A sermon of gods fearefull threatnings for idolatrye mixing of religion, retayning of idolatrous remnaunts, and other wickednesse: with a treatise against usurie. Preached in Paules Churche the. xv. daye of Maye. 1570. being Monday in whitson weeke. Written and dedicated to the magistrates and all the citizens of London: with a brief table to finde out the principall matters contayned therin: by Richarde Porder. Seene and allowed according to the queenes iniunctions.

Sophonias , cap. Primo .

I Will gather vp all things in the lande ( saith the Lord ) I will gather vp man and beast , I The Text. will gather vp the fowles in the ayre , and the fishe in the waters , and destructions shall be to the wicked , & I will vtterly roote out the men from of the lande , sayth the Lord , I will stretch out my hande vppon Iuda , and vppon all the indwellers at Ierusalem . Thus will I roote out the remnants of Baall from this place , and the names of the Chemarims , with the Priests , yea , and such as vpon the house toppes doe woorship and bowe themselues to the host of heauen : which sweare by the Lorde , and by their Malchom also . Which start backe from the Lorde , and neyther seeke after the Lorde , nor regarde him .

WE reade in the fourth Booke of Kings , & also in the seconde of the Chronicles , that after the death of good 4. Reg. ca. 21. 2. Paral. ca. 33. Ezechias : wicked Manasses succéeded king of Iuda & Ierusalem , who did euil in the sight of the Lorde , as did the heathen whom the Lord cast out before the children of Israeil , for he set vp all the abhominations which his father put downe , as hill aultars , Idoll groues , & aultars vnto Baall , as Ahab did , and worshipped that host of heauen . He offered his sonne in fire , brought an Idol into the Lords temple , and gaue héede to witchcraft and sorcerie , and mainteyned workers with spirites , and fortune tellers . Whereby he made Iuda and the indwellers of Ierusalem to erre , and to doe worse than the Heathen whome the Lorde destroyed before them .

Wherefore the Lorde brought him into the handes of the Assirian Captaines his enimies , who bounde him in chaines , and led him prisoner to Babilon , where he repented and humbled himselfe before the Lord God . And being restored to his kingdome , he sought a reformation according to the will of Afflictions profitable to Gods children . God , whome he learned more exactlye to knowe , by chaines and prison : than ever he did before by his crowne and scepter . And after Manasses death , his sonne Amon was made king in his place , who walked in all the abhominations of his father , & did that which was euill in the sight of the Lorde . He neither regarded the commaundement of God , nor the example of his fathers repentance . Wherefore God punished his sinne by sinne , what time his seruantes conspired and slewe him in his owne house .

After whose death ( about . 3312. yeares from the making of the worlde , In that wicked fathers haue good children , and good fathers wicked children , it is sene that goodnes is not of nature , but of grace . and. 658. yeares before the incarnation of Christ , the sonne of Amon , godlye Iosias , at the age of eyght yeares , was made king ouer Iuda and Ierusalem . He did that which was right in the sight of the Lorde , and walked in the wayes of his father Dauid , & neyther bowed to the right hande nor to the left . Hée spéedilye began to séeke the Lorde , and in the twelfth yeare of his reygne , he beganne to purge Iuda and Ierusalem from Idolatrie , and so reformed Godly Princes doe helpe their neighbours to reforme abuses in religion . 2. Paral. 34. religion , not only in Iuda and Ierusalem , but also amongst his neyghbours that were left in Israell , when the most part of them were led away captiue by the Assirians , he destroyed the hill aultars , Idoll groues , and Images , and burnt the bones of the Idolatrous sacrificers vppon their owne altars , as was prophecied of him aboue . 350. yeres 3. Reg. 13. 2 Ieremie . 1. before .

In the .xiij. yeare of his reigne the Prophet Ieremie began to prophecie , and the King in the .xviij. yeare of hys reigne , going about to repaire the temple , the booke of Gods lawe was found , which long time before ( through the 4. Re. 22. 23. 2. Paral. 34. Tirannie and negligence , darkners of truth . tyrannie and Idolatrie of Princes , and negligence of the Priestes ) lay hid and vnknowne . Now when this good King vnderstoode of this booke , and had heard it reade : he rent his clothes through remembrance of his fathers offences and his owne , and sent to aske councell of the Lord what was to be done concerning that booke . He read this Booke The godlye cease not iceking : till they knowe Gods wil , and when they know it : they doe not neglect to doe it . himselfe vnto all the people when hée had gathered them togither , and made a couenant with the Lord touching the same to gouerne according to the precise rules thereof .

In the .xx. yere of this Kings reigne , Sophony the Prophet began to speake in the name of the Lord . The beginning Sophonie . 1. of whose prophecie are these wordes , which first I read vnto you .

The same wordes doe contayne , an excéeding terrible or fearefull threatening Sophony beginneth his Prophecie with threates not as others doe . against the people of Iuda and Ierusalem , for their sinnes , but specially for Idolatrie .

In handling wherof , I meane to vse none other methode : than that which the Prophet hath prouided for me , who first threatneth a rooting out of Idolaters , and mixers of religion , with the remnauntes of Idolatry . And then Apostates , and those that neyther séeke after the Lorde nor regarde him . And for these offences it is : that God also threatneth to destroy the place , and the prouision . And that I maye intreate hereof . &c.

¶ Here the prayer was made .

I will gather vp ( or make an ende The vnreasonable creatures shall be destroyed for mans sinne , therfore great is Gods anger agaynst sinne . of ) all things from off the lande , sayth the Lorde , I will gather vp ( or make an ende of ) men , and beasts , fowles & fishes . &c.

IN that God doth threaten here to destroy , not onlye men , but also vnreasonable creatures : wee maye learne howe detestable a thing sinne is , in the sight of God , and specially Idolatrie , for as wee reade , though Iosias had now reformed many abuses , put downe Idolatrie , and brought in place thereof the true seruice of God : it is sayde , that God was yet angrye for that peoples Idolatrie formerly committed , and still secretly maintayned , notwithstanding the publike reformation . But here two thinges maye seeme straunge at the first vewe , th one , why now in the dayes of so good a King , who had reformed religion , banished Idolatrie , and Two things seeme straunge here . executed the Idolaters to the vttermost of his power : God doth thus threaten more grieuously : than he did in the dayes of Manasses or Amon , those wicked Kings that had set vp ydolatrie .

The other , why Sophonie beginneth not his Prophecie or preaching with doctrine as commonly other Prophetes and teachers doe : but thundreth euen at the first these horrible threates .

Howbeit , by good consideration of that state and time , we shall without difficultie perceyue in the one & the other , the iust and God doth most iustly and wisely proceede in his iudgementes . holye iudgements of God , most wisely & orderly put in execution .

For though God had now sent these people so good a Prince as had banished Idolatrie , executed the Idolaters , and erected the true worship and seruice of God publikely so much as was in his power both in his owne dominions of Iuda and Ierusalem , & also amongst his neighbours the Israelites : yet those Causes why God doth threatten so sharply in this good kings reigne . people for the most part playde the hypocrites , and secrete Idolatrers , and kept remnantes or reliques of Baal , Moloch , or Malchom , and other Idols , they secretely worshipped the hoste of heauen , and gaue heede to Witches and spirites of error as may appeare .

Yea though the Prophet Ieremie ( by the space of seauen yeres before Sophonie beganne ) had Causes why Sophony began his prophecie with threates . preached to them , shewed them their faultes , and preached doctrine for their learning ( if they woulde haue learned : ) yet they neyther regarded that great good gift of god , namely so good a King , that trulye worshipped God , and defended true religion and iustice : nor yet his holy word and calling , sent them vnder the same king by the Prophete Ieremie . And therefore it was , that now God raised vp this prophet Sophonie , as it were sodeinly to thunder oute these threates , for this their great ingratitude and pestilent perseuerance in their Idolatrie , superstition , and other wickednesses , continued in this tyme of so gentle calling , good gouernement , and cleere light .

For the greater & better giftes and benifites that men doe contemne Hebrues . 2. or neglect , the greater plagues or punishments are deserued and procured by such ingratitude . And certainelye amongst all th externall giftes of God in this lyfe , there is none comparable to this , that GOD vouchsafeth to let men haue his holy and eternall word preached Aucthoritie ioyned wyth truth , a most excellent blessing in this lyfe . amongest them , and speciallye when hee ioyneth therewith the power of good magistrates . And therefore when such treasure is by men neglected or contemned : it is no maruell that GOD doth threaten extreme punishment , as here he doth by this Sophonie .

And though I contende not with those that do thinke Sophonie did this by aduyse and consultation with Ieremie : yet I am It was not by pollicie betwixt Jeremy and Sophonie , that Sophonie began with threates , but Gods iust working vppon most apt occasion . not of their minde , but doe feele otherwise of it , euen that GOD who ministreth perfite medicine according to mens diseases : did stirre vp this Prophet Sophonie to go amongst that people , euen vpon iust and most apt occasion , as it were sodeinlye , thereby , the more to quicken them that were in their dead sleepe of Idolatrie and iniquitie .

And though it is most true , that this was not a pollicie or practise betweene Ieremie and Sophonie , but the worke of God : yet it is certayne that Ieremie did Ieremy not offended with Sophony for beginning 〈◊〉 thr●ates . not blame Sophonie for vsing an other order than he had done before him . But contrarywise did well lyke of his doing , knowing who had sent him . For they could in no wise dissent or iarre , being both messengers from God , and gouerned by one spirite .

And hereof , those that now do preach the Gospell haue a good A note for Preachers . rule , namely , that one blame not the other , though one vse sharpnesse , and an other vse mildenesse in teaching , or that one teache that : which another hath not taught before him , except the doctrine be false and agaynst the truth , or that they preach placentia to the stubborne wicked , and threates and curses to the penitent Discretion in doctrine must be obserued . and broken harted , for therin discretion must be vsed , or else they are blame worthie .

