The
exposition
of
the
fift
Chapter
,
with
an
obseruation
of
the
doctrine
.
1
Go
to
nowe
ye
rich
men
:
weepe
and
howle
for
your
miseries
that
shall
come
vpon
you
.
HE
speaketh
not
vnto
all
rich
men
,
2
Your
riches
are
corrupt
,
and
your
garmentes
are
moth
eaten
.
3
Your
golde
and
siluerss
cankred
,
and
the
rust
of
them
shall
be
a
witnesse
against
you
,
and
shall
eate
your
flesh
as
it
were
fire
.
Ye
haue
heaped
vp
treasure
for
the
last
dayes
.
These
wordes
of
the
Apostle
containe
three
things
.
4
Behold
,
the
hire
of
the
labourers
which
haue
reaped
your
feeldes
(
which
is
of
you
kept
back
by
fraude
)
crieth
,
and
the
cries
of
them
which
haue
reaped
,
are
entred
into
the
eares
of
the
Lorde
of
hostes
.
5
Ye
haue
liued
in
pleasure
on
the
earth
,
and
in
wantonnesse
.
Ye
haue
nourished
your
hearts
,
as
in
a
day
of
slaughter
.
He
reprehendeth
the
pleasures
,
lasciuiousnes
,
and
wantonnes
,
wherein
the
riche
men
did
delicately
pamper
vp
themselues
.
He
calleth
the
day
appoynted
for
sumptuous
and
delicate
bankets
,
the
day
of
slaughter
.
6
Ye
haue
condemned
and
haue
killed
the
iust
,
and
he
hath
not
resisted
you
.
This
may
be
referred
both
vnto
crueltie
against
the
pore
,
whom
the
rich
men
are
sayde
to
haue
condemned
and
killed
,
when
as
they
did
not
relieue
their
neede
with
their
abundance
,
whereof
is
that
saying
of
Augustine
:
If
thou
hast
not
fed
,
thou
hast
killed
:
And
also
to
the
rigorous
extortion
,
whereby
they
haue
in
iudgementes
exacted
their
debts
of
their
debtors
,
and
haue
oppressed
them
with
seruitude
that
did
not
pay
.
Of
riches
and
contracts
or
bargaines
.
SEing
that
Iames
seemeth
in
this
place
to
deale
somewhat
hardly
agaynst
the
rich
men
of
this
world
,
it
seemeth
vnto
me
a
thing
worthie
the
labour
to
adde
something
herevnto
concerning
riches
and
contractes
or
bargaines
,
which
serue
to
increase
our
substance
,
and
that
vnto
this
ende
,
that
the
godly
may
be
admonished
,
how
farre
it
is
lawfull
for
them
to
vse
such
stayes
of
their
life
.
Forasmuch
therfore
as
some
godly
men
doe
get
riches
by
the
blessing
of
the
Lorde
,
and
also
the
societie
of
man
cannot
want
bargaines
,
it
appeareth
sufficiently
,
that
neither
to
haue
riches
,
neyther
to
bargayne
by
it selfe
is
sin
.
For
we
must
not
thinke
that
the
Gospell
doth
eyther
breake
the
lawfull
bonds
of
humane
societie
or
take
away
those
things
which
are
necessarie
to
the
maintayning
of
the
life
of
man
.
But
bicause
it
is
often
times
offended
in
the
getting
of
riches
,
likewise
in
the
possession
and
vse
of
them
,
and
also
many
faults
are
incident
in
bargaynes
:
it
is
needefull
that
the
godly
minde
be
rightly
instructed
,
whereby
it
may
know
,
both
how
to
get
riches
without
offence
to
God
,
how
to
vse
them
being
gotten
,
and
also
how
farre
it
may
exercise
vsuall
bargaines
with
a
good
conscience
.
Wherefore
first
of
all
let
this
rule
of
Christe
be
moste
surely
kept
:
Seeke
ye
fyrst
the
kingdome
of
God
and
his
righteousnes
,
and
other
thinges
shall
be
ministred
vnto
you
.
Matth.
6.
This
rule
of
Christ
conteyneth
two
thinges
,
Seeke
fyrst
the
kingdome
of
God
and
his
righteousnes
.
He
which
will
not
obey
this
commaundement
,
as
he
is
not
partaker
of
the
grace
of
Christ
:
so
he
abideth
in
the
kingdome
of
sinne
,
and
serueth
Satan
,
to
whom
euerlasting
death
is
reserued
for
his
stipend
.
Let
therfore
obedience
toward
this
commandement
of
Christ
haue
the
principall
place
,
that
is
,
And
other
thinges
shall
be
ministred
vnto
you
.
This
promise
will
both
haue
fayth
,
to
wit
,
that
we
doe
assure
our selues
that
Christe
is
true
,
and
will
haue
a
care
of
vs
,
if
we
will
obey
his
commaundement
:
and
also
it
secretly
requireth
,
that
euery
one
by
fayth
doe
diligently
in
the
feare
of
God
those
thinges
which
are
agreable
to
his
calling
,
Heathenish
and
prophane
carefulnes
being
excluded
.
For
we
must
not
thinke
that
the
promise
of
Christ
doth
commend
slouthfulnes
vnto
vs
.
Wherefore
let
him
that
is
endued
with
the
faith
of
Christ
,
know
,
that
it
is
a
part
of
godlynes
,
without
which
fayth
cannot
be
sound
,
diligently
to
doe
that
dutie
,
to
the
which
euerie
man
is
called
.
To
this
pertayneth
that
saying
of
the
Apostle
:
He
that
prouideth
not
for
his
owne
,
&
namely
for
them
of
his
houshold
,
denieth
the
fayth
,
and
is
worse
then
an
infidel
.
The
promise
therefore
of
Christ
requireth
a
holy
diligence
and
an
earnest
labour
of
euerye
man
in
his
calling
.
But
least
that
any
man
doth
here
by
and
by
as
it
were
in
the
entrie
stumble
,
and
doubt
whether
his
calling
be
lawfull
or
no
:
In
the
execution
of
the
office
or
dutie
more
things
are
to
be
considered
.
Riches
of
euill
and
mischiefe
much
are
ministers
with
speede
:
Which
doe
also
contention
amongst
vs
often
breede
.
And
for
that
cause
the
Lord
sayth
:
That
a
rich
man
shall
hardly
enter
into
the
kingdome
of
heauen
.
For
the
most
parte
vse
their
riches
ill
,
which
they
might
vse
well
if
they
woulde
take
the
counsayle
of
godly
wisedome
.
If
riches
increase
set
not
your
hearts
thereon
.
Paule
sayth
:
Charge
them
that
are
rich
in
this
world
,
that
they
be
not
high
minded
,
and
that
they
trust
not
in
vncertaine
riches
but
in
the
liuing
God
.
These
two
sayings
doe
preach
both
of
the
minde
or
affection
of
a
rich
man
,
and
also
of
the
vse
of
riches
.
The
mind
ought
not
to
be
set
vpon
riches
,
or
vpon
a
desire
to
haue
,
a
godly
man
ought
not
to
measure
his
felicitie
with
the
deceitfull
measure
of
riches
,
but
he
ought
to
vse
them
well
,
least
that
he
himselfe
layeth
snares
for
himselfe
.
Nazianzenus
doth
very
well
describe
the
mind
of
a
godly
man
toward
riches
saying
:
When
as
the
couetous
and
vngodly
man
contrariewise
sayth
:
One
droppe
of
fortunes
pleasant
cuppe
,
I
doe
much
rather
craue
:
Then
great
increase
,
yea
euen
a
tunne
,
of
wisedome
for
to
haue
.
Whosoeuer
therfore
wil
be
godly
,
The
first
and
principall
vse
of
riches
ought
to
be
,
Dauid
,
Iosias
,
Ezechias
,
Constantine
,
Theodosius
,
Iohn
Fredericke
Duke
of
Saxonie
,
Christierne
the
thirde
king
of
Denmarke
,
and
other
Princes
and
godly
men
,
which
desired
nothing
more
,
than
according
to
their
abilitie
to
set
forth
the
glorie
of
God
,
to
helpe
them
which
taught
and
learned
religion
,
to
maintaine
schooles
,
and
honest
priuileges
of
schooles
,
to
defende
the
teachers
of
godlynesse
agaynst
the
crueltie
and
iniurie
of
wicked
men
,
to
whom
nothing
was
more
pleasant
,
than
to
inuent
diuers
craftes
and
wayes
,
whereby
they
might
oppresse
both
teachers
and
learners
,
the
case
of
which
men
I
do
with
all
my
heart
lament
.
For
by
their
reprobate
mynde
they
doe
more
and
more
plunge
themselues
in
hell
.
Giue
to
Caesar
the
things
which
are
Caesars
,
and
giue
vnto
God
those
things
which
are
Gods
.
But
let
Caesar
knowe
that
there
is
a
certaine
rule
which
the
lawes
doe
prescribe
vnto
him
.
If
he
shall
offende
against
this
,
he
is
made
guiltie
of
the
wrath
of
God
.
But
thou
wilt
say
,
The
thirde
right
and
lawfull
vse
of
riches
is
,
that
euery
man
finde
himselfe
things
necessarie
,
&
do
maintayne
his
familie
according
to
the
state
of
his
calling
.
Of
contractes
or
bargaines
.
To
doe
those
things
to
other
men
see
that
thou
doe
refraine
:
Which
thou
thy selfe
vnwilling
art
to
take
of
them
agayne
.
Vpon
this
foundation
Christ
will
haue
all
duties
among
men
,
yea
and
all
actions
and
bargaynes
to
be
buylded
.
Matth.
7.
Whatsoeuer
ye
woulde
that
men
shoulde
do
to
you
,
euen
so
doe
ye
to
them
.
He
addeth
the
reason
of
this
foundation
.
This
,
sayth
he
,
is
the
lawe
and
the
Prophetes
,
that
is
,
this
is
the
scope
and
ende
of
the
Lawe
and
the
Prophetes
,
or
whatsoeuer
the
lawe
and
the
Prophetes
doe
commaunde
,
it
is
contayned
in
this
common
poynt
.
And
Paul
sayth
:
He
that
loueth
another
,
hath
fulfilled
the
lawe
.
Also
:
The
ende
of
the
commaundement
is
loue
out
of
a
pure
heart
,
signifying
that
all
duties
among
men
are
to
be
tried
and
examined
by
loue
as
by
a
touchstone
.
The
kindes
of
ciuil
bargaynes
,
Of
the
Exchange
of
thinges
.
CHaunging
of
one
thinge
for
an
other
before
money
was
inuented
was
most
vsuall
and
profitable
,
as
without
which
the
societie
of
man
coulde
not
be
mayntayned
.
But
the
vse
of
money
being
inuented
,
it
was
not
so
vsuall
amongst
all
.
Of
bying
and
selling
.
Namus
,
as
it
were
of
the
Greeke
worde
Nomos
,
which
signifieth
a
lawe
,
bicause
it
hath
oftentimes
it
vse
and
value
by
the
iudgement
,
determination
,
and
lawe
of
men
.
Aiax
.
Aiax
would
seeme
deuout
towarde
God
so
long
as
he
perceyued
nothing
to
bee
required
of
him
which
was
contrary
to
his
affections
:
but
when
he
was
commaunded
to
spare
Vlysses
:
In
other
things
,
sayth
he
,
I
will
obey
thee
,
but
not
in
this
thing
.
