¶
An
exposition
on
the
.xv.
Psalme
of
Dauid
made
by
maister
Iohn
Epinus
Doctor
and
preacher
of
the
church
of
Hamborowe
.
¶
The
title
.
¶
The
Psalme
of
Dauid
.
THys
Inscription
or
title
doth
shewe
that
Dauid
is
the
authour
of
thys
psalme
,
whiche
psalme
is
wrytten
in
that
kynde
of
wrytynge
:
that
doeth
teache
a
man
thys
or
that
thynge
,
as
here
,
by
the
fruites
of
a
true
fayth
he
declareth
,
whiche
be
those
men
that
are
godly
in
deede
which
are
the
people
of
God
:
and
the
holy
churche
.
Also
who
shall
obteyne
the
heauenly
heritage
:
and
felicitie
of
eternall
lyfe
.
It
doeth
not
shewe
playnely
,
howe
or
by
whiche
waye
,
we
are
counted
the
churche
of
God
:
and
howe
we
shall
obteyne
and
get
euerlastyng
health
:
but
what
maner
of
men
they
be
,
which
of
ryght
ought
to
be
called
the
people
of
God
:
and
haue
of
free
gifte
euerlasting
life
.
¶
Whe
effecte
and
entent
of
thys
Psalme
.
THis
psalme
declareth
,
that
neither
hypocrites
nor
the
wicked
sorte
are
the
people
of
God
,
bicause
that
both
these
do
lacke
fayth
.
And
that
neither
of
them
shal
come
to
the
heauenly
kyngdome
,
prepared
from
the
begynnyng
for
the
electe
:
bicause
the
electe
sort
beinge
by
the
merite
of
Christe
redemed
,
regenerated
,
or
newe
borne
agayne
:
&
also
sealed
with
the
seale
of
the
holy
spirite
,
do
caste
of
the
olde
man
wyth
all
his
deedes
bicause
they
do
not
folowe
the
fleshe
,
The
feythful
do
caste
of
the
olde
man
.
nor
fulfyll
the
desires
thereof
.
He
that
is
borne
of
God
,
synneth
not
.
He
whiche
by
fayth
is
counted
iuste
with
God
by
the
fayth
in
Christ
,
in
the
feare
of
the
Lorde
doeth
lyue
,
and
alwaye
after
the
commaundementes
of
God
doth
rule
and
gouerne
his
affections
,
maners
and
conditions
.
The
disposition
and
ordre
of
thys
Psalme
.
THys
Psalme
conteyneth
two
thynges
,
that
is
to
saye
.
A
demaunde
&
an
answer
.
It
is
here
demaunded
who
be
of
the
churche
,
and
who
shall
be
saued
.
To
that
demaunde
an
answere
is
made
from
the
spirite
of
God
.
Who
be
the
people
of
God
That
they
are
taken
to
be
the
people
of
God
and
none
elles
,
and
that
they
shall
be
saued
and
none
els
,
whiche
do
rule
and
ordre
their
minde
and
lyfe
after
the
commaundementes
of
the
Lorde
.
In
thys
psalme
,
all
the
preceptes
and
commaundementes
are
not
rehearsed
:
but
vnder
those
which
be
rehearsed
&
named
,
al
the
reste
are
comprehended
.
And
it
doeth
perteine
to
al
the
preceptes
which
are
conteyned
in
the
seconde
table
,
bicause
it
teacheth
that
oure
lyfe
and
maners
wyth
all
our
affections
ought
to
be
framed
after
the
commaundementes
of
the
Lorde
.
¶
Of
Iustification
.
THe
greatest
&
moste
harde
question
of
the
Iustification
of
man
in
this
Psalme
is
rather
touched
,
then
made
playne
and
open
.
Mannes
reason
doth
deuise
diuers
causes
of
iustification
.
The
dsuerse
opinion
of
me
conternyng
iustification
.
Some
men
do
imagen
that
we
are
iustified
by
the
dedes
of
our
vertues
:
some
by
the
keepyng
of
the
lawe
:
some
by
the
workes
of
ceremonies
&
other
workes
of
mans
traditions
.
But
the
holy
scripture
teacheth
that
there
is
but
one
cause
of
oure
iustice
,
that
is
to
saye
,
the
fulfyllyng
of
the
lawe
of
God
teachyng
that
men
are
iustified
before
God
by
the
perfecte
obedience
to
the
lawe
of
God
,
and
that
they
are
condemned
for
the
contrarie
,
that
is
,
for
theyr
disobedience
.
Who
that
kopeth
the
lawe
by
the
lawe
is
iustified
,
and
who
breaketh
the
law
,
by
the
lawe
is
condempned
.
For
lykewyse
as
God
hath
ordeyned
the
payne
of
death
for
synne
,
so
hath
he
also
giuen
for
the
perfourming
of
the
lawe
of
God
the
rewarde
of
lyfe
euerlauyng
.
Christe
in
Mathew
the
nintene
chapter
,
to
the
yongmanne
demaundynge
of
Christe
what
he
should
do
:
that
he
might
haue
euerlastyng
lyfe
,
answered
.
If
thou
wilt
enter
into
life
keepe
the
comaundementes
:
declaryng
that
the
fulfilling
&
keepyng
thorowly
of
the
commaundementes
is
the
price
of
eternall
lyfe
,
by
the
whiche
fulfyllynge
,
euerlastynge
felicitie
is
gotten
and
obteyned
.
S
Paul
also
witnesseth
that
by
the
fulfyllyng
of
the
lawe
men
are
iustified
:
saying
that
the
workers
of
the
lawe
,
and
not
the
hearers
are
iustified
before
the
Lorde
.
But
for
as
much
as
that
man
is
giltie
of
the
breakyng
of
the
whole
lawe
,
Al
men
are
breakers
and
trāsgressou●●
of
the
law
,
&
the●
fore
no
man
is
iustified
by
the
lawe
.
whiche
hath
offended
in
any
parte
thereof
,
and
as
Iames
sayeth
,
all
men
are
curfed
,
whiche
do
not
abide
stil
in
all
those
thinges
,
which
are
written
in
the
lawe
that
all
men
shoulde
.
keepe
them
:
it
is
certeyne
and
manifest
that
by
the
obedience
of
the
lawe
no
man
can
be
iustified
before
God
:
bicause
that
no
man
doth
fully
keepe
the
lawe
as
he
ought
to
do
:
bicause
there
is
no
man
:
but
either
by
thought
or
deede
hath
trangressed
the
lawe
of
God
.
The
faulte
whie
that
no
man
is
iustified
by
the
keepyng
of
the
lawe
,
is
of
man
hym selfe
and
not
of
God
.
For
the
promise
whiche
was
declared
to
the
lawe
:
The
promise
of
the
lawe
is
conditional
.
is
vnder
a
condition
:
beinge
spoken
to
them
whiche
do
fulfyll
the
lawe
.
And
therfore
the
promise
is
not
giuen
and
perfourmed
,
excepte
the
whole
lawe
be
kepte
and
perfourmed
.
So
that
by
thys
reason
the
lawe
worketh
death
vnto
vs
,
and
becommeth
the
cause
of
death
:
whiche
was
gyuen
to
be
the
wynhyng
&
purchasyng
of
lyfe
.
For
as
muche
then
as
no
man
can
fulfyll
the
lawe
,
&
that
it
is
plaine
that
by
the
fulfillyng
therof
,
the
iustice
of
God
can
not
be
gotten
:
Christe
hym selfe
whiche
neuer
committed
offence
,
beinge
of
his
owne
nature
innocent
,
Christ
fulfylleth
the
lawe
for
vs
all
,
and
becometh
our
iustification
.
for
our
sake
made
hym selfe
subiect
vnto
the
lawe
,
and
fulfilled
the
lawe
to
the
vttermost
for
vs
,
makyng
his
perfect
obedience
and
fulfillyng
of
the
lawe
(
which
he
had
no
neede
of
)
to
be
ours
,
whiche
was
made
a
free
gifte
,
beinge
no
thanke
to
the
lawe
that
we
are
iustified
.
Then
by
the
fulfyllyng
,
whiche
Christe
fulfylled
,
of
the
law
,
the
world
is
redemed
:
the
same
Christe
in
that
he
perfourmed
the
lawe
in
all
poyntes
is
become
the
price
of
our
redemption
:
and
that
thyng●
whiche
was
to
vs
,
and
to
the
law
impossible
:
the
Lorde
did
supplie
for
vs
in
his
onely
begotten
sonne
:
and
by
hym
he
fulfylled
the
iustification
of
the
lawe
in
vs
.
Rom●
.
viii
.
As
to
the
Roma
.
viii
.
transposynge
and
takyng
awaye
from
our selues
,
and
from
the
lawe
the
benifitte
and
gifte
of
our
redemption
:
and
putting
it
onely
on
Christe
.
He
alone
&
none
other
is
made
our
iustice
:
redemption
,
lyfe
&
health
,
Wherefore
is
Christe
made
our
redemption
and
iustice
.
vicause
he
hath
fulfilled
the
lawe
of
God
for
vs
,
that
nowe
wythout
hym
man
hath
no
hope
of
redemption
,
of
iustice
,
of
eternall
felicitie
and
of
health
,
in
whom
is
all
the
price
of
mans
saluation
,
by
the
whiche
price
both
God
and
the
lawe
is
satiffied
&
pleased
.
He
that
hath
not
him
,
he
lacketh
the
price
of
his
redemption
,
he
lacketh
iustice
&
life
,
he
that
by●aith
taketh
holde
on
him
,
that
man
also
in
him
doth
receyue
the
cause
of
our
reconciliation
,
&
iustification
,
that
is
to
saye
,
the
fulfyllynge
of
the
lawe
.
For
lykewyse
as
by
oure
disobedience
,
we
are
destitute
of
all
hope
of
health
,
euen
so
,
by
the
obedience
and
fulfillyng
of
the
lawe
of
God
,
we
are
deliuered
from
the
losse
thereof
.
The
whiche
obedience
when
that
no
man
coulde
perfourme
:
Iesu
Christ
was
made
obedient
for
vs
vnto
the
death
of
the
crosse
,
he
perfourmed
that
obedience
for
vs
,
that
by
the
obedience
of
one
man
we
myghte
be
reconciled
to
God
,
we
myght
be
iustified
,
that
lykewise
as
by
the
disobedience
of
one
man
we
fell
into
the
wrath
&
disdaine
of
God
,
into
vnrightuousnes
and
perdition
:
so
by
the
obedience
of
one
man
Iesu
Christ
we
are
deliuered
from
the
w●ath
of
God
,
from
vnrightuousnes
and
perdition
.
The
cause
of
our
iustification
,
by
the
goodnes
of
the
lorde
is
translated
and
put
away
from
vs
and
layed
on
an
other
person
whiche
is
Christe
:
bicause
that
he
hath
fulfylled
for
vs
and
in
oure
behalfe
,
the
demaundes
&
requestes
of
the
lawe
,
whose
obedience
and
fulfyllyng
hath
restored
&
gyuen
agayne
to
vs
iustice
and
lyfe
.
These
sentences
and
sayinges
:
To
be
iustified
by
the
fulfyllyng
of
the
lawe
:
and
to
be
iustified
by
the
merites
of
Christe
freely
is
alone
thing
that
men
are
iustified
by
fulfyllynge
of
the
lawe
.
Aud
that
men
by
the
mertie
of
God
thorow
Christ
by
the
fayth
in
Christe
wythout
theyr
owne
merites
freely
are
iustified
:
to
manie
mennes
iudgementes
do
appeare
and
seme
socon
trarie
that
the
one
can
not
be
like
the
other
,
nor
yet
can
stande
both
together
.
But
truile
they
do
differ
noth●nge
at
all
:
for
they
do
expresse
and
sette
forth
excellently
the
matter
of
Iustification
:
shewyng
the
welles
&
causes
of
oure
iustification
.
They
do
declare
by
whose
wyll
and
commaundement
:
yea
,
and
by
what
price
we
are
redemed
and
reconciled
agayne
to
God
,
&
also
who
hath
payed
thys
price
&
by
what
meanes
we
maye
be
partakers
therof
.
The
cause
&
price
of
oure
redemption
.
The
cause
&
price
of
our
redemption
is
the
fulfyllyng
of
the
lawe
,
for
therein
is
set
of
God
the
remission
of
synne
,
iustice
and
life
euerlasting
.
Th●●
thinges
are
conteyned
in
the
fulfyllinge
of
the
law●
.
This
chiefe
and
finall
cause
of
the
lawe
Christe
hath
transposed
vnto
hym selfe
,
and
he
is
made
that
thynge
which
the
obseruation
of
the
law
shoulde
haue
ben
.
Therefore
both
these
sayinges
are
true
,
that
we
be
iustified
by
the
lawe
,
and
that
we
be
iustified
by
the
mercie
of
god
thoro●●
Christ
freelie
.
But
where
as
it
speaketh
of
the
perfourmaunce
of
the
law
:
it
is
ment
of
that
which
is
in
our
Lorde
Iesu
Christe
,
&
not
of
our
owne
vnperfect
and
vnsufficient
perfourmyng
and
keeping
of
the
lawe
.
Christe
onely
fulfylled
the
lawe
,
and
in
fulfyllynge
of
it
,
he
payed
the
price
of
our
redemption
takyng
the
iustification
from
the
lawe
vpon
his
owne
selfe
.
He
hath
payed
I
saye
the
price
of
our
redemption
,
Fayth
truly
instifieth
.
for
them
onely
whiche
do
beleue
in
him
.
Then
the
price
of
our
redemption
is
receyued
by
fayth
in
Iesu
Christe
.
And
therfore
fayth
may
well
and
worthely
be
sayed
to
iustifie
.
The
firste
cause
efficient
of
our
sustice
.
God
and
his
mercie
is
the
first
&
chiefe
cause
efficient
of
our
iustice
.
Christ
is
the
seconde
cause
efficient
therof
,
The
seconde
cause
efficient
which
cause
the
Logitians
do
cal
the
●lowing
cause
.
The
cause
instrumentall
of
oute
iustification
.
The
faith
of
Christ
is
the
cause
instrumentall
or
instrument
wherby
we
do
obteyne
iustice
.
The
fulfyllynge
of
the
lawe
is
the
cause
materiall
or
matter
,
The
cause
materiall
of
oure
iustification
.
which
done
we
are
iustified
These
causes
are
so
knitte
together
,
that
they
cannot
be
a
sundre
,
that
one
lenynge
and
dependyng
on
the
others
healpe
.
Wherefore
it
is
not
a
misse
sayed
that
we
are
iustified
by
the
mercie
of
God
:
by
the
perfourming
of
the
lawe
th●rowe
Christe
and
by
fayth
.
For
Christ
doth
iustifie
no
man
wyth
out
fayth
,
nor
fayth
iustifieth
with
out
Christe
.
By
fayeth
onely
in
Christe
whiche
gaue
hym selfe
to
be
the
price
of
redemption
for
all
men
that
do
beleue
in
him
,
we
are
reputed
iust
before
god
.
And
thei
whiche
are
reputed
by
fayth
iust
,
by
the
mercie
of
God
thorow
the
merites
of
Christ
and
no●●f
their
owne
,
thei
are
reputed
and
made
iust
.
Where
thei
which
by
Christ
his
merites
are
reputed
iust
,
thei
are
iustified
by
the
perfourming
of
the
lawe
whiche
is
in
Christ
.
It
is
sayed
therefore
properly
and
in
the
owne
kinde
,
that
we
are
iustified
by
the
mercie
of
God
,
by
the
perfourming
of
the
lawe
,
and
by
fayth
.
For
al
these
do
go
together
in
the
perfourminge
of
the
lawe
,
●r
doth
the
wil
of
him
which
buil
deth
an
house
:
A
goodly
simi
litude
.
the
workemanshyp
of
the
carpinter
,
stone
and
timbre
with
the
tooles
therto
belonging
go
together
in
the
said
building
.
When
the
scripture
doeth
affirme
to
vs
that
Christe
is
our
iustice
,
alwaye
it
doth
vnderstande
thys
(
that
is
to
saye
)
whiche
Christe
hath
fulfylled
,
the
law
for
vs
.
For
the
perfect
obseruation
of
the
lawe
is
the
cause
materiall
&
the
cause
without
the
which
not
(
as
the
Logitians
vse
to
speake
)
bicause
that
wythout
this
no
man
can
be
counted
iust
before
God
.
Good
workes
or
els
the
workes
of
the
lawe
are
not
the
cause
:
Yong
chyldren
and
the
thefe
on
the
crosse
,
be
iustified
with
out
workes
,
but
not
wyth
out
the
obsersuation
of
the
lawe
.
wythout
the
which
a
man
can
not
be
iustified
.
For
with
out
these
the
infantes
and
yonge
children
are
iustified
,
&
the
thefe
whiche
hanged
on
the
crosse
was
instified
.
But
yet
they
were
not
iustified
without
the
perfecte
〈◊〉
uation
and
fulfyllyng
of
the
law
whiche
is
the
price
of
our
redemption
:
which
fulfylling
is
in
Christ
.
When
that
the
scripture
doeth
testifie
that
we
are
iustified
by
fayth
,
it
doeth
vnderstande
thys
cause
,
vnder
those
wordes
:
that
God
doth
impute
the
merites
of
Christe
,
of
his
owne
mercie
freely
to
them
whiche
do
beleue
,
&
that
Christe
freely
doth
communicate
his
merites
to
all
them
wiche
do
beleue
in
him
.
Moyses
sayth
.
Do
that
whiche
the
lawe
commaundeth
the
,
and
thou
shalte
lyue
.
Christ
preacheth
,
knowledge
and
confesse
thy
synne
,
and
beleue
in
me
whiche
haue
satisfied
the
law
for
the
,
&
haue
fulfylled
the
lawe
,
and
thou
shalte
lyue
.
In
me
shal
thy
life
be
.
In
the
law
thou
shalt
haue
no
lyfe
,
bicause
thou
art
not
〈◊〉
to
perfourme
the
requestes
of
the
lawe
,
and
so
to
purchase
the
●ife
which
is
promised
for
the
kee●ing
of
the
lawe
.
The
Lorde
hath
taken
the
office
of
the
lawe
on
〈◊〉
selfe
.
The
law
coulde
not
perfourme
to
the
that
thing
wherefore
it
was
gyuen
:
therfore
I
haue
remoued
it
furth
of
his
place
,
and
am
come
my selfe
into
that
roume
,
that
by
fayth
in
me
you
maye
receyue
blessynge
and
lyfe
,
whiche
were
sette
before
you
in
the
lawe
.
For
I
am
made
the
ende
or
the
fulfyllyng
of
the
lawe
to
iustification
,
Roma
.
●
.
to
all
them
which
do
beleue
,
as
to
the
Roma
.
x.
that
is
to
saye
.
I
haue
done
as
muche
as
the
lawe
can
desire
:
that
they
whiche
do
beleue
may
haue
those
thinges
in
me
which
the
law
doth
require
to
the
iustification
of
man
.
There
is
yet
one
thynge
more
in
thys
poynt
to
be
obserued
and
marked
,
that
where
as
we
haue
sayed
that
Christe
hath
take
〈…〉
to
hymselfe
the
ende
of
the
lawe
,
The
lawe
is
not
abrogated
altogether
,
but
in
the
cause
onely
of
our
iustification
,
&
wherfore
the
lawe
yet
doth
serue
.
as
touchyng
that
it
should
haue
iustified
vs
:
and
giuen
to
vs
lyfe
,
yet
the
other
endes
and
effectes
of
the
lawe
,
Christe
hath
not
taken
from
the
lawe
,
but
hath
lefte
them
styll
to
the
lawe
,
that
is
to
say
,
to
shewe
our
synne
to
vs
,
and
to
be
a
scholemaister
:
whereby
we
may
come
to
Christe
.
Those
thynges
,
whiche
in
both
the
testamentes
are
written
of
the
abrogatyng
&
takyng
awaye
of
the
power
&
authoritie
from
the
lawe
:
it
is
ment
of
the
principall
and
of
the
fyrste
cause
,
for
the
which
the
lawe
was
made
.
For
the
lawe
is
taken
away
by
Christe
in
that
he
hath
fulfilled
and
perfourmed
it
,
as
concernyng
our
iustification
,
and
obteynyng
of
lyfe
.
But
as
touchynge
the
declaration
of
synne
,
the
teachynge
and
instructynge
of
vs
to
Christ
:
&
the
gouernaunce
of
our
outwarde
lyfe
:
it
doth
remayne
&
abyde
styll
in
his
full
strength
.
These
are
those
whiche
are
aduersaries
to
the
lawe
.
Wherefore
the
Antinomians
are
deceyued
out
of
measure
,
whiche
holde
a
folyshe
opinion
that
the
teaching
&
monicions
of
the
lawe
oughte
not
to
be
had
in
the
churches
.
For
the
reason
of
man
of
his
owne
propre
nature
can
not
see
how
wicked
we
be
:
nor
yet
can
perceiue
and
vnderstande
the
wrath
of
God
agaynst
synne
.
Wherfore
the
readyng
of
the
lawe
is
not
to
be
refused
,
but
to
be
kepte
styll
in
our
churches
that
in
the
law
:
as
it
were
in
a
glasse
we
may
behold
our
wicked
and
peruerse
nature
,
oure
vnryghtuousnes
,
and
that
therein
we
maye
learne
what
for
to
do
,
&
what
thynges
to
flie
and
voied
from
,
while
we
be
in
this
life
.
For
the
lawe
of
God
is
a
lante
〈◊〉
to
oure
feete
,
The
lawe
of
God
is
alanterne
to
oure
lyuyng
.
whiche
teacheth
vs
howe
for
to
go
.
By
the
takynge
awaye
of
the
lawe
we
are
not
set
at
libertie
to
liue
vnhonestly
and
wickedlie
after
the
desire
of
the
fleshe
:
Nor
it
is
abrogated
and
taken
awaye
from
them
,
whiche
do
not
beleue
in
Christe
.
The
lawe
is
in
his
whole
strength
to
them
which
do
not
beleue
.
For
the
beleuers
(
and
none
other
)
do
receiue
and
put
vpon
them
Christe
by
fayeth
:
by
the
whiche
fayeth
:
in
Christ
they
do
apprehende
and
receyue
the
fulfillyng
and
perfourmaunce
of
the
lawe
:
in
whom
also
they
do
receyue
the
holie
goste
:
by
whom
they
are
renued
and
sanctified
.
The
spirite
of
god
is
the
stea●er
vp
of
all
godlines
in
●s
.
For
the
spirite
of
Christe
doth
exitate
and
steare
vp
newe
motions
of
the
mynde
,
and
more
pure
affections
makinge
vs
desirous
to
embrace
godlynes
and
vertue
.
What
be
the
motions
and
affections
of
the
godlie
,
and
what
maner
a
thinge
is
the
studie
and
desire
to
do
well
,
and
to
lyue
godly
,
and
what
maner
of
obedience
they
oughte
to
gyue
to
the
teaching
of
the
lawe
,
whiche
are
reserued
and
saued
by
Christ
.
A
briefe
decl●
ration
of
Psalme
.
This
Psalme
doeth
declare
&
teacheth
also
what
maner
of
men
they
be
both
within
and
wythout
,
which
shall
inhabite
the
holy
mount
of
the
Lorde
.
It
doth
not
learne
vs
that
we
do
deserue
with
good
workes
eternall
lyfe
:
nor
that
wyth
our
workes
we
do
satisfie
for
our
sinne
and
offences
.
Remission
of
our
sinne
,
out
iustification
&
lyfe
euerlastynge
are
the
giftes
of
God
For
the
remission
or
forgyuenes
of
synne
and
lyfe
euerlastyng
,
are
the
giftes
of
God
,
not
obteined
and
wonne
by
workes
,
bicause
that
no
man
shal
be
proude
therof
,
nor
glorie
there
at
,
in
him selfe
.
The
prophete
also
doeth
shewe
that
they
which
a●●
godlie
and
faithful
men
in
deede
,
are
the
churche
of
God
:
Who
is
the
church
of
god
and
that
thei
and
none
other
shal
inha●ite
the
euerlasting
kingdom
of
God
.
What
maner
of
men
thei
be
which
are
godlie
in
deede
,
he
doth
shewe
by
the
workes
of
fayeth
,
sayinge
that
those
shall
be
the
citisins
of
heauen
whiche
do
entre
in
wyth
out
spotte
and
worke
ryghtuousnes
.
The
workes
of
tayth
decl●●●
who
●e
●od●y
.
Thys
Psalme
and
these
sentences
of
Paule
(
whiche
folowe
)
are
al
one
.
They
whiche
do
lyue
after
the
flesh
shaldie
.
Also
there
is
no
condempnation
for
them
,
whiche
are
in
Christe
Iesu
.
But
what
kynde
of
men
those
be
,
which
are
in
Christe
,
he
also
declareth
,
sayinge
:
whiche
do
not
walke
after
the
flesh
.
So
the
Lorde
him selfe
sayth
that
the
kyngdome
of
God
shal
be
taken
away
from
them
,
which
do
not
repent
,
Howe
those
textes
are
to
be
vnderstand
&
taken
whiche
do
seme
to
make
for
the
iustification
of
workes
.
and
shall
be
gyuen
to
them
whiche
do
brynge
furth
worthie
fruites
of
repentaunce
.
These
sayinges
also
of
Christe
do
make
for
this
purpose
,
saying
.
Euerie
tree
whiche
bryngeth
not
furth
good
fruites
shall
be
cutte
doune
and
throwen
into
the
fire
.
Also
:
not
euerie
man
which
sayth
Lorde
Lorde
shall
entre
into
the
kyngdo●e
of
heauen
:
but
that
doth
the
wyll
of
my
father
which
is
in
heauen
.
Also
:
that
God
the
father
doth
remitte
synne
to
them
:
whiche
do
forgyue
theyr
neigh
bours
faultes
:
and
to
them
which
wil
not
forgiue
theyr
neighbour
,
that
the
father
wyll
not
forgyue
theyr
trespasses
.
These
lessons
do
not
teache
howe
we
may
be
iustified
or
by
what
meanes
,
but
what
maner
of
men
they
be
whiche
are
iustified
and
made
ryghtuou●e
,
to
whom
the
merite
of
Christe
is
imputed
&
rekened
freely
for
iustice
and
rightuousnes
sufficient
.
To
thys
ende
and
purpose
perteineth
the
other
testimonies
of
the
scriptures
,
which
do
semeto
make
our
workes
to
be
the
cause
of
our
iustification
,
or
rather
the
iustification
it selfe
.
¶
The
Psalme
.
¶
Lorde
what
ma●●
shall
dwell
in
thy
tabernacle
,
or
who
shal
rest
and
abyde
in
thy
holy
hill
.
MOyses
in
Exod.
the
xv
.
chap.
calleth
the
lande
of
the
Iewes
,
the
hill
of
herytage
:
the
house
of
God
and
the
sanctuary
of
the
Lord
.
Wyth
thys
maner
of
speakyng
of
Moyses
some
men
are
induced
and
persuaded
in
them selues
to
expounde
thys
place
,
sayinge
that
herebye
is
ment
the
lande
of
the
Iewes
:
the
externe
and
outwarde
religion
and
publike
wealth
of
the
Israelites
.
They
do
say
&
expounde
these
wordes
,
Howe
the
dwellynge
in
the
tabernacle
of
the
Lorde
is
vnderstand
of
many
.
the
tabernacle
and
holy
hyll
to
be
spoken
figuratlie
by
a
figure
caled
sinechdoche
(
which
is
when
the
parte
is
taken
for
the
hole
)
a●
though
by
these
wordes
tabernacle
and
holy
hyll
:
all
the
lande
of
Iurie
shoulde
be
ment
,
where
the
Lorde
ordeyned
his
religion
to
be
obserued
wyth
obseruation
of
a
ciuile
lyfe
.
They
do
referre
thys
Psalme
vnto
the
corporall
&
outwarde
rewardes
of
the
lawe
,
makyng
thys
sense
and
exposition
:
sayinge
,
the
Iewes
:
if
they
do
not
obey
he
Lorde
:
shall
for
theyr
disobedience
and
wicked
wickednes
suffre
many
calamities
a●d
miseries
:
they
shall
be
taken
captyue
and
bonde
,
beinge
caryed
awaye
to
straunge
and
barbarous
nations
,
&
that
all
the
lande
where
the
Lorde
dyd
founde
his
religion
,
shal
be
destroyed
&
made
wast
,
wyth
theyr
holy
temple
and
religion
also
.
But
if
they
do
obey
and
fulfyll
the
commaundementes
of
the
Lorde
:
that
then
they
shall
dwel
quietly
&
saftie
in
the
lande
of
Iurie
:
they
shall
haue
theyr
religion
and
commune
wealth
styll
,
no
man
shal
hurt
them
:
Thys
is
(
saye
they
)
that
is
ment
by
the
dwelling
in
the
holy
tabernacle
&
holy
hyll
of
the
Lorde
.
There
is
a
lyke
sayinge
in
the
fyfth
boke
of
Moyses
called
the
Deutero.
and.
iiii
.
chap.
sayinge
.
If
ye
do
prouoke
the
Lorde
to
anger
:
I
take
heauen
and
earth
to
●●●nes
,
that
you
shall
perishe
:
&
that
quickely
furth
of
the
lande
whiche
you
shall
possesse
beyonde
Iordayne
,
you
shal
not
dwellōge
therin
.
The
Lorde
shall
put
you
furth
and
shall
disperse
and
scatter
you
abrode
one
from
an
other
amonge
all
nations
.
But
for
as
much
as
the
promises
and
threatenynges
of
God
are
to
be
taken
and
vnderstande
for
mokyndes
of
obedience
or
disobedience
then
one
,
and
are
to
be
referred
to
al
ages
:
therefore
lykewyse
as
the
Iewes
beinge
rebels
and
disobedient
to
the
Lorde
:
should
be
cast
out
of
the
whole
lande
of
Iurie
:
euen
so
they
shoulde
be
cast
furth
from
the
verie
tabernacle
and
holy
hyll
:
that
is
to
saye
,
The
tabern●cle
and
the
hyare
taken
in
two
senses
.
from
the
kyngdome
of
God
whiche
is
spiritual
and
triumphant
.
The
tabernacle
&
the
holy
hyll
,
as
many
other
thinges
lyke
vn●●
these
which
are
spoken
in
diuers
places
of
the
prophetes
concerning
the
religion
:
the
temple
and
kyngdome
of
Israel
:
are
to
be
expounded
not
onely
of
the
corporal
temple
whiche
we
do
se
:
and
kingdom
or
lande
of
the
Iewes
,
but
also
of
the
verie
churche
of
God
,
of
the
kyngdom
of
God
.
The
Lorde
him selfe
in
Osee
the
fyrst
chap.
doeth
wytnes
,
that
the
wicked
Iewes
shall
leese
not
onely
theyr
temporall
possessions
and
promises
,
but
also
theyr
spirituall
,
sayinge
:
you
shall
not
be
my
people
,
nor
I
wyl
not
be
your
God
.
Euerie
nation
and
age
doth
cal
and
name
those
thynges
whiche
are
present
with
theyr
commune
and
vsed
vocables
,
the
whiche
thinges
beinge
chaunged
&
altered
,
they
do
also
chaunge
the
maner
of
callynge
of
them
,
&
●●ue
them
other
names
.
The
prophetes
in
theyr
tyme
called
the
church
of
God
the
tabernacle
:
What
was
the
churche
of
God
called
amonge
the
prophetes
,
&
with
what
names
they
dyd
vse
to
cal
it
,
and
how
it
is
now
amonge
the
christians
.
the
holy
hyll
,
the
holy
citie
,
the
people
of
God
,
they
called
Iacob
Israel
,
and
Iuda
.
These
names
bicause
they
are
nowe
taken
away
&
are
no
more
vsed
:
therefore
the
christians
do
vse
other
vocables
more
knowen
to
them
,
calling
the
church
the
kyngdome
of
God
,
where
as
the
Iewes
called
the
tabernacle
&
holy
hyll
,
Israll
and
Iacob
.
The
wrytynges
of
Moyses
almoste
altogether
,
do
shadowe
to
vs
spirituall
thynges
,
inspeciallie
those
whiche
are
written
of
the
tabernacle
,
of
the
temple
,
In
what
places
the
Lorde
was
worshipped
from
Moyses
tyme
tyll
Salomon
.
and
of
the
worshippyng
of
God
.
The
worshhippyng
of
the
Lorde
was
in
the
tabernacles
or
tentes
from
the
tyme
of
Moyses
tyll
the
tyme
of
Salomon
the
kinge
.
The
which
Salomon
by
the
commaundemente
of
the
Lorde
did
builde
vp
a
temple
wherin
the
Lorde
should
be
worshypped
.
So
longe
as
Israellcōtinued
not
in
one
place
:
but
was
sometyme
here
&
sometyme
there
,
and
in
diuers
daungers
and
perils
:
so
longe
(
I
saye
)
as
they
dyd
warre
wyth
straunge
nations
,
the
Lorde
was
worshipped
in
the
tabernacle
:
but
after
that
thei
were
at
rest
,
their
enemies
being
partly
ouercome
and
subdued
,
partly
distroyed
,
the
Lorde
was
worshipped
in
the
temple
honorobly
,
which
Salomon
dyd
buylde
for
hym
in
mount
Syon
.
What
doeth
the
tabernacle
and
mount
Syon
signi●i●
.
The
prophete
in
thys
place
speakyng
of
the
tabernacle
and
mount
Syon
doeth
figure
vnto
vs
the
state
of
both
the
churches
.
He
compareth
&
lykeneth
the
militant
church
to
them
which
did
dwel
in
the
tabernacle
,
which
h●●e
do
suffre
many
euils
and
innumerable
wronge
,
whiche
conti●ually
wythout
takynge
of
anietruce
do
wage
bataile
,
The
m●litan●
churche
.
with
their
owne
propre
naughtie
desires
&
yll
affections
,
agaynst
the
mistrust
and
diffidence
in
the
promise
of
God
wyth
the
worlde
,
and
wyth
Sathan
.
The
triumphant
church
,
The
tei●●ph●●
churche
.
that
is
to
saye
,
whiche
hath
ouercome
the
world
,
the
Deuyl
and
it selfe
,
wyth
a●hir
yll
affections
and
desires
,
whiche
is
departed
furth
of
the
tentes
of
thys
worlde
and
ascended
into
heauen
:
He
doeth
lyken
it
to
Israell
,
whiche
,
all
his
euylles
ouercome
and
paste
,
hath
sincerely
without
ante
trouble
or
daunger
worshypped
the
Lorde
in
the
mounte
Syon
,
whiche
is
called
the
holy
hyll
,
or
the
hyll
of
holines
,
bicause
that
the
Lorde
whiche
is
holy
in
deede
shoul●
〈◊〉
worshypped
in
that
place
,
whiche
the
Lorde
did
make
and
dedicate
for
religion
,
Wherefore
was
the
mount
called
holy
.
and
for
his
heauenly
seate
,
it
is
called
holy
,
I
saye
vicause
that
the
holy
worde
of
God
and
the
sacred
misteries
shoulde
be
there
shewed
and
done
.
The
whiche
holy
misteries
beinge
taken
furth
of
that
same
place
,
the
hyl
remayneth
as
all
other
hylles
do
,
nothynge
better
then
they
.
The
scriptures
do
call
p●aces
holy
for
the
holy
thynges
which
are
there
exhibited
and
done
.
