saiyng of Esaie: Despise not thyne owne* 1.181 fleshe.

The sixte cause, is the sondrie punishementes for* 1.182 suche as bee harde harted. The firste is the wrathe of God, Turne not awaie thyne eyes from the poore, because of displeasure. The seconde is cursyng: In the same chapter of Ecclesi. it is thus written: The praier of hym whi••h•• curseth thee in the bitternesse of his barte shalbee heard, and he will heare hym that made hym. The third is* 1.183 to bee reiected when thou praiest beeyng in neede thy self. He that stoppeth his eares at the crye of the poore,* 1.184 shall crie hymself and not be heard••. An horrible punish∣ment

truely as maie bee: and no maruell though God heare not hym, because hee heareth not the sunne of God criyng in his members. The fourth is, to leese that* 1.185 wherewith God hath blessed thee. For it is written: From hym whiche hath not, shalbe taken awaie euen that* 1.186 whiche he hath. And he is said not to haue, which vseth not his giftes and ritches to the glorie of God, and re∣liefe of the poore. Hetherto belongeth that saying: He* 1.187 whiche despiseth the praier of the poore, shall suffer po∣uertie. The fifte is the beggerie whiche the children of* 1.188 the couetous come vnto, or their filthie and wicked life whiche is more miserable than beggerie.

¶ The 16. Chapter. Of the minde of the giuer, and the manner of giuing almes.

I Haue spoken of the punish∣mente of them whiche are cruell towardes the poore, and that not out of Philoso∣phie, whiche may erre, but out of the woorde of God, whiche can not deceiue. Hee which shall contemne these, shall fall, ere long bee, into the seuere iudgement of God Now are wee to speake of the affection or minde of hym which giueth almes, and of the manner how he should bestowe the sa••••e.

A giuer of almes should auoyde two vices, as Christ* 1.189 * 1.190 willeth, Math. 6. and they are Hypocrisie, and Vaine glory. For these two vices like the Plague, or poyson are* 1.191 verie infectious. Where hypocrisie is, there is no faithe:* 1.192

where vainglorie is, there can bee no loue, or feare of* 1.193 God. Therfore we should in giuing of almes carie with vs à loue of GOD, charitie towardes our neighbour, sim∣plicitie and cherefulnes. For these affections, as it were with à celestial salte, do make our almes to sauour most sweetelie before the Lorde. Besides, à mercifull man should not be destitute of faith, whereby he knoweth that his almes doe please God, and also perswadeth himselfe that the care of God is sutch ouer his chosen seruauntes, that he will not suffer them to wante thin∣ges necessarie for this life. And because he requireth at our handes that we helpe others, and hath promised â reward, wee ought euen for Gods sake to doe good, and againe to loke for helpe from God through faithe.

In the manner of giuing our almes, wee should con∣sider* 1.194 firste the quantitie, accordyng to the counsaile of Tobias, whiche saieth: If thou haste muche, giue plenti∣fullie: if thou hast little, distribute cherefully: Secondly, Equalitie, that thou of duetie bestow thy almes on the* 1.195 poore, and that hee thankefully receiue the same, with wishing well vnto thee: Thirdly, cherefulnesse of mind, as it is in the 2. Cor. 8: If thou haste à willyng mynde, it is accepted, accordyng to that à man hath, not accordyng to that he hath not: Fourthlie, à difference must be put be∣twene* 1.196 straungers, and those of the household of faithe, as the counsaile of Paule is: While wee haue tyme let vs* 1.197 doe good vnto all, but especially vnto them whiche are of the housholde of faithe, that is, to them whiche by faith are the seruauntes of God: finally possession, according to the saiyng of Salomon: Let thy fountaines runne out,* 1.198 but bee thou maister of them.

¶ The 17. Chapter.

The endes, and fruite of almesgiuyng.

THE laste thing that we pro∣mised too speake of in thys treatise of almes, was con∣cernyng the fruite and ends of seeyng to the poore. And although both the ends and fruite of almes deuoutly cō∣ferred, may easely bee seen by those thyngs which haue been said, yet the better to stirre vp the mindes of the well disposed readers to this necessarie, good, and holie woorke, I will allege somewhat concerning the endes and fruites of sutch almes.

The endes are foure. The first is to relieue our needy* 1.199 neighbour, and to refreshe the members of Christ. The* 1.200 second, to prouoke others to mercifulnes towardes the poore, according to that of Paule: your zeale hath pro∣uoked* 1.201 manie. The thirde, to testifie our faith, and feare of* 1.202 God. For the workes of charitie are witnesses that wee* 1.203 feare God, whose commaundement wee obeye. The* 1.204 fourth to glorifie God.

