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Sophonias, cap. Primo.
Sophonias, cap. Primo.
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I Will gather vp all things in the lande (saith the Lord) I will gather vp man and beast, I will gather vp the fowles in the ayre, I Will gather up all things in the land (Says the Lord) I will gather up man and beast, I will gather up the fowls in the air,
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and the fishe in the waters, and destructions shall be to the wicked, & I will vtterly roote out the men from of the lande, sayth the Lord, I will stretch out my hande vppon Iuda,
and the Fish in the waters, and destructions shall be to the wicked, & I will utterly root out the men from of the land, say the Lord, I will stretch out my hand upon Iuda,
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and vppon all the indwellers at Ierusalem.
and upon all the indwellers At Ierusalem.
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Thus will I roote out the remnants of Baall from this place, and the names of the Chemarims, with the Priests,
Thus will I root out the remnants of Baal from this place, and the names of the Chemarims, with the Priests,
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yea, and such as vpon the house toppes doe woorship and bowe themselues to the host of heauen:
yea, and such as upon the house tops do worship and bow themselves to the host of heaven:
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which sweare by the Lorde, and by their Malchom also. Which start backe from the Lorde, and neyther seeke after the Lorde, nor regarde him.
which swear by the Lord, and by their Malchom also. Which start back from the Lord, and neither seek After the Lord, nor regard him.
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WE reade in the fourth Booke of Kings, & also in the seconde of the Chronicles, that after the death of good Ezechias: wicked Manasses succéeded king of Iuda & Ierusalem, who did euil in the sight of the Lorde,
WE read in the fourth Book of Kings, & also in the seconde of the Chronicles, that After the death of good Hezekiah: wicked Manasses succeeded King of Iuda & Ierusalem, who did evil in the sighed of the Lord,
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as did the heathen whom the Lord cast out before the children of Israeil, for he set vp all the abhominations which his father put downe,
as did the heathen whom the Lord cast out before the children of Israeil, for he Set up all the abominations which his father put down,
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as hill aultars, Idoll groues, & aultars vnto Baall, as Ahab did, and worshipped yt host of heauen.
as hill Altars, Idol groves, & Altars unto Baal, as Ahab did, and worshipped that host of heaven.
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He offered his sonne in fire, brought an Idol into ye Lords temple, and gaue héede to witchcraft and sorcerie,
He offered his son in fire, brought an Idol into you lords temple, and gave heed to witchcraft and sorcery,
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and mainteyned workers with spirites, and fortune tellers.
and maintained workers with spirits, and fortune tellers.
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Whereby he made Iuda and the indwellers of Ierusalem to erre, and to doe worse than the Heathen whome the Lorde destroyed before them.
Whereby he made Iuda and the indwellers of Ierusalem to err, and to do Worse than the Heathen whom the Lord destroyed before them.
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Wherefore the Lorde brought him into the handes of the Assirian Captaines his enimies, who bounde him in chaines,
Wherefore the Lord brought him into the hands of the assyrian Captains his enemies, who bound him in chains,
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and led him prisoner to Babilon, where he repented and humbled himselfe before the Lord God.
and led him prisoner to Babylon, where he repented and humbled himself before the Lord God.
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And being restored to his kingdome, he sought a reformation according to the will of God, whome he learned more exactlye to knowe, by chaines and prison:
And being restored to his Kingdom, he sought a Reformation according to the will of God, whom he learned more exactly to know, by chains and prison:
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than ever he did before by his crowne and scepter.
than ever he did before by his crown and sceptre.
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And after Manasses death, his sonne Amon was made king in his place, who walked in all the abhominations of his father,
And After Manasses death, his son Amon was made King in his place, who walked in all the abominations of his father,
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& did that which was euill in the sight of the Lorde. He neither regarded the commaundement of God, nor the example of his fathers repentance.
& did that which was evil in the sighed of the Lord. He neither regarded the Commandment of God, nor the Exampl of his Father's Repentance.
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Wherefore God punished his sinne by sinne, what time his seruantes conspired and slewe him in his owne house.
Wherefore God punished his sin by sin, what time his Servants conspired and slew him in his own house.
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After whose death (about. 3312. yeares from the making of the worlde, and. 658. yeares before the incarnation of Christ, the sonne of Amon, godlye Iosias, at the age of eyght yeares, was made king ouer Iuda and Ierusalem.
After whose death (about. 3312. Years from the making of the world, and. 658. Years before the incarnation of christ, the son of Amon, godly Iosias, At the age of eyght Years, was made King over Iuda and Ierusalem.
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He did that which was right in ye sight of the Lorde, and walked in the wayes of his father Dauid, & neyther bowed to the right hande nor to the left.
He did that which was right in you sighed of the Lord, and walked in the ways of his father David, & neither bowed to the right hand nor to the left.
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Hée spéedilye began to séeke the Lorde, and in the twelfth yeare of his reygne, he beganne to purge Iuda and Ierusalem from Idolatrie,
He speedily began to seek the Lord, and in the twelfth year of his Reign, he began to purge Iuda and Ierusalem from Idolatry,
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and so reformed religion, not only in Iuda and Ierusalem, but also amongst his neyghbours that were left in Israell,
and so reformed Religion, not only in Iuda and Ierusalem, but also among his neighbours that were left in Israel,
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when the most part of them were led away captiue by the Assirians, he destroyed the hill aultars, Idoll groues,
when the most part of them were led away captive by the Assyrians, he destroyed the hill Altars, Idol groves,
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and Images, and burnt the bones of the Idolatrous sacrificers vppon their owne altars, as was prophecied of him aboue. 350. yeres before.
and Images, and burned the bones of the Idolatrous sacrificers upon their own Altars, as was prophesied of him above. 350. Years before.
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In the.xiij. yeare of his reigne the Prophet Ieremie began to prophecie, and the King in the.xviij. yeare of hys reigne, going about to repaire the temple, the booke of Gods lawe was found, which long time before (through the tyrannie and Idolatrie of Princes,
In the xiij year of his Reign the Prophet Ieremie began to prophecy, and the King in the xviij year of his Reign, going about to repair the temple, the book of God's law was found, which long time before (through the tyranny and Idolatry of Princes,
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and negligence of the Priestes) lay hid and vnknowne. Now when this good King vnderstoode of this booke, and had heard it reade:
and negligence of the Priests) lay hid and unknown. Now when this good King understood of this book, and had herd it read:
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he rent his clothes through remembrance of his fathers offences and his owne, and sent to aske councell of the Lord what was to be done concerning that booke.
he rend his clothes through remembrance of his Father's offences and his own, and sent to ask council of the Lord what was to be done Concerning that book.
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He read this Booke himselfe vnto all the people when hée had gathered them togither,
He read this Book himself unto all the people when he had gathered them together,
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and made a couenant with the Lord touching the same to gouerne according to the precise rules thereof.
and made a Covenant with the Lord touching the same to govern according to the precise rules thereof.
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In the.xx. yere of this Kings reigne, Sophony the Prophet began to speake in the name of the Lord.
In the xx year of this Kings Reign, Sophony the Prophet began to speak in the name of the Lord.
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The beginning of whose prophecie are these wordes, which first I read vnto you.
The beginning of whose prophecy Are these words, which First I read unto you.
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The same wordes doe contayne, an excéeding terrible or fearefull threatening against the people of Iuda and Ierusalem,
The same words do contain, an exceeding terrible or fearful threatening against the people of Iuda and Ierusalem,
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for their sinnes, but specially for Idolatrie. In handling wherof, I meane to vse none other methode:
for their Sins, but specially for Idolatry. In handling whereof, I mean to use none other method:
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than that which the Prophet hath prouided for me, who first threatneth a rooting out of Idolaters,
than that which the Prophet hath provided for me, who First threatens a rooting out of Idolaters,
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and mixers of religion, with the remnauntes of Idolatry. And then Apostates, and those that neyther séeke after the Lorde nor regarde him.
and mixers of Religion, with the remnants of Idolatry. And then Apostates, and those that neither seek After the Lord nor regard him.
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And for these offences it is: that God also threatneth to destroy the place, and the prouision.
And for these offences it is: that God also threatens to destroy the place, and the provision.
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And that I maye intreate hereof. &c. ¶ Here the prayer was made.
And that I may entreat hereof. etc. ¶ Here the prayer was made.
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I vvill gather vp (or make an ende of) all things from off the lande, sayth the Lorde, I vvill gather vp (or make an ende of) men, I will gather up (or make an end of) all things from off the land, say the Lord, I will gather up (or make an end of) men,
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and beasts, fovvles & fishes. &c. IN that God doth threaten here to destroy, not onlye men, but also vnreasonable creatures:and beasts, Fowls & Fish. etc. IN that God does threaten Here to destroy, not only men, but also unreasonable creatures:
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wee maye learne howe detestable a thing sinne is, in the sight of God, and specially Idolatrie,
we may Learn how detestable a thing sin is, in the sighed of God, and specially Idolatry,
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for as wee reade, though Iosias had now reformed many abuses, put downe Idolatrie, and brought in place thereof the true seruice of God:
for as we read, though Iosias had now reformed many Abuses, put down Idolatry, and brought in place thereof the true service of God:
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it is sayde, that God was yet angrye for that peoples Idolatrie formerly committed, and still secretly maintayned, notwithstanding the publike reformation.
it is said, that God was yet angry for that peoples Idolatry formerly committed, and still secretly maintained, notwithstanding the public Reformation.
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But here two thinges maye seeme straunge at the first vewe, thone, why now in the dayes of so good a King, who had reformed religion, banished Idolatrie,
But Here two things may seem strange At the First view, thone, why now in the days of so good a King, who had reformed Religion, banished Idolatry,
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and executed the Idolaters to the vttermost of his power: God doth thus threaten more grieuously:
and executed the Idolaters to the uttermost of his power: God does thus threaten more grievously:
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than he did in the dayes of Manasses or Amon, those wicked Kings that had set vp ydolatrie.
than he did in the days of Manasses or Amon, those wicked Kings that had Set up idolatry.
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The other, why Sophonie beginneth not his Prophecie or preaching with doctrine as commonly other Prophetes and teachers doe:
The other, why Zephaniah begins not his Prophecy or preaching with Doctrine as commonly other prophets and Teachers do:
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but thundreth euen at the first these horrible threates.
but Thundereth even At the First these horrible Treats.
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Howbeit, by good consideration of that state and time, we shall without difficultie perceyue in the one & the other, the iust and holye iudgements of God, most wisely & orderly put in execution.
Howbeit, by good consideration of that state and time, we shall without difficulty perceive in the one & the other, the just and holy Judgments of God, most wisely & orderly put in execution.
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For though God had now sent these people so good a Prince as had banished Idolatrie, executed the Idolaters,
For though God had now sent these people so good a Prince as had banished Idolatry, executed the Idolaters,
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and erected the true worship and seruice of God publikely so much as was in his power both in his owne dominions of Iuda and Ierusalem,
and erected the true worship and service of God publicly so much as was in his power both in his own Dominions of Iuda and Ierusalem,
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& also amongst his neighbours the Israelites:
& also among his neighbours the Israelites:
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yet those people for the most part playde the hypocrites, and secrete Idolatrers, and kept remnantes or reliques of Baal, Moloch, or Malchom, and other Idols, they secretely worshipped the hoste of heauen,
yet those people for the most part played the Hypocrites, and secret Idolaters, and kept remnants or Relics of Baal, Moloch, or Malchom, and other Idols, they secretly worshipped the host of heaven,
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and gaue heede to Witches and spirites of error as may appeare.
and gave heed to Witches and spirits of error as may appear.
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Yea though the Prophet Ieremie (by the space of seauen yeres before Sophonie beganne) had preached to them, shewed them their faultes,
Yea though the Prophet Ieremie (by the Molle of seauen Years before Zephaniah began) had preached to them, showed them their Faults,
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and preached doctrine for their learning (if they woulde haue learned:) yet they neyther regarded that great good gift of god,
and preached Doctrine for their learning (if they would have learned:) yet they neither regarded that great good gift of god,
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namely so good a King, that trulye worshipped God, and defended true religion and iustice:
namely so good a King, that truly worshipped God, and defended true Religion and Justice:
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nor yet his holy word and calling, sent them vnder the same king by the Prophete Ieremie. And therefore it was, that now God raised vp this prophet Sophonie, as it were sodeinly to thunder oute these threates,
nor yet his holy word and calling, sent them under the same King by the Prophet Ieremie. And Therefore it was, that now God raised up this Prophet Zephaniah, as it were suddenly to thunder out these Treats,
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for this their great ingratitude and pestilent perseuerance in their Idolatrie, superstition, and other wickednesses, continued in this tyme of so gentle calling, good gouernement, and cleere light.
for this their great ingratitude and pestilent perseverance in their Idolatry, Superstition, and other Wickednesses, continued in this time of so gentle calling, good government, and clear Light.
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For the greater & better giftes and benifites that men doe contemne or neglect, the greater plagues or punishments are deserued and procured by such ingratitude.
For the greater & better Gifts and benefits that men do contemn or neglect, the greater plagues or punishments Are deserved and procured by such ingratitude.
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And certainelye amongst all thexternall giftes of God in this lyfe, there is none comparable to this, that GOD vouchsafeth to let men haue his holy and eternall word preached amongest them,
And Certainly among all thexternall Gifts of God in this life, there is none comparable to this, that GOD vouchsafeth to let men have his holy and Eternal word preached amongst them,
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and speciallye when hee ioyneth therewith the power of good magistrates. And therefore when such treasure is by men neglected or contemned:
and specially when he Joineth therewith the power of good Magistrates. And Therefore when such treasure is by men neglected or contemned:
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it is no maruell that GOD doth threaten extreme punishmēt, as here he doth by this Sophonie.
it is no marvel that GOD does threaten extreme punishment, as Here he does by this Zephaniah.
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And though I contende not with those that do thinke Sophonie did this by aduyse and consultation with Ieremie: yet I am not of their minde,
And though I contend not with those that do think Zephaniah did this by advise and consultation with Ieremie: yet I am not of their mind,
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but doe feele otherwise of it, euen that GOD who ministreth perfite medicine according to mens diseases:
but do feel otherwise of it, even that GOD who Ministereth perfect medicine according to men's diseases:
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did stirre vp this Prophet Sophonie to go amongst that people, euen vpon iust and most apt occasion,
did stir up this Prophet Zephaniah to go among that people, even upon just and most apt occasion,
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as it were sodeinlye, thereby, the more to quicken them that were in their dead sleepe of Idolatrie and iniquitie.
as it were suddenly, thereby, the more to quicken them that were in their dead sleep of Idolatry and iniquity.
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And though it is most true, that this was not a pollicie or practise betweene Ieremie and Sophonie, but the worke of God:
And though it is most true, that this was not a policy or practise between Ieremie and Zephaniah, but the work of God:
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yet it is certayne that Ieremie did not blame Sophonie for vsing an other order than he had done before him.
yet it is certain that Ieremie did not blame Zephaniah for using an other order than he had done before him.
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But contrarywise did well lyke of his doing, knowing who had sent him.
But contrariwise did well like of his doing, knowing who had sent him.
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For they could in no wise dissent or iarre, being both messengers from God, and gouerned by one spirite.
For they could in no wise dissent or jar, being both messengers from God, and governed by one Spirit.
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And hereof, those that now do preach the Gospell haue a good rule, namely, that one blame not the other,
And hereof, those that now do preach the Gospel have a good Rule, namely, that one blame not the other,
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though one vse sharpnesse, and an other vse mildenesse in teaching, or that one teache that:
though one use sharpness, and an other use mildness in teaching, or that one teach that:
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which another hath not taught before him, except the doctrine be false and agaynst the truth,
which Another hath not taught before him, except the Doctrine be false and against the truth,
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or that they preach placentia to the stubborne wicked, and threates and curses to the penitent and broken harted,
or that they preach Placentia to the stubborn wicked, and Treats and curses to the penitent and broken hearted,
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for therin discretion must be vsed, or else they are blame worthie.
for therein discretion must be used, or Else they Are blame worthy.
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Now we maye as I sayde, see by this text and consideration of that state and time,
Now we may as I said, see by this text and consideration of that state and time,
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howe God doth proceede with them in mercie and iudgement, and he is still one and the same God.
how God does proceed with them in mercy and judgement, and he is still one and the same God.
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He first sendeth them his word and true seruice, by the ministery of a good magistrate,
He First sends them his word and true service, by the Ministry of a good magistrate,
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and a holy Prophet, he sheweth them their faultes and offreth them pardon, and praieth them to forsake their lewde wayes,
and a holy Prophet, he shows them their Faults and Offereth them pardon, and Prayeth them to forsake their lewd ways,
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and to turne to him, and he wil yet receiue them.
and to turn to him, and he will yet receive them.
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When by these gentle callings & great benifits bestowed vpon them, they will not bee wonne,
When by these gentle callings & great benefits bestowed upon them, they will not be won,
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but continue in their vices, and vtterly thanklesse for those great benifytes: then God doth not yet sodeinly destroy them.
but continue in their vices, and utterly thankless for those great benifytes: then God does not yet suddenly destroy them.
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But first threatneth that vnlesse they doe repent:
But First threatens that unless they do Repent:
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hee will scurge, as wee read also that God sayd by Ionas yet forty dayes and Niniue shall be destroyed, and before the floud also:
he will scourge, as we read also that God said by Ionas yet forty days and Nineveh shall be destroyed, and before the flood also:
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yet the dayes of man shall be a hundreth and twenty yeres, and I will bring a floud vppon the earth. &c.
yet the days of man shall be a Hundredth and twenty Years, and I will bring a flood upon the earth. etc.
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If yet neyther by gentle calling, nor by threates, they will bee reclaymed, then hee ceaseth speakynge to them,
If yet neither by gentle calling, nor by Treats, they will be reclaimed, then he ceases speaking to them,
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and pulleth awaye his worde and good magistrates, and for their sinnes he setteth an hypocrite to rule ouer them, sendeth enimies in vppon them, spoyleth them of their ioye, bringeth them into captiuitie, and so many wayes scurgeth them, that he maketh them know by stripes yt which they woulde neuer know by faire meanes:
and pulls away his word and good Magistrates, and for their Sins he sets an hypocrite to Rule over them, sends enemies in upon them, spoileth them of their joy, brings them into captivity, and so many ways scurgeth them, that he makes them know by stripes that which they would never know by fair means:
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so it came to passe with these people of Iuda and Ierusalem.
so it Come to pass with these people of Iuda and Ierusalem.
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For neyther by gentle callinges, nor benifites, nor threates, they woulde cease from their owne wayes,
For neither by gentle callings, nor benefits, nor Treats, they would cease from their own ways,
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as appeareth that within three or fower monethes after the death of this good king Iosias, which for their thanklesnesse was taken away, Idolatrie and superstition was erected again, and within lesse than. xxx. yeares after this prophecie was fulfilled, they were led awaye captiue to Babilon, where they continued in captiuitie. lxx. yeares.
as appears that within three or fower months After the death of this good King Iosias, which for their thanklesnesse was taken away, Idolatry and Superstition was erected again, and within less than. xxx. Years After this prophecy was fulfilled, they were led away captive to Babylon, where they continued in captivity. lxx. Years.
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But though the Lorde rooted out from that lande as well the people as the prouision, in such sort as they coulde not enioy it:
But though the Lord rooted out from that land as well the people as the provision, in such sort as they could not enjoy it:
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yet the destruction and ruine was to the wicked, according to this Prophecie.
yet the destruction and ruin was to the wicked, according to this Prophecy.
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For euen in the captiuitie, no doubt God had his beloued seruants, as he sayde of Dauid. If his children forsake my lavves,
For even in the captivity, no doubt God had his Beloved Servants, as he said of David. If his children forsake my laws,
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and vvalke not in my couenant, I vvill visite their sinnes vvith scurges, but I vvill not take my louing kindnesse vtterly from them,
and walk not in my Covenant, I will visit their Sins with scourges, but I will not take my loving kindness utterly from them,
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nor suffer my truth to faile. nor suffer my truth to fail.
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So that thoughe this people were caried captiue, and the prouision and place destroyed for their sinnes,
So that though this people were carried captive, and the provision and place destroyed for their Sins,
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yet euen herein God sheweth loue to his seruants, in that hee bringeth them home, though by stripes, and that hee casteth them not away.
yet even herein God shows love to his Servants, in that he brings them home, though by stripes, and that he Cast them not away.
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So that though the punishment in this lyfe be generall: yet the ruine & destruction is only to the wicked, as Dauid sayth:
So that though the punishment in this life be general: yet the ruin & destruction is only to the wicked, as David say:
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The godly shall be punished, but the vvicked shall be destroyed. The godly shall be punished, but the wicked shall be destroyed.
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And whereas this good king Iosias, and the Prophete Ieremie, did know that religion should decay, & that god would shortly after rote out the people,
And whereas this good King Iosias, and the Prophet Ieremie, did know that Religion should decay, & that god would shortly After rote out the people,
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& destroy the place and the prouision, yet they ceased not ech in his calling to doe the vttermost that laye in them to erect and teach the pure seruice and will of GOD,
& destroy the place and the provision, yet they ceased not each in his calling to do the uttermost that say in them to erect and teach the pure service and will of GOD,
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and though they preuayled not, nor had such successe as they wished:
and though they prevailed not, nor had such success as they wished:
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yet they ceased not to the ende they did their duties, and endeuors, & left not God without his witnesse both to that people,
yet they ceased not to the end they did their duties, and endeavours, & left not God without his witness both to that people,
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and to all ages after them, and so deliuered their owne soules, as sayth Ezechiel, wherein Magistrates are taught,
and to all ages After them, and so Delivered their own Souls, as say Ezechiel, wherein Magistrates Are taught,
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and Preachers also, howe they ought to deale in their seuerall charges, and if they minde to please God,
and Preachers also, how they ought to deal in their several charges, and if they mind to please God,
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and haue regarde to discharge their duties, and so deliuer their owne soules, they will no doubt take patterne and follow the examples of these.
and have regard to discharge their duties, and so deliver their own Souls, they will no doubt take pattern and follow the Examples of these.
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Wee see also by that hath bene sayde, how fowly they are deceyued, that in reformation of religion, think it inough to remooue grosse ydolatrie,
we see also by that hath be said, how foully they Are deceived, that in Reformation of Religion, think it enough to remove gross idolatry,
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and superstition, and for pollicies sake to retayne certaine (as they count them) light abuses, which doe serue for pleasure, or profite.
and Superstition, and for policies sake to retain certain (as they count them) Light Abuses, which do serve for pleasure, or profit.
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For if this good king with all his power and industry, togither with the vehement exhortations of the Prophete Ieremie, coulde not roote out the remnants of Idolatrie:
For if this good King with all his power and industry, together with the vehement exhortations of the Prophet Ieremie, could not root out the remnants of Idolatry:
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but that within fowre monthes after Iosias death, all Idolatrie and superstition was vp agayne publikely.
but that within fowre months After Iosias death, all Idolatry and Superstition was up again publicly.
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What continuaunce maye we looke for of our halfe reformation?
What Continuance may we look for of our half Reformation?
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If Iosias cast downe all Idols and monumentes of Idolatrie, and executed the Idolatrers, as farre as hee coulde come by the the knowledge of them,
If Iosias cast down all Idols and monuments of Idolatry, and executed the Idolaters, as Far as he could come by the the knowledge of them,
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and yet after his death, Idolatrye vp agayne in so short space:
and yet After his death, Idolatry up again in so short Molle:
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what may wee looke for, that want so much of that perfection? Naye, that maintain and defend openly such things as hee destroyed.
what may we look for, that want so much of that perfection? Nay, that maintain and defend openly such things as he destroyed.
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I would our Ieremie also were not to slack in these days. But it is to be feared in yt he is so slack:
I would our Ieremie also were not to slack in these days. But it is to be feared in that he is so slack:
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that our misery is the neerer at hand.
that our misery is the nearer At hand.
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Our remnaunts of ydolatrie are not sought for to be destroyed, as Iosias sought for them in his time.
Our remnants of idolatry Are not sought for to be destroyed, as Iosias sought for them in his time.
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But rather maynteyned, against his example:
But rather maintained, against his Exampl:
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yet let vs marke diligentlye what God sayth by this Prophet Sophonie, to them of Iuda and Ierusalem, for retayning such remnants secretly.
yet let us mark diligently what God say by this Prophet Zephaniah, to them of Iuda and Ierusalem, for retaining such remnants secretly.
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I vvill, sayth God, roote out from of this lande, man and beast, fovvle and fish. I will, say God, root out from of this land, man and beast, foul and Fish.
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I vvill stretch out my hand vpon Iuda and vpon Ierusalem, and so vvill I roote out from this place all the remnaunts of Baal. &c. I will stretch out my hand upon Iuda and upon Ierusalem, and so will I root out from this place all the remnants of Baal. etc.
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It is most like that this people was so stubbornelye addicted to Idolatrie and superstitions, that when they saw the king to ouerthrow the ydols, & to burne their monuments:
It is most like that this people was so stubbornly addicted to Idolatry and superstitions, that when they saw the King to overthrow the Idols, & to burn their monuments:
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they hid from him as many thereof as they coulde, with this minde, that though the King did what he coulde,
they hid from him as many thereof as they could, with this mind, that though the King did what he could,
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yet he shoulde neuer roote out all, but that they woulde keepe them secret, and worship them secretly.
yet he should never root out all, but that they would keep them secret, and worship them secretly.
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But, sayth God, by the Prophete, novv, I vvil. &c. as if God should haue sayde.But, say God, by the Prophet, now, I will. etc. as if God should have said.
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My seruaunt Iosias hath taken away (as much as lieth in him) Idolatrie and superstition, with such monumentes thereof as he was able, euen as I willed.
My servant Iosias hath taken away (as much as lies in him) Idolatry and Superstition, with such monuments thereof as he was able, even as I willed.
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My seruant Ieremie also hath not ceased to call you from those offences. But you against my will, and agaynst your publike magistrate, without regard of my goodnesse,
My servant Ieremie also hath not ceased to call you from those offences. But you against my will, and against your public magistrate, without regard of my Goodness,
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and voyce sent amongst you, will maintain your ydolatries and superstitions, and retayne the remnantes of them.
and voice sent among you, will maintain your Idolatries and superstitions, and retain the remnants of them.
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My seruaunt Iosias can not see your rebellious heartes, and secret practises of Idolatry:
My servant Iosias can not see your rebellious hearts, and secret practises of Idolatry:
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But I see you throughly, and I will deale with you accordingly, you shall knowe that I am able to sweepe away your Idols and remnantes of Idolatrye, be they neuer so secrete.
But I see you thoroughly, and I will deal with you accordingly, you shall know that I am able to sweep away your Idols and remnants of Idolatry, be they never so secret.
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For I will sweepe you cleane from this place, yea, and all the prouision of beastes, fowles,
For I will sweep you clean from this place, yea, and all the provision of beasts, fowls,
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and fishes will I gather vp from you, and you from them.
and Fish will I gather up from you, and you from them.
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Thus will I roote out the remnantes of Baall. Doe you think then that you can kepe any remnantes of Idolatrie by you,
Thus will I root out the remnants of Baal. Do you think then that you can keep any remnants of Idolatry by you,
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when I shall thus roote out you and all these things from off this lande?
when I shall thus root out you and all these things from off this land?
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I made beastes, fowles, and fishes to serue your turne, but for this your great and continuall ingratitude:
I made beasts, fowls, and Fish to serve your turn, but for this your great and continual ingratitude:
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I will gather them vp from you, with all other prouision that I appointed for you in this lande:
I will gather them up from you, with all other provision that I appointed for you in this land:
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yea, and I will roote you oute also, least you might say, your Idols preserued you.
yea, and I will root you out also, lest you might say, your Idols preserved you.
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Let see if Baall or your other Idols be able to fede, helpe, or deliuer you.
Let see if Baal or your other Idols be able to fede, help, or deliver you.
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You wretched rebels that consider not from whence your help commeth, but ascribe the same to your Idols and Gods of your owne making,
You wretched rebels that Consider not from whence your help comes, but ascribe the same to your Idols and God's of your own making,
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and wishe rather to wallow in that error, than to come into lyght, you esteeme darkenesse more than light, errour more than truth, and euill more than goodnesse.
and wish rather to wallow in that error, than to come into Light, you esteem darkness more than Light, error more than truth, and evil more than Goodness.
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And this is euer proper to Idolatrers and Bellygods, that if they bee bridled of their willes, that they cannot haue their pleasure, and Idols to worship them.
And this is ever proper to Idolaters and Bellygods, that if they be bridled of their wills, that they cannot have their pleasure, and Idols to worship them.
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Or that they be brought perforce to heare the true seruice of God: then they murmour and swell, & this is their sentence commonlye: Or that they be brought perforce to hear the true service of God: then they murmur and swell, & this is their sentence commonly:
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it was merie with vs when we knew none of this geare.
it was merry with us when we knew none of this gear.
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As nowe in these dayes our Papists and irreligious bellials haue the same maner of grudging and saying:
As now in these days our Papists and irreligious Belliav have the same manner of grudging and saying:
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it was mery in Englande before this Byble and Englishe seruice came abrode, men liued quietly when they had lesse preaching,
it was merry in England before this bible and English service Come abroad, men lived quietly when they had less preaching,
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when the Masse was vp, we had all things pleasant and plentifull.
when the Mass was up, we had all things pleasant and plentiful.
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But so sayde this people here vnder this good king Iosias in Ieremies time, it was merye wyth vs when we serued the Queene of heauen. &c.
But so said this people Here under this good King Iosias in Jeremiahs time, it was merry with us when we served the Queen of heaven. etc.
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The like sayde the heathen in Cyprians time, which is aboute 1300. yeares past, that the Christians by their religion brought in all vnquietnesse and miseries,
The like said the heathen in Cyprians time, which is about 1300. Years past, that the Christians by their Religion brought in all unquietness and misery's,
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and that it was well with them when they serued theyr heathen Gods, and were not disturbed by the Christians,
and that it was well with them when they served their heathen God's, and were not disturbed by the Christians,
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and so layd all the cause of their miseryes to the Christian religion. The children of Israell in like maner, murmured agaynst Moses, saying:
and so laid all the cause of their miseries to the Christian Religion. The children of Israel in like manner, murmured against Moses, saying:
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it was wel with them when they were in Egypt and serued Pharao. So thankefull they were for their deliuerance.
it was well with them when they were in Egypt and served Pharaoh. So thankful they were for their deliverance.
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But as Cyprian answered the heathen Bellials and Idolaters of his tyme: so Ieremie aunswered these people vnder Iosias, saying:
But as Cyprian answered the heathen Belliav and Idolaters of his time: so Ieremie answered these people under Iosias, saying:
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did not al these mischiefes happen to you, bicause you sinned agaynst the Lord in making such sacrifices to Idols?
did not all these mischiefs happen to you, Because you sinned against the Lord in making such Sacrifices to Idols?
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And so doth this Prophete Sophonie threaten, that for this same detestable vice of ydolatry, these heauye plagues and miseries shall come vppon them,
And so does this Prophet Zephaniah threaten, that for this same detestable vice of idolatry, these heavy plagues and misery's shall come upon them,
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and their prouision, euē rooting out.
and their provision, even rooting out.
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And Moses in Deuteronomiū, sheweth also, that negligence, contempt, and Idolatrie, is the cause of miseries, And Moses in Deuteronomiū, shows also, that negligence, contempt, and Idolatry, is the cause of misery's,
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for that all the curses of God, in that booke, doe follow, ouertake, and roote out such offenders.
for that all the curses of God, in that book, do follow, overtake, and root out such offenders.
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Whereby is sene plainely, that these Papistes and Gatherenites, or beastly Bellials in this our time:
Whereby is seen plainly, that these Papists and Gatherenites, or beastly Belliav in this our time:
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are no better than murmuring Rebels against God and his doctrine, and traytours to their natiue Countrye,
Are not better than murmuring Rebels against God and his Doctrine, and Traitors to their native Country,
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and to those noursing Fathers and Mothers, whom God hath placed in aucthoritie, to reforme abuses,
and to those nursing Father's and Mother's, whom God hath placed in Authority, to reform Abuses,
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and conserue his Church in godly peace.
and conserve his Church in godly peace.
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And for this murmuring rebellion and Idolatrous broode, God doth, as I said, by his Prophet, threaten a generall rooting out, both of man and beast.
And for this murmuring rebellion and Idolatrous brood, God does, as I said, by his Prophet, threaten a general rooting out, both of man and beast.
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The Prophete doth expreslye name Iuda, and Ierusalem, to be subiect to this plague threatned, which was done by Gods prouidence,
The Prophet does expressly name Iuda, and Ierusalem, to be Subject to this plague threatened, which was done by God's providence,
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least these people might haue thought the prophet had not ment them, for they did know, that Ierusalem was called the holy Citie:
lest these people might have Thought the Prophet had not meant them, for they did know, that Ierusalem was called the holy city:
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and that there was the Temple of the Lorde, vvhose foundation vvas layde to endure as the earth, and that they (being of Iuda) could not decay, what euer they did,
and that there was the Temple of the Lord, whose Foundation was laid to endure as the earth, and that they (being of Iuda) could not decay, what ever they did,
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for they had in memorie what excellent promises both Iuda and Ierusalem had of safetie, as of Iuda it is sayde.
for they had in memory what excellent promises both Iuda and Ierusalem had of safety, as of Iuda it is said.
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Sceptrum non recedet de Iuda. &c. The Scepter shall not be taken from Iuda till Sylo come. And againe, God sayth. Scepter non recedet de Iuda. etc. The Sceptre shall not be taken from Iuda till Silor come. And again, God say.
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I haue svvorne by my holinesse, I vvill not fayle Dauid, his seede shall stand fast for euer. I have sworn by my holiness, I will not fail David, his seed shall stand fast for ever.
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And this might be their minds and sayings also, we see the reast of the trybes caryed captiue,
And this might be their minds and sayings also, we see the reast of the tribes carried captive,
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and yet we see Iuda and Ierusalem remaine safe, therefore these places cannot decay whatsoeuer we doe, we may doe as we lyst.
and yet we see Iuda and Ierusalem remain safe, Therefore these places cannot decay whatsoever we do, we may do as we list.
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But hereby let vs Christian men note and beware, that wee make not the mercifull promises of God, a defence for vs to work iniquitie by:
But hereby let us Christian men note and beware, that we make not the merciful promises of God, a defence for us to work iniquity by:
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for God aboue all thinges will surely scourge that offence, bicause naturally Gods kindnesse leadeth men to repentaunce,
for God above all things will surely scourge that offence, Because naturally God's kindness leads men to Repentance,
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and not giue boldnesse to sinne, nor licence to continue in sinne.
and not give boldness to sin, nor licence to continue in sin.
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As here wee see the Prophet, (to frustrate the Iewes of suche vaine trust) doth expresly name that GOD will stretch oute his hande vpon Iuda and Ierusalem,
As Here we see the Prophet, (to frustrate the Iewes of such vain trust) does expressly name that GOD will stretch out his hand upon Iuda and Ierusalem,
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and roote from those places by name both man and beast. &c. And the Prophete Ieremie also before pulleth them from that their vaine trust, saying. Trust not in lying vvordes:
and root from those places by name both man and beast. etc. And the Prophet Ieremie also before pulls them from that their vain trust, saying. Trust not in lying words:
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saying, here is the temple of the Lorde, here is the temple of the Lord, here is the temple of the Lorde. saying, Here is the temple of the Lord, Here is the temple of the Lord, Here is the temple of the Lord.
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Let your deedes bee amended, and ceasse from Idolatrie, and so you shall enioy the place, otherwise do not think it to be my house, which is your theeuish den,
Let your Deeds be amended, and cease from Idolatry, and so you shall enjoy the place, otherwise do not think it to be my house, which is your thievish den,
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or that I will preserue a denne of theeues, for by iustice I muste punishe and roote out both den and theeues.
or that I will preserve a den of thieves, for by Justice I must Punish and root out both den and thieves.