Of
this
sort
is
the
religion
of
many
at
this
day
,
they
will
be
louers
of
godlynesse
so
that
it
doth
not
disagree
with
their
affections
,
which
they
will
haue
wholye
to
be
satisfied
,
yea
though
God
be
angrie
therewithall
.
What
I
pray
you
,
is
more
horrible
than
to
preferre
their
owne
affections
before
the
commaundement
of
God
?
But
this
is
sufficient
,
for
these
men
will
not
heare
vs
.
The
question
concerning
the
redeming
of
a
bargayne
,
is
dissolued
out
of
Leuiticus
,
where
the
Lorde
doth
commende
vnto
his
people
the
lawe
concerning
the
redeeming
of
bargaynes
.
Of
Borowing
.
Hesiodus
:
Lend
,
sayth
Christ
looking
for
nothing
agayne
.
Christ
doth
not
speake
here
of
free
giuing
or
of
almes
,
whereby
he
which
hath
borowed
any
thing
,
is
bound
to
restore
the
same
agayne
,
without
deceit
in
the
same
kind
or
sort
:
But
this
commaundement
of
Christ
is
set
agaynst
the
malice
of
the
Iewes
,
and
the
corrupting
of
the
lawe
of
Moses
.
The
lawe
commaundeth
to
lende
,
If
ye
doe
good
for
them
which
doe
good
for
you
what
thanke
shall
ye
haue
?
and
if
ye
lend
to
them
of
whom
ye
hope
to
receiue
,
what
thanke
shall
ye
haue
?
for
euen
the
sinners
lend
to
sinners
to
receiue
the
like
,
that
is
,
that
they
may
at
some
other
time
shewe
the
like
pleasure
to
them
agayne
,
eyther
particularly
or
generally
.
The
summe
therefore
of
the
precept
of
Christ
is
,
that
we
doe
not
lend
them
only
which
are
able
to
requite
the
same
,
but
also
others
of
whom
we
looke
for
no
recompence
of
a
benefite
bestowed
.
Hereunto
pertayneth
the
saying
of
the
Psalmist
:
A
good
man
is
mercifull
and
lendeth
.
Here
the
Psalmist
numbreth
the
duty
of
lending
among
the
fruites
of
the
feare
of
God
.
Blessed
is
the
man
that
feareth
the
Lord
.
&c.
Also
,
who
shall
dwel
in
thy
tabernacle
?
he
that
worketh
righteousnes
.
Moreouer
the
godly
doe
consider
the
obiects
,
they
weigh
with
themselues
that
they
are
the
members
of
Christ
which
require
their
helpe
.
Wherefore
they
doe
lend
them
that
they
may
comfort
and
refreshe
the
members
of
Christ
.
By
these
differences
the
lending
of
the
godly
is
distinguished
from
the
lending
of
the
vngodly
,
who
regard
onely
them selues
and
their
owne
commoditie
.
Of
Vsurie
.
THat
borowing
is
done
after
two
sortes
euen
experience
it selfe
doth
witnes
.
Of
the
first
.
Tocos
,
of
bringing
forth
,
as
though
there
were
a
certaine
birth
of
mony
,
that
euen
by
the
very
name
it
may
be
infamous
.
Aristophanes
calleth
vsurie
a
beast
,
which
in
processe
of
time
doth
bring
forth
mony
in
more
abundant
increase
.
Plato
also
doth
cast
vsurie
out
of
his
common
weale
.
For
thus
he
sayth
in
his
fift
booke
of
lawes
:
Let
it
be
lawful
if
any
taketh
mony
vpon
interest
,
to
render
neither
the
interest
,
nor
the
principall
.
This
prohibition
of
Plato
is
grounded
vppon
a
naturall
principle
,
to
wit
,
that
that
is
in
no
case
to
be
suffred
in
a
citie
,
whatsoeuer
it
be
,
which
is
agaynst
the
lawe
of
nature
and
mutuall
charitie
,
and
is
the
cause
of
the
ruine
of
families
and
common
weales
,
which
nature
biddeth
to
be
preserued
and
maintayned
.
Plutarch
concludeth
that
vsurie
is
contrary
to
nature
by
this
principle
:
Of
nothing
nothing
is
made
.
Cicero
compareth
vsurie
to
man
slaughter
.
Wherefore
it
is
manifest
that
as
manslaughter
is
contrarye
to
nature
,
so
also
vsurie
is
contrarie
therevnto
.
Moreouer
,
The
seconde
prohibition
is
diuine
.
For
Moses
,
If
thou
lend
mony
to
my
people
,
that
is
,
to
the
poore
with
thee
,
thou
shalt
not
be
as
an
vsurer
vnto
him
:
thou
shalt
not
oppresse
him
with
vsurie
.
Leuit.
25.
Thou
shalt
not
giue
him
thy
monie
to
vsurie
,
nor
lende
him
thy
vittayles
for
increase
.
The
cause
of
the
precept
goeth
before
:
that
thy
brother
may
liue
with
thee
,
to
wit
,
not
oppressed
with
vsurie
.
Thou
shalt
not
giue
to
vsurie
to
thy
brother
:
as
vsurie
of
mony
,
vsurie
of
meat
,
vsurie
of
any
thing
that
is
put
to
vsurie
.
Vnto
a
straunger
thou
mayst
lende
vpon
vsurie
,
but
thou
shalt
not
lende
vpon
vsurie
vnto
thy
brother
,
that
the
Lorde
thy
God
may
blesse
thee
in
all
that
thou
settest
thine
hande
to
.
Moses
speaketh
here
also
of
the
vsurie
that
oppresseth
our
neighbour
.
For
out
of
the
Hebrue
text
it
may
thus
be
translated
:
Thou
mayst
byte
a
straunger
with
vsurie
,
but
thy
brother
thou
shalt
not
byte
.
Ezech.
18.
He
that
hath
not
giuen
forth
vpon
vsurie
,
neyther
hath
taken
any
increase
,
is
iust
,
and
shall
surely
liue
.
Herevpon
it
followeth
in
the
contrarie
sense
,
that
he
is
vniust
and
shall
die
which
hath
giuen
vpon
vsurie
and
taken
increase
.
In
the
15.
Psalme
it
is
sayde
that
he
shall
dwell
in
the
tabernacle
of
the
Lord
which
giueth
not
his
mony
vpon
vsurie
.
And
that
this
Psalme
also
speaketh
of
vsurie
which
byteth
and
oppresseth
our
neyghbour
,
it
is
manifest
.
For
the
Psalmist
vseth
the
worde
Nesec
,
which
hath
it
name
of
biting
.
Agayne
,
there
is
no
doubt
,
but
that
vsurie
is
here
prohibited
,
which
before
was
forbidden
in
Moses
,
to
wit
,
that
which
biteth
and
oppresseth
our
neighbour
.
For
the
Prophetes
bring
no
newe
doctrine
,
but
only
are
interpreters
of
Moses
.
Solon
,
the
Citizens
requesting
him
,
made
the
first
lawe
,
that
it
shoulde
not
afterward
be
lawfull
that
any
free
bodie
shoulde
be
brought
into
seruitude
for
debtes
or
vsury
.
The
fourth
prohibition
is
ecclesiasticall
.
Nicene
Synod
,
in
which
were
318.
fathers
did
also
condemne
vsurie
.
He
that
giueth
not
his
money
vpon
vsurie
,
this
holy
councell
hath
decreed
,
that
,
if
any
be
found
after
this
decree
to
take
vsurie
,
or
by
anye
such
trade
to
seeke
after
filthie
lucre
,
&c.
he
be
throwne
out
of
the
Clergie
,
and
counted
voyde
of
all
ecclesiasticall
decree
or
office
.
Augustine
.
Ambrose
sayth
:
Why
doste
thou
turue
the
industrie
of
nature
into
deceyt
?
Why
doste
thou
desire
that
there
shoulde
be
lack
of
things
necessarye
?
Why
doste
thou
make
scarcitie
to
be
wished
for
to
the
poore
,
and
doste
lament
common
plentie
.
Thou
doest
espie
when
there
is
small
increase
.
Thou
callest
that
industrie
,
which
is
the
practise
of
subtiltie
,
and
that
which
thou
callest
a
remedie
,
is
a
deuise
of
mischiefe
.
But
may
I
call
vsurie
theft
(
those
are
taken
for
the
tymes
of
theft
,
in
which
thou
being
a
cruell
deceyuer
,
doste
creepe
into
the
bowels
of
men
)
vnto
whom
the
vsurie
of
corne
layde
vp
is
multiplied
?
Why
doest
thou
wish
euill
to
all
men
?
thy
gaine
is
publicke
losse
.
The
same
sayth
also
in
an
other
place
:
He
fighteth
without
a
weapon
which
exacteth
vsurie
:
he
reuengeth
himselfe
of
his
enemie
without
a
sweard
which
is
a
receiuer
of
vsurie
.
Chrysostome
sayth
:
Of
the
second
.
Denmark
.
But
thou
wilt
say
,
what
doe
these
thinges
pertayne
to
ciuil
punishment
?
very
much
in
euery
respect
.
For
this
is
the
order
of
the
iustice
of
God
,
Let
not
men
therfore
hereupon
promise
themselues
to
escape
vnpunished
,
bicause
they
seeme
that
they
can
easily
auoyde
the
handes
of
the
ciuil
magistrate
,
neither
herevpon
,
because
punishments
doe
not
strayght
way
followe
their
deedes
,
God
himselfe
not
punishing
by
and
by
,
but
deferring
the
punishment
by
his
wyse
counsayle
.
Zachaeus
,
whose
repentance
the
Gospel
commendeth
vnto
vs
,
than
Iudas
,
who
by
his
theft
was
at
the
last
brought
to
hang
himself
.
Although
they
doe
litle
feare
the
iudgement
of
God
them selues
,
yet
at
the
least
let
them
take
pitie
vpon
their
children
,
least
that
the
poyson
of
Vsurie
which
the
parents
do
gather
,
be
deadly
vnto
the
very
children
.
Let
them
knowe
that
it
is
a
most
true
saying
:
The
riches
that
with
wrong
are
got
,
to
the
thirde
heire
continue
not
.
Croesus
,
and
in
the
meane
season
to
lose
thine
owne
soule
?
O
peruerse
iudgement
.
Thou
hast
exceeding
great
care
of
this
time
which
shall
shortly
come
to
an
end
,
but
there
doth
not
so
much
as
a
thought
come
into
thy
mynde
concerning
the
time
to
come
,
whereof
there
shall
be
no
ende
.
I
therfore
,
if
my
admonition
may
any
thing
preuayle
,
doe
exhort
all
them
which
doe
thinke
verily
that
there
is
a
God
,
which
doe
acknowledge
God
to
be
a
iust
iudge
,
and
which
do
beleeue
that
there
is
any
lyfe
remaining
after
these
ashes
,
that
they
doe
speedily
repent
,
that
when
the
Lorde
shall
come
sooner
than
they
thinke
for
,
he
may
finde
them
apparelled
with
a
wedding
garment
,
and
not
with
an
hellish
garment
which
they
haue
got
vnto
themselues
by
their
vsurie
.
Ecclesiasticall
punishment
agaynst
vsurers
was
in
time
past
of
this
sort
:
Esay
.
chap.
66.