Diuers and manifolde is the fruite coming by libe∣ralitie* 1.205 towardes the poore. Paule witnesseth, that it will come to passe that such as haue been liberall, and releeued the poore, shall prosper in euerie good woorke. For so it pleaseth the Lorde, to recompence obedience towards hym with newe graces. And this it is whiche the Lorde saieth, God will reward thee openly.* 1.206

Dauid saith: Blessed is he whiche considereth the poore* 1.207 and needie, in the euill daie God shall deliuer hym.

Salomon saith: He which hath mercie vpon the poore▪* 1.208 lendeth vnto the Lorde.

Paule saieth: He whiche soweth pentifullie, shall reape plentie.

Esaie saieth: If thou poure out thy soule to the hongry,* 1.209 and dost replenish the troubled spirit, then shall thy light spring out in the darkenes, and thy darkenes shalbe as the noone daie.

The Preacher saieth: Laye vp thine almes in the bo∣some* 1.210 of the poore, and it shall deliuer thee from all affli∣ction, &c. It shall fight for thee against thine enemies, bet∣ter than the shield of à Giant, or Speare of the mightie.

All whiche places, together with this my discourse, as my selfe haue noted, and I wish the discreete reader diligently to marke, are to be vnderstoode of suche al∣mes as procede from an vnfained faith in the merites of Christe, otherwise it may be thought (which is farthest from my mynde) that I agree with the Papistes whiche make almes meritorious without Christe, and without faith, which is an errour.

¶ The 18. Chapter. Of Commodation.

COmmodation followeth, which is* 1.211 à kinde of lending wherby a thing lent is not his owne properlie for euer that hath borrowed it, but for à tyme, and is afterwarde restored againe. It is called Commodation,* 1.212 because the thing borrowed doth bryng some commoditie vnto hym whiche borrowed the same. This kinde of contract should bee without fraude, as well in the lender, as in the receiuer, and should agree with the rule of charitie.

¶ The 19. Chapter. Of lettyng forth to hire.

THE contract of hiring, and letting* 1.213 out for money, should be ordered according to the custome of tyme and place, but so that it swarue not from the lawe of charitie. Hee therfore whiche letteth out the vse of his goods, or his labour, accor∣dyng to the cūstome of the realme, and other circum∣stances, may lawfully aske à recompence of him which hireth it. And he which wil not pay, dealeth iniuriously.

Hethertoo mee thinketh belongeth that contracte* 1.214 whiche the Ciuilians call Implantation, because they whiche hire barren fieldes are bounde too make them better by their labour, and paye to the Lordes a certain yerely rent for them, the title for all that remainyng to the letter of them out.

¶ The 20. Chapter. Of the contract of societie.

IN the contract, which men call, of* 1.215 societie, that is, where one laieth out mony onely, another bestow∣eth onely his labour: or one mony and labour, another either money or labour, or both put their labour and mony but not a like, this foun∣dation must bee diligentlie maintained, Doe not that vnto another, whiche thou wouldest another should not do

vnto thee. He whiche contrarie to this foundation will deceiue his partner, is vniust, and à breaker of the lawes of brotherhood.

Therefore to conclude, the godly in this, and in all o∣ther* 1.216 bargaines may safely followe this rule: Euerie con∣tract allowed by the lawfull magistrate, whiche hath the chiefe auctoritie, is to bee vsed of Christians, if so bee it bee not contrarie to the lawe of nature, or commaunde∣mentes of God. And therefore the godly may as well without any offence of God deale in them, as they may enioye the elementes whiche are common to all, good and bad.

¶ The 21. Chapter. ¶ Of Churche gooddes.

IS it lawfull for heires to de∣maunde* 1.217 againe the gooddes whiche their fore-fathers be∣stowed vppon the church, fro the celebratyng of Masses, the Masses beeyng not vsed, but altogether abolished? We* 1.218 muste as-well respecte the mynde, as the wordes of the Testatour. The laste woordes were that his gooddes or landes should serue to the maintenaunce of Masses, whiche being wicked, are to the greate commendation of godlie Princes, cutte of. The mynde was to maintain the seruice of God. Accordyng therefore to the mynde of the Testatour▪ whiche was good▪ and deuoute, the gooddes should bee transferred to the true seruice of GOD, whiche afore were giuen to the celebration of

the Masse.