Wh●●●o
:
eate
plac●●
named
〈◊〉
.
Euen
so
Hierusalem
is
called
an
holy
citie
:
Chanaan
:
is
called
an
holie
lande
.
The
mount
Syon
,
an
holy
hyll
,
the
tabernacle
also
holy
,
the
place
where
the
Lorde
appeared
fyrste
to
Moyses
is
called
also
holy
,
yea
and
the
people
an
holie
people
.
So
wyth
vs
the
faythfull
〈◊〉
are
called
holy
,
Wherfore
are
the
faythfull
called
holy
.
although
of
●●eyr
owne
nature
they
be
wicked
,
bicause
that
the
holy
one
doth
dwell
in
them
,
bicause
they
do
embrace
the
holy
worde
of
God
,
bicause
they
do
vse
the
sacramentes
,
bicause
they
do
cleaue
to
Christe
&
to
the
Lorde
by
fayeth
,
bicause
that
these
thynges
are
holy
thinges
,
therefore
by
them
they
are
rudged
holy
.
The
whiche
thinges
beinge
taken
awaye
they
are
wicked
and
vnholy
.
Some
haue
●urned
and
translated
this
worde
of
the
texe
(
dwell
)
to
be
in
a
straunge
place
,
whiche
is
not
contrarie
to
the
Hebrewe
texte
,
for
it
permitteth
&
alloweth
both
translations
well
ynough
,
for
to
declare
thys
misterie
,
that
godly
men
in
thys
world
are
pilgrims
&
straungers
,
and
that
they
haue
theyr
beinge
here
,
as
it
were
in
a
wayfarynge
or
in
a
iourney
wythout
any
●●●sion
or
place
to
byde
in
styll
,
and
that
theyr
lyfe
here
in
earth
is
no
thynge
els
but
a
continuall
wa●
fare
&
beinge
furth
of
theyr
owne
countre
,
as
was
the
lyfe
of
the
Iewes
whyle
they
lyued
in
theyr
tentes
.
Although
that
in
thys
present
church
(
wherin
men
do
leade
theyr
lyfe
as
it
were
in
tentes
in
a
felde
)
there
be
many
great
euils
and
daungerous
perils
:
yet
for
al
that
so
greate
is
the
ben●●ite
and
gyfte
therof
to
be
as
a
wayfaring
man
in
thys
churche
or
tabernacle
:
that
none
but
suche
as
be
godly
and
faythfull
can
obteyne
it
.
Therfore
the
fyrst
steppe
to
come
to
eternall
lyse
is
to
be
admitted
and
receyued
into
thys
tabernacle
or
churche
of
the
Lorde
.
The
fyrst
step
to
eternal
life
.
The
seconde
step
or
degree
to
blisse
.
The
seconde
is
to
be
taken
from
thys
tabernacle
into
the
holy
hil
of
the
Lorde
where
the
blessed
do
lyue
wythout
any
trouble
or
care
from
all
warring
,
beinge
deliuered
from
all
miserie
and
captiuitie
.
Thys
is
ment
by
the
restyng
in
the
holy
hyll
.
What
the
mount
Syon
or
the
holy
hil
is
,
I
haue
declared
in
the
seconde
and
thirde
Psalme
.
The
meaninge
of
the
prophete
is
.
Who
shall
be
reputed
for
the
people
of
God
?
for
whom
shall
the
possession
be
:
which
the
Lorde
giueth
?
who
shall
obteyne
the
blisse
which
is
promised
.
He
answereth
and
sayeth
.
He
that
entereth
in
with
out
spotte
,
and
worketh
ryghtuousnes
,
that
is
to
saye
,
whiche
repenteth
wythall
his
herte
of
his
misse
lyfe
&
by
fayth
lyueth
godly
soberly
,
honestly
&
rightuously
.
¶
The
text
.
¶
Who
that
entereth
in
wythout
spotte
.
To
enter
in
without
spotte
,
What
it
is
to
entre
in
wych
out
spotte
.
is
not
ment
to
be
wythout
synne
:
but
by
fayeth
for
to
leade
an
honeste
conuersation
of
lyfe
without
blame
or
doinge
of
any
hurte
as
nere
as
a
man
maye
:
to
keepe
hym
in
his
callyng
vpright
:
with
al
diligence
,
to
flee
from
vice
,
and
to
embrace
vertue
.
For
this
word
(
entre
in
)
is
a
vocable
vsed
communely
in
the
company
or
conuersation
of
men
,
not
perteynyng
to
the
inward
innocencie
and
purenes
.
¶
The
text
.
¶
And
Worketh
rightuousnes
.
To
worke
ryghtuousnes
is
to
begyuen
to
ryghtuous
deedes
&
to
do
and
deale
ryghtuously
:
To
worke
rightousnes
and
by
fayth
to
do
that
thinge
which
the
Lorde
commaundeth
,
that
is
to
flee
from
euyll
and
to
do
good
:
wyth
all
thy
herte
:
to
shon
&
void
those
thinges
which
are
forbidden
,
&
to
folowe
those
thinges
whiche
are
commaunded
.
Where
as
the
scripture
doeth
saye
:
and
call
the
walking
in
the
lawe
of
God
:
to
be
innocent
of
thyne
handes
:
&
pure
in
herte
:
the
selfe
same
thynge
is
to
worke
ryghtuousnes
:
and
to
entre
in
wythout
spotte
.
These
sentences
which
do
folowe
,
declare
what
it
is
to
entre
in
wythout
spotte
,
and
to
worke
ryghtuousnes
.
The
Iewes
were
puffed
vp
wyth
pride
,
bicause
the
Lorde
did
chose
them
before
all
other
people
to
be
his
people
:
bicause
the
Lorde
broughte
them
furth
of
Egypte
,
bicause
he
was
their
bulwarke
&
defence
,
bicause
he
did
feede
them
louyngly
in
the
deserte
,
These
cause●
made
the
I●wes
pioud●
.
&
bicause
that
he
encreased
them
to
be
so
greate
a
people
,
that
they
were
fēared
of
many
kynges
.
Also
bicause
they
came
of
Abraham
,
bicause
they
were
of
the
bloude
of
the
patriarches
,
bicause
in
the
priesthod
&
excellencie
of
their
kingdom
thei
excelled
all
other
,
bicause
they
were
in
leage
with
the
Lorde
,
bicause
the
Lord
did
speake
with
them
,
bicause
he
sent
his
prophetes
,
&
committed
to
them
aboue
al
other
his
holy
speach
openyng
to
them
his
holie
misterie
,
ordeynyng
and
foundinge
amonge
them
his
true
and
perfect
religion
,
teachynge
themhowe
to
gouerne
a
communaltie
wyth
a
commune
wealth
,
by
honeste
ciuil
orders
,
&
suche
other
lyke
benifites
whiche
they
receyued
at
the
Lordes
hande
:
they
presumed
muche
being
not
a
litle
proude
for
the
obseruation
of
theyr
ceremonies
,
&
outwarde
worshyppynge
of
the
Lorde
.
They
promised
to
them
selues
by
thys
prerogatiue
,
saluation
and
health
,
they
iudged
them selues
to
be
the
worthie
worshippers
of
the
lorde
,
&
that
the
glorie
of
eternall
blisse
shoulde
perteine
to
them
onely
and
to
none
other
.
Whiche
folishe
persuasion
&
vaine
superstition
of
the
Iewes
,
the
prophete
in
thys
Psalme
doth
reprehende
and
rebuke
,
sayinge
:
that
those
are
not
the
tokens
of
the
verie
people
of
God
whiche
they
do
thinke
for
to
be
:
but
contrarie
wise
that
the
people
of
God
are
knowen
by
the
godlines
of
mynde
,
&
pure
innocencie
of
lyfe
.
Whereby
the
people
of
God
are
knowen
.
Excepte
a
man
him selfe
be
godly
disposed
both
in
thought
and
deede
:
none
outwarde
thynge
can
make
hym
commendable
and
acceptable
to
God
.
For
euerie
man
accordynge
as
he
is
godly
,
or
otherwyse
:
so
shal
be
be
accepted
or
cast
of
.
The
sonnes
&
heyres
of
God
,
are
those
whiche
are
borne
of
God
.
They
whiche
are
borne
of
bloude
,
of
the
wylle
of
the
fleshe
and
of
the
wyll
of
man
,
wyth
God
they
are
not
taken
for
the
heyres
of
God
:
nor
shall
rest
in
the
holy
hyll
of
the
Lorde
.
Neither
for
the
nobilitie
and
excellencie
of
kynred
or
linage
:
nor
yet
for
anie
colour
or
cloke
of
religion
and
holines
:
These
outwerde
gyfres
do
not
declare
vs
to
be
the
chyldren
of
God
.
no
man
shall
be
allowed
&
acceptable
or
pleasaunt
in
the
face
of
the
Lorde
.
Saynte
Iames
in
his
first
chapter
in
few
wordes
declareth
that
,
which
the
Prophete
speaketh
in
many
,
sayinge
.
The
true
and
perfecte
religion
is
that
,
which
keepeth
a
man
vndefiled
,
and
cleane
from
the
fithines
of
the
worlde
,
whiche
doth
visite
the
widowes
&
orphaynes
in
theyr
tribulations
and
afflictions
.
By
these
markes
Thriste
wil
know
his
people
,
not
by
shauen
crownes
,
nor
disguised
garmetes
lyke
players
.
By
these
markes
Christe
at
the
later
daye
of
iudgement
shal
&
wyll
acknowledge
those
whiche
are
his
:
sayinge
to
them
Come
you
and
possesse
the
kyngdome
prepared
for
you
from
the
begynnynge
of
the
world
,
for
in
my
hungar
,
you
haue
gyuen
me
to
eate
.
&c.
The
mynde
of
the
prophete
is
:
that
by
innocencie
of
lyfe
and
purenes
of
minde
we
are
acceptable
and
pleasaunt
to
the
Lorde
.
Although
the
prophete
in
this
place
maketh
no
mention
of
fayth
,
The
prophete
speaketh
of
●orkes
whi●●
do
springe
●●rth
of
faith
but
of
good
workes
onely
:
yet
〈◊〉
muste
thynke
no
lesse
,
but
that
〈◊〉
speaketh
of
those
good
workes
,
whiche
do
procede
from
faith
.
For
what
so
euer
is
〈◊〉
of
fayth
〈◊〉
synne
.
Verely
nom
〈…〉
good
.
That
〈…〉
in
wythout
〈◊〉
,
nor
yet
●●●keth
ryghtuou●●
.
〈…〉
an
vnfaythfull
mynde
〈…〉
doth
worke
or
rather
counterfette
the
workes
of
the
lawe
.
Dorkes
with
out
fayth
.
Those
men
whiche
in
the
Gospell
sayed
that
they
had
prophecied
,
that
they
had
caste
furth
deuyls
,
that
they
had
done
many
vertues
and
miracles
in
the
name
of
Christe
:
Although
that
they
dyd
boste
them
of
theyr
good
workes
,
yet
for
all
that
they
are
called
the
workers
of
iniquitie
:
not
that
the
deede
which
thei
did
was
euyl
,
but
bicause
it
was
not
done
of
fayth
.
Also
the
workes
of
the
pharasies
being
in
their
owne
kinde
good
are
condemned
of
Christ
:
not
bicause
they
were
not
good
,
but
bicause
they
were
done
with
out
fayth
.
Lykewyse
in
many
places
of
the
prophetes
the
sacrifices
with
oblations
:
holy
dayes
&
other
worshyppynges
of
the
Lorde
:
are
not
estemed
but
caste
awaye
:
not
that
they
be
euyl
workes
,
but
bicause
thei
were
not
done
by
faith
bicause
thei
were
not
agreable
to
the
word
of
god
.
For
euerie
thing
whiche
is
done
by
fayth
is
also
allowed
&
commended
by
the
worde
of
God
.
All
thinge
not
agteable
to
the
worde
of
God
is
eupl
.
Wherefore
that
thynge
can
not
be
good
whiche
doth
differ
from
the
worde
of
God
.
¶
The
texte
.
¶
The
which
speaketh
veritie
in
his
herte
.
To
speake
the
veritie
&
truth
wyth
the
tonge
,
to
worke
no
gile
to
thy
neighbour
,
to
deserue
none
opprobry
or
rebuke
,
to
hate
the
wicked
and
to
loue
those
whiche
are
godlie
,
not
to
be
forsworne
,
but
to
perfourme
that
whiche
thou
doest
swere
,
to
healpe
the
needie
with
thy
money
wythout
vsury
,
and
to
iudge
rightuously
,
al
these
in
them selues
are
good
deedes
,
but
if
thei
be
done
without
fayth
,
The
best
workes
that
meye
be
done
being
not
done
by
fayth
are
disproued
of
the
Lords
.
before
God
thei
do
leese
the
name
of
all
Goodnes
.
When
that
the
prophete
doth
say
,
that
they
whiche
do
keepe
all
these
,
can
neuer
be
remoued
nor
taken
away
from
the
tabernacle
of
God
,
and
from
the
holy
hyl
of
the
Lorde
:
He
doth
include
also
with
these
workes
fayth
:
gyuynge
vs
to
vnderstande
that
he
speaketh
of
those
workes
which
are
the
proceedinges
from
a
true
fayth
,
as
the
workes
of
fayth
.
For
wythout
fayth
it
is
vnpossible
to
please
the
lorde
or
to
come
to
euer
lastynge
blisse
.
When
thou
doest
heare
good
workes
commended
&
praysed
in
the
scripture
:
beinge
no
mention
made
of
fayth
:
thou
muste
alway
coniecture
&
●●ynke
verely
that
by
those
good
workes
are
ment
the
workes
whiche
do
come
and
springe
of
fayth
.
To
speake
the
veritie
,
is
to
speake
the
thinge
as
it
is
in
deede
without
gyle
or
craft
,
to
keepe
touch
in
all
thi
promises
&
to
do
al
thing
faith
fully
with
a
true
&
an
vnfeined
hert
To
speake
the
veritie
,
is
to
speake
&
to
deale
like
an
honest
man
,
plainly
and
openly
,
without
dissimulation
,
fraude
or
gyle
,
wythout
staterie
,
wythout
all
doublenes
and
wyth
a
good
hert
.
The
Lorde
doth
require
the
inwarde
purenes
of
hert
,
as
well
as
the
outwarde
.
By
the
lawe
of
God
veritie
and
truth
is
not
alone
required
in
oure
wordes
and
promises
,
but
therto
also
to
haue
a
gentle
herte
,
and
a
pure
sinceritie
of
myndes
annexed
&
ioyned
.
For
the
veritie
and
truth
often
tymes
maye
be
spoken
of
those
whiche
be
craftie
and
subtyl
men
:
yea
to
the
hurte
of
an
other
man
.
The
wicked
wyll
speake
veritie
to
hu●
their
neighbours
:
&
that
they
maye
be
beleued
the
better
when
they
do
lye
&
speake
false
tales
.
Therefore
the
Psalme
doth
bidde
vs
speake
the
truth
with
hert
not
feinedly
and
wyth
a
loue
not
counterfeted
.
For
the
wordes
or
communication
whiche
is
had
wyth
out
any
dissimulation
of
any
part
,
and
wyth
a
pure
herte
muste
be
wythout
all
gyle
and
crafte
.
For
they
which
be
true
men
haue
that
in
theyr
myndes
whiche
they
do
speake
wyth
theyr
mouthes
,
they
doe
not
gyue
fayre
wordes
outwarde
hauynge
a
corrupte
and
a
craftie
mynde
.
¶
The
text
.
¶
He
that
hath
not
Wrought
gyle
with
histōge
By
thys
sentence
are
reproued
not
only
craftie
and
deceitful
people
whiche
do
speake
wyth
theyr
tonges
,
lyes
and
false
tales
.
But
also
al
hypocrites
which
do
teach
the
word
of
God
not
wyth
a
pure
mynde
,
Hypocrites
are
here
noted
whiche
flatter
for
promotions
and
deceyue
the
people
wyth
their
false
doctrine
yea
and
those
which
for
promotions
do
teache
the
veritie
,
deniyng
it
in
their
hert
whiche
do
not
seeke
wyth
all
theyr
hertes
after
the
glorie
of
God
,
and
health
of
the
church
,
for
the
whiche
the
ministerie
of
the
worde
is
instituted
and
ordeined
:
But
to
winne
the
loue
&
fauoure
of
the
people
,
and
seeke
after
their
owne
commoditie
and
profites
,
&
suche
other
thynges
as
wycked
myndes
do
vse
to
hunte
after
vndre
the
colour
and
cloke
of
vertue
and
godly
religion
.
Thys
kynde
of
men
wyth
theyr
mouth
doeth
speake
the
truth
:
but
wyth
their
hertes
thei
do
lye
and
tel
falshod
.
Where
as
oure
translatoure
hath
turned
and
translated
thys
word
,
to
worke
gyle
and
craft
.
In
the
Hebrue
it
is
written
:
diffamed
,
accused
,
or
backbited
.
The
tonge
is
gyuen
as
all
other
membres
of
the
bodie
,
to
set
furth
the
glorie
of
God
,
the
profite
&
wealth
of
thy
neighboure
,
who
that
doeth
vse
his
tonge
otherwyse
:
who
that
doeth
wyth
his
tonge
backebite
his
neighbour
,
who
that
hurteth
his
neyghbours
good
fame
and
name
,
shall
not
rest
in
the
holy
hil
of
the
Lorde
,
nor
shal
dwel
in
his
tabernacle
.
It
is
that
dutie
of
pure
and
perfecte
charitie
to
defende
the
good
estimation
of
thy
neighbour
:
The
office
of
perfecte
charitie
towardes
thi
neighbour
to
keepe
and
mayteine
loue
amonge
men
,
much
lesse
to
suffre
thy
neighbour
to
be
brought
out
of
good
name
by
sclaunders
and
diffamations
,
much
lesse
〈◊〉
suffre
any
seedes
of
discorde
and
debate
to
be
sowed
and
throwen
among
men
.
¶
The
text
.
¶
He
that
hath
not
done
euyl
to
his
neighbour
.
That
is
to
saye
,
he
that
hath
dealte
iustly
and
louyngly
wyth
his
neighbour
,
whiche
hath
hurt
or
hindered
his
neighbour
in
nothynge
,
but
wyth
good
turnes
hath
holpen
him
to
the
best
of
his
power
.
Who
is
oure
neighbour
.
Our
neighboure
is
called
euerie
man
wythout
exception
bicause
we
are
all
the
creatures
beinge
the
handiworke
and
made
of
one
God
,
begot
of
one
father
,
bicause
we
are
set
in
one
felowshyppe
in
thys
worlde
,
as
it
were
in
one
commune
wealth
,
wherein
one
man
hath
neede
of
the
others
healpe
,
and
counsell
.
Christe
doth
call
them
neyghboures
whiche
haue
neede
one
of
the
others
ayde
and
healpe
Not
only
our
friendes
and
them
whiche
we
do
loue
:
but
also
oure
enemies
muste
be
taken
to
be
our
neighbours
,
Wherefore
,
must
we
call
oure
enemies
,
oure
neyghbours
.
bicause
that
we
are
also
commaunded
to
loue
them
by
precepte
and
expresse
commaundement
.
¶
The
text
.
¶
Nor
hath
not
receiued
and
admitted
any
opprobrie
&
sclaunder
agaynste
his
neighbour
.
Lykewyse
as
good
and
goodly
men
do
couet
to
haue
their
owne
good
fame
and
name
whole
wyth
out
ani
maner
of
sclaunder
among
good
men
:
euen
so
they
do
defend
the
good
name
of
their
neighbour
in
theyr
absence
,
nor
wy●l
suffre
their
good
fame
to
be
minished
with
any
sinister
reporte
,
they
wyl
not
gyue
their
eares
,
nor
herken
to
the
voices
of
sclaunderous
,
and
backebiting
personnes
,
they
can
not
suffre
them
.
What
is
to
say
,
not
to
receyue
opprobrie
againste
thy
neyghbour
.
Not
to
receyue
the
opprobrie
agaynst
theyr
neighbour
,
is
not
to
suffre
nor
abyde
,
nor
be
contente
wyth
any
thynge
that
shal
be
spoken
against
their
neighbours
honestie
.
They
do
offende
,
A
godly
man
ought
not
to
here
his
neighbours
spoken
yl
of
both
he
that
doeth
sclaunder
and
he
also
which
doth
gyue
eare
and
harkeneth
to
his
sclaunderouse
wordes
.
For
there
is
neither
of
them
good
,
they
be
both
cleane
contrarie
to
godly
loue
,
and
perfecte
charitie
,
which
we
do
owe
to
our
neighbour
,
the
one
in
speakynge
euyl
,
the
other
in
hearyng
of
him
wyth
delyte
therat
.
¶
The
texte
.
¶
The
wicked
is
broughte
to
naughte
in
his
syght
.
Those
whiche
do
feare
hym
,
he
doeth
glorifie
.
That
is
to
saye
,
a
godly
man
doth
not
regard
,
nay
,
doth
esteme
hym
as
nothynge
,
whiche
is
a
dispiser
of
God
and
his
neighbour
:
although
he
be
neuer
so
excellent
and
passe
all
other
neuer
so
much
in
wysedome
,
Riches
&
high
estimation
in
●uys
worlde
ought
not
to
be
regarded
in
vngodlines
:
not
the
poore
dispised
,
w●ts
the
do
lyue
&
〈◊〉
the
lorde
in
byrth
,
in
glorie
,
and
lordshippes
,
in
riches
&
other
suche
gaye
thynges
whiche
fortune
vseth
to
gyue
.
On
the
other
syde
the
man
which
feareth
the
lorde
hym
he
doeth
louyngly
embrace
:
he
hath
hym
in
good
estimation
:
he
vseth
him
reuerently
,
although
in
this
world
,
he
be
neuer
so
pore
,
neuer
so
lowe
and
base
of
bloud
,
be
he
neuer
so
muche
an
●biecte
,
bicause
he
doth
loue
,
and
reuerenseth
God
in
hym
,
lykewyse
as
in
the
wycked
he
dyd
deteste
and
abhorre
synne
,
The
godl●e
&
wicked
are
Cleane
contrarie
:
therefore
they
can
not
be
together
wythout
distimulation
.
and
so
Sathan
the
deuyl
.
God
neuer
would
that
the
godly
should
be
ioyned
in
amitie
and
friendshyppe
wyth
the
vngodly
.
In
the
primityue
and
fyrst
age
of
men
,
God
dyd
commaunde
and
forbidde
that
the
chyldren
of
the
godly
shoulde
keepe
company
with
the
chyldren
of
men
,
that
is
to
saye
,
wyth
those
men
,
whiche
are
al
together
giuen
and
addicted
to
thys
world
.
Also
the
Lorde
dyd
warne
the
Iewes
from
the
company
and
conuersation
of
the
gentiles
.
What
is
ment
by
the
chyldren
of
men
in
the
scripture
.
The
apostles
did
forbid
vs
that
we
should
not
say
to
them
whiche
are
deceyuers
of
men
,
so
muche
as
God
speede
,
neither
to
haue
any
maner
of
company
wyth
the
wycked
:
bicause
there
can
be
no
good
felowshippe
betwene
the
godly
and
the
vngodly
,
The
godly
is
forbidden
to
keepe
company
with
the
wicked
.
no
good
mache
of
ryghtuousnes
,
and
vnryghtuousnes
together
:
no
felow
shyppe
of
lyght
and
darkenes
,
no
concorde
nor
loue
betwene
Christe
and
Beliall
,
nor
no
maner
of
consent
betwene
the
temple
of
God
and
Idols
.
They
be
ryght
contrarie
the
one
to
the
other
,
vertue
and
vice
,
he
that
loueth
the
one
,
can
not
chose
but
hate
the
other
.
Here
I
woulde
desire
al
christian
men
to
marke
and
see
:
howe
those
men
whiche
can
turne
them
into
mo
facions
,
then
euer
coulde
Protheus
might
,
Those
men
whiche
can
〈…〉
of
Thrist
.
whiche
can
worke
&
strue
for
the
place
that
thei
be
in
,
for
all
seasons
,
all
maners
of
men
,
al
affections
,
whiche
wyll
be
familiar
and
friendes
wyth
all
kynde
of
men
(
they
care
not
wyth
whom
)
howe
vaine
they
be
,
I
saye
:
howe
greate
liars
:
howe
farre
from
the
truth
:
a●d
finally
howe
farre
from
the
kyngdome
of
God
and
from
his
holy
hyll
they
be
.
The
godly
here
in
thys
worlde
,
and
al
in
one
commune
wealth
muste
lyue
amonge
the
vngodly
,
therfore
they
can
not
cleane
eschewe
and
flee
the
companie
of
the
wicked
.
Moreouer
it
shal
not
be
lawfull
for
the
godly
sort
to
thrust
furth
of
their
abydynges
the
vngodly
and
wicked
.
The
euyl
wyl
alway
do
wel
amonge
the
good
.
If
so
be
,
they
be
after
a
ciuill
maner
of
facion
good
and
honeste
,
and
not
blasphemous
agaynst
God
,
priuate
men
,
whiche
haue
none
authoritie
to
punishe
must
suffre
and
beare
wyth
their
wickednes
.
Shewe
no
familiaritie
,
nor
loue
to
the
wiched
leste
thou
appeare
to
allowe
and
commende
their
wickednes
.
But
for
to
beare
such
loue
vnto
them
,
or
to
gyue
to
them
such
honor
,
as
though
we
should
seme
to
allowe
&
be
content
wyth
their
wickednes
:
that
is
not
comely
,
that
is
not
meete
for
a
christian
and
a
godly
herte
.
Therefore
the
prophete
dyd
speake
expresly
,
saying
that
the
good
men
haue
&
do
count
wicked
dispisers
of
God
and
of
theyr
neighboure
:
to
be
in
their
sight
as
nothing
.
Although
that
for
a
publike
honestie
and
a
good
tranquilitie
or
quietnes
in
a
commune
wealth
:
the
vertuous
sort
do
meddle
or
haue
to
do
with
the
wicked
after
a
cruil
maner
of
trade
&
conuersation
:
yet
in
their
hertes
,
there
is
nothynge
more
detestable
,
more
vile
,
and
filthie
then
the
wicked
are
to
them
:
yea
though
they
do
weare
Skarlet
:
though
they
be
decte
wyth
golde
and
precious
stones
,
bicause
the
godly
doth
knowe
them
to
be
the
enemies
of
Christe
,
the
vile
and
moste
wretched
slaues
of
the
Deuyl
,
of
Sathan
,
&
the
verie
baite
of
hell
.
The
godly
do
iudge
by
the
inwarde
part
and
not
by
the
〈◊〉
&
outwarde
.
The
godly
man
doeth
not
iudge
and
deeme
of
men
by
theyr
outwarde
person
and
behauour
:
but
by
their
inwarde
godlines
&
vertue
,
or
by
their
rightuousnes
,
which
is
from
the
herte
:
and
contrarie
.
Therefore
he
dispiseth
the
wycked
men
,
though
they
be
cled
wyth
purple
,
&
loueth
the
godly
,
yea
though
they
be
al
to
ragged
.
For
those
which
be
good
men
and
feare
the
Lorde
,
they
are
not
onely
precious
in
the
eye
of
godly
men
but
also
the
vertuous
men
do
honour
and
glorifie
them
:
what
it
is
to
glorifie
the
godly
.
that
is
to
saye
,
they
do
loue
them
,
they
do
reuerence
them
,
they
healpe
them
,
&
do
for
them
those
thynges
,
which
perteyne
to
their
estimation
,
dignitie
,
and
profite
.
Although
that
is
sufficiently
manifeste
and
made
open
(
as
I
thynke
)
by
the
exposition
and
declaration
of
thys
verse
,
that
the
godly
and
christian
men
oughte
not
in
any
wyse
,
lyue
&
keepe
companie
,
nor
to
haue
any
maner
of
familiar
conuersation
wyth
the
wicked
(
those
I
saye
)
whiche
do
lyue
wickedly
which
do
resist
the
worde
of
God
:
yet
,
forasmuche
as
I
do
see
,
yea
those
men
whiche
woulde
seme
to
be
godly
in
deede
:
that
they
do
call
and
bidde
openly
to
their
feastes
,
to
their
marriage
,
banketynge
,
and
into
their
dayly
conuersation
,
and
company
,
not
onely
to
receyue
and
admitte
suche
as
are
the
enemies
of
God
,
but
also
to
seeke
after
,
and
to
labour
for
their
loue
&
friendshippe
to
make
friendes
to
them
to
be
in
their
fauoure
,
and
that
to
theyr
owne
great
dammage
and
hurte
of
theyr
health
,
to
the
damnation
of
theyr
soules
.
I
thought
it
ther
fore
both
meete
,
conuenient
and
necessari
in
this
place
,
some
thing
to
speake
and
adde
to
our
exposition
:
concernynge
the
argument
and
matter
:
howe
that
the
godly
ought
not
to
keepe
companie
wyth
the
wicked
,
●ette
not
the
●odi●
in
any●
wise
compani●●yth
the
wi●●ed
.
that
by
that
meanes
they
maye
the
soner
be
broughte
from
theyr
wycked
purpose
,
and
I
in
so
doing
maye
discharge
my
conscience
and
worke
health
vnto
me
.
All
godly
men
ought
to
shou
and
voyed
the
conuersation
,
company
and
resorte
of
the
wicked
no
lesse
then
Sathan
hym selfe
,
whom
they
do
knowe
to
be
aduersaries
vnto
the
worde
of
God
,
to
be
letters
and
hinderers
of
the
setting
furth
of
the
true
religion
of
Christ
obscurers
&
darkeners
(
as
muche
as
lyeth
in
them
)
of
the
glorie
of
God
,
&
verie
enemies
to
all
those
thynges
,
whiche
do
perteyue
to
oure
health
&
saluation
.
For
they
whiche
do
keepe
companie
wyth
the
aduersaries
of
Christe
,
&
enemies
of
oure
true
christian
religion
,
they
do
synne
agaynst
the
open
and
manifest
worde
of
God
,
they
do
differre
from
the
exemples
of
al
godly
and
vertuous
men
,
they
do
worke
agaynst
reason
,
agaynst
the
mynde
of
al
wise
men
,
against
naturall
honestie
,
yea
agaynst
nature
her selfe
,
they
do
more
hurte
by
theyr
exemples
,
then
the
wycked
with
all
their
wickednes
myght
do
,
and
become
the
occasion
to
many
other
,
of
eternall
and
endeles
forowes
.
The
cause
〈…〉
the
〈◊〉
shoulde
〈…〉
from
〈◊〉
con●pan●
.
Excepte
that
suche
men
by
repentaunce
do
amende
these
faultes
:
they
shal
heape
vp
to
them
their
owne
distruction
,
and
at
the
laste
purchase
eternall
damnation
.
Thys
is
not
so
lyghte
a
matter
as
many
men
do
thynke
it
to
be
.
Men
the
accompt
&
rekenyng
shal
be
made
&
giuen
vp
hereafter
to
the
Lorde
:
then
they
whiche
do
make
them selues
so
wise
,
bicause
that
vnder
any
coloure
of
religion
they
haue
bene
familiar
wyth
the
wicked
,
shall
see
,
and
perceyue
howe
greate
a
sinne
it
is
,
to
haue
their
felowshyppe
and
to
keepe
company
wyth
them
.
There
is
no
sobre
and
honeste
brayne
,
but
knoweth
that
it
is
an
houge
offence
to
do
anie
thynge
agayuste
the
worde
of
God
.
But
they
whiche
do
keepe
companie
wyth
the
wicked
,
do
offende
and
transgresse
against
the
manifest
worde
of
god
.
For
the
scripture
doth
forbid
and
condemne
al
suche
maner
of
felow
shyppe
,
as
by
the
scriptures
solowing
shal
be
declared
.
Paule
to
the
Thessalon
.
the
.ii.
ii
.
Thessa
.
iii.
Epist.
and
iii.
Chap.
If
any
man
doe
not
obey
oure
worde
by
thys
our
epistle
:
marke
hym
well
,
and
company
not
wyth
hym
that
he
maye
be
confounded
.
ii
.
Corhin
.
vi
.
And
the
.ii.
to
the
Corthin
.
&
vi
.
Chap.
Beare
you
no
yoke
wyth
the
vnbeliefe
:
go
you
furth
from
the
myddest
of
them
,
be
you
seperated
from
them
sayeth
the
Lorde
,
and
touch
none
vncleane
:
and
I
wyl
take
you
vp
.
Also
the
fyrst
,
1.
Torain
.
v.
Cor.
v.
If
any
man
whiche
is
called
a
brother
:
be
a
whoremonger
,
a
man
gyuen
to
couetousnes
,
a
worshypper
of
Images
,
a
brawler
&
a
chidar
,
a
dronkarde
,
a
thiefe
,
with
such
you
shal
not
so
muche
as
once
eate
meate
And
Ecclesiasticus
sayeth
in
the
nynth
Chapter
.
Ecclesiasticus
〈◊〉
.
With
wyse
and
prudent
men
haue
you
to
do
,
and
let
iuste
men
be
thy
gestes
,
at
thy
table
.
Eccles●●
.
xxi
.
Also
Ecclesiasticus
.
xxi
.
Receyue
not
into
thine
house
an
vngodly
,
and
gyue
to
the
wicked
no
thinge
:
forbid
to
gyue
him
bread
.
Paule
to
the
Ro.
xvi
.
Roma
.
xvi
.
I
do
praye
you
bretherne
take
heede
and
beware
of
them
,
which
do
make
dissention
and
sclaunders
againste
the
doctrine
which
you
haue
learned
:
keepe
you
from
them
.
And
to
Titus
the
thyrde
.
Titus
.
iii
Voyed
and
shonne
the
company
of
an
heretike
after
once
or
twise
warning
.
Math
.xviii.
The
Lorde
also
in
Mathe
.xviii.
sheweth
vs
the
such
personnes
ought
to
be
to
vs
as
Ethnikes
and
publicans
.
Saint
Iohn
in
his
seconde
Epistle
sayeth
.
If
a
man
comme
to
you
and
brynge
not
thys
doctrine
wyth
hym
,
that
is
to
saye
,
the
apostolicall
doctrine
,
receyue
hym
not
in
to
yont
houses
,
nor
once
salute
hym
.
For
who
the
doth
say
to
him
,
so
much
as
god
speede
:
is
pa●●aker
of
his
yll
workes
.
Beholde
I
do
giue
you
warning
before
:
bicause
you
should
not
be
confounded
in
the
daye
of
the
Lorde
.
These
testimonies
of
the
scriptures
do
prohibite
and
forbid
not
onely
the
conuersation
and
company
of
the
wicked
men
,
but
also
they
do
make
the
godly
giltie
of
other
mennes
faultes
&
synnes
,
whose
company
they
do
vse
:
shewing
to
vs
two
necessary
&
profitable
causes
:
wherefore
thys
was
commaunded
.
For
what
cause
〈◊〉
the
〈◊〉
of
the
wicked
forbid
〈◊〉
.
The
fyrste
cause
is
that
the
wycked
,
being
expelled
&
put
furth
of
the
company
of
the
godly
,
maye
take
shame
:
&
so
thorowe
shame
be
brought
to
repent●unce
and
amendement
.
The
seconde
cause
is
,
that
the
godly
should
take
none
infection
thorowe
the
conuersation
of
the
wicked
.