To
him
will
I
looke
(
sayth
the
Lorde
)
that
is
humble
and
of
a
contrite
spirite
,
and
trembleth
at
my
wordes
.
He
that
killeth
a
bullocke
(
to
wit
,
without
humilitie
of
spirit
)
is
as
if
he
slewe
a
man
,
he
that
sacrificeth
a
shepe
,
as
if
he
cut
of
a
dogges
necke
.
By
these
words
(
that
I
may
speake
briefly
)
the
Prophet
signifieth
,
that
to
the
vncleane
all
things
are
vncleane
,
and
that
nothing
doth
please
God
,
but
that
which
proceeding
from
the
true
feare
of
God
,
is
done
iustly
and
of
them
that
be
iust
.
But
I
see
what
is
obiected
against
me
:
Giue
ye
not
,
sayth
the
Lord
,
that
which
is
holy
to
dogges
,
neyther
cast
ye
your
pearles
before
swine
.
Howe
,
I
pray
you
,
is
the
table
of
the
Lorde
meete
for
them
,
who
being
filled
with
the
foode
of
the
deuill
,
that
is
,
But
concerning
the
punishment
of
Burial
,
Vsurers
in
time
past
wer
excluded
from
christian
buriall
,
and
that
by
the
iust
censure
of
the
Church
.
Why
we
solemnise
the
burials
of
holy
men
.
the
censure
and
iudgement
of
our
auncetours
did
not
want
most
iust
reason
.
But
this
he
shall
best
vnderstand
,
which
shall
perceiue
the
cause
why
we
do
solemnise
the
funerals
of
saints
and
holy
men
with
ceremonies
and
obsequies
.
But
what
is
the
cause
?
The
hope
of
a
glorious
resurrection
.
For
it
is
a
most
worthy
thing
that
we
should
bestow
honest
buriall
vpon
those
bodyes
,
which
we
hope
in
time
to
come
shall
be
made
like
to
the
glorious
body
of
Christ
.
For
when
we
see
the
bodies
of
the
faintes
to
be
committed
to
the
dust
,
we
doe
lift
vp
our
mindes
to
him
,
which
in
time
to
come
,
the
voyce
of
the
Archangel
going
before
,
shall
say
:
Arise
ye
dead
.
And
to
the
dead
being
raised
vp
he
shall
giue
the
glorie
of
immortalitie
.
But
now
seing
that
the
vngodly
,
Who
in
his
eyes
despiseth
a
vile
person
,
and
honoureth
them
that
feare
the
Lord
:
How
therefore
shall
he
cause
him
to
be
buried
in
glorious
and
honorable
buriall
whom
he
doth
abhorre
?
Ieremie
foretelleth
that
a
tyranne
shall
be
buried
with
the
buriall
of
an
Asse
,
[
*
](A02921-e12280-b)
*
Their
owne
naturall
corruption
.
domesticall
Eue
,
which
was
miserably
seduced
by
the
serpent
,
doe
fall
headlong
into
their
owne
destruction
,
and
deceyue
themselues
by
their
owne
subtiltie
.
For
these
men
doe
not
weygh
aright
the
prohibition
of
Moses
,
neyther
doe
they
conferre
the
forbidding
of
Vsurie
with
the
lawe
of
charitie
as
they
shoulde
doe
,
which
if
they
did
,
they
should
plainly
see
that
vsurie
being
established
,
Perhaps
some
will
yet
except
and
say
:
Vse
not
ill
meanes
to
gaine
for
gaine
ill
got
from
verie
losse
and
damage
diffreth
not
.
From
whence
had
Hesiodus
this
:
had
he
it
out
of
the
word
of
God
which
Vsurers
doe
contemne
?
no
truly
.
For
that
sillie
man
did
not
see
at
any
time
the
writinges
eyther
of
the
Prophets
or
of
the
Apostles
.
From
whence
therefore
had
he
it
?
experience
and
nature
being
his
teachers
he
set
forth
in
writing
this
most
true
oracle
verye
well
agreeing
with
the
voyce
of
the
Prophets
and
Apostles
.
With
Hesiodus
agreeth
Pindarus
that
most
auncient
Poet
of
the
Thebans
,
whom
for
his
singular
wisedome
Alexander
the
great
is
sayde
to
haue
embraced
:
for
he
saith
thus
much
in
effect
:
The
mindes
of
men
are
redier
,
to
praise
deceitfull
gaine
:
Then
iustice
to
embrace
and
eke
,
true
dealing
to
maintayne
:
Although
they
creepe
to
that
sharpe
daye
,
their
life
being
nigh
spent
:
When
for
vniustice
done
they
shall
,
receiue
due
punishment
.
That
day
,
which
shal
follow
the
delightes
and
pleasurs
that
the
vngodly
take
of
their
vniust
gaine
,
Pindarus
calleth
a
day
appoynted
for
punishment
.
For
as
in
the
next
day
after
the
festiuall
dayes
(
in
which
the
most
part
doe
more
freely
without
consideration
giue
ouer
themselues
to
all
kind
of
pleasures
and
delites
)
men
are
wont
to
call
to
remembrance
wherin
they
did
offend
more
licentiously
through
drunkennes
:
so
the
day
of
death
and
of
the
last
iudgement
shall
be
to
Vsurers
as
the
next
day
after
festiual
dayes
,
in
which
they
doe
at
the
last
repent
them
of
their
sinnes
,
but
in
vaine
.
For
he
is
by
no
meanes
thought
truly
to
repent
,
which
abstaineth
from
sin
against
his
will
.
These
thinges
I
thought
good
to
write
somwhat
more
at
large
,
that
I
might
aduertise
Vsurers
of
the
wrath
of
God
and
of
the
punishment
that
hangeth
ouer
their
heades
,
Of
the
third
.
AFter
we
haue
now
spoken
of
the
prohibitions
of
Vsurie
and
of
the
causes
thereof
,
and
also
of
the
punishments
of
them
,
who
despising
the
law
both
of
God
and
of
man
doe
practise
Vsurie
which
is
prohibited
:
the
place
requireth
that
we
see
whether
there
be
any
contract
or
bargaine
like
vnto
Vsurie
in
part
,
yet
not
disagreeing
with
the
charitie
toward
our
neighbour
,
and
if
there
be
anye
such
,
how
farre
a
godly
man
may
vse
the
same
with
a
good
conscience
and
without
offence
to
God
.
First
of
all
this
is
to
be
helde
as
most
certayne
that
Vsurie
condemned
by
the
worde
of
God
,
is
therfore
vnlawfull
,
prohibited
and
condemned
because
it
is
contrarie
to
the
foundation
which
proceedeth
from
the
lawe
of
charitie
:
that
which
thou
wilt
not
haue
done
to
thy selfe
doe
not
thou
to
an
other
.
But
that
this
our
foundation
is
vnmoueable
we
haue
declared
before
,
where
we
haue
layde
the
foundations
of
contracts
and
bargaines
.
For
there
we
shewed
that
charitie
is
the
scope
and
end
of
all
duties
in
this
humane
societie
.
First
therefore
I
will
shew
where
almes
is
to
be
giuen
and
what
are
the
kindes
therof
.
Secondly
I
will
rehearse
the
causes
,
with
which
the
godly
ought
to
be
stirred
vp
to
giue
almes
.
Thirdly
I
will
note
the
affection
of
him
that
giueth
almes
,
and
I
will
also
prescribe
a
maner
and
measure
to
be
obserued
in
giuing
almes
.
Lastly
I
will
intreate
of
the
endes
of
almes
which
is
godly
bestowed
,
and
of
the
fruite
that
commeth
vnto
them
,
that
giue
almes
with
a
cherefull
mind
according
to
the
commaundement
of
Christ
.
Of
Almes
.
WHo
soeuer
hath
determined
to
giue
almes
,
let
him
giue
his
almes
in
this
order
.
First
of
all
,
Haue
mercie
on
thine
owne
soule
pleasing
God
,
and
comfort
thine
heart
:
driue
sorrowe
farre
from
thee
.
When
he
sayth
:
Haue
mercie
on
thy
soule
pleasing
God
,
he
sheweth
in
what
thing
that
mercy
doth
consist
,
which
we
ought
to
shewe
to
our selues
,
to
wit
,
in
turning
vnto
God
,
and
in
fayth
,
without
which
it
is
vnpossible
to
please
God
.
After
this
sort
Abraham
did
begyn
his
almes
,
according
to
whose
example
all
the
rest
of
the
godly
haue
begun
their
almes
at
them selues
.
To
this
pertayneth
that
saying
of
Augustine
:
If
thou
wilt
giue
almes
,
begyn
at
thy selfe
.
For
howe
can
he
be
mercifull
to
another
which
is
cruell
to
himselfe
?
He
that
hath
begon
his
almes
after
this
maner
,
will
forthwith
turne
himselfe
to
his
neighbour
,
and
will
shewe
mercy
vnto
him
.
Brethren
,
if
any
of
you
hath
erred
from
the
truth
,
and
some
man
hath
conuerted
him
,
let
him
knowe
that
he
which
hath
conuerted
the
sinner
from
going
astray
out
of
his
way
,
shall
saue
a
soule
from
death
,
&
shal
hyde
a
multitude
of
sins
.
Ciuill
almes
doth
belong
to
this
present
lyfe
,
to
wit
,
when
we
being
touched
with
pitie
,
doe
succour
the
neede
of
the
poore
.
To
eyther
kynde
of
mercie
Christ
doth
exhort
vs
by
the
example
of
his
father
,
when
he
sayth
:
Be
ye
mercifull
,
as
your
heauenly
father
also
is
mercifull
.
Let
euerye
one
remember
this
precept
,
which
acknowledgeth
Christ
for
his
maister
.
The
causes
with
which
the
godlye
ought
to
be
stirred
vp
to
giue
almes
,
are
very
many
,
among
which
these
are
the
chiefe
.
The
first
cause
is
Christianitie
it selfe
,
If
I
be
a
father
where
is
mine
honour
?
The
second
cause
is
the
commaundement
of
God
,
Helpe
the
poore
for
the
commandements
sake
,
and
turne
him
not
away
because
of
his
pouertie
.
And
a
little
after
:
Bestow
thy
treasure
after
the
commaundement
of
the
most
high
,
and
it
shal
bring
thee
more
profite
then
Gold
.
Our
treasure
that
doth
neuer
fayle
we
must
lay
vp
and
keepe
in
heauen
,
but
yet
it
is
in
this
life
bestowed
vpon
the
poore
,
vpon
whom
the
benefites
that
be
bestowed
the
Lord
so
accepteth
as
if
we
had
bestowed
them
vpon
himselfe
.
All
the
testimonies
of
the
Scripture
which
doe
commend
vnto
vs
the
loue
of
our
neighbour
,
doe
require
especially
liberalitie
towarde
the
nedie
.
For
this
is
the
chiefe
part
of
true
loue
.
Hereunto
belongeth
that
saying
of
the
Lorde
,
Deut.
15.
I
commaund
thee
,
saying
,
thou
shalt
open
thine
hand
vnto
thy
brother
that
is
needy
.
He
that
contemneth
this
precept
of
the
Lord
,
how
can
he
loue
God
?
how
can
he
feare
him
?
for
thus
sayth
Iohn
:
Whosoeuer
hath
this
worldes
good
,
and
seeth
his
brother
haue
neede
,
and
shutteth
vp
his
compassion
from
him
,
how
dwelleth
the
loue
of
God
in
him
?