Now we maye as I sayde , see by this text and consideration of that state and time , howe God doth proceede with them in mercie and iudgement , and he is still one and the same God.

He first sendeth them his word and true seruice , by the ministery of a good magistrate , and a holy Prophet , he sheweth them their God first calleth men by fayre meanes . faultes and offreth them pardon , and praieth them to forsake their lewde wayes , and to turne to him , and he wil yet receiue them .

When by these gentle callings & great benifits bestowed vpon them , they will not bee wonne , but continue in their vices , and vtterly thanklesse for those great benifytes : then God doth not yet sodeinly destroy them . But first threatneth that vnlesse they doe Secondly , God threatneth , if men do not regarde gentle calling . Ionas . 3. repent : hee will scurge , as wee read also that God sayd by Ionas yet forty dayes and Niniue shall be destroyed , and before the floud Genesis . 6. also : yet the dayes of man shall be a hundreth and twenty yeres , and I will bring a floud vppon the earth . &c.

If yet neyther by gentle calling , nor by threates , they will bee reclaymed , then hee ceaseth speakynge to them , and pulleth awaye his worde and good magistrates , and for their sinnes he setteth an hypocrite to rule ouer When men regard not gentle calling nor threates : then God punisheth , and kepeth silence . them , sendeth enimies in vppon them , spoyleth them of their ioye , bringeth them into captiuitie , and so many wayes scurgeth them , that he maketh them know by stripes that which they woulde neuer know by faire meanes : so it came to passe with these people of Iuda and Ierusalem . For neyther by gentle callinges , nor benifites , nor threates , they woulde cease from their owne wayes , as appeareth that within three or fower monethes after the death of this good king Iosias , 4. Reg. 23. G which for their thanklesnesse was taken away , Idolatrie and superstition was erected again , and within lesse than . xxx . yeares after this prophecie was fulfilled , 4. Reg. 25. they were led awaye captiue to Babilon , where they continued in captiuitie . lxx . yeares .

But though the Lorde rooted out from that lande as well the people as the prouision , in such sort as they coulde not enioy it : yet the destruction and ruine was to the wicked , according to this Prophecie . For euen in the captiuitie , no doubt God had his beloued seruants , as he sayde of Though God punishe generally : yet hee looueth hys children euen in captiuitie . 2. Samuel . 7. Psalme . 89. Psalme . 132. Actes . 13. Dauid . If his children forsake my lawes , and walke not in my couenant , I will visite their sinnes with scurges , but I will not take my louing kindnesse vtterly from them , nor suffer my truth to faile . So that thoughe this people were caried captiue , and the prouision and place destroyed for their sinnes , yet euen herein God sheweth loue to his seruants , in that hee bringeth them home , though by stripes , and that hee casteth them not away . So that though the punishment in this Psalme . 34. lyfe be generall : yet the ruine & Though punishments be generall , the destruction and ruyne is onely to the wicked . destruction is only to the wicked , as Dauid sayth : The godly shall be punished , but the wicked shall be destroyed .

And whereas this good king Iosias , and the Prophete Ieremie , did know that religion should decay , 4. Regum . 22 2. Paral. 34. & that god would shortly after rote out the people , & destroy the place and the prouision , yet they ceased not ech in his calling to doe the vttermost that laye in them to erect and teach the pure seruice and will of GOD , and though they preuayled not , nor The godlye wyll not omyt their industrie in doing good , though they looke for smal profite to insue thereof . had such successe as they wished : yet they ceased not to the ende they did their duties , and endeuors , & left not God without his witnesse both to that people , and to all ages after them , and so deliuered their owne soules , as sayth Ezechiel , wherein Magistrates Ezechiel . 3. are taught , and Preachers also , howe they ought to deale in their seuerall charges , and if they minde to please God , and haue regarde to discharge Men may not neglect their charge . their duties , and so deliuer their owne soules , they will no doubt take patterne and follow the examples of these .

Wee see also by that hath bene sayde , how fowly they are deceyued , that in reformation of religion , think it inough to remooue grosse ydolatrie , and superstition , and for pollicies sake to retayne certaine ( as they count A perfite reformation required in gods lawe . them ) light abuses , which doe serue for pleasure , or profite .

For if this good king with all his power and industry , togither with the vehement exhortations of the Prophete Ieremie , coulde not roote out the remnants of Idolatrie : but that within fowre monthes after Iosias death , all Idolatrie and superstition was vp agayne publikely . What continuaunce maye we looke for of Vnperfite reformation causeth the aduersarie to hange in hope . our halfe reformation ?

If Iosias cast downe all Idols and monumentes of Idolatrie , and executed the Idolatrers , as farre as hee coulde come by the If to reforme religion all endeuour be not ynough : than halfe endeuor will be much short , but negligence will be much shorter . the knowledge of them , and yet after his death , Idolatrye vp agayne in so short space : what may wee looke for , that want so much of that perfection ? Naye , that maintain and defend openly such things as hee destroyed . I would our Ieremie also were not to slack in these days . But it is to be feared in that he is so slack : that our misery is the neerer at hand .

Our remnaunts of ydolatrie are not sought for to be destroyed , as Iosias sought for them in his time . But rather maynteyned , against his example : yet let vs marke diligentlye what God sayth by this Prophet Sophonie , to them of Iuda and Ierusalem , for retayning such remnants secretly .

I will , sayth God , roote out from of this lande , man and beast , fowle and fish . I will stretch out my hand vpon Iuda and vpon Ierusalem , and so will I roote out from this place all the remnaunts of Baal . &c.

It is most like that this people was so stubbornelye addicted to Idolatrie and superstitions , that when they saw the king to ouerthrow the ydols , & to burne their monuments : they hid from him as many thereof as they coulde , with this minde , that though the King did what he coulde , yet he shoulde neuer roote out all , but Idolatrous and rebellious stubborne mindes . that they woulde keepe them secret , and worship them secretly . But , sayth God , by the Prophete , now , I wil . &c. as if God should haue sayde . My seruaunt Iosias hath taken away ( as much as lieth in him ) Idolatrie and superstition , with such monumentes thereof as he was able , euen as I willed . My seruant Ieremie also hath not ceased to call you from those offences . But you against Where men will not bee well ruled by men , and yet can hyde their sinne : there my will , and agaynst your publike magistrate , without regard of my goodnesse , and voyce sent amongst you , will maintain God will take the matter in hande for hee seeth the hart . your ydolatries and superstitions , and retayne the remnantes of them . My seruaunt Iosias can not see your rebellious heartes , and secret practises of Idolatry : But I see you throughly , and I God did fetch Broomes to sweepe , or rather firie flames from Babilon to consume awaye those things that displeased him when his seruaunt Iosias could not reforme them . will deale with you accordingly , you shall knowe that I am able to sweepe away your Idols and remnantes of Idolatrye , be they neuer so secrete . For I will sweepe you cleane from this place , yea , and all the prouision of beastes , fowles , and fishes will I gather vp from you , and you from them . Thus will I roote out the remnantes of Baall . Doe you think then that you can kepe any remnantes of Idolatrie by you , when I shall thus roote out you and all these things from off this lande ?

I made beastes , fowles , and fishes to serue your turne , but for this your great and continuall ingratitude : I will gather them vp from you , with all other prouision that I appointed for If God will saue : none can destroye . If God will destroye no power can saue . you in this lande : yea , and I will roote you oute also , least you might say , your Idols preserued you . Let see if Baall or your other Idols be able to fede , helpe , or deliuer you .

You wretched rebels that consider not from whence your help commeth , but ascribe the same to your Idols and Gods of your owne making , and wishe rather to wallow in that error , than to Folowers of error , wicked Idolatrers , doe call light darcknesse . &c. come into lyght , you esteeme darkenesse more than light , errour more than truth , and euill more than goodnesse .

And this is euer proper to Idolatrers and Bellygods , that if they bee bridled of their willes , that they cannot haue their pleasure , and Idols to worship them . Properties of Idolatours . Or that they be brought perforce to heare the true seruice of God : then they murmour and swell , & this is their sentence commonlye : it was merie with vs when we knew none of this geare .

As nowe in these dayes our Papists and irreligious bellials haue the same maner of grudging and saying : it was mery in Englande before this Byble and Englishe seruice came abrode , Papistes are grudgers , murmurers , and speakers agaynst the truth . men liued quietly when they had lesse preaching , when the Masse was vp , we had all things pleasant and plentifull .

But so sayde this people here vnder this good king Iosias in Ieremies The Idolatrers in Ieremies tyme murmured . time , it was merye wyth vs when we serued the Queene of heauen . &c.

The like sayde the heathen in Cyprians time , which is aboute 1300. yeares past , that the Christians by their religion brought in all vnquietnesse and miseries , and that it was well with them Idolatrous hethen in Cyprians tyme murmured . when they serued theyr heathen Gods , and were not disturbed by the Christians , and so layd all the cause of their miseryes to the Christian religion .

The children of Israell in like maner , murmured agaynst Moses , saying : it was wel with them Idolatrous Israelytes in Moyses time murmured . when they were in Egypt and serued Pharao . So thankefull they were for their deliuerance .

But as Cyprian answered the Cypri . contra Demetrianum . heathen Bellials and Idolaters of his tyme : so Ieremie aunswered these people vnder Iosias , Ieremie . 44. saying : did not al these mischiefes happen to you , bicause you sinned Idolatrie the cause of miseryes . agaynst the Lord in making such sacrifices to Idols ?