For
as
saynt
Paule
doth
warne
and
coum
sell
vs
by
a
certeyne
verse
〈◊〉
Menander
:
laying
,
euyll
communication
doth
corrupte
&
marre
good
maners
.
And
wyckednes
doeth
creepe
as
a
canker
gnawing
round
about
as
it
goeth
hurtynge
and
bryngyng
,
foule
corruption
therto
.
And
lykewyse
as
he
that
doth
touche
pyche
,
is
arayed
and
defiled
therwyth
,
the
pyche
cleuynge
to
hym
,
and
also
as
the
prouerbe
doth
teach
vs
,
they
muste
needes
learne
to
halte
which
dwell
with
the
Deuyl
,
euen
so
they
do
degender
from
goodnes
and
waxe
worse
whiche
do
keepe
company
wyth
than
whiche
are
vngodly
.
Solomon
in
all
maner
of
wyse
dome
did
passe
and
excel
all
other
kynges
,
Soloman
yet
for
al
that
by
the
company
,
and
conuersation
of
wicked
wyues
,
he
was
brought
into
the
detestable
vice
of
Idolatrie
.
So
muc●
churte
may
the
conuersasion
of
euyll
people
do
,
wherefore
the
godly
all
that
they
can
,
must
forsake
and
flee
there
from
:
if
they
wyll
keepe
them
vndefiled
.
Although
that
our
myndes
were
so
stronge
,
stedfast
,
and
surely
stablished
in
godlines
and
knowledge
of
God
,
that
the
company
of
them
coulde
not
doe
vs
any
maner
of
hurte
:
yet
for
these
causes
we
ought
not
to
be
conuersaunt
with
them
:
The
cō●aundement
of
the
Lorde
may
be
ble●●d
wyth
no
cloke
.
nor
to
contracte
any
maner
of
amitie
wyth
them
,
bicause
the
Lorde
commaundeth
the
contrarie
,
that
we
shall
not
do
so
,
to
the
entent
that
we
be
not
come
giltie
of
the
synne
of
the
wycked
,
wyth
whom
we
do
acquaynt
our selues
:
and
so
to
brynge
vpon
vs
by
our
owne
faulte
the
greuouse
vengeaunce
of
the
wrath
of
the
Lorde
.
That
the
lorde
is
nothing
pleased
:
naye
greatly
disp●eased
,
that
the
godly
shoulde
keepe
company
wyth
the
wicked
:
Iosaphat
is
●eb●ked
forcō
paning
with
●●hab
.
Para.
xix
.
the
Prophet
Iehu
beareth
witnes
,
which
dyd
rebuke
Iosaphat
the
good
&
godly
kynge
,
bicause
that
wicked
Achab
(
whiche
was
enemie
to
the
Lorde
and
he
were
friendes
together
,
and
bicause
that
he
dyd
healpe
that
wicked
man
:
the
seconde
of
Paralipo
.
xix
.
Also
the
Lorde
dyd
stryke
good
kyng
Iosaphat
with
great
losse
of
good
men
,
bicause
that
he
was
in
leage
with
wicked
Ochozias
.
ii
.
Paral.
xx
.
All
godly
men
alwaye
haue
voyded
them selues
from
the
company
of
the
wicked
,
iudgyng
that
such
conuersation
shoulde
displease
the
Lorde
highly
.
The
Iewes
beinge
learned
and
taughte
by
the
miserie
&
miserable
calamitie
,
and
captiuitie
of
Babilon
:
what
a
greuous
matt●
it
is
not
to
obey
the
lorde
:
howe
sore
the
Lorde
doth
punish
and
plage
the
disobedience
to
his
worde
:
when
they
were
returned
and
came
agayne
into
the
lande
of
Iewrie
,
consideryng
wyth
them selues
&
weighing
in
their
minde
what
an
in
tollerable
delicte
and
offence
it
was
to
vse
that
company
which
was
forbidden
,
they
did
put
awaye
their
wyues
,
whiche
were
straungers
,
whom
they
dyd
loue
excedingly
wel
,
from
them
,
chosing
rather
to
putte
and
sende
awaye
both
theyr
wyues
and
chyldren
,
then
against
the
worde
of
God
to
keepe
them
company
,
the
first
Esdras
.
xi
.
xii
.
〈◊〉
.
xi
.
xii
.
Dauid
in
this
Psalme
amonge
the
chiefe
benifites
&
ornamentes
whiche
the
godly
hath
,
doeth
reken
thys
to
be
the
principal
:
that
they
shall
dwell
in
the
tavernacle
of
the
Lorde
,
and
that
they
shall
rest
in
the
holy
hyll
,
and
that
in
theyr
sighte
the
wicked
are
dispised
.
Truly
it
is
the
chiefe
prayse
that
anse
godly
man
can
haue
,
nay
he
can
haue
no
greater
,
then
that
he
can
hertely
confesse
the
Lorde
in
all
thynges
,
not
to
passe
or
regarde
the
iudgemente
of
men
,
to
forsake
&
cast
of
the
conuersation
and
company
of
the
wicked
.
Thys
veritie
and
truth
,
a
christian
confession
and
knowledging
of
God
doth
require
.
He
that
neglecteth
thys
,
he
doth
go
backe
from
his
promise
,
he
doth
not
professe
the
religion
of
Christe
as
he
ought
to
doinaye
,
he
doeth
dishoneste
thys
religion
which
agaynst
the
worde
of
God
is
friende
wyth
the
wicked
,
preferryng
the
loue
and
amitie
of
the
vngodly
before
the
precepte
of
God
.
Dauid
dyd
boste
that
he
absented
him selfe
from
the
wicked
.
Thus
dyd
Dauid
bost
him selfe
of
the
knowledge
of
God
and
of
his
worde
,
reioysyng
that
alwaye
he
despised
the
loue
and
fauour
of
them
,
whiche
were
vngodly
:
although
he
did
it
with
great
perill
and
daunger
.
&
that
he
would
alway
continue
in
that
mynde
as
by
these
wordes
in
the
xxvi
.
Psalme
appeareth
:
sayinge
,
I
haue
not
sit
in
companie
wyth
men
,
whiche
are
full
of
lyes
,
and
falshod
:
and
wyth
them
which
do
worke
vnryghtuousnes
,
I
wyll
not
entre
in
.
I
haue
hated
the
congregation
of
the
wicked
,
&
wyth
the
vngodly
I
wil
not
sit
downe
.
I
wyl
washe
my
handes
amonge
them
,
whiche
are
innocent
,
and
so
wyll
I
go
to
thyne
alter
,
O
Lorde
.
By
these
wordes
of
reioysynge
what
doth
Dauid
elles
declare
&
shewe
:
but
that
it
is
both
execrable
and
wicked
,
to
be
familiarly
&
friendly
conuersaunt
with
the
vngodly
,
to
talke
wyth
them
,
to
seeke
for
their
loue
and
fauour
and
to
delite
in
their
company
.
Good
Lorde
howe
shal
they
excuse
them selues
,
what
shall
or
can
these
falfe
euangelical
personnes
ley
for
them selues
before
God
agaynst
the
worde
of
God
which
is
so
manifest
agaynst
the
exemples
of
so
many
godly
men
,
whiche
for
lucre
&
their
owne
carnal
wealth
in
thys
great
tribulation
and
affliction
,
or
rather
in
so
houge
and
cruell
persecution
of
the
churche
do
hunt
after
the
loue
&
fanoure
of
the
moste
wicked
sorte
of
Cardinals
,
bishoppes
,
and
other
high
prelates
:
yea
monkes
,
chanons
&
friers
,
not
so
muche
as
six
Iohn
&
sir
William
,
wyth
the
poore
Requiem
priestes
,
vnto
the
verie
dregges
and
moste
vilest
and
stinkyng
sorte
of
the
popishe
kyngdome
of
Antechriste
,
omitted
&
neglected
?
If
they
wyl
make
thys
excuse
for
them selues
:
sayinge
,
that
they
do
no
harme
and
are
good
men
them selues
.
I
wyl
answere
to
them
againe
&
say
.
If
they
be
good
men
:
Agaynst
false
Gospell
preachers
whiche
do
flatter
with
the
vice
of
men
wherfore
do
not
they
obey
to
the
worde
of
God
:
wherefore
do
they
lyue
in
the
wicked
felowshippe
of
the
vngodly
:
for
what
cause
do
they
(
as
well
as
the
other
)
fauour
and
mainteyne
pharisaicall
and
popishe
superstitions
:
finally
why
do
they
wyth
the
aduersaries
of
God
,
allowe
,
stablish
and
confirme
the
cruel
tiranuie
of
the
Romish
Antechriste
?
It
is
not
ynough
to
say
with
wordes
,
that
they
do
embrace
vertue
and
godlines
,
&
not
to
folow
,
or
rather
in
their
deedes
openly
to
denie
it
.
Verely
it
is
necessarie
that
our
wordes
&
deedes
be
accordynge
to
our
mynde
,
and
our
mynde
wyth
our
wordes
and
deedes
all
one
:
so
that
our
mynde
do
not
differ
from
the
lyuely
worde
of
God
.
There
be
many
papistes
whiche
when
they
be
at
feastes
&
bankettes
,
〈◊〉
those
〈…〉
cloked
〈◊〉
.
when
they
do
commen
with
these
men
or
those
men
,
whom
they
do
know
to
loue
the
Gospel
of
the
lorde
:
outwardly
can
shewe
a
fayre
face
,
and
wyth
a
gaye
loke
can
couer
&
hide
their
deuelish
thoughtes
and
myndes
layed
vp
in
the
deepe
stinkinge
dongelle
of
their
stomakes
.
But
when
the
matter
of
our
religion
,
of
our
saluation
,
of
ecclesiastical
ministration
,
and
ministers
,
moste
godly
ordeyned
and
instituted
:
of
the
right
vse
of
the
goodes
of
the
churche
,
of
the
popishe
Symony
to
be
redressed
,
of
gyuynge
of
the
ordres
of
the
churche
to
them
which
are
meete
&
able
to
receyue
them
:
of
the
reformation
of
the
vicious
lyuynge
of
the
clergie
,
with
other
bolde
and
whorishe
facions
of
them
:
is
earnestly
communed
of
,
for
a
reformation
:
then
do
they
stande
vp
and
bend
their selues
directly
against
the
worde
of
God
(
whereunto
all
thinges
ought
to
giue
place
)
then
do
they
alledge
against
the
worde
of
God
their
moste
wicked
&
damnable
vowes
,
What
allegations
do
the
papistes
vse
agaynste
the
worde
of
god
their
othes
whiche
they
haue
taken
,
their
liberties
,
francheses
,
priuileges
,
the
grauntes
of
Emperours
and
kynges
,
the
decrees
of
counsels
,
the
ordinaunces
of
theyr
Elders
,
the
processes
whiche
haue
paste
in
iudgementes
,
customes
,
olde
facions
,
the
decrees
of
the
commune
law
,
but
what
decrees
?
Those
truely
whiche
do
make
&
serue
for
their
purpose
,
to
the
mayntenaunce
of
their
Papisticall
libertie
of
their
vniuste
gaynes
&
lucre
,
not
those
wherby
the
ministers
of
the
church
were
well
gouerned
and
ruled
in
the
olde
time
&
yet
myghtebe
,
with
suche
other
Popishe
&
monstrous
obiections
for
the
defence
of
theyr
wyckednes
.
And
when
they
be
a
shamed
to
beholde
and
see
theyr
shameful
abhomination
so
manifesse
that
all
the
wrolde
doeth
perceyue
it
,
then
they
do
make
as
though
they
were
sory
for
it
,
they
do
lament
it
wyth
counterfeited
syghes
,
they
do
wyshe
and
desire
that
there
myghte
be
a
good
redres
for
suche
thynges
as
are
a
misse
.
The
which
,
though
they
do
desire
in
deede
,
yet
the
selfe
same
desire
doeth
declare
,
that
they
be
vngratious
&
wicked
hypocrites
,
bicause
that
the
worde
of
God
is
of
more
authoritie
then
the
decrees
of
counsels
,
whiche
decrees
are
cleane
wypte
awaye
&
made
voyed
,
when
they
be
agaynste
the
sacred
&
holy
doctrine
of
the
lorde
.
Wherefore
then
do
they
alledge
,
ley
for
them
,
and
cloke
theyr
wyckednes
,
wyth
the
authorities
of
counsels
?
All
popishe
decrees
and
canons
they
do
allowe
&
commende
but
those
whiche
are
the
decrees
of
Christe
and
his
apostles
,
they
can
not
abide
to
heare
once
named
.
What
auayleth
to
be
prolix
and
longe
in
rehearsall
of
all
theyr
popery
,
of
al
theyr
craftie
iudgeling
.
They
are
nothyng
els
but
clokes
&
colours
,
wherwyth
gladly
they
would
deceiue
&
begile
the
churche
.
I
do
bequeth
them
to
them selues
,
lette
them
playe
the
craftie
marchauntes
as
longe
as
the
lifte
.
This
I
am
sure
of
,
that
in
the
whole
popishe
couent
there
is
not
one
from
the
highest
to
the
lowest
,
with
whom
a
godly
man
wythout
offence
and
displeasure
of
the
Lorde
,
can
be
conuersaunt
and
keepe
company
,
bicause
they
are
aduersaries
to
Christe
to
his
veritie
and
ordinaunces
,
they
are
enemies
mortall
vnto
his
churche
,
bicause
they
be
nothynge
better
then
bealy
beastes
,
spendyng
and
cōs●myng
the
patrimony
&
goodes
of
the
churche
in
all
kynde
of
ydlenes
and
abhominable
fyithines
of
lyfe
,
After
thys
facion
hath
the
popishe
army
teiumphed
in
Englande
agaynst
God
&
his
church
m●ny
yetes
.
wyth
sworde
,
wyth
fyer
,
wyth
gebbet
,
wyth
racke
,
with
al
kynde
of
tiranny
,
defendyng
that
the
goodes
of
the
churche
shoulde
not
be
distributed
accordynge
to
the
true
vse
wherefore
they
were
ordeyned
&
gyuen
.
Tell
me
nowe
thou
false
euangelical
man
what
so
euer
thou
art
,
wyth
what
conscience
or
right
canst
thou
be
in
amitie
and
loue
with
a
papist
which
is
the
enemy
both
of
God
and
man
?
howe
canst
thou
keepe
him
company
&
offende
not
?
wyth
what
cloke
canst
thou
illude
and
put
awaye
the
testimonies
of
the
scriptures
and
exemples
of
other
godly
men
?
what
excuse
canst
thou
make
to
God
,
whiche
is
a
rightuous
iudge
,
whiche
knoweth
the
hertes
of
all
men
&
iudgeth
ryghtuously
?
Wo
shal
be
to
the.
Thy
part
&
portion
shal
be
with
the
wycked
Popishe
Hypocrites
,
which
dost
leane
&
beare
thy selfe
on
a
staffe
of
reede
as
the
prophet
sayth
which
shall
go
thorowe
thy
hande
,
and
confounde
the
,
&
thou
shalt
haue
thy
worthy
rewarde
.
There
,
Vnder
the
●olo●●
of
〈◊〉
●ie
and
good
behauour
thei
w●●
cloke
their
wickdnes
cal●●ng
it
good
man●●
.
be
which
do
colour
and
paynt
theyr
wicked
conuersation
wyth
the
coloure
of
honeste
ciuilitie
and
good
maner
:
sayinge
,
that
it
is
good
maner
to
shewe
reuerence
and
to
gyue
honoure
to
them
though
they
be
vngodly
:
yea
,
and
they
were
the
enemyes
of
Christ
.
Some
do
cloke
it
wyth
consanguinitie
and
nighnes
of
bloude
,
alledgynge
theyr
kynred
.
Some
do
dreame
on
the
great
profites
and
benifites
,
whiche
they
haue
receyued
at
theyr
handes
before
tyme
.
And
finally
howe
many
can
you
fynde
,
I
praye
you
,
of
these
godly
desposed
,
whiche
can
not
fynde
one
hole
or
other
to
escape
out
of
,
whiche
can
not
fynde
one
thynge
or
other
to
mittigate
and
swage
theyr
offences
:
if
thei
do
perceiue
that
they
are
not
able
to
make
theyr
matter
good
?
But
what
do
they
els
,
then
manifest
and
make
open
theyr
owne
impietie
,
beinge
no
lesse
than
impietie
and
wyckednes
to
preferre
good
maners
and
facions
of
men
before
the
commaun
dement
of
God
?
But
these
godly
men
:
I
woulde
that
they
woulde
tel
me
:
for
what
cause
.
Whetfore
excommunication
was
ordeyned
Christe
dyd
institute
and
ordre
in
the
church
,
the
payne
of
excommunication
.
By
what
authoritie
&
lawe
durst
Paule
be
so
bolde
to
gyue
that
man
to
the
Deuyl
,
which
was
founde
giltie
of
fornication
:
wherefore
shoulde
he
caste
and
expulse
hym
furth
of
the
company
of
the
godly
i.
Corhin
.
v.
men
,
if
it
had
ben
lawefull
for
them
to
be
conuerīaunt
and
familiar
wyth
the
wycked
and
vngodly
?
What
was
in
Paule
his
mynde
to
commaund
the
Corhinthes
that
they
shoulde
not
mixte
them selues
nor
take
any
meate
with
a
whoremonger
,
with
a
man
gyuen
to
couetousnes
,
wyth
an
Image
worshypper
:
wyth
a
brawler
,
wyth
a
dronkarde
and
suche
other
kinde
,
of
men
,
whiche
not
repentyng
do
stande
styl
in
theyr
synne
against
the
preceptes
&
commaundementes
of
the
Lorde
,
and
yet
for
all
that
wyll
be
called
bretherne
.
Yet
thou
wylte
say
peraduenture
,
that
the
Popishe
priestes
,
monkes
,
chanons
,
by
shoppes
and
other
lyke
of
that
affinitie
be
not
brethern
But
thou
art
deceiued
.
For
they
wyll
be
called
Christian
men
:
yea
,
they
woulde
appeare
to
mens
eyes
double
christen
men
so
religious
,
so
holy
that
it
is
not
possible
more
.
Thei
do
feyne
them selues
to
be
the
pillars
of
the
churche
.
Then
must
thei
needes
be
comprehended
&
conteyned
within
the
limites
of
the
name
of
bretherne
,
and
so
called
bretherne
.
And
for
asmuche
as
they
be
christian
men
and
wyllynge
to
appeare
before
mennes
eyes
none
otherwyse
:
it
doth
perteine
to
vs
to
gyue
iudge
ment
of
them
,
to
dryue
them
furth
of
the
companie
of
the
godly
,
&
to
flee
theyr
conuersation
as
longe
as
theyr
maners
,
liues
&
teachinges
be
euyl
and
contrary
to
the
worde
of
God
.
Lette
the
friendes
of
the
vngodly
,
inuent
,
feyne
,
ymagin
,
thinke
&
deuise
what
coloure
and
pretence
that
they
can
to
cloke
their
wickednes
wyth
:
thys
one
thinge
I
am
sure
of
,
that
they
which
are
ioyned
in
amitie
wyth
such
deuelishe
and
cursed
people
,
which
do
giue
any
maner
of
honour
to
them
,
whiche
do
gyue
the
highe
places
,
seates
,
and
vpperhande
to
them
,
whiche
haue
them
I
saye
in
any
maner
of
estimation
:
that
for
so
doynge
they
can
make
none
excuse
to
the
Lorde
,
that
wyll
or
maye
be
allowed
,
bicause
they
do
and
worke
of
a
sette
purpose
,
for
the
nonce
,
and
wyllyngly
agaynste
God
,
and
his
commaundemente
,
they
do
participate
the
synnes
of
other
men
.
Wherfore
except
they
do
repent
,
although
they
do
seme
outwardly
vertuous
and
godly
:
yet
shal
they
perish
as
wel
as
the
manifest
&
open
workers
of
euyl
.
Suche
as
are
well
apayed
wyth
the
company
of
the
wycked
,
they
do
make
a
lyghte
thynge
of
the
contempt
of
the
Lorde
,
as
thoughe
it
were
a
trifull
or
a
verie
smal
matter
:
or
els
they
would
not
delite
so
much
in
the
conuersation
of
that
cursed
generation
of
the
papistes
as
they
do
:
wherefore
they
shall
not
reste
in
the
hyll
of
the
Lorde
:
nor
shall
dwell
in
his
tabernacle
.
What
do
we
speake
of
the
testimonies
of
the
scriptures
?
The
verie
naturall
reason
of
man
doeth
muche
disalowe
and
improue
the
conuersation
of
such
vngratious
,
vngedly
,
and
maliciously
disposed
people
:
oure
natural
reason
doth
affirme
these
also
to
be
the
enemies
of
God
and
of
Christe
,
Naturall
reason
teacheth
vs
to
voyed
the
company
of
the
wicked
.
high
treason
workers
to
the
church
of
God
,
haters
&
dispisers
of
al
godlines
and
of
the
health
of
oure
soules
,
whiche
do
seeke
to
be
acquainted
and
familiar
with
the
wicked
bicause
thei
do
ioyne
them selues
to
them
,
and
so
holde
vp
,
confort
,
ayde
,
and
strength
them
,
whiche
are
the
manifest
open
enemies
of
God
and
Christe
:
the
cruel
enstrumentes
of
the
Deuy●l
,
furious
,
madde
;
and
ragynge
enemies
of
the
churche
the
plage
&
pestilence
of
our
health
,
persecutours
of
all
vertue
,
mockers
and
scoffers
of
al
godlines
,
which
are
so
far
gone
beyonde
al
shame
,
that
they
doubte
not
openly
to
resist
the
worde
and
ordinaunces
of
God
,
lyuynge
as
all
men
maye
see
in
all
abomination
of
lyfe
.
The
naturall
loue
and
fauoure
that
we
do
beare
to
our
parentes
and
to
our
countrey
doth
detest
ond
abhorre
the
company
of
those
men
,
〈◊〉
goodly
similitude
pro●i●ing
by
a
lesse
that
whiche
is
more
.
whiche
haue
done
any
foule
displeasure
to
them
,
or
haue
wroughte
any
maner
of
hurte
to
the
countrey
,
by
what
reason
then
can
a
godly
and
vertuous
man
abyde
the
syghte
(
muche
lesse
the
company
)
of
those
men
,
which
with
opprobrious
wordes
do
burdene
and
lade
downe
the
worde
of
God
the
Gospell
of
Christe
,
whiche
do
hyndre
it
as
muche
as
is
in
them
from
doinge
of
profite
to
the
flocke
of
Christe
,
whiche
do
alway
lye
in
watche
to
hurte
the
health
of
the
churche
:
whiche
do
detest
and
obhorre
the
louers
and
friendes
of
God
and
of
Christe
,
worse
then
any
dogge
or
snake
:
whiche
in
open
cōte●●pt
of
the
Lorde
do
wallowe
like
swine
in
al
kinde
of
mischefe
.
Thou
shalt
be
of
God
,
and
al
godly
men
as
muche
praysed
for
keepyng
company
wyth
such
maner
of
people
:
as
if
thou
haddest
kepte
company
with
the
Deuils
good
grace
him selfe
,
whose
gallant
capitaines
and
souldiers
they
be
.
There
can
be
nothynge
thoughte
more
vniust
,
more
vile
,
then
to
company
thy selfe
wyth
suche
as
be
the
aduersaries
of
our
Lorde
and
souereigne
sauiour
Iesu
Christ
,
of
his
church
,
and
to
haue
them
in
any
maner
of
estimation
,
whiche
do
not
regarde
oure
christian
religion
,
wiche
do
loeth
the
obedience
&
keepyng
of
the
preceptes
and
commaundementes
of
the
Lorde
.
The
wyse
men
of
the
gentils
thought
it
meete
to
loue
and
fauour
their
friendes
,
so
longe
as
they
touched
no●
the
alt
are
(
that
is
to
say
)
so●onge
as
their
Gods
whom
they
worshipped
were
not
dishonoured
therby
,
The
infidel●s
●ferred
their
●eligion
before
●ll
friendship
.
preferring
their
vayne
religion
(
suche
as
it
was
)
before
all
maner
of
friendshippe
of
men
.
The
christian
men
are
muche
worse
,
more
wicked
then
the
gentils
,
which
cāfynde
in
theyr
hert
to
loue
and
fauour
them
,
whiche
are
open
enemies
to
Christe
,
and
his
religion
,
whiche
can
fynde
in
theyr
hert
to
playe
the
hypocrites
wyth
the
wicked
and
open
stynkynge
papistes
,
colourynge
&
clokyng
theyr
detestable
impietie
&
traitorie
against
God
.
To
conclude
the
whole
matter
in
fewe
wordes
,
suche
men
as
wyl
playe
on
both
the
handes
are
not
worthy
to
be
called
christians
.
If
thou
doest
go
thys
waye
to
worke
(
you
wyl
say
to
me
)
them
you
shal
make
Christ
not
to
be
Christ
,
Obiection
.
nor
to
be
rekened
amonge
the
christians
:
you
shall
dryue
also
Paule
furth
of
the
churche
.
For
both
of
them
were
conuersaunt
amonge
the
wicked
.
The
Euangelistes
do
testifie
that
Christe
dyd
eate
and
drynke
wyth
the
Pharaseis
:
and
that
he
hearde
the
Pharaseis
obiecte
against
hym
,
sayinge
that
he
was
a
friende
of
the
publicans
&
synners
.
Saynt
Paule
also
speakyng
of
himselfe
,
sayed
that
he
was
made
all
thynge
to
all
maner
of
men
:
to
the
weake
,
weake
,
to
the
Iewes
:
as
a
Iewe
,
to
the
gentils
,
whiche
were
wythout
a
lawe
,
as
a
gentil
without
a
lawe
Wherfore
may
not
we
do
as
Christe
and
his
Apostle
Paule
dyd
.
To
thys
cauillation
I
do
answere
,
that
neither
Christe
nor
Paule
dyd
keepe
any
company
with
them
that
were
obstinate
and
stubburne
wycked
.
When
thei
were
amonge
the
wicked
,
thei
knewe
wel
that
they
should
wynne
some
of
them
to
God
.
As
Paule
declared
merueilous
well
,
Wherfore
did
Christe
and
his
apostles
keepe
compa●y
wyth
the
wicked
,
and
what
sorte
of
wicked
they
were
.
sayinge
,
that
he
was
to
al
men
after
al
theyr
faciōg
:
not
to
be
wray
and
betray
the
christian
religion
,
not
to
creepe
into
the
bosome
and
fauour
of
the
impenitent
and
desperate
sorte
:
for
his
owe
profite
,
(
as
many
euangelical
brethern
vse
for
to
do
)
but
that
he
myghte
do
some
good
amonge
them
,
that
he
myghte
wynne
some
of
them
agayne
,
&
so
cause
them
to
be
saued
.
He
compareth
the
conuersat●on
of
those
whiche
wyll
companie
wyth
the
wicked
papistes
,
with
the
conuersation
of
Christ
and
his
apostles
with
the
wicked
together
,
whether
boeth
their
conuersations
were
to
on
ende
and
effecte
,
yea
or
naye
.
Which
of
al
these
things
do
those
whiche
be
the
friendes
of
the
Papistes
:
as
Christ
and
his
Apostles
dyd
?
When
dyd
they
at
any
time
go
about
earnestly
to
brynge
them
from
their
popery
to
prof●sse
Christ
I
wyl
not
saye
all
that
I
thynke
?
They
dare
not
be
so
holde
as
once
to
mewe
or
open
theyr
lyppes
to
confesse
&
openly
knowledge
that
thynge
,
whiche
they
do
thynke
:
nay
,
for
feare
of
their
displeasure
,
for
feare
leste
their
hoke
,
whiche
they
do
fishe
wyth
al
should
come
emptie
away
:
they
be
glad
and
diligent
to
say
,
as
the
wicked
do
say
:
they
do
holde
the
wycked
vp
with
yea
and
naye
.
These
flatterers
with
the
wicked
do
alledge
Christ
and
his
Apostles
for
them
litle
to
their
honestie
.
Christe
and
his
Apostles
kept
company
with
synners
and
transgressours
of
his
wyl
,
to
the
entent
that
he
myghte
erecte
,
buylde
vp
,
&
encrease
his
church
.
These
hunters
after
promotions
do
betraye
&
destroye
the
church
,
Hunters
after
promotions
.
they
do
nourish
in
their
commune
wealthes
al
mischiefe
and
wickednes
:
they
do
gyue
courage
to
the
enemies
of
the
Gospel
,
to
persist
&
stande
fast
in
theyr
deuelishe
purpose
and
vncleane
kynde
of
lyfe
.
If
the
Popery
had
not
suche
patrones
,
If
the
popish
had
not
beaters
:
they
woulde
haue
,
o●
this
tyme
ben
more
gentle
and
same
.
defenders
,
&
conforters
,
it
woulde
remitte
and
sinke
downe
some
thinge
their
abominable
impietie
:
and
from
theyr
great
licencious
maner
of
liuyng
they
would
shewe
themselues
outwardly
some
thynge
more
honest
and
godly
.
But
nowe
when
that
they
do
see
that
great
men
do
fauour
them
,
&
are
glad
to
seeke
for
their
friend
ship
,
and
some
other
to
gette
promotions
&
fat
benifices
at
theyr
handes
,
thei
do
tempre
and
harden
their
stomakes
with
steele
agaynste
Christe
the
Lorde
,
agaynste
his
church
:
they
do
beare
them selues
bolde
on
the
fauour
and
healpe
of
theyr
friendes
agaynste
God
and
man
.
If
that
the
churche
be
anie
thynge
bounde
and
beholdyng
to
the
friendes
and
fauourers
of
the
Popishe
secte
:
truly
it
is
beholdynge
for
nothynge
els
,
naye
,
for
nothynge
so
muche
,
as
that
they
be
the
cause
,
wherefore
the
papistes
do
persist
&
continue
so
stubburnly
in
their
impietie
and
mischeuous
contempte
of
God
and
man
.
For
thys
good
deede
&
turne
that
they
do
to
the
church
:
let
them
appeare
before
Christe
,
whiche
is
iudge
of
the
dead
&
of
the
quicke
,
let
them
proue
,
if
they
can
deceyue
and
begile
hym
with
any
of
their
pretensed
holines
,
wyth
any
colour
of
ciuilitie
or
honest
facion
,
Vnder
thy●
coloure
,
to
keepe
the
commune
wealth
from
sedition
the
Papistes
haue
holden
vp
their
pope
〈◊〉
and
idola●●●●
,
and
that
of
longe
t●me
wyth
any
cloke
of
keepyng
the
comune
wealth
in
an
vnitie
or
concorde
&
loue
,
from
sedition
and
tumultes
as
they
do
vse
to
bleare
the
communes
eye
(
yea
and
a
degre
higher
)
to
couer
theyr
impietie
&
wy●kednes
of
minde
,
to
ley
a
cloke
〈◊〉
the
rayne
,
as
the
Prouerbe
speaketh
.
Thys
matter
is
so
playne
&
open
to
all
mennes
eyes
,
that
it
needeth
me
not
to
stande
any
longar
therein
:
But
I
do
exhorte
with
all
my
herte
:
&
for
the
loue
of
God
do
moste
earnestly
praye
and
beseche
the
godly
sorte
to
voyed
and
shunne
the
company
of
the
wycked
that
they
do
not
fall
into
the
handes
and
displeasure
of
the
lyuyng
God
:
whiche
wyll
be
auenged
of
theyr
impietie
&
vngodlines
,
both
of
the
one
,
and
of
the
other
,
that
they
be
not
,
I
say
,
made
worse
by
the
acquayntaunce
and
conuersation
of
the
wicked
,
that
they
take
none
enfection
of
them
.
For
lyke
wyse
as
the
commune
diseases
&
sicknes
of
the
body
do
poyson
and
infecte
other
bodies
by
touchyng
or
being
ouer
nere
vnto
them
:
as
the
pox
by
drynkynge
,
and
to
nye
lyinge
one
bodie
to
an
other
,
the
plage
of
the
pestilence
by
takinge
ayre
and
the
breath
of
him
,
which
is
infect
:
the
leprosie
by
the
conuer
sation
with
the
leprose
personnes
,
is
gotten
:
euen
so
the
infection
of
the
minde
,
by
familiar
&
friendly
conuer
sation
doeth
creepe
as
it
were
into
the
hertes
of
them
which
be
cleane
,
and
poysoneth
that
whiche
was
pure
and
without
al
maner
of
corruption
.
Suche
people
,
as
we
do●
company
and
acquaynt
our selues
wyth
al
:
suche
do
we
growe
vnto
,
and
as
the
greke
verse
gyueth
vs
warnyng
:
saying
.
Euyl
company
if
thou
dost
vse
:
godlinès
wyl
the
refuse
.
For
likewyse
agayne
,
as
it
is
impossible
that
the
virginitie
of
a
chast
and
honest
mayden
,
being
conuersaunt
in
places
of
ill
and
naughtie
resort
,
wyth
strompettes
and
harlottes
,
shoulde
not
be
the
worse
thereby
,
nor
nothynge
defiled
:
euen
so
it
is
vnpossible
,
that
a
godly
man
in
deede
can
delyte
in
the
company
of
the
wycked
,
hymselfe
beinge
neuer
the
worse
man
.
The
poyson
of
vngodlynes
is
so
subtile
,
that
it
creepeth
into
a
māor
he
beware
,
much
soner
then
any
corporal
disease
from
one
body
into
an
other
.
What
merueyle
is
it
,
if
it
be
so
?
for
asmuche
as
Sathan
than
is
so
diligent
to
laye
his
fyre
brandes
,
and
red
burnynge
coles
together
to
kyndle
&
set
on
flame
the
deadly
poyson
,
which
he
hath
instilled
into
oure
hertes
,
makynge
vs
more
hotte
then
any
coles
to
all
kynde
of
mischiefe
.
Lette
thys
be
sufficiently
spoken
for
this
tyme
(
I
praye
the
)
the
thou
maist
take
heede
and
beware
of
the
company
of
the
wicked
.
¶
The
texte
.
He
that
swereth
euyll
&
doth
not
chaunge
.
To
sweare
and
not
to
deceyue
:
is
to
perfourme
with
a
good
fayth
,
all
that
thou
haste
by
thyne
othe
promised
.
The
greeke
&
the
latin
version
differeth
muche
from
the
Hebrue
.
For
the
Hebrue
in
the
place
of
thys
worde
,
in
latin
called
proximus
,
whiche
is
in
Englishe
a
neighbour
,
hath
this
word
,
malum
,
that
is
to
say
,
ill
.
The
which
difference
commeth
by
the
reason
that
often
tyme
one
worde
of
the
Hebrues
in
writyng
is
much
lyke
vnto
an
other
.
For
both
these
wordes
in
wrytyng
and
in
the
numbre
of
letters
with
the
Hebrues
hath
no
maner
of
difference
,
sauynge
one
litle
title
or
poynt
:
this
worde
,
Ra
,
being
asmuch
to
say
,
as
euil
,
&
Resignifiyng
a
neighbour
,
a
friende
a
felowe
.
Wherfore
an
ent●rpreter
or
an
expositour
maye
sone
be
deceyued
in
thys
place
:
excepte
that
some
of
the
Hebrue
bokes
,
when
this
translatour
lyued
had
Ra
for
Re
,
which
is
most
lykest
to
be
true
.