And
Iob
6.
He
that
taketh
away
mercie
from
his
neighbour
,
hath
forsaken
the
feare
of
the
Lord
.
Whosoeuer
therefore
determineth
to
loue
God
and
to
feare
him
from
his
heart
,
let
him
thinke
that
he
doth
owe
obedience
to
God
commaunding
.
Of
which
thing
Micheas
speaketh
after
this
sort
:
I
will
shew
thee
,
O
man
,
what
is
good
,
and
what
the
Lord
requireth
of
thee
,
surely
to
doe
iustly
,
and
to
loue
mercy
and
to
humble
thy selfe
to
walke
with
thy
God
.
The
fourth
cause
is
the
dignitie
and
estimation
of
almes
godly
bestowed
before
God
.
Prouerb
.
21.
To
do
mercie
and
iudgement
is
more
acceptable
to
the
Lorde
then
sacrifice
.
Christ
sayth
Matth.
9.
I
will
haue
mercie
and
not
sacrifice
.
Heb.
13.
To
doe
good
and
to
distribute
forget
not
:
for
with
such
sacrifice
God
is
pleased
.
So
great
dignitie
,
so
great
estimation
is
there
before
God
,
The
fift
cause
is
our
neighbour
himselfe
.
Esay
:
Hide
not
thy selfe
from
thine
owne
flesh
.
Turne
not
thine
eyes
aside
from
the
poore
,
because
of
anger
.
The
second
is
the
curse
.
In
the
same
place
it
is
sayd
:
For
if
the
curse
thee
in
the
bitternes
of
his
soule
,
his
prayer
shall
be
heard
of
him
that
made
him
.
The
third
is
the
refusing
of
thy
prayer
which
thou
makest
in
thy
necessitie
.
Prouerb
.
21.
He
that
stoppeth
his
eare
at
the
crying
of
the
poore
,
he
shall
also
crye
and
not
be
heard
.
A
horrible
punishment
truly
,
then
which
none
can
be
more
grieuous
:
and
it
is
no
maruel
that
he
is
not
heard
of
God
,
which
doth
not
heare
the
Sonne
of
God
crying
in
his
members
.
The
fourth
is
a
depriuing
them
of
their
giftes
.
For
it
is
written
:
From
him
that
hath
not
,
euen
that
he
hath
shal
be
taken
away
.
But
he
is
sayde
not
to
haue
,
which
doth
not
vse
his
giftes
and
goods
to
the
glorie
of
God
,
and
the
relieuing
of
them
that
be
in
miserie
.
To
this
pertaineth
that
saying
,
Prouerb
.
3.
He
that
despiseth
the
prayer
of
the
poore
shall
suffer
pouertie
.
The
fift
is
the
begging
of
their
children
,
or
their
most
wicked
life
which
is
farre
more
grieuous
then
all
neede
and
pouertie
.
I
haue
spoken
of
the
punishments
of
them
that
are
cruell
toward
the
poore
,
and
that
not
out
of
philosophie
which
may
erre
,
but
out
of
the
verye
oracles
of
God
,
which
cannot
deceiue
or
lye
.
He
that
shall
contemne
these
,
shall
in
short
time
finde
a
iust
iudge
.
Now
we
will
speake
of
affection
,
of
what
sort
we
require
it
to
be
in
him
which
hath
purposed
to
giue
almes
,
and
of
the
due
and
conuenient
maner
of
almes
.
Tobias
,
who
sayth
:
If
thou
hast
much
,
giue
plenteously
,
if
thou
hast
little
,
doe
thy
diligence
gladly
to
giue
of
that
little
:
Equalitie
,
If
there
be
a
willing
minde
,
it
is
accepted
according
to
that
a
man
hath
,
and
not
according
to
that
he
hath
not
.
While
we
haue
time
,
let
vs
do
good
vnto
all
men
,
but
especially
vnto
them
,
which
are
of
the
housholde
of
fayth
,
that
is
,
them
which
by
fayth
are
in
the
same
familie
of
God
that
we
be
:
Salomon
:
Let
thy
fountaines
flow
forth
,
but
be
thou
maister
of
them
.
Nowe
it
remayneth
that
we
speake
of
the
endes
of
godly
almes
,
and
of
the
fruite
thereof
.
And
although
both
the
endes
,
and
also
the
fruite
of
holy
almes
may
easily
be
gathered
of
those
things
which
go
before
,
yet
that
I
maye
the
more
stirre
vp
the
godly
reader
to
this
necessarie
,
holy
,
and
dutifull
office
,
I
will
adde
somewhat
of
the
endes
and
fruites
of
almes
godly
bestowed
.
Your
zeale
hath
prouoked
many
.
The
thirde
,
the
witnessing
of
our
fayth
and
of
the
feare
of
God
.
For
the
duties
of
charitie
are
directed
vnto
this
ende
,
that
by
them
we
doe
witnes
that
we
feare
God
,
whose
commaundement
we
obey
.
The
fourth
,
the
glorie
of
God
.
Diuers
and
manifolde
fruites
do
followe
liberalitie
towardes
the
poore
.
The
Lord
shal
reward
thee
openly
.
And
Psal.
.
Blessed
is
he
that
iudgeth
wisely
of
the
poore
:
the
Lorde
shall
deliuer
him
in
the
time
of
trouble
.
Salomon
:
He
that
hath
mercie
vpon
the
poore
,
lendeth
vnto
the
Lorde
.
He
that
soweth
liberally
shall
reape
also
liberally
.
Esay
.
58.
If
thou
poure
out
thy
soule
to
the
hungry
,
and
refresh
the
troubled
soule
:
then
shall
thy
light
spring
out
in
the
darkenesse
,
and
thy
darkenesse
shall
be
as
the
noone
day
.
Ecclesiasticus
.
29.
Lay
vp
thine
almes
in
thy
secret
chambers
,
and
it
shall
keepe
thee
from
all
affliction
,
it
shall
fight
for
thee
against
thine
enimie
,
better
than
the
shielde
of
a
strong
man
,
or
speare
of
the
mightie
.
Here
the
wise
man
calleth
the
necessities
of
our
neighbours
secret
chambers
,
in
which
benefites
are
to
be
layde
vp
and
kept
,
wherevpon
one
of
the
holy
fathers
hath
sayde
elegantlye
and
well
:
the
hande
of
the
poore
is
a
treasure
house
of
Christ
.
Then
the
wyse
man
addeth
the
exceeding
great
fruite
of
the
bounteousnesse
layde
vp
in
those
secret
chambers
to
be
deliuerance
from
euils
,
and
a
most
strong
fortresse
and
defence
agaynst
our
enimies
.
For
a
man
can
by
nothing
be
more
defended
&
protected
against
perils
,
than
by
bounteousnes
&
mercie
.
But
I
speak
of
the
almes
which
proceedeth
of
fayth
,
as
it
sufficiently
appeareth
by
those
things
that
I
haue
before
spoken
,
least
that
any
man
think
that
I
agree
with
the
Papistes
,
which
value
their
almes
without
Christ
,
and
without
fayth
.
These
things
concerning
liberall
and
godly
almes
,
I
thought
therfore
to
adde
,
that
I
might
admonishe
especially
them
that
are
of
the
richer
sort
,
of
their
dutie
,
that
they
may
vnderstande
that
they
are
bounde
by
the
law
of
God
to
bestow
part
of
their
substance
vpon
the
poore
,
and
that
freely
for
the
commandements
sake
of
God
,
and
for
many
other
causes
which
I
haue
rehearsed
.
Furthermore
that
,
if
they
shall
refuse
to
obey
the
commaundement
of
God
,
they
may
know
that
they
are
giltie
of
disobedience
towarde
God
.
Of
these
thinges
that
is
playnly
concluded
which
I
propounded
,
to
wit
,
that
none
may
without
great
sacrilege
take
gaine
of
this
[
*
](A02921-e13890-b)
*
That
is
,
such
as
eyther
through
pouertie
,
age
,
or
for
some
other
cause
are
not
able
to
helpe
themselues
.
first
kind
of
men
.
In
the
second
order
or
state
of
men
I
place
artificers
,
and
those
which
get
their
liuing
with
the
labour
of
their
handes
.
To
these
,
according
to
the
precept
of
Christ
,
we
must
lend
,
and
looke
for
nothing
agayne
.
For
as
the
Apostle
forbiddeth
to
giue
vnto
these
freely
when
he
sayth
:
He
that
laboureth
let
him
eate
.
As
charitie
dooth
not
require
that
we
shoulde
giue
of
our
goods
freely
to
them
that
are
strong
and
able
to
laboure
:
Athenians
.
But
what
I
pray
you
,
doe
these
ouerseers
?
there
are
perhaps
some
among
them
,
which
,
that
they
may
receiue
part
of
the
gaine
or
may
get
of
them
those
thinges
that
are
necessarie
for
them
at
a
lower
price
:
will
winke
at
many
faultes
of
the
workemen
(
which
they
ought
to
correct
,
if
they
woulde
rightly
execute
the
office
of
ouerseers
)
hauing
litle
regard
of
the
helth
of
the
body
,
that
is
of
the
common
weale
.
It
is
the
dutie
therfore
of
wise
gouernoures
,
that
they
bring
into
order
both
the
artificers
them selues
and
also
their
ouerseers
or
assistents
.
That
which
I
haue
sayde
of
shoomakers
and
peltmongers
,
I
will
haue
to
be
vnderstand
of
all
workemen
and
labourers
whose
occupation
and
practise
is
necessarye
in
the
common
weale
.
In
the
third
order
or
state
of
men
may
husbandmen
be
placed
,
who
also
doe
get
their
liuing
with
the
labours
of
their
handes
.
If
these
did
there
dutie
in
the
feare
of
God
,
and
tilled
the
earth
diligently
,
truly
they
should
lesse
stand
in
neede
,
especially
they
which
haue
but
small
fields
.
For
the
earth
which
they
labour
doth
render
with
increase
that
which
it
receiueth
,
In
the
fourth
state
of
men
may
be
placed
nice
and
delicate
yong
men
,
of
whome
Horace
writeth
in
this
maner
:
The
yong
man
not
yet
ripe
in
yeares
,
from
keeper
once
set
free
:
Doth
set
delight
in
horse
and
dogges
,
and
in
greene
fielde
to
be
:
Soone
led
to
vice
,
is
sharpe
to
them
that
warne
him
as
his
frends
:
For
profite
slowly
doth
prouide
,
in
waste
his
mony
spendes
.
Is
loftie
eke
and
couetous
,
and
soone
doth
that
forsake
:
Which
he
once
loued
,
and
wherein
his
pleasure
he
did
take
.
To
this
order
therefore
I
thought
good
to
adde
the
welthier
yong
men
,
which
are
not
yet
maried
,
whether
they
be
noble
,
or
the
sonnes
of
citizens
,
who
being
nowe
set
free
from
their
tutors
&
gouernours
of
their
maners
,
are
caried
more
freely
according
to
the
lust
of
their
minde
.
It
often
falleth
out
with
these
,
that
by
reason
of
their
prodigall
spending
of
things
(
for
it
is
wont
to
come
to
passe
for
the
most
part
,
that
they
which
are
borne
vnto
welth
,
or
come
easily
by
it
,
are
more
wastfull
of
their
things
)
doe
desire
to
borowe
money
of
others
.