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Loke vpon Silo vvhere my name vvas, and vvhat I did thereto for the faults of the people there committed. &c. but they gaue no eare to Ieremy, who by doctrine called them, Look upon Silo where my name was, and what I did thereto for the Faults of the people there committed. etc. but they gave no ear to Ieremy, who by Doctrine called them,
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for they perseuered in their Idolatrie and vnrighteousnesse, the publique reformation notwithstanding, and therefore God by this Prophete Sophonie doth threatē by name, both Iuda and Ierusalem,
for they persevered in their Idolatry and unrighteousness, the public Reformation notwithstanding, and Therefore God by this Prophet Zephaniah does threaten by name, both Iuda and Ierusalem,
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therefore holinesse of place is no prerogatiue for iniquitie, but both the offenders and the place shall bee destroyed, the place for the offenders sakes, wherto Gregorie agreeth where he sayth.
Therefore holiness of place is no prerogative for iniquity, but both the offenders and the place shall be destroyed, the place for the offenders sakes, whereto Gregory agreeth where he say.
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Si desit spiritus, non adiuuat locus. Si desit spiritus, non adiuuat locus.
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If the spirite of God bee absent: the place helpeth nothing, for Lot vvas holy amongst the Sodomites,
If the Spirit of God be absent: the place Helpeth nothing, for Lot was holy among the Sodomites,
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and a sinner in the Mountayne. And againe, the same Gregorie sayth. Si locus saluare potuisset: Satan de Coelo non cecidisset.
and a sinner in the Mountain. And again, the same Gregory say. Si locus saluare potuisset: Satan de Coelo non cecidisset.
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If the place could haue saued: Satan should not haue fallen from heauen, nor our parents frō Paradice. If the place could have saved: Satan should not have fallen from heaven, nor our Parents from Paradise.
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And Cyrill doeth shewe that neyther holinesse of place doeth purifie or defende a sinner, nor vilenesse of place seclude the loue of God from the Saintes.
And Cyril doth show that neither holiness of place doth purify or defend a sinner, nor vileness of place seclude the love of God from the Saints.
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But you (sayth he) vvhich follovvest Christ and doest immitate him. But you (say he) which follovvest christ and dost imitate him.
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If thou abide in Gods vvorde and meditate his lavve day and night, semper in sanctis es:
If thou abide in God's word and meditate his law day and night, semper in sanctis es:
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thou art alvvaies in holy places, neither shalt thou at any time depart thereout, for holynesse is not to bee sought in places,
thou art always in holy places, neither shalt thou At any time depart thereout, for holiness is not to be sought in places,
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but in life, actes, and puritie, vvhich if they bee according to the Lorde, and consonant to gods commaundements,
but in life, acts, and purity, which if they be according to the Lord, and consonant to God's Commandments,
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although thou bee not in the house of God, yea, though thou bee in the Markettē,
although thou be not in the house of God, yea, though thou be in the Marketten,
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naye, though thou be in the Theatre, thou art alvvayes in holy places. nay, though thou be in the Theatre, thou art always in holy places.
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Our Sauiour Christ taryed his fathers calling in Nazareth, which was a place so ignominious amongst the Iewes:
Our Saviour christ tarried his Father's calling in Nazareth, which was a place so ignominious among the Iewes:
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that as we read, Nathaniell asked whether any good thing coulde come out of Nazareth.
that as we read, Nathaniel asked whither any good thing could come out of Nazareth.
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Abraham was beloued of God amongst ye ydolatrous Chaldees, Elizeus at ye plow, Moses, Dauid, & Amos at the shepefoldes, Abraham was Beloved of God among you ydolatrous Chaldees, Elisha At you blow, Moses, David, & Amos At the shepefoldes,
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& the Apostles at their fisher botes. &c. Which places and examples doe showe that place maketh not holye an yll doer, nor yet doeth condemne or defile a good man.
& the Apostles At their fisher boats. etc. Which places and Examples do show that place makes not holy an ill doer, nor yet doth condemn or defile a good man.
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Whereby we see also the fonde and doltishe opinion of the Papistes touching the holynesse of Rome, and other places of pilgrimages,
Whereby we see also the fond and doltish opinion of the Papists touching the holiness of Room, and other places of Pilgrimages,
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as they account Rome caput mundi, and there is the Apostolicall sea, the holy see of the holy father, the seate of summus Pontifex. &c. The summe of diuinity resteth in his brest bicause of the place, the place hath that prerogatiue, he hath so much of the place,
as they account Room caput mundi, and there is the Apostolical sea, the holy see of the holy father, the seat of Summus Pontifex. etc. The sum of divinity rests in his breast Because of the place, the place hath that prerogative, he hath so much of the place,
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for if hee were Bishop many other place, hee shoulde want that excellencie, Ergo, place ministreth holynesse by their saying.
for if he were Bishop many other place, he should want that excellency, Ergo, place Ministereth holiness by their saying.
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Yea, and they haue an vnreasonable strong reason for it, that is, it must needes bee so,
Yea, and they have an unreasonable strong reason for it, that is, it must needs be so,
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bicause Peters and Paules (but speciallye Peters) being present there, did sanctifye the place.
Because Peter's and Paul's (but specially Peter's) being present there, did sanctify the place.
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Well, if they both were there (whereof many doubt) I am sure it was to their cost.
Well, if they both were there (whereof many doubt) I am sure it was to their cost.
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For Eusebius sayeth, they suffered death there.
For Eusebius Saith, they suffered death there.
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And I am sure Rome is as much to be preferred or counted holye for that matter:
And I am sure Room is as much to be preferred or counted holy for that matter:
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as Ierusalem is for crucifying of Christ, if they were not further drowned in Idolatrye and superstition than euer these Iewes were that dwelt in Iuda & Ierusalem, they would come out of their follies with shame, speciallye seeing their neighbours rounde about them, can poynt at their beastlye and palpable follie.
as Ierusalem is for crucifying of christ, if they were not further drowned in Idolatry and Superstition than ever these Iewes were that dwelled in Iuda & Ierusalem, they would come out of their follies with shame, specially seeing their neighbours round about them, can point At their beastly and palpable folly.
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But the whore hath made them so sleepy drunken with hir Aquacomposita & glory, that they cannot awake,
But the whore hath made them so sleepy drunken with his Aquacomposita & glory, that they cannot awake,
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for if they coulde see a whit, they must needes see that Christes presence at Ierusalem was as holye as S. Peters at Rome, and that Ierusalem had more excellent elogies thorowe the Scripture than euer Rome had.
for if they could see a whit, they must needs see that Christ's presence At Ierusalem was as holy as S. Peter's At Room, and that Ierusalem had more excellent eulogies thorough the Scripture than ever Rome had.
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Nay, Ierusalem was a figure of Gods Church, and Rome being by the learned called Babilon, is a figure of Sathans synagoge,
Nay, Ierusalem was a figure of God's Church, and Room being by the learned called Babylon, is a figure of Satan's synagogue,
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and is in deede the seate of Antichrist.
and is in deed the seat of Antichrist.
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And yet that synagoge or Churche must holde the Papistes bounde in chaynes, and they must count it holy:
And yet that synagogue or Church must hold the Papists bound in chains, and they must count it holy:
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euen lyke as they count the Crosse holy whereon Christ suffered, bicause an innocent was hanged theron.
even like as they count the Cross holy whereon christ suffered, Because an innocent was hanged theron.
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And in that, God deferreth to plague Rome, it is a token that hee hath prepared the fulnesse of punishment to bee executed eternally vpon them after death: Thus much for place.
And in that, God deferreth to plague Room, it is a token that he hath prepared the fullness of punishment to be executed eternally upon them After death: Thus much for place.
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These Iewes also trusted in their parentage, as I noted, but as place did not helpe them, no more doth parentage longer thā they continue in their fathers steps of faith and honest doings, as Saint Paule noteth,
These Iewes also trusted in their parentage, as I noted, but as place did not help them, no more does parentage longer than they continue in their Father's steps of faith and honest doings, as Saint Paul notes,
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and also our Sauiour Christ telles the Iewes they were of their father the deuill, and that it holpe them, not that they were of Abrahams seede after the fleshe,
and also our Saviour christ tells the Iewes they were of their father the Devil, and that it help them, not that they were of Abrahams seed After the Flesh,
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vnlesse they had the fayth, and thereof the deedes that were in Abraham.
unless they had the faith, and thereof the Deeds that were in Abraham.
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No more doth it helpe the Pope to brag of Peters see, and that he is his successor,
No more does it help the Pope to brag of Peter's see, and that he is his successor,
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vnlesse he followed Peters steps, which hee abhorreth.
unless he followed Peter's steps, which he abhorreth.
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No more doth it helpe these yong Roysters and vaine frizeled Noddies with bumbasted breeches to bragge of gentilitie, good parents, great houses and worthye Countries,
No more does it help these young Roisters and vain frizzled Noddies with bumbasted breeches to brag of gentility, good Parents, great houses and worthy Countries,
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when they themselues haue not a whitte of honest witte in their heades, nor good condicions in their lyues.
when they themselves have not a whit of honest wit in their Heads, nor good conditions in their lives.
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But by these vaine claimes feede with pride their owne fonde deuises, and so holde vp the noddy,
But by these vain claims feed with pride their own fond devises, and so hold up the noddy,
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and thinke they may worke wyth more boldnesse those euils which their naughtie nature or lewde affection doth mooue and instigate them vnto.
and think they may work with more boldness those evils which their naughty nature or lewd affection does move and instigate them unto.
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Like to Dionisius sonne that when his father blamed him for committing adultery with one of his Citizens wyues, affirming that hee had no such example of him, neyther by knowledge nor hearesay:
Like to Dionysius son that when his father blamed him for committing adultery with one of his Citizens wives, affirming that he had no such Exampl of him, neither by knowledge nor hearsay:
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aunswered his father in these wordes:
answered his father in these words:
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Verum est pater hoc abs te nunquā audiui. &c. True it is Father that I neuer knevv nor heard so much by thee, Verum est pater hoc abs te nunquā audiui. etc. True it is Father that I never knew nor herd so much by thee,
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but that came to passe, bicause thou hadst not a King to thy father as I haue. but that Come to pass, Because thou Hadst not a King to thy father as I have.
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To whome the fathers replie was, Nec tu quidē mi fili. &c. Neither thou my sonne except thou ceasse from such villanies, shalt euer haue King to thy sonne.
To whom the Father's reply was, Nec tu quidē mi fili. etc. Neither thou my son except thou cease from such villainies, shalt ever have King to thy son.
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Which came to passe, for shortly after when hee came to succeede his father, such were his wicked and vnworthy actes that he was driuen out of his kingdome.
Which Come to pass, for shortly After when he Come to succeed his father, such were his wicked and unworthy acts that he was driven out of his Kingdom.
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Macrobius reciteth an example to this purpose, of Iulia the Daughter of Augustus Caesar, which Damsell being on a tyme admonished of hir pryde and immoderation in apparell, by a friende which wished hir to follow the example of hir father in moderation and sobrietie, aunswered, Pater meus obliuiscitur. &c. My father forgetteth that hee is Emperour of Rome, but I remember vvell that I am the Emperours Daughter. Macrobius reciteth an Exampl to this purpose, of Iulia the Daughter of Augustus Caesar, which Damsel being on a time admonished of his pride and immoderation in apparel, by a friend which wished his to follow the Exampl of his father in moderation and sobriety, answered, Pater meus obliuiscitur. etc. My father forgetteth that he is Emperor of Room, but I Remember well that I am the emperors Daughter.
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These actes and answeres are by all wyse mens iudgementes noted for faultes, and thought blameworthie euen in the children of Kings and Emperours, and are noted for reproches to them and that rightly.
These acts and answers Are by all wise men's Judgments noted for Faults, and Thought blameworthy even in the children of Kings and emperors, and Are noted for Reproaches to them and that rightly.
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Howe farre then doe these Cockescombes and Pumppets in this our time exceede in fault?
How Far then do these Cockescombes and Pumppets in this our time exceed in fault?
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If a Kings sonne be iustly blamed for vyce, and that his birth and countenance was no excuse for his offence:
If a Kings son be justly blamed for vice, and that his birth and countenance was no excuse for his offence:
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howe shall our lewde Ruffians by a bare name of a baser estate, thinke themselues lawlesse,
how shall our lewd Ruffians by a bore name of a baser estate, think themselves lawless,
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or without reproch? And if it be a great shame for a Kinge or an Emperours daughter wantonlye and immoderately to decke hir selfe,
or without reproach? And if it be a great shame for a King or an emperors daughter wantonly and immoderately to deck his self,
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or to defend the same by hir estate and birth, with howe much shame may our Puppets in these days:
or to defend the same by his estate and birth, with how much shame may our Puppets in these days:
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declare their vnconstant mindes & variable delights, not onely in wordes:
declare their unconstant minds & variable delights, not only in words:
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but also by showinge themselues in sundrie speckled colours, and vaine ostentations, without all womanlye shamefastnesse? and all vnder colour of the name of a Gentlewoman,
but also by showing themselves in sundry speckled colours, and vain ostentations, without all womanly shamefastness? and all under colour of the name of a Gentlewoman,
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when many of their coates with their furniture, maye happes be vnpayde for.
when many of their coats with their furniture, may haps be unpaid for.
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These are of farre baser estate than eyther Emperours or yet Erles daughters, many honest men do blushe in beholding such prowde peuish puppets,
These Are of Far baser estate than either emperors or yet Earls daughters, many honest men do blush in beholding such proved peevish puppets,
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though their flutish frizled forheades do beare them through the matter with Ruffianlike boldenesse, and haue nothing to bragge of,
though their flutish frizzled foreheads do bear them through the matter with Ruffianlike boldness, and have nothing to brag of,
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but place and parentage, nay manye of them haue scarcely so much, though they will bragge thereof.
but place and parentage, nay many of them have scarcely so much, though they will brag thereof.
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And yet if they were of great parentage, that were no excuse of immoderation, for we see it reproued in the Emperors daughter,
And yet if they were of great parentage, that were no excuse of immoderation, for we see it reproved in the Emperor's daughter,
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and that God regardeth not Iuda nor yet Ierusalem for parentage longer than those people continue in his feare & sobrietie,
and that God Regardeth not Iuda nor yet Ierusalem for parentage longer than those people continue in his Fear & sobriety,
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for when they thus offende and will not be reclaymed he threatneth their plague and will surely sende it.
for when they thus offend and will not be reclaimed he threatens their plague and will surely send it.
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It is not place therefore nor parentage yt can defend vs, nay, there is nothing more shamefull for wicked successours and posterities,
It is not place Therefore nor parentage that can defend us, nay, there is nothing more shameful for wicked Successors and Posterities,
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than to bragge of godly predecessours and progenitours.
than to brag of godly predecessors and progenitors.
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Sophonie sheweth it shall not helpe them more to bragge of parentage, than of place, considering that God will stretche out his handes as well to roote oute from Iuda,Zephaniah shows it shall not help them more to brag of parentage, than of place, considering that God will stretch out his hands as well to root out from Iuda,
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as from Ierusalem, the people that there dwelt for theyr Idolatrie and wickednes.
as from Ierusalem, the people that there dwelled for their Idolatry and wickedness.
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God is sayde to stretch out his hande, not that he hath handes, feete or other partes of a visible bodie:
God is said to stretch out his hand, not that he hath hands, feet or other parts of a visible body:
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but this speach doth expresse to our senses and reason, that as a manne who hath hys sworde or rodde in his hande, in stretching oute the same hande to strike, doeth put strength to his action:
but this speech does express to our Senses and reason, that as a man who hath his sword or rod in his hand, in stretching out the same hand to strike, doth put strength to his actium:
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so God hauing hys instruments of punishment redy to scourge them for Idolatrie, & contempt of his clemencie:
so God having his Instruments of punishment ready to scourge them for Idolatry, & contempt of his clemency:
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will put strength to those weapons, agaynst Iuda and Ierusalem, to roote them oute, therefore by this worde hande, in this place is ment, the instrumentes whereby God plagueth,
will put strength to those weapons, against Iuda and Ierusalem, to root them out, Therefore by this word hand, in this place is meant, the Instruments whereby God plagueth,
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and by stretching it out, is ment power, & strength giuen vnto them, and who is able to withstand gods power and strength?
and by stretching it out, is meant power, & strength given unto them, and who is able to withstand God's power and strength?
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He that beleeueth God to bee true in his sayings, cannot chuse but tremble, when hee heareth God to saye.
He that Believeth God to be true in his sayings, cannot choose but tremble, when he hears God to say.
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I will extende punishment vpō thee in my power and strength.
I will extend punishment upon thee in my power and strength.
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Alas mortall caytyfe what wilt thou doe, if God extend his strength in punishing thee? to the wicked no doubt hee doth extende this strength,
Alas Mortal caytyfe what wilt thou do, if God extend his strength in punishing thee? to the wicked no doubt he does extend this strength,
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and for iniquitie it is that God extendeth it, and in thys place hee threatneth to extende it, specially for Idolatrie,
and for iniquity it is that God extendeth it, and in this place he threatens to extend it, specially for Idolatry,
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and secrete worshipping of Idolles, and secrete retayning of Idolatrous priests and reliques of Idolatrie: contrarie to Gods worde, and the publique reformation, made by the good Magistrate.
and secret worshipping of Idols, and secret retaining of Idolatrous Priests and Relics of Idolatry: contrary to God's word, and the public Reformation, made by the good Magistrate.
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Thus, saith God, will I roote out the remnantes of Baall from this place, thus,
Thus, Says God, will I root out the remnants of Baal from this place, thus,
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euen by extending my strength agaynst you, and sweeping you quite from this place and lande.
even by extending my strength against you, and sweeping you quite from this place and land.
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This Baall is thought to be the Idoll of the Sidonians, as Ierom in his Commentaries vpon Osee doth note,
This Baal is Thought to be the Idol of the Sidonians, as Jerom in his Commentaries upon Hosea does note,
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and the same that Bell was amongst the Babilonians, which Idoll was by decree of Semiramis Queene of Babylon, worshipped for a God, from whō the kings of the Sidonians tooke their beginning,
and the same that Bell was among the Babylonians, which Idol was by Decree of Semiramis Queen of Babylon, worshipped for a God, from whom the Kings of the Sidonians took their beginning,
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as appeareth in auncient Hystories and Poets.
as appears in ancient Histories and Poets.
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Vergill wryteth that when Dido receyued Aeneas into hir Court, she poured wine for him into that cuppe, whereof Belus and al that came of Bell were wont to drink. Vergil writes that when Dido received Aeneas into his Court, she poured wine for him into that cup, whereof Belus and all that Come of Bell were wont to drink.
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The first that brought the worship of this Idoll amongst gods people, was Ahab king of Israel (as it is thought) what tyme hee maryed Iesabell, daughter to the king of Sidon, and so from Israell this Idolatrie ouerflowed Iuda and Ierusalem.
The First that brought the worship of this Idol among God's people, was Ahab King of Israel (as it is Thought) what time he married Jezebel, daughter to the King of Sidon, and so from Israel this Idolatry overflowed Iuda and Ierusalem.
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Where we may briefly note by the way, what good commeth of those mariages that are made betweene the Christians and the Heathen or Papistes,
Where we may briefly note by the Way, what good comes of those marriages that Are made between the Christians and the Heathen or Papists,
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or in respect of worldlye dignitie and agaynst Gods lawe, for by such a match thys Achab became an Idolatrer,
or in respect of worldly dignity and against God's law, for by such a match this Ahab became an Idolater,
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as also Salomon by the like, which tended to the destruction of their houses. Also wee maye note of what weight and vprightnesse theyr iudgementes are:
as also Solomon by the like, which tended to the destruction of their houses. Also we may note of what weight and uprightness their Judgments Are:
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that woulde haue vs to agree with Rome and Spaine. &c. & to haue Masses againe,
that would have us to agree with Room and Spain. etc. & to have Masses again,
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then say they we shoulde be in quietnesse and saftie.
then say they we should be in quietness and safety.
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But let vs know that Except the Lord builde the house, their laboure is lost that builde it.
But let us know that Except the Lord build the house, their labour is lost that build it.
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They that will buylde their safetie by committing Idolatrie, may looke to sit as safely as Ahab, or as these Idolatrers that God threatneth destruction vnto by thys Prophete.
They that will build their safety by committing Idolatry, may look to fit as safely as Ahab, or as these Idolaters that God threatens destruction unto by this Prophet.
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Nowe concerning these remnaunts of Baall, they were no doubt reteyned secretelye, by manye that fauoured the Idoll, who also worshipped him in secrete, the publique reformation and preaching notwithstanding.
Now Concerning these remnants of Baal, they were no doubt retained secretly, by many that favoured the Idol, who also worshipped him in secret, the public Reformation and preaching notwithstanding.
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Like as in these dayes, we haue a great sort of those that fauour the Romishe Baall, and are secret reteyners of his remnantes,
Like as in these days, we have a great sort of those that favour the Romish Baal, and Are secret reteyners of his remnants,
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as Masses, Coapes, Ʋestmentes, Crosses, Images, Latine seruice, numbring of prayers, Surplesses, Albes, Stoles, Superaltares,
as Masses, Coapes, Ʋestmentes, Crosses, Images, Latin service, numbering of Prayers, Surplesses, Albs, Stoles, Superaltares,
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and infinite I know not what, and not onely these monuments, but also the Priestes and worshippers,
and infinite I know not what, and not only these monuments, but also the Priests and worshippers,
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and fauourers or clokers of Baals religion:
and favourers or clokers of Baal's Religion:
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are here called remnants of Baal, al which the Lord saith, he wil thus roote out,
Are Here called remnants of Baal, all which the Lord Says, he will thus root out,
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euen by stretching forth his strength agaynst those that retaine them, which must needes bee to their vtter ruine and destruction,
even by stretching forth his strength against those that retain them, which must needs be to their utter ruin and destruction,
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for god is euer one and the same, his iudgements are in all the vvorlde. Hee must needes smite vs if our offences concurre with those of Iuda,
for god is ever one and the same, his Judgments Are in all the world. He must needs smite us if our offences concur with those of Iuda,
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and Ierusalem, as no doubt they doe, and exceede them.
and Ierusalem, as no doubt they do, and exceed them.
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For although we haue publike reformation, and God hath sent vs a Queene that is a nursing mother to Gods people,
For although we have public Reformation, and God hath sent us a Queen that is a nursing mother to God's people,
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so that publique aucthoritie is ioyned with the truth:
so that public Authority is joined with the truth:
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yet wee are so thankelesse to God for it, and so slacke and negligent in the imbracing of such benifytes, that it cannot be thought we shall long enioy them.
yet we Are so thankless to God for it, and so slack and negligent in the embracing of such benifytes, that it cannot be Thought we shall long enjoy them.
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Yet I speake nowe of the better sort.
Yet I speak now of the better sort.
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But when I consider what a remnant of the romishe Baall, there is amongst vs, (in respect of whome the better sort is but a remnant:) alas what is to bee looked for?
But when I Consider what a remnant of the romish Baal, there is among us, (in respect of whom the better sort is but a remnant:) alas what is to be looked for?
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The Prophete addeth to these another sort by name, the Chemarims, which God woulde also sweepe out.
The Prophet adds to these Another sort by name, the Chemarims, which God would also sweep out.
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Some thinke these Chemarims, were an vnder sort of Nouices to the Priestes of Baall, and that they made hote the censors with fire, whereof it is thought they tooke that name Chemarim, which commeth of the verbe Chamar, to make hote.
some think these Chemarims, were nias under sort of novices to the Priests of Baal, and that they made hight the censors with fire, whereof it is Thought they took that name Chemarims, which comes of the verb Chamar, to make hight.
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Others think they were so called in respect of their hote zeale, and others thinke (bicause Chamar also signifyeth to make blacke) that they had their name of the blacknesse of their weede,
Others think they were so called in respect of their hight zeal, and Others think (Because Chamar also signifieth to make black) that they had their name of the blackness of their weed,
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as our blacke Friers or Monkes, for else it is not like that they had it of blacknesse (vnlesse they were Negros,
as our black Friars or Monks, for Else it is not like that they had it of blackness (unless they were Negroes,
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or like the blacke garde through smoke of the fire:) or it might bee bicause Chamar is to resounde, that these were Eccos to the Priestes.
or like the black guard through smoke of the fire:) or it might be Because Chamar is to resound, that these were Echoes to the Priests.
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But some thinke they tooke that name Chemarim of the Idoll Chamos, that was the Idoll of the Moabites, whose place and Altare this good king Iosias destroyed as we reade, for in deede these people had many Idols amongst them, not being contented with the true and onely God almightie.
But Some think they took that name Chemarims of the Idol Chemosh, that was the Idol of the Moabites, whose place and Altar this good King Iosias destroyed as we read, for in deed these people had many Idols among them, not being contented with the true and only God almighty.
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It is knowne that God did consecrate the Tribe of Leuie to himselfe, wherout his high priest should be taken,
It is known that God did consecrate the Tribe of Levy to himself, Without his high priest should be taken,
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and beare chiefe rule in holy things, which highe Priests had alwayes Ministers vnder them seruing to the common exercise in religion,
and bear chief Rule in holy things, which high Priests had always Ministers under them serving to the Common exercise in Religion,
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& what things soeuer God appoynted in sacrificing and teaching: the same he appoynted to bee done by the children of Leuie.
& what things soever God appointed in sacrificing and teaching: the same he appointed to be done by the children of Levy.
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But this people not cōtent with one God and his ordinaunces:
But this people not content with one God and his ordinances:
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would haue many gods, of which euery one must haue his seuerall seruice, and ministers accordinglye.
would have many God's, of which every one must have his several service, and Ministers accordingly.
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And hereof it came that they needed, and made for their newe Gods, newe Priestes, with new names after the names of theyr Idols,
And hereof it Come that they needed, and made for their new God's, new Priests, with new names After the names of their Idols,
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as Priests of Baall, Chemarims. &c. of which, God by his Prophet, sayth. I will roote out also the names of the Chemarims togither with the priestes.
as Priests of Baal, Chemarims. etc. of which, God by his Prophet, say. I will root out also the names of the Chemarims together with the Priests.
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This peoples heart no doubt (as I haue sayde) was altogyther rebellious, for when they coulde not (for they durst not) openlye haue their Idolatrous seruices,
This peoples heart no doubt (as I have said) was altogether rebellious, for when they could not (for they durst not) openly have their Idolatrous services,
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yet secretly they would, as it were in dispite of God and the king, and contrary to publike reformation worshippe and retayne not onely Baall and his reliques:
yet secretly they would, as it were in despite of God and the King, and contrary to public Reformation worship and retain not only Baal and his Relics:
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but also Chamos and his reliques, yea, Malchom and hys reliques, with many other more:
but also Chemosh and his Relics, yea, Malchom and his Relics, with many other more:
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as the hostes of heauē, the sunne, and Moone, and starres, as Ieremie the Prophete exclaymeth at this time saying.
as the hosts of heaven, the sun, and Moon, and Stars, as Ieremie the Prophet exclaimeth At this time saying.
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O Iuda, looke hovve many Cities thou hast and so manye Goddes hast thou made thee also. &c. Oh Iuda, look how many Cities thou hast and so many God's hast thou made thee also. etc.
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But this styffenecked people would haue it thus, let God and his magistrate commaund what they would, they woulde doe as they listed, they kept secret these Priests of Baal, and Chemarims, and by them and those reliques mayntayned their Idolatries, and superstitions.
But this styffenecked people would have it thus, let God and his magistrate command what they would, they would do as they listed, they kept secret these Priests of Baal, and Chemarims, and by them and those Relics maintained their Idolatries, and superstitions.
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Euen as at this daye amongst vs, are maintayned and kept secret many remnants of Baall, and morrow Masse Chemarims of the Popes broode, who not content wyth one God, farre exceeded in erecting sundry sortes of Idolatrie,
Even as At this day among us, Are maintained and kept secret many remnants of Baal, and morrow Mass Chemarims of the Popes brood, who not content with one God, Far exceeded in erecting sundry sorts of Idolatry,
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and of new orders to supply the abundaunt superstitions by him inuented.
and of new order to supply the abundant superstitions by him invented.
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Saint Paule witnesseth that our Sauiour Christ made some Apostles, some Prophetes, some Euangelistes, some Shepeheardes, and some teachers.
Saint Paul Witnesseth that our Saviour christ made Some Apostles, Some prophets, Some Evangelists, Some Shepherds, and Some Teachers.
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And for this only purpose they were ordeined to serue for the edifying of the body of Christ, that the doctrine of the Gospell might continually be retained, whereby alone the Churche is gathered togither and conserned.
And for this only purpose they were ordained to serve for the edifying of the body of christ, that the Doctrine of the Gospel might continually be retained, whereby alone the Church is gathered together and conserned.
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But when this one truth, namely, the euerlasting Gospell of Christ was neglected, and place giuen to Idolatrie and superstitions:
But when this one truth, namely, the everlasting Gospel of christ was neglected, and place given to Idolatry and superstitions:
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then new & straunge worshippings deuised, did bring in a necessitie of moe ministers than Christ did ordeyne to guyde and instruct his Church.
then new & strange worshippings devised, did bring in a necessity of more Ministers than christ did ordain to guide and instruct his Church.
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And of these erections of newe worshippings, sprong more orders of officers in the Church, namely, Ostiarij, Lectores, Exorciste, Acolithi, Subdiaconi, Diaconi, & Sacrifici. Wherof though some names were in the primatiue Church and did then office in Gods seruice,
And of these erections of new worshippings, sprung more order of Officers in the Church, namely, Ostiarij, Readers, Exorcist, Acolithi, Subdeacons, Deacons, & Sacrifici. Whereof though Some names were in the primitive Church and did then office in God's service,
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yet nowe they were drawen with the newe inuented ones to doe Idols seruice.
yet now they were drawn with the new invented ones to do Idols service.
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Wherevnto if you adde Monkes and Monials, Friers, Beguts, Maiors, Minors, Eremites, chast Nunnes, and vnchast Nunnes (that is common harlots gathered into an order of religion) and moreouer the seuerall orders of Monkes, Friers,
Whereunto if you add Monks and Monials, Friars, Beguts, Majors, Minors, Eremites, chaste Nuns, and unchaste Nuns (that is Common harlots gathered into an order of Religion) and moreover the several order of Monks, Friars,
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and Channons, as Benedictes, Bernardines, Franciscanes, Dominickes, Augustines, and such lyke.
and Cannons, as Benedicts, Bernardines, Franciscans, Dominickes, Augustine's, and such like.
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Wee shall perceyue the Pope & his broode to haue farre exceeded not onely these Iewes in sundrye Idolatries and superstitions,
we shall perceive the Pope & his brood to have Far exceeded not only these Iewes in sundry Idolatries and superstitions,
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but also all other ydolatrous nations of heathen folke. And in seeing these their abhominable Idolatries, with also their ydlenesse, whoredome, sodometrie, treasons, conspiracies,
but also all other ydolatrous Nations of heathen folk. And in seeing these their abominable Idolatries, with also their idleness, whoredom, Sodomy, treasons, conspiracies,
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and other their most horrible vilanies, wherein they doe continue by dispensation of their Malchom the Pope:
and other their most horrible villainies, wherein they do continue by Dispensation of their Malchom the Pope:
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if yet wee wyll mayntayne them, and seeke to preserue them, eyther in corners or openly, wee can not escape greater plagues than are threatned to these Iewes, by as much as we retayne more abhominable enimies to GOD and to hys truth than they did:
if yet we will maintain them, and seek to preserve them, either in corners or openly, we can not escape greater plagues than Are threatened to these Iewes, by as much as we retain more abominable enemies to GOD and to his truth than they did:
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for wee doe not reade in all Iosias reygne which was. 31. yeare, that any of those remnauntes of Baall and Chemarims did cause insurrection in Iuda:
for we do not read in all Iosias Reign which was. 31. year, that any of those remnants of Baal and Chemarims did cause insurrection in Iuda:
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but wee haue experience of the Popes Chemarims pestilent practises in this behalfe here in our Realme,
but we have experience of the Popes Chemarims pestilent practises in this behalf Here in our Realm,
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and dispensations and pardons graunted by their meanes to Rebels, for the same purpose.
and dispensations and Pardons granted by their means to Rebels, for the same purpose.
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And yet these are saued, and maintayned contrarye to Gods lawe, for which no doubt God is displeased with England.
And yet these Are saved, and maintained contrary to God's law, for which no doubt God is displeased with England.
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For by his lawe they ought to die, as also we see by this example of execution done by Iosias, who would not haue spared anye of them Chemarims, if hee coulde haue founde them,
For by his law they ought to die, as also we see by this Exampl of execution done by Iosias, who would not have spared any of them Chemarims, if he could have found them,
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but woulde haue serued them as hee serued the reast, and as our Chemarims and Baalites ought to be serued.
but would have served them as he served the reast, and as our Chemarims and Baalites ought to be served.
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And if Gods law were our rule, I meane, if wee would be ruled thereby: it should not thus continue.
And if God's law were our Rule, I mean, if we would be ruled thereby: it should not thus continue.
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Alas, what feare of God or zeale in Gods religion haue we? I saye the great Baalites & Chemarims neede not to hyde themselues here amongst vs, Alas, what Fear of God or zeal in God's Religion have we? I say the great Baalites & Chemarims need not to hide themselves Here among us,
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for almost no man seeketh for them, or if they once bee talked withall:
for almost no man seeks for them, or if they once be talked withal:
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what commeth thereof? is there any redresse of their mindes and Idolatries? maye they not vse their secret seruice at their will? God graunt that as our Prince and Magistrates doe allowe of Iosias doings in this point,
what comes thereof? is there any redress of their minds and Idolatries? may they not use their secret service At their will? God grant that as our Prince and Magistrates do allow of Iosias doings in this point,
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nowe in the twelfth yere of his reigne, euen so they maye vouchsafe to put in practise after his example with like seueritie, the like execution of Idolatrers and Idolatrous remnants,
now in the twelfth year of his Reign, even so they may vouchsafe to put in practice After his Exampl with like severity, the like execution of Idolaters and Idolatrous remnants,
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now in the.xij. yeare of our Princes reigne, remembring the perpetuall prayse that remayneth to and for such an acte,
now in the xij year of our Princes Reign, remembering the perpetual praise that remaineth to and for such an act,
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as of Iosias it is sayde:
as of Iosias it is said:
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There vvas no Kinge lyke vnto him, neither before nor after him, that so vvholy turned to GOD vvith all his hart. &c. There was no King like unto him, neither before nor After him, that so wholly turned to GOD with all his heart. etc.
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Surely, there is not this day a greater lette of the increase of Gods Churche, than these Papistes & morrow Masse priestes are.
Surely, there is not this day a greater let of the increase of God's Church, than these Papists & morrow Mass Priests Are.
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For, where by preaching abrode in Churches the flocke of Christ shoulde be encreased and instructed, looke what the Preacher buildeth by his doctrine, these domesticall Papistes doe peruert and destroy in most places where they are retayned, whereby they drawe after them many,
For, where by preaching abroad in Churches the flock of christ should be increased and instructed, look what the Preacher builds by his Doctrine, these domestical Papists do pervert and destroy in most places where they Are retained, whereby they draw After them many,
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and many they make lame in religion, that in continuaunce they become wearye, and the Gospell is lothsome to them,
and many they make lame in Religion, that in Continuance they become weary, and the Gospel is loathsome to them,
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and so at length they grow to be haters of the truth.
and so At length they grow to be haters of the truth.
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And thoughe this sentence bee alwayes true and infallible, namely, that God knoweth his, and will preserue them:
And though this sentence be always true and infallible, namely, that God Knoweth his, and will preserve them:
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yet no man is thereby discharged of his dutie, but eche in his office and charge must put to his helping hande to roote oute Idolatrie and errour,
yet no man is thereby discharged of his duty, but eke in his office and charge must put to his helping hand to root out Idolatry and error,
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or else he shall dearely account for that hee neglected his charge.
or Else he shall dearly account for that he neglected his charge.
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For God doth make men his instruments, that men shall call men to him, and doth make men ministers of his iustice one to another.
For God does make men his Instruments, that men shall call men to him, and does make men Ministers of his Justice one to Another.
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And therefore man must carefully & diligently loke to his charge, yt he discharge his dutie to ye vttermost of his power,
And Therefore man must carefully & diligently look to his charge, that he discharge his duty to you uttermost of his power,
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& let God worke the successe. If Magistrates doe not what they can to exterminate these things: they know the perill. I leaue them to God.