But thei obiecte, that In many of their deedes, this* 1.219 clause is expressed: If suche custome of Massyng or Syn∣gyng shall ceasse, let the heires haue auctoritie to take a∣waie those gooddes, or possessions which their auncestours haue giuen to the maintenaunce of Masses, &c.

Thei whiche gaue suche gooddes to the Church er∣red* 1.220 in the particular, and not in the generall. The parti∣cular is the celebration of the Masse: the generall is the honour of God. The heires therefore hauyng learned à better lesson, ought to amende the faultes of their pro∣genitours, and conuert that thing to the due honour of God, whiche was bestowed to the prophanation of his diuine seruice. Yea; rather I thinke it the parte of magi∣strates to doe soe, for the better auoyding the insatiable couetousnes of particular men.

Flora à notable strompet of Rome, bequethed her* 1.221 substance (whiche was verie greate) to the maintaining of à goodly shewe euery yere at Rome. But the same being abolished through the greate wisedome of Cato* 1.222 the Censor, whiche could not abide the filthy beha∣uour and vnseemely gestures vsed in the same, the hei∣res of Flora demaunded againe the goodes whiche Flora had bestowed. But the Senate of Rome did moste wisely aunswere, that those goodes ought not to return to the heires, but the minde of Flora should bee respec∣ted whose last will was, that her gooddes bequeathed, should serue to the benefite of the Romane Common∣weale. For Flora erred not in the generall, though she did in the particular. And therefore to obserue the ge∣nerall, the Senate of Rome did moste wisely decree, that the gooddes should not bee restored to the heires demaunding them, though those playes were not vsed. In like maner Legacies bequethed to the celebration of

Masses, are not to bee restored to the heires of the gi∣uers, though Massyng dooe ceasse, but are to bee con∣uerted to the generall, to maintaine the Churche of God, that is, to helpe the Preachers, the Poore, the kee∣pers and defendours of the Churche. Thei should not serue to the pleasure of menne, but to the necessities of the Churche. And that is the iudgement also of Barto∣lus,* 1.223 an excellent Lawier, whiche in his Commentaries concernyng Masses, vppon the lawe, About that which is bequethed to à Citie, hath these wordes in effect: If à Testator haue left an hundred poundes for the singing of Masses, which Masses cannot be song because of some prohibition, that thyng giuen ought to bee conuerted to some other vse. The generall sentence hee set doune à little afore, in these wordes: If the Testator adde à man∣ner, or condition which is impossible (by reason of the pro∣hibition) for some lawfull and honest ende, then if it maye not be fulfilled according to his wordes, it is to be conuer∣ted to some other lawfull vse.

¶ The 22. Chapter. The greeuousnes of their synning whiche take away the gooddes of the Churche.

THey whiche spoyle the Church of* 1.224 her gooddes, doe violate both the commaundementes of God. For they are against God, wicked, and against the Churche and the mem∣bers thereof vnmercifull. For they both sacrilegiously vsurpe whiche was giuen to the seruice of God, and cruellie bereue

the poore Christians of liuyng. Cicero affirmeth that he doth more greuously offende that robbeth the common treasurehouse, than he whiche stealeth the gooddes of a priuate man. By whiche reason they are proued moste hainously to synne, whiche occupie the gooddes of the Churche against all iustice. The Lorde doth condemne all them, whiche giue not of their owne to the poore: and shall we thinke that sutche can escape, whiche take from the poore? Hee is damned by the worde of God whiche doth not paciently suffer an iniury, then can he auoide à plague which doth offer iniury to the Church of Christ? God is not deceiued by Sophistrie, nor will receiue any wicked excuse. Howsoeuer these Churche∣robbers* 1.225 turne themselues, they can neuer escape from gilte of the eight commaundement. For God in sai∣yng, Thou shalt not steale, doth forbid that we take any thing from any person by violence vnder the pretence of equitie. And although many at this day doe by vio∣lence* 1.226 enioye Ecclesiasticall liuinges, and possesse them sweetely as they suppose, yet they carie about them à conscience, which notwithstanding it remaine without any sense securely, as it were seared with an yrō, yet one daie for all that, in the hour of death awaked, as it were* 1.227 out of slepe, it shalbe in stede of à thousand witnesses, and shall more greuously afflict the harte, than any tor∣ment outwardly can doe. Then they shal well perceiue that Esaie said not in vaine: Woe be to thee whiche spoy∣lest,* 1.228 shalt not thou be spoyled thy selfe? and to thee whiche despisest, shalt not thou be despised thy selfe? whē thou hast made an ende of doyng wickedly, euill shall come to thee.