But
how
we
must
deale
with
these
I
will
declare
,
when
I
shall
first
shewe
what
I
finde
wanting
in
them
,
&
what
I
would
haue
to
be
reformed
in
them
.
Although
I
feare
that
the
same
wil
happen
to
me
,
which
in
time
past
chaunced
to
the
Hares
that
gaue
lawes
to
the
lions
,
Lacedemonians
,
and
placed
them
in
the
middest
thereof
,
and
togither
in
the
sight
of
the
whelps
he
set
a
pot
of
fleshe
and
a
liue
Hare
.
This
being
done
,
he
let
them
both
lose
,
the
Lacedemonians
beholding
him
,
of
which
the
one
with
great
vehemencie
runneth
after
the
Hare
,
the
other
thrusteth
his
heade
into
the
flesh
pot
.
But
when
the
Lacedimonians
marueyled
,
what
this
sight
did
meane
,
Lycurgus
aunswereth
:
both
these
whelpes
came
of
the
same
syre
and
damme
,
but
you
see
the
one
giuen
to
the
belly
,
the
other
to
be
delighted
with
hunting
.
This
diuers
disposition
is
long
of
the
bringing
vp
.
Know
ye
therfore
,
O
ye
Lacedemonians
,
that
the
maner
of
lyfe
,
education
,
and
custome
,
are
of
great
importance
to
vertue
.
The
auncient
Crates
also
ascending
the
highest
part
of
the
citie
did
wisely
cry
out
:
whither
are
ye
caried
O
ye
citizens
?
is
it
meete
that
you
should
be
wholy
occupied
in
getting
riches
,
and
to
be
nothing
carefull
for
your
children
,
for
whose
sake
riches
are
gotten
?
Beleue
me
,
saith
he
,
In
cockering
mothers
doe
more
often
offende
,
and
especially
those
which
haue
not
very
many
children
.
On
the
other
side
niggardship
is
oftentimes
greater
,
Aristippus
,
Aristippus
:
buy
,
sayth
he
,
a
bondman
,
and
so
thou
shalt
haue
two
bondmen
,
both
the
seruant
whom
thou
hast
bought
,
and
the
chylde
whom
thou
hast
begot
:
signifying
that
the
mindes
of
children
,
honest
discipline
being
neglected
,
doe
become
seruile
,
and
open
vnto
all
naughtinesse
.
For
the
Poet
truly
sayth
:
The
vntild
and
neglected
field
,
the
fruiteles
fearne
for
fruite
doth
yelde
.
For
so
it
is
altogither
,
if
thou
leaue
a
field
vntilled
,
thou
shalt
find
it
to
haue
plentifully
brought
forth
fearne
and
thistles
:
after
the
same
sort
,
if
thou
shalt
leaue
the
wites
of
children
vnlooked
vnto
and
vnexercised
,
thou
shalt
reape
most
aboundant
fruite
of
wantonnes
and
vngraciousnes
.
We
haue
what
be
the
beginninges
of
vnbridled
and
wanton
youth
,
wherevnto
afterward
come
the
verye
euill
examples
of
them
which
are
taught
after
the
same
maner
.
What
other
thing
I
praye
you
,
can
be
looked
for
here
,
then
that
which
is
reported
of
a
certaine
kinde
of
chalkie
clay
,
which
as
Plinie
saith
,
hath
so
great
affinitie
with
the
fire
,
that
the
flame
doth
passe
vnto
it
from
what
place
soeuer
it
be
seene
:
for
whatsoeuer
vice
is
in
others
whose
acquaintance
they
vse
,
this
commeth
vpon
them
as
a
certayne
flame
,
and
if
there
be
any
vertue
left
,
it
consumeth
it
,
so
greate
a
nourishing
of
all
naughtines
and
vnbrideled
sensualitie
is
the
acquaintance
and
conuersation
of
euill
men
.
In
this
felowship
,
vertue
being
banished
they
begin
to
striue
who
shall
passe
other
in
pleasure
.
Vnto
the
first
order
or
sort
of
men
they
may
be
referred
,
which
are
come
to
their
full
and
perfect
age
,
whose
studye
of
life
the
Poet
describeth
in
these
verses
.
The
manly
minde
and
age
now
ripe
,
olde
studies
doth
forsake
:
And
frendship
,
welth
and
honour
eke
,
to
get
it
meanes
doth
make
.
Ecclesiasticus
.
29.
Lend
vnto
thy
neighbour
in
the
time
of
his
neede
.
Here
the
wise
man
doth
playnly
restraine
the
dutie
of
lending
vnto
the
time
of
neede
.
Herevpon
it
falleth
out
that
sometimes
their
rents
are
scarce
sufficient
to
pay
the
vsurie
.
The
husband
first
wearing
a
chayne
doth
in
vayne
desire
the
friendly
countenance
of
his
wife
,
before
shee
also
be
adorned
with
chaynes
and
other
innumerable
ornaments
.
Then
the
daughters
seking
to
haue
the
like
trimming
and
decking
that
their
mother
hath
,
doe
not
ceasse
to
prouoke
their
father
by
intreatie
,
till
they
also
weare
chaynes
.
They
see
moreouer
in
the
families
of
great
personages
noble
and
honourable
furniture
,
in
which
thing
they
doe
not
suffer
themselues
to
be
the
last
.
Here
gilded
cuppes
,
costly
wynes
,
precious
hanginges
of
houses
and
sumptuous
ornaments
must
be
gotten
.
These
thinges
being
gotten
,
great
feasts
are
made
that
this
excellencie
and
brauerie
may
be
knowne
vnto
others
.
There
are
also
in
this
sort
of
men
who
being
not
content
with
their
fermes
and
fields
whereupon
they
might
liue
honestly
enough
according
to
their
state
,
doe
thinke
of
the
bying
of
other
mens
fields
and
fearmes
,
that
they
may
leaue
their
children
a
greater
patrimonie
,
but
when
these
also
doe
want
abilitie
they
must
seeke
mony
some
where
or
other
,
that
they
may
haue
wherewith
to
suffice
their
auarice
.
What
shall
he
doe
here
which
hath
mony
,
wherewith
he
is
able
to
satisfie
their
desire
?
Perhaps
it
will
be
an
vnciuile
thing
to
deny
,
and
to
giue
frely
or
to
lend
,
neither
the
law
of
God
,
nor
the
rule
of
charitie
doth
compell
thee
.
What
therfore
wilt
thou
say
,
shall
I
do
?
He
knoweth
that
I
haue
mony
,
which
if
he
shal
not
receiue
,
he
wil
cry
out
that
he
is
forsaken
of
his
friend
,
and
so
by
deniyng
that
which
is
asked
,
for
a
friend
I
get
to
my self
an
enemy
.
Is
it
lawful
therfore
for
me
,
for
the
benefit
of
lending
to
couenant
for
vsury
,
especially
seing
that
I
do
not
owe
to
him
that
asketh
neyther
by
Gods
law
nor
by
the
law
of
nature
,
that
which
he
asketh
?
I
owe
almes
to
the
poore
by
the
law
of
God
and
of
nature
.
To
him
that
needeth
,
but
is
strong
and
able
to
thriue
with
that
he
boroweth
,
I
ought
to
lende
by
Gods
lawe
and
by
the
lawe
of
nature
.
Here
if
I
doe
not
render
that
which
I
owe
,
I
do
offende
,
and
if
I
aske
a
rewarde
for
my
bounden
dutie
,
I
breake
the
rule
of
Christ
,
and
peruert
the
lawe
of
nature
.
But
here
I
am
not
bounde
neyther
by
Gods
lawe
nor
by
the
lawe
of
nature
.
Gerson
:
D.
Aepinus
,
who
writing
vpon
the
15.
Psalme
,
rehearseth
three
sortes
of
men
,
to
wit
,
of
beggers
,
of
them
that
doe
in
very
deede
stande
in
neede
(
who
notwithstanding
are
able
to
thriue
with
the
mony
that
they
borowe
)
and
of
them
which
are
welthie
,
and
haue
whereupon
they
might
liue
honestly
with
their
familie
so
that
they
were
content
with
their
meane
.
Of
these
three
kindes
of
men
Aepinus
doth
learnedly
dispute
,
and
at
length
concludeth
,
that
in
the
thirde
kynde
Vsurie
is
not
committed
,
so
that
otherwise
there
be
no
departing
from
equalitie
.
In
the
sixt
order
of
men
I
place
marchauntes
,
to
wi●
them
,
which
haue
not
so
great
substance
whereby
they
are
able
to
maintayne
themselues
honestlye
,
but
doe
liue
by
trade
of
marchandise
,
and
doe
get
gayne
by
the
chaunging
,
carying
out
and
bringing
in
of
things
,
whereby
often
times
they
doe
not
a
little
gayne
.
It
falleth
out
often
with
these
,
that
they
seeke
to
borowe
mony
,
without
which
they
cannot
exercise
their
meane
trade
of
marchandice
.
Here
it
is
demaunded
whether
it
be
lawfull
for
the
creditour
to
couenant
for
vsurie
.
I
aunswere
plainly
that
it
is
not
lawfull
.
For
both
by
the
lawe
of
God
and
of
nature
thou
doste
owe
to
thy
brother
being
in
neede
the
dutie
of
lending
.
For
when
he
doth
in
deede
stande
in
neede
,
and
thou
art
able
without
thy
certayne
hinderance
to
helpe
him
,
thou
doest
offende
if
thou
doe
not
helpe
him
,
and
thou
doest
also
offende
,
if
thou
take
any
thing
more
than
the
principall
for
the
bounden
dutie
of
lending
.
But
here
are
foure
obseruations
to
be
marked
.
The
first
concerneth
marchants
that
are
not
content
with
their
meane
.
The
seconde
pertayneth
vnto
societie
.
The
thirde
to
the
inheritance
of
wardes
.
The
fourth
is
referred
to
the
interest
.
Nowe
as
concerning
the
first
obseruation
,
we
must
vnderstande
,
that
no
man
ought
by
the
lawe
of
God
and
of
nature
to
lende
vnto
a
verye
riche
marchant
,
whose
great
welth
and
substance
is
well
knowne
.
For
that
which
is
lent
is
due
to
necessitie
,
and
ought
not
to
serue
vnsatiable
couetousnesse
.
Wherfore
we
may
deale
with
this
kynde
of
men
,
according
to
the
rule
which
we
gaue
when
we
intreated
of
the
fift
sort
of
men
.
The
seconde
obseruation
,
which
we
sayd
to
pertayne
vnto
societie
,
is
after
this
sort
:
a
marchant
boroweth
money
of
thee
,
Of
the
fourth
.
IT
followeth
that
we
speake
of
the
fourth
member
of
our
partition
,
which
shall
contayne
certayne
admonitions
,
which
may
be
vnto
the
godly
as
certayne
consultations
not
only
in
this
trade
concerning
vsurie
,
whereof
we
haue
spoken
now
sufficiently
:
but
also
in
euery
kinde
of
contract
or
bargayne
shall
kepe
vs
in
our
dutie
,
so
that
we
will
giue
godly
eares
vnto
them
.
The
first
,
Paule
.
1.
Tim.
1.
fayth
:
The
ende
of
the
commaundement
is
loue
out
of
a
pure
heart
,
and
of
a
good
conscience
,
and
of
fayth
vnfayned
.