& let God work the success. If Magistrates do not what they can to exterminate these things: they know the peril. I leave them to God.
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But if they do what they can, and yet cannot preuayle:
But if they doe what they can, and yet cannot prevail:
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they shal deliuer their owne soules, and God will fynish the worke as he seeth good, like as here, hee sayth, hee will roote out the remnants of Baall, and the names of the Chemarims, with the Priests.
they shall deliver their own Souls, and God will fynish the work as he sees good, like as Here, he say, he will root out the remnants of Baal, and the names of the Chemarims, with the Priests.
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Furthermore, the Lord sayth, that he vvill roote out all such as vvorship and bovv on the house tops to the host of heauen. &c.
Furthermore, the Lord say, that he will root out all such as worship and bow on the house tops to the host of heaven. etc.
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Hereby we see that such there were in Iuda and Ierusalem that did thus worship, we reade that this good king Iosias did put downe the horses of the Sunne, that the kinges of Iuda had giuen to the sonne, which sheweth that the Sunne was worshipped,
Hereby we see that such there were in Iuda and Ierusalem that did thus worship, we read that this good King Iosias did put down the Horses of the Sun, that the Kings of Iuda had given to the son, which shows that the Sun was worshipped,
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and it is also written that he destroyed the aultars on the top of Ahas parlour, which the kings of Iuda had made,
and it is also written that he destroyed the Altars on the top of Ahas parlour, which the Kings of Iuda had made,
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& the aultars that Manasses built in the courts of the Lords house, to the host of heauen, which thinges were built in highe and open places, euen in ye face of the firmament, of lyke, to the ende, that this host of Sunne,
& the Altars that Manasses built in the Courts of the lords house, to the host of heaven, which things were built in high and open places, even in you face of the firmament, of like, to the end, that this host of Sun,
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and Moone, and Starres might see their seruice, and the higher they could climbe to doe their seruices,
and Moon, and Stars might see their service, and the higher they could climb to do their services,
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so much the nearer their Gods they thought themselues, and therefore their seruice the more accepted, they vsed the same by night tymes also, that the starres myght vewe their actions the better as they thought.
so much the nearer their God's they Thought themselves, and Therefore their service the more accepted, they used the same by night times also, that the Stars might view their actions the better as they Thought.
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The Plannettes and Starres are called the host of heauen eyther for the continuall and orderlye course which they haue kept from the beginning,
The Planets and Stars Are called the host of heaven either for the continual and orderly course which they have kept from the beginning,
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and in respect of their multitude or number.
and in respect of their multitude or number.
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Or else for that men did attribute to them the power of gouernance in earthly thinges, Or Else for that men did attribute to them the power of governance in earthly things,
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as mighty Gods. And this errour came first as it is thought from amongst those of the East parts,
as mighty God's And this error Come First as it is Thought from among those of the East parts,
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and was now receyued amongst the Iewes, which caused them so to worship, and to buylde aultars to them.
and was now received among the Iewes, which caused them so to worship, and to build Altars to them.
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The Astrologians of our time are not fullye so blockishe as to builde aultars, and to worshippe the same hoste of heauen as they did:
The Astrologians of our time Are not Fully so blockish as to build Altars, and to worship the same host of heaven as they did:
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though they strayne a veyne out of course, in attributing to them the power of gouernment.
though they strain a vein out of course, in attributing to them the power of government.
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I think them not much inferiour in that point to these Idolatrers, and therefore I councell them,
I think them not much inferior in that point to these Idolaters, and Therefore I council them,
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and others, that are to much addicted vnto them, and to their knowledges, to beware least they runne ouer the heade into the myre.
and Others, that Are to much addicted unto them, and to their knowledges, to beware lest they run over the head into the mire.
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For I am in feare they are already ouer the shooes, and vp to the hammes.
For I am in Fear they Are already over the shoes, and up to the hammes.
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We see yt our Astrologians wil take vpon them to know by a figure of our birth time, who hath a good fortune, & who contrary: also fortunate dayes, and vnfortunate:
We see that our Astrologians will take upon them to know by a figure of our birth time, who hath a good fortune, & who contrary: also fortunate days, and unfortunate:
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also to bring agayne à thing that is lost or stollen.
also to bring again à thing that is lost or stolen.
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How long one shall liue, of conspiracies, deathes of noble personages, and alterations of kingdomes and states,
How long one shall live, of conspiracies, deaths of noble Personages, and alterations of kingdoms and states,
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howe longe Princes shall lyue, and religion shall continue, and such others I cannot tell howe manye,
how long Princes shall live, and Religion shall continue, and such Others I cannot tell how many,
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as plentye and scarsenesse, fayre weather and foule. &c.
as plenty and scarsenesse, fair weather and foul. etc.
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Now if they can doe in deede these things which they take vppon them (as I am perswaded they cannot) their cunning is for the rarenesse straunge.
Now if they can do in deed these things which they take upon them (as I am persuaded they cannot) their cunning is for the rareness strange.
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But manye godlye and sober men, thinke it neyther godly nor profitable.
But many godly and Sobrium men, think it neither godly nor profitable.
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And this is certayne, that their calculations and demonstrations are vncertayne, what knowledge soeuer they haue.
And this is certain, that their calculations and demonstrations Are uncertain, what knowledge soever they have.
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If any thing come to passe according to their foretelling, I count it but an illusion to nouzell them,
If any thing come to pass according to their foretelling, I count it but an illusion to nouzell them,
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and such as seeke after them, in that vayne estimation which they haue of their practise,
and such as seek After them, in that vain estimation which they have of their practice,
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and power of the Starres and Planets, wherein they draw as neere to the Iewes superstition and Idolatrie here exclaymed agaynst, as they can:
and power of the Stars and Planets, wherein they draw as near to the Iewes Superstition and Idolatry Here exclaimed against, as they can:
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excepting the external offrings which these Iewes made to them.
excepting the external offerings which these Iewes made to them.
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But admitte their knowledge were certaine, that they could tell how long a man should liue,
But admit their knowledge were certain, that they could tell how long a man should live,
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and howe fortunate or vnfortunate he were:
and how fortunate or unfortunate he were:
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yet what of this? what are they or any man else the better for it? The nature of man is suche, that if hee did knowe his dayes certainly:
yet what of this? what Are they or any man Else the better for it? The nature of man is such, that if he did know his days Certainly:
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he would liue in all pleasure till he sawe his ende at hande, if he knewe him fortunate:
he would live in all pleasure till he saw his end At hand, if he knew him fortunate:
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he woulde be carelesse, and if vnfortunate: then desperate: for suche are the fruites of mans affections commonly by extreme motions.
he would be careless, and if unfortunate: then desperate: for such Are the fruits of men affections commonly by extreme motions.
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Then forasmuch as this knowledge helpeth not, but rather hurteth if it were certaine:
Then forasmuch as this knowledge Helpeth not, but rather hurteth if it were certain:
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what doeth it auaile, beeing altogither vncertaine? certainely it may be counted rightly, a vaine trauaile of an irreligious braine.
what doth it avail, being altogether uncertain? Certainly it may be counted rightly, a vain travail of an irreligious brain.
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Dauid was well content, and affirmed that hys tyme and fortune were in the hands & knowledge of almightie God, David was well content, and affirmed that his time and fortune were in the hands & knowledge of almighty God,
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and did not desire to knowe his ende by any other meanes than by Gods worde.
and did not desire to know his end by any other means than by God's word.
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All the Godly and sober minded haue counted GOD the onely knower of our dayes and destinies,
All the Godly and Sobrium minded have counted GOD the only knower of our days and destinies,
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and haue had alwayes this sentence:
and have had always this sentence:
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there is nothing more certaine than that we shall die, nor more vncertaine than when we shall die.
there is nothing more certain than that we shall die, nor more uncertain than when we shall die.
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Whereby we are warned to watche throughout the scriptures: we haue not one example that doth allowe of these vaine searches:
Whereby we Are warned to watch throughout the Scriptures: we have not one Exampl that does allow of these vain Searches:
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but rather reproueth them, and those that sought councell at them, for though the prediction fall out:
but rather Reproveth them, and those that sought council At them, for though the prediction fallen out:
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yet it is but an illusion, euen as Moses sayth. God vvill proue his people to see if they loue him. &c. In the Prophecie of Mychea, we learne that the kingdome of Christ, hath no communitie with such things.
yet it is but an illusion, even as Moses say. God will prove his people to see if they love him. etc. In the Prophecy of Mychea, we Learn that the Kingdom of christ, hath no community with such things.
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We reade that wicked kinges in Israell and Iuda, did allowe of such fortune tellers,
We read that wicked Kings in Israel and Iuda, did allow of such fortune tellers,
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and suche as consulted with Spirites, and that worshipped the host of heauen, as Ahab and Manasses. &c. for which they were sayd to haue done that, which was euill in the sight of the Lorde,
and such as consulted with Spirits, and that worshipped the host of heaven, as Ahab and Manasses. etc. for which they were said to have done that, which was evil in the sighed of the Lord,
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and for which God by this Prophete Sophonie here now threatneth, plagues to come vpon the people that offended therein:
and for which God by this Prophet Zephaniah Here now threatens, plagues to come upon the people that offended therein:
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and further vppon such as sware by the Lorde and by theyr Malchom also.
and further upon such as sware by the Lord and by their Malchom also.
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These which swore by GOD and by Malchom, were suche amongest the Iewes, as had not vtterly reiected the true GOD,
These which swore by GOD and by Malchom, were such amongst the Iewes, as had not utterly rejected the true GOD,
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but woulde seeme to holde hym still, for they gloried in the God of their fathers, the God of Abraham, Isaac and Israell, and in their temple and externall sacrifices and seruices.
but would seem to hold him still, for they gloried in the God of their Father's, the God of Abraham, Isaac and Israel, and in their temple and external Sacrifices and services.
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But withall they had gotten & ioyned to God: new Gods of their owne, which were Idols of the heathen, and so mixed religion.
But withal they had got & joined to God: new God's of their own, which were Idols of the heathen, and so mixed Religion.
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Agaynst such, Elias and Osee the Prophetes doe exclayme, saying, howe long will you halt on both the sides,
Against such, Elias and Hosea the prophets do exclaim, saying, how long will you halt on both the sides,
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if God bee God followe him, or if Baall be God, then follow him. Saint Paule saith that the temple of God doeth not agree with Images.
if God be God follow him, or if Baal be God, then follow him. Saint Paul Says that the temple of God doth not agree with Images.
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Our sauiour Christ sayth, you cannot serue god and Mammon. The Oxe and the Asse maye not be coupled togither.
Our Saviour christ say, you cannot serve god and Mammon. The Ox and the Ass may not be coupled together.
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A field may not be sowed with mingled seede. Garmentes of Linsey woolsey are forbidden.
A field may not be sowed with mingled seed. Garments of Linsey woolsey Are forbidden.
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All which sayings do plainly set before vs, that God can not abide a double heart, nor mixture in religion.
All which sayings do plainly Set before us, that God can not abide a double heart, nor mixture in Religion.
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For by Ezechiel he saith to such haulters: go serue your Idolles go, let mee alone.
For by Ezechiel he Says to such haulters: go serve your Idols go, let me alone.
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And let no man think that God liketh or alloweth better of their seruice: that in one Countrie or place will heare sermons and be Communicantes:
And let no man think that God liketh or alloweth better of their service: that in one Country or place will hear Sermons and be Communicantes:
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and when they come into other Countryes and places, will heare Masses, and kneele and offer candels thereto, or to any other Idoll.
and when they come into other Countries and places, will hear Masses, and kneel and offer Candles thereto, or to any other Idol.
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These are Ʋters, that can feyne voyces:
These Are Ʋters, that can feyne voices:
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as the Crocodile, and chaunge coulors with the Camelion, & like to the backe or flitter mouse, that to deceyue one weazell, who loued to eate birdes fleshe, did shewe himselfe a mouse without feathers,
as the Crocodile, and change colours with the Chameleon, & like to the back or flitter mouse, that to deceive one weasel, who loved to eat Birds Flesh, did show himself a mouse without Feathers,
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and to deceyue an other weazell that loueth to eate mise, did shewe his winges and denie himselfe to be a mouse and affirmed that hee was a Birde as is fabled.
and to deceive an other weasel that loves to eat mice, did show his wings and deny himself to be a mouse and affirmed that he was a Bird as is fabled.
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And while these Ʋters endeuour to bee of all Religions, to please for aduauntage, they are in Goddes sight more detestable than Neuters, who are of no religion,
And while these Ʋters endeavour to be of all Religions, to please for advantage, they Are in Goddess sighed more detestable than Neuters, who Are of no Religion,
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yea, while they endeuor to be more vnlike themselues, than beastes are to birdes, or birdes to beastes:
yea, while they endeavour to be more unlike themselves, than beasts Are to Birds, or Birds to beasts:
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they doe shewe themselues to bee in deede worse than beasts, or birdes, or anye vnreasonable creature:
they do show themselves to be in deed Worse than beasts, or Birds, or any unreasonable creature:
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for though the Lorde doe punish beastes. &c. as here is threatned:
for though the Lord do Punish beasts. etc. as Here is threatened:
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yet it is not for the offence of the creature, but for the wickednesse of these hypocrites and such vngodly.
yet it is not for the offence of the creature, but for the wickedness of these Hypocrites and such ungodly.
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God wil not giue his glorie to any other:
God will not give his glory to any other:
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God is a iealous God, and will not suffer anye other to haue his honour wyth him, nor aparte from him.
God is a jealous God, and will not suffer any other to have his honour with him, nor apart from him.
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For as he alone, is altogither iust and true, almightie and most excellent:
For as he alone, is altogether just and true, almighty and most excellent:
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so is it right and meete that hee alone haue all and euerlasting prayse, & thankesgiuing.
so is it right and meet that he alone have all and everlasting praise, & thanksgiving.
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And no reason nor equitie that any should be accounted or named comparable to him,
And no reason nor equity that any should be accounted or nam comparable to him,
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neyther that his office or Godhead, should bee attributed or thought to be in any other, but onely in himselfe.
neither that his office or Godhead, should be attributed or Thought to be in any other, but only in himself.
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While men doe beleeue the almightie to be their god and king, & that their whole help commeth of him only, they are content with that god only,
While men do believe the almighty to be their god and King, & that their Whole help comes of him only, they Are content with that god only,
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& to him alone they will do worship and seruice.
& to him alone they will do worship and service.
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But those that do thinke their helpe & preseruation, or part thereof, to come of any other than of God only, those doe beleue God to be, but apart worker of their helth & safetie,
But those that do think their help & preservation, or part thereof, to come of any other than of God only, those do believe God to be, but apart worker of their health & safety,
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& therfore they must haue an other God to make vp their help full, whom they account and ioine equal (in their beliefe) with almightie God.
& Therefore they must have an other God to make up their help full, whom they account and join equal (in their belief) with almighty God.
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In which theyr thoughtes, they drawe so muche trust from the almightie, as they giue to any other, which distrust in God,
In which their thoughts, they draw so much trust from the almighty, as they give to any other, which distrust in God,
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and trust in the other, is in deede the roote wherof all externall Idolatrie springeth, and wherein the verie worshippings of straunge Gods do consist.
and trust in the other, is in deed the root whereof all external Idolatry springs, and wherein the very worshippings of strange God's do consist.
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For looke in whome a man hath his chiefe trust, to him doth that mā, reuerence and seruice, such as he thinketh shall please most.
For look in whom a man hath his chief trust, to him does that man, Reverence and service, such as he Thinketh shall please most.
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These sort of Iewes seemed to trust, partly to God, and partly to Malchom, & therefore they worship GOD,
These sort of Iewes seemed to trust, partly to God, and partly to Malchom, & Therefore they worship GOD,
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and Malchom, they sweare by God and by Malchom, and so make Malchom equall with God.
and Malchom, they swear by God and by Malchom, and so make Malchom equal with God.
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But God will not suffer this mixture and Idolatrie, he will roote out those that swere by hym,
But God will not suffer this mixture and Idolatry, he will root out those that swear by him,
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and by Malchom also, God will not be cowpled.
and by Malchom also, God will not be cowpled.
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Malchom was the Idoll of the Ammonites, and the worde Malchom is by interpretation, theyr king, the Idoll (as some think) is the same which in other places is called Moloch, to whom the Prophet giueth this name Malchom the more to reproch them, in that they estemed and called an Idoll their king and defender, as if he shoulde saye: Malchom was the Idol of the Ammonites, and the word Malchom is by Interpretation, their King, the Idol (as Some think) is the same which in other places is called Moloch, to whom the Prophet gives this name Malchom the more to reproach them, in that they esteemed and called an Idol their King and defender, as if he should say:
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God almightie is king ouer all, and yet your king and preseruer most specially:
God almighty is King over all, and yet your King and preserver most specially:
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but you thinke (and will haue) Moloch also to be your king, for you worship Moloch as God,
but you think (and will have) Moloch also to be your King, for you worship Moloch as God,
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and so you call him your king, & sweare by him euen as by God,
and so you call him your King, & swear by him even as by God,
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and thus you make him equall with God, but God wil not suffer your Idolatrie vnpunished.
and thus you make him equal with God, but God will not suffer your Idolatry unpunished.
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It may be that the prophet named this speciall part of Idolatrie, swearing:
It may be that the Prophet nam this special part of Idolatry, swearing:
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bicause their swering by the Idoll was then so commonly knowne, that if anye would haue denyed and dissembled their Idolatrie,
Because their swearing by the Idol was then so commonly known, that if any would have denied and dissembled their Idolatry,
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and haue answered the Prophet that they had beene no Idolatrers:
and have answered the Prophet that they had been no Idolaters:
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theyr owne voyces woulde haue condemned them, for all the multitude could haue borne witnesse of their swearing by Malchom.
their own voices would have condemned them, for all the multitude could have born witness of their swearing by Malchom.
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Another cause why the Prophete threatneth such swearing by name, may be:
another cause why the Prophet threatens such swearing by name, may be:
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for that otherwyse those blynde wretches would haue thought themselues small or none offenders, so long as they vtterly reiected not the true God,
for that otherwise those blind wretches would have Thought themselves small or none offenders, so long as they utterly rejected not the true God,
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though with him they worshipped others, or thoughe they swore by their Malchō also.
though with him they worshipped Others, or though they swore by their Malchon also.
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And here wee are to note and well to consider, that to sweare in in the name & truth of god, in cases of neede,
And Here we Are to note and well to Consider, that to swear in in the name & truth of god, in cases of need,
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as to preferre right, and truth, and godly quietnesse, is a high honor to God, and a chiefe part of his worship and seruice.
as to prefer right, and truth, and godly quietness, is a high honour to God, and a chief part of his worship and service.
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Which we cannot doe in the name or truth of any other, without sacrylege and Idolatry committed.
Which we cannot do in the name or truth of any other, without sacrilege and Idolatry committed.
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Almighty God vouchsafeth to let vs serue our turnes in truth ioyned with necessitie, by the vse of his sacred name,
Almighty God vouchsafeth to let us serve our turns in truth joined with necessity, by the use of his sacred name,
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and so doth commaund vs to sweare by hys name, and when it is alledged in witnesse wherby iustice taketh place to extol right and suppresse wrong:
and so does command us to swear by his name, and when it is alleged in witness whereby Justice Takes place to extol right and suppress wrong:
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then no doubt God is highlye honoured by that othe, and such swearing is a chiefe part of Gods worship,
then no doubt God is highly honoured by that other, and such swearing is a chief part of God's worship,
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and those that refuse so to sweare, doe refuse to honor God.
and those that refuse so to swear, do refuse to honour God.
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On the other side, whosoeuer woulde bring to passe the ministration of true iustice, the extolling of vertue,
On the other side, whosoever would bring to pass the ministration of true Justice, the extolling of virtue,
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or suppressing of vice, by the credite of any other, whose name they sweare by:
or suppressing of vice, by the credit of any other, whose name they swear by:
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they doe (so much as in them is) transferre Gods worshippe to that thing whereby they sweare, and so doe commit ydolatrie.
they do (so much as in them is) transfer God's worship to that thing whereby they swear, and so do commit idolatry.
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And forasmuch as this swearinge by the Lorde and by Malchom also, is here shewed plainlye to be ydolatrie:
And forasmuch as this swearing by the Lord and by Malchom also, is Here showed plainly to be idolatry:
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howe can the Papists denie themselues to be ydolatrers, yea, and much worse than these Iewes? It is well knowne yt not only in swearing,
how can the Papists deny themselves to be ydolatrers, yea, and much Worse than these Iewes? It is well known that not only in swearing,
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but also in praying, in mediatiō, and in redemption they eyther put God quite out of hys place, or else they ioyned with him one Malchom or other.
but also in praying, in mediation, and in redemption they either put God quite out of his place, or Else they joined with him one Malchom or other.
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Hee was not as they thought able to helpe alone, nor true ynough alone, nor mercifull ynough alone, nor our redeemer alone.
He was not as they Thought able to help alone, nor true enough alone, nor merciful enough alone, nor our redeemer alone.
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And therfore in euerye one of these thinges they ioyned fellow helpers with him, and that no small number.
And Therefore in every one of these things they joined fellow helpers with him, and that no small number.
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They thought God to bee ouer weake alone, & therfore they would put strength to his strength to make him strong.
They Thought God to be over weak alone, & Therefore they would put strength to his strength to make him strong.
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Hee was and is beholding to them, as much & more than to these Malchomites,
He was and is beholding to them, as much & more than to these Malchomites,
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and for their seruice let them looke to be rewarded, with such payment as they were,
and for their service let them look to be rewarded, with such payment as they were,
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and that double and tryple, yea, centuplum. &c. Whereas Iesus Christ is our onely Mediatour and aduocate:
and that double and tryple, yea, Centuplum. etc. Whereas Iesus christ is our only Mediator and advocate:
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they haue placed wt hym in that office:
they have placed with him in that office:
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aswell the saints of their owne canonising, as also many of the holy Saintes mencioned in the Scripture.
aswell the Saints of their own canonising, as also many of the holy Saints mentioned in the Scripture.
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Whereof they fayned the blessed Ʋirgin to bee such a one that they desired hir to be (as it were) a stickler in mediation betwixt god the father and the sonne for them.
Whereof they feigned the blessed Ʋirgin to be such a one that they desired his to be (as it were) a stickler in mediation betwixt god the father and the son for them.
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Where they besought hir in these woordes, Roga patrem, & iube natum. &c. Pray the father, and commaund the sonne. &c.
Where they besought his in these words, Roga patrem, & iube natum. etc. Pray the father, and command the son. etc.
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Likewise in redemption and remission of sinnes, where God alone in Christ Iesus hath fully accomplished the same to our euerlasting stay and comfort,
Likewise in redemption and remission of Sins, where God alone in christ Iesus hath Fully accomplished the same to our everlasting stay and Comfort,
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and therefore onelye is to haue the prayse for it: these endlesse Idolatrers do ioyne with him in that woorke:
and Therefore only is to have the praise for it: these endless Idolaters do join with him in that work:
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the merites of deade Saintes, the bloude of Martirs, works of Supererogation, merytes of prayers, fastings, almesse deedes, Masses,
the merits of dead Saints, the blood of Martyrs, works of Supererogation, merits of Prayers, Fastings, almesse Deeds, Masses,
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and their owne good workes, and others infinite.
and their own good works, and Others infinite.
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Furthermore, where our helpe and safetie standeth onely in the Lorde, that made both heauen and earth,
Furthermore, where our help and safety Stands only in the Lord, that made both heaven and earth,
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& he onely, to be called vpon for helpe in time of neede: these Romanists teach vs to call vppon saintes departed both for helpe and safetie.
& he only, to be called upon for help in time of need: these Romanists teach us to call upon Saints departed both for help and safety.
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Sometime vtterlye forgetting and excluding God, as when they say, O Lady Queene of heauen helpe mee, speede me,
Sometime utterly forgetting and excluding God, as when they say, Oh Lady Queen of heaven help me, speed me,
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and saue me, and somtime ioyning them felowes with God, as where they saye, God and our Ladie, God and S. Peter, God and S. Frauncis, God and S. Anthonie, God and S. Loye, saue, speede, or helpe this or that.
and save me, and sometime joining them Fellows with God, as where they say, God and our Lady, God and S. Peter, God and S. Francis, God and S. Anthony, God and S. Love, save, speed, or help this or that.
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And as in these rehearsed, so doe they commit ydolatrie in this part of Gods worship,
And as in these rehearsed, so do they commit idolatry in this part of God's worship,
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namely swearing, eyther by pulling it wholy from God, as when excluding God, they sweare by the Masse, the Mattins, our Lady, Saint Iohn. &c. Or else by ioyning companions with God,
namely swearing, either by pulling it wholly from God, as when excluding God, they swear by the Mass, the Matins, our Lady, Saint John. etc. Or Else by joining Sodales with God,
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as when they sweare by God and by the Masse, by God and by the Mattens, God and our Lady, God and Saint Iohn, by God and by the Worlde,
as when they swear by God and by the Mass, by God and by the Mattens, God and our Lady, God and Saint John, by God and by the World,
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and by God and the Deuill. &c.
and by God and the devil. etc.
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Thus in euerye part of Gods seruice, they haue made their Mammets, Malchoms, and toyes equall with God, by transferring and attributing that glorie and prayse that belongeth only to God, in, & for these things:
Thus in every part of God's service, they have made their Mammets, Malchoms, and toys equal with God, by transferring and attributing that glory and praise that belongeth only to God, in, & for these things:
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to those whome they haue made fellowes and checkmates wyth God. And the continuaunce of these abhominations and filthie mixtures, doth not cease to this day, to those whom they have made Fellows and checkmates with God. And the Continuance of these abominations and filthy mixtures, does not cease to this day,
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though by writing, preaching, and exhortations, the same haue bene often reprehended. God be thanked that many are reclaymed, and God send the rest knowledge and feeling.
though by writing, preaching, and exhortations, the same have be often reprehended. God be thanked that many Are reclaimed, and God send the rest knowledge and feeling.
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But certainly, these remnantes sticke so fast in a number, that it is to bee feared and loked for, that God by punishing according to this prophecy (or more extreemely) must redresse these things, and sweepe them out.
But Certainly, these remnants stick so fast in a number, that it is to be feared and looked for, that God by punishing according to this prophecy (or more extremely) must redress these things, and sweep them out.
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For they bee worse remnants of Idolatry here, than Baals remnants, or swearing by Malchom, were amongest them of Iuda and Ierusalem.
For they be Worse remnants of Idolatry Here, than Baal's remnants, or swearing by Malchom, were amongst them of Iuda and Ierusalem.
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A more horrible vice than Idolatrie there is not lightly in the sight of God: but flat blasphemy doth farre exceede it.
A more horrible vice than Idolatry there is not lightly in the sighed of God: but flat blasphemy does Far exceed it.
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And that is committed when willingly and wittinglye men sweare by the mightie name of God, in denying of truth, or affirming of falsehoode.
And that is committed when willingly and wittingly men swear by the mighty name of God, in denying of truth, or affirming of falsehood.
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For in so doing, they make God a witnesse to mainetayne and proppe vp a lye.
For in so doing, they make God a witness to maintain and prop up a lie.
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But Sathan is the father of falsehoode, and the only mainteyner of lyes. Therefore whosoeuer thus offendeth:
But Sathan is the father of falsehood, and the only mainteyner of lies. Therefore whosoever thus offends:
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doth (so much as in him is) put God in Sathans place, and no more thanke to that man,
does (so much as in him is) put God in Satan's place, and no more thank to that man,
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than if he had in deede put God in that place, and what greater dishonor can man doe to God,
than if he had in deed put God in that place, and what greater dishonour can man do to God,
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than to make him most vnlike himselfe? not only to spoyle him of his truth and godheade:
than to make him most unlike himself? not only to spoil him of his truth and godhead:
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but also to make him a Deuill. Oh most horrible & cursed crime. An endelesse trembling feare, maye that person haue that so hath endeuoured himselfe.
but also to make him a devil. O most horrible & cursed crime. an endless trembling Fear, may that person have that so hath endeavoured himself.
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The commaundement of god is, that wee shall not name him in vaine, but simply to name god, is not to sweare by him,
The Commandment of god is, that we shall not name him in vain, but simply to name god, is not to swear by him,
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and if once to name God in vaine bee forbidden, than to sweare by him when no nede is, must be a greater fault.
and if once to name God in vain be forbidden, than to swear by him when no need is, must be a greater fault.
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To sweare a truth when nede is, by the name of god, is a true worship of God,
To swear a truth when need is, by the name of god, is a true worship of God,
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but wittinglye and willingly to sweare an vntruth by the name of God, is most horrible blasphemy against the spirite.
but wittingly and willingly to swear an untruth by the name of God, is most horrible blasphemy against the Spirit.
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The horrible estate of these offenders our sauiour Christ hath pronounced.
The horrible estate of these offenders our Saviour christ hath pronounced.
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O let vs beware of these mixtures, which are beginninges of Idolatrie, for one mischiefe bringeth in another, with too too speedy increase.
O let us beware of these mixtures, which Are beginnings of Idolatry, for one mischief brings in Another, with too too speedy increase.
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Let vs watch and looke about vs, for seeing that God will punish this mixt swearing,
Let us watch and look about us, for seeing that God will Punish this mixed swearing,
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as here he threatneth by the Prophet.
as Here he threatens by the Prophet.
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Wee cannot looke to escape greater punishments, being more guiltye, not only in mixtures of religion,
we cannot look to escape greater punishments, being more guilty, not only in mixtures of Religion,
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and othes, but also in continuall vsing of Gods sacred name in vaine, yea, and swearing by it without neede, in buying, selling,
and Oaths, but also in continual using of God's sacred name in vain, yea, and swearing by it without need, in buying, selling,
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and talke, both in matters of weyght and trifles, euen for the gayne of a halfepeny, god graunt it be not vntruly vsed also.
and talk, both in matters of weight and trifles, even for the gain of a halfpenny, god grant it be not untruly used also.
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Some doe thinke (whome I dislyke not) that these Iewes who sware by the Lorde and by their Malchom also, were such as did esteeme their king equall with God,
some do think (whom I dislyke not) that these Iewes who sware by the Lord and by their Malchom also, were such as did esteem their King equal with God,
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and therefore they swore by God and by their king, and bicause Malchom is by interpretation their king, it is so likely,
and Therefore they swore by God and by their King, and Because Malchom is by Interpretation their King, it is so likely,
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lyke as in Egypt where they knewe not god:
like as in Egypt where they knew not god:
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they esteemed their King most, and therefore they sware by the soule of Pharao. And if it were so:
they esteemed their King most, and Therefore they sware by the soul of Pharaoh. And if it were so:
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I doubt not, that they haue also numbers of cosin germanes in Englande at this daye, that to flatter for their owne aduauntage, will not stick to make the King equal with (yea,
I doubt not, that they have also numbers of Cousin germans in England At this day, that to flatter for their own advantage, will not stick to make the King equal with (yea,
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& aboue) god, though (if God shoulde sende another Prince afterwarde, that were contrarie in religion and all other dispositions) those same Gnatos and flatterers, woulde yet haue him equall with god to.
& above) god, though (if God should send Another Prince afterward, that were contrary in Religion and all other dispositions) those same Gnatos and Flatterers, would yet have him equal with god to.
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The same estimation & greater, haue the Papistes of their king with the triple crowne.
The same estimation & greater, have the Papists of their King with the triple crown.
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For be he neuer so vicious and vyle a theefe, yet whatsoeuer he commaundeth, must be preferred to the commaundementes of God,
For be he never so vicious and vile a thief, yet whatsoever he commandeth, must be preferred to the Commandments of God,
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and whatsoeuer hee speaketh, must be esteemed equall with (or aboue) the scripture, and where the Scripture speaketh affirmatiuely:
and whatsoever he speaks, must be esteemed equal with (or above) the scripture, and where the Scripture speaks affirmatively:
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hee hath authoritie to expounde the same negatiuely, and contrary, if I shoulde prosecute throughly ye estimation that they haue of their king, I should neuer haue done, let this serue for a taste:
he hath Authority to expound the same negatively, and contrary, if I should prosecute thoroughly the estimation that they have of their King, I should never have done, let this serve for a taste:
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whereby may be felt that they make this their Kinge, not only equall with God,
whereby may be felt that they make this their King, not only equal with God,
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but greater than God, though not so commonlye in swearing by him, for they thought him to good, to be ioyned with God in that seruice, his trash they thought worthy ynough in this part, whereby the honour they gaue him, appeareth to be the greater, though subteller and more hidden.
but greater than God, though not so commonly in swearing by him, for they Thought him to good, to be joined with God in that service, his trash they Thought worthy enough in this part, whereby the honour they gave him, appears to be the greater, though subteller and more hidden.
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The Prophete Sophonie proceedeth, and sayth, that God vvill also roote out those, that dravv or turne backe behinde the Lorde,
The Prophet Zephaniah Proceedeth, and say, that God will also root out those, that draw or turn back behind the Lord,
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least they should learne to knovve him, and follovv him. Like as in an other place God sayth.lest they should Learn to know him, and follow him. Like as in an other place God say.
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If man vvithdravv himself: my soule shall haue no pleasure in him. Whereby wee are taught what perill it is: If man withdraw himself: my soul shall have no pleasure in him. Whereby we Are taught what peril it is:
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to withdrawe our selues behinde, to be slacke, and to detract oure comming to God:
to withdraw our selves behind, to be slack, and to detract our coming to God:
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when by his worde he calleth vs. This vnwilling mind of ours to follow God, is a token of hard fortune,
when by his word he calls us This unwilling mind of ours to follow God, is a token of hard fortune,
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& vnlikely to haue good successe, true it is, that no man commeth to saluation vnlesse God by his spirit, dravv him.
& unlikely to have good success, true it is, that no man comes to salvation unless God by his Spirit, draw him.
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But when God calleth and men haue begonne a good waye, and then start backe, and desire not further to knowe God nor to follow him:
But when God calls and men have begun a good Way, and then start back, and desire not further to know God nor to follow him:
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it is a shrowde token, and speciallye as I saye, after they haue once begon in a good way,
it is a shroud token, and specially as I say, After they have once begun in a good Way,
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and then waxe wearie and sluggishe, when zeale dyeth in them:
and then wax weary and sluggish, when zeal Dies in them:
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for so at length the meditation & hearing of Gods word groweth to be lothsome to them,
for so At length the meditation & hearing of God's word grows to be loathsome to them,
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and afterward many such fal to contemne it, we are therefore diligently to note this matter,
and afterwards many such fall to contemn it, we Are Therefore diligently to note this matter,
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and to stande at our watch, & omit none occasion that may helpe vs forward in folowing of God, knowing howe worldly and weake weare of our selues,
and to stand At our watch, & omit none occasion that may help us forward in following of God, knowing how worldly and weak wear of our selves,
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and easie to be drawne backward from God, we see and haue experience of our selues:
and easy to be drawn backward from God, we see and have experience of our selves:
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howe soone we are wearie of holy exercises, how small occasions in our worldly affayres: do draw vs from those exercises, we cannot intende to heare or read gods worde,
how soon we Are weary of holy exercises, how small occasions in our worldly affairs: do draw us from those exercises, we cannot intend to hear or read God's word,
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if we haue any thing else to doe in the worlde, nay, loth to be long at it,
if we have any thing Else to do in the world, nay, loath to be long At it,
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though it be Sunday, wherein by the law we may not otherwise worke, yet had we rather be occupied in our playing and our owne delights,
though it be Sunday, wherein by the law we may not otherwise work, yet had we rather be occupied in our playing and our own delights,
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than in meditation of Gods will.
than in meditation of God's will.