And so doth this Prophete Sophonie threaten , that for this same detestable vice of ydolatry , these heauye plagues and miseries shall come vppon them , and their prouision , euen rooting out . Leuitie . 26.

And Moses in Deuteronomium , sheweth also , that negligence , Deutero. 4. Deutero. 17. ●7 . and 28. contempt , and Idolatrie , is the cause of miseries , for that all the curses of God , in that booke , doe follow , ouertake , and roote out such offenders . Whereby is sene plainely , that these Papistes and Gatherenites , or beastly Bellials Papistes and Bellials most pestilent traytors , for they procure God to plague and destroy our lande . &c. in this our time : are no better than murmuring Rebels against God and his doctrine , and traytours to their natiue Countrye , and to those noursing Fathers and Mothers , whom God Esay . 49. hath placed in aucthoritie , to reforme abuses , and conserue his Church in godly peace .

And for this murmuring rebellion and Idolatrous broode , God doth , as I said , by his Prophet , threaten a generall rooting out , both of man and beast .

The Prophete doth expreslye name Iuda , and Ierusalem , to Iuda and Ierusalem expressely threatned . be subiect to this plague threatned , which was done by Gods prouidence , least these people might haue thought the prophet had not ment them , for they did know , that Ierusalem was called The Iewes trusted that place and parentage made them honest , and shoulde defende them . Psalme . 78. the holy Citie : and that there was the Temple of the Lorde , whose foundation was layde to endure as the earth , and that they ( being of Iuda ) could not decay , what euer they did , for they had in memorie what excellent promises both Iuda and Ierusalem had of safetie , as of Iuda it is sayde . Sceptrum non recedet de Genesis . 49. Psalme . 89. Psalme . 132. Iuda . &c. The Scepter shall not be taken from Iuda till Sylo come . And againe , God sayth . I haue sworne by my holinesse , I will not fayle Dauid , his seede shall stand fast for euer . And this might be their minds and sayings also , we see the reast of the trybes caryed captiue , and yet we see Iuda and Ierusalem remaine safe , therefore these places cannot decay whatsoeuer we doe , we may doe as we lyst .

But hereby let vs Christian men note and beware , that wee make not the mercifull promises God wil surely punishe the abusers of his clemency . Romanes . 2. of God , a defence for vs to work iniquitie by : for God aboue all thinges will surely scourge that offence , bicause naturally Gods kindnesse leadeth men to repentaunce , and not giue boldnesse to sinne , nor licence to continue in sinne .

As here wee see the Prophet , ( to frustrate the Iewes of suche vaine trust ) doth expresly name that GOD will stretch oute his hande vpon Iuda and Ierusalem , and roote from those places by name both man and beast . &c.

And the Prophete Ieremie also before pulleth them from that their vaine trust , saying . Trust not in lying wordes : saying , here Ieremie . 7. is the temple of the Lorde , here is the temple of the Lord , here is the temple of the Lorde . Let your deedes bee amended , and ceasse from Idolatrie , and so you shall enioy the place , otherwise do not think it to be my house , which is your theeuish den , or that I will preserue a denne of theeues , for Looke vpon Silo : and se that place saueth not . by iustice I muste punishe and roote out both den and theeues . Loke vpon Silo where my name 1. Reg. 3. 4. was , and what I did thereto for the faults of the people there committed . &c. but they gaue no eare to Ieremy , who by doctrine called them , for they perseuered in their Idolatrie and vnrighteousnesse , the publique reformation notwithstanding , and therefore God by this Prophete Sophonie doth threaten by name , both Iuda and Ierusalem , therefore holinesse of place is no prerogatiue for iniquitie , Holinesse of place is no prerogatiue for the wicked . but both the offenders and the place shall bee destroyed , the place for the offenders sakes , wherto Gregorie agreeth where he sayth . Si desit spiritus , non adiuuat locus . If the spirite of God Gregorie in Ezech. lib. 1. Homil. 9. bee absent : the place helpeth nothing , for Lot was holy amongst the Sodomites , and a sinner in the Mountayne .

And againe , the same Gregorie sayth . Si locus saluare potuisset : Satan de Coelo non cecidisset . If the place could haue saued : Satan should not haue fallen from heauen , nor our parents from Paradice .

And Cyrill doeth shewe that neyther holinesse of place doeth Cyril . in Leuiticus . purifie or defende a sinner , nor vilenesse of place seclude the loue of God from the Saintes . But you ( sayth he ) which followest Christ and doest immitate him . If thou abide in Gods worde and meditate his lawe day and night , semper in sanctis es : thou art alwaies The holye ones : are alwayes in holy places . Yea , though in prison or exile . in holy places , neither shalt thou at any time depart thereout , for holynesse is not to bee sought in places , but in life , actes , and puritie , which if they bee according to the Lorde , and consonant to gods commaundements , although thou bee not in the house of God , yea , though thou bee in the Markettē , naye , though thou be in the Theatre , thou art alwayes in holy places .

Our Sauiour Christ taryed his fathers calling in Nazareth , which was a place so ignominious amongst the Iewes : that as Iohn . 1. we read , Nathaniell asked whether any good thing coulde come out of Nazareth .

Abraham was beloued of God amongst the ydolatrous Chaldees , Genesis . 11. 3. Regum . 19. Exodus . 3. 1. Regum . 16. Amos. 1. Math. 4. Elizeus at the plow , Moses , Dauid , & Amos at the shepefoldes , & the Apostles at their fisher botes . &c.

Which places and examples doe showe that place maketh not Place doth not make men holy . holye an yll doer , nor yet doeth condemne or defile a good man .

Whereby we see also the fonde and doltishe opinion of the Papistes touching the holynesse of Rome , and other places of pilgrimages , as they account Rome caput mundi , and there is the Apostolicall sea , the holy see of the holy father , the seate of summus Pontifex . &c. The summe of diuinity resteth in his brest bicause Papistes affirme that place ministreth holinesse , specially Rome . of the place , the place hath that prerogatiue , he hath so much of the place , for if hee were Bishop many other place , hee shoulde want that excellencie , Ergo , place ministreth holynesse by their saying .

Yea , and they haue an vnreasonable strong reason for it , that is , it must needes bee so , bicause Peters and Paules ( but speciallye Peters ) being present there , did sanctifye the place . Well , if they both were there ( whereof many doubt ) I am sure it was to their cost . For Eusebius sayeth , they Euseb. lib. 2. Capit. 25. Dorothe● Synopsis de vitis apostolorum . suffered death there . And I am sure Rome is as much to be preferred or counted holye for that matter : as Ierusalem is for crucifying of Christ , if they were Saint Peter and Paule suffered death at Rome , if they were both there . not further drowned in Idolatrye and superstition than euer these Iewes were that dwelt in Iuda & Ierusalem , they would come out of their follies with shame , speciallye seeing their neighbours rounde about them , can poynt at their beastlye and palpable follie .

But the whore hath made them so sleepy drunken with hir Aqua-composita Papists deadlye dronken with the whore of Babilons Aquacomposita . & glory , that they cannot awake , for if they coulde see a whit , they must needes see that Christes presence at Ierusalem was as holye as S. Peters at Rome , and that Ierusalem had more excellent elogies thorowe the Scripture than euer Ierusalem hath far more excellent elogies , than euer Rome had . Rome had . Nay , Ierusalem was a figure of Gods Church , and Rome being by the learned called Babilon , is a figure of Sathans synagoge , and is in deede the seate of Antichrist . And yet that synagoge or Churche must holde the Papistes bounde in chaynes , and they must count it holy : euen lyke as they count the Crosse holy whereon Christ suffered , bicause an innocent was hanged theron . And in that , God The Crosse holy , bicause an innocent was hanged thereon . deferreth to plague Rome , it is a token that hee hath prepared the fulnesse of punishment to bee executed eternally vpon them after death : Thus much for place .

These Iewes also trusted in their parentage , as I noted , but Parentage . as place did not helpe them , no more doth parentage longer than they continue in their fathers steps of faith and honest doings , as Saint Paule noteth , and also our Sauiour Christ telles the Romanes . 2. Iohn . 8. Iewes they were of their father the deuill , and that it holpe them , not that they were of Abrahams seede after the fleshe , vnlesse they had the fayth , and thereof the deedes that were in Abraham .

No more doth it helpe the Pope to brag of Peters see , and Vaine Pope . that he is his successor , vnlesse he followed Peters steps , which hee abhorreth .

No more doth it helpe these yong Roysters and vaine frizeled Noddies with bumbasted Vaine boasters & braggers , vaine noddies . breeches to bragge of gentilitie , good parents , great houses and worthye Countries , when they themselues haue not a whitte of honest witte in their heades , nor good condicions in their lyues . But by these vaine claimes feede with pride their owne fonde deuises , and so holde vp the noddy , and thinke they may worke wyth more boldnesse those euils which their naughtie nature or lewde affection doth mooue and instigate them vnto .

Like to Dionisius sonne that when his father blamed him for committing adultery with one of his Citizens wyues , affirming that hee had no such example of him , neyther by knowledge nor A kings sonne blamed . hearesay : aunswered his father in these wordes : Verum est pater A wicked answere and ruffianlyke . Fulgosus . lib. 7. ca. 2. Children take pride in their fathers riches and honour . hoc abs te nunquam audiui . &c. True it is Father that I neuer knew nor heard so much by thee , but that came to passe , bicause thou hadst not a King to thy father as I haue .

To whome the fathers replie was , Nec tu quidem mi fili . &c. Neither A sober replication by Dionisius . thou my sonne except thou ceasse from such villanies , shalt euer haue King to thy sonne . Which came to passe , for shortly after when hee came to succeede his father , such were his wicked and vnworthy actes that he was driuen out of his kingdome .