I
do
thynke
that
thys
translation
,
diuers
expositours
&
translators
haue
not
vsed
for
two
causes
.
The
one
bicause
it
semeth
to
haue
a
certeyne
absurditie
in
it
,
to
swere
euyll
&
to
keepe
an
othe
●n
an
yll
thynge
,
the
other
cause
,
●hynkynge
that
the
prynters
in
theyr
printe
dyd
sayle
&
printed
one
thynge
for
an
other
.
But
fo●owe
whiche
thou
wylt
,
either
the
Hebrue
maner
of
speakinge
or
the
latin
phrase
,
it
maketh
no
matter
which
thou
dost
folowe
.
For
if
the
writing
of
the
Hebrue
in
this
word
be
expounded
after
the
mynde
of
the
holy
scripture
,
boeth
lessons
shal●s
al
one
,
neing
no
difference
betwene
the
Hebrue
worde
&
the
latin
,
but
that
the
Hebrues
do
speake
more
playnely
,
more
openly
then
the
latins
:
declarynge
howe
and
after
what
maner
othes
are
to
be
kepte
and
obserued
,
and
whether
it
is
necessarie
that
othes
be
kept
,
when
that
he
that
maketh
the
oth
shall
receyue
thereby
disprofite
,
losse
,
and
hurte
.
We
do
not
swere
onely
to
man
,
When
we
do
swere
our
oth
is
made
to
God
.
but
also
we
mak●
our
othes
to
God
:
therefore
th●
Hebrue
speaketh
of
al
othes
generally
,
both
of
them
which
are
mad●
to
God
,
as
wel
as
them
,
which
we
do
to
man
.
In
thys
place
,
thys
worde
malum
whiche
is
euyli
doth
not
signifie
that
whiche
is
before
god
vnrightuous
&
vniust
,
or
that
thing
whiche
is
forbidden
by
the
lawe
of
god
:
Howe
thys
word
eust
is
to
be
taken
in
the
scripture
:
when
we
say
the
Lorde
dyd
make
euyll
Esaie
.
xlv
.
but
it
signifieth
that
thyng
,
whiche
bringeth
by
any
maner
of
waye
,
disprofite
to
hym
that
swereth
,
the
whiche
disprofite
men
vse
communely
tocal
euyl
.
As
Esaie
xlv
.
The
Lorde
maketh
peace
&
createth
yll
.
And
Hieremie
.
iiii
.
I
wylbrynge
euyl
from
the
mouth
&
greate
heuines
.
Hieremy
.
iiii
.
And
Amos.
iii.
There
shal
be
no
euyll
in
the
citie
whiche
the
Lorde
hath
not
made
.
Amos.
iii.
The
Prophete
in
this
Psalme
doth
discusse
thys
question
of
makyng
of
othes
,
beinge
the
hardest
and
that
whiche
hath
most
difficultie
of
all
questions
whiche
do
perteyne
to
thys
matter
,
that
is
to
saye
:
whether
a
man
be
bounde
to
keepe
&
perfourme
that
thynge
whyche
he
hathe
sworne
to
:
although
it
be
hurtfull
and
vnprofitable
to
hym selfe
,
whiche
dyd
swere
:
yea
or
nay
.
Whether
a
man
is
bound
to
keepe
his
othe
,
if
it
be
agaynst
his
profite
.
He
doth
affirme
that
no
man
by
any
meanes
ought
to
breake
his
othe
,
yea
in
those
thynges
,
wherein
a
man
shall
receiue
dammage
and
hurt
,
so
that
the
hurte
and
disprofite
be
not
so
great
but
that
it
maye
be
borne
,
&
tollerable
.
Bicause
that
many
questions
haue
ben
moued
concerning
the
makinge
of
Othes
:
therefore
briefely
(
as
I
maye
)
I
wyll
speake
some
thinge
of
them
in
this
place
,
to
satisfie
and
infourme
the
consciences
of
men
therein
.
These
be
the
questions
which
do
folowe
.
¶
The
fyrst
question
.
Whether
it
be
lawefull
,
&
standing
with
the
lawe
of
God
to
put
a
man
to
his
oth
,
and
the
man
to
swere
for
anie
maner
of
cause
.
The
seconde
Whether
a
man
be
bounde
to
keepe
his
othe
:
if
it
be
preiudiciall
to
hym selfe
.
The
thirde
.
Whether
an
Othe
whiche
is
made
,
the
name
of
God
not
being
added
thereto
doeth
bynde
hym
whiche
doth
make
the
othe
,
yea
or
naye
?
The
fourth
.
Whether
we
be
bounde
of
necessitie
to
keepe
all
othes
that
we
do
make
,
yea
or
naye
.
The
fifte
.
Whether
that
all
men
wyth
out
exception
be
bounde
to
keepe
their
othes
once
made
.
¶
The
solution
of
the
first
question
.
The
controuersies
which
are
so
doubtfull
,
and
that
by
witnesses
they
can
not
be
made
an
ende
of●
the
Lorde
commaundeth
to
searche
furth
the
trueth
by
puttynge
of
men
to
theyr
othes
,
and
so
to
finishe
theyr
debate
&
striefe
in
,
Exod.
xxii
.
Exod.
xxii
.
By
thys
precepte
the
Lorde
doeth
not
onely
admit
&
require
the
maner
of
swerynge
,
as
a
thynge
necessarie
and
expedient
in
all
courtes
:
but
he
doth
also
allowe
&
commende
the
maner
of
deposyng
on
a
boke
or
sweryng
(
as
they
vse
to
call
it
)
whiche
hath
ben
vsed
in
necessarie
causes
,
Othes
haue
ben
taken
from
the
beginning
euen
from
the
begynnynge
in
all
ages
.
For
it
was
the
custome
from
the
fyrst
begynnyng
to
confirme
and
ratefie
their
bargaines
,
theyr
byinges
and
sellynges
,
theyr
leages
of
amitie
&
loue
,
and
also
to
ende
al
causes
,
debates
and
striefes
,
by
a
certeine
maner
of
swering
.
The
historie
shall
heare
witnesse
.
For
in
the
tyme
of
Abraham
all
matters
that
were
of
any
value
,
were
ended
by
an
oth
.
The
Lorde
commaunded
the
magistrates
to
put
men
to
their
othes
for
the
finishing
of
debates
,
gyuing
power
beth
to
take
and
for
to
examin
the
othes
of
them
,
whom
they
had
before
them
.
Therfore
all
that
is
written
in
the
lawes
accordynge
to
good
reason
,
concernynge
the
gyuynge
&
takyng
of
othes
by
them
,
whiche
haue
power
and
authoritie
,
on
conscience
,
it
oughte
to
be
obserued
&
kepte
.
For
God
hym selfe
takyng
and
makyng
an
oth
by
hym selfe
:
dyd
confirme
his
promises
,
God
confirmed
his
promise
with
an
othe
.
which
he
dyd
make
to
the
fathers
.
Christ
,
Moyses
,
the
Prophetes
,
and
the
Apostles
dyd
often
tymes
vse
to
swere
in
confirmation
of
their
doctrine
.
The
angels
openynge
the
secretes
of
thynges
.
,
whiche
were
to
come
did
swere
,
bicause
the
people
shoulde
beleue
those
reuelations
to
be
true
,
that
they
woulde
come
to
passe
as
they
had
declared
.
Daniell
.
xii
.
Apo.
x.
Daniel
.
xii
.
Apocal.
●
.
The
patriarthes
dyd
exacte
othes
of
men
,
and
sweare
also
theyr selues
to
other
againe
.
Abraham
caused
the
stuarde
of
his
house
for
to
swere
that
he
should
not
take
a
wife
for
his
sonne
furth
from
amonge
the
Cananistes
.
Gene.
xxiiii
.
Abraham
fyrst
&
Isaac
after
hym
,
dyd
make
their
leages
wyth
Abimeleche
,
confirmyng
it
wyth
an
oth
.
Gene.
xi
.
xxvi
.
The
Patriarche
Iacob
caused
his
sonne
Iosephe
to
swere
,
that
when
he
shoulde
go
furth
of
Egypt
,
he
shoulde
take
and
carie
his
bodie
thence
also
wyth
hym
.
Gene.
xlvi
.
Dauid
dyd
wyth
an
othe
ratifie
and
confirme
the
leage
whiche
he
made
wyth
Ionatha
the
sonne
of
Saull
,
the
firste
boke
of
the
kynges
and.
xx
.
Chap.
Also
the
Lorde
commaundeth
that
we
shoulde
make
oure
othes
in
his
name
and
none
other
.
Deut
vi
Exod.
xxiii
.
Psalm.
lxiii
.
Deut.
vi
.
x.
Exod.
xxiii
.
and
Psal.
lxii●
witnesseth
that
they
are
commended
whiche
do
take
in
their
othe
God
for
witnes
.
Hereby
it
is
manifeste
that
in
good
,
honeste
,
necessarie
&
profitable
causes
,
men
may
be
put
to
theyr
othe
,
and
they
them selues
sweare
not
hurtynge
theyr
conscices
.
To
take
and
make
an
othe
,
of
it selfe
is
not
vnlawefull
.
Yea
to
swere
in
iuste
causes
,
takynge
of
God
to
witnes
,
it
is
a
worshyppe
and
honoure
to
the
Lorde
,
to
take
the
Lorde
as
a
iuste
iudge
,
which
doeth
loue
all
equitie
and
iustice
,
whiche
doeth
beholde
and
see
all
thynge
,
for
to
be
witnesse
in
the
cause
.
What
is
it
to
take
the
Lorde
to
witnes
.
Lykewyse
as
it
is
dishonor
and
dispite
to
the
Lorde
,
to
take
wytnes
on
any
other
goddes
:
so
it
is
,
to
his
honour
and
prayse
to
be
taken
to
be
sworne
by
,
and
an
othe
to
be
made
in
his
name
in
a
iustecause
.
It
can
not
be
vnlawefull
,
that
whiche
the
Lorde
hym selfe
dyd
make
and
ordeyne
to
be
required
of
men
.
That
can
not
be
but
exceding
good
,
wherof
Christ
his
Angels
,
the
Prophetes
,
Apostles
,
and
holy
patriarches
left
to
vs
exemples
for
to
folow
,
th
ende
wherof
is
honeste
profitable
,
and
necessarie
in
thys
life
.
But
where
as
Christe
in
Mathewe
the
.v.
Chap.
Howe
are
the
wordes
of
Christ
to
be
vnderstande
.
Mat
.v.
which
is
agaynst
swerynge
.
doth
commaunde
vs
,
that
we
shall
swere
in
no
wyse
:
it
is
to
be
vnderstande
of
these
commune
othes
and
swerynges
,
which
men
vse
to
sweare
wythout
neede
,
necessitie
or
commaundement
:
sweryng
and
staryng
at
euery
worde
lyke
men
whiche
are
mad
,
frantike
and
beside
them selues
,
dishonouring
highly
the
name
of
the
lorde
hauyng
his
maiestie
in
smal
reuerence
or
none
.
Those
othes
are
prohibited
of
Christe
,
whiche
are
not
requisite
to
be
had
in
the
commune
and
familiar
speach
amonge
men
when
thei
do
vse
to
talke
together
,
without
the
which
othes
al
their
communications
maye
be
ended
wyth
yea
yea
&
naye
nay
.
What
so
euer
is
more
then
our
playne
assertion
or
denyall
,
in
our
priuate
talkynge
one
wyth
an
other
:
it
commeth
of
euyl
sayth
the
Lorde
,
and
therefore
he
doeth
forbidde
it
.
To
take
an
othe
to
the
honoure
and
glory
of
the
lorde
&
profite
of
thy
neighbour
in
honest
,
iuste
,
profitable
and
necessary
causes
,
it
is
law
full
and
godly
:
if
it
were
not
godly
and
lawefull
,
then
Christe
hym selfe
,
his
Angelles
,
Apostles
,
Prophetes
and
Patriarches
shoulde
be
sayd
to
haue
done
euyl
in
that
they
dyd
swere
in
profitable
,
necessary
and
honest
causes
:
whiche
wer●
very
wickedly
spoken
.
Christ
doth
not
take
away
the
authoritie
,
nor
breaketh
the
ciuile
lawes
and
orders
concerning
the
exactyng
and
takyng
of
othes
,
he
doeth
not
make
a
newe
lawe
,
he
doeth
enterpretate
and
expounde
the
olde
lawe
.
He
doth
condemne
,
When
is
sw●ryng
forbidd●
vayne
,
idle
,
rashe
,
vnprofitable
,
&
not
necessary
othes
.
And
thys
is
no
newe
thynge
.
For
such
maner
of
swerynge
hath
bene
alway
,
yea
amonge
the
olde
and
auncient
fathers
,
forbid
,
improued
&
abhorred
.
As
in
the
.xvi.
&
.xvii.
Chap.
of
Iesu
Syrache
it
is
manifest
&
playne
to
see
.
The
Iewes
at
that
tyme
when
Christ
was
borne
,
Of
thys
opinion
are
all
our
commune
swerers
.
were
of
that
opinion
and
presumption
,
that
all
maner
of
othes
,
if
they
were
not
made
in
the
names
of
idolles
and
straunge
goddes
were
lawefull
and
wythout
offence
,
so
that
in
theyr
swerynge
they
dyd
not
forswere
them selues
,
and
so
fal
into
periurie
,
whiche
was
syn
&
none
other
,
as
they
dyd
thinke
.
The
whiche
opinion
Christe
dyd
improue
and
refute
,
teachyng
vs
that
al
othes
which
are
made
not
of
necessitie
and
compulsion
are
wicked
and
vnlawful
,
bicause
the
glory
of
god
is
blemished
therby
,
which
commaundeth
,
that
we
shoulde
not
take
his
name
in
vayne
.
Deut.
v.
Deutero
.v.
The
teachynge
&
doctrine
of
Christe
maye
not
be
layed
agaynste
the
lawe
of
God
gyuen
furth
by
Moyses
,
nor
yet
against
honeste
ciuile
ordinaunces
:
but
against
the
false
opinion
of
the
Iewes
,
whiche
dyd
thynke
the
abusyng
and
takynge
of
the
name
of
God
in
vayne
,
to
be
no
synne
,
persuadyng
also
to
them selues
that
God
was
not
dishonoured
nor
dipleased
,
if
they
dyd
sweare
by
the
creatures
.
Christe
in
the
.v.
chap.
of
Mathewe
doeth
expounde
the
lawe
of
god
,
he
doeth
not
abolishe
and
take
it
cleane
awaye
.
Wherfore
the
Catabaptistes
do
rage
folishly
and
madly
in
studiynge
in
the
contrary
parte
:
holdyng
opinion
that
no
othe
ought
or
can
be
exacted
&
taken
of
any
man
for
any
cause
,
without
offences
and
hurt
of
conscience
:
for
asmuch
as
by
that
we
haue
before
declared
:
it
is
euident
that
men
waye
be
putte
to
theyr
othes
and
also
swere
with
a
good
conscience
in
profitable
and
necessarie
thinges
.
To
declare
the
trueth
by
an
othe
as
often
as
the
trueth
otherwyse
can
not
be
knowen
,
is
neuer
offence
.
To
be
forsworne
,
alwaye
is
synne
,
whether
it
be
the
othe
,
beinge
compulsed
,
or
els
voluntary
.
Beware
of
periutie
.
The
Lorde
doeth
forbidde
and
punisheth
all
othes
wrongfully
made
,
whiche
is
periurie
.
As
for
necessarie
othes
in
tyme
of
neede
,
he
doeth
not
prohibite
.
Therefore
theyr
doctrine
which
teache
that
an
othe
can
in
no
case
,
be
either
exacted
or
made
with
out
synne
,
is
deuelishe
,
blasphemous
,
wicked
and
deadly
:
bicause
that
in
so
sayinge
it
doeth
reprehende
and
accuse
God
and
Iesu
Christ
with
his
Angels
,
of
synne
,
for
they
dyd
swere
.
The
lawe
of
god
requireth
othes
:
Christe
doeth
not
breake
the
lawe
of
God
.
Ergo
Christe
breaketh
not
the
ordre
of
othes
.
They
do
make
Christ
a
lyar
,
which
sayed
that
he
came
not
to
breake
the
lawe
,
but
to
fulfyll
it
.
The
law
doth
requie
and
commaundeth
othes
to
be
exacted
of
men
,
for
the
settyng
men
together
in
vnitie
for
the
dissoluynge
and
endynge
of
doubtfull
matters
hangynge
in
controuersie
before
iudges
.
That
doctrine
of
them
,
doeth
make
Christe
hym selfe
,
to
be
an
enemie
of
God
and
an
vndoar
of
the
commune
wealthes
,
whiche
doth
take
awaye
the
lawes
,
which
the
Lorde
did
make
to
the
conseruation
and
mainteinaunce
of
the
felowship
and
godly
vnitie
of
men
,
&
maynteynaunce
of
ciuile
orders
made
and
instituted
for
a
good
and
godly
purpose
.
¶
As
touchynge
the
seconde
and
thirde
question
thys
is
my
mynde
and
iudgement
.
Christe
commaundeth
that
all
our
wordes
and
communication
shall
be
,
yea
yea
,
naye
naye
.
He
doth
also
require
of
vs
in
thinges
which
are
lawfull
alway
to
keepe
oure
promise
,
howe
so
euer
it
be
made
.
It
foloweth
then
that
he
wyl
not
haue
that
thynge
broken
:
which
was
promised
&
confirmed
wyth
an
othe
.
All
oure
communication
ought
to
be
firme
,
stable
,
and
certeyne
:
muche
more
euery
laweful
othe
oughte
to
be
kept
vnbroken
.
We
are
the
sonnes
and
chyldren
of
God
.
Likewise
as
God
oure
father
is
,
in
all
his
promises
,
faythfull
and
true
:
so
it
becommeth
vs
which
are
his
chyldren
to
be
in
al
oure
sayinges
and
deedes
,
be
it
by
othe
,
or
otherwyse
,
iuste
and
true
.
Euery
othe
that
we
do
make
,
in
whose
name
so
euer
it
be
,
be
it
in
the
name
of
god
or
any
of
his
creatures
,
it
muste
not
be
broken
.
Christe
in
Mat.
xxiii
.
doeth
reprehende
the
Pharasies
,
bicause
they
did
make
a
distinction
and
a
difference
betwene
othe
and
othe
for
his
names
sake
(
by
the
whiche
name
of
god
men
vsed
to
sweare
)
saying
that
this
othe
ought
to
be
obserued
&
kept
,
that
othe
ought
not
,
as
the
thinges
whereby
they
did
swere
,
were
estemed
and
had
in
price●
Nothynge
protitable
:
whiche
is
not
honeste
.
Othes
oughte
to
be
iudged
and
regarded
accordynge
as
they
be
honest
and
profitable
,
not
after
the
names
whereby
they
are
taken
and
made
.
That
thing
which
is
profitable
muste
be
denyed
by
that
whiche
is
honeste
:
for
other
wyse
it
can
not
be
profitable
,
except
it
be
also
ioyned
and
annexed
to
honestie
.
If
it
be
lawefull
and
honest
,
that
thynge
which
is
trowed
or
promised
by
oth
,
that
same
oth●
so
made
and
taken
muste
be
kept
.
It
maketh
no
matter
by
what
thynge
the
othe
is
made
.
By
the
breaking
of
an
oth
:
the
Lorde
is
dishonoured
.
For
the
glory
of
god
is
neuer
poluted
and
stained
,
but
by
the
breaking
therof
:
as
often
as
thou
doest
not
perfourme
that
thynge
,
whereto
by
thyne
othe
thou
hast
bounde
the
:
or
when
that
thynge
is
false
,
which
thou
haste
sworne
to
be
true
.
Lesse
harme
to
stele
a
chalice
then
to
breake
●hyne
othe
.
●
To
breake
othes
made
in
lawfull
and
honest
thinges
:
no
age
,
no
not
the
Ethnikes
were
not
so
blyude
,
but
they
thoughte
it
highe
sacralege
.
They
which
were
the
friendes
of
god
had
alway
othes
which
were
lawefully
made
,
in
suche
estimation
:
that
they
alway
preferred
the
fayethfulnes
of
their
promise
in
theyr
othe
before
any
commoditie
or
profite
.
Iosue
kepte
promise
with
the
gabionites
accordyng
to
his
othe
which
he
dyd
swere
to
them
,
Iosue
.
though
they
caused
hym
to
swere
by
craft
and
gyle
to
the
dammage
and
hurte
of
the
people
of
Israel
,
hauyng
in
more
price
and
estimation
the
holines
of
an
oth
,
then
al
the
earthly
and
ciuile
profite
and
commoditie
whiche
he
might
haue
by
breakyng
therof
.
Saul
.
Saull
afterwarde
dyd
breake
the
leage
which
was
made
&
stablished
by
an
othe
betwene
Israell
and
the
Gabionites
,
for
the
whiche
breache
of
leage
and
not
keepyng
of
the
oth
,
he
was
punishhed
wyth
hunger
&
wyth
the
death
of
his
chyldren
.
The
seconde
boke
of
the
Kynges
.
ii
.
Reg.
xxi
.
xxi
.
chapter
.
Dauid
dyd
swere
to
Saul
,
that
he
would
not
distroy
his
seede
and
kinred
:
wherfore
he
dyd
paciently
abyde
and
suffre
as
longe
as
he
lyued
(
not
wythout
great
perill
of
his
lyfe
)
Semey
&
other
seditious
men
of
the
familie
and
housholde
of
Saull
,
chofynge
rather
to
keepe
the
othe
which
he
dyd
make
to
Saul
:
them
by
the
death
of
them
to
winne
to
hym selfe
the
kyngdome
.
i.
Regum
.
xiiii
.
i.
Reg.
xiiii
.
●onathas
also
puttynge
his
lyfe
in
great
daunger
,
dyd
keepe
the
leage
whiche
he
promised
beinge
ratified
by
othe
,
wyth
Dauid
.
i.
Regum
.
xx
.
Also
notwythstandyng
that
the
othe
which
the
Israelites
dyd
make
with
the
Beniamites
concernynge
the
deliueryng
of
theyr
daughters
to
them
for
to
be
theyr
wyues
,
was
verie
vnprofitable
and
vnpleasante
to
them
:
yet
bicause
they
would
not
breake
the
othe
whiche
they
dyd
make
to
them
,
to
healpe
them
in
their
necessitie
,
graunted
to
them
that
thei
should
take
at
their
pleasures
furth
of
the
Israelites
their
daughters
to
be
theyr
wyues
.
Iudges
.
xxi
.
Iudges
.
xxi
.
Such
was
the
reuerence
they
had
to
theyr
othes
:
that
they
regarded
neither
peyne
nor
profite
,
nor
no
kynde
of
pleasure
of
thys
lyfe
:
in
comparison
to
the
estimation
therof
.
The
selfe
same
thynge
declareth
thys
Psalme
,
whiche
doeth
exclude
and
shutte
furth
from
the
kyngdome
of
God
those
whiche
do
swere
euyll
and
chaunge
,
whiche
do
sette
more
by
eart●ly
profites
and
pleasure
,
than
by
the
othes
whiche
they
haue
made
.
As
for
periurie
can
not
be
made
good
,
whether
thou
takeste
pleasure
or
peynes
therefore
:
bicause
the
Lorde
hath
forbidden
it
:
whereby
his
glorie
is
hurte
,
and
his
name
dishonoured
,
which
we
oughte
to
haue
in
more
price
and
reuerence
,
then
any
thynge
els
in
the
world
,
them
all
worldly
goodes
.
They
are
wythout
doubt
periurous
and
very
wicked
personnes
,
whiche
do
holde
opinion
and
contende
that
men
ought
not
to
keepe
promise
or
perfourme
their
othe
,
Whether
an
othe
made
to
an
infidell
oughte
to
be
kept
and
petfourmed
.
whiche
they
haue
&
do
make
with
an
infidel
,
wyth
a
Curke
,
wyth
a
Iewe
,
with
any
other
enemies
of
our
christian
religion
.
For
in
a
ciuile
and
a
laweful
matter
,
if
the
personne
be
an
infidel
or
neuer
so
muche
wycked
to
whom
a
man
maketh
a
pro●ise
or
an
othe
:
the
wickednes
&
the
infidelitie
of
the
man
can
not
excuse
thine
offence
in
breakyng
of
thy
promise
&
othe
.
Lyke
wyse
as
the
wythdrawing
of
obedience
due
to
a
magistrate
,
bicause
he
is
vngodly
can
not
be
without
synne
,
euen
so
the
promise
whiche
thou
haste
made
wyth
an
infidell
can
not
be
broken
wythout
synne
.
Lawefull
othes
whiche
are
made
wherein
none
vnlaweful
thynge
is
promised
nor
demaunded
no
man
maye
violate
&
breake
For
by
the
law
of
God
al
periury
is
forbidden
&
prohibited
vtterly
.
The
Lorde
hath
declared
vnto
vs
often
tymes
by
the
heuy
distruction
of
a
great
numbre
of
the
christians
,
The
Lorde
doth
punishe
breakers
and
violatours
of
othes
.
that
othes
broken
can
not
be
vnpunished
.
The
Curke
hath
subdued
the
christian
men
for
theyr
periurie
,
by
the
indignation
and
wrath
of
God
,
mon
then
by
power
and
armes
.
The
miserable
disconforte
and
calamitie
of
zedechias
myghte
be
warnyng
ynough
to
vs
,
howe
to
keepe
our
othes
vnbroken
,
to
whom
so
euer
they
be
made
:
be
he
neuer
so
wycked
an
enemy
.
Howe
the
Lorde
punisheth
Zedechias
for
breakyng
of
his
othe
.
For
he
was
greuously
punished
for
breakyng
of
his
promise
made
wyth
an
oth
:
and
for
not
keepyng
of
the
leage
:
his
owne
chyldren
beinge
kylled
before
his
owne
face
,
his
owne
selfe
broughte
captiue
into
Babilon
&
his
eyes
plucked
furth
of
his
heade
.
iiii
.
Reg.
xxv
.
&
Ezec.
xvii
.
There
can
be
no
more
spite
nor
contumelie
done
to
the
Lorde
,
then
that
his
people
should
be
taken
to
be
a
leage
breakar
&
a
periurous
people
.
Therfore
he
doth
punishe
sharply
those
of
his
people
whiche
do
net
set
by
theyr
othes
and
promises
.
The
Lorde
commaundeth
that
we
shall
not
lye
nor
be
in
no
case
periured
or
forsworne
.
He
threatēneth
also
:
Me
are
forbidden
to
lye
:
●uche
more
to
for
sweare
that
it
shall
not
be
vnpunished
,
if
any
man
doeth
take
his
name
in
bayne
:
whereby
he
doth
declare
that
it
is
he
hym selfe
&
none
other
whiche
taketh
vengeaunce
of
periury
.
Therfore
they
are
foule
deceyued
,
which
do
flatter
theyr selues
&
thynke
that
so
greate
blasphemy
to
the
Lorde
in
periurie
and
breakynge
of
promises
shall
not
with
moste
greuous
punishmentes
be
loked
on
,
&
that
sharply
.
The
scripture
doeth
witnes
,
that
periurie
and
falshead
in
promises
be
punished
with
curses
both
spirituall
and
corporal
,
as
in
zacha.
v.
and.
viii
.
and
in
the
boke
of
wysedome
.
xiiii
.
chap.
Neither
Pope
,
Cardinall
,
Byshop
,
nor
all
theyr
counsels
,
No
man
can
despence
wtt●
an
othe
lawe●
fulli
made
.
nor
any
other
power
of
men
:
no
not
the
angels
of
heauen
can
make
frustrate
,
voyed
and
vndo
an
oth
lawfully
in
law
full
thynges
made
.
As
for
othes
made
in
vnlawfull
matters
,
they
neede
no
dispensation
:
for
thei
are
of
them selfe
dispensed
wyth
.
To
abyde
by
it
:
there
is
no
greater
to
ken
in
the
world
to
proue
the
seate
of
Rome
to
be
the
kyngdome
of
Antichrist
,
then
bicause
it
hath
&
doth
vs
to
dispence
wyth
kynges
&
princes
,
Howe
you
may
:
knowe
that
the
seate
of
Rome
is
the
kyngdome
of
Antichrist
.
that
they
maye
breake
moste
godly
promises
made
,
&
ratified
moste
deuoutly
wyth
solempe
othes
taken
and
gyuen
on
boeth
sydes
,
whyche
vseth
,
I
saye
,
to
cause
subiectes
to
breake
theyr
obedience
&
bounde
duety
to
theyr
most
natural
princes
,
wyth
theyr
dispensations
&
abominable
absolutions
&
altogether
to
stablishe
and
make
stronge
theyr
tirannical
kyngdome
,
To
the
fourth
question
:
whether
that
al
maner
of
othes
are
to
be
perfourmed
and
kept
:
and
also
whether
that
all
vowes
what
so
euer
they
be
,
wythout
any
exception
,
beyng
once
made
are
not
to
be
broken
,
but
to
be
obserued
and
kepte
.
●owes
whe●herthei
are
to
〈◊〉
kept
,
yea
or
●age
.
The
spirite
of
the
Lorde
wytnesseth
in
thys
Psalme
that
they
shall
not
rest
in
the
holy
hyll
of
the
Lorde
whych
do
swere
euyl
and
chaunge
.
Therfore
we
must
take
heede
and
diligently
beware
what
othes
and
what
maner
of
vowes
they
be
,
whyche
maye
be
broken
,
left
vndone
or
chaunged
wyth
a
good
conscience
and
wyth
out
dishonourynge
of
the
Lorde
.
In
thys
matter
we
muste
worke
wysely
&
discretely
.
For
we
maye
not
thynke
that
all
maner
of
vowes
wythout
exception
,
at
all
auentures
maye
be
broken
,
or
elles
left
vndone
.
For
likewise
as
othes
whyche
are
of
fayth
are
to
be
kept
euen
so
it
is
requisite
and
reason
,
that
according
to
fayth
,
they
may
be
either
chaunged
,
or
left
vndone
.
Otherwyse
as
wel
the
one
as
the
other
,
that
is
to
saye
:
Vowes
made
not
of
fayth
,
&
accordynge
to
the
worde
of
God
be
sinne
.
both
the
takyng
of
an
othe
and
makynge
of
a
vowe
:
as
well
as
the
not
perfourmynge
of
it
is
synne
,
bicause
it
is
done
or
made
agaynste
the
worde
of
God
and
to
his
dishonoure
,
all
that
whyche
is
done
without
fayth
.
To
shewe
and
certifie
you
what
thynge
is
that
whyche
is
done
with
out
fayth
:
Howe
to
knowe
what
bowes
are
of
fa●th
is
al
maner
of
thynges
wherof
thou
canst
not
certify
thy
conscience
to
be
godly
and
lawful
by
the
worde
of
God
.
There
be
two
kyndes
of
othes
and
vowes
:
either
those
thynges
be
laweful
or
vnlaweful
,
whyche
are
sworne
and
promised
by
vow
.
Those
which
be
vnlawful
,
●s
thei
ought
not
to
be
promised
,
Two
kindes
of
vowes
neither
by
othe
nor
vowe
:
so
oughte
they
not
to
be
kepte
.
For
it
is
greate
wyckednes
and
obomination
to
sweare
or
to
vowe
that
thynge
whyche
is
euyll
:
and
muche
more
wycked
to
perfourme
that
thyng
whyche
thou
haste
sworne
or
vowed
,
whyche
is
for
to
continewe
and
stande
styll
in
synne
.
Of
the
fyrste
kynde
of
othes
&
vowes
,
whiche
be
vnlaweful
and
wycked
,
and
vngodly
,
are
those
which
are
made
agaynst
the
worde
of
god
,
against
the
fayth
of
Christ
agaynst
the
othe
whych
thou
hast
made
to
Christe
in
Baptisme
,
agaynst
the
commune
wealth
and
honesty
,
against
the
lawes
,
which
for
conscience
sake
we
ought
to
reuerence
,
wyth
all
feare
and
godly
obedience
.
Here
maye
you
see
a
googly
sorte
of
vowes
.
Suche
othes
and
vowes
are
those
,
whych
men
do
make
when
they
do
swere
and
vowe
the
death
of
a
man
,
the
maymyng
and
takynge
awaye
of
one
membre
or
other
of
his
body
,
Malitious
vowes
.
the
vndoyng
of
hym
,
to
robbe
this
man
or
the
man
,
to
steele
his
good
from
hym
,
to
play
the
vsurer
,
sweryng
and
flaryng
,
Touetous
●●wes
.
that
thou
wylt
not
let
thy
money
furth
of
thy
power
to
no
man
with
out
greate
enterest
and
profite
to
swere
&
to
vowe
that
thou
wylte
not
do
thys
thynge
or
the
,
Lechere
●●
bowes
.
tyll
thou
haste
dishonested
thys
woman
or
that
woman
,
tyl
thou
hast
played
the
harlot
wyth
thys
or
that
commune
and
nuslyuyng
woman
,
tyl
thou
hasteben
auenged
of
thys
or
that
,
Super●tti●us
vowen
.
to
vowe
thys
or
that
kynde
of
Idolatry
,
to
vowe
and
sweare
that
thou
wylte
haue
these
many
and
so
many
Masses
satiffactory
,
sayd
and
done
for
thy
synnes
,
and
for
thy
friendes
,
to
promys●
and
to
vowe
this
pilgrimage
or
that
,
to
sweare
that
thou
wylte
not
receyue
the
Sacrament
of
the
body
and
bloude
of
the
Lorde
,
Heretci●●
vowes
.
but
vnder
one
kynde
,
and
not
vnder
both
kyndes
:
that
is
of
bread
and
myne
together
,
accordynge
as
it
was
by
the
Lorde
instituted
and
ordeyned
,
knowes
of
hy●ocrites
.
to
vowe
and
promyse
thys
or
that
numbre
,
thys
or
that
forte
of
vnprofitable
prayers
,
to
be
measured
by
numbre
and
by
waggyng
of
theyr
lyppes
,
to
vow
beggery
,
as
the
monkes
dyd
,
callynge
it
the
vowe
of
pouerty
,
to
promyse
and
make
a
vowe
of
obedience
,
as
they
do
call
it
,
whych
dyd
plucke
away
the
obedience
of
seruauntes
and
chyldren
and
also
of
mennes
wyues
from
the
moste
lawefull
obedience
due
to
theyr
maysters
,
parentes
and
louynge
hus●kndes
,
to
professe
pouertie
&
barenes
in
certayne
partes
of
theyr
bodyes
:
that
as
they
were
borne
into
the
worlde
naked
,
so
they
woulde
shewe
them selues
a
monge
men
,
As
fraunces
fri●rs
dy●
.
to
swere
to
the
ordre
of
a
sorte
of
ydle
and
vngodly
helhoundes
,
to
lyue
seuerally
,
to
vowe
the
keepynge
of
all
maner
of
wycked
traditions
and
lawes
made
amonge
them selues
,
yea
,
&
finally
to
be
sworne
agaynst
the
whole
religion
of
Christ
,
and
al
christian
men
wyth
suche
other
diabolicall
and
detestable
vowes
and
othes
made
agaynst
the
worde
of
God
.