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And what doth all this argue vs to be? but drawers back, and not to bee of that companie that desire to dvvell in the house of the Lorde all the dayes of their liues, to beholde the fayre beautie of the Lord. &c. Also farre vnlike those that haue the fountaynes of all their ioy and delight in the church of God, or that esteeme the prosperitie of the Saintes and religiō to be the head of their mirth,
And what does all this argue us to be? but drawers back, and not to be of that company that desire to dwell in the house of the Lord all the days of their lives, to behold the fair beauty of the Lord. etc. Also Far unlike those that have the fountains of all their joy and delight in the Church of God, or that esteem the Prosperity of the Saints and Religion to be the head of their mirth,
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nay, rather it sheweth vs to bee such as the Prophete Esay speaketh of, that see no beautie nor fayrenesse in the Lord,
nay, rather it shows us to be such as the Prophet Isaiah speaks of, that see no beauty nor fairness in the Lord,
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nor in his house, that haue no delight in the glory of Sion, and that we make the prosperitie of the Saints and religion, the tayle of our myrth,
nor in his house, that have no delight in the glory of Sion, and that we make the Prosperity of the Saints and Religion, the tail of our mirth,
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or rather no part of oure myrth, but griefe and lothsomnesse.
or rather no part of our mirth, but grief and loathsomeness.
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Well, forasmuch as the knowledge of God and his will is the meane, to keepe men from Idolatry,
Well, forasmuch as the knowledge of God and his will is the mean, to keep men from Idolatry,
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and to lead them after god: those that start backe least they should knowe God:
and to led them After god: those that start back lest they should know God:
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are entered the way to Idolatrie and all kind of iniquitie, and therefore Gods iudgements are iust, in rooting them out. Now lastly he sayth.
Are entered the Way to Idolatry and all kind of iniquity, and Therefore God's Judgments Are just, in rooting them out. Now lastly he say.
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That God vvill also roote out, those that neither seeke God, nor regarde him. That God will also root out, those that neither seek God, nor regard him.
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By which sort, I think the Prophet meaneth generally the wicked, that wythout regarde of God,
By which sort, I think the Prophet means generally the wicked, that without regard of God,
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or any religion, did wallow in all worldly delightes, let God and religion sinke or swimme, it was all one wyth them, they would follow their vaynes and trades, they passed not for God,
or any Religion, did wallow in all worldly delights, let God and Religion sink or swim, it was all one with them, they would follow their vains and trades, they passed not for God,
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and therefore they sought not for him, they sought onelye to serue their turnes for the time.
and Therefore they sought not for him, they sought only to serve their turns for the time.
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I woulde there were none occasion to reprooue a fowle number of this fault in this our time.
I would there were none occasion to reprove a fowl number of this fault in this our time.
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But if liues and trades of men be noted: we shall perceyue the like or worse Athisme, or Godlesnesse in the multitude:
But if lives and trades of men be noted: we shall perceive the like or Worse Atheism, or Godlesnesse in the multitude:
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let them set what face or visor ofreligiō or ciuility they can: we shal see it to be but pollicy & hypocrisie in thē.
let them Set what face or visor ofreligion or civility they can: we shall see it to be but policy & hypocrisy in them.
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It were an endlesse worke to enter into all the perticularities, that woulde proue them such hypocrites,
It were an endless work to enter into all the perticularities, that would prove them such Hypocrites,
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neither is it my purpose nor in my power to touch all. Wherefore leauing the reast, I minde to speake at this time of a fewe abuses,
neither is it my purpose nor in my power to touch all. Wherefore leaving the reast, I mind to speak At this time of a few Abuses,
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but specially of one generall vice aboue the reast, namely Ʋsurie, which is so commonly contracted in mens trades at this time, that the practise thereof will proue the greatest number amongst vs, to be as yll as these Iewes, that neyther seeke for,
but specially of one general vice above the reast, namely Ʋsurie, which is so commonly contracted in men's trades At this time, that the practice thereof will prove the greatest number among us, to be as ill as these Iewes, that neither seek for,
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nor regarde GOD, to which men this Prophet threatneth destruction.
nor regard GOD, to which men this Prophet threatens destruction.
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But forasmuch as I haue heretofore in two Sermons at the Crosse, sayde my minde partlye therein, according to my simple knowledge.
But forasmuch as I have heretofore in two Sermons At the Cross, said my mind partly therein, according to my simple knowledge.
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And also that the learned fathers both of olde time and in these our dayes, haue both spoken and written thereof, in much better wise,
And also that the learned Father's both of old time and in these our days, have both spoken and written thereof, in much better wise,
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than I am able, and yet the multitude doe continue herein, rather increasing this vice, than ceasing from it, yea, and do account it no vice:
than I am able, and yet the multitude do continue herein, rather increasing this vice, than ceasing from it, yea, and do account it no vice:
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What profite may I looke for to come, of this my trauaile? what successe? or what redresse maye I looke for?
What profit may I look for to come, of this my travail? what success? or what redress may I look for?
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If I shoulde herein take vpon me to say more, than the learned haue done: I might bee counted arrogant and voide of discretion.
If I should herein take upon me to say more, than the learned have done: I might be counted arrogant and void of discretion.
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If I cannot saye more than they haue done: (as in deede I cannot say so much by much) then what shal it auaile that I speake thereof? seeing those learned, cannot perswade these Ʋsurers that they be faultie?
If I cannot say more than they have done: (as in deed I cannot say so much by much) then what shall it avail that I speak thereof? seeing those learned, cannot persuade these Ʋsurers that they be faulty?
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And if I shal now say no more, than heretofore I my selfe haue sayde:
And if I shall now say no more, than heretofore I my self have said:
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I shall be counted lyke to the Cuckooe, or Stockdoue, for being alwayes in one song.
I shall be counted like to the Cuckoo, or Stockdoue, for being always in one song.
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If I shall touch the quicke by examination: I am like to winne hatred of the multitude, whose faultes I reproue.
If I shall touch the quick by examination: I am like to win hatred of the multitude, whose Faults I reprove.
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And if I shall proue subiect the trades of this tyme, to the definition or corruption of forbidden Ʋsurie,
And if I shall prove Subject the trades of this time, to the definition or corruption of forbidden Ʋsurie,
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then I shall bee counted not to vnderstande what is ment by the definition, and to haue spoken I know not what.
then I shall be counted not to understand what is meant by the definition, and to have spoken I know not what.
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As some haue traueyled with me, to make me beleeue, that I did not knowe what vsurie was, nor wherein it consisted:
As Some have traveled with me, to make me believe, that I did not know what Usury was, nor wherein it consisted:
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but I was Didimus therein, as loth to beleue them, as they were to bee reformed.
but I was Didymus therein, as loath to believe them, as they were to be reformed.
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So that all these thinges with the malice of men cōsidered, and specially seeing I shall speake agaynst such contracts as are coūted lawfull,
So that all these things with the malice of men considered, and specially seeing I shall speak against such contracts as Are counted lawful,
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and therfore honest: (for so some conclude.) If I had not an eie to an other matter from all these thinges:
and Therefore honest: (for so Some conclude.) If I had not an eye to an other matter from all these things:
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I might looke to profit as much by mine industrie:
I might look to profit as much by mine industry:
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as Sisyphus, qui est versans saxum sudans nitendo neque proficit hylum, who (is fayned) tumbling a stone vp a steepe hill,
as Sisyphus, qui est versans saxum sudans nitendo neque proficit hylum, who (is feigned) tumbling a stone up a steep hill,
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and continually sweating through that labour: profiteth not the blacke of a beane.
and continually sweating through that labour: profiteth not the black of a bean.
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But when I consider that in all ages sinne hath beene reproued, and so already reproued that in substance more cannot be said agaynst it,
But when I Consider that in all ages sin hath been reproved, and so already reproved that in substance more cannot be said against it,
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and yet that the same is continued:
and yet that the same is continued:
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also that this vice of vsury in these daies hath more ouerflowed and corrupted than at any tyme heretofore,
also that this vice of Usury in these days hath more overflowed and corrupted than At any time heretofore,
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and still rather increaseth, than ceaseth:
and still rather increases, than ceases:
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and herewithall remember mine owne charge, being called to this office and place, that I must not ceasse to reproue and speake agaynst sinne, and speciallye that most:
and herewithal Remember mine own charge, being called to this office and place, that I must not cease to reprove and speak against sin, and specially that most:
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which I knowe to be most frequented:
which I know to be most frequented:
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I am encouraged and partly driuen for discharge of my dutie, to go on, and procede in this matter,
I am encouraged and partly driven for discharge of my duty, to go on, and proceed in this matter,
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thoughe I come muche short of others that haue gone before me, and short of my desire in the redresse.
though I come much short of Others that have gone before me, and short of my desire in the redress.
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And though the wicked will not regard me: (for they regard not God) yet Gods children will giue eare to the truth & embrace it.
And though the wicked will not regard me: (for they regard not God) yet God's children will give ear to the truth & embrace it.
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For I am sure that the worde of God is neuer without effectutuall working, it falleth euer on the edge, being more sharpe than any tvvo edged svvorde, and eyther cutteth to God or from god, (as Saint Paule sayeth:) bona fragrantia sumus Christi deo. &c. VVe are a svvete sauour of Christ vnto God, both in thē that are saued,
For I am sure that the word of God is never without effectutuall working, it falls ever on the edge, being more sharp than any tvvo edged sword, and either cutteth to God or from god, (as Saint Paul Saith:) Bona fragrantia sumus Christ God. etc. We Are a sweet savour of christ unto God, both in them that Are saved,
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and also in them that perish. To the one part (are vve) a sauor of lyfe vnto lyfe:
and also in them that perish. To the one part (Are we) a savour of life unto life:
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and vnto the other part a sauour of death vnto death. Therefore I for my part mynde not to leaue God wt out his witnesse here, nor his children without instructions: and unto the other part a savour of death unto death. Therefore I for my part mind not to leave God with out his witness Here, nor his children without instructions:
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but mind to discharge my soule of this burthen, & to leaue these wicked Ʋsurers without all excuse before God.
but mind to discharge my soul of this burden, & to leave these wicked Ʋsurers without all excuse before God.
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And though I might with lesse daunger touch and shake a Hornets nest, than deale with them, (for so woluish and wise they are growne, that to them the reast are but lambes and fooles) yet hauing the truth on my syde, I feare them not,
And though I might with less danger touch and shake a Hornets nest, than deal with them, (for so wolvish and wise they Are grown, that to them the reast Are but Lambs and Fools) yet having the truth on my side, I Fear them not,
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but commit the successe to God, and thus I say.
but commit the success to God, and thus I say.
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To lend corne, wine, oyle, money, or such like, with couenant to receyue the like againe,
To lend corn, wine, oil, money, or such like, with Covenant to receive the like again,
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or iust value thereof, with ouerplus for the lone: that ouerplus, I say, is forbidden vsurie, and such a lender is an Ʋsurer.
or just valve thereof, with overplus for the lone: that overplus, I say, is forbidden Usury, and such a lender is an Ʋsurer.
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This is proued by manye places in the scriptures aswel in the Lawe and Prophetes, as in the Gospell.
This is proved by many places in the Scriptures aswell in the Law and prophets, as in the Gospel.
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In the Lawe it is prooued, where God sayeth by Moyses: thou shalt not hurt thy brother by vsurie of Money,
In the Law it is proved, where God Saith by Moses: thou shalt not hurt thy brother by Usury of Money,
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nor by vsurie of Corne, nor by vsurie of anye thing, vvhereby thy brother may be hurt:
nor by Usury of Corn, nor by Usury of any thing, whereby thy brother may be hurt:
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thou shalt not take of thy pore brother vauntage, or increase. thou shalt not take of thy poor brother vantage, or increase.
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In the Prophetes it is proued where God sayeth by Ezechiel: The godly man lendeth nothing for vsury, he taketh nothing ouer.
In the prophets it is proved where God Saith by Ezechiel: The godly man dares nothing for Usury, he Takes nothing over.
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In the Gospell it is prooued, where our sauiour Christ commaundeth to lende freely, or looking for nothing. Also, thou shalt loue thy neyghbour as thy selfe,
In the Gospel it is proved, where our Saviour christ commandeth to lend freely, or looking for nothing. Also, thou shalt love thy neighbour as thy self,
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and vvhat you vvoulde that men shoulde doe to you, euen so doe you to them. &c. By all which places is seene, that vsury may be committed as well in other things as in mony (though some thinke it consist in money only) and also, that whatsoeuer is taken for lone more than was lent, that ouerplus is vsurie. and what you would that men should do to you, even so do you to them. etc. By all which places is seen, that Usury may be committed as well in other things as in money (though Some think it consist in money only) and also, that whatsoever is taken for lone more than was lent, that overplus is Usury.
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If any man doe yet thinke that I wrest ye scriptures by this collection, let him vnderstande that these learned fathers did so vnderstand them as I doe.
If any man do yet think that I wrest you Scriptures by this collection, let him understand that these learned Father's did so understand them as I do.
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For no man of good and sounde iudgement can otherwise collect of those places recited. First Hierome, he saith, Putant quidam vsurā esse tantū in pecunia.
For no man of good and sound judgement can otherwise collect of those places recited. First Jerome, he Says, Putant quidam vsurā esse tantū in Pecunia.
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Quod praeuidens diuina scriptura, omni rei aufert superabundātiam, vt plus non recipias quam dedisti. That is:Quod praeuidens Divine Scripture, omni rei Aufert superabundātiam, vt plus non recipias quam dedisti. That is:
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Some men think vsurie to bee onelye in money, vvhich thing the holye Scripture foreseeing, doth take avvay the ouerplus in all things, some men think Usury to be only in money, which thing the holy Scripture Foreseeing, does take away the overplus in all things,
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so that thou shalt receyue no more than thou didst deliuer. And the same Father further witnesseth.so that thou shalt receive no more than thou didst deliver. And the same Father further Witnesseth.
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Alij pro pecunia foenerata solent munuscula diuersi generis accipere, & non intelligunt vsuram appellari & superabundantiam. &c. That is:Alij Pro Pecunia foenerata solent munuscula diuersi Generis accipere, & non Intelligunt vsuram appellari & superabundantiam. etc. That is:
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Others for money lent vpon vsurie, doe vse to take giftes of diuers kindes, and doe not vnderstand that the scriptures call the same vsurye and ouerplus. &c. Others for money lent upon Usury, do use to take Gifts of diverse Kinds, and do not understand that the Scriptures call the same Usury and overplus. etc.
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Then Ambrose, he saith, to the same purpose, Plerique refugientes precepta legis, cum dederint pecuniam negotiatoribus, non in pecunia vsuras exigūt sed in mercibus,
Then Ambrose, he Says, to the same purpose, Plerique refugientes precepta Legis, cum dederint pecuniam negotiatoribus, non in Pecunia vsuras exigunt sed in mercibus,
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ideo audeant quid lex dicat neque (inquit) vsuras escarum accipies ne { que } omniū aliarum rerū, igitur esca vsura est,
ideo audeant quid lex dicat neque (inquit) vsuras escarum accipies ne { que } omniū aliarum rerū, igitur Esca Usura est,
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& quicquid sorti accedit, vsura est, & quod velis nomen ei imponas vsura est. & quicquid sorti Accedit, Usura est, & quod velis Nome ei imponas Usura est.
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Manye (sayth Ambrose) flying the preceptes of the Lavve, vvhen they haue deliuered their monye vnto Marchant men (or to occupiers) doe not exact vsurie in monye, but in vvares. Many (say Ambrose) flying the Precepts of the Law, when they have Delivered their money unto Merchant men (or to occupiers) do not exact Usury in money, but in wares.
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Therefore let them heare vvhat the lavve sayth, neyther shalt thou take vsurie of meates, nor of anye other thing, therefore meate so taken is vsury: Therefore let them hear what the law say, neither shalt thou take Usury of Meats, nor of any other thing, Therefore meat so taken is Usury:
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& vvhatsoeuet is aboue the principall is vsurye, yea, vvhatsoeuer name thou giuest vnto it: it is vsurie. Thirdly Augustine, he sayeth: & vvhatsoeuet is above the principal is Usury, yea, whatsoever name thou givest unto it: it is Usury. Thirdly Augustine, he Saith:
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Si foeneraueris homini, id est tuam pecuniam mutuam dederis, à quo aliquid plusquam dedisti expectas accipere, non pecuniam solam, Si foeneraueris Homini, id est tuam pecuniam mutuam dederis, à quo Aliquid plusquam dedisti expectas accipere, non pecuniam Solam,
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sed aliquid plusquam dedisti, siue illud triticum sit, siue vinum, siue oleū, siue quodlibet aliud, si plusquam dedisti expectas accipere, foenerator es,
sed Aliquid plusquam dedisti, siue illud triticum sit, siue vinum, siue oleū, siue quodlibet Aliud, si plusquam dedisti expectas accipere, Forerunner es,
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& in hoc improbandus non laudandus. That is:& in hoc improbandus non laudandus. That is:
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If thou lend for aduauntage to a man (that is) thou lendest thy money to him of vvhō thou hopest to receiue more than thou didst deliuer, not mony only, If thou lend for advantage to a man (that is) thou lendest thy money to him of vvhon thou hopest to receive more than thou didst deliver, not money only,
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but any thing more thā thou didst deliuer, vvhether it be vvheat or vvyne, or oyle,
but any thing more than thou didst deliver, whether it be wheat or vvyne, or oil,
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or anye other thinge, if thou expect to receyue more than thou hast deliuered, thou art an Vsurer,
or any other thing, if thou expect to receive more than thou hast Delivered, thou art an Usurer,
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& in this not to be praysed, but to be dispraised. & in this not to be praised, but to be dispraised.
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Thus you see that these three learned Fathers doe beare mee witnesse that I do not wrest the Scriptures, whereto might be added the iudgement of manye moe agreeable to these,
Thus you see that these three learned Father's do bear me witness that I do not wrest the Scriptures, whereto might be added the judgement of many more agreeable to these,
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but it needeth not, or booteth not: the Scriptures are playne herein, that vsurie is commited, not only in lending of monie,
but it needs not, or boots not: the Scriptures Are plain herein, that Usury is committed, not only in lending of money,
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but also in corne, wyne, oyle and wares, if any thing be taken ouerplus, for or in respect of the lone.
but also in corn, wine, oil and wares, if any thing be taken overplus, for or in respect of the lone.
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Which being true (as it is proued true) this must needes follow thereof, that when there is sold any victuall, wares,
Which being true (as it is proved true) this must needs follow thereof, that when there is sold any victual, wares,
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or merchandize for dayes of payment, and in respect of the time contracted and giuen,
or merchandise for days of payment, and in respect of the time contracted and given,
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for the payment there be taken anye more, that more which is taken in consideration of the lone:
for the payment there be taken any more, that more which is taken in consideration of the lone:
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is ouerplus and forbidden vsurie, and that seller is an vsurer.
is overplus and forbidden Usury, and that seller is an usurer.
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And also when monye is deliuered by exchaūge betwixt place and place, as from London to Hamborough. &c. to bee payde two, three,
And also when money is Delivered by exchange betwixt place and place, as from London to Hamburg. etc. to be paid two, three,
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or fower monthes after the deliuerye thereof, and in respect of that time contracted and giuen, any greater or more price be taken vpon the Pound,
or fower months After the delivery thereof, and in respect of that time contracted and given, any greater or more price be taken upon the Pound,
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or hundreth Poundes, than the price is at sight by the market, and more than the deliuerer woulde haue taken to haue had payment with all possible speede at sight (as they call it) that ouerplus or greater price taken for ye times forbearance:
or Hundredth Pounds, than the price is At sighed by the market, and more than the deliverer would have taken to have had payment with all possible speed At sighed (as they call it) that overplus or greater price taken for you times forbearance:
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is vsurie forbidden, and that deliuerer is an Ʋsurer.
is Usury forbidden, and that deliverer is an Ʋsurer.
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For by the order or nature of true and simple buying and selling, whosoeuer doth simply buy a thing, ought forthwith to paye ready monye for the same,
For by the order or nature of true and simple buying and selling, whosoever does simply buy a thing, ought forthwith to pay ready money for the same,
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as by the orderly course of the Law is vnderstanded.
as by the orderly course of the Law is understanded.
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Also when exchaunge is made betwixt Countrie and Countrie thus simply, that a price or quantities and qualities,
Also when exchange is made betwixt Country and Country thus simply, that a price or quantities and qualities,
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and a place of payment is agreed vpon, and no time of payment spoken of:
and a place of payment is agreed upon, and no time of payment spoken of:
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than it is vnderstanded that the taker ought to paye (for that which hee hath so taken) euen with all possible speede.
than it is understanded that the taker ought to pay (for that which he hath so taken) even with all possible speed.
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But if in buying and selling or making exchaunge, any dayes of payment bee contracted for,
But if in buying and selling or making exchange, any days of payment be contracted for,
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and graunted to the buyer or taker: than that tyme contracted:
and granted to the buyer or taker: than that time contracted:
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is in deede borowing and lending, not of the thing bought and sold, (I graunt) but of that:
is in deed borrowing and lending, not of the thing bought and sold, (I grant) but of that:
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which the buyer or taker should haue payd by the order of simple buying and exchaunging.
which the buyer or taker should have paid by the order of simple buying and exchanging.
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For if sale of a thing bee made for tyme, or dayes of payment, or that money bee deliuered for dayes of payment:
For if sale of a thing be made for time, or days of payment, or that money be Delivered for days of payment:
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the propertie of the thing solde and deliuered, is immediatly in the buyer or taker,
the property of the thing sold and Delivered, is immediately in the buyer or taker,
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and no longer in the seller or deliuerer, as also by auncient course of the law doth appeare.
and no longer in the seller or deliverer, as also by ancient course of the law does appear.
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As for example, one selleth a quarter of wheate for. xvj. shillings, and is content to giue to the buyer a moneth, or a yeares day, for payment thereof.
As for Exampl, one Selleth a quarter of wheat for. xvj. shillings, and is content to give to the buyer a Monn, or a Years day, for payment thereof.
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Now it is plaine the seller can not iustly, aske againe this corne at the daye:
Now it is plain the seller can not justly, ask again this corn At the day:
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but money hee maye aske, namely. xvj. shillings.
but money he may ask, namely. xvj. shillings.
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Therfore he lent not corne, but money, for that which a man lendeth, he may iustly aske againe, either the thing it selfe that is lent,
Therefore he lent not corn, but money, for that which a man dares, he may justly ask again, either the thing it self that is lent,
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or else the like thing of the same name, kinde, and equalitie.
or Else the like thing of the same name, kind, and equality.
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Euen so examine the exchange and it shall be founde that when tyme of payment is giuen:
Even so examine the exchange and it shall be found that when time of payment is given:
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that thing is lent, which the creditor maye by the same name and equalitie demaunde at the day of payment, which is reasonable, and not absurde in nature.
that thing is lent, which the creditor may by the same name and equality demand At the day of payment, which is reasonable, and not absurd in nature.
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But if in respect, and by meanes of this lending and tyme giuen, the seller or deliuerer do exact more in the price of that they sell or deliuer,
But if in respect, and by means of this lending and time given, the seller or deliverer do exact more in the price of that they fell or deliver,
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than the market is for readie money, and more than the seller or deliuerer would take to haue readie money for it:
than the market is for ready money, and more than the seller or deliverer would take to have ready money for it:
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that more exacted for the loane, is as I sayde, vsury, and forbidden, bicause it is absurde in nature,
that more exacted for the loan, is as I said, Usury, and forbidden, Because it is absurd in nature,
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and agaynst this rule, lend freely, and it is not the acte of a Godly man,
and against this Rule, lend freely, and it is not the act of a Godly man,
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for the godly mā lendeth nothing vpon vsurie, nor taketh any thing ouer.
for the godly man dares nothing upon Usury, nor Takes any thing over.
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And albeit yt some writers who haue seuerelye enueyed agaynst this vice, are of this mind, that to take ouerplus of the rich for lone is not vsury:
And albeit that Some writers who have severely enueyed against this vice, Are of this mind, that to take overplus of the rich for lone is not Usury:
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yet I see no warrant in Gods worde to approue that their iudgement & distinctiō.
yet I see no warrant in God's word to approve that their judgement & distinction.
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For though the scripture whereon they builde their opinion doth specially forbid it to bee exacted of poore men:
For though the scripture whereon they build their opinion does specially forbid it to be exacted of poor men:
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yet in no place is it allowed to bee taken of rich men (except they be heathen rich mē.)
yet in no place is it allowed to be taken of rich men (except they be heathen rich men.)
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We finde that God forbiddeth to defraude an hired seruant that is poore. But if any man would collect hereof:
We find that God forbiddeth to defraud an hired servant that is poor. But if any man would collect hereof:
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yt one might defraude a riche seruaunt: hee should collect amisse, and euen so of vsurie.
that one might defraud a rich servant: he should collect amiss, and even so of Usury.
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for as god doth not allow fraude in any man, nor against any man:
for as god does not allow fraud in any man, nor against any man:
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no more doth he allowe of vsurie to be taken of poore nor of riche, (especiallye in the Kingdome of Christ.)
no more does he allow of Usury to be taken of poor nor of rich, (especially in the Kingdom of christ.)
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Many in these dayes do thinke themselues well discharged (it should seeme) in that they can say they lend not to poore men vpon vsurie,
Many in these days do think themselves well discharged (it should seem) in that they can say they lend not to poor men upon Usury,
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but to such as are able to pay for it.
but to such as Are able to pay for it.
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Whereby (say they) we liue, and they gaine, and we haue something to gyue to the poore thereby, which else wee shoulde not long haue, for wee shoulde spende all.
Whereby (say they) we live, and they gain, and we have something to gyve to the poor thereby, which Else we should not long have, for we should spend all.
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But if that, last before spoken, do not fully aunswere these men:
But if that, last before spoken, do not Fully answer these men:
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then I referre them to Saint Ambrose in the place before recited, where he condemneth such as did lende for vsurie, to occupiers generally without exceptition.
then I refer them to Saint Ambrose in the place before recited, where he Condemneth such as did lend for Usury, to occupiers generally without exceptition.
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And if neyther (the one answere nor the other) will satisfie these men:
And if neither (the one answer nor the other) will satisfy these men:
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it is not like that my aunswere shall satisfie them, but yet to keepe my promise, I will not omit mine aunswere.
it is not like that my answer shall satisfy them, but yet to keep my promise, I will not omit mine answer.
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I say (and not I onely) that to lende for vsurie is forbidden. But to lend frely is not forbidden, but commaunded:
I say (and not I only) that to lend for Usury is forbidden. But to lend freely is not forbidden, but commanded:
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euen as to giue almes is commaunded, and to extort is forbidden.
even as to give alms is commanded, and to extort is forbidden.
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To lende freely, and to giue almes as we are commaunded, are deedes of charitie and compassion:
To lend freely, and to give alms as we Are commanded, Are Deeds of charity and compassion:
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But to lend for vsury, and to extort, are contrary and forbidden, and cannot bee committed without offence,
But to lend for Usury, and to extort, Are contrary and forbidden, and cannot be committed without offence,
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nor made honest by any colour. To lende freely to the needy: that is compassion:
nor made honest by any colour. To lend freely to the needy: that is compassion:
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but to lende freely to the rich, is no compassion, (though not wicked) but to lende for vsurie eyther to poore or rich is wicked.
but to lend freely to the rich, is no compassion, (though not wicked) but to lend for Usury either to poor or rich is wicked.
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And if we shoulde looke onely vppon the common wealth, wee shoulde finde, that lending to the riche for vsurie, is a more pestilent mischiefe:
And if we should look only upon the Common wealth, we should find, that lending to the rich for Usury, is a more pestilent mischief:
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than is lending to the poore, and then in this subterfuge of theyres:
than is lending to the poor, and then in this subterfuge of theirs:
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they doe more foolishlye than those that seeking to escape Sylla, doe fall vppon Charybdis, and shewe themselues much like those that flying the shippe to escape daunger, do drowne themselues in the maine sea.
they do more foolishly than those that seeking to escape Sylla, do fallen upon Charybdis, and show themselves much like those that flying the ship to escape danger, do drown themselves in the main sea.
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For, first they lende for vsurie, which is agaynst the common lawes, then they lend to the riche man, who hauing the money, doth ingrosse the Markets, bringeth heapes of commodities into his owne handes,
For, First they lend for Usury, which is against the Common laws, then they lend to the rich man, who having the money, does engross the Markets, brings heaps of commodities into his own hands,
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and so maketh a Monopolion, and dearth without neede. The meaner sort are thereby preuented of theyr markets, and must gleane after the Ingrosser,
and so makes a Monopoly, and dearth without need. The meaner sort Are thereby prevented of their Markets, and must glean After the Ingrosser,
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& take small leauings or sit still, and so remaine meane, or rather become poore:
& take small leavings or fit still, and so remain mean, or rather become poor:
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the common sort weepe through the dearth, for the rich wil be sure to make hys common weale to beare out his losse,
the Common sort weep through the dearth, for the rich will be sure to make his Common weal to bear out his loss,
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and paye for that vsurie, and when many are beggered for euer, one is holpen with a halfepenny, which is the Ʋsurers charitie.
and pay for that Usury, and when many Are beggared for ever, one is helped with a halfpenny, which is the Ʋsurers charity.
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Oh, I would a good Orator had this matter in hande, to paint out this mischiefe to some purpose,
O, I would a good Orator had this matter in hand, to paint out this mischief to Some purpose,
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for here is matter ynough, if a man did respect, as I said, but the common welth onely.
for Here is matter enough, if a man did respect, as I said, but the Common wealth only.
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But when wee consider the commaundement of god, and his compassion towardes men, and therewith remember howe this Ʋsurer regardeth it,
But when we Consider the Commandment of god, and his compassion towards men, and therewith Remember how this Ʋsurer Regardeth it,
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or how he is moued with compassion towardes the poore thereby:
or how he is moved with compassion towards the poor thereby:
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wee shall see him not onely a sleepe, but starcke deade and senselesse like a blocke touching the one and the other.
we shall see him not only a sleep, but stark dead and senseless like a block touching the one and the other.
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But in his own deuice and vaine, we shall find him awake, aliue, stoute, and strong, yea so sensible:
But in his own device and vain, we shall find him awake, alive, stout, and strong, yea so sensible:
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that if he lose but a penny: and that a hundred myles of: yet hee feeleth that with griefe.
that if he loose but a penny: and that a hundred miles of: yet he feeleth that with grief.
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God sayth, thou shalt not oppresse thy poore brother wyth Ʋsurie, mary (sayth the Ʋsurer) no more will I,
God say, thou shalt not oppress thy poor brother with Ʋsurie, marry (say the Ʋsurer) no more will I,
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for he gettes nothing of me, neyther for Ʋsurie, nor withoute, for seeing it is a fault, to take vsurie of the poore: I will lende him nothing.
for he gettes nothing of me, neither for Ʋsurie, nor without, for seeing it is a fault, to take Usury of the poor: I will lend him nothing.
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But howe then (I say) doth he regard this commaundement of our Sauiour? Lende freely, or lende looking for nothing.
But how then (I say) does he regard this Commandment of our Saviour? Lend freely, or lend looking for nothing.
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Or how doth he regard this saying? Loue thy neighbour as thy selfe.
Or how does he regard this saying? Love thy neighbour as thy self.
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Surely to lend vpon Ʋsurie we see is forbidden, but not to lende at all when we see our poore brothers neede:
Surely to lend upon Ʋsurie we see is forbidden, but not to lend At all when we see our poor Brother's need:
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may seeme to bee a greater fault, by the parable of the Talents, for he which hid his money was the worst man. And Saint Iohn sayth:
may seem to be a greater fault, by the parable of the Talents, for he which hid his money was the worst man. And Saint John say:
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If any man haue this worldes good, & seeth his brother to want, and shutteth vp his compassiō from him,
If any man have this world's good, & sees his brother to want, and shutteth up his compassion from him,
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how dwelleth the loue of God in him? can that man be sayde to loue his neighbour as himselfe? If that man himselfe were in neede:
how dwells the love of God in him? can that man be said to love his neighbour as himself? If that man himself were in need:
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hee would bee holpen, so well hee loueth himselfe, and if hee so loued his needie brother:
he would be helped, so well he loves himself, and if he so loved his needy brother:
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he would euen so helpe his brother. If hee did as he would be done too:
he would even so help his brother. If he did as he would be done too:
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hee would relieue his poore brother, euen as he himselfe would be relieued in like case,
he would relieve his poor brother, even as he himself would be relieved in like case,
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for wee muste consider in doing as we woulde be done to: what we shoulde desire (lawfully) if wee our selues were in necessitie.
for we must Consider in doing as we would be done to: what we should desire (lawfully) if we our selves were in necessity.
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And surelye whether we be rich or poore, we had rather (when we borrow) to borrow freely:
And surely whither we be rich or poor, we had rather (when we borrow) to borrow freely:
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than to pay vsurie for that we borrowe, though some Ʋsurers to cloke their conscience will say, that they woulde gladly giue. x. or. xij.
than to pay Usury for that we borrow, though Some Ʋsurers to cloak their conscience will say, that they would gladly give. x. or. xij.
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pounde in the hundreth when they neede, and thereby they woulde colour their faultes in taking vsurie,
pound in the Hundredth when they need, and thereby they would colour their Faults in taking Usury,
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but they bee hypocrites herein, for their owne conscience will styll say, I had rather borrow freely,
but they be Hypocrites herein, for their own conscience will still say, I had rather borrow freely,
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than for Ʋsurie, yea though they be riche. And their neede wherof they speake, is, when they might haue. xx. or. xxx. pound profite by loane of a hundreth pounde.
than for Ʋsurie, yea though they be rich. And their need whereof they speak, is, when they might have. xx. or. xxx. pound profit by loan of a Hundredth pound.
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In deede then they woulde giue ten pound in the hundred, rather thā go without it:
In deed then they would give ten pound in the hundred, rather than go without it:
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but yet still it is true that they would rather borrow freely: yea, & if they were in such neede as their poore neighbours are:
but yet still it is true that they would rather borrow freely: yea, & if they were in such need as their poor neighbours Are:
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they woulde willingly be holpen by loane, and yet loth to pay any vsury for it.
they would willingly be helped by loan, and yet loath to pay any Usury for it.
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But as these are vtterly voyde of compassion, and without regarde, or feeling of their poore neighbours miserie or want:
But as these Are utterly void of compassion, and without regard, or feeling of their poor neighbours misery or want:
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so are they vtterly without regarde of God, or good lawes, except onelye for a face,
so Are they utterly without regard of God, or good laws, except only for a face,
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and to lyue to serue their turnes.
and to live to serve their turns.
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For if they lende to poore and rich vpon vsurie, the poorer man shal pay the dearer price.
For if they lend to poor and rich upon Usury, the Poorer man shall pay the Dearer price.
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If they lende not vppon Ʋsurie to the poore, they will lende him nothing at all,
If they lend not upon Ʋsurie to the poor, they will lend him nothing At all,
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and yet they will be still Ʋsurers: for to the rich they will lende for vsurie.
and yet they will be still Ʋsurers: for to the rich they will lend for Usury.
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Whereby is seene that the expresse will of God is contemned in diuers pointes by them.
Whereby is seen that the express will of God is contemned in diverse points by them.
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For (as I saye) if they lende to the poore, those shall paye dearer than the rich.
For (as I say) if they lend to the poor, those shall pay Dearer than the rich.
p-acp (c-acp pns11 vvb) cs pns32 vvi p-acp dt j, d vmb vvi jc-jn cs dt j.
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186
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708
If they be blamed or reprooued for that fault, they pull lending quite from them, & giue that which appertaineth to them vnto the riche.
If they be blamed or reproved for that fault, they pull lending quite from them, & give that which appertaineth to them unto the rich.
cs pns32 vbb vvn cc vvn p-acp d n1, pns32 vvb vvg av p-acp pno32, cc vvi d r-crq vvz p-acp pno32 p-acp dt j.
(5) text (DIV1)
186
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709
Whereby those poorer sort are not onelye defrauded of that charitie that belongeth to them: (though by the compassion and good will of men,
Whereby those Poorer sort Are not only defrauded of that charity that belongeth to them: (though by the compassion and good will of men,
c-crq d jc n1 vbr xx av-j vvd pp-f d n1 cst vvz p-acp pno32: (c-acp p-acp dt n1 cc j n1 pp-f n2,
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186
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710
for the poore cannot chalenge it) but also further oppressed by that dearth, which is purchased through the greedy gatherings, of those riche that haue the same credit and money in occupying, which the poore should haue had.
for the poor cannot challenge it) but also further oppressed by that dearth, which is purchased through the greedy gatherings, of those rich that have the same credit and money in occupying, which the poor should have had.
p-acp dt j vmbx vvi pn31) p-acp av av-jc vvn p-acp d n1, r-crq vbz vvn p-acp dt j n2, pp-f d j cst vhb dt d n1 cc n1 p-acp vvg, r-crq dt j vmd vhi vhn.