Macrobius reciteth an example Macrob. li. 2. Cap. 5. Satur. to this purpose , of Iulia the Daughter of Augustus Caesar , which Damsell being on a tyme Iulia the daughter of Augustus Cesar . admonished of hir pryde and immoderation in apparell , by a friende which wished hir to follow the example of hir father in moderation and sobrietie , aunswered , The answere of a vaine and prowd minde . Pater meus obliuiscitur . &c. My father forgetteth that hee A very fine mocke of a Gentlewoman . is Emperour of Rome , but I remember well that I am the Emperours Daughter .

These actes and answeres are by all wyse mens iudgementes noted for faultes , and thought blameworthie euen in the children of Kings and Emperours , Vice and vanitie are to be blamed in the Children of Emperours and Kings . and are noted for reproches to them and that rightly .

Howe farre then doe these Cockescombes and Pumppets in this our time exceede in fault ?

If a Kings sonne be iustly blamed for vyce , and that his birth and countenance was no excuse for his offence : howe shall our lewde Ruffians by a bare name of a baser estate , thinke themselues Vaine roysters and puppers of farre lower estate are in no case tollerable in their excesse . lawlesse , or without reproch ? And if it be a great shame for a Kinge or an Emperours daughter wantonlye and immoderately to decke hir selfe , or to defend the same by hir estate and birth , with howe much shame may our Puppets in these days : declare their vnconstant mindes & variable delights , not onely in wordes : but also by showinge themselues in sundrie speckled Vnshamefastnes & variable delightes shewed by immoderation in apparell . colours , and vaine ostentations , without all womanlye shamefastnesse ? and all vnder colour of the name of a Gentlewoman , when many of their coates with their furniture , maye happes be vnpayde for .

These are of farre baser estate than eyther Emperours or yet Erles daughters , many honest That which is reproued in the greater cannot be allowed in the inferiour . men do blushe in beholding such prowde peuish puppets , though their flutish frizled forheades do beare them through the matter with Ruffianlike boldenesse , and haue nothing to bragge of , but place and parentage , nay manye of them haue scarcely so much , None will soner boast of worship and worshipfull parentage , than they that be of an vnknowne house . though they will bragge thereof . And yet if they were of great parentage , that were no excuse of immoderation , for we see it reproued in the Emperors daughter , and that God regardeth not Iuda nor yet Ierusalem for parentage longer than those people continue in his feare & sobrietie , for when they thus offende and will not be reclaymed he threatneth their plague and will surely sende it .

It is not place therefore nor Wicked children doe augment theyr owne shame by boasting of their good parentage . parentage that can defend vs , nay , there is nothing more shamefull for wicked successours and posterities , than to bragge of godly predecessours and progenitours .

Sophonie sheweth it shall not helpe them more to bragge of parentage , than of place , considering that God will stretche out his handes as well to roote oute from Iuda , as from Ierusalem , the people that there dwelt for theyr Idolatrie and wickednes .

God is sayde to stretch out his If God should speake spiritually of spirituall thinges , we could not vnderstande him . hande , not that he hath handes , feete or other partes of a visible bodie : but this speach doth expresse to our senses and reason , that as a manne who hath hys sworde or rodde in his hande , in By the hande of God is here ment , the Instrumentes ▪ whereby he punisheth . stretching oute the same hande to strike , doeth put strength to his action : so God hauing hys instruments of punishment redy to scourge them for Idolatrie , & By stretching out his hande is ment power giuen to those instruments . contempt of his clemencie : will put strength to those weapons , agaynst Iuda and Ierusalem , to roote them oute , therefore by this worde hande , in this place is ment , the instrumentes whereby God plagueth , and by stretching it out , is ment power , & strength giuen vnto them , and who is able to withstand gods power and strength ?

He that beleeueth God to bee true in his sayings , cannot chuse He that beleeueth God will feare him . but tremble , when hee heareth God to saye . I will extende punishment vpon thee in my power and strength . Alas mortall caytyfe what wilt thou doe , if God extend his strength in punishing thee ? to the wicked no doubt hee doth extende this strength , and for iniquitie it is that God extendeth it , and in thys place hee threatneth to extende it , specially for Idolatrie , and secrete worshipping of Idolles , and secrete retayning of Idolatrous priests and reliques of Idolatrie : contrarie to Gods worde , and the publique reformation , made by the good Magistrate .

Thus , saith God , will I roote out the remnantes of Baall from this place , thus , euen by extending my strength agaynst you , and sweeping you quite from this place and lande .

This Baall is thought to be the Idoll of the Sidonians , as Ierom Baall the Idoll of the Sidonians . in his Commentaries vpon Osee doth note , and the same that Bell was amongst the Babilonians , which Idoll was by decree of Semiramis Queene of Babylon , worshipped for a God , from whom Ierom. in Ose . the kings of the Sidonians tooke their beginning , as appeareth in auncient Hystories and Poets . Vergill wryteth that when Dido Virgil in Eneidos lib. 1. receyued Aeneas into hir Court , she poured wine for him into that cuppe , whereof Belus and al that came of Bell were wont to drink .

The first that brought the worship of this Idoll amongst gods people , was Ahab king of Israel Ahab brought Baall into Israell . ( as it is thought ) what tyme hee maryed Iesabell , daughter to the king of Sidon , and so from Israell 3. Regum . 16. this Idolatrie ouerflowed Iuda and Ierusalem . Where we may briefly note by the way , Ill successe of vngodly maryages . what good commeth of those mariages that are made betweene the Christians and the Heathen or Papistes , or in respect of worldlye dignitie and agaynst Gods lawe , for by such a match 3. Regum . 11. 4. Re. 9. & . 10 thys Achab became an Idolatrer , as also Salomon by the like , which tended to the destruction of their houses .

Also wee maye note of what weight and vprightnesse theyr iudgementes are : that woulde haue vs to agree with Rome and Spaine . &c. & to haue Masses againe , then say they we shoulde We ought not beare the yoke with infidels . be in quietnesse and saftie . But let vs know that Except the Lord Psalme . 127. builde the house , their laboure is lost that builde it . They that will buylde their safetie by committing Iosua . 23. The lawe of God forbidding true worshippers to looke on straunge gods . Idolatrie , may looke to sit as safely as Ahab , or as these Idolatrers that God threatneth destruction vnto by thys Prophete .

Nowe concerning these remnaunts of Baall , they were no doubt reteyned secretelye , by manye that fauoured the Idoll , who also worshipped him in secrete , the publique reformation and preaching notwithstanding . Like as in these dayes , we haue a great sort of those that fauour the Romishe Baall , and are secret reteyners of his remnantes , as Relikes of the Romish Baal retayned . Masses , Coapes , Vestmentes , Crosses , Images , Latine seruice , numbring of prayers , Surplesses , Albes , Stoles , Superaltares , and infinite I know not what , and not onely these monuments , but also the Priestes and worshippers , and fauourers or clokers of Baals religion : are here called remnants of Baal , al which the Lord saith , he wil thus roote out , euen by stretching forth his strength agaynst those that retaine them , which must needes bee to their vtter ruine and destruction , for god is euer one and the same , his iudgements are in Psalme . 104. all the worlde . Hee must needes smite vs if our offences concurre with those of Iuda , and Ierusalem , as no doubt they doe , and exceede them .

For although we haue publike reformation , and God hath sent vs a Queene that is a nursing Esay . 49. mother to Gods people , so that publique aucthoritie is ioyned with the truth : yet wee are so Our thankles hearts for benifites receyued : do shew that we shall not long enioy them . thankelesse to God for it , and so slacke and negligent in the imbracing of such benifytes , that it cannot be thought we shall long enioy them .

Yet I speake nowe of the better sort . But when I consider what The better sort but a remnant in respect of Romishe remnants . a remnant of the romishe Baall , there is amongst vs , ( in respect of whome the better sort is but a remnant : ) alas what is to bee looked for ?

The Prophete addeth to these another sort by name , the Chemarims , which God woulde also Chemarims . sweepe out . Some thinke these Chemarims , were an vnder sort of Nouices to the Priestes of Baall , and that they made hote the censors with fire , whereof it Chamar , signifieth too make hote , also to make black or to resounde . is thought they tooke that name Chemarim , which commeth of the verbe Chamar , to make hote . Others think they were so called in respect of their hote zeale , and others thinke ( bicause Chamar also signifyeth to make blacke ) that they had their name of the blacknesse of their weede , as our blacke Friers or Monkes , for else it is not like that they had it of blacknesse ( vnlesse they were Negros , or like the blacke garde through smoke of the fire : ) or it might bee bicause Chamar is to resounde , that these were Eccos to the Priestes . But some thinke they tooke that name Chemarim of the Idoll Chamos , that was the Idoll of the Moabites , whose place and Altare this good king Iosias destroyed as we reade , for 4. Regum . 23. in deede these people had many Idols amongst them , not being contented with the true and onely God almightie .

It is knowne that God did consecrate the Tribe of Leuie to himselfe , wherout his high priest should be taken , and beare chiefe rule in holy things , which highe Priests had alwayes Ministers One God , one order of priestes . Exod. 27. 28. 29. 30. 40. Leuit. 1. 8. vnder them seruing to the common exercise in religion , & what things soeuer God appoynted in sacrificing and teaching : the same he appoynted to bee done by the children of Leuie .

But this people not content with one God and his ordinaunces : would haue many gods , of which euery one must haue his seuerall Many Gods , many orders of Priestes , with sundrie names after their Idols . seruice , and ministers accordinglye . And hereof it came that they needed , and made for their newe Gods , newe Priestes , with new names after the names of theyr Idols , as Priests of Baall , Chemarims . &c. of which , God by his Prophet , sayth . I will roote out also the names of the Chemarims togither with the priestes .