We
sayde
before
that
vsurie
is
therfore
forbidden
by
the
worde
of
God
,
that
charitie
may
not
be
hurt
among
men
.
The
seconde
,
Abstayne
,
sayth
the
Apostle
,
1.
Thess.
5.
from
all
appearance
of
euill
.
This
rule
is
exceeding
necessarye
.
For
it
admonisheth
that
we
doe
flie
not
onely
those
thinges
that
are
euill
in
very
deede
,
but
also
that
we
abstaine
altogither
from
the
appearance
of
euil
,
that
is
,
that
we
auoyde
whatsoeuer
pretendeth
any
outward
shewe
of
euill
.
Let
this
rule
admonish
the
godly
,
that
they
doe
abstaine
not
onely
from
those
bargaines
which
are
in
deede
euill
and
vnlawfull
:
but
also
from
those
which
haue
anye
appearance
of
euill
.
Paule
.
Hebr.
13.
sayth
:
Let
your
conuersation
be
without
couetousnes
.
This
precept
doth
not
belong
only
to
the
mind
,
to
wit
,
that
the
minde
be
not
prophaned
with
the
most
filthy
idol
of
couetousnes
:
Encline
my
heart
vnto
thy
testimonies
,
and
not
vnto
couetousnes
.
Let
your
conuersation
be
without
couetousnes
,
I
would
haue
the
godly
to
haue
alwaye
before
their
eyes
,
and
this
prayer
of
Dauid
:
Incline
my
heart
to
thy
testimonies
and
not
to
couetousnes
.
I
woulde
haue
earnestly
to
be
made
,
which
if
it
were
done
,
there
would
be
lesse
striuing
among
the
godly
about
vsury
.
The
fourth
,
Paule
will
haue
Christians
so
to
liue
,
The
fift
,
Paule
commaundeth
vs
to
auoyde
offence
,
before
I
will
offend
my
brother
,
I
will
not
eate
fleshe
while
the
worlde
standeth
.
So
farre
doth
the
dutie
of
those
which
are
godly
in
deede
extend
,
not
onely
to
beware
that
they
doe
not
defile
themselues
with
any
spot
of
sinne
,
but
also
that
they
be
not
by
any
meanes
a
cause
to
other
of
falling
,
whereby
they
may
haue
occasion
not
to
iudge
so
well
of
vs
.
The
sixt
,
Epicure
,
borne
to
consume
the
fruite
of
the
earth
.
Let
this
cogitation
admonish
the
godly
,
that
they
doe
rather
leaue
vnto
their
children
vertue
and
a
good
name
,
then
without
vertue
many
riches
,
which
children
are
seldome
wont
to
vse
but
to
their
owne
destruction
.
This
saying
of
Cicero
is
worthie
of
remembrance
:
Of
the
fift
.
IT
remayneth
,
which
in
the
last
place
we
propounded
,
Of
Lending
.
LEnding
doth
followe
,
Of
hyring
and
letting
out
.
LEt
the
bargaynes
of
hyring
and
letting
out
be
subiect
to
the
custome
and
condition
of
the
time
and
place
,
emphuteusis
,
that
is
,
planting
or
graffing
,
therefore
so
called
,
bicause
they
that
in
times
past
did
hire
barren
fields
,
did
make
them
better
by
planting
and
graffing
,
that
is
,
by
good
ordering
and
vsage
,
and
did
pay
to
the
owners
a
certayne
yerely
rent
for
the
vse
of
the
fields
,
the
right
neuertheles
of
the
possession
remayning
in
the
letter
of
them
out
.
This
particular
was
afterwarde
translated
to
a
generall
,
that
is
,
to
the
letting
out
of
all
fieldes
and
houses
.
This
contract
therefore
concerning
tilling
and
planting
,
consisteth
in
the
dealing
with
the
grounde
and
lande
only
,
wherin
fruite
commeth
to
him
that
hyreth
,
by
tilling
and
due
ordering
:
but
the
letter
of
it
out
doth
remayne
the
true
owner
of
the
lande
,
and
therefore
according
to
the
lawes
and
customes
of
countries
,
he
doth
iustly
receyue
part
of
the
fruite
by
the
bargayne
.
Of
the
contract
of
societie
.
My
kingdome
is
not
of
this
worlde
.
The
Gospell
therfore
leaueth
to
euery
nation
the
lawes
therof
,
which
varying
not
from
the
tenne
commaundements
do
tend
to
the
mayntayning
of
common
weales
and
families
.
A
Question
concerning
the
goods
of
the
Church
.
Whether
it
be
lawfull
for
heires
to
require
againe
the
goods
,
which
their
forefathers
haue
bestowed
vpon
the
Church
for
the
celebrating
of
Masses
:
the
Masses
nowe
ceasing
,
ye
being
quite
abolished
.
The
Aunswere
.
A
Difference
must
be
put
betweene
the
next
ende
of
the
giuing
and
the
last
ende
.
An
obiection
.
They
obiect
,
that
in
many
of
their
deedes
of
gift
this
clause
is
expressed
:
If
such
custome
of
celebrating
Masse
or
of
singing
shall
cease
,
let
the
heires
haue
power
to
receyue
againe
those
goods
which
their
forefathers
haue
giuen
to
the
celebrating
of
Masses
.
&c.
The
Aunswere
.
THey
that
bestowed
those
goods
vpon
the
Church
,
did
erre
in
the
particular
,
and
not
in
the
general
.
The
particular
is
the
celebration
of
the
Masse
.
The
generall
is
the
worship
and
seruice
of
God
.
The
heyres
therefore
being
better
instructed
,
ought
to
correct
the
faultes
of
their
forefathers
,
and
conuert
that
to
the
true
worship
of
God
,
which
was
appoynted
for
the
prophaning
of
the
supper
of
the
Lorde
.
Flora
,
the
playes
of
Flora
being
abolished
,
do
require
againe
the
goods
that
Flora
had
giuen
.
But
the
Senate
of
Rome
did
most
wisely
iudge
,
that
these
goods
ought
not
to
returne
to
the
heires
,
but
that
the
purpose
of
Flora
which
gaue
them
was
to
be
considered
,
whose
last
will
was
,
that
the
goods
which
she
had
giuen
should
serue
the
common
weale
of
Rome
.
For
Flora
although
shee
erred
in
the
particular
,
yet
did
she
not
erre
in
the
generall
.
Wherefore
that
the
generall
might
be
kept
,
the
Senate
of
Rome
did
most
rightly
iudge
that
those
goods
which
Flora
had
giuen
should
not
be
restored
to
the
heires
which
required
them
,
bicause
the
playes
of
Flora
were
abolished
.
After
the
same
maner
those
goods
that
are
giuen
to
the
maintayning
of
masses
,
ought
not
to
be
restored
to
the
heires
,
The
grieuousnes
of
the
sinne
of
them
which
couetously
and
greedily
get
into
their
handes
the
goods
of
the
Church
.
THey
which
couetouslye
and
greedilye
get
into
theyr
handes
the
goods
of
the
Church
,
[
*
](A02921-e15930-b)
*
Note
that
he
followeth
not
the
same
diuision
of
the
commandements
which
we
commonly
do
seuenth
precept
.
For
when
the
Lorde
saith
:
Thou
shalt
not
steale
,
he
forbiddeth
vs
by
anye
pretence
of
right
to
chalenge
to
our selues
vniustly
any
thing
which
belongeth
to
an
other
.
But
although
many
at
this
day
wrongfully
possessing
the
goods
of
the
Church
,
doe
seeme
pleasantly
to
enioy
them
,
yet
they
cary
about
with
them
their
conscience
as
a
witnes
,
which
although
it
being
as
it
were
seared
with
an
hote
iron
,
doth
for
a
time
rest
securely
:
neuertheles
at
length
,
and
that
at
the
point
of
death
,
Esay
.
chap.
33.
Wo
to
thee
that
spoylest
,
and
wast
not
spoyled
:
and
doest
wickedly
and
they
did
not
wickedly
against
thee
:
when
thou
shalt
cease
to
spoyle
,
thou
shalt
be
spoyled
:
when
thou
shalt
make
an
end
of
doing
wickedly
,
they
shall
doe
wickedly
against
thee
.
They
shal
at
length
perceiue
that
these
wordes
of
the
Prophet
doe
not
vanish
away
into
the
aer
.
These
men
thinke
that
there
is
no
daunger
,
because
they
doe
not
feele
the
present
hand
of
God
,
whom
notwithstanding
the
historie
of
the
Iewish
people
doth
sufficiently
teach
,
that
the
punishment
of
them
that
commit
sacrilege
is
not
taken
away
although
it
be
deferred
for
a
time
for
their
sakes
,
whom
the
Lord
by
his
goodnes
dooth
call
vnto
repentance
.
As
a
theefe
that
is
taken
with
the
deede
commeth
to
shame
:
euen
so
shalt
thou
come
to
confusion
.
By
which
word
the
spirite
of
God
doth
signifie
,
A
Question
of
the
right
vse
of
the
goods
of
the
Church
BEcause
the
goodes
of
the
Church
haue
bin
a
long
time
in
great
abuse
,
it
is
with
good
cause
enquired
,
what
is
the
true
and
lawfull
vse
of
the
goods
of
the
Church
,
and
vpon
whom
these
goods
ought
to
be
bestowed
.
For
one
doth
not
therefore
by
good
right
possesse
the
goods
of
the
Church
eyther
because
he
weareth
a
hoode
,
or
because
his
voice
soundeth
in
the
church
,
ye
or
because
he
vnderstandeth
the
Latine
tongue
,
in
which
errour
many
haue
hithereto
bin
:
But
here
the
holy
fathers
are
to
be
heard
,
which
can
iudge
with
a
sincere
iudgement
.
Augustine
,
doth
witnes
that
the
stipends
of
the
Church
,
that
is
,
the
yearely
reuenews
and
giftes
,
ought
to
be
distributed
into
four
partes
.
Whereof
the
first
ought
to
be
giuen
to
the
Byshop
and
his
familie
,
for
maintayning
his
office
and
hospitalitie
,
Augustine
,
concerning
the
partition
of
the
goods
of
the
Church
,
neuertheles
,
this
with
good
reason
I
adde
:
First
,
bicause
ciuil
gouernement
is
not
meete
for
Bishops
,
it
is
lawfull
for
godly
Kings
and
Princes
to
transferre
gouernement
,
rule
,
ciuil
iurisdiction
,
furniture
and
riches
of
Bishoppes
vnto
themselues
,
so
that
they
conuert
them
to
the
preseruing
of
the
Church
of
God
,
that
is
,
it
is
lawfull
for
godly
Kings
and
Princes
to
fence
and
fortifie
themselues
with
these
goodes
,
that
they
may
haue
wherewith
they
may
defende
the
Church
agaynst
enemies
,
and
whereby
they
may
be
bountifull
towarde
the
godly
exiles
and
others
that
haue
well
deserued
of
the
Church
and
of
the
common
weale
.
As
my
father
sent
me
(
sayth
the
Lorde
)
so
sende
I
you
.
My
kingdome
is
not
of
this
worlde
.
The
kings
of
the
Gentiles
reigne
ouer
them
,
but
ye
shall
not
be
so
.
The
weapons
of
our
warfare
are
not
carnall
.
But
the
Papistes
obiect
that
certayne
Prouinces
were
giuen
to
the
Romane
Bishoppe
of
Constantine
.