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186
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711
And surelye euen those riche men that be takers of credite, are not inferiour to the Ʋsurers in wickednesse.
And surely even those rich men that be takers of credit, Are not inferior to the Ʋsurers in wickedness.
cc av-j av d j n2 cst vbb n2 pp-f n1, vbr xx j-jn p-acp dt n2 p-acp n1.
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187
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712
We haue a common Prouerbe in Englishe, if there were no receyuer, there would be no theefe,
We have a Common Proverb in English, if there were no receiver, there would be no thief,
pns12 vhb dt j n1 p-acp jp, cs pc-acp vbdr dx n1, pc-acp vmd vbi dx n1,
(5) text (DIV1)
188
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713
and it holdeth surer in vsurie, to say, if there were no taker at vsurie, there woulde be no vsurie committed.
and it holds Surer in Usury, to say, if there were no taker At Usury, there would be no Usury committed.
cc pn31 vvz jc p-acp n1, p-acp vvb, cs pc-acp vbdr dx n1 p-acp n1, pc-acp vmd vbi dx n1 vvn.
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714
But these takers at vsurie, and especially the riche, doe take awaye all the credite that appertayneth to such as neede credite,
But these takers At Usury, and especially the rich, do take away all the credit that appertaineth to such as need credit,
p-acp d n2 p-acp n1, cc av-j dt j, vdb vvi av d dt n1 cst vvz p-acp d c-acp vvb n1,
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715
and doe maintayne that cursed trade of vsurie, not onelye in taking, but also in extreeme deliuering.
and do maintain that cursed trade of Usury, not only in taking, but also in extreme delivering.
cc vdb vvi cst j-vvn n1 pp-f n1, xx av-j p-acp vvg, cc-acp av p-acp j-jn n-vvg.
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716
They make a dearth euen in the middest of plentie, by their Monopolion, and so vndooe, not only such from whome they take the common credit, They make a dearth even in the midst of plenty, by their Monopoly, and so vndooe, not only such from whom they take the Common credit,
pns32 vvb dt n1 av p-acp dt n1 pp-f n1, p-acp po32 np1, cc av vvi, xx av-j d p-acp ro-crq pns32 vvb dt j n1,
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717
but also many other poore whome through dearth made by these takers are not able to liue of their labours, with other extreeme hurts passing explication, to the great decay of the common weale.
but also many other poor whom through dearth made by these takers Are not able to live of their labours, with other extreme hurts passing explication, to the great decay of the Common weal.
cc-acp av d j-jn j r-crq p-acp n1 vvn p-acp d n2 vbr xx j pc-acp vvi pp-f po32 n2, p-acp j-jn j-jn n2 vvg n1, p-acp dt j n1 pp-f dt j n1.
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718
We reade that the breade of the poore, is the life of the poore, and he that defraudeth him thereof is a murtherer.
We read that the bread of the poor, is the life of the poor, and he that defraudeth him thereof is a murderer.
pns12 vvb d dt n1 pp-f dt j, vbz dt n1 pp-f dt j, cc pns31 cst vvz pno31 av vbz dt n1.
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719
Let these takers vp of poore mens credite consider what they do in this case.
Let these takers up of poor men's credit Consider what they do in this case.
vvb d n2 a-acp pp-f j ng2 n1 vvb r-crq pns32 vdb p-acp d n1.
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720
Some men haue nothing else to liue on, but by credit, and when he that hath of his owne otherwise to liue, will not onely take awaye this credit simply,
some men have nothing Else to live on, but by credit, and when he that hath of his own otherwise to live, will not only take away this credit simply,
d n2 vhb pix av pc-acp vvi a-acp, cc-acp p-acp n1, cc c-crq pns31 cst vhz pp-f po31 d av pc-acp vvi, vmb xx av-j vvi av d n1 av-j,
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721
but also will buye it away from the needy by vsurie:
but also will buy it away from the needy by Usury:
cc-acp av vmb vvi pn31 av p-acp dt j p-acp n1:
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722
I cannot thinke him to bee better than a theefe, and a murtherer, and euen as ill as an Ʋsurer,
I cannot think him to be better than a thief, and a murderer, and even as ill as an Ʋsurer,
pns11 vmbx vvi pno31 pc-acp vbi jc cs dt n1, cc dt n1, cc av-j c-acp j-jn c-acp dt n1,
(5) text (DIV1)
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723
or woorse, if woorse maye be:
or Worse, if Worse may be:
cc jc, cs jc vmb vbi:
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724
yea, surely I think rather worse man than that Ʋsurer who lendeth oute but hys owne stocke at vsurie.
yea, surely I think rather Worse man than that Ʋsurer who dares out but his own stock At Usury.
uh, av-j pns11 vvb av jc n1 cs d n1 r-crq vvz av p-acp po31 d n1 p-acp n1.
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190
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725
For this is a sure rule, the rich man that taketh things at vsurie: will, no doubt deliuer for Ʋsurie at a more cutting rate.
For this is a sure Rule, the rich man that Takes things At Usury: will, no doubt deliver for Ʋsurie At a more cutting rate.
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726
For he wyll gayne euen by that hee hath taken at vsurie. So then he maintayneth the Ʋsurer of whom hee taketh:
For he will gain even by that he hath taken At Usury. So then he maintaineth the Ʋsurer of whom he Takes:
p-acp pns31 vmb vvi av-j p-acp cst pns31 vhz vvn p-acp n1. av cs pns31 vvz dt n1 pp-f ro-crq pns31 vvz:
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727
and is himselfe an Ʋsurer in lending, and a most pestilent spoyler of his cōmon welth.
and is himself an Ʋsurer in lending, and a most pestilent spoiler of his Common wealth.
cc vbz px31 dt n1 p-acp vvg, cc dt av-ds j n1 pp-f po31 j n1.
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728
And such men are those that commit vsurie in sale of wares, and in making exchaunge, And such men Are those that commit Usury in sale of wares, and in making exchange,
cc d n2 vbr d cst vvb n1 p-acp n1 pp-f n2, cc p-acp vvg n1,
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729
yea, the Clothier and Stapler in wooll and cloth, and the Fermer in corne and other victualls,
yea, the Clothier and Stapler in wool and cloth, and the Fermer in corn and other victuals,
uh, dt n1 cc np1 p-acp n1 cc n1, cc dt n1 p-acp n1 cc j-jn n2,
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730
and Landlords in fines and extreme raysing of rentes (though fynes and rents raysed, be not properly vsuries,
and Landlords in fines and extreme raising of rents (though fines and rends raised, be not properly Usuries,
cc n2 p-acp n2 cc j-jn n-vvg pp-f n2 (cs n2 cc n2 vvn, vbb xx av-j n2,
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731
but rather extortions, or oppressions,) so that all these spoile the nedy, and so generally the common welth.
but rather extortions, or oppressions,) so that all these spoil the needy, and so generally the Common wealth.
cc-acp av-c n2, cc n2,) av cst d d n1 dt j, cc av av-j dt j n1.
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732
For though the playne mony Ʋsurer be iustlye reproched of his vnlawfull trade and gaine: yet I thinke in iudgement hee maye condemne manye of these colourable Ʋsurers:
For though the plain money Ʋsurer be justly reproached of his unlawful trade and gain: yet I think in judgement he may condemn many of these colourable Ʋsurers:
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733
which cut more depely vnder a cloke and name of lawfull trade. If God condemne him (as doubtlesse he doth) that lendeth mony for vsurie, and taketh but x. pounde, or. xij. ouerplus:
which Cut more deeply under a cloak and name of lawful trade. If God condemn him (as doubtless he does) that dares money for Usury, and Takes but x. pound, or. xij. overplus:
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734
let no man be so madde, as to think, that he shall be allowed of, (but much more condemned) that lendeth for vsurie vnder colour of a contract in sale: and taketh. xx. xxx. or. xl. pounde in the hundreth.
let no man be so mad, as to think, that he shall be allowed of, (but much more condemned) that dares for Usury under colour of a contract in sale: and Takes. xx. xxx. or. xl. pound in the Hundredth.
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735
Neyther he that vnder the name of exchaunge lendeth for vsurie, & taketh. xv. or. xx. pound in the hundreth.
Neither he that under the name of exchange dares for Usury, & Takes. xv. or. xx. pound in the Hundredth.
av-dx pns31 d p-acp dt n1 pp-f n1 vvz p-acp n1, cc vvz. crd. cc. n1. n1 p-acp dt ord.
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736
Bee not deceyued, God is not mocked, men maye bleare the eyes of men, & preuent by fraude the penall lawes (wherein yet they doe offende) but God cannot be deceyued, be not deceived, God is not mocked, men may blear the eyes of men, & prevent by fraud the penal laws (wherein yet they do offend) but God cannot be deceived,
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737
though this vice be cloked and clothed with neuer so many honest names & things,
though this vice be cloaked and clothed with never so many honest names & things,
cs d n1 vbi vvn cc vvn p-acp av-x av d j n2 cc n2,
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738
as sometime in buying and selling, sometime in borowing and lending, somtime in exchaūging, sometime in Wooll, in Cloth, in Canuas, in a bale of Fustian, in Silkes and Mercery wares, in Spices and Grocery ware, in Tapistrie. &c. And sometime drowned in Wine and oyle, somtime packed vp with herringes and other victuals, many times eaten vp in breade and meate, and drunke vp in drinke:
as sometime in buying and selling, sometime in borrowing and lending, sometime in exchanging, sometime in Wool, in Cloth, in Canvas, in a bale of Fustian, in Silks and Mercery wares, in Spices and Grocery beware, in Tapestry. etc. And sometime drowned in Wine and oil, sometime packed up with herrings and other victuals, many times eaten up in bread and meat, and drunk up in drink:
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(5) text (DIV1)
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739
to the extreme infecting and vtter poysoning of our common welth.
to the extreme infecting and utter poisoning of our Common wealth.
p-acp dt j-jn vvg cc j vvg pp-f po12 j n1.
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740
Hee that most hurteth, is the most vnprofitable member in a common wealth, and most noysome to the whole body,
He that most hurteth, is the most unprofitable member in a Common wealth, and most noisome to the Whole body,
pns31 cst ds vvz, vbz dt av-ds j n1 p-acp dt j n1, cc av-ds j p-acp dt j-jn n1,
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741
and the more is taken and deliuered by these vsurarie contractes, the more hurt is done:
and the more is taken and Delivered by these usurary contracts, the more hurt is done:
cc dt n1 vbz vvn cc vvn p-acp d j-jn n2, dt av-dc n1 vbz vdn:
(5) text (DIV1)
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742
and hee that most vseth such trade, and therwith hath greatest doings, doth most hurt, and so consequentlye the worst man.
and he that most uses such trade, and therewith hath greatest doings, does most hurt, and so consequently the worst man.
cc pns31 cst ds vvz d n1, cc av vhz js n2-vdg, vdz ds vvi, cc av av-j dt js n1.
(5) text (DIV1)
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743
Euen as he that killeth two men doth worse than he that killeth but one man,
Eve as he that kills two men does Worse than he that kills but one man,
np1 c-acp pns31 cst vvz crd n2 vdz av-jc cs pns31 cst vvz p-acp crd n1,
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744
and hee that killeth three men, doth yet worse than he that killed two men, and so the more the worse.
and he that kills three men, does yet Worse than he that killed two men, and so the more the Worse.
cc pns31 cst vvz crd n2, vdz av av-jc cs pns31 cst vvd crd n2, cc av dt av-dc dt jc.
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745
I am not ignorant that these Ʋsurers, haue many obiections and many colours to paint out their trade in a faire shape,
I am not ignorant that these Ʋsurers, have many objections and many colours to paint out their trade in a fair shape,
pns11 vbm xx j cst d n2, vhb d n2 cc d n2 pc-acp vvi av po32 n1 p-acp dt j n1,
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746
and to approue it necessary and commodious in a common welth.
and to approve it necessary and commodious in a Common wealth.
cc pc-acp vvi pn31 j cc j p-acp dt j n1.
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747
But as their obiections are friuolous and vayne, so their Idoll being turned out of his faire cote:
But as their objections Are frivolous and vain, so their Idol being turned out of his fair coat:
cc-acp p-acp po32 n2 vbr j cc j, av po32 n1 vbg vvn av pp-f po31 j n1:
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748
maye be seene to want the beautie of a most vgly Ape. And their commodities to be most detestable poysons to a common wealth.
may be seen to want the beauty of a most ugly Ape. And their commodities to be most detestable poisons to a Common wealth.
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749
Manye of them cannot, naye, they will not be perswaded, that God forbiddeth it in this order, they imagine that GOD ment thereby some other thing which men cannot vnderstand.
Many of them cannot, nay, they will not be persuaded, that God forbiddeth it in this order, they imagine that GOD meant thereby Some other thing which men cannot understand.
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(5) text (DIV1)
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750
For (say they) if it had ben of such weight, it would haue bene forbidden in the law of ten Cōmaundements.
For (say they) if it had been of such weight, it would have be forbidden in the law of ten commandments.
p-acp (vvb pns32) cs pn31 vhd vbn pp-f d n1, pn31 vmd vhi vbn vvn p-acp dt n1 pp-f crd n2.
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751
And though this neede no answere, it is so peeuish and vaine, that euery childe maye see their ignorance:
And though this need no answer, it is so peevish and vain, that every child may see their ignorance:
cc cs d vvb dx n1, pn31 vbz av j cc j, cst d n1 vmb vvi po32 n1:
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752
yet I will still keepe promise with them, and let them see their follie if they will, but they will not.
yet I will still keep promise with them, and let them see their folly if they will, but they will not.
av pns11 vmb av vvi vvb p-acp pno32, cc vvb pno32 vvi po32 n1 cs pns32 vmb, cc-acp pns32 vmb xx.
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753
It is sayd in the last commaūdement, Thou shalt not desire any thing that is thy neyghbours:
It is said in the last Commandment, Thou shalt not desire any thing that is thy neighbours:
pn31 vbz vvn p-acp dt ord n1, pns21 vm2 xx vvi d n1 cst vbz po21 n2:
(5) text (DIV1)
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754
no though he be a riche man, and thou a poore man.
no though he be a rich man, and thou a poor man.
av-dx cs pns31 vbb dt j n1, cc pns21 dt j n1.
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755
If I may not desire ought that is my neighbours contrarye to his will, much lesse maye I take it agaynst his will.
If I may not desire ought that is my neighbours contrary to his will, much less may I take it against his will.
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756
But the Ʋsurer spying his neighbors neede, doeth watch occasion to make a gaine to himself of his neighbors neede:
But the Ʋsurer spying his neighbours need, doth watch occasion to make a gain to himself of his neighbours need:
p-acp dt n1 vvg po31 ng1 n1, vdz vvi n1 pc-acp vvi dt n1 p-acp px31 pp-f po31 ng1 n1:
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and so by a most subtile stealth windeth from him, hys goods or part thereof by Ʋsurie,
and so by a most subtle stealth windeth from him, his goods or part thereof by Ʋsurie,
cc av p-acp dt av-ds j n1 vvz p-acp pno31, po31 n2-j cc n1 av p-acp n1,
(5) text (DIV1)
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758
when he getteth his neighbours Will tyed to an extremity, eyther of neede or couetousnesse, and not naturally or charitably bent to giue that, which the Ʋsurer taketh of him. Then conclude:
when he gets his neighbours Will tied to an extremity, either of need or covetousness, and not naturally or charitably bent to give that, which the Ʋsurer Takes of him. Then conclude:
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759
to desire my neighbours goods is agaynst Gods lavv, and so a fault, but vpon that desire to take them is a further fault, to desire my neighbours goods is against God's law, and so a fault, but upon that desire to take them is a further fault,
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(5) text (DIV1)
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760
and yet to take them by subtile craft, and vnder a coulour of willing, contract, and honest trade, is more subtyltie and greater fault.
and yet to take them by subtle craft, and under a colour of willing, contract, and honest trade, is more subtyltie and greater fault.
cc av pc-acp vvi pno32 p-acp j n1, cc p-acp dt n1 pp-f vvg, n1, cc j n1, vbz av-dc j cc jc n1.
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761
Wherefore, in as much as the lesser is forbiddē, the greater is in no wise tollerable.
Wherefore, in as much as the lesser is forbidden, the greater is in no wise tolerable.
q-crq, p-acp c-acp d c-acp dt jc vbz vvn, dt jc vbz p-acp dx j j.
(5) text (DIV1)
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762
As in this commaundemēt, thou shalt not name god in vain, and if to name God vainely, bee breach of the law:
As in this Commandment, thou shalt not name god in vain, and if to name God vainly, be breach of the law:
p-acp p-acp d n1, pns21 vm2 xx vvi n1 p-acp j, cc cs p-acp n1 np1 av-j, vbb n1 pp-f dt n1:
(5) text (DIV1)
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763
much more is blasphemie breach thereof.
much more is blasphemy breach thereof.
av-d dc vbz n1 n1 av.
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764
As when men would call God to be a false witnesse, and yet in that commaundement blasphemie is not expressely named.
As when men would call God to be a false witness, and yet in that Commandment blasphemy is not expressly nam.
p-acp c-crq n2 vmd vvi np1 pc-acp vbi dt j n1, cc av p-acp cst n1 n1 vbz xx av-j vvn.
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765
But as is aforesayde, the lesse offence being forbidden: the greater can in no wise be allowed of.
But as is aforesaid, the less offence being forbidden: the greater can in no wise be allowed of.
cc-acp c-acp vbz j, dt av-dc n1 vbg vvn: dt jc vmb p-acp dx j vbi vvn pp-f.
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766
Others obiect, they haue no trade, but a stocke left them, and if they shoulde not put it out for profite:
Others Object, they have no trade, but a stock left them, and if they should not put it out for profit:
ng2-jn n1, pns32 vhb dx n1, cc-acp dt n1 vvd pno32, cc cs pns32 vmd xx vvi pn31 av p-acp n1:
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it would soone be consumed, and other thing they haue not to liue vpon. To aunswere this obiection, I turne saint Augustine to them, who sayth.
it would soon be consumed, and other thing they have not to live upon. To answer this objection, I turn saint Augustine to them, who say.
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The Vsurer dareth speake on this sort. Non habeo aliud vnde viuam, I haue none other thing vvherby to liue. The Usurer dareth speak on this sort. Non habeo Aliud vnde viuam, I have none other thing whereby to live.
dt n1 vvz vvb p-acp d n1. np1 fw-la vvn fw-la fw-la, pns11 vhb pix j-jn n1 c-crq pc-acp vvi.
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So may the theefe saye (sayth Augustine) being taken in the deede doing,
So may the thief say (say Augustine) being taken in the deed doing,
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or house robber, beeing founde breaking vp the vvall, or the Bavvde buying Maides for the Stevves,
or house robber, being found breaking up the wall, or the Bavvde buying Maids for the Stews,
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& also the VVitch and Sorcerer, may say so vnto me in the sale of their malicious inchauntmentes, to the hurt of man and beast. &c. & also the VVitch and Sorcerer, may say so unto me in the sale of their malicious enchantments, to the hurt of man and beast. etc.
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772
Thus we se Augustines minde in aunswering them, wherevnto this may be added, that he deserueth much greater punishment, who robbeth hauing no neede:
Thus we see Augustine's mind in answering them, whereunto this may be added, that he deserves much greater punishment, who robbeth having no need:
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than he, that doth it of necessitie. As for example, one man hath a stock, and an other nothing at all:
than he, that does it of necessity. As for Exampl, one man hath a stock, and an other nothing At all:
cs pns31, cst vdz pn31 pp-f n1. p-acp p-acp n1, crd n1 vhz dt n1, cc dt n-jn pix p-acp d:
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if he that hath no stocke, shoulde steale for his liuing, hee shoulde deserue death by the lawe, if he that hath no stock, should steal for his living, he should deserve death by the law,
cs pns31 cst vhz dx n1, vmd vvi p-acp po31 n-vvg, pns31 vmd vvi n1 p-acp dt n1,
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but if he that hath the stocke should yet steale: hee were a muche worse man. And such are the Ʋsurers:
but if he that hath the stock should yet steal: he were a much Worse man. And such Are the Ʋsurers:
cc-acp cs pns31 cst vhz dt n1 vmd av vvi: pns31 vbdr av av-d jc n1. cc d vbr dt n2:
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so thankfull they are, that they neuer consider of Gods liberalitie towardes them, in leauing to them:
so thankful they Are, that they never Consider of God's liberality towards them, in leaving to them:
av j pns32 vbr, cst pns32 av-x vvb pp-f npg1 n1 p-acp pno32, p-acp vvg p-acp pno32:
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yt which many a one wanteth.
that which many a one Wants.
pn31 r-crq d dt pi vvz.
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They remember not howe many thousands are left without stocke, and yet that they must not liue by stelth.
They Remember not how many thousands Are left without stock, and yet that they must not live by stealth.
pns32 vvb xx c-crq d crd vbr vvn p-acp n1, cc av cst pns32 vmb xx vvi p-acp n1.
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779
For betwixt a thefe and an Ʋsurer, I know not any great difference, except in name, no more than Bernarde did, when he sayd:
For betwixt a thief and an Ʋsurer, I know not any great difference, except in name, no more than Bernard did, when he said:
p-acp p-acp dt n1 cc dt n1, pns11 vvb xx d j n1, c-acp p-acp n1, av-dx dc cs np1 vdd, c-crq pns31 vvd:
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Quid est vsura? venenum patrimonij. Quid est vsura legalis? latro predicens quid intēdit. That is. Quid est Usura? venenum patrimonij. Quid est Usura legalis? Latro predicens quid intēdit. That is.
fw-la fw-la fw-es? fw-la fw-la. fw-la fw-la fw-es fw-la? fw-la fw-la fw-la fw-la. cst vbz.
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What thing is Ʋsurie? A poison of patrimonie.
What thing is Ʋsurie? A poison of patrimony.
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782
What is such vsurie as is permitted by lawe? A theefe that before hand giueth warning what he mindeth to do.
What is such Usury as is permitted by law? A thief that before hand gives warning what he minds to do.
q-crq vbz d n1 c-acp vbz vvn p-acp n1? dt n1 cst p-acp n1 vvz vvg r-crq pns31 vvz pc-acp vdi.
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783
I remember a tale concerning a theefe, that was indyted of felonie, for robbing by the highe wayes syde,
I Remember a tale Concerning a thief, that was Indited of felony, for robbing by the high ways side,
pns11 vvb dt n1 vvg dt n1, cst vbds vvn pp-f n1, p-acp vvg p-acp dt j ng1 n1,
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and being indyted by the name of Latro, was condemned by ye name of Fur, for which the theefe quarrelled,
and being Indited by the name of Latro, was condemned by the name of Fur, for which the thief quarreled,
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785
and sayde the Iudge had done him wrong. And when he would not cease exclamation:
and said the Judge had done him wrong. And when he would not cease exclamation:
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Mayster Skelton the Poet, being a maister of wordes, and cunning in Grammer, was called to declare the difference betweene fur and latro: whose answere was, that he saw no great difference betweene fur and latro, sauing this, that fur did sit on the bench,
Master Skelton the Poet, being a master of words, and cunning in Grammar, was called to declare the difference between fur and Latro: whose answer was, that he saw no great difference between fur and Latro, Saving this, that fur did fit on the bench,
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and latro stoode at the barre. Now if that Iudge were a briber: than Skeltons aunswere was to be allowed of:
and Latro stood At the bar. Now if that Judge were a briber: than Skeltons answer was to be allowed of:
cc n1 vvd p-acp dt n1. av cs d n1 vbdr dt n1: cs npg1 n1 vbds pc-acp vbi vvn pp-f:
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but if he were an vpright Iudge: than Skelton did rashely & wickedly, so to aunswere those:
but if he were an upright Judge: than Skelton did rashly & wickedly, so to answer those:
cc-acp cs pns31 vbdr dt av-j n1: cs np1 vdd av-j cc av-j, av pc-acp vvi d:
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789
that are called Gods, in respect that they haue the execution of Gods office on earth amongst men.
that Are called God's, in respect that they have the execution of God's office on earth among men.
cst vbr vvn n2, p-acp n1 cst pns32 vhb dt n1 pp-f npg1 n1 p-acp n1 p-acp n2.
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If suche a distinction as thys that maister Skelton made, may pleasure the Ʋsurers:
If such a distinction as this that master Skelton made, may pleasure the Ʋsurers:
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791
I wil not greatlye striue for it, though in deede the Ʋsurer bee rather the woorse man.
I will not greatly strive for it, though in deed the Ʋsurer be rather the Worse man.
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792
For the theefe doth rob and runne away: but the Ʋsurer doth rob & tarie by it.
For the thief does rob and run away: but the Ʋsurer does rob & tarry by it.
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793
The theefe robbeth but in parte, and perhaps is cut off spedily:
The thief robbeth but in part, and perhaps is Cut off speedily:
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794
the Ʋsurer robbeth continually night and daye, and ceaseth not till hee haue all and more to.
the Ʋsurer robbeth continually night and day, and ceases not till he have all and more to.
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795
The theefe is in feare of true men, and of lawes:
The thief is in Fear of true men, and of laws:
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796
the Ʋsurer maketh true men afrayde of imprisonment after he hath robbed them, and is not in feare of the lawes, for hee subtillye preuenteth them.
the Ʋsurer makes true men afraid of imprisonment After he hath robbed them, and is not in Fear of the laws, for he subtilly preventeth them.
dt n1 vvz j n2 j pp-f n1 c-acp pns31 vhz vvn pno32, cc vbz xx p-acp n1 pp-f dt n2, c-acp pns31 av-j vvz pno32.
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797
The theefe lyeth in Newgate for hys fault, and the Ʋsurer walketh abrode with no small countenance of honestie:
The thief lies in Newgate for his fault, and the Ʋsurer walks abroad with no small countenance of honesty:
dt n1 vvz p-acp np1 p-acp po31 n1, cc dt n1 vvz av p-acp dx j n1 pp-f n1:
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798
therefore the Ʋsurer the worse man. Yea the learned wryters both Christian men and Heathen, doe compare them also with murderers.
Therefore the Ʋsurer the Worse man. Yea the learned writers both Christian men and Heathen, do compare them also with murderers.
av dt n1 dt jc n1. uh dt j n2 av-d njp n2 cc j-jn, vdb vvi pno32 av p-acp n2.
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799
Saint Ambrose sayth, Vsuram pettere suffocare est. To take vsury is to choke a man. Cato a Heathen man, being asked what it was to lende vppon Ʋsurie: answered interogatiuely:
Saint Ambrose say, Vsuram pettere suffocare est. To take Usury is to choke a man. Cato a Heathen man, being asked what it was to lend upon Ʋsurie: answered interogatiuely:
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800
Quid hominē occidere? vvhat is it to kill a man? esteeming the Ʋsurer to commit no lesse fault than homicide. Quid hominē occidere? what is it to kill a man? esteeming the Ʋsurer to commit no less fault than homicide.
fw-la fw-la fw-la? q-crq vbz pn31 pc-acp vvi dt n1? vvg dt n1 pc-acp vvi av-dx dc n1 cs n1.
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801
Alphonsus King of Aragon a zealous louer of iustice, considering the trappes and subtiltyes of Ʋsurers: Alphonsus King of Aragon a zealous lover of Justice, considering the traps and subtleties of Ʋsurers:
np1 n1 pp-f np1 dt j n1 pp-f n1, vvg dt n2 cc n2 pp-f n2:
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802
was woont to saye, Foenus nihil aliud mihi videtur: quam fu nus animae. That is: Vsurie seemeth to mee nothing else than the death of lyfe.
was wont to say, Foenus nihil Aliud mihi videtur: quam fu nus Spirits. That is: Usury seems to me nothing Else than the death of life.
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803
Thus to be short, the Ʋsurers are compared not onely with theeues: but also with murderers, and to many other odious thinges for theyr crueltie. Basill sayth:
Thus to be short, the Ʋsurers Are compared not only with thieves: but also with murderers, and to many other odious things for their cruelty. Basil say:
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804
Canes accipientes mansuescunt. &c. Dogges in receyuing things do become gentle, but as for Vsurers: the more they receyue: the more cruell they be. Canes accipientes mansuescunt. etc. Dogs in receiving things do become gentle, but as for Usurers: the more they receive: the more cruel they be.
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805
And therefore Ambrose for theyr rauening, compareth them vnto the Sea, and worse, saying: And Therefore Ambrose for their ravening, compareth them unto the Sea, and Worse, saying:
cc av np1 p-acp po32 j-vvg, vvz pno32 p-acp dt n1, cc av-jc, vvg:
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806
Omnes torrentes vadunt in Mare, & Mare non adimpletur. That is, all riuers or brookes doe fall into the Sea, Omnes Torrents vadunt in Mare, & Mare non adimpletur. That is, all Rivers or brooks do fallen into the Sea,
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and yet the Sea is not filled.
and yet the Sea is not filled.
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This Sea is Vsury, vvhich suppeth vppe (as a deuouring Gulfe) the goodes, landes,
This Sea is Usury, which suppeth up (as a devouring Gulf) the goods, Lands,
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809
and large patrimonies of manye: and yet this Sea it selfe, cannot be filled. Many do vse the Sea for their profite, and thereby many finde profite:
and large patrimonies of many: and yet this Sea it self, cannot be filled. Many do use the Sea for their profit, and thereby many find profit:
cc j n2 pp-f d: cc av d n1 pn31 n1, vmbx vbi vvn. np1 vdb vvi dt n1 p-acp po32 n1, cc av d vvb n1:
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810
but in this sea of Vsurie is shipvvracke of all. but in this sea of Usury is shipwreck of all.
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Most Nations haue so muche abhorred an Ʋsurer, that what punishmēt they esteemed a theefe worthie of:
Most nations have so much abhorred an Ʋsurer, that what punishment they esteemed a thief worthy of:
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812
they would lay twise so much vpon an Ʋsurer. Licurgus banished out of Sparta all Ʋsurie, and taking of ouerplus for lone.
they would lay twice so much upon an Ʋsurer. Licurgus banished out of Sparta all Ʋsurie, and taking of overplus for lone.
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813
Lucullus so infringed the libertyes of Ʋsurers, that he purged Asia of this wicked trade, which was almost drowned therein.Lucullus so infringed the Liberties of Ʋsurers, that he purged Asia of this wicked trade, which was almost drowned therein.
npg1 av vvn dt n2 pp-f n2, cst pns31 vvd np1 pp-f d j n1, r-crq vbds av vvn av.
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814
Cato draue them out of Cicilia. Cato drove them out of Cilicia.
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815
Agesilaus Capitaine of the Lacedemonians, perswaded Agis, (who before him was king of the same people,) that the reconning bookes of the Ʋsurers, might be burnt. Which beeing graunted:Agesilaus Captain of the Lacedaemonians, persuaded Agis, (who before him was King of the same people,) that the reconning books of the Ʋsurers, might be burned. Which being granted:
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816
the sayde Agesilaus to declare his hatred agaynst the vice and Ʋsurers, entred their houses, fette out theyr bookes,
the said Agesilaus to declare his hatred against the vice and Ʋsurers, entered their houses, fette out their books,
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817
and heaping them togither in the Markette place: set them on fire before the Ʋsurers faces, who departing in heauie cheare:
and heaping them together in the Market place: Set them on fire before the Ʋsurers faces, who departing in heavy cheer:
cc vvg pno32 av p-acp dt n1 n1: vvb pno32 p-acp n1 p-acp dt ng1 n2, r-crq vvg p-acp j n1:
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818
were derided of ye same Agesilaus: who laughing at their sorrow, sayde: that he neuer sawe puriorem ignem, a more purer fire.
were derided of you same Agesilaus: who laughing At their sorrow, said: that he never saw puriorem Ignem, a more Purer fire.
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819
Claudius, and after him Vespasian, and after him Alexander Seuerus, made sharpe and bitter lawes agaynst Ʋsurers, which were put in execution accordingly. Claudius, and After him Vespasian, and After him Alexander Severus, made sharp and bitter laws against Ʋsurers, which were put in execution accordingly.
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And besides these punishments executed by heathen men, (who had good experience in common weales, what was cōmodious,
And beside these punishments executed by heathen men, (who had good experience in Common weals, what was commodious,
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821
and what hurtfull:) we are to regarde with great heede that the primatiue Church did banishe,
and what hurtful:) we Are to regard with great heed that the primitive Church did banish,
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& excommunicate Ʋsurers frō the publike seruice in the Church:
& excommunicate Ʋsurers from the public service in the Church:
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and also from perticipation of sacraments, and after death, their bodies were cast out and not suffered to be layde with the deade bodies of such as were esteemed Christen men.
and also from perticipation of Sacraments, and After death, their bodies were cast out and not suffered to be laid with the dead bodies of such as were esteemed christian men.
cc av p-acp n1 pp-f n2, cc p-acp n1, po32 n2 vbdr vvn av cc xx vvn pc-acp vbi vvn p-acp dt j n2 pp-f d c-acp vbdr vvn jp n2.
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824
Wherby appeareth playne that Ʋsurers and their practises, were esteemed by the primatiue Church, worse than the eues and theft,
Whereby appears plain that Ʋsurers and their practises, were esteemed by the primitive Church, Worse than the eues and theft,
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825
and as ill as murtherers and murther.
and as ill as murderers and murder.
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And in deede it is no marnell, for besydes the extreeme mischiefes that they bring vpon the common wealth, (as before is partly shewed) their vsurie is the extreme pulling in sunder of the vnitie of the Churche.
And in deed it is no marnell, for besides the extreme mischiefs that they bring upon the Common wealth, (as before is partly showed) their Usury is the extreme pulling in sunder of the unity of the Church.
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827
Chrysostome calleth it grauissimum ecclesiae morbum, the most pestilent disease of the Church:Chrysostom calls it grauissimum ecclesiae morbum, the most pestilent disease of the Church:
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for howe can there be an vnitie and loue amongest men, when one cutteth anothers throte by this wicked trade?
for how can there be an unity and love amongst men, when one cutteth another's throat by this wicked trade?
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829
If a man will take vsurie for lone, he is voyde of all true loue and compassion,
If a man will take Usury for lone, he is void of all true love and compassion,
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and by his acte procureth hatred to hymselfe: that as he loueth no man, so hee maketh that no man loueth him:
and by his act procureth hatred to himself: that as he loves no man, so he makes that no man loves him:
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but the one against the other, beareth a warrelike and spoyling mind, though it lie subtilly hiddē, but the one against the other, bears a warlike and spoiling mind, though it lie subtly hidden,
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832
& be not in open wrath & anger, yet is it in desire to scrape one from another.
& be not in open wrath & anger, yet is it in desire to scrape one from Another.
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833
And in this yt warlike hate consisteth, that ye one, so he may haue, though to the losse and hurt of the other:
And in this that warlike hate Consisteth, that you one, so he may have, though to the loss and hurt of the other:
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834
he is pleased, and glad, whereby selfe loue (but no Christen loue) is maintained,
he is pleased, and glad, whereby self love (but no christian love) is maintained,
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835
and therefore the vnitie of the Church torne a sunder hereby.
and Therefore the unity of the Church torn a sunder hereby.
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836
For Christen loue is the perfite bonde and knitting togither of the Church, which vsury desolueth,
For christian love is the perfect bond and knitting together of the Church, which Usury desolueth,
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837
and placeth selfeloue and common hatred.
and places Self-love and Common hatred.
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838
Surely, if this poynt be noted, and this our time examined by this rule of Christen loue,
Surely, if this point be noted, and this our time examined by this Rule of christian love,
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839
euen by the vnitie of the Church, wee shall finde that Ʋsurie hath now playde this hir part at full,
even by the unity of the Church, we shall find that Ʋsurie hath now played this his part At full,
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840
and doth still poison more grieuously than at any time heretofore.
and does still poison more grievously than At any time heretofore.
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841
The want of this vnitie in the church, namely, of Christen loue in the multitude, will make men,
The want of this unity in the Church, namely, of christian love in the multitude, will make men,
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842
if they consider their trades, to confesse themselues vsurers, yea, and infidels, and voyde of no fault.
if they Consider their trades, to confess themselves usurers, yea, and Infidels, and void of no fault.