This peoples heart no doubt ( as I haue sayde ) was altogyther rebellious , for when they coulde not ( for they durst not ) openlye Propertyes of Idolatrers and Rebels . haue their Idolatrous seruices , yet secretly they would , as it were in dispite of God and the king , and contrary to publike reformation worshippe and retayne not onely Baall and his reliques : but also Chamos and his reliques , yea , Malchom and hys reliques , with many other more : as the hostes of heauen , the sunne , and Moone , and starres , as Ieremie the Prophete exclaymeth at this time saying . O Iuda , looke Ieremie . 11. howe many Cities thou hast and so manye Goddes hast thou made thee also . &c.

But this styffenecked people would haue it thus , let God and his magistrate commaund what they would , they woulde doe as Such as neyther regarde God , nor good Magistrates . they listed , they kept secret these Priests of Baal , and Chemarims , and by them and those reliques mayntayned their Idolatries , and superstitions .

Euen as at this daye amongst vs , are maintayned and kept secret many remnants of Baall , and morrow Masse Chemarims of the Popes broode , who not content The romishe brood not content with one order of priesthood , wil haue many , as they haue many Gods. wyth one God , farre exceeded in erecting sundry sortes of Idolatrie , and of new orders to supply the abundaunt superstitions by him inuented .

Saint Paule witnesseth that Ephesians . 4. 1. Corin. 12. our Sauiour Christ made some Apostles , some Prophetes , some Euangelistes , some Shepeheardes , and some teachers . And for this only purpose they were ordeined Those that our sauior ordeyned : were to further the preaching of the Gospell , and mainteyn one seruice of one God. to serue for the edifying of the body of Christ , that the doctrine of the Gospell might continually be retained , whereby alone the Churche is gathered togither and conserned .

But when this one truth , namely , the euerlasting Gospell of Christ was neglected , and place giuen to Idolatrie and superstitions : then new & straunge worshippings deuised , did bring in a necessitie of moe ministers than Christ did ordeyne to guyde and instruct his Church .

And of these erections of newe worshippings , sprong more orders of officers in the Church , The romishe orders were to darken the Gospell preached , and to erect straunge and sundrie worshipings of sundrie Idols . namely , Ostiarij , Lectores , Exorciste , Acolithi , Subdiaconi , Diaconi , & Sacrifici . Wherof though some names were in the primatiue Church and did then office in Gods seruice , yet nowe they were drawen with the newe inuented ones to doe Idols seruice . Wherevnto if you adde Monkes and Monials , Friers , Papists haue infinit orders : to serue infinit Idols , exceeding both Iewes , and heathen in Idolatrie . Beguts , Maiors , Minors , Eremites , chast Nunnes , and vnchast Nunnes ( that is common harlots gathered into an order of religion ) and moreouer the seuerall orders of Monkes , And euery one of these doe preferre theyr own master aboue christ , as though Christ had not dyed for them , but Barnarde , Benedict , Francis , or some other of their maisters . Friers , and Channons , as Benedictes , Bernardines , Franciscanes , Dominickes , Augustines , and such lyke . Wee shall perceyue the Pope & his broode to haue farre exceeded not onely these Iewes in sundrye Idolatries and superstitions , but also all other ydolatrous nations of heathen folke .

And in seeing these their abhominable If the stewes were vp again and all ruffianage and villanye practised there , as in times past : yet being compared with the life of these , it would appere puritie & chastity , in respect thereof . &c. Idolatries , with also their ydlenesse , whoredome , sodometrie , treasons , conspiracies , and other their most horrible vilanies , wherein they doe continue by dispensation of their Malchom the Pope : if yet wee wyll mayntayne them , and seeke to preserue them , eyther in corners or openly , wee can not escape The worse things that men do preseruè : the worse or greater plague they do deserue . 4. Reg , 22. 23 2. Paral. 34. greater plagues than are threatned to these Iewes , by as much as we retayne more abhominable enimies to GOD and to hys truth than they did : for wee doe not reade in all Iosias reygne which was . 31. yeare , that any of those remnauntes of Baall and Chemarims did cause insurrection in Iuda : but wee haue experience The Rebellious and trayterous Baalites and Chemarims in Iosias time : not so yll nor so hurtfull as our romishe broode at this tyme . of the Popes Chemarims pestilent practises in this behalfe here in our Realme , and dispensations and pardons graunted by their meanes to Rebels , for the same purpose .

And yet these are saued , and Rebellion and Popes pardon . Deutero. 13. Perillous to laue or maintaine such as ought to die . maintayned contrarye to Gods lawe , for which no doubt God is displeased with England . For by his lawe they ought to die , as also we see by this example of execution done by Iosias , who would not haue spared anye of them Chemarims , if hee coulde haue founde them , but woulde haue serued them as hee serued the reast , and as our Chemarims and Baalites ought to be serued . And if Gods law were our rule , I meane , if wee would be ruled thereby : it should not thus continue . Gods lawe a most righteous rule to followe . Alas , what feare of God or zeale in Gods religion haue we ? I saye the great Baalites & Chemarims neede not to hyde themselues here amongst vs , for almost no man seeketh for them , or Small redresse sought . if they once bee talked withall : what commeth thereof ? is there any redresse of their mindes and Idolatries ? maye they not vse their secret seruice at their will ? God graunt that as our Prince and Magistrates doe allowe of Iosias doings in this point , nowe in the twelfth yere of his reigne , euen so they maye vouchsafe to The twelfth yere of Iosias reigne , the .xij. yeare of our Queenes reigne . put in practise after his example with like seueritie , the like execution of Idolatrers and Idolatrous remnants , now in the .xij. yeare of our Princes reigne , remembring the perpetuall prayse that remayneth to and for such an acte , as of Iosias it is sayde : There was no Kinge lyke vnto 1. Regum . 23. him , neither before nor after him , that so wholy turned to GOD with all his hart . &c.

Surely , there is not this day a greater lette of the increase of Gods Churche , than these Papistes & morrow Masse priestes are . For , where by preaching abrode in Churches the flocke of Christ shoulde be encreased and Retayning of Papistes and morow Masse Priestes , a great hinderaunce of the Churches encrease . instructed , looke what the Preacher buildeth by his doctrine , these domesticall Papistes doe peruert and destroy in most places where they are retayned , whereby they drawe after them many , and many they make lame in religion , that in continuaunce they become wearye , and the Gospell is lothsome to them , and so at length they grow to be haters of the truth . And thoughe this sentence bee alwayes true and infallible , namely , that God 2. Timot. 2. knoweth his , and will preserue them : yet no man is thereby discharged of his dutie , but eche in his office and charge must put to his helping hande to roote oute No man may neglect his charge though Gods purpose and election is immutable . Idolatrie and errour , or else he shall dearely account for that hee neglected his charge .

For God doth make men his instruments , that men shall call men to him , and doth make men ministers of his iustice one to another . And therefore man must God worketh by men , therefore men may not neglect Gods worke in their charge carefully & diligently loke to his charge , that he discharge his dutie to the vttermost of his power , & let God worke the successe .

If Magistrates doe not what they can to exterminate these things : they know the perill . I leaue them to God . But if they Men must do what they can and leaue the successe to God. do what they can , and yet cannot preuayle : they shal deliuer their owne soules , and God will fynish the worke as he seeth good , Ezechiel . 3. like as here , hee sayth , hee will roote out the remnants of Baall , and the names of the Chemarims , with the Priests .

Furthermore , the Lord sayth , that he will roote out all such as worship and bow on the house tops to the host of heauen . &c.

Hereby we see that such there were in Iuda and Ierusalem Starre worshippers in Iuda . that did thus worship , we reade that this good king Iosias did put downe the horses of the Sunne , that the kinges of Iuda had giuen Worshippers of the host of heauen . 4. Reg. 23. to the sonne , which sheweth that the Sunne was worshipped , and it is also written that he destroyed the aultars on the top of Ahas parlour , which the kings of Iuda had made , & the aultars that Manasses built in the courts 4. Regum . 23. of the Lords house , to the host of heauen , which thinges were built in highe and open places , It may appeare their houses were built with flat roofes that serued to walke vpon , and for other vses also . euen in the face of the firmament , of lyke , to the ende , that this host of Sunne , and Moone , and Starres might see their seruice , and the higher they could climbe to doe their seruices , so much the nearer their Gods they thought themselues , and therefore their Why they offered in the open and high places . seruice the more accepted , they vsed the same by night tymes also , that the starres myght vewe their actions the better as they thought .

The Plannettes and Starres are called the host of heauen eyther for the continuall and orderlye course which they haue kept from the beginning , and in respect of their multitude or number . Sun , Mone , and Starres , called the host of heauen : for the multitude or for the continuall course , or for power of gouernment thought to be in them . Or else for that men did attribute to them the power of gouernance in earthly thinges , as mighty Gods. And this errour came first as it is thought from amongst those of the East parts , and was now receyued amongst the Iewes , which caused them so to worship , and to buylde aultars to them .

The Astrologians of our time are not fullye so blockishe as to builde aultars , and to worshippe the same hoste of heauen as they did : though they strayne a veyne out of course , in attributing to Astrologians of our time , to much enclined to error this way . them the power of gouernment . I think them not much inferiour in that point to these Idolatrers , and therefore I councell them , and others , that are to much addicted vnto them , and to their knowledges , to beware least they runne ouer the heade into the myre . For I am in feare they are already ouer the shooes , and vp to the hammes .