These felowes thinke they are out of Danger, bee∣cause they presently feele not the heauie hand of God,* 1.229 & yet they might by the exāple of the Iewes, learne, that the lord wil punish their sacrilege at the length, though

hee suffer them à while, for their amendment. The peo∣ple of Israel contemned the woordes of the Prophetes, but the measure of their synnes beyng full, they were vtterly destroyed: In these dayes the woorde of God* 1.230 doth sound in all our eares, & yet notwithstandyng we slepe securely without repenting, but our synnes being ripe, the Lorde will also poure out his heauie displea∣sure vppon vs, and then it will come to passe whiche Ie∣remie did foretell: Like à theofe taken in theft shalt thou be confounded. Wherby the spirite of God doth signifie, that it will fall out, that such shall sustaine euerlastyng tormentes, whiche, making but à sporte at the prea∣ching of the worde, thinke all thinges lawfull whiche the luste of the flesh doth like of.

¶ The. 23. Chapter. A question about the right vse of Ecclesiasticall ritches.

BEcause Ecclesiastical ritches haue beene à long while a∣bused, it is vppō good con∣sideration demaūded, what is the true and lawfull vse of them, and vppon whom they are to bee conferred? For euerie one which wea∣reth an hoode, & can buzze out à base in the Church, or can vnderstande the Latine tongue, is not worthy too enioye suche goodes, as many haue erroniously suppo∣sed à long tyme. But wee muste harken to the holy Fa∣thers,

whose iudgements haue been right in these mat∣ters.* 1.231 Gratian alleging the iudgement of Augustine, doth witnesse, that the Rentes and Ritches of the Churche should be distributed into four partes.

• The first whereof should be giuen to the Bishop and his* 1.232 family, not to maintaine pride & riot, not to buye chaines, or ringes of Golde, not to keepe greate horses, and courtly traines, but for à necessarie and honest sustentation, and for hospitalitie, least that he beeyng deceaued and caried awaie by the vanitie of ritches, doe forget his duetie, as it is well knowen hath come to passe in this Realme.
• The seconde parte should be conferred on the clergie,* 1.233 whereof I make three degrees. In the firste are teachers and learners, which muste bee maintained leste through neede they forsake their calling. In the seconde are weake and olde men, which must be releeued becaused they can∣not labour. In the thirde, are suche as by their paynes de∣serue to be maintained.
• The Thirde should be reserued for the poore, suche as* 1.234 are poore in deede, and haue liued honestlie, as for others they are vnworthy to be nourished with the goods of the Churche. Let them beg.
• The fourth should bee employed to the repairing of* 1.235 Churches, and houses fallen in decaie.

This sentence of Augustine is à godly and à true partition of Ecclesiasticall ritches. Hee will not haue houndes and harlots to bee maintained; hee will not haue idle persons to bee cherished; hee will not haue swarmes of Monkes, most vnprofitable drones, to de∣uoure vp the welthe; hee will not haue trashe and idle wordes to bee solde for the treasure of the godly, but he requireth à iuste distribution accordyng to the pro∣portion of Geometrie, whiche hath regarde both of the office, and also of the labour of assigning stipendes.

And although I allow this iudgement of Augustine* 1.236 aboute the bestowyng of Churche gooddes, yet this I adde vppon good reason. Firste, because ciuile auctority agreeth not vnto Bishops, it is lawfull for godly kings and princes to take to themselues Lordships, rule, ci∣uile iurisdiction, traines of Bishops, so that they conuert them to the maintenaunce of the Church: that is, godly kinges and princes may enritche themselues with these thinges, that they may haue wherwith both to defend their states against their enemies, and shewe themsel∣ues liberall towardes godly exiles, or suche as haue de∣serued well of the Churche and commonweale.

That Ciuile gouernment is not meete for Ecclesia∣sticall persons, it may be confirmed by sutche places of Scripture as put à difference betweene the ministerie of the Gospell and ciuile gouernment. As my father sent* 1.237 mee (saieth Christe) so sende I you. My kingdome is not* 1.238 of this world. The kinges of the Gētiles reigne ouer them, but ye shall not doe so. The weapons of our warfar are not* 1.239 carnall. But the Papistes obiect that certaine prouinces* 1.240 were giuen to the Romane Bishoppe of Constantine. If wee graunt this to bee true, whiche is moste false, yet though that power was giuen to Siluester, it was not lawfull for hym to receiue it beyng à spirituall man, and to deliuer it to his successors. Because euerie one ought to doe the dueties of his calling, accordyng to that of Paule: Studie to bee quiet, and to medle with your owne* 1.241 businesse.