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843
For what man is he, from the Prince to the prisoner, that of loue or compassion will sell anye thing for dayes of payment,
For what man is he, from the Prince to the prisoner, that of love or compassion will fell any thing for days of payment,
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844
so good cheape as he would sell the same to haue ready money for it? Nay, what man will sell for readie money (except the needy) if hee may rayse a more gayne to himselfe by selling for time? or what is he that will deliuer hys money or other things by way of exchaunge for a moneth, two or three, so good cheap:
so good cheap as he would fell the same to have ready money for it? Nay, what man will fell for ready money (except the needy) if he may raise a more gain to himself by selling for time? or what is he that will deliver his money or other things by Way of exchange for a Monn, two or three, so good cheap:
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as he would to haue payment for the same, withall possible speede at sight? nay, what is he yt wil deliuer his money or other thinges at sight (except the needie) if he can (by lone thereof for a moneth, two or three) make himselfe a greater gainer and get ouerplus? Surely verye fewe.
as he would to have payment for the same, withal possible speed At sighed? nay, what is he that will deliver his money or other things At sighed (except the needy) if he can (by lone thereof for a Monn, two or three) make himself a greater gainer and get overplus? Surely very few.
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846
Rara auis in terris. Which argueth men generally to be voyde of christian loue and compassion.Rara auis in terris. Which argue men generally to be void of christian love and compassion.
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847
And yet some there be, that haue left off dealing in that sale of time: God increase the number, for it is a small number.
And yet Some there be, that have left off dealing in that sale of time: God increase the number, for it is a small number.
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848
Heathen men detested those that woulde witholde fyre, or the running streame from the needy, or that would sel the same bicause fyre and water are generall.
Heathen men detested those that would withhold fire, or the running stream from the needy, or that would sell the same Because fire and water Are general.
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But the time is more vniuersall, and therfore the sale therof more vnnaturall.
But the time is more universal, and Therefore the sale thereof more unnatural.
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But nowe I knowe the multitude, who are faultie will cry out and saye, this man meaneth to pull downe all trade and occupying,
But now I know the multitude, who Are faulty will cry out and say, this man means to pull down all trade and occupying,
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why? take away the profite that men haue by selling and exchaunging of things for time:
why? take away the profit that men have by selling and exchanging of things for time:
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852
and take awaye all, for no man can liue without that benifite. Therefore surelye this man must needes be deceyued, and vnderstandeth not rightly of Ʋsury.
and take away all, for no man can live without that benefit. Therefore surely this man must needs be deceived, and understandeth not rightly of Ʋsury.
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853
For to sell wares for dayes, and thereby to aduaunce the price is so generall:
For to fell wares for days, and thereby to advance the price is so general:
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854
that it cannot be Ʋsury, but must nedes be honest trade, for al men occupy it.
that it cannot be Ʋsury, but must needs be honest trade, for all men occupy it.
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855
And for the exchaunge, that is so vncertaine a profite: that there may be disprofite therein.
And for the exchange, that is so uncertain a profit: that there may be disprofit therein.
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856
And therefore these thinges cannot be Ʋsurie, for if they shoulde, then al men in maner were Ʋsurers.
And Therefore these things cannot be Ʋsurie, for if they should, then all men in manner were Ʋsurers.
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857
Tushe, this is not possible, why how should men liue? And so they gather infinite absurdities (as they thinke) to follow of this doctrine. &c.
Tush, this is not possible, why how should men live? And so they gather infinite absurdities (as they think) to follow of this Doctrine. etc.
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858
Howbeit, I saye that I am so farre off, from condemning or hindering of all trade and occupying:
Howbeit, I say that I am so Far off, from condemning or hindering of all trade and occupying:
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that without trades (as borrowing and lending, bying and selling, and exchaunging) I saye neyther the common wealth can stande,
that without trades (as borrowing and lending, buying and selling, and exchanging) I say neither the Common wealth can stand,
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860
nor men liue togither one with an other.
nor men live together one with an other.
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861
But as I doe allowe and like well of borrowing, lending, buying, sellyng and exchaunging, in their owne nature,
But as I do allow and like well of borrowing, lending, buying, selling and exchanging, in their own nature,
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862
and as they are well vsed, and of the gaines that cōmeth thereby, ye though it be Centum pro cento: So doe I dislike vtterly,
and as they Are well used, and of the gains that comes thereby, you though it be Centum Pro cento: So do I dislike utterly,
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863
for God forbiddeth that such good trades should be abused: or that anye pennie shoulde be gotten by abuse.
for God forbiddeth that such good trades should be abused: or that any penny should be got by abuse.
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864
And yet it is to to lamentable, yt Sathan hath so much preuayled:
And yet it is to to lamentable, that Sathan hath so much prevailed:
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as thus to make men count abuse to be a right vse, & Ʋsury a lawfull gaine.
as thus to make men count abuse to be a right use, & Ʋsury a lawful gain.
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866
As for the vncertaintye, that is alleaged in the gaine, had by the exchaunge:
As for the uncertainty, that is alleged in the gain, had by the exchange:
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867
that I wil answere anon God willing, and proue such a certain gaine therby as the same gayne shall be vsury.
that I will answer anon God willing, and prove such a certain gain thereby as the same gain shall be Usury.
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868
And though there be sufficientlye sayde already to proue, that a greater price taken of things sold for time,
And though there be sufficiently said already to prove, that a greater price taken of things sold for time,
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869
than else woulde haue bene made of them, is Ʋsurye: Yet take one example more by the way, and so an ende for that matter.
than Else would have be made of them, is Ʋsurye: Yet take one Exampl more by the Way, and so an end for that matter.
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870
A man bringeth a horse to the Market, and would sell him for fiue pounde ready money,
A man brings a horse to the Market, and would fell him for fiue pound ready money,
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871
and so muche the horse is worth by the Market.
and so much the horse is worth by the Market.
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872
There is an other man would haue the horse, but wanting money to paye for him presentlye:
There is an other man would have the horse, but wanting money to pay for him presently:
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873
desireth to haue a monethes day of payment. The owner of the horse is content to giue a moneth for payment:
Desires to have a months day of payment. The owner of the horse is content to give a Monn for payment:
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874
but than he wil haue. ij. shillings more for the horse:
but than he will have. ij. shillings more for the horse:
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875
the buyer to serue hys nede, will not striue for two shillinges, but is content to giue him at the day appoynted fiue pounde two shillings for the horse.
the buyer to serve his need, will not strive for two shillings, but is content to give him At the day appointed fiue pound two shillings for the horse.
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876
Then I say, that the same two shillings taken for the time: is ouerplus, and vsurie, for it is all one:
Then I say, that the same two shillings taken for the time: is overplus, and Usury, for it is all one:
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877
as if the seller had taken fiue pounde out of his owne purse, and said to the buyer, here is fiue pounde take it,
as if the seller had taken fiue pound out of his own purse, and said to the buyer, Here is fiue pound take it,
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878
and giue me for the same, fiue pounde two shillings a moneth hence, and buye this Horse nowe of mee for fiue pounde, I haue lent thee fiue pounde in money to doe it.
and give me for the same, fiue pound two shillings a Monn hence, and buy this Horse now of me for fiue pound, I have lent thee fiue pound in money to do it.
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879
Let no man dallye or thinke a difference where none is, or alleadge varietie of Market,
Let no man dally or think a difference where none is, or allege variety of Market,
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880
as though perhaps some mā would afterward haue giuen fiue pound two shillings readye money, for the same horse.
as though perhaps Some man would afterwards have given fiue pound two shillings ready money, for the same horse.
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881
The varietie of prises in one Market maye chaunce dyuers wayes, but commonly it chaunceth through the malice of men, who spying their neighbors nede doe make gaine thereof to themselues.
The variety of prizes in one Market may chance Diverse ways, but commonly it chanceth through the malice of men, who spying their neighbours need do make gain thereof to themselves.
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882
But howsoeuer the markets doe vary in price of things, if any man doe take the more for lone, and bearing the time, hee is an Ʋsurer:
But howsoever the Markets do vary in price of things, if any man do take the more for lone, and bearing the time, he is an Ʋsurer:
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883
the variety of the market excuseth him nothing at all, though such an horse as hee solde for fiue pounde two shillings, might within an houre after bee worth by the same Market ten pounde.
the variety of the market excuseth him nothing At all, though such an horse as he sold for fiue pound two shillings, might within an hour After be worth by the same Market ten pound.
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884
For he that lendeth and taketh ouerplus in respect of hys lending, is an Ʋsurer. Men that desire to cauill will striue, and question in narrowe poyntes:
For he that dares and Takes overplus in respect of his lending, is an Ʋsurer. Men that desire to cavil will strive, and question in narrow points:
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but in their dealings & trades, no such narrow poyntes or difficulties neede to be questioned of: they are so apparantly wicked.
but in their dealings & trades, no such narrow points or difficulties need to be questioned of: they Are so apparently wicked.
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886
As he that lendeth forty shillings, and for the lone thereof taketh. v. shillings a weke.
As he that dares forty shillings, and for the lone thereof Takes. v. shillings a Week.
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Or he that lendeth a Portiguise, and taketh for lone thereof ten shillings a moneth, (which being so euil gotten is often spent thorow Waste.) Or hee that selleth for time, wares,
Or he that dares a Portiguise, and Takes for lone thereof ten shillings a Monn, (which being so evil got is often spent thorough Waste.) Or he that Selleth for time, wares,
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or other, fortie poūd (admit but ten pound) in the hundred aboue that he can make of thē in mony, (though he haue assaid ye market a moneth togither and more:) such men neede not to doubt or mooue question,
or other, fortie pound (admit but ten pound) in the hundred above that he can make of them in money, (though he have assayed you market a Monn together and more:) such men need not to doubt or move question,
cc j-jn, crd n1 (vvb p-acp crd n1) p-acp dt crd p-acp cst pns31 vmb vvi pp-f pno32 p-acp n1, (cs pns31 vhb vvn pn22 n1 dt n1 av cc av-dc:) d n2 vvb xx pc-acp vvi cc vvi n1,
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whether their gaine be vsurie or not:
whither their gain be Usury or not:
cs po32 n1 vbb n1 cc xx:
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and yet euen those bee most apt to cauill, and to striue in narrow points, not to learne,
and yet even those bee most apt to cavil, and to strive in narrow points, not to Learn,
cc av av d n1 av-ds j pc-acp vvi, cc pc-acp vvi p-acp j vvz, xx pc-acp vvi,
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but to driue their gaynesayers to the wall, and so scoffe at them.
but to driven their gainers to the wall, and so scoff At them.
cc-acp pc-acp vvi po32 n2 p-acp dt n1, cc av n1 p-acp pno32.
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Which argueth them to bee such as the Prophete Sophonie here threatneth, namely, that neyther seeke for God, nor regarde him.
Which argue them to be such as the Prophet Zephaniah Here threatens, namely, that neither seek for God, nor regard him.
r-crq vvz pno32 pc-acp vbi d c-acp dt n1 np1 av vvz, av, cst dx vvb p-acp np1, ccx vvi pno31.
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Nowe for the exchaunge it is true, that to make exchaunges:
Now for the exchange it is true, that to make exchanges:
av p-acp dt n1 pn31 vbz j, cst pc-acp vvi n2:
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is by nature good, euen as buying, selling, lending and borrowing, are necessarie and good, of themselues being rightly vsed.
is by nature good, even as buying, selling, lending and borrowing, Are necessary and good, of themselves being rightly used.
vbz p-acp n1 j, av-j c-acp vvg, vvg, vvg cc vvg, vbr j cc j, pp-f px32 vbg av-jn vvn.
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For one man, one towne, and one country:
For one man, one town, and one country:
p-acp crd n1, crd n1, cc crd n1:
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hath plenty of those thinges, which an other lacketh, and such maye lawfully, buy and sell, borrowe and lende,
hath plenty of those things, which an other lacketh, and such may lawfully, buy and fell, borrow and lend,
vhz n1 pp-f d n2, r-crq dt n-jn vvz, cc d vmb av-j, vvb cc vvb, vvi cc vvi,
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and exchaunge one with another, either ware for ware, or ware for money, or money for money:
and exchange one with Another, either ware for ware, or beware for money, or money for money:
cc vvi pi p-acp n-jn, d n1 p-acp n1, cc vvd p-acp n1, cc n1 p-acp n1:
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according as time, good occasion, markets, and neede requireth for the commoditie of eche partie. So that in euery of these things men deale:
according as time, good occasion, Markets, and need requires for the commodity of eke party. So that in every of these things men deal:
vvg p-acp n1, j n1, n2, cc n1 vvz p-acp dt n1 pp-f d n1. av cst p-acp d pp-f d n2 n2 vvi:
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as they woulde bee dealt withall according to Gods lawe, and that Ʋsurie, be vtterly excluded their bargeins.
as they would be dealt withal according to God's law, and that Ʋsurie, be utterly excluded their bargeins.
c-acp pns32 vmd vbi vvn av vvg p-acp ng1 n1, cc d n1, vbb av-j vvn po32 n2.
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But as in buying, selling, borrowing, & lending, so in exchaunging it is to too manifest:
But as in buying, selling, borrowing, & lending, so in exchanging it is to too manifest:
p-acp c-acp p-acp vvg, vvg, vvg, cc vvg, av p-acp vvg pn31 vbz pc-acp av j:
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that this rule of Gods law and charitie, is in these dayes vtterly excluded mens bargayns,
that this Rule of God's law and charity, is in these days utterly excluded men's bargains,
cst d n1 pp-f npg1 n1 cc n1, vbz p-acp d n2 av-j vvd ng2 n2,
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and Ʋsurie with vncharitablenesse included, to the great dishonour of GOD, slaunder of his Gospell, griefe of the Godlye, hurt of the common weale,
and Ʋsurie with uncharitableness included, to the great dishonour of GOD, slander of his Gospel, grief of the Godly, hurt of the Common weal,
cc n1 p-acp n1 vvd, p-acp dt j n1 pp-f np1, n1 pp-f po31 n1, n1 pp-f dt j, vvn pp-f dt j n1,
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and confusion (in the ende) to the offenders.
and confusion (in the end) to the offenders.
cc n1 (p-acp dt n1) p-acp dt n2.
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And to prooue that Ʋsurie is committed in exchaunge, I will first put an example by exchaunging of corne, as Rie for Wheat.
And to prove that Ʋsurie is committed in exchange, I will First put an Exampl by exchanging of corn, as Rye for Wheat.
cc pc-acp vvi d n1 vbz vvn p-acp n1, pns11 vmb ord vvi dt n1 p-acp vvg pp-f n1, c-acp n1 p-acp n1.
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Admit two men meete togither, A. and B. the.xxvij. day of March. Anno domini. 1570. A. would deliuer here in England. xx. bushels of Wheate, and for the same hee woulde haue in Flaunders. xxiiij. Bushelles of Rye, deliuered to him at sight, which might be the first of April.
Admit two men meet together, A. and B. the xxvij day of March. Anno domini. 1570. A. would deliver Here in England. xx. bushels of Wheat, and for the same he would have in Flanders. xxiiij. Bushels of Rye, Delivered to him At sighed, which might be the First of April.
vvb crd n2 vvi av, np1 cc np1 dt crd n1 pp-f n1. fw-la fw-la. crd np1 vmd vvi av p-acp np1. n1. n2 pp-f n1, cc p-acp dt d pns31 vmd vhi p-acp np1. crd. n2 pp-f n1, vvn p-acp pno31 p-acp n1, r-crq vmd vbi dt ord pp-f np1.
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B. woulde take this Wheate, and giue. xxiiij.B. would take this Wheat, and give. xxiiij.
np1 vmd vvi d n1, cc vvi. crd.
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Bushels of Rie for it in Flaunders, but hee cannot paye or make deliuerie of the same Rie,
Bushels of Rye for it in Flanders, but he cannot pay or make delivery of the same Rye,
n2 pp-f n1 p-acp pn31 p-acp np1, cc-acp pns31 vmbx vvi cc vvi n1 pp-f dt d n1,
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before the first daye of Maye.
before the First day of May.
p-acp dt ord n1 pp-f np1.
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A. Is content to giue the tyme which is a Moneth longer, but than he will haue a pecke of Rie more for tarying so long, A. Is content to give the time which is a Monn longer, but than he will have a peck of Rye more for tarrying so long,
np1 vbz j pc-acp vvi dt n1 r-crq vbz dt n1 av-jc, cc-acp cs pns31 vmb vhi dt n1 pp-f n1 av-dc p-acp vvg av av-j,
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for so is the course of exchaunge, and after that rate (sayth A.) if you will haue it you may take lōger time.
for so is the course of exchange, and After that rate (say A.) if you will have it you may take longer time.
c-acp av vbz dt n1 pp-f n1, cc p-acp d n1 (vvz np1) cs pn22 vmb vhi pn31 pn22 vmb vvi av-jc n1.
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Take if you will the first daye of Iune, and pay me then. xxiiij. and a halfe bushels of Rie, for I will not giue time, except I haue allowance for loane.
Take if you will the First day of Iune, and pay me then. xxiiij. and a half bushels of Rye, for I will not give time, except I have allowance for loan.
vvb cs pn22 vmb dt ord n1 pp-f np1, cc vvb pno11 av. crd. cc dt j-jn n2 pp-f n1, c-acp pns11 vmb xx vvi n1, c-acp pns11 vhb n1 p-acp n1.
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B. Why sir, that were vsurie? B. Why sir, that were Usury?
np1 q-crq n1, cst vbdr n1?
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A. No sir, not so, for Rie may bee so plentifull there, within a Moneth or two: that my. xxiiij. and halfe Bushelles of Rie, will not then be worth to be deliuered backe into England. xix. bushels of English Wheate, and then I shall lose more by giuing of the tyme: A. No sir, not so, for Rye may be so plentiful there, within a Monn or two: that my. xxiiij. and half Bushels of Rye, will not then be worth to be Delivered back into England. xix. bushels of English Wheat, and then I shall loose more by giving of the time:
np1 dx n1, xx av, p-acp n1 vmb vbi av j a-acp, p-acp dt n1 cc crd: d po11. crd. cc j-jn n2 pp-f n1, vmb xx av vbi j pc-acp vbi vvn av p-acp np1. crd. n2 pp-f jp n1, cc av pns11 vmb vvi av-dc p-acp vvg pp-f dt n1:
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than I take profite for the loane.
than I take profit for the loan.
cs pns11 vvb n1 p-acp dt n1.
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B. Yea sir, and it is euen as likelye (and more likely) that by that tyme such scarcitie of Rie will be there: that for. xx. Bushels therof, you shall finde men ynowe, will exchaunge wyth you and giue you here. xx. Bushelles of wheat, and then you haue a greater gayne, than the ouerplus certaine that you take for lone: B. Yea sir, and it is even as likely (and more likely) that by that time such scarcity of Rye will be there: that for. xx. Bushels thereof, you shall find men enough, will exchange with you and give you Here. xx. Bushels of wheat, and then you have a greater gain, than the overplus certain that you take for lone:
np1 uh n1, cc pn31 vbz av p-acp j (cc av-dc j) cst p-acp d n1 d n1 pp-f n1 vmb vbi a-acp: cst p-acp. n1. n2 av, pn22 vmb vvi n2 av-d, vmb vvi p-acp pn22 cc vvb pn22 av. n1. n2 pp-f n1, cc cs pn22 vhb dt jc n1, cs dt n1 j cst pn22 vvb p-acp n1:
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therfore yt is your hazard, by plentie or scarcitie, to gaine or lose.
Therefore that is your hazard, by plenty or scarcity, to gain or loose.
av pn31 vbz po22 n1, p-acp n1 cc n1, pc-acp vvi cc vvi.
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A. Well, choose, whether you will take it or not, for I wil haue so much certaine onward,A. Well, choose, whither you will take it or not, for I will have so much certain onward,
np1 av, vvb, cs pn22 vmb vvi pn31 cc xx, c-acp pns11 vmb vhi av d j av,
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namely, a pecke of Rie vpon the score, for euerye moneths forbearance, or else I will not giue time but be payde at sight.
namely, a peck of Rye upon the score, for every months forbearance, or Else I will not give time but be paid At sighed.
av, dt n1 pp-f n1 p-acp dt n1, p-acp d ng2 n1, cc av pns11 vmb xx vvi n1 cc-acp vbb vvn p-acp n1.
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Nowe, B. needing bread corne here, doth take this. xx. bushels of Wheate, to paye for the same in Andwarpe the first day of Iune: xxiiij. and a halfe bushels of Rie.
Now, B. needing bred corn Here, does take this. xx. bushels of Wheat, to pay for the same in Antwerp the First day of Iune: xxiiij. and a half bushels of Rye.
av, np1 vvg n1 n1 av, vdz vvi d. n1. n2 pp-f n1, pc-acp vvi p-acp dt d p-acp np1 dt ord n1 pp-f np1: crd. cc dt j-jn n2 pp-f n1.
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A. desireth to haue his Rie deliuered in Andwarp the first day of Iune. 1570. according to bargein, being. xxiiij. bushels & half.A. Desires to have his Rye Delivered in Antwerp the First day of Iune. 1570. according to bargein, being. xxiiij. bushels & half.
np1 vvz pc-acp vhi po31 n1 vvn p-acp n1 dt ord n1 pp-f np1. crd vvg p-acp vvi, vbg. crd. n2 cc j-jn.
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B. is disappoynted, and must therefore borrowe to pay.B. is disappointed, and must Therefore borrow to pay.
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A. and so telleth hym, and that he hath none other way of borowing but by exchaunge. A. and so Telleth him, and that he hath none other Way of borrowing but by exchange.
np1 cc av vvz pno31, cc cst pns31 vhz pi j-jn n1 pp-f vvg p-acp p-acp n1.
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A. is content to deliuer the same Rie to B. by exchaunge, and to take wheate for it in England,A. is content to deliver the same Rye to B. by exchange, and to take wheat for it in England,
np1 vbz j pc-acp vvi dt d n1 p-acp np1 p-acp n1, cc pc-acp vvi n1 p-acp pn31 p-acp np1,
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as the exchaunge goeth the first day of Iuly, which is a moneth after.
as the exchange Goes the First day of Iuly, which is a Monn After.
c-acp dt n1 vvz dt ord n1 pp-f np1, r-crq vbz dt n1 a-acp.
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B. woulde take it according to the rate of exchaunge, and giue him Wheat for it in England the first of September. B. would take it according to the rate of exchange, and give him Wheat for it in England the First of September.
np1 vmd vvi pn31 vvg p-acp dt n1 pp-f n1, cc vvi pno31 n1 p-acp pn31 p-acp np1 dt ord pp-f np1.
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A. No sir? I will deliuer none for that tyme, for then I knowe haruest will be had in,A. No sir? I will deliver none for that time, for then I know harvest will be had in,
np1 dx n1? pns11 vmb vvi pix p-acp d n1, c-acp cs pns11 vvb n1 vmb vbi vhn p-acp,
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and a bushell of Wheat will then be scarce woorth in price, that a bushell of Rie is nowe worth, euery man will then haue corne ynough. &c. But pay me Wheate in England this day twelue moneth,
and a bushel of Wheat will then be scarce worth in price, that a bushel of Rye is now worth, every man will then have corn enough. etc. But pay me Wheat in England this day twelue Monn,
cc dt n1 pp-f n1 vmb av vbi av-j j p-acp n1, cst dt n1 pp-f n1 vbz av j, d n1 vmb av vhi n1 av-d. av p-acp vvi pno11 n1 p-acp np1 d n1 crd n1,
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and allowe mee for the tymes forbearance after the rate of exchaūge, and you shall haue it.
and allow me for the times forbearance After the rate of exchange, and you shall have it.
cc vvi pno11 p-acp dt n2 n1 p-acp dt n1 pp-f n1, cc pn22 vmb vhi pn31.
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B. The exchaunge is now that for euery. xxiij. Bushels and a halfe of Rie here deliuered: B. The exchange is now that for every. xxiij. Bushels and a half of Rye Here Delivered:
np1 dt n1 vbz av cst p-acp d. crd. n2 cc dt j-jn pp-f n1 av vvn:
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the taker should pay in England at a Moneth. xx. bushels of Wheate. A. And you knowe that for euerye monethes forbearing of a score of Wheate:
the taker should pay in England At a Monn. xx. bushels of Wheat. A. And you know that for every months forbearing of a score of Wheat:
dt n1 vmd vvi p-acp np1 p-acp dt n1. n1. n2 pp-f n1. np1 cc pn22 vvb cst p-acp d n2 vvg pp-f dt n1 pp-f n1:
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the rate of exchaunge yeeldeth a pecke of Rie. Nowe I shall forbeare it a. xj. Monethes aboue vzance, which is a. xj. pecks of Rie for the single score of Wheate, which taken out of. xxiij. Bushels and a half, there will remayne twentie Bushels, and three peckes of Rie. And if xx. Bushelles and three pecks of Rie do yeelde me. xx. Bushels of Wheate: than. xxiiij. Bushelles and a halfe of Rie, will yeeld me (after that rate) xxiij. Bushels and almost thre pecks of Wheat:
the rate of exchange yields a peck of Rye. Now I shall forbear it a. xj. Months above vzance, which is a. xj. pecks of Rye for the single score of Wheat, which taken out of. xxiij. Bushels and a half, there will remain twentie Bushels, and three pecks of Rye. And if xx. Bushels and three pecks of Rye do yield me. xx. Bushels of Wheat: than. xxiiij. Bushels and a half of Rye, will yield me (After that rate) xxiij. Bushels and almost Three pecks of Wheat:
dt n1 pp-f n1 vvz dt n1 pp-f n1. av pns11 vmb vvi pn31 n1 crd. n2 p-acp n1, r-crq vbz n1 crd. vvz pp-f n1 p-acp dt j n1 pp-f n1, r-crq vvn av pp-f. crd. n2 cc dt n-jn, pc-acp vmb vvi crd n2, cc crd vvz pp-f n1. cc cs n1. n2 cc crd vvz pp-f n1 vdb vvi pno11. n1. n2 pp-f n1: cs. crd. n2 cc dt n-jn pp-f n1, vmb vvi pno11 (c-acp d n1) crd. n2 cc av crd vvz pp-f n1:
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whiche you must paye to mee in England this dya. xij. monethes.
which you must pay to me in England this dya. xij. months.
r-crq pn22 vmb vvi p-acp pno11 p-acp np1 d n1. crd. n2.
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B. It lacketh more than halfe a pecke, but I will answere you at the daye according to the exchaunge, B. It lacketh more than half a peck, but I will answer you At the day according to the exchange,
np1 pn31 vvz av-dc cs j-jn dt n1, cc-acp pns11 vmb vvi pn22 p-acp dt n1 vvg p-acp dt n1,
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although I had of you at the first, but. xx. bare Bushels of Wheate: and you must haue of me aboue. xxiij. and a halfe bushels, which is more than after xvij. pounde ten shillings in the hundred that I lose by taking it.
although I had of you At the First, but. xx. bore Bushels of Wheat: and you must have of me above. xxiij. and a half bushels, which is more than After xvij. pound ten shillings in the hundred that I loose by taking it.
cs pns11 vhd pp-f pn22 p-acp dt ord, cc-acp. n1. j n2 pp-f n1: cc pn22 vmb vhi pp-f pno11 p-acp. crd. cc dt j-jn n2, r-crq vbz av-dc cs p-acp crd. n1 crd n2 p-acp dt crd cst pns11 vvb p-acp vvg pn31.
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A. And for that, you haue the occupying thereof aboue. xiiij. moneths. A. And for that, you have the occupying thereof above. xiiij. months.
np1 cc p-acp d, pn22 vhb dt vvg av a-acp. crd. n2.
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B. It was eaten in ten weekes, and so consumed in the vse, and yeelded mee no profite,B. It was eaten in ten weeks, and so consumed in the use, and yielded me no profit,
np1 pn31 vbds vvn p-acp crd n2, cc av vvn p-acp dt n1, cc vvd pno11 dx n1,
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neyther shoulde you haue had any profite thereof:
neither should you have had any profit thereof:
dx vmd pn22 vhi vhn d n1 av:
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but that you take a pecke vpon the score for euery moneths forbearaunce, and mee thinketh that is Ʋsurie.
but that you take a peck upon the score for every months forbearance, and me Thinketh that is Ʋsurie.
cc-acp cst pn22 vvb dt n1 p-acp dt n1 p-acp d n2 n1, cc pno11 vvz cst vbz n1.
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Thus you see by this example, that a certaine ouerplus is taken by exchaunge for lone,
Thus you see by this Exampl, that a certain overplus is taken by exchange for lone,
av pn22 vvb p-acp d n1, cst dt j n1 vbz vvn p-acp n1 p-acp n1,
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namely, a pecke of Rie vppon euerye score Bushels of wheate forborne for a moneth.
namely, a peck of Rye upon every score Bushels of wheat forborn for a Monn.
av, dt n1 pp-f n1 p-acp d n1 n2 pp-f n1 vvn p-acp dt n1.
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And so you see that against nature it begetteth vsury, although in the vse it bee consumed as such like thinges be.
And so you see that against nature it begetteth Usury, although in the use it be consumed as such like things be.
cc av pn22 vvb cst p-acp n1 pn31 vvz n1, cs p-acp dt n1 pn31 vbi vvn p-acp d j n2 vbi.
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And thys I haue put here, not to approue that corne is in thys sort exchaunged,
And this I have put Here, not to approve that corn is in this sort exchanged,
cc d pns11 vhb vvn av, xx pc-acp vvi d n1 vbz p-acp d n1 vvn,
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but onely for an example to shew a proportion of the exchaunge and certain gaine thereby.
but only for an Exampl to show a proportion of the exchange and certain gain thereby.
cc-acp av-j c-acp dt n1 pc-acp vvi dt n1 pp-f dt n1 cc j n1 av.
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And least Marchauntes and such as frequent the exchaunge should be ignorant what I mean herein:
And lest Merchants and such as frequent the exchange should be ignorant what I mean herein:
cc cs n2 cc d c-acp vvi dt n1 vmd vbi j r-crq pns11 vvb av:
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I will also expresse it euen in moneyes, wherein their common trade is, and will take for an example, the exchaunge passing betwixt London & Andwarpe.
I will also express it even in moneys, wherein their Common trade is, and will take for an Exampl, the exchange passing betwixt London & Antwerp.
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Suppose that the exchaunge on the Burse at London for Andwarpe this daye is at. xxiij. shillings. iiij. pence sight, that is, for xx. shillinges sterling deliuered this daye in London: the taker must pay. xxiij. shillings. iiij. pence Flemish, at the arriuall of his bill in Andwarpe, which commonly is within foure or fiue dayes after the taking at the farthest.
Suppose that the exchange on the Burse At London for Antwerp this day is At. xxiij. shillings. iiij. pence sighed, that is, for xx. shillings sterling Delivered this day in London: the taker must pay. xxiij. shillings. iiij. pence Flemish, At the arrival of his bill in Antwerp, which commonly is within foure or fiue days After the taking At the farthest.
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Nowe there is one that hath a hundred pounde to deliuer, and there is another that desireth to take the same,
Now there is one that hath a hundred pound to deliver, and there is Another that Desires to take the same,
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and will paye him Flemish money for it at vzance, which is a iust moneth after the taking.
and will pay him Flemish money for it At vzance, which is a just Monn After the taking.
cc vmb vvi pno31 np1 n1 p-acp pn31 p-acp n1, r-crq vbz dt j n1 p-acp dt n-vvg.
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The deliuerer is content to let the taker haue the tyme required which is a Moneth,
The deliverer is content to let the taker have the time required which is a Monn,
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but for the same tyme hee will haue three pence, or foure pence Flemishe more, vpon euery pound sterling, which the taker knoweth to be a custome,
but for the same time he will have three pence, or foure pence Flemish more, upon every pound sterling, which the taker Knoweth to be a custom,
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and agreeth to take the hundred pounde so, being glad if he can haue it for a moneth, paying but three pence more vppon euery pounde:
and agreeth to take the hundred pound so, being glad if he can have it for a Monn, paying but three pence more upon every pound:
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for the poorer sort doe commonly paye foure pence more vpon euery pound for a moneths tyme,
for the Poorer sort do commonly pay foure pence more upon every pound for a months time,
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and three pence in a pounde is. xxv. shillinges in the hundred pound, and if a hundred pounde gaine. xxv. shillinges in one moneth, in will gaine in. xij. Monethes after that rate. xv. pound, and this is the easiest losse that commonlye the taker doeth sustaine by the exchaunge.
and three pence in a pound is. xxv. shillings in the hundred pound, and if a hundred pound gain. xxv. shillings in one Monn, in will gain in. xij. Months After that rate. xv. pound, and this is the Easiest loss that commonly the taker doth sustain by the exchange.
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And if the taker will haue two moneths day of payment (which is called double vzance:) than he shall pay six pence Flemish more vppon euery pounde at the least.
And if the taker will have two months day of payment (which is called double vzance:) than he shall pay six pence Flemish more upon every pound At the least.
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So that for the lone of a hundred pound for a moneth: the deliuerer will haue. xxv. shillings Flemish at the least.
So that for the lone of a hundred pound for a Monn: the deliverer will have. xxv. shillings Flemish At the least.
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And if he deliuer it for double uzance (that is two moneths:) hee will haue for the lone thereof, at the least, fiftie shillings.
And if he deliver it for double uzance (that is two months:) he will have for the lone thereof, At the least, fiftie shillings.
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And I am sure he that knoweth what Ʋsurie is:
And I am sure he that Knoweth what Ʋsurie is:
cc pns11 vbm j pns31 cst vvz r-crq n1 vbz:
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cannot denie but this is Ʋsurie, vnlesse he denye yt which he knoweth to be true.
cannot deny but this is Ʋsurie, unless he deny that which he Knoweth to be true.
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For, besides this, that it is against nature, to make money a Marchaundize: yet when it is made a marchādize, ouerplus is taken for the lone of it.
For, beside this, that it is against nature, to make money a Merchandise: yet when it is made a merchandise, overplus is taken for the lone of it.
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For when by the market a pound sterling is worth. xxiij. shillings foure pence Flemishe, if any man will borrow it for a monethes tyme: hee must paye. xxiij. shillinges seuen pence Flemish for it at the least, and if he wil borrow two months tyme for it: hee must pay. xxiij. shillinges ten pence at the least.
For when by the market a pound sterling is worth. xxiij. shillings foure pence Flemish, if any man will borrow it for a months time: he must pay. xxiij. shillings seuen pence Flemish for it At the least, and if he will borrow two months time for it: he must pay. xxiij. shillings ten pence At the least.
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So that a very certain ouerplus is couenaunted for aforehande, and taken for the lone.
So that a very certain overplus is covenanted for aforehand, and taken for the lone.
av cst dt j j n1 vbz vvd p-acp av, cc vvn p-acp dt n1.
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Nowe for their obiection touching ye vncertaintie of gaine by exchaunging, whereby exchaungers woulde excuse and deliuer themselues,
Now for their objection touching the uncertainty of gain by exchanging, whereby exchangers would excuse and deliver themselves,
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and the exchaunge from the cryme of Ʋsurie: it may be seene alreadie to bee nothing:
and the exchange from the crime of Ʋsurie: it may be seen already to be nothing:
cc dt n1 p-acp dt n1 pp-f n1: pn31 vmb vbi vvn av pc-acp vbi pix:
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but yet further, I saye, the same obiection is eyther nothing to purpose:
but yet further, I say, the same objection is either nothing to purpose:
cc-acp av av-jc, pns11 vvb, dt d n1 vbz d pix p-acp n1:
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or else suche a thing as doth proue this vse, (I shoulde say abuse) of the exchaunge, to be worse than plaine Ʋsurie, rather than in anye respect qualifie the haynousnesse of the vice, as shall appeare.
or Else such a thing as does prove this use, (I should say abuse) of the exchange, to be Worse than plain Ʋsurie, rather than in any respect qualify the heinousness of the vice, as shall appear.