If
we
graunt
this
to
be
true
,
though
it
be
most
false
,
yet
though
that
power
was
giuen
to
Syluester
,
it
was
not
lawfull
for
him
to
receyue
it
in
that
function
in
which
he
was
,
and
to
deliuer
it
to
his
successours
.
Bicause
euerye
one
ought
to
doe
the
duties
of
his
vocation
,
according
to
the
saying
:
Studie
to
be
quiet
,
and
to
meddle
with
your
owne
businesse
.
The
Bishop
ought
to
teach
,
the
King
to
gouerne
and
ouersee
armies
,
stipends
,
warres
,
the
peace
of
the
bodies
.
These
things
therefore
are
not
to
be
committed
to
a
pastour
,
but
it
shall
not
be
so
with
you
,
maye
not
onely
be
vnderstande
thus
,
that
Christ
doth
not
giue
ciuill
power
with
the
ministerie
of
the
Gospell
,
but
also
that
it
be
not
taken
or
exercised
of
him
that
is
in
the
ministerie
.
When
as
the
Papists
obiect
the
aunswere
of
the
Lorde
to
the
saying
:
Beholde
here
are
two
swordes
,
they
doe
sufficiently
declare
that
they
deale
Sophistically
and
subtilly
.
For
when
he
aunswereth
that
it
is
ynough
,
he
signifieth
the
complaynt
concerning
the
two
sortes
of
enimies
.
It
is
ynough
that
the
swords
both
of
the
high
Priests
and
also
of
Pilate
are
drawne
against
you
.
Hereof
without
all
doubt
is
concluded
that
ciuil
gouernement
is
not
meete
for
Bishoppes
and
Pastours
.
Wherefore
Christierne
the
thirde
,
king
of
Denmarke
,
did
well
and
godly
,
when
he
transferred
the
dominion
and
rule
of
Bishops
vnto
himselfe
,
to
preserue
and
maintaine
the
studies
necessarie
to
the
Church
,
and
to
represse
the
enemies
of
the
Gospell
.
Moreouer
,
wheresoeuer
the
reuenues
of
the
Church
are
as
yet
more
plentifull
,
as
where
it
is
well
looked
vnto
them
,
of
whome
it
is
sayde
,
a
godly
King
or
Prince
ought
as
a
stewarde
and
nourisher
of
the
Church
,
to
haue
regarde
of
the
goods
that
remayne
,
and
especially
to
take
heede
that
the
goodes
of
the
Church
be
not
possessed
of
ydle
bellies
,
which
neyther
haue
serued
the
Church
at
any
time
,
neyther
doe
serue
it
,
neyther
are
able
to
serue
eyther
it
or
the
common
weale
.
For
as
the
Lorde
aboue
is
the
defender
of
other
publike
goods
:
so
is
he
also
the
defender
of
the
goods
of
the
Church
.
And
as
it
belongeth
to
the
king
,
if
a
citie
doe
bestowe
the
goodes
of
the
treasure
yll
and
amisse
,
to
prouide
and
see
that
they
be
more
diligently
and
profitably
bestowed
:
so
also
doth
it
belong
to
Kings
and
Princes
to
haue
a
care
of
the
goods
of
the
Church
,
that
those
things
which
haue
hitherto
serued
superstition
,
may
nowe
be
applyed
to
their
true
vses
.
But
in
the
meane
season
let
euery
one
take
hede
,
least
that
vnder
a
pretence
of
godlynes
he
conuert
the
goodes
of
the
Church
to
riot
and
prophane
vses
.
7
Be
pacient
therefore
,
brethren
,
vnto
the
comming
of
the
Lorde
.
Vpon
the
rebuking
of
rich
men
he
bringeth
in
an
exhortation
to
godly
poore
men
,
Beholde
the
husbandman
waiteth
for
the
precious
fruite
of
the
earth
,
and
hath
long
pacience
for
it
,
vntill
he
receyue
the
earely
and
the
latter
rayne
.
8
Be
ye
also
pacient
therefore
,
and
settle
your
hearts
:
for
the
comming
of
the
Lorde
draweth
neare
.
The
first
reason
of
the
proposition
is
taken
of
the
example
of
husbandmen
.
9
Grudge
not
one
against
an
other
,
brethren
,
least
ye
be
condemned
:
beholde
,
the
Iudge
standeth
before
the
doore
.
The
seconde
reason
taken
from
the
punishment
of
impacience
.
10
Take
,
my
brethren
,
the
Prophets
for
an
ensample
of
suffring
aduersitie
,
and
of
long
pacience
,
which
haue
spoken
in
the
name
of
the
Lorde
.
The
thirde
reason
of
the
example
of
the
Prophetes
,
11
Behold
we
count
them
blessed
which
endure
.
The
fourth
reason
taken
from
thinges
that
are
adiacent
or
adioyned
one
to
an
other
.
Ye
haue
heard
of
the
patience
of
Iob
,
and
haue
knowen
what
ende
the
Lord
made
.
The
fift
reason
taken
of
the
ende
of
present
remedies
,
For
the
Lorde
is
very
pitifull
and
mercifull
.
The
confirmation
of
the
fift
reason
taken
from
the
affection
of
God
toward
them
,
which
doe
beare
afflictions
patiently
in
fayth
.
Because
oftentimes
mention
is
made
in
the
Scripture
of
the
mercy
of
God
and
that
for
most
iust
cause
,
Haue
mercy
on
me
,
O
Lorde
,
according
to
thy
louing
kindenes
,
according
vnto
the
multitude
of
thy
mercies
wipe
away
my
wickednes
.
When
he
saith
,
wipe
away
,
he
hath
respect
vnto
the
bloud
of
the
mediatour
as
he
doth
more
plainly
shewe
in
the
seuenth
verse
,
where
he
maketh
mention
of
the
satisfaction
for
sinne
,
for
so
he
saith
:
Purge
thou
me
with
hysop
and
I
shall
be
cleane
Fiftly
,
The
Lord
your
God
is
gratious
and
mercifull
,
and
will
not
turne
away
his
face
from
you
,
if
ye
conuert
vnto
him
.
Iere.
3.
Turne
againe
ye
children
,
and
so
shall
I
heare
your
backturninges
.
Againe
chap.
18.
Let
euery
man
turne
from
his
euil
way
,
and
take
vpon
him
the
thing
that
is
good
and
right
,
and
your
iniquitie
shal
not
turne
to
your
destruction
:
To
this
conuersion
the
Gospell
calleth
vs
:
Repent
,
for
the
kingdom
of
God
is
at
hand
.
And
Christ
him selfe
saith
:
I
cam
no
to
call
the
iust
but
sinners
to
repentance
.
Sixtly
,
The
mercy
of
God
is
from
generation
to
generation
on
them
that
feare
him
.
And
Peter
sayth
:
The
Lord
is
patient
towarde
vs
,
and
would
haue
no
man
to
perish
,
but
would
all
men
to
come
to
repentance
.
Of
this
most
rich
mercy
of
God
S.
Cyrill
writeth
in
this
maner
.
The
mount
of
Oliues
doth
signifie
the
heigth
and
aboundance
of
the
diuine
mercy
plentifully
shewed
vnto
vs
by
the
comming
of
the
sonne
of
God
in
the
fleshe
.
Who
forgiueth
all
thy
wickednes
and
healeth
all
thine
infirmities
,
who
satisfieth
thy
mouth
with
good
things
,
and
crowneth
thee
with
mercy
and
louing
kindnes
.
Finally
they
that
should
come
into
the
place
of
wrastling
or
striuing
,
did
come
forth
into
the
middest
being
annoynted
with
oyle
,
whereby
their
bodyes
might
be
more
pliable
and
fitte
for
that
kinde
of
exercise
:
so
the
Lord
sheweth
vnto
them
his
mercy
which
are
about
to
striue
against
the
ayrie
powers
,
with
it
he
preuenteth
vs
and
giueth
vs
strength
,
whereby
we
being
fortified
in
so
harde
a
fight
with
his
helpe
,
maye
at
the
last
goe
awaye
conquerers
.
In
thee
saith
the
Prophet
,
I
shall
be
deliuered
from
tentation
,
and
with
the
helpe
of
my
God
I
shall
leape
ouer
the
wall
,
And
agayne
:
God
is
my
light
and
saluation
,
whom
then
shall
I
feare
?
God
is
the
strength
of
my
life
,
of
whom
then
shall
I
be
afrayde
?
Though
an
hoste
of
men
were
layde
in
campe
agaynst
me
,
yet
shall
not
myne
heart
be
afrayde
:
and
though
there
rose
vp
warre
agaynst
me
,
yet
I
will
put
my
trust
in
him
.
Lastly
in
another
place
:
My
strength
will
I
ascribe
vnto
thee
:
for
thou
art
the
God
of
my
refuge
.
My
mercifull
God
will
preuent
me
.
Augustine
in
a
certayne
sermon
sayth
:
12
But
before
al
things
,
my
brethren
,
sweare
not
,
neyther
by
heauen
,
nor
by
earth
,
nor
by
any
other
oth
:
but
let
you
yea
be
yea
,
and
your
nay
,
nay
,
least
ye
fall
into
condemnation
.
As
he
condemneth
a
rashe
custome
of
swearing
,
setting
down
the
punishment
therof
:
so
he
prescribeth
a
maner
of
affirming
and
denying
,
when
he
sayth
:
Let
your
yea
be
yea
,
and
your
nay
,
nay
,
that
is
,
that
which
is
to
be
affirmed
simply
and
without
an
oth
,
affirme
,
and
that
which
is
simply
to
be
denied
,
denie
.
Of
an
Othe
.
BIcause
the
Anabaptistes
abuse
this
saying
to
abolishe
euery
othe
,
I
iudge
it
expedient
to
declare
this
place
more
at
large
,
that
it
may
be
euident
howe
farre
it
is
lawfull
to
sweare
and
howe
farre
not
,
and
that
I
may
keepe
a
certayne
maner
in
the
handling
hereof
,
I
will
speake
of
these
things
in
order
.
Of
the
first
.
[
*
](A02921-e17040-b)
*
They
diuide
not
the
commandements
after
the
same
maner
that
we
do
,
which
neuertheles
is
a
thing
indifferent
.
second
precept
Deut.
6.
doth
proue
the
same
,
for
there
Moses
sayth
:
Thou
shalt
sweare
by
his
name
,
this
saying
doth
both
witnes
that
an
othe
is
lawfull
,
and
also
doth
shewe
a
maner
of
swearing
.
For
God
will
not
haue
,
that
the
Israelites
sweare
by
the
names
of
Deuils
,
after
the
maner
of
the
Gentiles
,
but
by
his
name
.
The
thirde
,
Exod.
22.
The
commaundement
of
the
Lorde
is
this
,
when
there
is
controuersie
concerning
a
thing
committed
to
another
to
keepe
,
if
the
thing
be
taken
awaye
,
God
hath
commaunded
,
that
he
to
whom
it
was
committed
to
keepe
,
do
purge
himselfe
with
an
oth
.
The
fourth
,
the
many
examples
of
saints
and
holy
men
,
as
of
Abraham
,
Isaac
,
Iacob
,
and
of
many
others
,
who
in
no
case
woulde
haue
eyther
sworn
themselues
or
required
othes
of
other
,
except
they
had
thought
that
it
had
bene
lawfull
to
sweare
.