The Bishoppe ought to preache, the Kyng to go∣uerne,* 1.242 and to guide Armies, to prouide quietnes for the bodies of his people. These thinges therefore are not to be committed to à Pastour, but let euerie one in his* 1.243 callyng be mindefull of this rule: Looke vnto your owne busines. Again, Let euerie one walke according to his cal∣ling.

Again: do those things faithfully which are cōmitted vnto thee. The saiyng therfore, but it shall not be so with you, should not onely be vnderstoode thus, that Christ giueth not ciuile power to the ministers, but also that it be not takē or exercised of him that is in the ministerie.

The Papistes in obiecting the aunswere of Christ to* 1.244 the saying: Beholde, here are twoo swordes, doe suffi∣ciently declare that they deale sophistically, and subti∣lie. For when he aunswereth that it is enough, he shew∣eth the complaint concerning the twoo sortes of ene∣mies. It is enough that the swordes both of the high Preests and of Pilate are drawen against you. Hereof without all controuersie is concluded, that Ciuill go∣uernement is vnmeete for Bishops and Pastors.

Moreouer, where as yet the reuenues of the Church are plentifull, and where they are well seen vntoo by them aboue mentioned, à godly prince or king like à* 1.245 faithfull stewarde and Nurse of the Churche, should haue à consideration of sutch gooddes as remaine, and especially prouide, that they bee not wasted, or pos∣sessed by idle fellowes, sutche as neither haue, neither can, nor will do any good to their countrie, or Church. For as à king is the defendour of other gooddes of his people, so ought he be the maintainer of Ecclesiasticall ritches. And as it is the duetie of à kyng, if à citie doe abuse their common ritches, to prouide that they bee more profitablie bestowed: so should the same Kynge conuert sutch Churche gooddes whiche were abused in superstition, to other good endes. But yet let euerie one take heede, leste, vnder the pretence of godlines, he conuert sutche goods of the Churche either vppon vile persons, or vnto wicked purposes. Which God graunt, to whom be all prayse ascribed now and for euermore.

FINIS.

Notes

• * 1.1

  A necessarie rule to be ob∣serued of al men. Math. 6.
• * 1.2

  Two thinges contained in this rule of Christe. 1. The commaun¦demēt of Christ.
• * 1.3

  2. The promise.
• * 1.4

  Faith.
• * 1.5

  Diligence in our calling.
• * 1.6

  Idlenes vnmete for a Christian.
• * 1.7

  VVhat are to be considered in à calling. VVhat callinges are lawfull in à Commonweale.
• * 1.8

  A difference be∣twene à publike and priuate cal∣ling.
• * 1.9

  A publike office maie not bee ta∣ken without or∣dinarie calling.
• * 1.10

  Priuate calling.
• * 1.11

  VVhat are to be considered of e∣uerie man in the discharge of his calling. The fruites of faithe and ch••∣riti••
• * 1.12

  If ritches aboud what then? How ritch men should be affe∣cted in their wealth.
• * 1.13

  Psals. 62.
• * 1.14

  1. Timoth. 6.
• * 1.15

  The opinion of Ischomachus a∣boute the law∣full vse of rit∣ches.
• * 1.16

  Ritches are to be vsed to foure endes.
• * 1.17

  1. The first, and principa••l vse of ritches, is to ad∣uaunce the glo∣rie of God, and to maintaine the ministerie.
• * 1.18

  The firste ende why ritches are giuen, little cō∣sidered.
• * 1.19

  Dauid. Iosias. Ezechias. Constantinus. Theodosius.
• * 1.20

  2. The second vse of ritches, is to maintaine the Commonweale.
• * 1.21

  The second vse of ritches not regarded some∣tyme.
• * 1.22

  Math. 22.
• * 1.23

  VVhether a Prince may ex∣act any thing a∣boue that which is commonlie a∣lotted hym to haue, or no.
• * 1.24

  Howe in the tyme of peace a king may put his people to extraordinarie charges.
• * 1.25

  3. The third vse of ritches to main∣taine our selues honestlie.
• * 1.26

  Couetousnes. Prodigalitie.
• * 1.27

  In medio virtus.
• * 1.28

  4. The fourth and last vse of rit∣ches, to relei•••• the poore.
• * 1.29

  The necessity of contractes.
• * 1.30

  VVe can not liue without the helpe one of another.
• * 1.31

  Bargaining as necessarie as ei∣ther fire or wa∣ter.
• * 1.32

  The summe of the discourse following.
• * 1.33

  The first foun∣dation to be laide before a∣ny bargaine bee concluded. 1. Doe vnto ano∣ther, as you would be doen vnto. Doe not vnto another whiche you would not should be doen to your selfe. Math. 7.
• * 1.34