Also
those
maner
of
othes
and
vowes
wherof
the
ende
is
vnlawfull
&
vngodly
,
as
was
the
bowe
of
Iephta
concernynge
the
offerynge
vp
of
his
daughter
for
a
brent
sacrifice
,
whom
saynt
Hierom
called
a
fole
for
so
vowynge
,
bicause
that
it
myght
haue
chaunced
some
vncleane
beaste
to
haue
ben
in
his
waye
,
The
vowe
of
I●ph●●
.
whiche
was
not
lawefull
for
hym
to
haue
offered
vp
,
muche
lesse
his
daughter
.
Hierome
sayed
also
that
in
makynge
of
that
vowe
he
was
wycked
and
vngedly
.
For
by
the
law
he
mighht
haue
redemed
his
daughter
,
and
so
not
to
kyll
her
in
a
sacrifice
,
or
shutte
her
vpclosse
from
the
company
of
all
men
.
There
be
whyche
●o
thynke
that
Iephta
was
not
〈◊〉
mad
to
sley
his
daughter
,
affir●yng
that
he
dyd
put
her
vp
furth
of
the
syght
of
al
men
in
some
pri●y
place
,
as
though
she
were
dead
in
deede
and
not
to
kyll
her
.
The
profe
whereof
,
they
had
of
the
vse
&
custome
of
the
mourning
of
other
maydens
,
whyche
yerely
vsed
to
lament
the
virginity
of
thys
maid
the
daughter
of
Iephta
,
and
not
her
death
,
wherby
they
do
gether
,
that
she
was
not
slayne
,
but
hyd
vp
.
But
whether
he
dyd
sley
his
daughter
or
shut
her
vp
:
it
was
al
one
:
for
both
the
deedes
are
wicked
and
vngodly
.
For
he
myghte
not
lawfully
neither
sley
her
nor
yet
shut
her
vp
from
the
company
of
men
.
Suche
is
the
vowe
also
to
lyue
sole
and
vnmaryed
,
to
haue
no
wyfe
in
honest
and
godly
Matrimony
,
The
vowe
of
chastitie
,
as
they
vse
to
call
it
.
thence
commeth
theyr
whorehuntyng
,
theyr
foul●
and
stynkynge
fylthynes
of
lyfe
vnder
the
vowe
of
chastitie
.
The
othe
also
whych
Herode
dyd
make
to
the
daunsyng
mayden
,
Tee
othe
of
●●rode
.
is
of
that
kynde
and
nature
.
The
canons
&
decrees
of
byshoppes
doe
declare
that
those
vowes
are
not
to
be
made
nor
kept
,
whych
are
against
the
health
of
the
soule
,
&
agaynste
the
lawes
of
princes
.
Much
more
such
vowes
as
are
made
ag●ynst
the
law
&
word
of
god
ought
to
be
broken
.
An
oth
or
a
vow
is
of
thynges
whyche
are
possible
,
lawefull
,
and
honest
.
It
foloweth
them
that
to
vnlawefull
thynges
,
vniuste
,
vnhonest
,
In
what●ind
of
thynges
ought
vowes
●e
made
.
and
impossible
,
no
man
is
bounde
.
In
makynge
of
othes
and
vowes
,
thou
dost
breake
thine
obedience
which
thou
dost
owe
to
the
Lorde
,
as
often
as
thou
doest
●ow
or
promise
any
thing
against
the
commaundement
of
God
.
The
seconde
kynde
of
vowes
&
othes
whyche
of
them selues
are
lawfull
:
Another
diuision
of
vowes
.
either
they
be
profitable
or
vnprofitable
,
possible
or
impossible
.
As
touchynge
those
whych
are
impossible
,
Impossible
vowes
they
ought
not
to
be
sworne
nor
vowed
.
For
the
impossibilitie
thereof
doeth
reproue
hym
whych
swereth
and
maketh
the
vowe
,
of
folishnes
,
it
byndeth
hym●ot
.
For
it
is
manifeste
and
open
madnes
to
sweare
or
to
vow
that
thynge
,
whych
is
not
in
our
power
to
perfourme
.
Vnprofitable
vowes
.
As
for
those
whyche
are
vnprofitable
vowes
and
othes
,
are
to
be
counted
and
rekened
amonge
the
folishe
forte
of
othes
,
whiche
men
vse
to
make
and
vowe
,
as
the
goyng
to
Hierusalem
,
to
saynt
Iames
or
suche
other
.
Such
vowes
as
these
be
,
bicause
they
haue
often
tymes
ioyned
and
annexed
wyth
them
much
impietie
and
wickednes
,
therfore
they
are
to
be
rekened
amonge
those
vowes
whiche
are
vnlawefull
.
But
all
othes
and
vowes
of
thys
seconde
kynde
,
whyche
we
nowe
speake
of
,
either
they
he
prositable
and
possible
:
or
els
they
be
to
mennes
iudgementes
and
opinions
vngodly
,
and
in
deede
good
and
vertuous
,
or
els
thei
be
after
the
phantasy
and
mynde
of
men
,
good
and
godly
,
and
in
deede
euyl
and
vnlawfull
.
Those
vowes
and
othes
whyche
are
both
in
opinion
and
also
in
deede
,
Vowes
●eulbed
into
ther
formet
kindes
:
profitable
and
vnprofitable
it
.
good
and
godly
,
they
are
wythout
doubte
to
be
obserued
and
kepte
.
For
of
these
vowes
the
scripture
speaking
:
saith
.
Vowe
you
,
and
paye
your
vowes
to
the
Lorde
,
your
God
.
In
an
other
place
it
sayeth
:
if
you
haue
made
any
vowe
,
be
not
flowe
in
perfourmynge
of
it
:
what
so
euer
vow
thou
dost
make
,
let
it
not
be
vnperfourmed
,
for
the
Lorde
thy
God
wyll
aske
it
at
thy
hande
.
What
soeuer
shal
go
furth
of
thy
lyppes
thou
shalt
obserue
and
do
as
thou
haste
promised
vnto
the
Lorde
thy
God
.
Deute
.
xxiii
.
Deuet
.
xxiii
.
Exode
.
xxx
.
and
Exod.
xxx
.
Of
these
vowes
are
those
vowes
also
,
which
are
made
on
a
good
fayth
in
thinges
which
be
●wefull
.
Actu
.
xxv
.
As
was
the
vowe
of
Paule
,
whereby
he
wrought
and
dyd
thynges
accordyng
to
the
imbicilitie
and
weakenes
of
the
Iewes
,
Actes
.
xxv
.
Also
of
Annas
when
he
dyd
nominate
and
point
Samuell
to
the
godly
ministerie
and
seruice
.
i.
Reg.
i.
i.
Reg.
i.
Suche
was
also
the
deede
of
Ason
whych
dyd
brynge
into
the
house
of
the
lorde
the
syluer
and
golde
wyth
other
dessels
whiche
his
father
had
before
vowed
&
promised
.
ii
.
Paral.
xxv
.
1.
Par●
.
xxv
.
●
Such
were
the
vowes
made
to
God
,
of
catell
,
house
,
felde
,
possessions
,
tithes
,
oblations
,
fastinges
abstinence
,
and
such
other
:
wherof
there
is
often
tymes
mention
made
in
the
holy
scripturs
.
As
be
al
suche
vowes
as
we
do
make
in
thynges
lawefull
:
not
beinge
in
any
such
folyshe
opinion
,
that
we
do
satisfie
therby
for
oure
synnes
,
that
we
deserue
remission
of
gure
synne
thereby
:
But
beynge
done
for
the
conseruation
and
mayntenaunce
of
vertue
and
honestye
lyuyng
,
that
we
may
exercise
our
fayth
therby
,
to
tame
and
brynge
lowe
the
pryde
of
the
fleshe
.
These
kyndes
of
vowes
for
all
that
,
necessitie
doeth
breake
:
and
also
a
better
purpose
or
intent
of
more
perfectnes
doeth
chaunge
than
wyth
out
daunger
or
hurt
of
conscience
for
the
lawe
in
such
maner
of
vowes
doeth
extenuate
&
mittigate
the
rigoure
of
the
lawe
,
Necessitie
&
a
better
purpos
or
intent
dooe
breake
vowes
by
the
benefite
of
redemption
.
Othes
and
vowes
whiche
are
lawfull
in
deede
:
but
in
the
opinion
of
men
vnlawefull
and
vngodly
,
that
is
to
saye
,
when
men
dovowe
and
promise
a
good
worke
,
which
is
lawful
:
but
bicause
that
men
haue
not
that
good
opinion
of
i●
,
it
is
not
conuenient
that
it
be
kept
and
done
wyth
a
wycked
opinion
and
estimation
thereof
.
But
if
it
be
such
a
thyng
that
it
maye
be
sequestrated
and
seperated
from
the
naughty
and
wicked
opinion
,
seruynge
to
the
glorie
of
God
,
&
to
the
profite
of
thy
neighbour
,
and
profitable
to
the
godlines
of
lyfe
,
to
the
mortification
&
subduinge
of
the
olde
Adam
in
vs
,
castyng
awaye
that
wycked
opinion
&
the
deede
which
is
vowed
must
be
kept
.
For
it
is
not
meete
that
a
good
and
profitable
deede
should
be
vndone
for
the
ill
opinion
that
is
of
it
.
The
errour
of
the
thyng
must
be
corrected
,
that
is
to
saye
,
men
muste
be
taughte
howe
to
take
it
better
,
and
so
to
putte
awaye
the
wyckednes
of
opinion
.
But
a
worke
which
is
of
it selfe
good
,
profitable
&
necessarie
,
maye
n●t
be
omitted
.
Agayne
a
worke
whiche
is
both
godly
and
also
necessarie
,
beinge
either
by
othe
or
elles
by
vowe
promised
to
the
Torde
:
may
not
be
taken
from
hym
and
lefte
vnperfourmed
wythout
synne
.
For
of
suche
maner
of
vowes
as
these
be
whiche
we
nowe
last
of
aldo
speake
of
:
it
is
written
in
the
scriptures
:
vow
your
vowes
and
see
that
you
perfourme
them
and
paye
them
to
the
Lorde
.
Also
,
the
Lord
thy
God
doeth
require
it
at
thy
hande
.
For
asmuche
as
suche
workes
,
althoughe
they
were
not
vowed
,
are
to
be
perfourmed
to
the
Lorde
,
muche
more
if
they
be
vowed
&
also
promised
to
hym
,
they
maye
not
be
taken
from
hym
.
If
so
be
a
man
that
maketh
a
vowe
&
also
confirmeth
that
vowe
wyth
an
othe
,
byndyng
hym selfe
thereby
,
to
the
ministery
and
seruice
of
the
churche
of
Christ
:
woulde
for
the
riches
of
the
worlde
or
for
feare
of
the
crosse
forsake
it
and
go
from
it
agayne
:
if
they
be
meete
for
it
:
if
that
the
churche
haue
neede
of
theyr
seruice
,
they
can
not
excuse
them selues
before
God
,
bicause
that
they
haue
made
voyed
the
vow
and
the
othe
which
thei
dyd
make
,
&
that
not
wythout
greate
iniury
done
to
the
lorde
,
to
Christ
and
to
his
holy
churche
.
Also
they
whiche
haue
vowed
to
faste
:
to
praye
,
to
bestowe
theyr
tyme
in
godly
readynge
of
the
scripture
&
suche
lyke
,
whiche
are
profitable
to
godly
lyuyng
,
and
ryghtuous
dealynge
,
if
so
be
they
do
forsake
these
thynges
promised
,
and
in
the
steede
of
fastyng
&
abstinence
do
folowe
eatyng
and
drinkynge
tyl
they
surfet
or
els
be
dronken
,
and
in
the
place
of
godly
rea●yng
doe
gyue
them selues
to
ydlenes
,
&
for
the
pouerty
of
the
spirite
:
do
embrace
couetousnes
and
the
insaciable
desyre
of
getheryng
together
of
ryches
:
truly
such
as
these
be
can
not
defende
them selues
be
fore
God
.
As
farre
as
they
are
profitable
,
Howe
farre
ought
vowes
to
be
abstayned
&
forsaken
.
which
are
promised
to
god
by
vowe
or
by
othe
,
they
are
to
be
kepte
,
so
farre
they
oughte
not
to
be
vndone
:
but
as
far
as
they
be
impediment
and
let
to
godlines
,
it
is
reason
they
be
refused
&
lefte
asyde
.
For
it
is
lawefull
alway
to
take
and
chose
the
better
:
it
is
conuenient
that
in
the
forsakinge
of
that
whiche
is
euyl
,
we
should
be
the
better
not
the
worse
.
Therefore
they
also
whiche
castyng
of
from
them
al
Popishe
superstition
and
Popishe
vowes
do
folowe
and
embrace
for
euyl
as
bad
or
rather
worse
,
truely
they
be
boeth
wayes
inexcusable
.
In
al
maner
of
othes
&
vowes
you
muste
renounce
al
impietie
&
vngodlines
,
Wherto
you
muste
haue
respect
〈◊〉
your
making
of
your
vowes
.
your
eye
beinge
directed
to
al
honest
,
godly
,
profitable
,
and
necessary
workes
to
be
done
.
By
the
ordinaū●e
of
God
vowes
and
othes
are
lefte
to
vs
.
Yea
alway
,
at
al
tymes
,
in
all
ages
,
with
the
godly
men
,
it
was
taken
for
a
high
and
a
greate
matter
,
Vowes
ought
not
to
be
made
rashli
.
for
to
take
an
othe
or
to
make
a
vowe
,
it
was
in
highe
estimation
:
therefore
in
doing
either
of
them
,
either
takynge
of
an
othe
or
makynge
a
vowe
,
all
thinge
muste
be
done
circumspectly
,
wyth
a
good
consideration
,
not
rashly
&
vnaduisedly
.
We
maye
not
set
lyghte
by
othes
and
vowes
,
In
vowing
&
making
of
anoth
god
is
one
of
the
par●es
.
they
ought
not
to
be
broken
for
euery
trifull
,
beynge
lawefully
&
in
lawefull
thynges
made
,
for
he
that
doeth
sw●●e
or
vow
,
hath
to
do
wyth
God
.
Therfore
it
is
necessary
that
he
marke
well
and
take
good
heede
what
he
doth
vowe
,
what
he
doth
sweare
,
what
vowe
or
othe
he
doeth
perfourme
,
what
vow
or
oth
he
doth
breake
,
that
he
seeme
not
to
dishonoure
and
defile
the
holy
name
of
God
,
that
he
be
not
gyltie
of
periury
,
that
he
appeare
not
to
make
God
a
laughinge
stocke
.
For
the
Lorde
sayeth
that
these
thynges
shal●
not
be
vnpunished
.
The
fyrst
question
is
whether
all
maner
men
are
bounde
to
their
othes
&
vowes
whiche
they
haue
made
.
Moyses
doth
solute
and
make
playne
thys
question
and
doubte
sufficiently
in
the
.xxx.
ca.
of
Nume
.
sayinge
.
Numer
.xxx.
They
are
not
bounde
to
any
vowe
made
or
oth
taken
,
whiche
do
vowe
or
sweare
beinge
vnder
the
power
of
an
other
man
:
excepte
that
he
,
No
body
:
beinge
vnder
an
other
mannes
power
can
make
a
vowe
or
othe
without
the
consent
of
the
hed
:
much
lese
being
vnder
age
vnder
whose
authoritie
the
parte
is
:
doth
graunte
to
the
vowe
and
othe
,
either
by
open
affirmation
,
or
by
consent
in
not
deniynge
of
it
,
hauyng
knowledge
of
the
othe
and
deede
For
those
whiche
are
not
of
theyr
owne
power
to
doe
what
they
liste
:
they
can
not
,
neither
by
othe
or
vowe
be
bound
to
any
maner
of
thynge
.
Thys
is
spoken
sufficient
as
concerning
vowynge
&
takyng
of
othes
.
Let
vs
nowe
go
on
wyth
the
Psalme
.
¶
The
text
.
Whiche
hath
not
gyuen
and
putte
furth
his
money
to
vsury
.
That
is
to
saye
,
which
hath
taken
and
receyned
of
the
poore
&
needy
nothynge
,
Vsu●i
.
more
then
the
thynge
which
was
lent
&
borowed
,
which
hath
taken
nothynge
aboue
the
iuste
price
of
the
thynge
whiche
was
borowed
and
lent
,
for
the
lendynge
therof
.
But
hath
holpen
&
conforted
the
pouertie
frely
with
his
money
,
without
interest
,
whiche
hath
not
sucked
out
the
bloude
of
the
poore
,
The
propertie
of
vsurers
whiche
hath
not
oppressed
the
poore
,
as
the
propertie
of
vsurers
is
to
do
.
Vnder
the
vocable
and
name
of
money
,
Whether
vsurie
be
committed
onli
by
money
yea
or
naye●
all
maner
of
thynges
are
to
be
vnderstande
,
which
are
lent
,
and
not
onely
money
where
wyth
men
vse
to
bye
and
sell
.
The
feloshippe
of
mankinde
in
thys
worlde
is
knytte
together
&
preserued
by
these
three
thynges
folowyng
,
that
is
to
saye
,
by
almes
deedes
,
by
lendyng
and
borowyng
one
of
an
other
,
and
by
contractes
and
bargaynes
made
betwen●
man
and
man
.
The
synowe●
wherby
the
ioyntes
of
the
whole
bodye
of
mankynde
is
knyt
together
and
mai●teyned
.
By
these
sinowes
&
ioynters
the
whole
state
of
mankynde
is
holden
vp
,
&
preserued
,
the
whiche
being
taken
awaye
all
together
muste
needes
fayle
concerning
the
friendly
and
louyng
brotherly
felowshyppe
of
man
,
none
other
wyse
then
the
whole
body
muste
needes
perishe
when
the
sinowes
whiche
do
holde
together
the
ioyntes
,
are
cutte
a
asonder
.
For
they
are
the
ordinaunces
of
God
amonge
all
other
thinges
in
thys
worlde
moste
necessary
.
The
lawe
of
God
doth
not
only
commaunde
deedes
of
charitie
,
which
is
called
almes
deedes
,
and
also
that
we
shoulde
lende
one
to
an
other
:
but
also
it
hath
ordeined
byinge
and
sellyng
,
Bying
and
selling
is
by
the
law
of
God
.
for
the
profit●
of
the
commune
wealth
of
al
men
.
There
is
no
doubt
then
,
but
tha●
men
maye
vse
contractes
and
m●kyng
of
bargaynes
in
byinge
and
sellynge
by
the
lawe
of
God
,
and
with
a
good
conscience
as
al
other
ordinaunces
of
God
.
The
ciuile
lawe
doth
also
allowe
the
trade
&
occupiyng
betwene
man
and
man
,
and
doeth
prescribe
certeyne
maner
and
fourmes
of
trades
and
o●
makyng
of
bargaynes
,
howe
and
after
what
facion
they
shall
occupy
together
.
The
mynde
of
the
which
lawe
you
may
folowe
with
out
offence
in
all
ciuile
matters
and
busines
.
In
all
ciusle
maters
you
may
folow
the
order
of
the
ciuile
law
.
Thys
is
wythout
question
,
that
a
christian
man
may
vse
and
obserue
al
politike
and
ciuile
ordinaunces
,
whiche
be
receyued
and
confirmed
by
the
authoritie
of
the
magistrates
and
rulers
.
Wherefore
thys
is
not
to
be
reasoned
&
disputed
of
,
whether
that
men
maye
without
synne
occupy
together
in
byinge
and
selling
according
as
the
lawes
haue
ordeyned
.
But
thys
is
to
be
discussed
&
reasoned
of
:
The
purchasyng
of
landes
.
whether
that
the
byinge
and
sellynge
of
rentes
and
reuenues
of
landes
be
a
laweful
and
a
iuste
trade
of
occupying
yea
or
naye
.
Thys
question
muste
be
handled
so
wysely
,
that
the
wicked
,
couetous
,
and
insaciable
vserers
shall
not
take
or
gether
any
thynge
to
make
for
their
deuelish
purpose
,
to
whom
nothyng
is
more
sweete
,
more
precious
then
is
stynkyng
vsury
:
no
not
heauen
,
nor
God
,
nor
yet
his
blessynge
more
pleasaunte
,
and
agayne
that
the
consciences
of
them
which
do
liue
bi
their
rentes
&
the
profites
of
their
landes
be
not
troubled
,
and
that
there
bee
no
maner
of
tumultes
in
the
commune
wealth
.
First
we
wyll
speake
of
vsuries
:
afterward
we
wyl
discusse
thys
question
of
byeynge
and
sellynge
of
re●tes
,
whether
it
is
athynge
that
maye
bee
done
by
the
lawe
of
God
,
yea
or
naye
,
among
godli
men
.
Vsuries
are
forbidden
both
by
the
lawe
of
God
&
of
man
:
Vsuries
by
all
lawes
forbidden
.
wherefore
it
is
not
to
be
doubted
that
thys
kynde
of
bargaynyng
is
vnlawful
:
and
that
vsurers
can
haue
no
hope
of
the
kyngdome
of
God
excepte
they
do
repent
them
,
and
restore
agayne
that
whiche
they
haue
taken
awaye
from
the
needy
by
theyr
abominable
vsurie
,
How
many
beggeats
shoulde
we
haue
of
the
great
riche
men
(
you
knowe
whom
I
do
meane
)
if
they
woulde
folow
this
lesson
:
but
they
pas
not
,
for
they
can
begile
God
they
do
worke
so
wisely
.
agaynst
the
commaundement
of
God
and
the
commune
lawe
.
For
a
true
repentaunce
requireth
with
it
the
restitution
of
an
vniuste
lucre
or
gayne
:
beinge
manifest
that
it
can
not
be
called
and
named
a
ryghte
repentaunce
,
nor
he
to
repent
her
tely
whiche
doth
wickedly
,
holde
styl
and
keepe
that
thynge
:
which
he
vniustly
doth
possesse
.
Vsuries
by
no
meane
,
by
no
coloure
,
neither
wyth
God
nor
wyth
man
can
be
excused
.
Therfore
,
those
which
be
vsurers
do
flatter
them selues
in
vayne
,
naye
they
are
foule
deceyued
,
whiche
wyth
diuers
colours
and
pretenses
do
defende
theyr
vsury
,
to
mainteine
&
holde
vp
theyr
auarice
,
and
couetousnes
.
Firste
it
shall
be
sayed
to
you
what
vsury
is
properly
.
There
can
be
no
good
man
whiche
is
an
vsurer
.
Afterwarde
I
wyl
set●e
furth
the
testimonies
of
the
scriptures
and
of
the
lawes
with
certeine
other
reasons
,
wherby
it
maye
wel
be
knowen
,
that
vsury
of
&
by
all
righte
is
condemned
,
and
that
no
good
man
can
vse
it
.
What
is
vsury
.
Vsury
accordynge
to
the
teachynge
of
the
scripture
is
to
take
for
the
vse
of
a
thynge
,
more
then
that
whiche
was
lent
,
or
aboue
the
iust
price
and
valure
of
the
thynge
,
lent
,
taken
,
I
saye
,
of
them
whiche
are
needy
.
Moyses
maketh
thys
diffinition
of
vsurie
:
How
Moyses
defined
vsury
.
sayinge
.
To
take
&
receyue
agayne
more
then
was
lent
.
Ezechiel
doth
call
it
that
whiche
is
aboue
the
thynge
lent
,
What
Ezechi●i
doeth
call
vsury
.
or
that
which
is
gyuen
for
the
thynge
lent
and
borowed
.
Christe
calleth
vsury
to
be
al
that
gaine
&
vantage
,
which
the
lender
doth
take
of
the
borowar
for
the
vse
of
that
thyng
which
is
lente
.
What
Christ
doeth
say
vsury
for
to
be
.
Vsurers
are
called
those
which
for
hope
of
vantage
do
lende
any
thynge
to
be
payed
and
deliuered
agayne
:
Who
be
vsurers
.
whiche
do
take
profite
for
that
thinge
which
is
lent
.
Whether
it
be
litle
or
much
gaynes
:
that
whiche
is
taken
therefore
it
can
be
no
lesse
then
vsurie
.
For
there
is
no
difference
betwne
vsurers
,
Some
vsurers
are
more
paste
shame
:
then
other
.
but
that
they
be
all
one
as
well
they
whiche
do
take
litle
,
as
they
which
do
take
vnreasonable
,
sauing
that
the
one
is
more
paste
shame
in
demaundinge
then
the
other
They
be
both
vsurers
.
Thei
do
offende
both
.
Both
haue
neede
of
repentaunce
For
the
Lorde
is
not
contented
&
pleased
wyth
suche
vnlawefull
gayne
.
That
vsurie
can
not
be
taken
of
any
man
,
wythout
the
losse
of
heauen
,
&
of
the
blisse
euerlastynge
,
the
testimonies
of
the
scriptures
,
the
authoritie
of
the
lawes
&
good
stronge
reasons
do
declare
and
shewe
more
manifest
then
any
sober
man
can
deny
or
doubte
of
.
The
Lorde
doth
forbidde
vsuries
,
saying
.
Take
thou
no
vsury
of
thy
brother
,
nor
more
gayne
,
but
the
selfe
same
thynge
,
or
so
muche
as
thou
dyddeste
gyue
vnto
hym
,
that
is
to
say
,
in
the
way
of
borowyng
.
Feare
thy
Lorde
,
that
thy
brother
maye
lyue
wyth
the.
Thou
shalt
not
lette
thy
money
to
hym
for
vsury
,
nor
thou
shalt
not
gyue
to
hym
meate
for
to
receyue
more
agayne
than
thou
gauest
to
hym
.
Deut.
xxiii
.
Deut.
xxiii
.
It
is
sayed
also
thou
shalte
not
let
thy
money
to
thy
brother
for
vsury
,
nor
thy
corne
,
nor
any
other
maner
thynge
,
but
to
a
straunger
.
But
as
to
thy
brother
lende
hym
wythout
vsury
that
whiche
he
hath
neede
and
necessitie
of
,
that
the
Lorde
thy
God
maye
blesse
the
in
all
thy
workes
.
Exod.
xxii
.
Also
if
thou
doest
lende
to
my
pore
creple
any
thinge
which
dwelleth
with
the
,
thou
shalte
not
be
harde
vnto
hym
,
as
an
vsurer
:
thou
shalte
not
oppresse
him
with
vsury
Deutron
.
xxv
.
If
any
of
thy
bretherne
whiche
do
dwell
wythin
the
gates
of
thy
citie
where
thou
doest
dwel
do
fall
into
pouertie
,
Deute
.
xxi
.
thou
shalte
not
harden
thy
herte
,
thou
shalte
not
plucke
in
and
shutte
thy
hande
,
but
thou
shalte
open
it
to
the
poore
,
thou
shalt
lende
to
him
that
whiche
he
semeth
to
haue
neede
of
.
&c.
Many
men
willende
a
poore
handy
craftes
man
at
his
nede
xx
.
s.
but
the
poore
man
shall
worke
at
tymes
the
worth
of
forty
shillings
for
it
.
Many
will
take
no
money
of
their
tenauntes
for
theyr
houses
:
but
where
as
the
house
doeth
go
for
fortie
shyllenges
they
shall
pay
in
workemanshyp
iiii
li.
which
is
no
vsury
.
Thou
shalt
gyue
vnto
him
and
thou
shalte
worke
nothynge
craftely
in
helpyng
of
his
necessitie
.
and
Luke
the
xvi
.
Loue
your
enemies
,
do
good
to
them
,
lende
to
them
lokynge
for
no
profite
of
that
whiche
thou
doest
lende
,
and
your
rewarde
shall
be
greate
,
and
you
shal
be
the
chyldren
of
the
almighty
,
for
he
was
gentle
and
liberall
towarde
the
vnkynde
,
vnthankefull
and
euyl
people
.
The
Lorde
sayeth
that
they
shall
not
reste
in
the
holy
hyll
of
the
Lorde
which
do
deliuer
theyr
money
for
vsury
.
Ezechiell
sayeth
that
they
shal
not
lyue
,
whiche
do
make
the
poore
sad
&
heauy
wyth
the
burden
of
vsury
,
and
take
of
them
more
then
they
deliuered
for
the
lone
.
By
these
godly
testimonies
it
is
manifest
,
that
it
is
a
thinge
with
out
all
exception
vnlawful
to
play
the
vsurer
.
And
that
vsurers
are
destitute
of
all
hope
of
saluation
and
blisse
.
Also
the
ciuile
lawes
do
n
vsury
,
It
is
vnpossible
for
vsurers
to
be
saued
:
without
they
repent
&
restore
that
they
haue
taken
.
and
taking
vantage
or
profite
for
lone
.
(
the
whiche
lawes
not
only
for
feare
of
the
peyne
ordeyned
for
the
transgressers
,
but
also
for
conscience
sake
you
muste
obey
)
they
do
commaunde
also
that
those
which
be
vsurers
shal
be
driuen
furth
of
the
commune
wealth
of
Cities
and
townes
where
they
do
dwell
.
Vsurers
by
the
lawe
must
be
driuen
furth
of
al
places
as
the
commune
plage
of
al
the
worlde
.
The
ecclesiasticall
lawes
do
ex
commune
also
those
men
whiche
be
vsurers
,
they
do
forbidde
them
the
comunion
of
the
Sacrament
of
the
body
&
bloude
of
the
Lorde
they
do
depryue
them
of
al
honest
burial
from
amonge
the
faithful
:
whose
oblations
and
offeryng
they
do
commaunde
not
to
be
receyued
.
Paines
ordeined
by
the
eccles●asticall
lawes
for
vsury
.
Al
the
olde
and
catholyke
writers
do
detest
&
obhorre
vsury
.
Saynt
Ambrose
sayth
,
that
the
godly
men
maye
no
more
playe
the
vsurers
amonge
them selues
one
wyth
an
other
then
to
go
together
by
the
eares
,
fight
&
robbe
one
an
other
.
The
olde
fathers
dyd
esteme
and
iudge
vsurers
worse
&
more
hurt
full
,
then
theues
and
robbers
by
the
sea
,
and
worthy
of
much
more
greuous
punishmentes
,
bicause
that
those
whiche
are
robbers
&
theues
do
but
now
and
then
,
and
from
a
fewe
take
&
sell
that
which
is
other
mennes
,
they
hurt
but
a
small
in
comparasion
of
these
.
As
for
vsurers
they
do
pyll●
po●
and
oppresse
al
the
whole
worlde
with
theyr
vsuries
they
hurte
all
men
.
But
for
asmuche
as
vsurers
are
condemned
by
the
lawe
of
God
,
by
the
commune
lawes
,
and
by
the
consente
of
the
whole
churche
of
God
,
truely
the
impenitent
vsurers
can
not
excuse
them selues
before
God
,
they
can
make
but
smal
boste
of
saluation
&
hope
of
blisse
euerlastynge
.
Therefore
there
be
many
vrgent
,
iust
and
great
causes
set
and
put
in
nature
,
wherby
vsury
is
condemned
,
and
is
declared
also
that
vsury
maye
as
yll
be
borne
and
suffered
in
a
commune
wealth
,
as
manslaughter
or
murther
,
as
aduoutry
,
thefte
&
robbery
,
sacralege
,
periury
,
and
such
mischeuous
vices
,
contrary
,
and
enimy
to
nature
&
to
the
whole
felowshyppe
of
men
.
The
magistrates
are
the
ministers
of
God
,
It
is
the
office
of
the
magistrates
to
loke
●rnestly
on
this
matter
.
in
whose
steede
they
be
here
in
thys
worlde
,
whose
rome
and
place
they
do
occupie
here
in
earth
in
these
ciuile
and
worldly
matters
.
It
is
theyr
dutie
to
defende
those
constitutions
and
ordinaunces
,
to
set
them
furth
to
see
that
they
be
kept
,
which
are
commaunded
by
God
and
by
the
lawe
of
nature
,
to
condemne
,
punishe
,
and
rote
out
all
those
thynges
,
whiche
are
forbidde
by
the
commaundement
of
God
and
by
the
lawe
of
nature
.
Vsury
bicause
it
is
contrary
to
the
brotherly
felowship
of
man
and
enemy
to
nature
and
contrary
to
the
commune
reason
and
iudgement
of
men
,
wyth
the
whole
consent
of
all
godly
men
that
euer
were
:
therfore
it
is
not
for
no
cause
to
be
borne
and
suffered
.
Make
well
thys
poynt
.
For
in
vsury
the
vse
of
the
thynge
is
solde
seuerally
&
aparte
from
the
thynge
it selfe
.
And
for
asmuche
as
the
vse
of
a
thynge
,
is
the
spending
of
the
thinge
which
is
vsed
,
there
is
nothynge
solde
,
&
for
that
thyng
which
is
nothing
,
Howe
and
wherin
a
man
may
sell
the
vse
of
a
thing
.
there
is
some
thynge
taken
.
To
●ell
the
vse
of
a
thyng
is
properly
and
in
his
owne
kynde
to
be
vnderstande
of
those
thynges
,
whiche
thynges
maye
be
restored
againe
whole
and
safe
in
that
kynde
that
they
were
deliuered
in
,
whiche
is
in
lettyng
&
hyrynge
.
As
in
house
or
grounde
and
such
lyke
and
not
in
borowyng
and
lone
.
As
for
vsury
is
committted
in
the
lone
of
thynges
and
not
in
other
bargaynes
or
contractes
.
Thynges
lent
and
borowed
are
those
whiche
may
be
restored
agayne
in
the
selfe
same
thynge
lent
or
in
that
same
kinde
of
thyng
,
by
the
selfe
same
weight
measure
and
numbre
that
it
was
borowed
.
But
yet
not
in
the
selfe
same
matter
that
was
lente
.
For
in
these
thinges
the
vse
of
a
thing
is
the
wasting
or
spending
of
the
thynge
,
whiche
vse
ceaseth
wyth
the
thynge
when
it
is
consumed
.
As
,
breade
,
wyne
,
butter
,
chese
,
fleshe
,
woode
,
money
,
fishe
,
corne
,
and
suche
lyke
.
In
these
thynges
there
muste
either
be
alone
or
a
sale
,
that
is
,
they
muste
either
be
ful
bought
&
solde
,
or
lent
,
friendly
,
and
freely
for
loue
.
For
it
is
agaynste
nature
in
suche
thynges
to
sell
the
vse
therof
.
Also
in
those
thynges
whiche
maye
be
restored
agayne
in
the
selfe
same
matter
that
they
were
deliuered
in
,
the
substaunce
and
matter
doeth
not
perishe
nor
is
consumed
wyth
the
vse
thereof
&
in
suche
thynges
is
properly
a
certeyne
kinde
of
trade
whiche
is
called
a
letting
to
hyre
,
as
a
seruaunt
,
a
house
,
a
garment
a
horse
,
an
oxe
,
grounde
&
such
like
:
when
for
the
vse
of
these
thinges
or
suche
like
any
price
is
set
&
required
,
The
vse
of
these
:
may
be
solde
without
the
thinge
.
it
is
called
the
contracte
of
hyrynge
,
not
of
lendynge
.
In
borowyng
and
in
lendynge
there
is
no
price
set
:
if
so
be
that
there
be
any
agrement
betwene
the
partes
for
any
price
for
the
thynge
whiche
is
lent
,
then
it
loseth
the
name
of
an
honest
contract
betwene
frinde
and
friende
,
and
becommeth
mosts
vnlawfull
&
wicked
vsury
,
which
can
not
be
maynteyned
nor
defended
vnder
no
colour
of
honest
contracte
&
bargayne
.