We see that our Astrologians wil take vpon them to know by a figure of our birth time , who hath a good fortune , & who contrary : also fortunate dayes , and vnfortunate : also to bring agayne à Bolde confidence , predictions and attempts of Astrologians in these dayes . thing that is lost or stollen . How long one shall liue , of conspiracies , deathes of noble personages , and alterations of kingdomes and states , howe longe Princes shall lyue , and religion These twirle the worlde vpon their thomme , to preuent Gods prouidence . shall continue , and such others I cannot tell howe manye , as plentye and scarsenesse , fayre weather and foule . &c.

Now if they can doe in deede these things which they take vppon them ( as I am perswaded they cannot ) their cunning is for the rarenesse straunge .

But manye godlye and sober These practises esteemed of the godly , neyther godly nor profitable . men , thinke it neyther godly nor profitable .

And this is certayne , that their calculations and demonstrations are vncertayne , what knowledge soeuer they haue .

If any thing come to passe according Calculations of our Astrologians are vncertayne . to their foretelling , I count it but an illusion to nouzell them , and such as seeke after If any thing chaunce : it is an illusion . them , in that vayne estimation which they haue of their practise , and power of the Starres and Planets , wherein they draw as neere to the Iewes superstition and Idolatrie here exclaymed agaynst , as they can : excepting the external offrings which these Iewes made to them .

But admitte their knowledge were certaine , that they could tell how long a man should liue , and howe fortunate or vnfortunate he were : yet what of this ? what are they or any man else the better for it ? The nature of man is suche , that if hee did knowe his Mans nature peruerse . dayes certainly : he would liue in all pleasure till he sawe his ende Knowledge of destinies , not fit nor profitable . at hande , if he knewe him fortunate : he woulde be carelesse , and if vnfortunate : then desperate : for suche are the fruites of mans affections commonly by extreme motions .

Then forasmuch as this knowledge helpeth not , but rather Vncertainty spoken for certaintie , is deceyt . hurteth if it were certaine : what doeth it auaile , beeing altogither vncertaine ? certainely it may be counted rightly , a vaine trauaile Astrologie iudiciall a vaine studie , and irreligions . of an irreligious braine .

Dauid was well content , and affirmed that hys tyme and fortune Psalme . 31. were in the hands & knowledge of almightie God , and did not desire to knowe his ende by any other meanes than by Gods worde . All the Godly and sober minded haue counted GOD the onely knower of our dayes and Iob. 7. 14. destinies , and haue had alwayes this sentence : there is nothing more certaine than that we shall Godly men content to be ignoraunt of their dayes and destinies . die , nor more vncertaine than when we shall die . Whereby we are warned to watche throughout the scriptures : we haue not one example that doth allowe of these vaine searches : but rather reproueth them , and those that sought councell at them , for though the prediction fall out : yet it is but an illusion , euen as Moses sayth . God will proue his people to see if they loue him . &c. Deutero. 13.

In the Prophecie of Mychea , we learne that the kingdome of Mich. 3. 5 6. Christ , hath no communitie with such things .

We reade that wicked kinges in Israell and Iuda , did allowe 3. Regum . 6. 4. Regum . 21. of such fortune tellers , and suche as consulted with Spirites , and that worshipped the host of heauen , as Ahab and Manasses . &c. for which they were sayd to haue done that , which was euill in the sight of the Lorde , and for which God by this Prophete Sophonie here now threatneth , plagues to come vpon the people that offended therein : and further vppon such as sware by the Lorde and by theyr Malchom also .

These which swore by GOD Suche as sweare by God and by Malchom . and by Malchom , were suche amongest the Iewes , as had not vtterly reiected the true GOD , but woulde seeme to holde hym still , for they gloried in the God of their fathers , the God of Abraham , Isaac and Israell , and in their temple and externall sacrifices and seruices . But withall they had gotten & ioyned to God : new Gods of their owne , which were Idols of the heathen , and These coupled God and Idols togyther , by one worship or seruice . 3. Reg. 18. Oseas . 8. 13. so mixed religion . Agaynst such , Elias and Osee the Prophetes doe exclayme , saying , howe long will you halt on both the sides , if God bee God followe him , or if Baall be God , then follow him .

Saint Paule saith that the temple 2. Cor. 6. of God doeth not agree with Images .

Our sauiour Christ sayth , you Luke . 16. Marke . 6. cannot serue god and Mammon . The Oxe and the Asse maye not be coupled togither . A field may not be sowed with mingled seede . Deutr. 22. Garmentes of Linsey woolsey are forbidden . All which sayings God cannot abide a double heart nor mixture in religion . Ezechiel . 20. & . 14. do plainly set before vs , that God can not abide a double heart , nor mixture in religion . For by Ezechiel he saith to such haulters : go serue your Idolles go , let mee alone .

And let no man think that God liketh or alloweth better of their seruice : that in one Countrie or Of suche as will heare sermons , and communicate in one place , and will heare Masse , and kneele to Images in an other place . place will heare sermons and be Communicantes : and when they come into other Countryes and places , will heare Masses , and kneele and offer candels thereto , or to any other Idoll . These are Vters , that can feyne voyces : as the Crocodile , and chaunge coulors Vters of euery religion compared to the Dormouse , Crocodile , & Camelion . with the Camelion , & like to the backe or flittermouse , that to deceyue one weazell , who loued to eate birdes fleshe , did shewe himselfe a mouse without feathers , and to deceyue an other weazell that loueth to eate mise , did shewe his winges and denie himselfe to be a mouse and affirmed that hee was a Birde as is fabled .

And while these Vters endeuour to bee of all Religions , to please for aduauntage , they are in Goddes sight more detestable than Neuters , who are of no religion , yea , while they endeuor to be more vnlike themselues , than Vters worse than Neuters and worse than brute beastes . beastes are to birdes , or birdes to beastes : they doe shewe themselues to bee in deede worse than beasts , or birdes , or anye vnreasonable creature : for though the Lorde doe punish beastes . &c. as here is threatned : yet it is not for the offence of the creature , but Beastes sinne not : it is for mans sinne that God destroieth them . for the wickednesse of these hypocrites and such vngodly . God wil not giue his glorie to any other : God is a iealous God , and will not suffer anye other to haue his honour wyth him , nor aparte Exodus . 20. from him .

For as he alone , is altogither iust and true , almightie and most God wyll not suffer his honor to be giuen to others , nor others to bee ioyned with hym . excellent : so is it right and meete that hee alone haue all and euerlasting prayse , & thankesgiuing . And no reason nor equitie that any should be accounted or named comparable to him , neyther that his office or Godhead , should bee attributed or thought to be in any other , but onely in himselfe .

While men doe beleeue the almightie to be their god and king , & that their whole help commeth of him only , they are content with that god only , & to him alone they will do worship and seruice . But those that do thinke their helpe & While one god is thought able to helpe : so long one God is thought sufficient of men . preseruation , or part thereof , to come of any other than of God only , those doe beleue God to be , but apart worker of their helth & safetie , & therfore they must haue an other God to make vp their help full , whom they account and ioine equal ( in their beliefe ) with almightie God . In which theyr thoughtes , they drawe so muche trust from the almightie , as they giue to any other , which distrust in God , and trust in the other , is Distrust in God , is the roote wherof all Idolatry springeth . in deede the roote wherof all externall Idolatrie springeth , and wherein the verie worshippings of straunge Gods do consist . For looke in whome a man hath his chiefe trust , to him doth that man , reuerence and seruice , such as he thinketh shall please most .

These sort of Iewes seemed to The Iewes trusted in god and in Malchom , therfore they sweare by God and by Malchom . trust , partly to God , and partly to Malchom , & therefore they worship GOD , and Malchom , they sweare by God and by Malchom , and so make Malchom equall with God . But God will not suffer this mixture and Idolatrie , he will roote out those that swere by hym , and by Malchom also , God will not be cowpled . 4. Regum . 23. Malchom the Idoll of the Ammonites , Moloch , Malchom , by interpretation is their king .

Malchom was the Idoll of the Ammonites , and the worde Malchom is by interpretation , theyr king , the Idoll ( as some think ) is the same which in other places is called Moloch , to whom the Prophet giueth this name Malchom the more to reproch them , in that they estemed and called an Idoll their king and defender , as if he shoulde saye : God almightie is king ouer all , and yet your king and preseruer most specially : but you thinke ( and will haue ) Moloch God was their king , but they woulde also to be your king , for you worship Moloch as God , and so haue Malchom theyr king also . you call him your king , & sweare by him euen as by God , and thus you make him equall with God , but God wil not suffer your Idolatrie vnpunished .

It may be that the prophet named this speciall part of Idolatrie , swearing : bicause their swering by the Idoll was then so Why the prophet nameth swearing specially to bee ydolatrie . commonly knowne , that if anye would haue denyed and dissembled their Idolatrie , and haue answered the Prophet that they had beene no Idolatrers : theyr owne voyces woulde haue condemned them , for all the multitude To sweare by Malehom then , was as common as swearing by the Masse is now . could haue borne witnesse of their swearing by Malchom .

Another cause why the Prophete threatneth such swearing by name , may be : for that otherwyse those blynde wretches would haue thought themselues small or none offenders , so long An other occasion why Sophony nameth this part of Idolatrie , namely swearing . as they vtterly reiected not the true God , though with him they worshipped others , or thoughe they swore by their Malchom also .

And here wee are to note and well to consider , that to sweare in in the name & truth of god , in cases Esay . 19. 45. 65. of neede , as to preferre right , and truth , and godly quietnesse , To sweare a truth by God , when neede requyreth : that is a high honor to God. is a high honor to God , and a chiefe part of his worship and seruice . Which we cannot doe in the name or truth of any other , without sacrylege and Idolatry To sweare by any other than God is to commit Idolatry . committed .