  2. The Gospell al∣loweth good politike lawes.
• * 1.35

  The Apostles neuer set them∣selues againste good ordinaun∣ces.
• * 1.36

  Bargaines are commendable as long as they agree to godly statutes in com∣mon weales.
• * 1.37

  The kindes of bargaines spo∣ken of in this booke.
• * 1.38

  Chaunging of thinges the cō∣mon trade be∣fore money was found out.
• * 1.39

  How exchange is made.
• * 1.40

  Exchange when lawfull.
• * 1.41

  How many waies deceipt may be vsed in exchange.
• * 1.42

  Bying and sel∣ling what.
• * 1.43

  Bying and sel∣ling is not the moste auncient trade of liuing.
• * 1.44

  Bying and sel∣ling not vsed euerie where.
• * 1.45

  A seller who? VVare.
• * 1.46

  A byer.
• * 1.47

  The value of money is kno∣wen not by it selfe, but by the estimation ther∣of by magistra∣tes. Equalitie muste be obserued be∣twene the byer and the seller.
• * 1.48

  1. Thes. 4.
• * 1.49

  The duetie of the seller.
• * 1.50

  The duetie of the byer.
• * 1.51

  VVhat is a law∣full price.
• * 1.52

  Spoylers of the market who.
• * 1.53

  Against enha••∣sers of the price of thinges.
• * 1.54

  A fault in by∣ers.
• * 1.55

  Redeeming of bargaines.
• * 1.56

  Lending what.
• * 1.57

  In lending two thinges are to be respected.
• * 1.58

  Equalitie.
• * 1.59

  Obligation.
• * 1.60

  Nature doth binde vs to lende.
• * 1.61

  Our profession doth binde vs to lende.
• * 1.62

  Luke. 6.
• * 1.63

  How the Iewes would lende.
• * 1.64

  The interpreta∣tion of that sai∣yng of Christe in the▪ 6. of Luke, Lend, loo∣king for no∣thing thereby.
• * 1.65

  The Pharisaicall interpretation of the commaun¦dement of God.
• * 1.66

  ••••ke. 6.
• * 1.67

  Psal. 112.
• * 1.68

  The difference betweene the lending of the wicked and of the Godlie. How the vngod¦ly do lende, and to what ende. The cogitations of the godly when thei lend.
• * 1.69

  Psalme 15.
• * 1.70

  Twoo s••rtes of l••••••ing.
• * 1.71

  Vsurie what.
• * 1.72

  Not Landers of money onely are vsurers.
• * 1.73

  1. The thinge•• which are hand∣led in this dis∣course of Vsury. 2.
• * 1.74

  ••.
• * 1.75

  4▪
• * 1.76

  How many waies Vsurie is forbidden.
• * 1.77

  1. Nature condem¦neth vsurie. Philosophers inueigh against Vsurie. Aristotle.
• * 1.78

  Aristophanes.
• * 1.79

  Plato.
• * 1.80

  Plutarch••.
• * 1.81

  Cicero.
• * 1.82

  Another reason why Vsurie is a∣gainst nature.
• * 1.83

  A thirde reason.
• * 1.84

  2. The worde of God condem∣neth vsurie.
• * 1.85

  3. Politike lawes forbid vsurie. Romans.
• * 1.86

  Athenian••. Solon.
• * 1.87

  Emperours.
• * 1.88

  4. Godly fathers condemne Vsu∣rie.
• * 1.89

  The counsaile at Nice. Gratian.
• * 1.90

  Hierome a∣gainst Vsurie.
• * 1.91

  Augustine a∣gainst Vsurie.
• * 1.92

  Ambrose a∣gainst Vsurie.
• * 1.93

  Ambrose in a∣nother place.
• * 1.94

  Chrysostome for and against Vsurie. Here I ouerpass•• somewhat for breuitie sake, referring the reader to the former parte of this booke, where this point hath been more amplie handled cap. 6. Pag. 13. b. The summe of this chapter.
• * 1.95

  Three kindes of punishmentes for Vsurers.
• * 1.96

  ••. How the Ro∣mans punished and conceaued of Vsurers.
• * 1.97

  The spirituall punishment of Vsurers. 2.
• * 1.98

  3. The Ecclesiasti∣call punishyng▪ of Vsurers▪
• * 1.99

  Vsurers might not offer as o∣ther honest men did.
• * 1.100

  The almes of an vsurer is ab∣homination be∣fore the Lorde.
• * 1.101

  Liberalitie a kinde of sacri∣fice.
• * 1.102

  VVhat sacrifi∣ces please God.
• * 1.103

  Our mind muste please God, be∣fore any worke of ours can please him. How it may bee knowen when the minde doth please God. ••••aie. 66.
• * 1.104