Moreouer
by
this
reason
it
is
manifest
the
vsury
is
cleane
contrary
to
the
nature
of
al
honest
bargaynyng
,
bicause
that
in
vsury
the
needy
is
oppressed
wyth
thynges
whiche
do
not
increase
,
nor
brynge
furth
more
fruite
to
hym
that
payeth
for
the
vse
of
them
,
but
streyght
way
wyth
the
bare
vse
is
consumed
,
so
that
there
ryseth
no
more
profite
thereof
.
Beside
thys
,
vsury
is
directly
contrary
to
the
ryghte
and
perfecte
loue
of
oure
neighboure
,
without
the
which
loue
,
nothing
can
be
well
done
,
whiche
onely
is
the
bonde
and
cheyne
of
brotherly
felowshippe
betwene
man
and
man
,
the
whiche
loue
the
Lorde
hym selfe
requireth
of
al
men
,
the
whiche
loue
nature
her selfe
doth
teache
to
be
necessary
for
the
preseruation
of
mankynde
amonge
them selues
.
Vsury
.
By
vsury
men
do
gayne
to
them selues
greate
profite
&
wynnyng
wyth
the
hurte
,
dammage
and
vndoinge
of
them
whiche
are
in
neede
,
wherein
it
doth
folowe
that
vsury
is
repugnant
to
brotherly
loue
and
charitie
.
Vsurers
.
Vsurers
do
regarde
nothinge
but
theyr
owne
auarice
and
satisfiynge
of
theyr
couetous
mynde
,
eatyng
vp
,
deuouryng
,
wringing
and
oppressyng
the
pouertie
,
and
needy
bretherne
,
whom
they
are
bounde
of
duetie
to
healpe
wyth
lendyng
of
their
good
,
frely
with
out
interest
or
gayne
.
I
christian
loue
seketh
not
his
owne
profite
but
his
broth●ts
also
.
For
a
sincere
and
a
perfect
pure
loue
,
doth
not
seeke
after
his
owne
propre
commoditie
and
wealth
,
but
the
profite
&
wealth
also
of
an
other
as
of
hym selfe
,
suche
a
loue
(
I
saye
)
doth
nothynge
vniustly
,
it
enuieth
not
,
it
doth
profite
euery
body
and
hurteth
no
body
.
The
vsurer
doth
al
together
contrary
.
For
he
doth
seeke
his
owne
profite
,
and
no
bodies
els
,
he
doeth
hate
,
&
lyeth
in
wayte
for
other
mens
goodes
,
he
doeth
oppresse
and
treade
downe
,
but
not
healpe
and
confort
.
Also
vsury
doth
extinguishe
and
quenche
,
dissipate
and
vndo
the
godly
ordeyned
felowshyppe
and
conuersation
of
man
,
whiche
nature
doeth
teache
to
be
preserued
by
the
mutual
loue
and
good
turnes
done
one
for
an
other
together
amonge
vs
.
The
vsurers
do
passe
for
no
suche
loue
,
friendship
and
amitie
,
they
do
take
awaye
cleane
the
good
wyll
that
one
ought
to
bea●e
to
an
other
,
wherewyth
one
ought
to
healpe
an
other
,
theidoe
seeke
no
bodyes
profite
but
their
owne
,
wyth
the
dammage
,
hurte
and
hinderaunce
of
other
men
,
Against
those
whiche
do
engrosse
all
vittayles
and
wates
into
ther
ownchā●es
,
and
also
a
gaynst
those
companies
of
matchauntes
whiche
wyll
take
a
whole
commoditie
,
of
al
a
realme
from
the
reste
of
the
communes
.
they
do
encrese
their
ryches
and
do
growe
to
great
substance
.
Those
,
whiche
shoulde
be
conforted
and
holpen
by
them
,
with
their
vsuries
they
do
eate
vp
cleane
,
they
doe
ingrosse
all
thynges
to
theyr
owne
handes
,
they
do
bring
in
derth
and
scarcitie
of
all
thynges
:
they
do
brynge
all
the
worlde
into
bondage
,
and
what
man
is
able
to
rehearse
al
their
obomination
,
wherby
they
do
take
al
good
felowship
of
men
together
furth
of
the
worlde
,
The
vsurers
do
althing
agaynst
nature
the●
with
their
vsury
do
bury
nature
in
the
graue
.
all
the
gentlenes
&
loue
that
one
oughte
to
shewe
to
an
other
,
wherwyth
they
do
bury
and
ley
,
as
it
were
in
a
graue
,
nature
her selfe
,
and
the
ende
of
all
honeste
maner
of
occupiynge
of
men
together
:
finally
in
all
the
world
there
is
no
pestilence
more
hurtfull
&
poysonous
then
the
pestilence
of
vsury
For
it
forbiddeth
vtterly
that
no
man
shall
lende
and
healpe
his
brother
wyth
his
substaunce
frely
,
as
he
is
commaunded
of
God
,
standing
in
the
steede
and
place
therof
,
corruptynge
all
maner
of
honest
occupiyng
,
which
nature
hath
taught
vs
,
for
to
be
a
commune
increase
of
wealth
amonge
vs
together
one
wyth
an
other
.
Therfore
those
contractes
and
bargaynes
can
not
be
profitable
and
iuste
,
whiche
do
lacke
equite
.
In
the
bargaynes
of
the
vsurers
there
is
neither
equitie
nor
equalitie
:
Ther
is
none
indiffirect
in
the
vsurary
bargaynes
.
therfore
they
deserue
not
to
beare
the
name
of
contractes
and
bargaynes
,
for
as
muche
as
the
name
of
contractes
&
bargaynes
is
an
honest
and
a
lawfull
name
.
Marke
thys
●●ynt
.
There
is
nothynge
more
vnlawfull
and
vniust
,
then
are
vsurers
,
there
is
nothynge
further
from
al
equitie
then
their
bargaynes
:
for
the
vsurer
biding
styl
at
home
in
his
house
idle
:
bearynge
of
his
goodes
no
maner
of
venture
gayneth
certeinly
and
vnreasonably
.
The
detter
onely
ventereth
,
vncerteyne
of
his
gayne
,
he
doth
laboure
,
he
loseth
also
the
stocke
of
that
which
he
receyued
of
the
vsurers
.
The
〈◊〉
〈◊〉
be
sure
〈◊〉
to
lose
,
but
alwaye
to
wynne
,
he
〈◊〉
haue
〈◊〉
〈…〉
〈…〉
.
The
vsurer
contrary
wyse
doeth
onely
not
lose
any
parte
of
his
stocke
,
but
he
is
sure
that
his
detter
shal
make
to
him
good
and
that
the
losse
whiche
the
detter
doeth
susteyne
shall
be
to
him
profitable
wyth
great
vantage
.
Whiche
is
the
moste
misshapen
kinde
of
getting
that
euer
might
be
thought
.
For
what
more
vnnatural
and
vniuste
extremitie
can
there
be
,
more
great
,
more
detestable
,
more
contrary
to
the
lawe
of
God
and
of
nature
,
then
to
exact
of
the
poore
and
needy
any
vantage
,
and
vsurary
profite
,
Out
natural
reason
is
a
blynde
Iudge
in
good
thynges
.
for
the
whole
stocke
or
any
parte
of
it
,
whiche
is
loste
.
The
commune
opinion
of
men
,
and
oure
naturall
reason
whiche
is
corrupted
(
in
all
good
thinges
a
very
euil
Iudge
)
in
thys
one
thynge
thynketh
exce
dyngly
wel
,
that
it
is
far
from
al
reason
,
&
a
thynge
which
hath
great
absurditie
in
it
,
to
saye
the
a
deade
woman
should
brynge
furth
and
beare
,
and
that
a
thynge
whiche
doeth
not
fructifie
&
bringe
furth
fruite
:
yea
whiche
is
both
spent
&
also
loste
shoulde
bringe
furth
interest
wyth
greate
profite
&
gaynes
.
Thys
greate
inequalitie
beinge
so
far
out
of
the
nocke
and
wyde
from
all
reason
&
conscience
declareth
howe
wicked
a
thynge
their
vsuries
be
.
Where
as
an
equall
and
an
indifferent
facion
in
doing
of
thinges
hath
no
place
howe
or
whiche
waye
maye
there
be
any
honest
or
lawfull
maner
of
occupiynge
:
what
kynde
of
occupiynge
so
euer
it
is
:
for
as
muche
as
equitie
,
&
indifferent
dealynge
for
both
the
partes
:
is
the
onely
preseruer
of
al
honest
contractes
.
For
,
those
vsurary
bargaynes
,
whiche
are
not
according
to
equitie
,
nor
indifferent
:
howe
can
they
be
called
lawefull
and
iuste
:
when
that
honest
,
lawefull
,
profitable
,
and
necessay
contractes
and
bargaynes
allowed
and
confirmed
by
the
lawes
are
become
vnhoneste
,
vnlawefull
,
vnprofitable
(
naye
hurtfull
)
if
that
equitie
and
conscience
be
not
obserued
and
kepte
in
them
,
Equitie
the
right
balaunce
of
susticie
.
whiche
equitie
is
the
balaunce
of
all
iustice
in
all
worldly
thynges
,
which
taken
away
,
what
thynge
can
be
done
a
ryghte
:
but
all
together
agaynste
iustice
,
agaynst
good
equitie
&
conscience
?
By
these
reasons
it
is
easy
for
to
see
,
or
rather
,
to
manifest
&
open
,
Vsurets
are
a
damnable
sorte
of
men
.
that
vsurers
are
a
damnable
kynde
of
men
:
whose
vsuries
can
no
wayes
be
either
excused
or
defended
.
How
maye
a
man
vse
any
maner
of
defence
in
that
thynge
whiche
the
Lorde
hym selfe
hath
prohibited
and
forbidden
,
whiche
the
commune
lawes
,
the
consent
of
the
whole
churche
,
Honest
contractes
were
ordeyned
to
meinteyne
honch●
and
protite
.
the
ordre
of
nature
doth
condemne
,
&
affirme
to
be
a
thing
repugnant
to
all
honestie
&
profite
,
for
the
maynteinaunce
wherof
,
lawefull
contractes
and
occupyinge
betwene
man
&
man
was
ordeined
.
In
vsurer
is
no
membre
of
Christ
.
In
good
fayth
,
that
man
can
not
be
a
ciuile
good
man
:
that
is
to
say
:
profitable
for
citie
,
towne
and
countrey
,
whiche
is
an
vsurer
,
muche
lesse
can
he
be
the
membre
of
Christe
and
of
the
churche
.
The
defences
&
reasons
which
the
vsurers
do
communely
vse
to
ley
for
them
,
as
bucklers
&
shyldes
of
their
impietie
:
are
nothynge
but
bare
Sophisticall
cauillations
.
It
is
possible
that
in
theyr
doinges
they
maye
deceyue
the
ignoraunt
(
as
they
are
ful
of
al
subtilitie
and
cautell
)
but
the
Lorde
,
Their
owne
consciences
●o
condemne
〈◊〉
.
they
shall
neuer
begyle
:
he
wyll
not
be
deceyued
for
them
,
no
not
their
owne
conscience
,
nor
yet
the
consciences
of
other
men
can
be
well
pleased
,
at
rest
,
&
quiete
with
theyr
doinges
:
howe
godly
so
euer
they
woulde
appeare
to
do
&
seme
to
worke
Thys
is
one
of
the
bulwarkes
.
By
vsury
,
Wyth
these
bucklers
they
do
beare
of
the
reasons
whiche
are
layed
agaynst
vsury
:
full
weakly
.
merchaundise
and
occupiynge
is
maynteyned
:
men
shall
by
suche
vsurary
contractes
,
fynde
one
thyng
or
other
euer
to
do
:
that
they
shall
not
lacke
in
thys
lyfe
:
of
what
state
&
degre
soeuer
they
be
,
they
shall
fynde
hereby
to
ease
them
and
to
healpe
them
at
theyr
neede
.
The
seconde
bulwarke
.
Without
Dame
vsury
this
worldly
substaunce
and
ryches
can
not
be
maynteined
.
The
thirde
.
It
is
a
greate
benifite
to
hym
whiche
needeth
to
fynde
so
much
pleasure
as
to
haue
lent
to
hym
money
for
vsurie
:
they
do
thynke
that
in
so
doinge
we
do
much
for
them
.
The
fourth
.
Often
tymes
they
whiche
haue
ben
needy
&
in
great
necessitie
,
by
borowynge
on
vsury
haue
not
ben
onely
holpen
but
also
hauegrowē
to
great
rich
men
.
The
fifte
.
The
lawes
also
do
permitte
vsury
.
The
sixt
.
Thys
kynde
of
occupiynge
is
voluntary
,
not
compul●yue
,
no
man
is
compelled
therto
,
〈…〉
these
〈…〉
〈◊〉
.
but
they
that
lyste
their
owne
selues
.
For
thei
which
would
haue
money
do
desire
and
praye
for
to
haue
it
,
what
so
euer
they
do
paye
for
the
vsury
therof
:
they
do
receiue
it
and
gyue
great
thankes
that
they
maye
be
sped
:
we
force
no
man
to
take
it
.
By
vs●ries
also
we
do
mainteyne
gods
seruice
in
the
church
:
we
do
make
and
●uylde
free
scholes
,
hospitals
for
the
poore
people
:
by
oure
vsuries
whole
commune
wealthes
when
thei
are
in
great
decay
and
n●cessitie
are
preserued
,
and
holpen
,
thoughe
they
do
paye
for
the
vse
of
our
money
as
reason
is
.
Orphans
and
wydowes
also
are
conforted
and
nourished
thereby
.
Also
oure
money
we
do
let
furth
by
vsury
,
not
to
them
that
haue
no
thynge
(
for
they
shal
get
nothing
of
vs
)
out
to
them
that
are
substantiall
ynoughe
of
theyr
owne
:
and
yet
for
a
tyme
do
lacke
.
Suche
cauillations
as
these
be
:
vsurers
do
shadowe
theyr
wyckednes
wyth
.
Euery
man
maye
lyghtly
refute
them
and
put
them
awaye
,
though
they
do
appeare
in
deede
(
as
they
be
)
Sopisticall
&
craftie
:
for
they
are
very
folishe
excuses
whiche
they
do
ley
for
themselues
,
where
wyth
they
go
aboute
to
defende
theyr
vsuries
.
For
to
the
conseruation
and
preseruation
of
al
honest
trade
of
merchandise
,
and
encrease
of
substaunce
in
the
worlde
,
it
is
necessarie
and
expedient
to
vse
honest
,
iust
and
lawful
bargaynyng
betwene
man
&
man
,
and
no
vsury
.
Also
we
must
healpe
our
neighbour
and
succour
hym
that
hath
neede
,
and
do
good
workes
after
the
worde
of
God
whiche
oughte
to
be
thy
rule
,
and
not
agaynste
the
worde
and
commaundement
of
God
.
〈…〉
For
seme
it
neuer
so
good
a
deede
that
thou
dost
,
if
it
be
not
accordyng
to
the
worde
of
God
it
is
euyl
and
synne
Yea
and
moreouer
when
thy
neighbour
beinge
dryuen
for
neede
to
come
to
the
,
〈◊〉
man
●●inge
in
necessitie
doth
〈◊〉
care
what
he
pro
〈…〉
though
he
do●h
repent
of
〈…〉
.
to
haue
thys
or
that
,
and
wylling
to
giue
the
whatsoeuer
thou
dost
aske
of
hym
:
thou
mayst
not
giue
and
healpe
hym
after
his
asking
,
whiche
is
to
his
owne
hurte
and
losse
:
but
as
the
Lorde
doeth
commaunde
the
to
healpe
hym
:
so
must
thou
do
.
Also
the
permission
and
sufferaunce
of
thys
lawe
can
not
cleare
men
before
God
.
For
no
ciuile
lawe
can
make
that
thynge
iuste
and
lawefull
:
whiche
by
the
iudgement
of
God
and
of
the
lawe
of
nature
is
pronounced
vnlaweful
and
vniust
.
No
ciu●●e
lawes
can
dispence
with
a●
buses
,
against
the
law●
of
God
.
Nay
they
can
not
cloke
their
vsuries
by
the
authoritie
of
the
lawes
,
for
the
lawes
do
condemne
vsuries
and
vtterly
disproue
them
.
For
although
that
the
wickednes
of
men
is
such
,
that
the
lawes
must
needes
suffre
and
beare
wyth
some
thinges
:
whiche
can
not
be
refourmed
wythout
a
commune
disturbaunce
and
disquiethes
,
The
lawes
suffer
some
things
which
they
cannot
redres
without
more
inconuentence
.
it
foloweth
not
streyghte
wey
that
the
lawes
doe
allowe
and
confirme
them
.
For
somuche
as
the
lawes
can
not
remedy
all
vices
,
enormities
and
abuses
:
in
so
great
diuersitie
of
myndes
,
opinions
and
desires
of
men
:
often
tymes
they
doe
wynke
at
many
thynges
:
in
many
thynges
they
do
set
and
put
a
moderation
and
a
measure
,
sith
that
the
whole
cannot
be
taken
cleane
awaye
,
that
they
shal
not
excede
and
be
to
far
out
of
the
waye
.
Thys
is
not
to
confirme
,
stablishe
and
allowe
such
detestable
enounities
and
vices
.
Lykewyse
although
that
the
magistrates
do
beare
,
suffre
and
permitte
,
wyth
vsurary
contractes
and
bargaynes
some
thynge
,
it
foloweth
not
that
they
do
allowe
&
commende
suche
dealyng
,
considerynge
that
if
they
dyd
not
make
some
moderation
in
these
thynges
,
the
vsurers
woulde
be
to
excedynge
deuel●she
&
passe
neither
for
God
nor
the
Deuyll
.
And
for
al
thys
permission
no
man
can
excuse
hym
therby
,
before
God
:
but
agaynst
the
ciuile
paynes
and
punishmentes
by
lawes
ordeined
agaynste
vsurers
:
they
maye
some
thynge
haue
to
stande
by
to
saue
them
from
the
daunger
of
the
lawes
.
As
for
their
defences
which
thei
do
vse
they
are
both
vngodly
and
vnlawefull
.
And
althoughe
that
the
Magistrates
shoulde
or
woulde
allowe
vsury
:
yet
for
all
that
a
christian
may
not
exact
&
require
suche
vnlaweful
gaynes
,
excepte
he
entendeth
to
be
damned
both
body
and
soule
.
For
the
magistrate
can
not
graunte
any
maner
of
ordinaunces
which
are
agaynste
the
lawe
of
God
and
of
nature
.
But
in
case
that
he
woulde
,
it
is
oure
duetie
not
for
to
folowe
that
which
he
doth
permitte
.
The
Magistrate
is
the
saru●unt
an●
minister
of
God
and
of
nature
.
For
the
magistrate
is
the
seruaunt
of
God
and
of
nature
:
not
the
lorde
of
God
and
nature
:
therefore
he
oughte
to
gyue
place
to
the
ordinaunces
of
God
and
to
the
lawe
of
nature
,
to
be
ruled
of
them
,
&
not
they
of
him
.
Therfore
he
that
wyll
haue
God
mercifull
to
hym
and
a
gentle
Lorde
,
desiring
to
be
in
the
numbre
and
felowshyp
of
sayntes
&
of
the
chyldren
of
God
:
he
muste
forsake
al
the
blynde
excuses
of
these
vsurers
wyth
all
their
vsuries
.
Let
thys
be
sufficiently
spoken
concernynge
vsury
:
nowe
that
remayneh
,
we
wyl
declare
of
rentes
and
interest
.
The
doubt
and
question
of
bying
of
rentes
:
〈◊〉
.
&
of
the
dammage
,
otherwise
called
the
interest
or
recompensation
,
which
a
man
●●th
receyue
of
his
detter
for
the
hurt
and
losse
,
whiche
he
hath
susteyned
and
borne
:
by
reason
that
the
detter
dyd
not
pay
hym
his
dette
at
the
day
he
shoulde
haue
paied
.
We
will
not
make
therof
any
declaration
,
to
th
entent
that
we
would
allowe
it
:
or
to
steare
vp
the
excessiue
and
insatiable
couetousnes
of
men
to
the
byinge
and
purchasyng
of
great
quantitie
of
landes
and
tenementes
,
or
to
cause
them
hereby
to
be
the
more
streighte
&
extreme
to
their
tenauntes
if
that
they
do
not
paye
at
the
daye
:
but
to
settle
and
satisfie
the
consciences
of
these
men
:
which
vpon
iust
and
reasonable
considerations
and
causes
do
bye
landes
&
tenementes
for
to
lyue
by
:
&
of
these
no
heathen
do
vse
also
to
require
interest
for
the
dammage
&
hinderaunce
that
〈◊〉
doeth
susteyne
by
that
he
hath
not
his
money
and
duetie
at
his
daye
.
It
is
muche
more
godly
to
be
occupied
in
doing
of
good
deedes
(
as
to
gyue
for
gods
sake
in
almes
deedes
and
to
lende
freely
without
hope
of
gaynes
)
then
for
to
gape
after
lucre
and
vantage
,
wherefore
to
these
laste
good
deedes
named
,
thy
mynde
aboue
all
thyng
ought
to
be
gyuen
:
in
these
thou
shouldest
exercise
thy selfe
.
To
the
sender
and
〈…〉
great
rewardes
〈…〉
For
●n
lendyng
and
shewyng
thyselfe
liveral
to
thy
neighbour
ther
are
promised
of
God
great
rewardes
both
in
thys
lyfe
and
in
the
lyfe
to
come
.
As
for
the
purchasyng
of
rentes
&
the
desire
of
lucre
&
gaynes
,
they
haue
no
maner
rewarde
of
God
,
but
such
benifites
and
pleasure
as
are
open
to
al
the
worlde
,
that
is
the
pleasure
and
prosi●e
that
thou
dost
take
thereof
.
For
lykewyse
as
in
all
man●●
of
contractes
and
bergaynes
there
is
some
recompence
of
pleasure
for
them
in
thys
lyfe
:
euen
so
in
the
lyfe
to
come
,
these
contractes
and
bargaynes
,
for
the
doing
of
them
haue
nor
shall
haue
no
maner
of
rewarde
.
For
as
the
Lorde
sayeth
the
workes
of
the
ciuile
ryghtuousnes
and
iustice
haue
there
rewardes
already
.
But
liberalitie
in
gyuynge
and
lendynge
to
thy
neighbour
,
principally
and
before
all
other
thynge
is
commaunded
of
the
Lorde
.
Wherfore
if
this
be
not
regarded
in
all
thynge
that
thou
dost
,
not
onely
thy
purchasing
shal
be
detestable
and
wicked
but
also
all
other
maner
of
contractes
and
bargaynes
seme
they
neuer
so
godly
,
if
thou
haste
not
mynde
of
Christe
in
doing
therof
.
For
there
can
be
nothynge
well
&
godly
done
,
in
what
state
or
degre
of
lite
so
euer
it
be
,
where
the
loue
of
thy
neighbour
is
not
regarded
and
also
mynded
.
There
be
many
whiche
doe
thynke
that
the
purchasynge
of
rentes
hath
a
spice
of
vsury
in
it
:
bicause
they
do
perceyue
that
often
tymes
men
do
come
by
them
by
euyll
craftes
&
deceitfull
meanes
.
They
do
thynke
also
that
it
is
a
thynge
vniuste
and
vngodly
to
exacte
and
demaunde
any
maner
of
interest
for
the
duetie
not
payed
in
dewe
season
.
And
truely
therein
they
are
nothynge
at
all
deceyued
.
For
it
is
certeynly
true
that
wycked
and
vngodly
rentes
either
by
vngodly
waies
gotten
or
vnconscionably
deniaunded
,
Vnlawefull
purchasinge
and
vniust
interest
are
vsury
:
with
reasyng
of
rentes
.
Howe
many
vsurers
haue
we
in
England
&
also
that
interest
which
is
vniust
and
vnryghtuous
:
is
playne
vsury
.
For
those
are
wicked
rentes
,
which
are
taken
agaynst
the
commaundement
of
God
,
agaynst
the
●rore
of
the
commune
lawe
&
agaynste
the
lawe
of
nature
:
that
is
to
say
,
by
the
whiche
rentes
thy
neighboure
is
polde
or
pylde
,
wherein
the
euen
&
equall
portion
of
equalitie
and
iustice
on
both
the
partes
wyth
equitie
is
not
obserued
&
kepte
.
What
so
euer
is
boughte
and
taken
accordynge
to
the
commaundemente
of
God
,
after
the
publyke
ciuile
ordinaunces
and
accordynge
to
the
lawe
of
nature
,
it
is
bought
and
taken
ryghtuously
and
accordynge
to
good
conscience
,
and
ought
not
to
be
iudged
vsury
in
no
case
.
The
consciences
of
those
whiche
are
godly
men
abydynge
in
the
feare
of
the
Lorde
are
moued
&
troubled
by
the
authorities
of
the
scriptures
,
for
the
whiche
cause
chiefely
it
is
to
be
di●●●ssed
whether
that
rentes
are
to
be
taken
as
vsuries
prohibited
by
the
scripture
,
yea
or
naye
.
Wherfore
we
wyl
fyrst
speake
of
rentes
,
and
then
afterwarde
of
the
interest
which
is
demaunded
for
lacke
of
payment
in
dewe
season
.
The
Lorde
prescribeth
no
ordre
in
ciuile
matters
,
he
doth
permit
is
to
the
Magistrate
to
do
&
ordre
al
thinge
after
the
rule
of
his
worde
.
The
preceptes
of
the
Lorde
and
commaundementes
of
liberalitie
in
gyuyng
and
lendyng
oughte
not
to
be
obiected
and
layed
agaynst
,
as
contrary
to
the
purchasyng
of
rentes
,
bicause
the
Lorde
in
his
commaundementes
&
preceptes
doth
not
meddle
at
all
:
naye
speaketh
no
worde
of
byinge
and
sellynge
,
he
doeth
not
prescribe
any
maner
of
ordre
in
bargaynynge
.
He
biddeth
vs
onely
to
shewe
our selues
gentle
and
liberall
in
healpyng
of
our
neighbour
,
and
that
that
good
,
deede
which
we
do
,
should
be
frankely
&
frely
done
.
We
ought
not
to
fetche
furth
of
the
scrip●●res
the
fourme
and
maner
of
bargaining
one
of
vs
wyth
an
other
,
but
from
the
ciuile
lawes
,
whiche
do
handle
al
suche
matters
so
conningly
,
so
excellently
,
that
nothing
can
be
more
,
whiche
hath
had
alwaye
authoritie
to
deme
&
iudge
betwene
man
and
man
,
concerninge
all
maner
of
contractes
and
bargaynes
wich
are
vsed
to
be
made
.
The
Lorde
doth
not
abolishe
and
take
away
the
facion
and
maner
of
occupiyng
in
bargaynyng
,
but
rather
confirmeth
it
,
commaundyng
that
by
those
ciuile
lawes
al
maner
of
controuersies
&
striefes
should
be
finished
and
ended
,
and
that
we
do
obey
to
them
,
wherby
he
doeth
improue
and
condemne
onely
vsuries
,
and
not
contractes
.
As
for
the
true
bying
and
sellyng
of
rentes
,
it
is
a
kynde
of
contracte
and
bargayne
,
it
is
no
parte
of
vsurary
conuention
,
Ergo
it
is
not
condemned
of
the
Lorde
.
Vsury
consisteth
in
that
thinge
whiche
is
lent
&
borowed
:
purchasing
of
rentes
do
not
consist
in
lending
and
borowyng
,
ergo
lawful
purchasing
is
no
vsury
.
For
vsury
perteyneth
onely
to
such
thinges
as
are
lent
to
be
paied
againe
in
the
selfe
same
substaunce
or
in
some
other
substaunce
of
the
same
kynde
of
thynge
wyth
vantage
&
gayne
,
not
perteynynge
to
any
other
maner
of
contractes
of
occupiyng
.
But
laweful
and
iuste
byinge
of
rentes
,
consisteth
neither
in
borowynge
nor
in
lendyng
,
Ergo
bying
of
rentes
without
fraudegyle
and
deceite
,
can
be
none
vsurary
conuention
,
nor
to
be
called
vsury
.
Thys
reason
proueth
it
to
be
true
,
bicause
that
when
any
man
doth
bye
wyth
his
goodes
&
money
,
any
maner
of
landes
or
houses
,
men
do
not
saye
that
he
hath
then
lente
his
money
or
his
goodes
,
but
that
he
hath
bought
thys
or
that
wyth
his
money
and
goodes
.
Also
what
soeuer
is
taken
in
lone
of
the
needy
,
more
then
that
thinge
which
was
deliuered
,
is
playne
vsury
,
not
that
whiche
is
boughte
in
theyr
grounde
or
other
possessions
,
which
is
a
plaine
sale
,
wythout
any
free
gyfte
,
and
of
duetie
doth
owe
nothinge
to
begyuen
freely
therein
.
Then
it
foloweth
,
if
a
ryche
man
doe
byerentes
of
hym
that
is
not
needy
and
poore
,
he
committeth
no
vsury
,
for
the
rentes
are
the
vantage
gayne
and
profite
of
that
,
whiche
was
bought
and
solde
,
and
not
of
money
or
goodes
lent
&
borowed
,
For
the
precepte
and
commaundement
of
lendynge
is
ordeyned
for
the
needy
,
not
for
them
which
with
other
mennes
money
do
gayne
&
gette
profite
,
byinge
therewyth
●llages
,
groundes
,
houses
,
&
suche
other
possessions
.
There
be
three
maner
of
men
in
thys
lyfe
,
Three
kindes
of
men
.
to
whom
by
the
lawe
of
God
&
of
nature
we
are
bound
to
do
good
,
but
after
a
seuerall
and
distinct
maner
,
hauynge
respecte
to
what
sorte
of
men
we
do
oure
good
deede
.
There
is
one
kynde
of
men
whiche
be
so
poore
,
that
of
mere
necessitie
thei
are
driuen
to
beggery
&
askyng
of
theyr
almes
,
Beggars
.
whiche
if
they
doborowe
any
thynge
,
Honest
poore
men
hauinge
neede
.
can
not
restore
it
agayne
.
Another
sorte
of
men
are
needy
,
whiche
haue
neede
other
while
of
other
mens
healpe
,
but
not
alwaye
,
whiche
can
sometime
restore
agayne
that
whiche
they
haue
borowed
.
The
third
sort
are
those
,
whiche
hauyng
possessions
&
lyuelode
,
haue
ynough
of
their
owne
substaunce
to
maynt
eyne
them
without
the
healpe
of
other
mennes
goodes
.
Riche
men
.
Thys
by
the
diuersity
and
diuers
sortes
of
men
:
must
you
ponder
&
iudge
,
to
whom
you
are
bounde
to
do
well
frely
wythout
profite
,
This
is
a
goodly
lesson
and
full
of
learnmg●
.
and
wyth
whom
you
maye
bye
and
sell
or
make
any
other
lawefull
contract
for
vā●●ge
&
gayne
.
The
lawes
of
Moyses
do
beare
witnes
that
the
Lorde
dyd
deuide
his
people
of
Israel
in
to
these
three
fortes
of
men
,
shewynge
howe
and
to
whom
men
ought
to
shewe
them selues
gentle
&
louyng
,
The
fyrst
sorte
must
be
holpen
with
gifte
.
&
after
what
maner
to
euery
sort
.
The
firste
sort
of
these
three
,
he
commaundeth
to
healpe
freely
,
wyth
free
gyfte
,
that
is
to
saye
,
wyth
almes
deede
:
sayinge
.
Thou
shalte
not
lacke
poore
men
●wellynge
in
thy
lande
:
therefore
I
commaund
the
to
open
thy
hande
to
thy
needy
brother
,
and
to
the
pore
which
are
with
the.
To
this
precepte
perteyne
those
wordes
whiche
are
spoken
of
the
Lorde
,
saying
,
that
we
are
bounde
to
gyue
to
them
which
do
aske
.
And
those
wordes
also
,
concernyng
hospitalitie
,
and
the
prouision
whiche
is
to
be
had
for
the
voyding
of
great
numbre
of
poore
folke
.
The
second●
sorte
wyth
〈◊〉
dyng
.
The
seconde
fort
,
the
Lorde
commaundeth
to
be
holpen
&
succourred
not
wyth
almes
deedes
&
gyuynge
of
mens
goodes
,
but
wyth
lendynge
for
a
time
to
be
repaied
againe
,
bicause
that
thei
are
not
driuen
to
extreme
necessitie
of
pouertie
:
hauynge
of
their
owne
wherewyth
they
are
able
to
restore
and
paye
agayne
that
whiche
they
haue
borowed
.
Saynt
Paule
teacheth
that
our
good
deedes
oughte
to
be
done
with
a
good
iudgement
and
discretion
obseruynge
an
equall
and
an
indifferent
ordre
and
maner
therein
:
Me
must
haue
respect
in
our
good
deedes
lest
we
be
occasion
of
much
pouerty
:
thorow
our
intempestiue
liberalitie
.
leste
the
neede
&
necessitie
of
the
one
shoulde
make
the
other
also
to
be
more
ydle
,
slouggyshe
and
slouthfull
.
For
if
wythout
any
respecte
a
man
shoulde
gyue
freely
as
an
almes
deede
,
his
goodes
to
them
,
to
whom
accordynge
to
reason
,
he
oughte
but
lende
them
(
bicause
that
they
are
able
to
restore
againe
that
they
do
receiue
)
what
reason
or
ordre
woulde
be
therin
?
what
equall
iudgemente
woulde
apperre
in
that
thynge
,
whyche
should
be
to
the
one
extreme
calamitie
:
to
the
other
occasion
of
great
ydlenes
&
slouth
.
Of
this
seconde
kinde
and
sorte
of
men
speaketh
the
lawes
of
God
when
thei
do
treate
of
lendyng
and
of
vsuries
whiche
we
haue
rehearsed
here
before
.
The
whiche
lawes
apertly
,
mani
festly
&
as
it
were
shewyng
wyth
a
fingar
do
meane
and
speake
of
those
men
whiche
are
needy
and
of
none
other
as
the
Lorde
hymselfe
wytnesheth
,
sayinge
,
thou
shalte
lende
to
thy
brother
wyth
out
vsurie
.
Also
of
thy
brother
whyche
standeth
in
neede
,
thou
shalte
take
no
vsurie
for
that
whiche
thou
doest
lende
hym
.
All
these
scr●●tures
do
ma●
for
the
seco●
sorte
of
men
.
Againe
.
My
pore
people
thou
shalt
not
oppresse
wyth
vsurie
.
Of
this
sorte
also
is
that
scripture
which
sayth
.
Thou
shalte
not
turne
thy
face
from
him
which
commeth
to
borowe
any
thynge
of
the.
The
thirde
kinde
of
men
.
For
the
thyrde
kynde
of
men
,
contractes
and
occupiynge
by
byinge
and
sellynge
was
ordeyned
,
whiche
maye
lawefully
amonge
them selues
bargayne
for
lucre
&
gayne
.
To
whom
the
lawes
do
prescribe
howe
&
after
what
maner
thei
shal
occupy
together
.
For
the
whiche
cause
also
Iudges
are
ordeyned
to
gyue
sentences
concernyng
all
ciuile
controuersies
and
variaunces
,
and
by
iudgemente
to
determe
,
decree
and
ordeyne
what
is
ryght
and
what
contrary
.
Those
oughte
men
to
folowe
.