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The obiection is this, that the deliuerer in giuing of a moneth, or two moneths time to the taker for payment, may haps lose more than that which hee taketh ouerplus for the same tymes lone:
The objection is this, that the deliverer in giving of a Monn, or two months time to the taker for payment, may haps loose more than that which he Takes overplus for the same times lone:
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the reason is, that the price of money is so variable, through plentie or scarcitie thereof, that when he shall receyue his. xxiij. shillings. x.
the reason is, that the price of money is so variable, through plenty or scarcity thereof, that when he shall receive his. xxiij. shillings. x.
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pence Flemish at the two moneths ende, it is (by rate of exchaunge, as the price then may haps to be) not woorth his principall,
pence Flemish At the two months end, it is (by rate of exchange, as the price then may haps to be) not worth his principal,
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namely the pounde sterling which hee deliuered at the first, and then the deliuerer getteth nothing but loseth.
namely the pound sterling which he Delivered At the First, and then the deliverer gets nothing but loses.
av dt n1 j-jn r-crq pns31 vvd p-acp dt ord, cc av dt n1 vvz pix p-acp vvz.
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To this their obiection I aunswere, that as there is hazarde to haue the market better or worse for the deliuerers turne,
To this their objection I answer, that as there is hazard to have the market better or Worse for the deliverers turn,
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when he shall haue giuen time for his money:
when he shall have given time for his money:
c-crq pns31 vmb vhi vvn n1 p-acp po31 n1:
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so there is euer (or most commonly) more likelyhode of profite to growe to the deliuerer by giuing of time,
so there is ever (or most commonly) more likelihood of profit to grow to the deliverer by giving of time,
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than by selling his money for readye money:
than by selling his money for ready money:
cs p-acp vvg po31 n1 p-acp j n1:
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I meane hazard of more gayne, ouer and aboue the certaine ouerplus couenaunted for, being three pence or foure pence in the pounde sterling for euery moneths forbearance.
I mean hazard of more gain, over and above the certain overplus covenanted for, being three pence or foure pence in the pound sterling for every months forbearance.
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As partly is seene in this, that the deliuerer will not deliuer his money at sight,
As partly is seen in this, that the deliverer will not deliver his money At sighed,
p-acp av vbz vvn p-acp d, cst dt n1 vmb xx vvi po31 n1 p-acp n1,
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but at vzance or double vzance (as they call it) except he spye a more profyte to growe thereby to him,
but At vzance or double vzance (as they call it) except he spy a more profit to grow thereby to him,
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and then the taker gettes no money of him at double vzāce. For note this, that the exchaunging Ʋsurer is not lesse prouident to foresee his market: than the plaine money Ʋsurer.
and then the taker gettes no money of him At double vzance. For note this, that the exchanging Ʋsurer is not less provident to foresee his market: than the plain money Ʋsurer.
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And except they both foresee good markets to fall out on their side, the taker may take his Cap and go take Butterflies for any money he shall take of thē how great soeuer his neede be.
And except they both foresee good Markets to fallen out on their side, the taker may take his Cap and go take Butterflies for any money he shall take of them how great soever his need be.
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And in deede the playne vsurer maye obiect thys vncertaintye of gaine, as well as the exchaunging vsurer,
And in deed the plain usurer may Object this uncertainty of gain, as well as the exchanging usurer,
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and as honestlye it serueth his turne. For hee maye saye:
and as honestly it serveth his turn. For he may say:
cc c-acp av-j pn31 vvz po31 n1. p-acp pns31 vmb vvi:
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I lende my money for sixe Monethes, bee it an hundreth poundes, and for the lone I take but fiue or sixe pound,
I lend my money for sixe Months, be it an Hundredth pounds, and for the lone I take but fiue or sixe pound,
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and before that time (perhaps) there maye chaunce such an abasement of the coyne, that for my ounce of siluer deliuered, I shall receyue perhaps but three quarters,
and before that time (perhaps) there may chance such an abasement of the coin, that for my ounce of silver Delivered, I shall receive perhaps but three quarters,
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or halfe an ounce, and shall I not then lose? yea, and though this extremitie happen not,
or half an ounce, and shall I not then loose? yea, and though this extremity happen not,
cc av-jn dt n1, cc vmb pns11 xx av vvi? uh, cc cs d n1 vvb xx,
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yet hee to whom I lende my money maye proue a bankrupt, and so I may lose the principall and all,
yet he to whom I lend my money may prove a bankrupt, and so I may loose the principal and all,
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and though I haue landes bounde in statute or otherwise, yet there maye prooue such a iarre in the title, that when I thinke my selfe most surest of it, the right heires may keepe mee from it,
and though I have Lands bound in statute or otherwise, yet there may prove such a jar in the title, that when I think my self most Surest of it, the right Heirs may keep me from it,
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for the worlde is full of starting holes.
for the world is full of starting holes.
p-acp dt n1 vbz j pp-f j-vvg n2.
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And though none of these things happen, yet the Merchants may (in that tyme) haue broughte home,
And though none of these things happen, yet the Merchant's may (in that time) have brought home,
cc cs pix pp-f d n2 vvi, av dt n2 vmb (p-acp d n1) vhb vvn av-an,
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and made money of their commodities, and then euerye mans handes may be full of money:
and made money of their commodities, and then every men hands may be full of money:
cc vvd n1 pp-f po32 n2, cc av d ng1 n2 vmb vbi j pp-f n1:
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and so shall I haue no market for my money, but must bee forced to lende it for a trifle,
and so shall I have no market for my money, but must be forced to lend it for a trifle,
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or else let it lye deade on my hande, and therfore my gaine is vncertaine. So farre the vsurer.
or Else let it lie dead on my hand, and Therefore my gain is uncertain. So Far the usurer.
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But yet all these colours notwithstanding, besides a number more which vsurers haue:
But yet all these colours notwithstanding, beside a number more which usurers have:
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he is not the lesse an vsurer, for in the bargaine making he couenaunteth for a certayne ouerplus for lone besides his principall, be it after ten or twelue pound in the hundreth by the yeare.
he is not the less an usurer, for in the bargain making he Covenanteth for a certain overplus for lone beside his principal, be it After ten or twelue pound in the Hundredth by the year.
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And so doth thexchaunger take a very certain ouerplus for lone, which he couenanteth for aforehand,
And so does thexchaunger take a very certain overplus for lone, which he Covenanteth for aforehand,
cc av vdz n1 vvi dt j j n1 p-acp n1, r-crq pns31 vvz p-acp av,
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euen as the Ʋsurer doth, sauing that where the playne vsurer lendeth for ten or twelue pounde gaynes in the hundreth, this subtill exchaunging vsurer will haue twentie pounde, seuentene pounde ten shillings, or. xv. pounde at the least in the hundreth for a yeares lone.
even as the Ʋsurer does, Saving that where the plain usurer dares for ten or twelue pound gains in the Hundredth, this subtle exchanging usurer will have twentie pound, seuentene pound ten shillings, or. xv. pound At the least in the Hundredth for a Years lone.
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And it is further seene that there groweth a certaine gaine to the deliuerer, by this, that the taker loseth so much,
And it is further seen that there grows a certain gain to the deliverer, by this, that the taker loses so much,
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if he doe continue a taker, that he is sure to become as pore as Codrus, though before he had bene as riche as Craessus. And so their obiection of vncertainty (as I sayd) proueth them worse Ʋsurers than the playne vsurers, rather thā in any respect quallify their crime in such exchaunging.
if he do continue a taker, that he is sure to become as poor as Codrus, though before he had bene as rich as Craesus. And so their objection of uncertainty (as I said) Proves them Worse Ʋsurers than the plain usurers, rather than in any respect qualify their crime in such exchanging.
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Therefore I councell all the exchaunging Ʋsurers (whereof the worst sort are such as deliuer their money to and fro, vpon this exchaunge,
Therefore I council all the exchanging Ʋsurers (whereof the worst sort Are such as deliver their money to and from, upon this exchange,
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and make it a continual trade to gaine by:) that they no longer flatter themselues in this vnlawfull and vngodly getting, vnder such light coloures of vncertaintie.
and make it a continual trade to gain by:) that they no longer flatter themselves in this unlawful and ungodly getting, under such Light colours of uncertainty.
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For whatsoeuer they saye, to excuse them from fault, and to bleare mens eyes, yet if they haue herein any good iudgement, their owne consciences doe yeelde them guiltie,
For whatsoever they say, to excuse them from fault, and to blear men's eyes, yet if they have herein any good judgement, their own Consciences do yield them guilty,
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for they know they walk in the path of sinners. And if they knowing their faultes, will yet continue the same:
for they know they walk in the path of Sinners. And if they knowing their Faults, will yet continue the same:
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they stande in the way of sinners, and maintaine sinne.
they stand in the Way of Sinners, and maintain sin.
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And if they doe not speedily giue eare to God, and come out, they maye looke to become pestilent scorners of God,
And if they do not speedily give ear to God, and come out, they may look to become pestilent Scorner's of God,
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and deriders of his worde, and then wo worth them for euer:
and deriders of his word, and then woe worth them for ever:
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for they are such as neyther seeke for God, nor yet regarde him, to whom this Prophet Sophonie here threateneth destruction & euerlasting ruine.
for they Are such as neither seek for God, nor yet regard him, to whom this Prophet Zephaniah Here threateneth destruction & everlasting ruin.
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And though fooles (as Salomon sayth) doe hate to be reprooued, and despise correction,
And though Fools (as Solomon say) do hate to be reproved, and despise correction,
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and care not for instruction, but in their foolish rage (as Dauid witnesseth) would breake all honest bondes, and care not for instruction, but in their foolish rage (as David Witnesseth) would break all honest bonds,
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and cast aside farre from them the cordes that should bind them, in louing and christian obedience:
and cast aside Far from them the cords that should bind them, in loving and christian Obedience:
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yet the godly will consider with regarde of God, and will come out from amongst thē, by ceassinge from such wicked trades.
yet the godly will Consider with regard of God, and will come out from among them, by ceasing from such wicked trades.
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Knowing that it is better to bee a doore keeper in the house of GOD: than to dvvell in the glorious tentes of the vngodlye:
Knowing that it is better to be a door keeper in the house of GOD: than to dwell in the glorious tents of the ungodly:
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and that God loueth the verie gates or entryes of Sion: more than he loueth all the gorgious dvvellings of Iacob besides.
and that God loves the very gates or entries of Sion: more than he loves all the gorgeous dwellings of Iacob beside.
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Knowing also that God careth for his children, and that no good thing shall be vvithholden from them that liue a godlye life,
Knowing also that God Careth for his children, and that no good thing shall be withholden from them that live a godly life,
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and that a small thinge that the righteous hath, is better than great riches of the vngodlye. and that a small thing that the righteous hath, is better than great riches of the ungodly.
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Knowing on the other syde, that those who drawe backward from God, and will continue in their wickednesse:
Knowing on the other side, that those who draw backward from God, and will continue in their wickedness:
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1014
The Lord shal leade them forth vvith euil doers, and that he shall speake to them in his vvrath, The Lord shall lead them forth with evil doers, and that he shall speak to them in his wrath,
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and vexe them in hys heauie anger: and vex them in his heavy anger:
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also that he hath set his king vpon his holy hill, vvho hath fulnesse of povver vvith hys righteous Scepter, to burst the vngodlye in peeces,
also that he hath Set his King upon his holy hill, who hath fullness of power with his righteous Sceptre, to burst the ungodly in Pieces,
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euen as a potter vvith an yron rodde should burst in peeces an earthen potte. even as a potter with an iron rod should burst in Pieces an earthen pot.
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And though Townes, Cities, Countryes, and Kingdomes, be so vniuersallye drowned in thys vice, that few or none are free,
And though Towns, Cities, Countries, and Kingdoms, be so universally drowned in this vice, that few or none Are free,
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so that it may seeme a wonder past wonders, if this should be Ʋsurie:
so that it may seem a wonder past wonders, if this should be Ʋsurie:
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how so wicked a thing should so ouerflowe, that the vice should come to be accoūted honest trade as nowe it is thought to bee:
how so wicked a thing should so overflow, that the vice should come to be accounted honest trade as now it is Thought to be:
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yet let the godly not maruel so much hereat, as to consider howe all Christendome was for a longe tyme drowned in Idolatrie,
yet let the godly not marvel so much hereat, as to Consider how all Christendom was for a long time drowned in Idolatry,
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and the same Idolatrie thought and accounted to be the pure seruice of God. For if in religion, men were so deceyued generally through christendome:
and the same Idolatry Thought and accounted to be the pure service of God. For if in Religion, men were so deceived generally through Christendom:
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it is not so great maruell to see common trades corrupted, wherein the vngodly and heathen, haue had as great exercise & doing as Christians haue.
it is not so great marvel to see Common trades corrupted, wherein the ungodly and heathen, have had as great exercise & doing as Christians have.
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The way is to come out from amongest them by ceassing from their wicked trade,
The Way is to come out from amongst them by ceasing from their wicked trade,
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and to buye, sell, and exchaunge, according as Gods lawe doth allowe, whiche the Godly will do,
and to buy, fell, and exchange, according as God's law does allow, which the Godly will do,
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and those that will not, but wil continue in their Ʋsuries, and wickednesse:
and those that will not, but will continue in their Ʋsuries, and wickedness:
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are vngodly, and so may they well be called, though all the cappes and knees in a kingdome should prop vp their estimation.
Are ungodly, and so may they well be called, though all the caps and knees in a Kingdom should prop up their estimation.
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And though they say that men cannot otherwise liue by trade, and that vnlesse this bee vsed all trade must cease,
And though they say that men cannot otherwise live by trade, and that unless this be used all trade must cease,
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& that there shal be nothing to doe, yea, & though they aske how men shall liue, and moue other questions infinit:
& that there shall be nothing to do, yea, & though they ask how men shall live, and move other questions infinite:
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yet I aunswere and say, that howsoeuer men shall liue, though they be neuer so poore, they may not breake Gods lawes to liue,
yet I answer and say, that howsoever men shall live, though they be never so poor, they may not break God's laws to live,
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as to murder, or steale for liuing.
as to murder, or steal for living.
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For as the Iudge maye iustlye condemne the theefe or murtherer, bicause he got not his liuing by labour truly:
For as the Judge may justly condemn the thief or murderer, Because he god not his living by labour truly:
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so the high Iudge may say to those that breake hys lawes for their liuing,
so the high Judge may say to those that break his laws for their living,
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why didst thou seeke otherwayes to lyue than I commaunded thee? Why hast thou so wickedly aspired and set thy selfe aloft in higher place,
why didst thou seek otherways to live than I commanded thee? Why hast thou so wickedly aspired and Set thy self aloft in higher place,
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than I appoynted thee, by dealing in trade which my lawe forbiddeth thee? If fyre had consumed all that thou haddest, or waters ouerflowed thy dwelling and liuings:
than I appointed thee, by dealing in trade which my law forbiddeth thee? If fire had consumed all that thou Hadst, or waters overflowed thy Dwelling and livings:
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yet were it not lawfull for thee to steale or to rob for thy liuing.
yet were it not lawful for thee to steal or to rob for thy living.
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But if thou haue anye thing to liue on, and yet to climbe higher wylt vse theft or Ʋsurie to maintaine thee aloft and at ease:
But if thou have any thing to live on, and yet to climb higher wilt use theft or Ʋsurie to maintain thee aloft and At ease:
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thou art then a manifold offendor.
thou art then a manifold Offender.
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And in deede while men are generally so disordred, that without regarde of Gods loue or his lawe, they all runne oute of the waye,
And in deed while men Are generally so disordered, that without regard of God's love or his law, they all run out of the Way,
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and for the most part will climbe vp aboue theyr owne places and degrees, while they will haue large houses, costlye prouision, dainty diet,
and for the most part will climb up above their own places and Degrees, while they will have large houses, costly provision, dainty diet,
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& braue apparel, Chest filled with money, and seruauntes ynowe to worke while they play,
& brave apparel, Chest filled with money, and Servants enough to work while they play,
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and take their ease, and so call that necessitie, whiche is superfluitie, and call that resonable spending, which is prodigalitie, call that comelinesse which is totoo far costly and garish,
and take their ease, and so call that necessity, which is superfluity, and call that reasonable spending, which is prodigality, call that comeliness which is totoo Far costly and garish,
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& that to be moderate dyet, which is excesse, and will maintaine a countenaunce in the world as worldlings:
& that to be moderate diet, which is excess, and will maintain a countenance in the world as worldlings:
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in suche a Chaos and confusion (so long as it continueth) there is no redresse to bee looked for.
in such a Chaos and confusion (so long as it Continueth) there is no redress to be looked for.
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For such vngodlye and inordinate spending: muste needes haue vngodlye and inordinate getting to maintaine it.
For such ungodly and inordinate spending: must needs have ungodly and inordinate getting to maintain it.
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For God hath not promised to blesse mens labours: vnlesse they keepe them within the limits of his law.
For God hath not promised to bless men's labours: unless they keep them within the Limits of his law.
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1047
But these vngodlye like not of those limits, nor blessing: and therfore they will blesse themselues tyll Gods cursse roote them out.
But these ungodly like not of those Limits, nor blessing: and Therefore they will bless themselves till God's curse root them out.
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And though the niggard be not such a countenaunce keeper, or so costly a spender:
And though the niggard be not such a countenance keeper, or so costly a spender:
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yet he desireth as muche to fill his Coffers, as these desire to maintayne theyr port & pleasure:
yet he Desires as much to fill his Coffers, as these desire to maintain their port & pleasure:
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so that they may go togither. For the greedinesse of their desyre is such: that they will still feede the same desyre with gaine:
so that they may go together. For the greediness of their desire is such: that they will still feed the same desire with gain:
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be it by stelth, extortion, oppression, vsurie, or anye other meane, bee it with Gods lawe or agaynst it:
be it by stealth, extortion, oppression, Usury, or any other mean, be it with God's law or against it:
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followe and feede theyr desyre, they will not of necessitie (let them so conclude as long as they lyst:) but to fulfill their couetous affections and worldly pleasures.
follow and feed their desire, they will not of necessity (let them so conclude as long as they list:) but to fulfil their covetous affections and worldly pleasures.
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1053
And amongst all things, that maye serue theyr turne:
And among all things, that may serve their turn:
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there is not one so common and generall for them, at thys tyme (trades being as they are,) as is this vice of Ʋsurie.
there is not one so Common and general for them, At this time (trades being as they Are,) as is this vice of Ʋsurie.
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1055
Wherin not onely ye rich, but also the meane man, yea and the pore (so farre as he can) is a doer, eyther by lending or borrowing at Ʋsurie.
Wherein not only the rich, but also the mean man, yea and the poor (so Far as he can) is a doer, either by lending or borrowing At Ʋsurie.
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And surelye though the poore man may allege neede for his defence in borrowing at Ʋsury:
And surely though the poor man may allege need for his defence in borrowing At Ʋsury:
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yet I cannot account him cleare of fault therein.
yet I cannot account him clear of fault therein.
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For, besides thys, that he may be perhaps through his owne negligence or prodigalitie fallen into that neede:
For, beside this, that he may be perhaps through his own negligence or prodigality fallen into that need:
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when he is in that neede to go borrowe vpon Ʋsurie: is to make himself more needie, and to maintayne a Ʋsurer in his wicked trade.
when he is in that need to go borrow upon Ʋsurie: is to make himself more needy, and to maintain a Ʋsurer in his wicked trade.
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And if the needie bee not excusable in taking at Ʋsury: much lesse are these excusable that hauing no neede, will take at vsurie.
And if the needy be not excusable in taking At Ʋsury: much less Are these excusable that having no need, will take At Usury.
cc cs dt j vbb xx j p-acp vvg p-acp n1: av-d dc vbr d j cst vhg dx n1, vmb vvi p-acp n1.
(5) text (DIV1)
276
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For, those doe it (as before is shewed) for a further mischiefe. And for the better vnderstanding hereof:
For, those do it (as before is showed) for a further mischief. And for the better understanding hereof:
p-acp, d vdb pn31 (c-acp a-acp vbz vvn) p-acp dt jc n1. cc p-acp dt jc n1 av:
(5) text (DIV1)
276
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admitte three sortes of takers, and three sortes of deliuerers at Ʋsurie.
admit three sorts of takers, and three sorts of deliverers At Ʋsurie.
vvb crd n2 pp-f n2, cc crd n2 pp-f n2 p-acp n1.
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Of deliuerers, one sort are such as lend their mony or wares after the rate of. x. or. xij. pounde by the yere, and so content themselues.
Of deliverers, one sort Are such as lend their money or wares After the rate of. x. or. xij. pound by the year, and so content themselves.
pp-f n2, crd n1 vbr d c-acp vvb po32 n1 cc n2 p-acp dt n1 pp-f. crd. cc. crd. n1 p-acp dt n1, cc av vvi px32.
(5) text (DIV1)
278
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Another sort do thinke after. xv. xx. or. xxx. pound in the hundred to little, which they will cutte out by sale of wares and exchaunge.
another sort do think After. xv. xx. or. xxx. pound in the hundred to little, which they will Cut out by sale of wares and exchange.
j-jn n1 vdb vvi a-acp. crd. n1. cc. crd. n1 p-acp dt crd p-acp j, r-crq pns32 vmb vvi av p-acp n1 pp-f n2 cc n1.
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The third sort are such as will lende money or wares, or both, and cut that waye as deepely as they can,
The third sort Are such as will lend money or wares, or both, and Cut that Way as deeply as they can,
dt ord n1 vbr d c-acp vmb vvi n1 cc n2, cc d, cc vvi d n1 c-acp av-jn c-acp pns32 vmb,
(5) text (DIV1)
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& get landes and leases for assurance, or Plate in pawne, double or treble the value of that they lende:
& get Lands and leases for assurance, or Plate in pawn, double or triple the valve of that they lend:
cc vvi n2 cc n2 p-acp n1, cc n1 p-acp n1, j-jn cc vvi dt n1 pp-f cst pns32 vvi:
(5) text (DIV1)
280
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and in the end scrape all into their owne hands, or else they will fayle of their purpose,
and in the end scrape all into their own hands, or Else they will fail of their purpose,
cc p-acp dt n1 vvb d p-acp po32 d n2, cc av pns32 vmb vvi pp-f po32 n1,
(5) text (DIV1)
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though in deliueraunce of theyr wares and money: they pretended great friendship toward the taker. And these I doe account the worst sort of Ʋsurers or extorcioners.
though in deliverance of their wares and money: they pretended great friendship towards the taker. And these I do account the worst sort of Ʋsurers or extortioners.
cs p-acp n1 pp-f po32 n2 cc n1: pns32 vvd j n1 p-acp dt n1. cc d pns11 vdb vvi dt js n1 pp-f n2 cc n2.
(5) text (DIV1)
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And their friendship is much like the bayte of the serpent called Cerastes, which serpent hath so lothly a bodye:
And their friendship is much like the bait of the serpent called Cerastes, which serpent hath so loathly a body:
cc po32 n1 vbz av-d av-j dt n1 pp-f dt n1 vvn np1, r-crq n1 vhz av av-j dt n1:
(5) text (DIV1)
280
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that euery eie (but specially the Birds eie) doth abhorre to beholde him. And yet aboue all meate:
that every eye (but specially the Birds eye) does abhor to behold him. And yet above all meat:
cst d n1 (cc-acp av-j dt n2 vvb) vdz vvi pc-acp vvi pno31. cc av p-acp d n1:
(5) text (DIV1)
280
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his desire is to eate birdes flesh.
his desire is to eat Birds Flesh.
png31 n1 vbz pc-acp vvi ng2 n1.
(5) text (DIV1)
280
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But he cannot flie, for he is a creeper and hath not wings, and therefore to obtaine his pray or desire, he couereth himselfe in sand, al sauing his two lyther hornes that grow in his forehead:
But he cannot fly, for he is a creeper and hath not wings, and Therefore to obtain his prey or desire, he Covereth himself in sand, all Saving his two lyther horns that grow in his forehead:
p-acp pns31 vmbx vvi, c-acp pns31 vbz dt n1 cc vhz xx n2, cc av pc-acp vvi po31 n1 cc n1, pns31 vvz px31 p-acp n1, d vvg po31 crd zz n2 cst vvb p-acp po31 n1:
(5) text (DIV1)
280
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which he layeth aboue vpon the sande, like two wormes that were comming out of the earth:
which he Layeth above upon the sand, like two worms that were coming out of the earth:
r-crq pns31 vvz a-acp p-acp dt n1, av-j crd n2 cst vbdr vvg av pp-f dt n1:
(5) text (DIV1)
280
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when the birds espy ye same like Wormes, & suppose to haue foode thereon, they light downe to take them,
when the Birds espy you same like Worms, & suppose to have food thereon, they Light down to take them,
c-crq dt n2 vvb pn22 d j n2, cc vvb pc-acp vhi n1 av, pns32 vvb a-acp pc-acp vvi pno32,
(5) text (DIV1)
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and so are thereby made foode to the Serpent, which they woulde neuer haue beene: if they coulde haue seene the lothly beast.
and so Are thereby made food to the Serpent, which they would never have been: if they could have seen the loathly beast.
cc av vbr av vvn n1 p-acp dt n1, r-crq pns32 vmd av-x vhb vbn: cs pns32 vmd vhi vvn dt av-j n1.
(5) text (DIV1)
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No more think I would such men as take of these worst Ʋsurers: if they sawe theyr foule and rauening mindes towardes them.
No more think I would such men as take of these worst Ʋsurers: if they saw their foul and ravening minds towards them.
av-dx av-dc vvi pns11 vmd d n2 c-acp vvb pp-f d js n2: cs pns32 vvd po32 j cc j-vvg n2 p-acp pno32.
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And of takers at vsury, one sort taketh, hauing no neede, but to engrosse markets,
And of takers At Usury, one sort Takes, having no need, but to engross Markets,
cc pp-f n2 p-acp n1, crd n1 vvz, vhg dx n1, cc-acp pc-acp vvi n2,
(5) text (DIV1)
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& so to make a Monopolion of thinges, and cōsequently a dearth in the midst of plentie,
& so to make a Monopoly of things, and consequently a dearth in the midst of plenty,
cc av pc-acp vvi dt np1 pp-f n2, cc av-j dt n1 p-acp dt n1 pp-f n1,
(5) text (DIV1)
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1079
and free markets to be bound to his couetous desire: to what hurte of the common weale, a man of meane iudgement may partly see.
and free Markets to be bound to his covetous desire: to what hurt of the Common weal, a man of mean judgement may partly see.
cc j n2 p-acp vbb vvn p-acp po31 j n1: p-acp r-crq n1 pp-f dt j n1, dt n1 pp-f j n1 vmb av vvi.
(5) text (DIV1)
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Another sort of takers at vsurie, are such as take with one hande, and deliuer it with the other hand out at vsurie to a more cutting rate, eyther money or wares:
another sort of takers At Usury, Are such as take with one hand, and deliver it with the other hand out At Usury to a more cutting rate, either money or wares:
j-jn n1 pp-f n2 p-acp n1, vbr d c-acp vvb p-acp crd n1, cc vvi pn31 p-acp dt j-jn n1 av p-acp n1 p-acp dt av-dc j-vvg n1, d n1 cc n2:
(5) text (DIV1)
282
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1081
and these are suche as lacke stocke, and yet will bee occupiers. And though some of these thriue, yet is their stocke accursed: beyng vnhonest gayne.
and these Are such as lack stock, and yet will be occupiers. And though Some of these thrive, yet is their stock accursed: being unhonest gain.
cc d vbr d c-acp vvb n1, cc av vmb vbi n2. cc cs d pp-f d vvi, av vbz po32 n1 vvn: vbg j n1.
(5) text (DIV1)
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1082
And though they thriue, yet it is to the great hurt of the common weale, and therfore better than they and their trade were both cut off.
And though they thrive, yet it is to the great hurt of the Common weal, and Therefore better than they and their trade were both Cut off.
cc cs pns32 vvi, av pn31 vbz p-acp dt j n1 pp-f dt j n1, cc av jc cs pns32 cc po32 n1 vbdr av-d vvn a-acp.
(5) text (DIV1)
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1083
But for the moste parte, they thriue at the three termes (as they say) & become bankruptes.
But for the most part, they thrive At the three terms (as they say) & become bankruptes.
cc-acp p-acp dt av-ds n1, pns32 vvi p-acp dt crd n2 (c-acp pns32 vvb) cc vvi n2.
(5) text (DIV1)
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1084
The thirde sort of takers at vsurie are such as will take all, (and more to if they coulde come by it) with a minde aforehande neuer to repay that they borrow.
The Third sort of takers At Usury Are such as will take all, (and more to if they could come by it) with a mind aforehand never to repay that they borrow.
dt ord n1 pp-f n2 p-acp n1 vbr d c-acp vmb vvi d, (cc av-dc p-acp cs pns32 vmd vvi p-acp pn31) p-acp dt n1 av av-x pc-acp vvi cst pns32 vvb.
(5) text (DIV1)
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1085
And sometime this extreeme taker doeth match with the extreeme deliuerer.
And sometime this extreme taker doth match with the extreme deliverer.
cc av d j-jn n1 vdz vvi p-acp dt j-jn n1.
(5) text (DIV1)
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1086
And being as craftye as the deliuerer, doth so surely espie his Cerasticall lither horns that he pulleth them quite out of his head.
And being as crafty as the deliverer, does so surely espy his Cerasticall lither horns that he pulls them quite out of his head.
np1 vbg a-acp j c-acp dt n1, vdz av av-j vvi po31 j jc n2 cst pns31 vvz pno32 av av pp-f po31 n1.
(5) text (DIV1)
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For the deliuerer seeing the takers neede: mindeth to rake him euen to the harde bones, yea, to pull out his bowels, and to make him anotomie.
For the deliverer seeing the takers need: minds to rake him even to the harden bones, yea, to pull out his bowels, and to make him anatomy.
p-acp dt n1 vvg dt n2 vvb: vvz pc-acp vvi pno31 av-j p-acp dt j n2, uh, pc-acp vvi av po31 n2, cc pc-acp vvi pno31 n1.
(5) text (DIV1)
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1088
But the taker giueth him fayre wordes minding to requite hys gentlenesse: by running awaye with all, when he seeth his most aduauntage.
But the taker gives him fair words minding to requite his gentleness: by running away with all, when he sees his most advantage.
p-acp dt n1 vvz pno31 j n2 vvg pc-acp vvi po31 n1: p-acp vvg av p-acp d, c-crq pns31 vvz po31 av-ds n1.
(5) text (DIV1)
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1089
Surely if euer the Deuill make good cheare, he is at dinner and daunceth for ioye when these two cleane mindes are thus met togither.
Surely if ever the devil make good cheer, he is At dinner and danceth for joy when these two clean minds Are thus met together.
np1 cs av dt n1 vvb j n1, pns31 vbz p-acp n1 cc vvz p-acp n1 c-crq d crd j n2 vbr av vvn av.
(5) text (DIV1)
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1090
Nowe in comparing these sortes of Ʋsurers one with another:
Now in comparing these sorts of Ʋsurers one with Another:
av p-acp vvg d n2 pp-f ng1 crd p-acp n-jn:
(5) text (DIV1)
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1091
the plain money Ʋsurer who occupieth but his owne stocke, shall bee found to doe least hurt,
the plain money Ʋsurer who occupieth but his own stock, shall be found to do least hurt,
dt j n1 n1 r-crq vvz p-acp po31 d n1, vmb vbi vvn pc-acp vdi av-ds vvn,
(5) text (DIV1)
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1092
and therfore the best of this broode.
and Therefore the best of this brood.
cc av dt js pp-f d n1.
(5) text (DIV1)
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1093
But there bee lacke of Saintes, where the Deuill beareth the Crosse, and therefore a pure procession.
But there be lack of Saints, where the devil bears the Cross, and Therefore a pure procession.
p-acp pc-acp vbi n1 pp-f np1, c-crq dt n1 vvz dt n1, cc av dt j n1.
(5) text (DIV1)
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1094
I knowe it will bee sayde that a fault is easilye founde, but to bring a redresse herein, maye seeme vnpossible,
I know it will be said that a fault is Easily found, but to bring a redress herein, may seem unpossible,
pns11 vvb pn31 vmb vbi vvn cst dt n1 vbz av-j vvn, cc-acp p-acp vvb dt n1 av, vmb vvi j,
(5) text (DIV1)
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vnlesse al trade should be taken away. Howbeit, I am not ignorant, that if mercy, or compassion, did possesse rich mens heartes,
unless all trade should be taken away. Howbeit, I am not ignorant, that if mercy, or compassion, did possess rich men's hearts,
cs d n1 vmd vbi vvn av. a-acp, pns11 vbm xx j, cst cs n1, cc n1, vdd vvi j ng2 n2,
(5) text (DIV1)
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and truth and fidelitie the hartes of the poorer: a redresse were sone had of these mischieuous abuses.
and truth and Fidis the hearts of the Poorer: a redress were soon had of these mischievous Abuses.
cc n1 cc n1 dt n2 pp-f dt jc: dt n1 vbdr av vhn pp-f d j n2.
(5) text (DIV1)
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1097
And though some rich men wil neuer regarde God nor his law, nor compassion, nor though some poore men will neuer bee trustye nor honest:
And though Some rich men will never regard God nor his law, nor compassion, nor though Some poor men will never be trusty nor honest:
cc cs d j n2 vmb av-x vvi np1 ccx po31 n1, ccx n1, ccx c-acp d j n2 vmb av-x vbi j ccx j:
(5) text (DIV1)
287
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1098
shall all riche and all poore men therfore go on still in euils with them? Nay, Goddes worde must bee regarded aboue lyfe:
shall all rich and all poor men Therefore go on still in evils with them? Nay, Goddess word must be regarded above life:
vmb d j cc d j n2 av vvb a-acp av p-acp n2-jn p-acp pno32? uh-x, npg1 n1 vmb vbi vvn p-acp n1:
(5) text (DIV1)
287
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1099
much more then must it bee regarded aboue our affections. God by his worde doth call men from their euils to repentaunce and holye life.
much more then must it be regarded above our affections. God by his word does call men from their evils to Repentance and holy life.
av-d dc cs vmb pn31 vbi vvd p-acp po12 n2. np1 p-acp po31 n1 vdz vvi n2 p-acp po32 n2-jn p-acp n1 cc j n1.
(5) text (DIV1)
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And though the hartes of the wicked bee so hardened that their eares bee stopped like the deafe Adder, and that they vvill not turne nor feare God, as Dauid sayth, yea, though all the foundations of the earth be out of course, yet the godlye shall and will regard God,
And though the hearts of the wicked be so hardened that their ears be stopped like the deaf Adder, and that they will not turn nor Fear God, as David say, yea, though all the foundations of the earth be out of course, yet the godly shall and will regard God,
cc cs dt n2 pp-f dt j vbi av vvn d po32 n2 vbb vvn av-j dt j n1, cc cst pns32 vmb xx vvi ccx vvi np1, p-acp np1 vvz, uh, cs d dt n2 pp-f dt n1 vbb av pp-f n1, av dt j vmb cc vmb vvi np1,
(5) text (DIV1)
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1101
and sigh in detestation of their faults, and call to GOD for redresse, and they shall be hearde.
and sighs in detestation of their Faults, and call to GOD for redress, and they shall be heard.
cc vvi p-acp n1 pp-f po32 n2, cc vvb p-acp np1 p-acp n1, cc pns32 vmb vbi vvn.
(5) text (DIV1)
287
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1102
For as Dauid in another place, sayth: Thou Lord hast prepared their harts, and thine eare hath harkened thereto.
For as David in Another place, say: Thou Lord hast prepared their hearts, and thine ear hath hearkened thereto.
p-acp c-acp np1 p-acp j-jn n1, vvz: pns21 n1 vh2 vvn po32 n2, cc po21 n1 vhz vvn av.
(5) text (DIV1)
287
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1103
And once to begin a redresse in trades, and to abolish this vice of vsurie: let the rich giue to the poore liberallye, and lende to the needy freely.
And once to begin a redress in trades, and to Abolah this vice of Usury: let the rich give to the poor liberally, and lend to the needy freely.
cc c-acp pc-acp vvi dt n1 p-acp n2, cc pc-acp vvi d n1 pp-f n1: vvb dt j vvi p-acp dt j av-j, cc vvi p-acp dt j av-j.
(5) text (DIV1)
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1104
For therefore God made him riche.
For Therefore God made him rich.
p-acp av np1 vvd pno31 j.