  2. Vsurers exclu∣ded from recei∣uing the holie communion.
• * 1.105

  Math. 7.
• * 1.106

  3. Vsurers had 〈◊〉〈◊〉 christian burial.
• * 1.107

  Of buriall.
• * 1.108

  VVhy Vsurers are not to be buried like Christians.
• * 1.109

  Iere••. •• ••▪
• * 1.110

  The first obie∣ction of vsurers.
• * 1.111

  The aunswere.
• * 1.112

  VVhere Vsurie is established, charitie is bani∣shed.
• * 1.113

  The law of cha∣ritie hath been from the begin∣ning, and shall continue for e∣uer.
• * 1.114

  A second obie∣ction.
• * 1.115

  The aunswere.
• * 1.116

  Euerie volunta∣rie action is not without con∣straint.
• * 1.117

  A third obie∣ction.
• * 1.118

  The aunswere.
• * 1.119

  Other obiectiōs you shall finde in the former parte of this booke cap. 9. pa. 23. b.
• * 1.120

  An obiection for all.
• * 1.121

  The aunswere.
• * 1.122

  Remember the daie of iudge∣ment ô ye worldlinges.
• * 1.123

  Preachers are to vse the iudge∣ment of the spi∣rite in all their doinges.
• * 1.124

  1. All vnlawfull contractes are to be founde fault withall. The Gospell fa∣uoureth no vn∣lawfull, or cou∣sening contract.
• * 1.125

  2. All contractes whiche may seeme at the first vnlawfull, are not rashly to be repre∣hended.
• * 1.126

  3. Preachers muste not reprehende through malice, but through the zeale of God.
• * 1.127

  4. VVhat Prea∣chers should do when pu∣blike reprehen∣sion can take no place.
• * 1.128

  ••.
• * 1.129

  How Preachers should deale with ritch men.
• * 1.130

  An hard thing for a ritch man to be saued.
• * 1.131

  1. The first admo∣nition for occu∣piers in the world.
• * 1.132

  The tutchstone of our outward actions.
• * 1.133

  2. 1. Thes. 5.
• * 1.134

  3. Heb. 13.
• * 1.135

  No pietie to∣wardes God, where their is no charitie to∣wardes our neighbour.
• * 1.136

  Psal. 119.
• * 1.137

  He whiche lo∣ueth mammon, little careth for religion.
• * 1.138

  The couetous Protestant, as but à dissem∣bling protestant
• * 1.139

  4. A shame for Gospellers to excell the verie Pagans in all wicked and vn∣lawful dealings.
• * 1.140

  A good Christi∣an had rather al his life time to liue in extreame pouertie, than to obscure the glorie of his profession.
• * 1.141

  5. VVe may not offende the weake consci∣ences of any.
• * 1.142

  6. The name of a Christian à glo∣rious name.
• * 1.143

  7. The children of the couetous commonly pro∣sper not.
• * 1.144

  Couetous Pa∣rents haue poo∣digall children.
• * 1.145

  ••.
• * 1.146

  Be mercifull, as your heauenly father is merci∣full.
• * 1.147

  1. Thinges to be considered in this treatise of almes.
• * 1.148

  2.
• * 1.149

  3.
• * 1.150

  4.
• * 1.151

  How a man dealeth his al∣mes vpon hym∣selfe.
• * 1.152

  How we must bestowe our al∣mes vppon o∣thers.
• * 1.153

  The spirituall giuing of almes.
• * 1.154

  Iames. 5.
• * 1.155

  A ciuile giuyng of almes.
• * 1.156

  VVe are bounde to cherishe and comforte both soule and bodie of the poore. Luke. 6.
• * 1.157