For
Christe
doth
not
take
awaye
the
olde
politike
and
ciuile
ordinaunces
,
he
maketh
no
newe
decrees
&
ordres
for
ciuile
matters
,
he
doeth
not
take
on
hym
to
discusse
such
matters
:
the
knowledge
wherof
he
committeth
to
the
lawes
and
politike
ordinaunces
of
men
.
He
doeth
bydde
and
commaunde
vs
to
gyue
vnto
Cesar
:
the
ryght
of
Cesar
,
and
to
be
obedtēt
to
the
ciuile
and
lawefull
magistrates
:
to
keepe
and
folowe
theyr
ordinaunces
,
The
ordinauces
of
the
magistrates
are
the
ordinaunces
of
God
.
bicause
that
theyr
ordinaunces
,
are
the
ordinaunces
of
God
.
For
the
Magistrate
is
the
ministre
of
God
.
He
teacheth
also
that
we
maye
wythout
hurte
or
scruple
of
conscience
,
in
all
ciuile
busynes
and
matters
,
whiche
do
perteyne
vnto
thys
thirde
sorte
&
ordre
of
men
:
imitate
and
folowe
the
lawes
and
ciuile
ordres
made
and
ordeyned
by
a
lawefull
Magistrate
,
to
whom
of
God
is
committed
the
iudgement
and
ministration
of
right
in
all
such
thynges
.
The
kyngdome
of
Christe
is
not
of
thys
world
:
Wherefore
did
not
Christ
make
ciuile
constitutions
.
therfore
Christ
doth
not
ordeyne
and
make
ciuile
constitutions
and
lawes
for
such
matters
as
do
passe
amonge
men
in
theyr
occupiynges
and
other
deedes
which
they
are
bounde
to
obserue
beinge
ordeyned
by
the
Magiserates
and
rulers
:
he
maketh
no
lawes
of
endyng
their
controuersies
and
debates
betwene
them
:
but
all
together
he
doeth
committe
to
the
ciuile
Magistrate
&
heade
.
As
by
the
answere
dyd
anpeare
whiche
he
dyd
make
to
hym
whiche
desired
of
the
Lorde
that
he
would
deuide
and
gyue
to
him
the
portion
and
parte
due
to
hym
of
his
fathers
heritage
,
sayinge
that
he
was
not
ordeyned
a
deuider
&
Iudge
of
heritage
matters
as
a
thynge
perteynyng
nothing
to
his
office
.
Christ
doth
that
whiche
is
the
busynes
of
his
father
,
whiche
his
father
commaunded
him
to
do
:
those
thynges
which
perteyne
to
the
kyngdome
of
God
,
The
office
o●
Thrist
.
and
to
the
health
of
man
.
He
sheweth
and
setteth
furth
his
Gospell
:
he
offereth
euerlasting
health
,
he
giueth
all
spirituall
gyftes
:
he
openeth
the
secretes
and
priuitie
of
his
fathers
wyll
,
he
doth
enterprete
the
lawe
of
God
,
he
teacheth
what
is
well
,
what
is
euyll
done
,
what
thynge
the
Lorde
is
pleased
or
an
●ry
with
:
howe
we
may
be
saued
,
howe
we
maye
be
damned
,
he
maketh
no
ciuile
lawes
,
only
he
doth
commende
and
allowe
in
oure
ciuile
and
politike
matters
a
ciuile
and
politike
iustice
,
he
,
prayseth
the
ordinaunces
whiche
the
lawe
of
nature
hath
ordeyned
and
byn
deth
vs
to
keepe
,
he
extolleth
the
honest
dealyng
and
conuersation
of
men
,
he
commaundeth
that
we
do
vse
our
contractes
,
&
bargaines
,
wherby
we
obteine
either
the
proprietie
,
or
the
vse
onely
and
occupiyng
of
thynges
as
the
contract
doeth
declare
,
ryghtly
and
accordyng
to
equitie
and
conscience
.
The
Lorde
doth
loke
for
no
more
,
but
that
we
do
obserne
and
keepe
the
ciuile
lawes
and
ordinaunces
whiche
are
brought
and
borowed
furth
of
the
lawe
of
nature
wyth
out
any
grudgyng
,
wyth
a
simple
sinceritie
and
purenes
,
in
our
byinge
and
sellyng
,
in
our
permutation
chaungyng
or
barteryng
,
in
our
free
gyuyng
,
in
our
lendyng
,
in
our
companies
&
felow
shippes
in
al
thynges
that
are
layed
to
vs
to
keepe
,
Contractes
innominate
&
nominate
.
beinge
wyth
vs
in
deposite
,
in
takynge
of
pledges
,
and
in
all
other
maner
of
contractes
,
be
thei
nominate
or
vnnominate
,
as
these
whiche
do
folowe
.
I
do
giue
that
thou
shalte
gyue
agayne
,
I
do
,
to
the
entent
that
thou
shalte
do
agayne
.
I
do
gyue
,
for
that
thou
mayst
do
.
I
do
,
for
that
thou
mayst
gyue
.
The
iudgement
of
all
suche
matters
are
lefte
to
the
ciuile
magistrate
and
ruler
.
In
the
Gospel
and
doctrine
of
the
apostles
there
is
no
fourme
and
ordre
prescribed
for
contractes
and
other
ciuile
busines
.
But
onely
the
churche
is
taught
and
admonished
of
al
ver●uous
,
of
all
godly
&
gentle
conuer
sation
in
doinge
&
deseruing
well
one
of
an
other
,
the
men
shoulde
not
referre
their
deedes
all
together
to
priuate
vantage
and
lucre
:
but
also
to
the
commune
profite
and
wealth
of
all
other
men
.
It
doeth
prohibite
no
maner
of
honest
lawful
occupiyng
:
but
al
fraude
,
gile
,
and
deceite
it
doth
abhorre
and
detest
,
it
doth
teache
vs
also
that
in
oure
contractes
and
other
occupiynges
we
shoulde
beholde
our
selues
louyngly
,
vprighte
&
godly
,
that
is
to
saye
,
that
we
should
not
offende
and
trespasse
any
thynge
in
oure
dealynges
.
For
the
whiche
cause
the
Lorde
doth
prescribe
to
vs
certeyne
generall
sentences
,
by
the
whiche
oure
deedes
and
dueties
towarde
oure
neighbour
oughte
to
be
gouerned
and
ruled
,
that
is
to
say
,
that
we
should
gyue
to
the
poore
liberally
and
freely
,
wyth●
good
stomache
,
hauyng
a
good
conscience
,
and
with
a
charitie
&
loue
not
feyned
.
To
them
whiche
are
not
in
so
muche
pouertie
as
the
other
be
,
that
we
shoulde
lende
oure
goodes
without
vantage
or
gaine
,
or
hope
of
any
profite
,
and
to
do
in
al
our
contractes
as
we
would
be
done
to
.
And
finally
that
we
do
not
defraude
and
deceyue
our
neighboure
in
nothynge
that
we
do
go
about
.
Those
me
whiche
vnder
any
cloke
or
colour
of
Christe
his
doctrine
woulde
haue
abolished
ciuile
ordinaunces
&
lawes
,
are
paste
all
shame
:
workyng
wyckedly
,
ouerthrowyng
&
turnynge
vpsyde
downe
commune
wealthes
,
settyng
diuision
amonge
men
,
abolishing
honest
,
necessary
and
profitable
ordinaunces
and
actes
,
and
last
of
all
the
disturbers
of
al
qui●tnes
and
tranquilitie
,
&
the
loue
breakers
of
all
men
.
The
doctrine
of
Christe
as
I
haue
sayed
rebuketh
the
vices
and
abuses
whiche
men
vse
in
theyr
occupiynge
,
the
ordre
of
occupiyng
not
abrogated
or
minished
,
nor
yet
the
authorities
and
iudgementes
of
the
lawes
taken
from
them
,
but
confirmed
&
made
more
stronge
.
Lykewyse
as
they
do
depraue
,
corrupt
&
sclaun
the
Gospell
:
whiche
do
wry
&
wrast
euery
precept
and
commaundement
,
makyng
it
to
serue
for
all
states
of
lyfe
for
all
kyndes
of
persons
generally
.
So
do
thei
which
take
these
preceptes
of
Christ
,
saying
(
To
him
that
asketh
of
the
:
giue
.
Turne
not
from
him
which
would
borowe
of
the
and
such
other
)
layinge
the
sayed
preceptes
agaynste
the
commune
lawes
&
ordinaunces
as
contrary
&
repugnant
to
them
,
appliynge
(
I
saye
)
these
prec●●●
to
all
maner
of
men
wythout
respecte
,
difference
or
knowledge
,
which
of
the
three
states
or
sortes
of
men
they
be
of
,
in
whom
these
commaundementes
are
to
be
kept
.
They
whiche
do
make
the
preceptes
of
Christe
to
serue
for
all
men
generally
,
hauyng
no
considerat●
on
,
in
what
,
to
whom
,
&
howe
,
truly
they
do
brynge
in
,
a
foule
conf●sion
,
they
do
confounde
and
mingle
together
sundry
and
different
thinges
,
they
do
ouerwhelme
the
duetie
&
office
of
amitie
&
friendship
,
they
do
reproue
and
forsake
the
ryghte
iudgemente
of
reason
,
they
plucke
out
al
ciuile
iustice
&
equitie
from
thys
lyfe
:
they
do
trouble
mennes
consciences
,
bringing
them
into
a
merueilous
perplexitie
and
doubtfulnes
:
they
do
set
furth
,
as
it
were
to
sale
,
the
lawe
of
●ature
,
concernyng
the
keeping
of
an
equall
and
indifferent
ordre
in
all
thynges
that
men
do
:
finally
of
all
thynges
they
do
turne
that
which
should
be
vp
,
downe
:
and
that
which
should
be
downe
,
vp
.
It
is
a
very
pernitious
errour
to
make
euery
precept
which
is
commaunded
to
serue
for
al
men
in
generall
together
,
what
state
,
The
preceptes
in
the
law
are
not
al
vniuetsall
.
degree
,
or
ordre
so
euer
they
be
.
There
is
a
great
sort
of
men
thynking
them selues
very
wyse
,
whiche
by
this
errour
being
seduced
and
deceyued
,
or
rather
brought
into
great
madnes
,
do
say
that
by
the
Euangell
or
Gospell
of
God
the
commune
natural
reason
&
iudgement
of
men
is
ouerwhelmed
and
choked
,
that
it
can
not
tell
what
to
do
:
that
therby
,
the
ciuile
lawes
are
abolished
:
that
the
commune
wealthes
of
men
are
destroied
,
that
all
good
ordinaunces
and
〈◊〉
are
taken
cleane
away
:
and
finally
that
the
Gospell
is
nothynge
els
,
but
the
doctrine
of
some
man
whiche
was
not
sobre
or
elles
in
his
right
wittes
.
When
that
our
olde
and
greate
Doctours
in
diuinitie
coulde
not
tel
which
way
to
make
answere
to
the
cauillations
of
these
wicked
raylers
,
they
dyd
make
them
beleue
that
these
preceptes
were
nothyuge
elles
but
counsels
,
He
doth
impounge
the
frantike
madnes
of
many
which
do
contende
that
the
Gospel
is
but
an
idle
matter
and
a
disquietinge
of
all
commune
wealthes
whiche
appeared
to
be
repugnant
to
nature
and
ciuile
iustice
,
affirming
that
these
counsels
were
not
wrytten
to
al
men
,
but
to
them
onely
whiche
were
perfect
.
By
the
which
blinde
reason
,
they
haue
not
made
answere
to
the
wicked
and
diuilishe
cauillations
of
them
,
wherewyth
they
shoulde
be
contented
and
pleased
:
but
they
haue
gone
oboute
to
blynde
theyr
eyes
and
to
deceyue
them
:
makinge
them
more
mad
,
then
they
were
before
,
gyuyng
to
them
a
greater
occasion
to
sclaunder
and
reporte
euyll
of
the
Gospell
.
For
euery
mādoeth
see
that
Christe
doeth
commaunde
earnesty
,
that
which
his
wyl
is
to
be
done
Wherefore
if
so
be
a
man
shoulde
aptly
,
ryghtly
,
wythout
any
maner
of
fraude
&
colour
,
make
answere
to
their
cauillations
,
it
is
requisite
and
necessary
that
the
preceptes
and
commaundementes
of
Christ
be
so
expounded
,
that
they
shall
not
appeare
contrary
and
repugnant
to
the
lawe
of
nature
,
and
to
the
commune
lawes
:
otherwyse
the
sclaun
derous
reportes
of
the
enemies
&
abuersaries
of
Christe
can
neuer
be
put
a
syde
and
ouercome
.
If
so
be
that
the
preceptes
of
Christe
were
referred
and
applied
to
them
,
to
whom
they
do
perteyne
,
these
foule
raylers
agaynste
God
were
confuted
and
also
confounded
,
that
they
shoulde
haue
nothynge
to
answeare
,
we
shoulde
not
neede
to
make
them
beleue
:
as
the
diuines
vsed
to
do
,
that
they
were
but
counsels
.
The
Lorde
doth
commaunde
,
(
he
doth
not
counsell
)
that
we
shoulde
not
resist
them
whiche
woulde
do
to
vs
euyll
,
The
Lordes
prec●p●es
may
not
be
called
tounsels
.
that
we
iudge
not
,
that
we
do
not
condemne
,
that
we
stryue
and
contende
not
in
the
lawe
,
that
we
do
sweare
in
no
case
,
to
turne
the
left
cheeke
to
him
which
hath
smotte
the
on
the
ryghte
,
not
to
demaunde
agayne
that
which
is
taken
from
the
,
to
giue
to
him
also
thy
cloke
whiche
woulde
take
thy
cote
,
to
loue
our
enemie
,
to
do
good
to
them
which
hate
vs
,
to
renounce
and
forsake
al
our
goodes
,
to
gyue
to
euery
man
that
asketh
ought
of
vs
,
to
sel
al
that
we
haue
and
to
distribute
it
to
the
poore
:
to
bidde
to
oure
feastes
the
poore
,
feable
,
halte
,
lame
,
blinde
,
not
our
friendes
,
bretherne
,
Kynsfolke
,
neighbours
,
and
rych
men
,
which
can
bidde
vs
agayne
,
whiche
can
do
as
much
for
vs
againe
,
to
giue
that
thinge
freely
which
we
haue
freely
receiued
,
not
to
possesse
,
neither
siluer
nor
golde
,
to
beare
and
cary
no
money
in
oure
gyrdesses
aboute
vs
,
to
haue
no
wallette
nor
shoes
,
nor
two
garmentes
,
and
suche
other
.
If
these
&
suche
other
lyke
preceptes
of
Christe
shoulde
be
layed
agaynst
the
honest
,
necessary
and
prefitable
ordinaunces
made
accordynge
to
reason
,
there
shoulde
nothynge
remayne
vntroubled
and
in
ordre
in
a
commune
wealth
,
all
good
actes
and
ciuile
lawes
shoulde
be
taken
awaye
,
bicause
that
the
lawes
do
stablishe
&
confirme
iudgementes
,
require
the
othes
of
menne
,
alloweth
the
proprietie
of
goodes
,
they
permitte
a
man
to
vse
his
defence
shewynge
howe
he
shall
defende
hym
,
they
teache
howe
we
maye
defende
both
our
bodies
&
goodes
they
commende
ciuile
iustice
,
they
commaunde
to
render
thankes
for
good
turnes
receiued
,
thei
do
monishe
vs
that
we
oughte
and
are
bounde
to
recompence
wyth
lyke
benifite
hym
whiche
is
benificiall
to
vs
:
and
finally
they
do
teache
vs
that
we
oughte
to
shewe
oure selues
in
al
our-deedes
gentle
and
louinge
,
and
alwaye
requitte
one
good
turne
for
an
other
.
To
thys
iudgement
&
mynde
of
the
ciuile
lawes
and
ordinaunces
,
the
preceptes
of
the
Lorde
are
not
repugnant
&
contrary
:
if
they
be
vnderstande
as
they
oughte
to
be
:
beinge
referred
to
suche
kynde
of
men
as
the
Lorde
dydpreach
&
speake
to
them
.
The
Lorde
by
his
precepte
doeth
not
abrogate
the
publike
iudgementes
:
he
forbyddeth
not
othes
lawfully
made
,
he
taketh
not
from
the
Magistrate
the
authoritie
of
punishment
of
transgressours
:
he
doth
not
forbid
priuate
men
to
defende
them
selues
accordynge
to
ryghte
and
to
the
ordre
of
lawes
:
but
he
commaundeth
that
christian
men
shoulde
not
vse
extremitie
:
but
some
thing
releasynge
of
theyr
ryghte
to
folowe
those
thynges
whiche
charitie
doth
leade
vs
to
:
not
to
auenge
their
owne
quarell
after
theyr
owne
wyll
and
mynde
,
nor
to
do
any
thynge
elles
whiche
is
not
to
be
sene
or
noted
in
a
christian
man
,
vnworthy
the
sobrenes
which
we
ought
to
haue
in
Christe
.
Saynt
Paule
in
the
firste
epistle
and
sixt
Chap.
to
the
Corhinthians
declareth
openly
that
the
iudgementes
,
by
lawes
are
not
of
God
prohibited
amonge
christian
men
,
he
dyd
no
more
but
reprehende
&
rebuke
that
christian
men
to
the
greate
dishonour
of
Christe
his
religion
,
woulde
contende
and
stryue
in
the
lawe
before
wycked
and
vnbeleuyng
Iudges
,
that
they
woulde
one
touble
&
vex
an
other
wrongfully
.
Moreouer
the
Lorde
doeth
not
prohibite
agaynste
the
commune
lawes
,
and
lawe
also
of
nature
,
that
men
shoulde
haue
any
thynge
of
theyr
owne
propre
,
as
theyr
owne
goodes
:
but
he
commaundeth
vs
that
we
do
not
set
oure
hertes
on
oure
goodes
,
that
we
also
do
healpe
our
neighboure
wyth
suche
goodes
as
God
hath
gyuen
vs
,
in
his
necessitie
.
Howe
is
thys
sayinge
(
you
haue
recryne
freely
,
gyue
freely
)
to
be
vnderstande
And
whereas
Christe
sayeth
,
you
haue
receyued
freely
,
gyue
it
therefore
agayne
freely
,
it
is
to
be
vnderstande
of
the
gifte
of
power
and
of
healynge
,
whiche
the
Lorde
dyd
from
heauen
aboue
gyue
to
his
disciples
and
Apostles
to
the
stabishment
and
confirmation
of
his
Euangelical
doctrine
.
Whereas
we
are
commaunded
not
to
possesse
golde
or
syluer
nor
money
in
our
girdels
,
You
shall
not
possesse
at
.
how
is
it
ment
not
to
haue
a
wallet
,
not
two
cotes
,
not
a
rod
not
shoes
in
the
waye
or
iourney
,
it
is
not
agaynst
the
commune
lawes
of
priuate
possessions
,
it
doth
not
take
awaye
possessions
from
the
ecclesiastical
ministers
and
rulers
:
but
it
teacheth
and
sheweth
that
they
whiche
be
disciples
,
hearers
,
and
scholers
,
shoulde
gyue
both
meate
&
drinke
to
theyr
maisters
and
teachers
,
and
it
is
not
requisite
that
thei
which
do
teach
and
preache
the
worde
of
God
should
finde
them selues
.
For
euery
worke
man
by
the
lawe
of
nature
is
worthy
to
haue
his
rewarde
and
fyndyng
.
Who
soeuer
doth
ley
these
preceptes
of
Christ
agaynste
the
lawes
whiche
do
allowe
proprietie
of
goodes
and
agaynste
other
honeste
ciuile
ordinaunces
for
the
gyuynge
of
stypendes
to
them
whiche
do
ministre
in
the
churche
,
he
doeth
not
onely
impounge
and
infringe
the
lawe
of
nature
and
politike
ordinaunces
and
actes
,
but
also
he
doeth
improue
and
disalow
the
doctrine
of
Christe
and
his
Apostles
,
which
in
his
churche
hath
constituted
&
ordeyned
diuers
ordres
of
ministers
,
whiche
hath
commaunded
that
by
the
commune
charges
of
the
church
they
should
be
founde
and
maynteyned
.
As
it
is
a
great
and
a
foule
erroure
to
make
these
lawes
by
me
rehearsed
to
serue
for
all
kynde
of
men
wythout
respect
,
and
so
to
ley
them
as
lawes
contrary
to
the
commune
lawes
and
honeste
profitable
and
necessary
ordinaunces
of
Magistrates
and
rulers
:
so
it
is
a
very
pernicious
errour
to
holde
and
persuade
that
those
preceptes
of
liberalitie
in
gyuynge
and
of
lendyng
freely
wythout
profite
&
vsury
do
perteyne
to
all
maner
of
men
,
and
to
lay
them
agaynst
the
honest
politike
ordinannces
of
contractes
,
of
purchasing
of
landes
or
tenementes
,
and
of
enterest
.
Euery
precepte
muste
be
accommodate
and
made
to
serue
for
thys
kynde
or
that
kynde
of
men
,
accordynge
to
the
state
and
degree
that
they
be
of
.
For
lykewyse
as
the
Magistrate
doth
not
synne
&
offende
in
iudgegyng
,
condemnynge
,
resistynge
of
euyll
and
in
recoueryng
of
stolne
goodes
.
&c.
if
he
do
vse
his
authoritie
and
power
as
he
oughte
for
to
do
:
euen
so
doeth
he
not
transgresse
whiche
doeth
bye
and
purchase
any
thynge
of
them
wyth
whom
he
may
lawefully
contract
and
bargayne
for
profite
&
gaine
.
And
as
the
preceptes
of
Christ
do
not
bynde
all
men
indifferently
or
a
lyke
,
so
by
thys
precepte
of
lendyng
,
to
lende
to
all
sortes
of
men
we
are
not
bounde
.
For
by
that
whiche
we
haue
declared
,
it
is
manifest
that
the
precepte
of
Christe
concernynge
lendynge
and
almes
deede
doeth
not
perteyne
to
the
thirde
sorte
of
the
three
sortes
of
men
whiche
we
haue
rehearsed
.
Wherefore
if
any
man
do
either
gyue
for
euer
(
as
the
commune
saying
is
)
or
elles
do
lende
any
thing
to
any
of
these
men
whiche
be
of
the
thirde
sorte
:
he
doeth
it
of
his
owne
free
wyl
wythout
necessitie
or
compulsion
of
the
lawe
of
God
,
for
frindshippe
sake
,
to
whom
he
maye
wythout
grudge
of
conscience
,
if
hym
pleaseth
:
neither
giue
nor
lende
:
the
lawe
byndyng
hym
not
thereto
.
For
asmuche
then
:
by
the
precepte
of
gyuynge
and
lendynge
we
are
not
bounde
,
to
the
thirde
sorte
of
men
,
that
is
to
say
,
to
the
ryche
and
substantial
men
,
so
is
it
not
prohibited
and
forbidden
to
them
amonge
them selues
,
that
is
to
saye
:
suche
as
they
be
themselues
,
ryche
and
substantial
to
bargayne
&
make
contractes
for
honest
gaynes
and
laweful
l●cre
:
nor
yet
the
profite
and
gaine
,
which
for
the
vse
either
of
money
or
any
other
thynge
is
receyned
and
taken
wyth
reason
,
not
excessiuely
of
those
men
whiche
are
of
the
thirde
sorte
:
is
not
to
be
named
vsury
.
For
vsury
perteyneth
&
dependeth
onely
on
that
thinge
whiche
is
lent
,
whiche
lone
is
due
wythout
denial
by
the
law
of
god
to
the
needy
,
and
not
on
other
maner
of
occupiynges
by
contractes
and
bargaynes
whiche
is
propre
to
the
thirde
sort
of
men
.
Wherefore
byinge
&
yurchasing
of
lande
&
tenementes
,
not
wyth
to
great
dammage
and
losse
of
the
seller
:
is
no
vsury
.
Contrary
wise
syth
that
in
the
precepte
of
Christe
of
gyuyng
and
lendinge
,
is
commaunded
,
that
men
of
the
fyrst
and
seconde
sorte
shoulde
be
succoured
and
holpen
,
either
by
free
gyfte
or
lendynge
,
wythout
any
hope
of
vantage
,
it
shall
not
then
be
lawefull
in
no
case
to
take
litle
or
more
for
the
gayne
and
profite
of
that
whiche
thou
haste
either
gyuen
or
lent
to
suche
men
as
they
be
.
For
nature
teacheth
and
byddeth
vs
to
helpe
hym
that
needeth
freely
,
the
whiche
thynge
Christ
hym selfe
also
doth
commaunde
If
any
thynge
be
taken
of
such
men
as
they
be
:
it
is
vsuty
:
for
asmuch
as
it
is
vnlawefull
to
bargayne
wyth
them
any
maner
of
waies
for
lucre
&
vantage
.
And
the
magistrate
what
to
euer
he
be
whiche
doeth
permitte
contractes
and
bargaines
to
be
made
for
lucre
and
vantage
wyth
any
of
these
two
sortes
of
men
,
doeth
wickedly
:
for
he
doth
permit
that
thynge
whiche
is
forbidden
by
the
lawe
of
God
,
whiche
the
lawe
of
nature
condemneth
.
And
yet
,
for
all
that
the
magistrate
doth
thus
permit
&
suffre
:
they
whiche
so
do
,
can
not
be
excused
thereby
before
God
,
which
do
take
of
them
,
whiche
are
in
neces●●ti
,
any
lucre
or
gaine
for
the
vse
of
any
thynge
whyche
they
do
gyue
or
lende
.
By
this
declaration
of
the
preceptes
of
Christ
,
concerning
liberalitie
in
gyuing
&
lending
:
and
by
the
exposition
of
the
lawes
of
Moy
ses
concerning
vsuries
:
and
by
the
conferring
of
the
lawes
together
:
I
doubt
not
but
it
is
manifeste
&
open
that
the
purchasing
oflādes
or
housynge
,
is
no
vsurary
bargaine
,
nor
reproued
by
the
commaundementes
of
God
,
if
it
be
done
according
to
reason
and
conscience
:
wyth
the
thirde
sort
of
men
:
with
whom
the
lawe
of
God
permitteth
to
bargayne
for
profite
&
gayne
.
It
is
allowed
&
also
confirmed
by
the
Emperoure
his
maiestie
,
The
Parliament
at
wormes
.
&
authority
of
the
whole
Empire
to
purchase
&
to
bye
lande
according
to
right
and
conscience
.
Twentie
yeres
purchase
is
apyroued
by
all
lawes
.
It
is
also
in
the
counsel
had
at
Wormes
by
the
decree
of
the
whole
Empire
,
that
he
whiche
wyl
purchase
so
muche
rent
as
wyll
come
to
fyue
florens
by
the
yere
:
shal
paye
for
the
purchase
therof
,
one
hundreth
florens
,
which
is
after
twentie
yeres
purchase
.
Thys
maner
of
purchasing
the
authoritie
of
the
empire
doth
numbre
among
those
contracts
,
whic●
are
both
profitable
,
lawful
&
ind●fferent
,
confirminge
&
defending
it
b●
the
commune
iudgement
&
decree
of
the
sayed
Parliament
,
discha●ging
it
of
the
sclaundre
&
naught
report
of
all
vsurary
bargaynes
contractes
.
Bisydes
thys
the
Emperour
with
al
his
nobility
with
fucōsent
&
agrement
of
the
whole
n●bre
assembled
together
at
the
saye
Worms
,
haue
&
do
pronounce
tha●
man
or
men
what
so
euer
they
〈◊〉
to
commit
vsury
and
to
be
vsurers
which
do
purchase
for
one
hundret
that
is
,
To
●ye
vnder
xr
.
yeares
pur
chose
is
vsurp
fiue
score
florens
,
abo●
fiue
florens
by
the
yere
,
&
of
yere
●
rent
.
This
moderation
which
th●
empire
hath
taken
in
purchasi●
is
accordynge
to
reason
&
equiti●
declaring
that
in
purchasing
of
rente●
there
is
a
certein
equality
&
an
i●
different
ordre
to
be
obserued
,
ne●
ssary
and
profitable
for
the
felow
:
ship
of
men
&
conuersation
of
man
.
Therfore
that
same
ordinaunce
men
may
vse
,
as
iust
&
profitable
,
being
the
constitution
&
decree
of
a
lawful
Magistrate
.
Wherfore
it
ought
not
to
be
taken
as
an
vsurary
&
vnlawful
contract
:
for
asmuch
as
it
hath
ben
&
is
decreed
&
ordeined
by
the
authoritie
of
the
publike
Magistrates
&
rulers
.
Thys
constitution
&
ordre
taken
and
demaunded
by
the
authoritie
of
the
whole
Empire
,
is
not
contrary
to
the
lawe
of
nature
:
for
it
is
not
agaynst
the
commune
profite
,
it
is
not
with
the
hurt
&
hinder
aunce
of
any
man
,
but
to
their
healpe
&
succour
,
it
is
indifferent
&
equal
for
the
seller
,
as
well
as
the
byer
,
it
is
not
agaynst
the
loue
which
we
do
owe
to
our
neighboure
:
therefore
it
ought
not
to
be
improued
.
The
consciences
of
those
men
whiche
d●
purchase
after
thys
ordre
ought●
not
to
be
disquieted
,
doinge
thei●
feate
wyth
a
good
conscience
and
wythout
filthy
desire
of
vnlawefull
sucre
and
gayne
.
Also
for
the
honest
mainteining●
of
occupiynges
,
in
bying
&
selling
and
other
maner
of
trades
which
are
vsed
amonge
substantiall
and
rich
men
,
the
vse
of
other
mens
m●ney
is
necessary
,
for
wythout
tha●
no
busines
can
be
done
:
&
who
tha●
doth
take
that
away
from
among●
men
,
he
doth
detract
&
plucke
much
from
the
commu
〈…〉
saith
that
men
(
I
do
meane
thos●
men
of
the
thirde
sort
,
to
whom
nether
gyfte
,
nor
lone
by
the
lawe
o●
God
is
dewe
)
oughte
not
to
ba●
gaine
amonge
them selues
for
a
m●derate
&
lawful
gaynes
to
be
tak●
for
the
vse
of
their
money
doeth
erre
&
kicketh
agaynst
the
common
profite
.
For
it
is
ryght
that
that
māshoulde
haue
some
gayne
,
wyth
whose
money
an
other
man
doeth
gette
profite
&
vantage
.
Moderate
pr●ite
and
gayn●
it
may
be
tak●
amonge
the
riche
for
the
vse
of
their
money
.
Wherfore
syth
that
euery
man
can
not
nor
ought
not
to
esteme
&
iudge
after
his
owne
mynde
and
wyll
,
what
is
right
,
indifferent
and
equall
to
be
taken
for
the
vse
of
money
,
let
vs
followe
the
myndes
,
iudgementes
&
sentences
of
Magistrates
lawfully
ordeined
,
concerning
such
maner
of
bargaynynge
,
wherein
the
vse
of
money
is
bought
&
solde
.
The
Euangell
of
Christ
doth
require
in
all
worldly
busines
&
ciuile
matters
a
iust
&
an
equal
ordre
for
all
partes
to
be
obserued
,
but
howe
&
after
what
facion
it
shal
be
obserued
&
kept
:
it
sheweth
no
fourme
nor
exemple
:
neither
generally
in
all
maner
of
contractes
,
nor
yet
specially
or
sauerally
by
them selfe
,
as
what
is
iuste
or
contrary
,
equal
or
vnequal
,
it
declareth
nothynge
at
all
.
Therfore
it
is
necessary
in
all
ciuile
and
temporal
matters
,
to
follow
the
common
ordinaunce
made
and
ordeyned
by
Magistrates
and
rulers
agreing
to
reason
,
equitie
,
&
conscience
,
beinge
not
lawefull
for
any
man
to
excede
and
passe
the
limittes
&
bonde
of
those
publike
ordres
confirmed
&
approued
by
the
authoritie
of
superiours
.
Thewhiche
lawes
and
ordinaunces
of
the
publike
Magistrates
we
are
bounde
to
obey
,
not
onely
for
feare
of
the
paynes
for
the
transgressours
in
the
lawes
conteyned
:
but
also
for
conscience
sake
.
Therfore
those
men
do
offende
whiche
do
bye
and
purchase
of
yerely
rent
aboue
the
some
of
fyue
florens
for
an
hundreth
florens
:
for
they
do
against
the
ordre
and
decree
of
the
whole
Empire
which
can
not
excuse
them selues
though
they
do
laye
for
them
the
possession
&
proprietie
of
the
thing
saying
,
They
do
not
offende
which
de
purchase
a●●et
.
x.
or
vi●
yeares
,
purchase
I
warrant
you
.
that
the
laude
was
his
owne
whiche
dyd
sell
it
,
that
he
myghte
do
therwyth
what
him
listeth
and
suche
other
wordes
.
For
although
that
euery
man
is
proprietary
&
lorde
of
his
owne
goodes
:
yet
no
man
maye
vse
them
at
his
owne
pleasure
and
wyll
agaynste
the
ordre
of
the
lawe
.
For
the
Lorde
&
the
magistrate
which
is
his
ministre
,
are
the
lordes
and
heades
both
of
oure
body
&
goodes
,
we
are
but
the
dispensers
&
stuardes
therof
.
Therfore
it
is
necessary
that
in
the
stuardshippe
to
vs
,
of
the
Lōrde
committed
,
&
in
the
administration
of
our
goodes
,
that
we
do
behaue
our selues
after
the
wyl
of
the
Lorde
&
the
ordinaunces
of
the
lawefull
Magistrates
and
gouerners
.
For
asmuche
then
as
the
purchase
of
house
and
lande
,
and
the
gayne
therof
remayneth
and
also
doth
yerely
fructifie
&
brynge
profite
to
him
which
bought
the
purchase
,
By
〈◊〉
●●●●ō
he
pr●ueth
〈◊〉
no
vsury
to
purchas●
land●●
the
thinge
which
was
solde
doth
not
by
the
vse
therof
consume
&
wast
.
Therfore
it
is
not
against
nature
for
the
vse
of
the
thynge
which
was
solde
to
take
profit●
&
gayne
accordynge
as
the
lawes
haue
ordeyned
.
For
,
to
sell
the
vse
of
a
thynge
whiche
doth
not
consume
,
is
of
hym selfe
no
synne
:
if
it
were
,
then
shoulde
it
be
vnlawfull
,
to
lette
furth
any
thynge
to
hyar
,
and
suche
other
contractes
:
wherein
both
the
vse
of
our
goodes
and
also
of
oure
personages
&
bodies
for
a
tyme
are
solde
.
To
sell
the
vse
of
oure
money
,
the
circumstances
thereof
do
make
it
sinne
and
greuous
,
of
it selfe
it
is
none
.
As
to
sell
the
vse
of
thy
money
to
hym
which
is
in
necessitie
,
being
of
the
two
first
sortes
of
men
which
we
haue
declared
and
also
bicause
it
is
solde
against
the
commune
lawe
.
The
state
,
condition
&
qualitie
of
the
person
declareth
this
contract
to
be
lawful
or
vnlawful
:
when
a
man
from
ryches
falleth
to
pou●●tie
.
In
this
contract
a
man
with
conscience
can
not
demaund
any
gaine
or
vantage
:
bicause
this
maner
of
contract
of
bying
the
vse
of
money
in
courtes
of
conscience
is
not
called
bying
&
sellyng
,
but
taketh
an
other
name
of
it
,
&
is
called
a
lone
or
money
lent
,
in
the
which
thinge
lent
&
borowed
,
the
vse
of
the
thing
ought
not
to
be
solde
.