Almighty God vouchsafeth to let vs serue our turnes in truth ioyned with necessitie , by the vse of his sacred name , and so doth commaund vs to sweare by hys Exod. 3. Deut. 6. & . 10. Iosua . 23. name , and when it is alledged in witnesse wherby iustice taketh place to extol right and suppresse Iust swearing by God is a chiefe part of Gods honor & seruice . wrong : then no doubt God is highlye honoured by that othe , and such swearing is a chiefe part of Gods worship , and those that refuse so to sweare , doe refuse Annabaptists refuse to honor God. to honor God.

On the other side , whosoeuer woulde bring to passe the ministration of true iustice , the extolling To sweare by any other is to transferre Gods worship to that other . of vertue , or suppressing of vice , by the credite of any other , whose name they sweare by : they doe ( so much as in them is ) transferre Gods worshippe to that thing whereby they sweare , and so doe commit ydolatrie .

And forasmuch as this swearinge by the Lorde and by Malchom also , is here shewed plainlye to be ydolatrie : howe can the Papists denie themselues to be ydolatrers , yea , and much worse than these Iewes ? It is well knowne that not only in swearing , but also in praying , in mediation , and in redemption they eyther put God quite out of hys place , The Papists great Idolatrers by mixed othes . or else they ioyned with him one Malchom or other . Hee was not as they thought able to helpe alone , nor true ynough alone , nor mercifull ynough alone , nor our redeemer alone . And therfore in euerye one of these thinges they ioyned fellow helpers with him , and that no small number . They Papistes thought not God sufficient alone . thought God to bee ouer weake alone , & therfore they would put strength to his strength to make him strong . Hee was and is beholding to them , as much & more than to these Malchomites , and for their seruice let them looke to be rewarded , with such payment as they were , and that double and tryple , yea , centuplum . &c.

Whereas Iesus Christ is our Mathew . 11. 1. Iohn . 2. 1. Timo. 2. Esay . 63. Papistes doe couple others with Christ in mediation , & intercession , and therefore Idolatrers . onely Mediatour and aduocate : they haue placed with hym in that office : aswell the saints of their owne canonising , as also many of the holy Saintes mencioned in the Scripture . Whereof they fayned the blessed Virgin to bee such a one that they desired hir to be ( as it were ) a stickler in mediation betwixt god the father and the sonne for them . Where they besought hir in these woordes , Roga patrem , & iube natum . &c. Pray the father , and commaund the sonne . &c.

Likewise in redemption and Iohn . 1. 2. Corin. 5. Colloslians . 1. Hebr. 1. 9. 10. remission of sinnes , where God alone in Christ Iesus hath fully accomplished the same to our euerlasting stay and comfort , and therefore onelye is to haue the prayse for it : these endlesse Idolatrers do ioyne with him in that Papists ioyne with Christ : other redeemers , & therein committe Idolatrie . woorke : the merites of deade Saintes , the bloude of Martirs , works of Supererogation , merytes of prayers , fastings , almesse deedes , Masses , and their owne good workes , and others infinite .

Furthermore , where our helpe Psalme . 121. Psalme . 124. Esay . 63. Ieremie . 29. Ioell . 2. and safetie standeth onely in the Lorde , that made both heauen and earth , & he onely , to be called vpon for helpe in time of neede : these Romanists teach vs to call vppon saintes departed both for helpe and safetie . Sometime vtterlye Papistes call for helpe and safetie of others than of God , and often ioyne others wyth God by inuocation , and therby commit ydolatrie . forgetting and excluding God , as when they say , O Lady Queene of heauen helpe mee , speede me , and saue me , and somtime ioyning them felowes with God , as where they saye , God and our Ladie , God and S. Peter , God and S. Frauncis , God and S. Anthonie , God and S. Loye , saue , speede , or helpe this or that .

And as in these rehearsed , so doe they commit ydolatrie in this part of Gods worship , namely swearing , eyther by pulling it wholy from God , as when excluding God , they sweare by the Masse , the Mattins , our Lady , Papists swere by Masses . &c. and exclude God. Saint Iohn . &c. Or else by ioyning companions with God , as when they sweare by God and by the Masse , by God and by the Papists swere by God and by their many Malchoms , and so couple them with god . Mattens , God and our Lady , God and Saint Iohn , by God and by the Worlde , and by God and the Deuill . &c.

Thus in euerye part of Gods seruice , they haue made their Mammets , Malchoms , and toyes equall with God , by transferring and attributing that glorie and prayse that belongeth only to God , in , & for these things : Papistes rob God of that honor , which they giue vnto their Malchoms . to those whome they haue made fellowes and checkmates wyth God.

And the continuaunce of these abhominations and filthie mixtures , Papistes Reliques remaine yet . doth not cease to this day , though by writing , preaching , and exhortations , the same haue bene often reprehended .

God be thanked that many are reclaymed , and God send the rest knowledge and feeling . But certainly , these remnantes sticke so fast in a number , that it is to bee feared and loked for , that God by punishing according to this prophecy ( or more extreemely ) must redresse these things , and sweepe them out . For they bee worse Romish remnants worse here , than Baals remnants in Iuda and Ierusalem . remnants of Idolatry here , than Baals remnants , or swearing by Malchom , were amongest them of Iuda and Ierusalem .

A more horrible vice than Idolatrie there is not lightly in the sight of God : but flat blasphemy doth farre exceede it . And that is Blasphemie exceedeth Idolatrie . committed when willingly and wittinglye men sweare by the mightie name of God , in denying of truth , or affirming of falsehoode . For in so doing , they make God a witnesse to mainetayne Blasphemie is committed when God is called to witnesse an vntruth . Iohn . 8. and proppe vp a lye . But Sathan is the father of falsehoode , and the only mainteyner of lyes . Therefore whosoeuer thus offendeth : doth ( so much as in him is ) put God in Sathans place , and no more thanke to that man , than if he had in deede put God in that place , and what greater dishonor can man doe to God , than to make him most vnlike himselfe ? not only to spoyle A most cursed crime . him of his truth and godheade : but also to make him a Deuill . Oh most horrible & cursed crime .

An endelesse trembling feare , maye that person haue that so hath endeuoured himselfe .

The commaundement of god is , that wee shall not name him To sweare by God in vaine : is more than simplie to take Gods name in vaine . Exodus . 20. Deutero. 5. in vaine , but simply to name god , is not to sweare by him , and if once to name God in vaine bee forbidden , than to sweare by him when no nede is , must be a greater fault .

To sweare a truth when nede To sweare by God in truth when nede requireth : is an honor to God. is , by the name of god , is a true worship of God , but wittinglye and willingly to sweare an vntruth by the name of God , is To sweare wittingly and willingly by God in vntruth : that is blasphemie . most horrible blasphemy against the spirite .

The horrible estate of these offenders our sauiour Christ hath pronounced . O let vs beware of these mixtures , which are beginninges Beware of mixtures , the beginning of Idolatrie & blasphemie . of Idolatrie , for one mischiefe bringeth in another , with too too speedy increase . Let vs watch and looke about vs , for seeing that God will punish this mixt swearing , as here he threatneth by the Prophet . Wee cannot looke to escape greater punishments , being more guiltye , not only in mixtures of religion , and othes , but also in continuall God is not onely named in vaine amongst vs : but sworne by in vaine , and for trifles . vsing of Gods sacred name in vaine , yea , and swearing by it without neede , in buying , selling , and talke , both in matters of weyght and trifles , euen for the gayne of a halfepeny , god graunt it be not vntruly vsed also .

Some doe thinke ( whome I dislyke not ) that these Iewes Malchom is by interpretation their king some therefore thinke that these Iewes swore by God , and by their king . who sware by the Lorde and by their Malchom also , were such as did esteeme their king equall with God , and therefore they swore by God and by their king , and bicause Malchom is by interpretation their king , it is so likely , lyke as in Egypt where they knewe not god : they esteemed In Egypt they vsed to sweare by the soule of Pharao their king . their King most , and therefore they sware by the soule of Pharao . And if it were so : I doubt not , that they haue also numbers of cosin germanes in Englande at this daye , that to flatter for their owne aduauntage , will not stick to make the King equal with ( yea , & aboue ) god , though Belials and Athistes , and Gnatos in these dayes , do make their king equall with God , but that is flatterie onely for their own aduauntage . ( if God shoulde sende another Prince afterwarde , that were contrarie in religion and all other dispositions ) those same Gnatos and flatterers , woulde yet haue him equall with god to .

The same estimation & greater , haue the Papistes of their king with the triple crowne . For be he neuer so vicious and vyle a theefe , yet whatsoeuer he commaundeth , must be preferred to the commaundementes of God , and whatsoeuer hee speaketh , must be esteemed equall with ( or aboue ) the scripture , and where the Scripture speaketh affirmatiuely : hee hath authoritie to expounde The Papists doe not lesse esteme of their Malchom the Pope . the same negatiuely , and contrary , if I shoulde prosecute throughly the estimation that they haue of their king , I should neuer The Pope may correct the Scriptures . haue done , let this serue for a taste : whereby may be felt that they make this their Kinge , not only equall with God , but greater than God , though not so commonlye in swearing by him , Papistes thought the Pope to good to be ioyned with God in this swering . for they thought him to good , to be ioyned with God in that seruice , his trash they thought worthy ynough in this part , whereby the honour they gaue him , appeareth to be the greater , though subteller and more hidden .

The Prophete Sophonie proceedeth , and sayth , that God will also roote out those , that draw or Starters or drawers back threatned . turne backe behinde the Lorde , least they should learne to knowe him , and follow him .