  1.
• * 1.158

  Good children will imitate the vertues of their fathers.
• * 1.159

  How we are said to be imita∣tors of God.
• * 1.160

  VVho are ••h••∣sonnes of God.
• * 1.161

  Malach. 1.
• * 1.162

  2.
• * 1.163

  Eccles. 29.
• * 1.164

  Liberalitie the cheifest parte of charitie.
• * 1.165

  Deut. 15.
• * 1.166

  VVhosoeuer gi∣ueth not vnto the poore, lo∣ueth not God. Iohn. 3.
• * 1.167

  Iob. 6.
• * 1.168

  The duetie of •• Christian man.
• * 1.169

  3. The mercie of Christ towards vs miserable wretches.
• * 1.170

  Math. 25. How redie the holy fathers were to relieue the poore.
• * 1.171

  Abraham. Lot. Cornelius. A notable ex∣ample for cour∣tiers to imitate.
• * 1.172

  4. The account which God maketh of almes deuoutlie be∣stowed. Matth. 9. Heb. 13.
• * 1.173

  Almes better than sacrifice.
• * 1.174

  God is deligh∣ted with the al∣mes giuen by his seruauntes.
• * 1.175

  5. VVho is our neighbour.
• * 1.176

  1. 2. 3. How many waies christians are linked toge∣ther in ••igh•••••• or neighber∣hode.
• * 1.177

  1.
• * 1.178

  3.
• * 1.179

  2.
• * 1.180

  4. Al men are det∣ters vnto God▪ and euerie one oweth a duc•••••• to another.
• * 1.181

  Esaie. 5••.
• * 1.182

  6. The punishe∣ments of the vnmercifull. 1. Eccles. 4. 2,
• * 1.183

  3.
• * 1.184

  Proue••b. 21.
• * 1.185

  4.
• * 1.186

  Matth. 25.
• * 1.187

  Prouerb. 3.
• * 1.188

  5.
• * 1.189

  1.
• * 1.190

  A giuer of al∣mes must take heede of Hypo∣crysie.
• * 1.191

  2.
• * 1.192

  Vainglory.
• * 1.193

  There is no faith, where hy∣pocrisie is. There is no fear of God, where vaineglorie doth abide. The affections that ought to be in à giuer of almes.
• * 1.194

  1. In the manner of giuing almes what 〈◊〉〈◊〉 to bee respected. Tob. 4.
• * 1.195

  2. The poore whē they are relei∣ued must be thankefull. 3.
• * 1.196

  4.
• * 1.197

  Gal. 6.
• * 1.198

  5. Prouerb. 5.
• * 1.199

  1.
• * 1.200

  The endes wher¦fore wee should bestowe our al∣mes.
• * 1.201

  2.
• * 1.202

  2. Corinth. 9.
• * 1.203

  3.
• * 1.204

  4.
• * 1.205

  The manifolde fruite whiche cometh by libe∣ralitie towards the poore. 2. Corinth. 9.
• * 1.206

  Matth. 6.
• * 1.207

  Psalm. 41.
• * 1.208

  Prouerb. 19.
• * 1.209

  Esaie. 5••.
• * 1.210

  Eccles. 29.
• * 1.211

  Commodation what.
• * 1.212

  VVherefore cal∣led Commoda∣tion.
• * 1.213

  VVhat is to be considered in hiring and let∣tyng out.
• * 1.214

  Implantation.
• * 1.215

  The contract of societie what.
• * 1.216

  A rule to be ob∣serued in all ho∣nest contractes and bargaines.
• * 1.217

  A question▪
• * 1.218

  The aunswere.
• * 1.219

  An obiection.
• * 1.220

  The aunswere.
• * 1.221

  Flora.
• * 1.222

  Cato.
• * 1.223

  The iudgement of Bartolus an excellent Ciui∣lian vpon this question.
• * 1.224

  Spoylers of the Churche are breakers of both tables.
• * 1.225

  An exposition of the eight commaunde∣ment.
• * 1.226

  Church robbers scape not scot∣••ree in this life.
• * 1.227

  A giltie con∣science as good as a thousande witnesses.
• * 1.228

  Esaie. 33.
• * 1.229

  The punish∣ment of the Iewes.
• * 1.230

  The longer the Lord for beareth from punishing, the more intol∣lerable is the punishment when it cometh.
• * 1.231

  The iudgement of Gratian con∣cernyng the right vse of Ec∣clesiasticall rit∣ches.
• * 1.232

  1.
• * 1.233

  2.
• * 1.234

  3.
• * 1.235

  4.
• * 1.236

  Ciuile auctority belongeth not vnto spirituall men.
• * 1.237

  Iohn. 20.
• * 1.238

  Luke. 22.
• * 1.239

  2. Cor. 10.
• * 1.240

  An obiection of the Papistes. The aunswere.
• * 1.241

  1. Thes. 4.
• * 1.242

  The duetie of a Bishop. The office of a Kyng.
• * 1.243

  Necessarie rules to be remem∣bred of all men.
• * 1.244

  An aunswere to an obiection of the Papistes.
• * 1.245

  A godly Prince will not spoyle, but maintaine the Churche.