(5) text (DIV1)
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1105
Let the rich buyer buye of the poore seller, and giue him his money without cutting him.
Let the rich buyer buy of the poor seller, and give him his money without cutting him.
vvb dt j n1 vvi pp-f dt j n1, cc vvi pno31 po31 n1 p-acp vvg pno31.
(5) text (DIV1)
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1106
Let the riche seller sell to the poore buyer, and giue him time as good cheape as if the buyer had payde ready money.
Let the rich seller fell to the poor buyer, and give him time as good cheap as if the buyer had paid ready money.
vvb dt j n1 vvi p-acp dt j n1, cc vvi pno31 n1 c-acp j j c-acp cs dt n1 vhd vvn j n1.
(5) text (DIV1)
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1107
Let the needy that can get free credit take it, and vse it in Gods feare,
Let the needy that can get free credit take it, and use it in God's Fear,
vvb dt j cst vmb vvi j n1 vvb pn31, cc vvi pn31 p-acp npg1 n1,
(5) text (DIV1)
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1108
whether it bee wares or money. And if God blesse his labours with encrease:
whither it be wares or money. And if God bless his labours with increase:
cs pn31 vbb n2 cc n1. cc cs np1 vvb po31 n2 p-acp n1:
(5) text (DIV1)
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1109
let him thankfullye consider his creditor (though he looke not for it) with some of the gayne,
let him thankfully Consider his creditor (though he look not for it) with Some of the gain,
vvb pno31 av-j vvi po31 n1 (cs pns31 vvb xx p-acp pn31) p-acp d pp-f dt n1,
(5) text (DIV1)
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1110
for hee was Gods good stewarde in lending to him and helping him in his neede.
for he was God's good steward in lending to him and helping him in his need.
c-acp pns31 vbds npg1 j n1 p-acp vvg p-acp pno31 cc vvg pno31 p-acp po31 n1.
(5) text (DIV1)
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Let the riche delyuerer by exchaunge:
Let the rich deliverer by exchange:
vvb dt j n1 p-acp n1:
(5) text (DIV1)
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1112
deliuer his money to the needie for a moneth or two, as good cheape as for sight,
deliver his money to the needy for a Monn or two, as good cheap as for sighed,
vvb po31 n1 p-acp dt j p-acp dt n1 cc crd, c-acp j j c-acp p-acp n1,
(5) text (DIV1)
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and let no man make a hackney horse of exchaunge. Let the riche men take no credite from the poore:
and let no man make a hackney horse of exchange. Let the rich men take no credit from the poor:
cc vvb dx n1 vvi dt n1 n1 pp-f n1. vvb dt j n2 vvb dx n1 p-acp dt j:
(5) text (DIV1)
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1114
but let the rich liue of their owne stocke.
but let the rich live of their own stock.
cc-acp vvb dt j vvi pp-f po32 d n1.
(5) text (DIV1)
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1115
Let no man, poore nor rich lend eyther wares or money, or anye thing else vpon vsurie (that is) to haue more for it by the tyme,
Let no man, poor nor rich lend either wares or money, or any thing Else upon Usury (that is) to have more for it by the time,
vvb dx n1, j ccx j vvb d n2 cc n1, cc d n1 av p-acp n1 (cst vbz) pc-acp vhi dc p-acp pn31 p-acp dt n1,
(5) text (DIV1)
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1116
than he would take in readie money.
than he would take in ready money.
cs pns31 vmd vvi p-acp j n1.
(5) text (DIV1)
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1117
Let no man, poore nor riche, take or borrow eyther money or wares, or ought else, vpon vsurie, (that is) to paye more for the tyme:
Let no man, poor nor rich, take or borrow either money or wares, or ought Else, upon Usury, (that is) to pay more for the time:
vvb dx n1, j ccx j, vvb cc vvi d n1 cc n2, cc vmd av, p-acp n1, (cst vbz) pc-acp vvi av-dc p-acp dt n1:
(5) text (DIV1)
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1118
then they might haue the same for readie money. For Barnarde sayth: Doe any slauerie rather than sell thy patrimonie: but yet rather sell thy patrimony: than to borrovv at vsurie.
then they might have the same for ready money. For Barnard say: Do any slavery rather than fell thy patrimony: but yet rather fell thy patrimony: than to borrow At Usury.
cs pns32 vmd vhi dt d p-acp j n1. p-acp np1 vvz: vdb d n1 av-c cs vvi po21 n1: cc-acp av av-c vvi po21 n1: cs pc-acp vvi p-acp n1.
(5) text (DIV1)
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Let not him that is minded to buy (or may buy) lands or other things (at aduauntage) though he see to haue them:
Let not him that is minded to buy (or may buy) Lands or other things (At advantage) though he see to have them:
vvb xx pno31 cst vbz vvn pc-acp vvi (cc vmb vvi) n2 cc j-jn n2 (p-acp n1) cs pns31 vvb pc-acp vhi pno32:
(5) text (DIV1)
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borrowe at vsury to compasse such bargeins. For I thinke such a bargeine is not allotted to him by Gods allowance:
borrow At Usury to compass such bargeins. For I think such a bargeine is not allotted to him by God's allowance:
vvi p-acp n1 pc-acp vvi d n2. p-acp pns11 vvb d dt n1 vbz xx vvn p-acp pno31 p-acp ng1 n1:
(5) text (DIV1)
295
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vnlesse hee haue of his owne to buye the same. For besides that, we see the hurt in breaking Gods law by vsury:
unless he have of his own to buy the same. For beside that, we see the hurt in breaking God's law by Usury:
cs pns31 vhb pp-f po31 d pc-acp vvi dt d. p-acp p-acp d, pns12 vvb dt n1 p-acp vvg npg1 n1 p-acp n1:
(5) text (DIV1)
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we also see commonly, what ciuil discommoditie groweth by such doyng: namely, that he who taketh mony vpon vsurie, to buy and compasse the same:
we also see commonly, what civil discommodity grows by such doing: namely, that he who Takes money upon Usury, to buy and compass the same:
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is forced to rayse it vppon his poore tenaunts by extortion, or vpon the common weale otherwayes,
is forced to raise it upon his poor tenants by extortion, or upon the Common weal otherways,
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or else vndo himself at vsurie. Eyther else hee hath craftilye caught from his neighbour in spying his neede:
or Else undo himself At Usury. Either Else he hath craftily caught from his neighbour in spying his need:
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a thing that was muche better than the mony he payed for it, and so done otherwyse than hee woulde bee done to.
a thing that was much better than the money he paid for it, and so done otherwise than he would be done to.
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Thus by a taste you may consider howe redresse may be had: and yet no trade destroyed, but rightly maintayned.
Thus by a taste you may Consider how redress may be had: and yet no trade destroyed, but rightly maintained.
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As the right Marchant men, will beare mee witnesse.
As the right Merchant men, will bear me witness.
p-acp dt j-jn n1 n2, vmb vvi pno11 vvi.
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For onely agaynst corruption of trades I speake, and cannot doe lesse, vnlesse I should neglect my charge,
For only against corruption of trades I speak, and cannot do less, unless I should neglect my charge,
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and so leaue to heauye a burthen vpon myne owne backe. Put away therefore this corruption Ʋsurie, and deale faythfully, truely, and charitably one with another.
and so leave to heavy a burden upon mine own back. Put away Therefore this corruption Ʋsurie, and deal faithfully, truly, and charitably one with Another.
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Let eche man doe to others:
Let eke man do to Others:
vvb d n1 vdb p-acp n2-jn:
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as he would bee done vnto, according as Gods lawe doth limmit, for to such God hath promised his blessing.
as he would be done unto, according as God's law does limmit, for to such God hath promised his blessing.
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And rather than such shoulde want thinges conuenient:
And rather than such should want things convenient:
cc av-c cs d vmd vvi n2 j:
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1133
God will make Angels, & men, yea enimies, & fowles of the ayre to minister to thē.
God will make Angels, & men, yea enemies, & fowls of the air to minister to them.
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And this vprighte charitable dealing betwixt man and man: shall encrease loue amongst thē. Men shall liue with men quietly and comfortably. Honest trade shall be augmented: and corrupt trade diminished.
And this upright charitable dealing betwixt man and man: shall increase love among them. Men shall live with men quietly and comfortably. Honest trade shall be augmented: and corrupt trade diminished.
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The vnitie of the Church shall be restablished: and christen obedience and other spiritual vertues, shal be encreased.
The unity of the Church shall be Reestablished: and christian Obedience and other spiritual Virtues, shall be increased.
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The riche shall haue quiet consciences: and the poore shall haue merry harts. The peace of God shall possesse men:
The rich shall have quiet Consciences: and the poor shall have merry hearts. The peace of God shall possess men:
dt j vmb vhi j-jn n2: cc dt j vmb vhb j n2. dt n1 pp-f np1 vmb vvi n2:
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and the mouthes of the wicked shall bee stopped. And so Gods glorie. and prayse shall be ioyfully song out, and blowne abrode:
and the mouths of the wicked shall be stopped. And so God's glory. and praise shall be joyfully song out, and blown abroad:
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by the congregation of christen men, whose good conuersation as a light shal shine: to the conuersion of many, and glory of God also.
by the congregation of christian men, whose good Conversation as a Light shall shine: to the conversion of many, and glory of God also.
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Let vs pray for this state, for of these we haue yet but a small fellowship.
Let us pray for this state, for of these we have yet but a small fellowship.
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Our Sauior hath taught vs to pray for the encrease of this companie. O let men pray, and striue to bee free of thys corporation.
Our Saviour hath taught us to pray for the increase of this company. O let men pray, and strive to be free of this corporation.
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For all the rest are yet out of the waye, they are all become abhomynable, there is not one that doeth good: there is no feare of God before their eyes, they neyther beleeue God when hee promiseth benifites,
For all the rest Are yet out of the Way, they Are all become abominable, there is not one that doth good: there is no Fear of God before their eyes, they neither believe God when he promises benefits,
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nor yet when he threatneth plagues: they neither seeke for God nor regard him, as all their actes do beare witnesse.
nor yet when he threatens plagues: they neither seek for God nor regard him, as all their acts do bear witness.
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The riche man of this wicked companie, neither giueth liberally nor lendeth freely: but cleane contrary.
The rich man of this wicked company, neither gives liberally nor dares freely: but clean contrary.
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1144
He scrapeth all that he can by right or wronge into his own hands, it grieueth him yt any mans cofers should fill so fast as his.
He scrapeth all that he can by right or wrong into his own hands, it grieves him that any men coffers should fill so fast as his.
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1145
He regardes neither rich nor poore, King nor subiect, kindred nor common weale, no not God in respect or comparison of his owne priuate gaine.
He regards neither rich nor poor, King nor Subject, kindred nor Common weal, no not God in respect or comparison of his own private gain.
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Only he kepeth an outward face of ciuilitie, (wherin yet he is holden by law, feare and corrupt affection) and through hypocrisie perhaps to get him a good name,
Only he Keepeth an outward face of civility, (wherein yet he is held by law, Fear and corrupt affection) and through hypocrisy perhaps to get him a good name,
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1147
or to flatter himselfe, he giueth a messe of pottage to a poore neighbour, or a penny to a vagabonde.
or to flatter himself, he gives a mess of pottage to a poor neighbour, or a penny to a vagabond.
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1148
But if he lende to the riche, eyther money or wares, or by exchaunge: hee will cut that waye for lone as farre as he can.
But if he lend to the rich, either money or wares, or by exchange: he will Cut that Way for lone as Far as he can.
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1149
If he lende to the poore needy or inferiour, hee will cut much deeper, yea, cut his throte, (as it is termed) and he that is most needy, shall pay most (if he trust him) or else hee gettes no credit of him.
If he lend to the poor needy or inferior, he will Cut much Deeper, yea, Cut his throat, (as it is termed) and he that is most needy, shall pay most (if he trust him) or Else he gettes no credit of him.
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1150
For cōmonly he will haue good assurance, either landes or plate, or other pawne, wrapped in couenaunt so:
For commonly he will have good assurance, either Lands or plate, or other pawn, wrapped in Covenant so:
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that in the ende hee lightly wypeth the debters nose of all, and so gettes by extremitie aboue his vsurie no small valure as many times hath bene seene.
that in the end he lightly wipeth the debtors nose of all, and so gettes by extremity above his Usury no small valour as many times hath be seen.
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And I doe not saye that vsurie and oppression is all his fault. For eyther he is a niggard withall, or else a belly god.
And I do not say that Usury and oppression is all his fault. For either he is a niggard withal, or Else a belly god.
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And besides that, he wanteth no fault, as woulde appeare if hee might doe as him listed.
And beside that, he Wants no fault, as would appear if he might do as him listed.
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The meane man of this fellowshippe, he will not bee long meane, but he will flourishe and haue a countenaunce with the prowdest.
The mean man of this fellowship, he will not be long mean, but he will flourish and have a countenance with the proudest.
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And to maintaine that vsurped countenance, he will borowe at vsurie other mens money and wares: (for his owne stocke will not beare this) and taking in with the one hande at vsurie:
And to maintain that usurped countenance, he will borrow At Usury other men's money and wares: (for his own stock will not bear this) and taking in with the one hand At Usury:
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hee must needes deliuer out with the other hande at vsurie, for a greater price:
he must needs deliver out with the other hand At Usury, for a greater price:
pns31 vmb av vvi av p-acp dt j-jn n1 p-acp n1, p-acp dt jc n1:
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or else what shall his borrowing at vsurie profit him? Now, if he thriue by such trade;
or Else what shall his borrowing At Usury profit him? Now, if he thrive by such trade;
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1158
who seeth not that hee hath robbed his common welth? and taken from others by extreme occupying that which hee counteth lawfull and honest gaines? And therefore the more that thriue by this trade:
who sees not that he hath robbed his Common wealth? and taken from Others by extreme occupying that which he counteth lawful and honest gains? And Therefore the more that thrive by this trade:
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1159
the worse it is to the common welth.
the Worse it is to the Common wealth.
dt jc pn31 vbz p-acp dt j n1.
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1160
But manye such that climbe so highe doe come downe tumbling (as Satan fell from heauen) with broken neckes. And manye wt shame ynough.
But many such that climb so high do come down tumbling (as Satan fell from heaven) with broken necks. And many with shame enough.
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1161
They may be compared to Icarus, or to Esopus Crowe, and like to the winglesse fowle, that in flight would contende with the Eagle,
They may be compared to Icarus, or to Esopus Crow, and like to the wingless fowl, that in flight would contend with the Eagl,
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and therfore they are iustly punished. For besides their owne shame and harme: they giue occasion of much slaunder to Gods people, whereof they will seeme to bee.
and Therefore they Are justly punished. For beside their own shame and harm: they give occasion of much slander to God's people, whereof they will seem to be.
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1163
And further they waste, by losse, and expences: other mens goods and moneys, in maintenaunce of their inordinate countenaunce.
And further they waste, by loss, and expenses: other men's goods and moneys, in maintenance of their inordinate countenance.
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1164
As by daintie dyet, sumptuous apparell, prodigall spending, royall ventring, loftie dealing, and costlye housekeeping, past their powers and degrees:
As by dainty diet, sumptuous apparel, prodigal spending, royal venturing, lofty dealing, and costly housekeeping, passed their Powers and Degrees:
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and so past order & honestie. Which God will punish eyther by shame in this worlde:
and so passed order & honesty. Which God will Punish either by shame in this world:
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1166
or else eternallye in the worlde to come, or perhaps both (except they repent.)
or Else eternally in the world to come, or perhaps both (except they Repent.)
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1167
If such men woulde soberlye haue occupied their own stocks, and cut their garmentes according to their cloth with regarde of Gods lawe:
If such men would soberly have occupied their own stocks, and Cut their garments according to their cloth with regard of God's law:
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1168
the blessing of God shoulde haue gone with thē according to his promise.
the blessing of God should have gone with them according to his promise.
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1169
But for that they will run out of rule, to maintain their wicked aspired state and countenaunte:
But for that they will run out of Rule, to maintain their wicked aspired state and countenaunte:
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1170
they haue no promise to bee holpen at Gods hand, but contrary, that is: to bee supplanted and rooted out. they have no promise to be helped At God's hand, but contrary, that is: to be supplanted and rooted out.
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1171
For GOD wyll not maintaine superfluitie: vnder the name of necessitie.
For GOD will not maintain superfluity: under the name of necessity.
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Certenly God doth not allow, that men shoulde dissemble, and shewe themselues otherwise than they are, one to another.
Certainly God does not allow, that men should dissemble, and show themselves otherwise than they Are, one to Another.
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1173
But these men care not for god, for they set more by their painted sheath: than by Goddes lawe.
But these men care not for god, for they Set more by their painted sheath: than by Goddess law.
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1174
It is true, that he is a foolish man, who vnorderly or vainly spendeth all his owne goodes:
It is true, that he is a foolish man, who unorderly or vainly spendeth all his own goods:
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1175
but hee is a wicked manne that spendeth other mens goodes: Whiche thing Bankruptes doe. but he is a wicked man that spendeth other men's goods: Which thing Bankruptes do.
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1176
Of which occupation (for so it is made in these dayes) the worste are suche as before hande take mens goodes,
Of which occupation (for so it is made in these days) the worst Are such as before hand take men's goods,
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1177
or moneys, wyth minde to defraude the Creditor:
or moneys, with mind to defraud the Creditor:
cc n2, p-acp n1 p-acp n1 dt n1:
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1178
and suche a one is worse than a theefe, and ought to die as well as the theefe.
and such a one is Worse than a thief, and ought to die as well as the thief.
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1179
The better sort, or rather such, as are not so yll (for there are no degrees of goodnes in euill things:) are those that borrow mens money or goodes, at happe hazarde withall,
The better sort, or rather such, as Are not so ill (for there Are no Degrees of Goodness in evil things:) Are those that borrow men's money or goods, At happen hazard withal,
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1180
and so make their creditors to beare the aduenture, though vnknowne to the Creditor: till in the ende, that it so prooueth.
and so make their creditors to bear the adventure, though unknown to the Creditor: till in the end, that it so proveth.
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1181
And then if the bankruptes doe pay all, or almost all that is left, to their Creditors they think thēselues discharged.
And then if the bankruptes do pay all, or almost all that is left, to their Creditors they think themselves discharged.
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1182
And though these men bee not so euill as the other:
And though these men be not so evil as the other:
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yet certainly they are greatly in fault, and worthye of sharpe punishment, and to be bonde men to their creditor.
yet Certainly they Are greatly in fault, and worthy of sharp punishment, and to be bond men to their creditor.
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But if the matter be well considered of: it will appeare that these vsurary contracts and bargains:
But if the matter be well considered of: it will appear that these usurary contracts and bargains:
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are the chiefest maintayners of this occupation of bankrupts. For euery man will giue credit nowe:
Are the chiefest maintainers of this occupation of Bankrupts. For every man will give credit now:
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euen hee that scarcely hath credit himselfe, bicause he woulde haue gayne by the lone. Whereby to much credit is amongst men: though none lawfully.
even he that scarcely hath credit himself, Because he would have gain by the lone. Whereby to much credit is among men: though none lawfully.
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And by this muche vnlawfull crediting: the bankrupte hath oportunitie to take muche, and play his part.
And by this much unlawful crediting: the bankrupte hath opportunity to take much, and play his part.
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Yea, and the same taking (as before is sayde) at Ʋsury doth in continuaunce eate out the taker, that of force hee must be bankrupte.
Yea, and the same taking (as before is said) At Ʋsury does in Continuance eat out the taker, that of force he must be bankrupte.
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And then hee complayneth of the creditors lending at vsurye: for that hee hath consumed hym by deare peniworthes.
And then he Complaineth of the creditors lending At Usury: for that he hath consumed him by deer pennyworths.
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And the creditor may haps crie out vpon the Broker, as though the fault were there.
And the creditor may haps cry out upon the Broker, as though the fault were there.
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And the Broker exclaymeth agaynst the straytnesse of the retaylor: that commonlye doth buy in shifts for money.
And the Broker exclaimeth against the straitness of the retaylor: that commonly does buy in shifts for money.
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And so they play Adam and Eue, and the Serpent, in laying fault one vpon the other.
And so they play Adam and Eve, and the Serpent, in laying fault one upon the other.
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But that helpeth them not more than it holpe our parentes in Paradise, and the Serpent vpon whome the curse of God came,
But that Helpeth them not more than it help our Parents in Paradise, and the Serpent upon whom the curse of God Come,
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as it will doe vpon these vnlesse they spedily repent. For they are all coacters in these mischiefes, that is: vsurie and bankrupting.
as it will do upon these unless they speedily Repent. For they Are all coacters in these mischiefs, that is: Usury and bankrupting.
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The poore men of this companie which neyther seeke for God nor regarde him:
The poor men of this company which neither seek for God nor regard him:
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they murmur, they curse, they steale, they lye, they rebell, they slaunder, and care not what they doe agaynst God or man: so they may liue.
they murmur, they curse, they steal, they lie, they rebel, they slander, and care not what they do against God or man: so they may live.
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If they borrow they will neuer repay by theyr willes. And if they had abilitie: they would exceede in vsurie, extortiō, oppression. &c.
If they borrow they will never repay by their wills. And if they had ability: they would exceed in Usury, extortion, oppression. etc.
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These three fortes of men (by which vnderstand al the wicked) that neyther seeke for, nor regard God:
These three forts of men (by which understand all the wicked) that neither seek for, nor regard God:
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do abound in euery vnlawfull dealing. They lacke no fault, they will euery one doe theyr endeuour in hys place:
do abound in every unlawful dealing. They lack no fault, they will every one do their endeavour in his place:
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to applie Sathans pleasure, and to maintaine his kingdome. Yea and say: that is the best gouernment. For what doe they else:
to apply Satan's pleasure, and to maintain his Kingdom. Yea and say: that is the best government. For what do they Else:
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when they say it is better to take vsurie: thā to lende freely? And it is better to scrape all into one hand:
when they say it is better to take Usury: than to lend freely? And it is better to scrape all into one hand:
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than to let it be deuided amongst many? And it is better to oppresse:
than to let it be divided among many? And it is better to oppress:
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than to lacke prouision? And better to maintaine a port amongst worldlings: (yea though by periury and colouring of forreyners and straungers goodes) than to abate a iote of their iolitie.
than to lack provision? And better to maintain a port among worldlings: (yea though by perjury and colouring of forreyners and Strangers goods) than to abate a jot of their jollity.
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But here let no man take me, as though I blamed any man for showing compassion towardes straungers, that are here nowe for their conscience in religion:
But Here let no man take me, as though I blamed any man for showing compassion towards Strangers, that Are Here now for their conscience in Religion:
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for then I shoulde not onely doe yll, but also bee vtterly agaynst my selfe, hauing many tymes exhorted men to extend compassion that way, according as God commaundeth.
for then I should not only do ill, but also be utterly against my self, having many times exhorted men to extend compassion that Way, according as God commandeth.
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But I blame those that wythout regarde of theyr othe taken, and against the princes lawes, doe colour forreyners or straungers goodes:
But I blame those that without regard of their other taken, and against the Princes laws, do colour forreyners or Strangers goods:
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who are not here for religion: but rather are here to take away the liuings of our owne Citizens and countrimen,
who Are not Here for Religion: but rather Are Here to take away the livings of our own Citizens and countrymen,
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and to eate by trade the breade out of their monthes. I will not stande to shewe which way:
and to eat by trade the bread out of their months. I will not stand to show which Way:
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least I should seeme to bee ouer cunning in mens doyngs.
lest I should seem to be over cunning in men's doings.
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But as with the rest of this wicked traine, I place suche colourers, and blame them:
But as with the rest of this wicked train, I place such colours, and blame them:
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so I wish a redresse therein, and in all other matters that are amisse. For god doeth threaten punishments to men, euen rooting out:
so I wish a redress therein, and in all other matters that Are amiss. For god doth threaten punishments to men, even rooting out:
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for these and like offences, and he is true, he cannot deceyue.
for these and like offences, and he is true, he cannot deceive.
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By the consideration whereof men haue good cause to looke aboute them, and to bridle theyr owne affections, to pull downe their loftie lookes, and vnlawfull actes:
By the consideration whereof men have good cause to look about them, and to bridle their own affections, to pull down their lofty looks, and unlawful acts:
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seeing that suche faultes will bee their destruction, if the same bee not left, and speedilye repented.
seeing that such Faults will be their destruction, if the same be not left, and speedily repented.
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Plinie, noteth that Cranes being naturallye bent to make a creaking as they flie:Pliny, notes that Cranes being naturally bent to make a creaking as they fly:
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will yet (when they shall flye ouer the Mountaynes of Phenitia) take little stones in their mouthes to bridle their naturall inclination, least by their noyse:
will yet (when they shall fly over the Mountains of Phenitia) take little stones in their mouths to bridle their natural inclination, lest by their noise:
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the Eagles should be awaked, and take them for their pray.
the Eagles should be awaked, and take them for their prey.
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It is wonder that vnreasonable fowles should bee more prouident and carefull for sauegarde of their bodyes:
It is wonder that unreasonable fowls should be more provident and careful for safeguard of their bodies:
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than reasonable men are for theyr soules, for men will not bridle theyr earthly affections to escape damnatiō, so great is our corruption:
than reasonable men Are for their Souls, for men will not bridle their earthly affections to escape damnation, so great is our corruption:
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and many mens harts are seared or marked with the hote Iron, whereof saint Paule to Timothe speaketh. Well, to conclude:
and many men's hearts Are seared or marked with the hight Iron, whereof saint Paul to Timothy speaks. Well, to conclude:
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let vs looke aboute vs, and not make a mocke and a trifle of our iniquities, and Gods threates.
let us look about us, and not make a mock and a trifle of our iniquities, and God's Treats.
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Let not men trust their subtile braynes to much, nor make light of their vyces. Lette them not count vices to be vertues, nor vsurie to be honest trade.
Let not men trust their subtle brains to much, nor make Light of their vices. Let them not count vices to be Virtues, nor Usury to be honest trade.
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Saint Augustine sayde in hys tyme, I will not haue you Ʋsurers. And addeth this reason.
Saint Augustine said in his time, I will not have you Ʋsurers. And adds this reason.
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Et ideo nolo: quia Deus non vult. That is, therefore I will not haue you Ʋsurers: bicause GOD will not. Et ideo nolo: quia Deus non vult. That is, Therefore I will not have you Ʋsurers: Because GOD will not.
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Euen so say I, with saint Augustine: I will not haue you vsurers, I will not haue you Idolatrers, I will not haue you retayners of Baals remnants,
Even so say I, with saint Augustine: I will not have you usurers, I will not have you Idolaters, I will not have you retainers of Baal's remnants,
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nor supporters, neither yet mainteyners of the Chemarims, or rebellious Papistes.
nor supporters, neither yet maintainers of the Chemarims, or rebellious Papists.
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I will not haue you minglers of religion, I will not haue you swearers by the Lorde,
I will not have you minglers of Religion, I will not have you swearers by the Lord,
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and by the Masse your Malchom also, I will not haue you to trust in places or parentage, I will not haue you to put confidence in Starres and Planets,
and by the Mass your Malchom also, I will not have you to trust in places or parentage, I will not have you to put confidence in Stars and Planets,
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nor to regarde fortune tellers, Witches, nor Coniurers.
nor to regard fortune tellers, Witches, nor Conjurers.
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I wil not haue you starters back from God, I will not haue you to be resisters of godly reformation made by the Magistrate:
I will not have you starters back from God, I will not have you to be resisters of godly Reformation made by the Magistrate:
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neyther will I haue you to bee neglecters and carelesse, nor such as neither seeke for the Lord nor regarde him.
neither will I have you to be neglecters and careless, nor such as neither seek for the Lord nor regard him.
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And I will not haue you to be such, bicause (as Augustine said) God will not. And that God will not:
And I will not have you to be such, Because (as Augustine said) God will not. And that God will not:
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this Prophet Sophonie doth plainelye prooue by thys: that God threatneth a destruction and rooting out of such offenders. For Sophonie saith:
this Prophet Zephaniah does plainly prove by this: that God threatens a destruction and rooting out of such offenders. For Zephaniah Says:
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Thus sayth the Lorde. Therefore God speaketh and forbiddeth these things.Thus say the Lord. Therefore God speaks and forbiddeth these things.
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And so I (hauing to doe with such a people as Sophonie preached vnto) may iustly say to you, thus sayth the Lorde.
And so I (having to doe with such a people as Zephaniah preached unto) may justly say to you, thus say the Lord.
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For he is euer one, & the same, and immutable. This doctrine appertayneth to this our time:
For he is ever one, & the same, and immutable. This Doctrine appertaineth to this our time:
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as well as to the Iewes. For vvhat things soeuer are vvritten: they are for our instruction.
as well as to the Iewes. For what things soever Are written: they Are for our instruction.
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Almighty God doth send his word to men by men.
Almighty God does send his word to men by men.
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As before the lawe, and in the law, yea, he became man himselfe to teach man.
As before the law, and in the law, yea, he became man himself to teach man.
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And left his Apostles in the worlde to teache men: and so doth continue forth this order of mans ministerye throughout all ages.
And left his Apostles in the world to teach men: and so does continue forth this order of men Ministry throughout all ages.
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Saint Paule was called by miracle: but instructed by mans ministerie.
Saint Paul was called by miracle: but instructed by men Ministry.
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The Enuche did reade the Prophet Esay: but God prouided Philip to teache him the meaning.
The Enuche did read the Prophet Isaiah: but God provided Philip to teach him the meaning.
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And though God sent an Aungell to Cornelius the Centurion: yet the Aungell did not instruct in doctrine, but sayd, & nunc mitte viros Ioppen.
And though God sent an Angel to Cornelius the Centurion: yet the Angel did not instruct in Doctrine, but said, & nunc Mitte viros Ioppen.
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&c. And nowe sende men to Ioppa for Simon Peter: that Peter might instructe him, and so by mans ministerie bee brought to the knowledge of GOD. etc. And now send men to Joppa for Simon Peter: that Peter might instruct him, and so by men Ministry be brought to the knowledge of GOD.
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And though the vngodlye doe still deride and mock at the Preachers, and doe despise and resist both messengers and the message:
And though the ungodly do still deride and mock At the Preachers, and do despise and resist both messengers and the message:
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yet let them knowe that they resist not men, but God, who sendeth them.
yet let them know that they resist not men, but God, who sends them.
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Such mockers there were in the Apostles time, that woulde say, vbi est policiatio aduentus eius.
Such mockers there were in the Apostles time, that would say, vbi est policiatio Advent eius.
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&c. VVhere is the accomplishmēt of his cōming as he hath promised. &c. And others sayde the Apostles vvere full of nevve vvine. And here in Ieremies time they sayde: etc. Where is the accomplishment of his coming as he hath promised. etc. And Others said the Apostles were full of new wine. And Here in Jeremiahs time they said:
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come on, let vs imagine some thing against this Ieremie. &c. come let vs smyte him vvith the tongue, come on, let us imagine Some thing against this Ieremie. etc. come let us smite him with the tongue,
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and let vs not marke all his vvordes. &c. There hath bene no age without some suche, and no small some.and let us not mark all his words. etc. There hath be no age without Some such, and no small Some.
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As at this day, there are to many by a fowle sort, that blasphemouslye mock against the spirit of God in mans ministery:
As At this day, there Are to many by a fowl sort, that blasphemously mock against the Spirit of God in men Ministry:
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despising ye ministerie bicause the ministers are men.
despising the Ministry Because the Ministers Are men.
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As is seene by these their derisions, he is of the spirit, he is currant and of the right stampe, he is of the newe cut, and steele to the backe:
As is seen by these their derisions, he is of the Spirit, he is currant and of the right stamp, he is of the new Cut, and steel to the back:
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you maye smell the smoke of the Gospell hanging on his clothes: and he is inspired with the holy ghost, the deuill is wythin him:
you may smell the smoke of the Gospel hanging on his clothes: and he is inspired with the holy ghost, the Devil is within him:
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which is, most horrible to heare. To these mockers and such wicked ones: Sophonie here threatneth rooting out, ruine and destuction.
which is, most horrible to hear. To these mockers and such wicked ones: Zephaniah Here threatens rooting out, ruin and destruction.
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And vseth (the more to terrifie them) these wordes: thus sayth the Lorde. The Prophets Esay and Ieremie vsed the same wordes, or lyke wordes. Saint Peter sayth also:
And uses (the more to terrify them) these words: thus say the Lord. The prophets Isaiah and Ieremie used the same words, or like words. Saint Peter say also:
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Non enim voluntate hominis allata est olim prophesia. &c. That is: Prophesie in time past came not of the vvill of manne: Non enim voluntate hominis allata est Once prophesia. etc. That is: Prophesy in time past Come not of the will of man:
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but holye men of GOD spake, as they vvere mooued by the holy ghost. but holy men of GOD spoke, as they were moved by the holy ghost.
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Our sauiour Christ affirmeth the same of Dauid. Nam ipse Dauid dixit afflatus spiritu sācto. &c. For Dauid himselfe inspired vvith the holy ghost sayde: Our Saviour christ Affirmeth the same of David. Nam ipse David dixit afflatus spiritu sācto. etc. For David himself inspired with the holy ghost said:
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The Lorde sayde vnto my Lorde. &c. Saint Paule sayth, that the Scripture is giuen by inspiration of God. The Lord said unto my Lord. etc. Saint Paul say, that the Scripture is given by inspiration of God.
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Saint Peter affirmeth that he and the other Apostles taught nothinge, but that vvhiche they had learned of the Lorde Christ,
Saint Peter Affirmeth that he and the other Apostles taught nothing, but that which they had learned of the Lord christ,
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and out of the Scriptures of the Prophetes. &c. And Paule in an other place sayeth: and out of the Scriptures of the prophets. etc. And Paul in an other place Saith:
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Habemus autem thesaurum istum in vasis fictilibus. &c. VVe haue this treasure in earthen vessels: that the excellencie of the glorie might bee Gods, and not oures. Habemus autem Thesaurum istum in vasis fictilibus. etc. We have this treasure in earthen vessels: that the excellency of the glory might be God's, and not ours.
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And novve vve are messengers, in the rovvme of Christ: euen as if God did beseech you by vs. By all which places, it doeth planly appeare that the ministerie of the worde of God: And now we Are messengers, in the rovvme of christ: even as if God did beseech you by us By all which places, it doth planly appear that the Ministry of the word of God:
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is the message sent from God, and the minister is Gods Messenger, in the rowme of Christ.
is the message sent from God, and the minister is God's Messenger, in the room of christ.
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Therfore whosoeuer dispiseth or derideth this ministerie, doeth not dispise poore earthly men: but the almightie GOD, who sent them, and then wo woorth suche dispisers.
Therefore whosoever despiseth or derideth this Ministry, doth not despise poor earthly men: but the almighty GOD, who sent them, and then woe worth such despisers.
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For God will not bee mocked, but will punishe, whip, rote out, and destroy the wicked:
For God will not be mocked, but will Punish, whip, rote out, and destroy the wicked:
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for thus sayth the Lorde here, by this Prophete Sophonie. And here to make an end for this time, hauing troubled you almost iij.
for thus say the Lord Here, by this Prophet Zephaniah. And Here to make an end for this time, having troubled you almost iij.
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houres, I say with S. Paule, for that wee haue this excellent message to bring to you,
hours, I say with S. Paul, for that we have this excellent message to bring to you,
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namely, that you haue peace with God, and saluation by Christ, (if ye repent and beleue) and that euerlasting tormentes doe abyde the impenitent:
namely, that you have peace with God, and salvation by christ, (if you Repent and believe) and that everlasting torments do abide the impenitent:
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we in Christes stede, euen as thoughe GOD did beseeche you by vs: doe beseeche you, to ceasse from, and detest all iniquitie:
we in Christ's stead, even as though GOD did beseech you by us: do beseech you, to cease from, and detest all iniquity:
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and so to be at one with GOD, by the meanes of Iesus Christ our Lorde.
and so to be At one with GOD, by the means of Iesus christ our Lord.
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To whom in vnitie of the holye ghost, three persons and one almightye God: be all honor, prayse, and glorie, worlde without ende. Amen.
To whom in unity of the holy ghost, three Persons and one almighty God: be all honour, praise, and glory, world without end. Amen.
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