Also
it
is
against
natury
ᵗ
,
that
thinge
,
which
is
spent
,
consumed
or
lost
,
&
of
it selfe
encreaseth
not
,
nor
bryngeth
any
maner
of
fruite
of
his
owne
nature
to
the
detter
,
should
brynge
lucre
and
gayne
to
the
creditour
,
that
is
to
hym
,
whiche
deliuered
the
money
.
For
it
is
synne
and
repugnant
to
the
lawe
of
nature
,
in
thys
cause
to
sell
the
vse
of
any
thynge
:
when
with
the
vse
of
the
thynge
,
the
thynge
also
it selfe
is
wasted
&
consumed
of
his
owne
nature
,
or
to
speake
more
playnely
,
when
the
vse
of
the
thynge
is
the
spendyng
&
wastyng
of
the
thyng
whose
vse
is
solde
.
These
thynges
wel
weighed
&
considered
,
it
is
manifest
&
cleare
that
the
purchasing
of
landes
is
allowed
by
the
authoritie
of
the
whole
Empire
,
that
it
is
not
contrary
to
the
lawe
of
nature
,
nor
none
other
lawe
,
nor
yet
repugnant
to
the
maynteynaunce
of
felowshyp
&
amicable
societie
of
man
in
thys
lyfe
,
all
maner
suspication
of
vsury
by
the
authoritie
of
the
sayed
counsel
beinge
taken
away
from
it
.
Some
men
there
be
which
do
doubt
,
Interest
.
whether
a
man
may
loke
&
demaunde
amendes
&
recompence
,
for
the
dammage
&
losse
whiche
he
hath
susteyned
in
forbearyng
the
money
which
he
did
lende
,
longar
then
the
tyme
that
it
was
lent
for
:
or
when
the
man
whiche
dyd
borowe
the
money
,
dyd
not
accordynge
to
his
promise
paye
it
agayne
,
but
differred
the
payment
therof
longar
than
w●as
promised
to
the
losse
,
hinderaunce
&
hurt
of
the
lender
,
whether
in
this
case
it
shoulde
be
vsury
to
demaunde
any
recompence
,
yea
or
naye
.
For
asmuche
as
thys
is
aboute
the
question
of
lendynge
,
whiche
ought
to
be
free
wythout
vantage
&
gayne
,
it
is
thoughte
that
it
should
be
vsury
.
Although
that
enterest
as
well
as
vsury
is
bought
,
that
thing
which
is
lent
,
yet
there
is
greate
difference
betwene
them
.
For
an
action
which
is
taken
for
interst
,
is
for
the
dammage
&
losse
whiche
the
creditour
doeth
susteyne
that
he
may
be
saued
harmeles
.
Contrary
wyse
anaction
of
vsury
,
is
for
no
dammage
whiche
the
creditour
hath
had
or
susteyned
,
but
for
gayne
&
vantage
whiche
he
woulde
haue
.
In
thys
matter
the
mynde
&
iudgemente
of
the
ciuile
lawe
must
giue
to
vs
lyght
,
what
is
to
be
done
,
whiche
allowe●h
recompensation
&
making
of
amendes
for
so
much
dammage
&
hurt
as
the
creditour
hath
susteyned
,
which
recompence
is
called
the
interest
,
whiche
sentence
&
minde
is
confourme
&
agreable
to
reason
.
For
it
is
agaynste
all
reason
,
that
the
thyng
lent
should
be
dammage
to
the
lender
,
&
that
the
good
wy●
of
the
lendar
,
and
his
good
deede
should
be
recompensed
wyth
an
euyl
turne
and
hurtes
.
Matk●
Howe
be
it
I
woulde
counsel
euery
godly
man
(
what
soeuer
the
law
doth
permit
graunt
&
suffre
)
for
to
followe
that
thyng
which
shal
stande
with
equitie
&
charitie
.
For
this
is
the
most
surest
&
best
waye
.
Thys
haue
I
spoken
of
vsury
,
&
of
purchasynge
of
lades
&
tenementes
.
Nowe
let
vs
returne
againe
to
the
text
.
The
texte
And
hath
not
taken
any
gyftes
or
rewardes
agaynste
the
innocent
.
Those
gyftes
and
rewardes
,
which
are
giuen
for
tokens
of
loue
and
friend
shyppe
amonge
friendes
and
louers
,
are
not
ment
,
nor
blamed
by
these
wordes
of
the
Psalmist
,
but
suche
gyftes
and
rewardes
wherby
the
innocentes
dosuffre
dammage
and
hurt
,
wherby
also
,
right
,
equitie
and
iustice
are
abused
and
peruerted
.
B●●ynst
i●dg●s
whiche
,
do
take
giftes
wherby
the
●nnocentes
a●●
〈…〉
〈…〉
Therfore
it
is
spoken
openly
and
manifestly
of
those
gyftes
which
are
taken
to
the
hurtes
and
wronge
of
the
innocent
&
of
hym
which
is
wyth
out
blame
.
By
these
sentences
&
wordes
of
the
Psalme
al
they
are
iudged
to
eternall
damnation
,
which
for
theyr
owne
profite
and
vantage
do
giue
sentence
agaynst
ryght
and
iustice
whiche
do
mayn
teyne
and
prolonge
vniust
suetes
whiche
do
counterfeite
iuste
causes
and
quarels
for
theyr
owne
lucre
and
vantage
,
&
finally
who
so
euer
doth
wronge
and
hurt
the
innocent
for
to
get
any
gaine
or
profite
therby
.
It
is
generally
spoken
it
perteyneth
to
al
states
,
degrees
and
ordres
of
lyfe
to
all
maner
of
men
,
and
not
to
Iudges
and
rulers
onely
.
Lykewyse
as
he
is
giltie
of
eternall
damnation
whiche
hath
receiued
any
reward
against
the
innocent
,
The
giuer
as
well
as
the
●eceyuer
is
thr●●tened
.
so
is
he
also
whiche
hath
giuen
the
rewarde
to
do
the
innocent
harme
,
which
doth
giue
(
I
saye
)
that
by
his
brybes
he
might
corrupt
iustice
and
ryghtuousnes
to
that
hurt
of
his
neighbour
.
Thys
man
doth
agaynste
the
precepte
of
god
,
which
precept
doth
commaunde
brotherly
loue
wyth
all
puritie
&
sincerenes
,
whiche
commaundeth
vs
to
loue
oure
neyghboure
as
oure
owne
selues
,
and
to
do
to
hym
as
we
woulde
be
done
to
.
The
Lorde
doth
not
permit
to
quite
euyl
for
euyll
,
hurte
for
hurte
,
one
euyll
worde
for
an
other
,
much
les
doth
he
permit
and
suffre
that
we
shal
sclaunder
the
innocent
,
that
we
shal
seeke
to
hurte
hym
wyth
oure
brybes
.
For
asmuche
as
we
nowe
do
talke
of
rewardes
and
giftes
,
it
is
often
tymes
had
in
question
,
whe
ther
the
magistrates
or
any
other
officer
,
Whether
it
be
lawfull
for
a
Iudge
to
take
any
gi●●●
at
〈◊〉
before
whom
causes
beinge
in
controuersie
vse
to
be
decided
&
to
be
made
an
ende
of
by
iudgementes
,
wyth
a
good
conscience
,
without
the
wrath
and
vengeaunce
of
God
:
either
before
the
cause
is
hearde
,
or
after
the
sentence
is
gyuen
and
pronounced
:
may
take
of
both
or
either
of
the
seuters
any
rewardes
and
gyftes
.
In
answeryng
to
thys
question
the
craftie
and
vngracious
imagination
of
men
may
obiecte
many
thynges
,
whiche
shall
seme
and
appeare
to
be
according
to
right
and
equitie
.
but
the
doubte
&
question
of
this
matter
can
not
be
dissolued
and
concluded
wyth
vncerteyne
,
darke
&
mistie
opinions
of
men
wyth
their
coniectures
and
persuasions
,
deuised
to
maynteyne
their
fylthy
lucre
and
gayne
,
but
by
the
manifest
scriptures
&
open
lawes
which
are
confourme
and
agreable
to
reason
.
Thys
is
wythout
all
doubte
that
al
maner
of
Iudges
and
magistrates
are
forbidden
to
take
gyftes
and
rewardes
,
for
thys
cause
and
ende
,
that
they
shoulde
not
beinge
corrupted
giue
no
wronge
iudgement
and
sentence
,
that
they
should
not
haue
any
occasion
craftely
●to
prolonge
and
continewe
the
sute
to
the
hurte
and
dammage
of
any
of
the
parties
,
or
to
coloure
&
deuise
any
craftie
and
vniust
matter
to
the
hinderaunce
of
the
other
parte
,
either
accusar
or
defendar
,
in
recompence
of
the
rewardes
which
they
haue
receiued
.
It
is
an
open
commaundement
of
God
,
to
iudge
iustly
&
ryghtuously
.
The
very
naturall
reason
of
man
doth
both
knowe
and
iudge
it
to
be
an
vnlawfull
thynge
for
to
abuse
&
corrupt
the
authoritie
of
rightuous
iudgement
.
About
the
which
question
the
mynde
of
man
doeth
reason
wyth
it selfe
,
asking
:
whether
that
a
good
&
godly
Iudge
&
Magistrate
(
which
for
no
reward
wyldo
wronge
or
peruerte
the
ryghte
ordre
of
iustice
)
maye
take
gyftes
of
the
sueters
,
before
the
cause
be
hearde
or
after
the
sentence
is
giuen
,
yea
or
nay
?
Concerning
this
question
I
wyl
speake
some
thing
in
thys
place
briefly
&
wyth
fewe
wordes
to
satisfie
that
mynde
of
them
,
which
do
put
it
furth
for
no
il
intent
or
purpose
:
for
no
maner
of
couetousnes
,
whose
mynde
their
conscience
doth
moue
and
also
giueth
warnynge
of
the
health
of
their
soule
,
&
of
the
glorie
of
the
Lorde
.
The
vse
of
such
gyftes
which
seuters
do
gyue
to
the
magistrate
or
Iudge
,
in
no
commune
wealth
can
be
iust
,
profitable
,
good
or
godly
,
nor
yet
the
ende
or
intent
wherfore
the
gyfte
or
rewarde
is
giuen
can
be
laudable
,
commendable
&
good
:
but
cleane
contrary
to
all
commune
wealthes
ful
of
peryll
,
daunger
&
dis●ruction
.
Therefore
it
is
not
laweful
nor
mete
,
that
any
magistrate
shoulde
suffre
or
permit
to
any
other
,
nor
to
hym selfe
for
to
take
any
giftes
&
rewardes
of
any
man
whiche
doth
sue
before
them
for
any
matter
in
controuersie
,
bicause
they
are
worse
then
poyson
to
all
iustice
.
The
Lorde
hym selfe
doeth
forbidde
the
magistrates
to
take
any
rewardes
,
the
causes
wherof
,
which
are
natural
causes
he
doeth
annex
and
ioyne
to
his
precept
&
commaundement
.
The
whiche
causes
beinge
ioyned
to
his
preceptes
are
general
,
beinge
taught
vs
also
of
the
lawe
of
nature
.
Wherfore
they
do
perteyne
to
all
magistrates
,
and
to
al
them
which
haue
any
authoritie
of
iudgement
.
For
asmuche
then
as
the
preceptes
&
the
causes
of
the
preceptes
are
general
,
vniuersal
and
natural
:
the
Lorde
therfore
doth
forbidde
all
magistrates
thorowe
out
al
the
world
to
receyue
giftes
or
rewardes
of
them
whiche
haue
any
matter
dependyng
before
them
to
be
determined
by
iudgemente
.
The
preceptes
of
the
Lorde
which
do
forbidde
the
takynge
of
gyftes
and
rewardes
thou
dost
fynde
in
Exod
xxiii
.
Giftes
do
make
wise
mē●lynde
.
Thou
shalte
take
no
giftes
which
do
make
blinde
those
whiche
are
wyse
men
,
and
turne
the
wordes
of
iust
men
.
Also
in
Deutero.
xvii
.
Thou
shalte
not
considre
the
personage
of
any
man
,
nor
any
gyftes
,
whiche
do
blynde
the
eyes
of
wyse
men
,
&
chaunge
the
wordes
of
the
iust
men
.
Thou
shalt
execute
iustly
that
thynge
which
is
iust
&
ryghtuouse
.
The
Lorde
knewe
well
ynough
,
howe
weake
and
wycked
the
nature
of
man
is
,
howe
easy
and
lyght
to
fal
,
as
oft●n
as
any
maner
of
occasion
is
gyuen
,
and
howe
muche
gyftes
&
rewardes
do
preuayle
&
weigh
amonge
men
.
For
that
cause
the
Lorde
dyd
forbid
the
magistrates
that
in
no
maner
of
wise
they
should
receyue
and
take
any
gyftes
,
not
leauing
furth
the
cause
of
his
prohibition
,
sayinge
:
bicause
they
do
blinde
the
eyes
of
men
,
&
chaunge
&
alter
the
wordes
of
wyse
&
iuste
men
,
makyng
them
to
speake
other
wyse
then
they
woulde
.
It
is
a
poysonous
&
a
foule
vice
in
a
magistrate
for
to
couet
,
gape
&
hunte
after
gyftes
&
rewardes
.
Hereby
a
greate
parte
of
these
execrable
&
cursed
licentious
libertie
of
al
mischiefe
is
brought
in
,
which
rageth
euery
where
in
common
wealthes
.
This
,
day
by
day
,
more
and
more
,
doth
corrupte
,
infect
&
weakeneth
publike
iudgementes
&
ministration
of
iustice
,
which
are
the
sin●wes
&
strengeth
of
common
wealthes
.
The
desire
of
gyftes
&
rewardes
,
is
a
detestable
and
a
very
pernicious
vice
in
them
which
be
set
in
rule
&
authoritie
,
whiche
doth
brynge
with
it
the
ruine
&
decaye
of
al
good
thinges
&
godly
ordres
.
For
that
cause
the
magistrates
&
rulers
,
yea
amonge
the
gentiles
had
a
very
ylname
:
Beinge
euyll
spoken
&
reported
of
for
their
gredines
in
receyuyng
of
gyftes
.
Hesiodus
a
greeke
Poete
doth
gyue
to
those
magistrates
whiche
are
takers
of
rewardes
,
an
odious
&
a
very
contumelious
name
:
callinge
them
gyft
takers
.
Of
other
wise
men
amonge
the
grekes
:
they
are
named
gyfte
gluttons
,
or
gift
bealies
.
Alwayes
amonge
al
nations
thys
corruption
of
Iudges
&
rulers
hath
bene
odious
,
as
well
in
the
receyuers
and
takers
as
in
the
gyuers
.
Al
godly
magistrates
and
rulers
haue
alway
abherred
thys
vice
,
refusynge
to
receyue
&
accept
gyftes
at
the
handes
of
any
man
whiche
hath
had
any
cause
before
them
.
Moyses
before
God
,
in
the
sedition
of
the
people
,
reioysed
and
bosted
hym selfe
of
that
he
had
taken
no
gyftes
of
any
man
at
any
tyme
.
Numeri
.
xvi
.
Samuel
also
(
when
Israell
dernaunded
a
kinge
)
was
praysed
,
bicause
he
neuer
dyd
take
any
rewarde
of
the
subiectes
whiche
were
vnder
his
gouernaunce
&
iudgement
,
the
first
boke
of
the
kynges
.
xii
.
Chap.
and
Ecclesiasticus
.
xlix
.
Chap.
These
two
godly
men
,
Moyses
&
Sainuell
by
their
exemple
do
teach
vs
,
that
magistrates
ought
not
to
take
or
receyue
any
maner
of
giftes
of
those
personnes
which
do
contende
before
them
in
iudgement
,
&
that
al
magistrates
are
bounde
to
obey
the
precept
and
commaundement
of
God
,
without
any
maner
of
denial
or
grudge
,
in
that
thei
are
forbidden
to
take
&
receyue
rewardes
of
men
stryuyng
before
them
in
the
lawe
.
The
causes
added
vnto
the
saied
precept
of
the
sayed
prohibition
are
so
reasonable
and
iust
that
no
man
,
whiche
hath
any
witte
at
al
can
deny
but
it
is
most
confourme
to
iustice
and
to
the
lawe
of
nature
,
and
very
alowable
and
expedient
.
Dauid
in
the
.xxvi.
psalme
,
amonge
other
kyndes
of
wyckednes
and
impietie
doeth
count
,
numbre
and
rehearse
the
takynge
of
rewardes
and
gyftes
,
reputyng
them
to
be
wycked
,
whiche
do
receyue
and
accept
them
,
worthy
of
great
rebuke
and
blame
,
saying
.
Lorde
,
lette
not
my
soule
be
caste
awaye
and
loste
amonge
the
wycked
,
nor
my
lyfe
amonge
men
whiche
delite
in
bloud
:
whose
handes
are
ful
of
iniquitie
.
Their
right
hande
is
fylled
wyth
giftes
and
rewardes
.
But
I
good
Lorde
haue
entered
in
,
in
innocency
&
purenes
.
Esaie
also
in
the
first
Chap.
sharply
and
wythsore
wordes
and
bitter
chekes
doeth
rebuke
them
,
whiche
do
take
rewardes
while
they
be
in
office
,
If
the
giftes
which
Iudges
do
receiue
be
theft
by
the
lawe
of
God
:
then
Iudges
are
theues
whiche
do
receiue
them
&
the
gyuers
also
.
makynge
the
gyftes
whiche
they
so
receyued
,
no
better
then
theft
and
robbery
,
speaking
after
thys
maner
.
Thy
princes
and
rulers
are
vnfaythfull
,
felowes
and
companions
to
theues
&
robbers
,
they
do
loue
gyftes
,
they
do
folow
after
rewardes
for
their
vnryghtuousnes
.
There
be
many
(
great
pitie
it
is
)
whiche
do
thynke
that
they
maye
heape
vp
greate
numbre
of
golde
and
syluer
:
that
they
may
get
to
them
great
riches
by
the
takyng
&
receiuing
of
such
corrupte
gyftes
,
which
do
deceiue
&
begyle
their
owne
selues
with
their
owne
folishe
thoughtes
&
cogitations
,
consideringe
not
that
the
Lorde
doeth
put
furth
and
spende
al
his
riches
&
substaunce
out
of
his
owne
treasure
,
and
that
he
maketh
no
man
ryche
,
wyth
the
hurt
of
any
other
mannes
health
&
welfare
.
They
do
not
pondre
wyth
them selues
,
that
the
Lorde
doeth
punishe
all
wycked
thoughtes
&
damnable
desires
of
getheryng
together
of
ryches
,
they
do
not
weigh
the
olde
prouerbe
&
sayinge
(
which
is
saied
of
longe
experience
)
that
euyl
got
goodes
are
equall
and
felowes
to
the
hurtes
&
iniuries
of
other
men
naye
they
be
no
les
then
hurtes
&
griefes
in
deede
,
not
like
&
equal
:
but
of
them selues
,
not
seuerall
nor
different
,
but
al
one
thynge
.
This
one
thynge
is
so
sure
and
certeine
that
nothyng
can
be
more
sure
and
certeyne
,
that
goodes
&
ryches
gethered
together
by
vngodly
craftes
&
deuelishe
wayes
prohibited
of
God
,
can
not
be
stable
,
firme
,
&
of
longe
continuaunce
.
They
can
not
last
&
endure
many
yeres
.
What
so
euer
is
heaped
together
against
the
precept
and
commaundement
of
God
,
it
shal
at
the
last
shamefully
consume
&
vanishe
away
lyke
vnto
smoke
,
and
as
the
Prophete
Aggeus
sayeth
,
it
is
caste
into
a
bottomles
bagge
,
which
doth
fal
thorowe
and
abydeth
not
.
The
Lorde
doth
commaunde
all
magistrates
&
all
other
to
whom
any
matters
being
in
controuersie
,
are
committed
,
for
to
be
ended
,
that
they
do
take
no
gyftes
,
threatenyng
to
them
greate
paynes
for
doing
the
contrary
:
therfore
they
are
foule
deceyued
,
whiche
do
thynke
that
they
and
theirs
may
be
enriched
&
growe
to
great
substaunce
by
receiuing
&
accompting
of
giftes
with
such
brybery
&
corruption
.
The
Lorde
him selfe
,
whiche
is
Lorde
&
owner
of
the
gold
&
syluer
,
with
al
that
is
conteined
in
the
earth
beareth
witnes
,
that
riches
&
substaunce
by
taking
of
giftes
do
not
increase
and
growe
,
but
minishe
beinge
scatered
abrode
&
loste
.
As
it
is
to
see
in
Iob
the
.xx.
Chap.
Fier
shal
deuour
the
tabernacles
of
them
,
whiche
loue
to
receiue
and
take
gyftes
.
And
the
Prouerbes
,
xx
.
He
doth
bring
his
house
out
of
ordre
whiche
foloweth
auarice
&
couetousnes
:
But
he
the
doth
hate
&
abhorre
giftes
shal
lyue
.
And
Esaie
.xxxiii.
Cha.
He
that
walketh
in
iustice
and
ryghtuousnes
and
speaketh
the
truth
:
he
that
abhorreth
gaynes
wonne
by
violence
&
deceite
,
whiche
doeth
plucke
his
handes
from
gyftes
.
&c.
that
man
shal
dwel
on
high
,
whose
safgarde
shal
be
in
bulworkes
of
rockes
,
to
hym
shal
be
giuen
meate
,
&
his
waters
shal
not
fayle
.
Howe
manifeste
is
it
by
these
sentences
that
it
is
not
onely
wycked
and
vngodly
for
a
Magistrate
to
take
gyftes
:
but
also
that
the
Lorde
doeth
punishe
it
from
aboue
wyth
the
losse
and
perishyng
of
the
goodes
.
Althoughe
there
be
many
good
and
godly
men
in
euery
place
,
some
beinge
Magistrates
and
rulers
,
which
had
rather
suffre
greate
dammage
and
hurte
,
then
for
any
maner
of
profite
and
lucre
woulde
pronounce
a
wrong
sentence
against
iustice
,
yet
for
all
that
in
no
wyse
they
maye
receyue
gyftes
or
rewardes
:
bicause
the
Lorde
hath
forbidden
it
,
and
bicause
also
it
is
a
very
naughtie
exemple
,
wherby
the
gredy
and
couetous
sort
of
cormorantes
woulde
lightly
take
occasion
to
bye
and
sel
iustice
,
to
pyl
and
sucke
the
iuyce
of
theyr
fleshe
or
goodes
from
them
whiche
are
in
lawe
before
them
.
One
ca●●
exemple
of
a
good
man
doeth
more
hurt
then
a
thousande
of
the
wicked
The
good
men
can
not
so
sone
do
an
euyll
deede
,
thoughe
it
be
agaynst
their
wyll
:
but
the
wycked
quickely
wyll
do
the
same
,
and
the
more
gladly
,
bicause
they
take
exemple
of
them
,
which
are
good
.
Therfore
it
is
necessary
that
the
godly
do
voied
all
suche
euyll
exemples
,
whiche
the
euyl
men
folow
to
the
hurt
of
many
and
to
the
vtter
distruction
of
commune
wealthes
.
But
forasmuch
as
they
which
are
the
magistrates
and
Iudges
are
burdeined
wyth
publike
matters
of
the
common
wealth
hauing
many
and
diuers
cares
in
theyr
heades
,
beinge
also
occupied
and
let
wyth
other
mennes
busines
,
are
constrained
to
leaue
their
owne
busines
and
study
for
their
owne
propre
familie
,
to
their
greate
dii
profite
,
aparte
&
vndone
,
to
take
in
hande
other
mens
causes
:
for
asmuch
(
I
say
)
as
theyr
lyuynges
whiche
they
haue
gyuen
to
them
furth
of
the
treasure
and
coffers
perteyning
to
the
common
wealth
,
are
very
small
or
almost
nothyng
at
al
for
the
great
labours
which
thei
do
take
,
for
their
greate
paynes
and
studies
in
seruinge
of
the
commune
wealth
.
It
shoulde
or
myghte
seme
to
stande
wyth
equitie
and
conscience
,
that
the
magistrate
or
Iudge
of
ryght
myghte
take
&
receyue
rewardes
of
those
,
in
whose
causes
they
doe
take
paine
,
sith
that
nature
doth
teach
vs
,
that
one
hande
ought
to
washe
an
other
,
and
one
benifite
&
good
turne
to
be
rewarded
wyth
an
other
,
and
finally
that
no
man
oughte
to
serue
in
warre
or
other
wyse
,
as
the
Prouerbe
is
,
on
his
owne
propre
costes
and
charges
.
But
if
the
thynge
be
weighed
and
considered
as
it
oughte
for
to
be
:
it
may
sone
be
vnderstand
and
perceyued
,
that
it
is
contrary
to
equitie
to
take
any
gyftes
of
either
part
,
either
of
the
playntyffe
or
defendant
.
What
cloke
or
colour
so
euer
they
can
make
or
imagin
for
to
defende
it
,
not
onely
bicause
that
the
Lorde
hath
forbidden
it
:
but
also
for
that
it
is
a
very
pernicious
exemple
in
a
common
wealth
to
see
a
Iudge
to
be
a
taker
of
gyftes
,
and
also
bicause
that
the
parties
,
playntyffe
and
defendant
are
not
bounde
of
their
owne
propre
expenses
and
charges
to
maynteine
and
fynde
those
ministrations
and
offices
whiche
perceyne
to
the
whole
communaltie
.
Publike
officers
oughte
not
to
be
maynteyned
of
priuate
personnes
,
but
of
the
commune
purse
,
&
that
the
communes
are
bounde
t●
prouide
sufficiently
for
thi
that
they
shal
not
neede
to
bryde
.
It
is
the
duetie
and
parte
of
the
communes
vpon
their
commune
purse
to
maynteyne
their
publike
courtes
&
commune
officers
whiche
are
put
and
set
in
office
and
rule
to
see
equitie
and
iustice
to
be
obserued
amonge
al
men
in
their
commune
publike
wealth
.
The
parties
whiche
are
suters
,
sekyng
to
haue
their
matters
decided
haue
nothynge
to
do
therwyth
.
Moreuer
although
it
be
against
reason
and
conscience
,
that
the
magistrates
and
commune
rulers
shoulde
be
denied
to
haue
salaries
and
stipendes
for
their
labours
of
the
commune
purse
of
the
whole
communaltie
,
yet
they
maye
not
(
bicause
they
do
see
and
fynde
suche
ingratitude
in
the
communes
)
do
that
thynge
whiche
the
Lorde
doeth
forbidde
,
whereby
the
integritie
&
purenes
of
iudgementes
might
be
corrupted
.
For
the
faulte
of
an
other
man
can
not
excuse
before
God
our
delict
:
if
we
do
transgresse
his
commaundement
.
Iudgementes
are
ordeined
for
to
defende
iustice
and
veritie
:
indifferent
for
al
men
.
The
Magistrate
is
the
ministre
and
seruaunt
of
al
men
together
:
not
of
any
priuate
man
.
Therfore
they
ought
not
of
right
to
be
bought
and
solde
of
any
priuate
man
:
nor
yet
the
expenses
&
charges
of
the
officers
for
theyr
duetie
doinge
in
ministryng
of
iustice
,
whiche
is
commune
for
all
men
,
oughte
not
to
be
gethered
vp
of
the
partes
which
be
in
the
lawe
before
them
:
for
asmuche
as
those
parties
are
not
the
whole
body
of
the
commune
wealthes
but
seueral
&
priuate
membres
of
the
whole
bodie
.
Thys
is
not
my
minde
and
sentence
onely
:
but
it
is
the
mynde
&
sentence
of
the
olde
auncient
godly
and
righte
writers
.
Saint
Austen
to
Macedonius
dyd
wryte
these
wordes
.
It
is
not
lawefull
for
a
Iudge
to
sel
iust
iudgement
,
that
is
,
either
to
pronounce
a
ryghts
sentence
for
rewarde
,
or
to
iudge
vnryghtuously
:
or
to
teache
the
witnes
to
saye
&
depose
,
the
thynge
whiche
shal
make
for
his
purpose
,
although
that
the
aduocate
may
lawefully
sell
his
labourr
and
diligence
,
Aduocates
&
counselers
gaue
their
ly●yng
by
sue●ers
.
and
the
counseler
his
counsell
.
For
the
Iudges
are
sette
to
heare
both
partes
indifferently
,
the
aduocates
and
counselers
do
serue
but
for
either
of
the
partes
,
either
for
the
playntyffe
or
for
the
defendant
:
the
playntyffe
and
defendant
hauyng
eche
of
them
theyr
aduocate
and
counsell
for
theyr
money
.
Gregory
also
doth
wryte
.
He
that
doth
iudge
ryghtuously
:
and
loketh
for
rewarde
:
doth
committe
fraude
and
gyle
against
the
Lorde
:
bicause
he
dyd
sell
iustice
for
money
:
which
he
is
bounde
to
ministre
freely
.
They
do
vse
good
thynges
naughtly
,
which
for
such
lucre
do
ministre
right
iudgement
.
For
suche
Iudges
as
these
be
:
it
is
not
the
defence
and
desire
to
mainteyne
rightuousnes
:
but
the
loue
of
gyftes
&
rewardes
,
which
causeth
them
to
do
righte
:
whiche
hope
of
lucre
taken
awaye
:
that
thei
haue
no
more
trust
of
giftes
:
streight
waye
they
wyll
turne
to
the
contrary
.
Receite
of
gi●
is
a
cortuption
of
iustice
.
The
acception
of
giftes
,
is
the
preuarication
and
alteration
of
veritie
.
To
be
shorte
,
it
is
not
laweful
for
ryghtuous
and
vpright
magistrates
(
which
haue
fully
decreed
and
purposed
wyth
them selues
not
so
muche
as
one
hear
bredth
to
swarue
from
iustice
,
thoughe
the
parties
woulde
gyue
them
neuer
so
muche
)
to
receyue
any
maner
of
gyftes
of
them
whiche
are
suters
,
syth
that
the
Lorde
hath
forbidde
it
expressely
wyth
threatenynge
of
paynes
to
the
doers
of
the
contrary
.
The
exemples
also
of
the
auncient
godly
magistrates
:
do
crye
out
agaynst
it
.
Moreouer
it
is
agaynste
equitie
,
that
the
publike
ministers
of
the
whole
communaltie
shall
sell
their
ministerie
,
and
maynteyne
their
office
wyth
the
costes
,
charges
,
&
expenses
of
the
suters
whiche
haue
their
causes
in
controuersie
before
them
Biside
thys
:
it
is
so
naughty
&
euyi●an
exemple
in
a
commune
wealth
,
that
there
can
be
none
more
pestilent
,
more
poysonous
,
more
full
of
infection
to
the
vndoinge
of
all
publike
iudgement
,
to
the
ouerthrowing
of
al
iustice
:
The
sentence
〈◊〉
suspecte
where
a
iudge
exceyueth
gyf●rs
either
before
or
af●●●
.
&
finally
which
maketh
(
be
the
causes
neuer
so
iuste
and
ryghte
,
be
the
sentence
neuer
so
truly
and
ryghtuously
gyuen
)
yet
both
the
cause
&
also
the
sentence
shall
be
suspected
bicause
of
the
receyuynge
of
rewardes
and
gyftes
,
bisyde
that
also
many
foule
sclaunders
and
controuersies
do
ryse
&
come
thereof
.
That
whiche
I
haue
sayed
of
rewardes
and
brybes
,
is
to
be
taken
and
vnderstande
of
al
maner
of
benifites
and
pleasures
,
as
wel
as
of
the
rewardes
and
gyftes
,
whiche
of
these
partes
that
be
in
sute
,
are
or
maye
be
gyuen
to
the
magistrates
,
iudges
,
or
arbitrary
Iudges
,
either
before
the
controuersie
be
ended
,
or
afterwarde
.
Thys
muche
haue
I
sayed
of
the
corruption
in
gyuynge
of
gyftes
and
doinge
of
pleasures
to
those
whiche
are
Iudges
,
and
those
in
whose
handes
the
ministration
of
iustice
doeth
lye
to
be
gyuen
by
them
whiche
are
sueters
.
The
texte
He
that
doeth
all
these
:
shall
neuer
fall
.
The
Prophete
in
thys
Psalme
doth
not
teache
vs
,
whereby
and
howe
we
be
iustified
:
but
what
maner
of
men
they
be
whiche
are
iustified
,
as
I
haue
in
the
begynnyng
of
thys
Psalme
declared
plentifuly
to
you
.
The
sence
&
mynde
of
the
Prophete
is
:
that
all
men
which
do
feare
God
,
and
do
walke
thorowe
a
pure
&
a
perfecte
fayth
in
his
preceptes
,
shal
come
to
eternal
blisse
and
lyfe
euerlastyng
,
for
to
suche
men
the
price
of
oure
redemption
,
and
of
the
forgyuenes
of
our
sinne
is
layed
vp
of
God
in
our
Lorde
Iesu
Christ
.
To
them
which
do
lyue
after
the
fleshe
,
the
saluation
and
health
promised
in
Christe
doth
not
perteyne
.
The
Prophete
sayeth
that
the
godly
can
neuer
fal
,
nor
be
moued
nor
chaunged
,
although
that
euery
daye
,
they
be
besette
rounde
aboute
and
also
shaken
wyth
tribulations
and
euyls
:
although
I
saye
they
do
sometyme
of
the
fragilitie
of
this
fleshe
stumble
&
fal
.
It
is
not
the
mynde
of
the
Prophete
that
godly
and
vertuous
men
,
are
perfectly
good
wythout
all
spotte
of
synne
:
he
sayeth
not
,
that
they
be
cleane
voyed
of
al
humaine
affections
,
and
that
no
salt
whiche
is
in
man
can
be
founde
in
them
:
but
this
is
his
meaning
:
that
the
godlie
can
not
so
be
moued
,
can
not
so
stumble
and
fall
that
they
shall
perishe
thereby
.
The
obedience
of
the
godlie
being
not
perfecte
:
but
a
newe
begonne
and
an
vnperfecte
obedience
:
the
Lorde
doth
commende
,
allowe
and
take
for
a
perfecte
and
full
obedience
,
suppliyng
of
his
owne
goodnes
,
that
whiche
lacketh
on
their
parte
,
whiche
he
doeth
not
laye
to
their
charge
:
but
keepeth
and
preserueth
them
agaynste
death
&
hell
in
thys
lyfe
wyth
his
grace
,
in
the
lyfe
to
come
wyth
the
glorie
whiche
is
promised
.
Thys
is
the
mynde
herein
of
the
Prophet
that
no
creature
lyuynge
,
can
be
hurtfull
to
them
whiche
do
perseuer
and
continewe
in
the
obedience
of
the
Lorde
,
and
that
they
are
stedfaste
,
stable
,
firme
,
immoueable
and
sure
agaynst
al
maner
of
assaultes
,
that
Sathan
can
do
no
more
harme
wyth
all
his
power
agaynste
them
,
he
can
no
more
shake
,
steare
and
moue
them
,
then
can
the
stormes
of
wynde
moue
,
steare
or
cast
downe
a
house
which
is
strongly
builded
on
a
rocke
.