But
the
othes
of
them
doe
make
a
rule
of
a
lawfull
othe
,
as
I
will
afterwarde
declare
.
The
fift
,
the
example
of
Christ
and
of
the
Apostles
in
the
newe
testament
.
Howe
often
doth
Christ
vse
this
maner
of
swearing
?
Verily
,
verily
.
&c.
Howe
often
doth
Paule
sweare
,
and
also
the
other
Apostles
.
These
things
the
Apostles
had
in
no
wise
done
,
and
much
lesse
Christ
,
if
euery
othe
had
bene
vnlawfull
.
The
sixt
,
the
end
of
an
oth
,
Heb.
6.
And
an
oth
,
sayth
he
,
for
confirmation
is
among
men
an
ende
of
all
strife
.
We
haue
firme
reasons
,
by
which
it
is
plainly
shewed
that
euerye
othe
is
not
vnlawfull
,
as
the
Anabaptistes
crie
out
:
Nowe
let
vs
go
to
that
which
we
propounded
in
the
seconde
place
.
Of
the
seconde
.
IN
an
othe
which
is
an
affirming
or
denying
of
some
thing
,
with
a
calling
to
witnes
of
the
name
of
God
,
Of
the
third
.
NOw
is
to
be
declared
whom
we
must
beleeue
,
when
they
haue
sworne
.
God
is
my
witnes
.
Forthwith
addeth
,
Whom
I
serue
in
my
spirite
,
Of
the
fourth
.
NOw
let
vs
see
what
foundations
the
Anabaptists
rest
vpon
.
I
say
vnto
you
,
sweare
not
at
all
.
Secondly
they
vrge
the
wordes
of
Iames
:
Sweare
not
my
brethren
,
neyther
by
heauen
,
nor
by
earth
,
nor
by
any
other
oth
.
Let
,
saith
the
Lord
,
your
communication
be
yea
,
yea
:
Nay
,
nay
.
For
whatsoeuer
is
more
then
these
,
commeth
of
euil
.
These
foundations
the
Anabaptists
leane
vnto
,
to
whom
I
would
yeeld
,
Thou
shalt
not
forsweare
thy selfe
,
but
shalt
performe
thine
othes
to
the
Lord
.
But
I
say
vnto
you
,
sweare
not
at
all
,
neyther
by
heauen
.
&c.
The
generall
word
at
al
ought
to
be
referred
to
the
maner
of
swearing
then
receiued
,
to
wit
,
to
sweare
for
euery
cause
and
after
euery
sorte
according
to
the
maner
of
prophane
men
.
Here
therefore
Christe
prohibiteth
his
Disciples
and
them
that
trulye
feare
the
Lorde
to
sweare
rashly
for
euerie
cause
and
after
euerie
sort
.
For
he
will
haue
the
name
of
God
to
be
reuerensed
and
worshipped
more
religiously
then
that
it
be
taken
in
vayne
.
Iames
likewise
doth
not
abolish
the
commaundement
of
God
concerning
the
religion
or
right
vsing
of
an
oth
,
Iere
,
4.
Thou
shalt
sweare
,
The
Lord
liueth
,
in
truth
,
in
equitie
,
and
righteousnes
.
This
is
not
a
saying
of
commaunding
but
of
promising
,
that
the
true
Israell
may
become
a
true
worshipper
of
God
,
and
that
the
Gentiles
may
embrace
the
true
religion
of
God
.
A
proofe
whereof
shall
be
,
that
they
shall
sweare
after
this
maner
:
the
Lord
liueth
,
and
not
after
this
:
Baal
,
Saturne
or
Iupiter
liueth
,
But
that
which
is
sayde
Osee
.
4.
Neyther
shall
ye
sweare
the
Lorde
liueth
:
is
a
voyce
of
threatning
.
For
he
threatneth
the
vnthankfull
Iewes
,
that
their
countrie
shall
be
made
desolate
for
their
stubbornnes
and
disobedience
against
God
,
that
in
the
place
of
the
true
worship
of
God
shall
be
set
the
worship
of
Idoles
,
whereupon
it
shal
come
to
passe
,
that
they
shall
not
sweare
any
more
:
the
Lorde
liueth
,
but
Baal
liueth
,
&c.
The
Anabaptists
vrge
the
forme
prescribed
of
the
Lorde
:
Let
your
communication
be
yea
,
yea
:
nay
,
nay
.
What
meaneth
the
Lorde
by
these
wordes
?
that
in
stede
of
a
rash
oth
they
vse
constant
&
aduised
talke
.
The
Lord
therefore
requireth
constancie
in
our
sayings
,
that
our
yea
be
yea
,
and
our
nay
be
nay
.
He
doth
not
forbid
but
that
it
is
lawfull
for
vs
to
flie
to
a
religious
oth
,
when
the
weightines
of
the
cause
doth
so
require
:
but
they
do
more
forcibly
vrge
that
which
followeth
.
For
,
sayth
Christ
,
Whatsoeuer
is
added
more
then
these
commeth
of
euil
,
That
is
,
that
which
is
rashly
added
more
then
a
simple
affirming
or
denying
,
no
weightie
cause
requiring
,
it
commeth
of
euill
,
that
is
,
of
an
euill
affection
of
the
minde
,
or
of
an
euill
conscience
,
or
of
the
deuel
himselfe
.
He
sayth
not
that
a
lawfull
oth
commeth
of
euel
,
13
Is
any
among
you
afflicted
,
let
him
pray
.
Briefe
admonitions
are
annexed
,
and
first
that
he
which
is
afflicted
and
suffreth
persecution
,
doe
pray
.
ye
desire
when
ye
pray
,
beleeue
that
ye
shall
haue
it
,
and
it
shall
be
done
vnto
you
.
And
the
reason
thereof
is
very
wel
noted
in
the
booke
of
Iudith
chap.
9.
where
the
most
holy
woman
doth
thus
say
in
her
prayer
:
In
the
prayer
of
the
humble
and
meeke
hath
thy
pleasure
bin
euermore
.
And
Psalm.
49
:
Call
vpon
me
in
the
day
of
trouble
and
I
will
deliuer
thee
.
Is
any
merie
?
let
him
sing
.
He
counseleth
him
that
is
in
prosperitie
,
to
sing
:
by
which
counsel
the
Apostle
teacheth
three
thinges
.
14
Is
any
sicke
among
you
?
Let
him
call
for
the
elders
of
the
Church
,
and
let
them
pray
for
him
,
and
anoynt
him
with
oyle
in
the
name
of
the
Lord
:
15
And
the
prayer
of
fayth
shall
saue
the
sicke
,
and
the
Lord
shall
raise
him
vp
:
and
if
he
haue
committed
sinnes
,
they
shal
be
forgiuen
him
.
He
counseleth
him
that
is
sicke
,
what
he
must
doe
.
First
let
him
send
for
the
elders
as
Phisitions
of
his
soule
.
Then
let
the
elders
being
called
pray
for
the
sicke
and
anoint
him
with
oyle
,
not
that
he
may
die
,
but
that
he
may
miraculously
be
restored
to
health
,
as
the
Apostle
here
plainly
speaketh
.
If
they
haue
committed
sinnes
,
that
is
,
(
if
they
haue
committed
any
thing
agaynst
their
conscience
)
they
shal
be
forgiuen
them
.
16
Acknowledge
your
faults
one
to
an
other
.
An other
briefe
admonition
concerning
pardoning
one
an
others
faults
that
hapned
among
them
.
Acknowledge
your
faults
one
to
an
other
.
For
if
the
interpretation
of
the
Papists
were
good
,
then
not
onely
the
lay
man
shoulde
confes
his
sinnes
to
the
priest
,
but
also
the
priest
should
confes
his
sinnes
to
the
lay
man
,
which
their
priestly
dignitie
can
in
no
case
away
with
.
And
pray
one
for
another
that
ye
may
be
healed
.
Another
briefe
admonition
concerning
mutuall
prayers
.
For
the
prayer
of
a
righteous
man
auayleth
much
,
if
it
be
feruent
.
A
reason
of
that
which
went
before
,
taken
of
the
effect
of
godly
prayer
.
And
note
that
as
he
requireth
one
thing
in
him
that
prayeth
:
so
he
requireth
an
other
in
the
prayer
it selfe
.
17
Helias
was
a
man
vnderinfirmities
euen
as
we
are
,
and
he
prayed
earnestlye
that
it
might
not
rayne
,
and
it
rayned
not
on
the
earth
by
the
space
of
three
yeares
,
and
sixe
moneths
.
18
And
he
prayed
agayne
,
and
the
heauen
gaue
raine
,
and
the
earth
brought
forth
her
fruite
.
A
confirmation
of
the
last
reason
by
an
example
:
Helias
prayed
effectually
.
Helias
was
righteous
,
Therefore
the
prayer
of
the
righteous
is
effectuall
.
In
steade
of
the
Maior
or
first
proposition
of
this
argument
the
confirmation
thereof
is
set
downe
,
whereof
reade
17.
Chap.
lib.
3
of
Kings
.
But
least
any
man
except
and
say
that
that
was
done
because
of
the
singular
holynes
and
merits
of
the
man
,
he
preuenteth
them
and
sayth
that
he
was
subiect
to
like
passions
as
we
are
,
inasmuch
as
he
was
subiect
to
the
same
affections
and
infirmities
of
the
corrupt
nature
,
that
we
are
.
19
Brethren
,
if
any
of
you
hath
erred
from
the
truth
,
and
some
man
hath
conuerted
him
.
20
Let
him
know
that
he
which
hath
conuerted
the
sinner
from
going
astray
out
of
his
way
,
shall
saue
a
soule
from
death
,
and
shall
hyde
a
multitude
of
sinnes
.
Diligence
in
furthering
the
saluation
of
their
brethren
is
commended
to
the
godlye
,
In
doing
this
thou
shalt
both
saue
thy selfe
and
them
that
heare
thee
.
Although
it
belongeth
to
God
only
to
saue
,
yet
he
adioyneth
vs
vnto
him
as
it
were
associates
,
and
ascribeth
vnto
vs
for
the
ministeries
sake
,
that
,
which
in
very
dede
belongeth
only
vnto
himselfe
.
This
ought
to
make
the
dignity
of
the
ministerie
of
the
word
more
commendable
vnto
vs
,
when
we
heare
that
we
in
procuring
the
saluation
of
men
,
are
workers
togither
with
God
,
to
whom
he
doth
impart
also
diuine
honour
after
a
sorte
.
Howe
a
man
doth
hide
a
multitude
of
sinnes
I
haue
nowe
declared
:
he
doth
it
not
by
power
,
Loue
couereth
the
multitude
of
sinnes
.
The
Papistes
,
which
of
this
saying
doe
gather
,
that
man
by
his
loue
doth
merite
remission
of
sinnes
,
are
deceyued
,
as
the
setting
of
one
contrarie
agaynst
the
other
〈…〉
for
there
hatred
〈…〉
agaynst
another
,
as
contrarie
causes
〈…〉
Hatred
(
sayth
he
)
stirreth
vp
strifes
:
〈…〉
●ereth
the
multitude
of
sinnes
.
For
as
ha●
is
the
cause
of
contentions
among
men
,
so
loue
couereth
faultes
,
eyther
by
reforming
them
,
or
by
winking
at
them
.