Like as in an other place God sayth . If man withdraw himself : Psalme . my soule shall haue no pleasure in him . Whereby wee are taught what perill it is : to withdrawe Perillous to draw backwarde . Hebre. 6. our selues behinde , to be slacke , and to detract oure comming to God : when by his worde he calleth vs . This vnwilling mind of Vnwilling mindes a token of harde successe . ours to follow God , is a token of hard fortune , & vnlikely to haue good successe , true it is , that no man commeth to saluation vnlesse God by his spirit , draw him . But Iohn . 3. 14. 16 when God calleth and men haue begonne a good waye , and then start backe , and desire not further to knowe God nor to follow Negligence bringeth lothsomnesse : and lothsomenesse , and all these bring contempt . him : it is a shrowde token , and speciallye as I saye , after they haue once begon in a good way , and then waxe wearie and sluggishe , when zeale dyeth in them : for so at length the meditation & hearing of Gods word groweth to be lothsome to them , and afterward many such fal to contemne it , we are therefore diligently to Wee muste watch and omit no good occasion , for we are weake . note this matter , and to stande at our watch , & omit none occasion that may helpe vs forward in folowing of God , knowing howe worldly and weake weare of our selues , and easie to be drawne backward from God , we see and haue experience of our selues : howe soone we are wearie of holy exercises , how small occasions in our worldly affayres : do draw vs from those exercises , we cannot intende to heare or read gods We are soone wearie of holy exercises . worde , if we haue any thing else to doe in the worlde , nay , loth to be long at it , though it be Sunday , Exod. 20. 23. 24. 25. Ezechiel . 20. wherein by the law we may not otherwise worke , yet had we rather be occupied in our playing and our owne delights , than in meditation of Gods will .

And what doth all this argue vs to be ? but drawers back , and not to bee of that companie that desire to dwell in the house of the Lorde all the dayes of their liues , Psalme . 23. Psalme . 26. Psalme . 27. to beholde the fayre beautie of the Lord . &c. Also farre vnlike those that haue the fountaynes of all Psalme . 87. their ioy and delight in the church of God , or that esteeme the prosperitie of the Saintes and religion Psalme . 137. to be the head of their mirth , nay , rather it sheweth vs to bee such as the Prophete Esay speaketh Esay . 53. of , that see no beautie nor fayrenesse in the Lord , nor in his house , that haue no delight in the glory of Sion , and that we make the prosperitie of the Saints and religion , the tayle of our myrth , or rather no part of oure myrth , but griefe and lothsomnesse .

Well , forasmuch as the knowledge of God and his will is the Knowledge of Gods will , a defence from Idolatrie . meane , to keepe men from Idolatry , and to lead them after god : those that start backe least they should knowe God : are entered the way to Idolatrie and all kind To start back and to be ignoraunt , is to enter the gate of Idolatrie . of iniquitie , and therefore Gods iudgements are iust , in rooting them out .

Now lastly he sayth . That God will also roote out , those that neither Such as neither seeke for God nor regarde him , are Athistes and wicked world lings . seeke God , nor regarde him . By which sort , I think the Prophet meaneth generally the wicked , that wythout regarde of God , or any religion , did wallow in all worldly delightes , let God and religion sinke or swimme , it was all one wyth them , they would follow their vaynes and trades , they passed not for God , and therefore they sought not for him , they sought onelye to serue their turnes for the time .

I woulde there were none occasion to reprooue a fowle number of this fault in this our time . But if liues and trades of men Mens doings in these dayes : do argue the multitude to be Athistes . be noted : we shall perceyue the like or worse Athisme , or Godlesnesse in the multitude : let them set what face or visor ofreligion or ciuility they can : we shal see it to be but pollicy & hypocrisie in them .

It were an endlesse worke to enter into all the perticularities , that woulde proue them such hypocrites , neither is it my purpose nor in my power to touch all .

Wherefore leauing the reast , I minde to speake at this time of a fewe abuses , but specially of one generall vice aboue the reast , One generall vice amongst many , namely Vsurye . namely Vsurie , which is so commonly contracted in mens trades at this time , that the practise thereof will proue the greatest number amongst vs , to be as yll as these Iewes , that neyther seeke for , nor regarde GOD , to which men this Prophet threatneth destruction .

But forasmuch as I haue heretofore in two Sermons at the Crosse , sayde my minde partlye therein , according to my simple Somewhat sayde in two former Sermons of vsury knowledge . And also that the learned fathers both of olde time and in these our dayes , haue both spoken and written thereof , in much better wise , than I am able , Learned haue written against vsury . and yet the multitude doe continue herein , rather increasing this vice , than ceasing from it , yea , and do account it no vice : What profite may I looke for to What shall I profite ? come , of this my trauaile ? what successe ? or what redresse maye I looke for ?

If I shoulde herein take vpon I shall bee said to speake arogantly . me to say more , than the learned haue done : I might bee counted arrogant and voide of discretion .

If I cannot saye more than they haue done : ( as in deede I cannot say so much by much ) then what shal it auaile that I speake I shall be said to speake in vayne . thereof ? seeing those learned , cannot perswade these Vsurers that they be faultie ?

And if I shal now say no more , than heretofore I my selfe haue I shall be said to bee still in one song . sayde : I shall be counted lyke to the Cuckooe , or Stockdoue , for being alwayes in one song .

If I shall touch the quicke by I shall get Iohn Baptists reward , that is , hatred . examination : I am like to winne hatred of the multitude , whose faultes I reproue .

And if I shall proue subiect the trades of this tyme , to the definition or corruption of forbidden I shall be said to speake I knowe not what . Vsurie , then I shall bee counted not to vnderstande what is ment by the definition , and to haue spoken I know not what .

As some haue traueyled with me , to make me beleeue , that I Friendes of Vsurers doe accuse them of ignoraunce , which reproue that vice . Iohn . 20. did not knowe what vsurie was , nor wherein it consisted : but I was Didimus therein , as loth to beleue them , as they were to bee reformed .

So that all these thinges with the malice of men considered , and specially seeing I shall speake agaynst such contracts as are counted lawfull , and therfore honest : ( for so some conclude . )

If I had not an eie to an other matter from all these thinges : I Sisyphus trauayle . might looke to profit as much by mine industrie : as Sisyphus , qui Cicero . lib. 1. Tusc. quest. est versans saxum sudans nitendo neque proficit hylum , who ( is fayned ) tumbling a stone vp a Fayned to be his punishment in hell . steepe hill , and continually sweating through that labour : profiteth not the blacke of a beane .

But when I consider that in all ages sinne hath beene reproued , and so already reproued that in substance more cannot be said agaynst it , and yet that the same is continued : also that this vice of vsury in these daies hath more ouerflowed and corrupted than Contynuall vice , must be contynually spoken against , and that most , which is most practised . at any tyme heretofore , and still rather increaseth , than ceaseth : and herewithall remember mine owne charge , being called to this office and place , that I must not ceasse to reproue and speake agaynst sinne , and speciallye that most : which I knowe to be most frequented : I am encouraged and partly driuen for discharge A Preachers charge to reprooue sinne . of my dutie , to go on , and procede in this matter , thoughe I come muche short of others that haue gone before me , and short of my desire in the redresse .

And though the wicked will Oseas . 14. D. Though the wicked will not regarde : yet the godly will . not regard me : ( for they regard not God ) yet Gods children will giue eare to the truth & embrace it . For I am sure that the worde of God is neuer without effectutuall working , it falleth euer on the edge , being more sharpe than Hebrues . 4. Gods worde falleth not without effect and fruite , it cutteth to or from God. 2. Cor. 2. any two edged sworde , and eyther cutteth to God or from god , ( as Saint Paule sayeth : ) bona fragrantia sumus Christi deo . &c. We are a swete sauour of Christ vnto God , both in them that are saued , and also in them that perish . Preachers are a sweets sauour of Christ to God. To the one part ( are we ) a sauor of lyfe vnto lyfe : and vnto the other part a sauour of death vnto death . Therefore I for my part mynde not to leaue God with out his witnesse God is neuer wythout hys wytnesses . Romanes . 1. here , nor his children without instructions : but mind to discharge my soule of this burthen , The wicked without excuse . & to leaue these wicked Vsurers without all excuse before God.

And though I might with lesse daunger touch and shake a Hornets A Hornets neast . nest , than deale with them , ( for so woluish and wise they are Vsurers wise and woluishe . growne , that to them the reast are but lambes and fooles ) yet hauing the truth on my syde , I feare them not , but commit the successe to God , and thus I say .

To lend corne , wine , oyle , money , Definition of vsury , & what an Vsurer is . or such like , with couenant to receyue the like againe , or iust value thereof , with ouerplus for the lone : that ouerplus , I say , is forbidden vsurie , and such a lender is an Vsurer .

This is proued by manye places in the scriptures aswel in the Lawe and Prophetes , as in the Gospell .

In the Lawe it is prooued , where God sayeth by Moyses : thou shalt not hurt thy brother by vsurie of Money , nor by vsurie of Corne , nor by vsurie of anye Proofe of the definition in the lawe . Deutr. 23. Leuit. 25. Exod. 22. thing , whereby thy brother may be hurt : thou shalt not take of thy pore brother vauntage , or increase .

In the Prophetes it is proued Ezech. 18. 22. Proofe in the Prophets . where God sayeth by Ezechiel : The godly man lendeth nothing for vsury , he taketh nothing ouer .

In the Gospell it is prooued , where our sauiour Christ commaundeth to lende freely , or looking Proofe in the Gospell . Luke . 6. Marke . 12. Math. 7. 22. for nothing . Also , thou shalt loue thy neyghbour as thy selfe , and what you woulde that men shoulde doe to you , euen so doe you to them . &c.

By all which places is seene , that vsury may be committed as Vsury is in more things than in money . well in other things as in mony ( though some thinke it consist in money only ) and also , that whatsoeuer is taken for lone more Ouerplus taken for lone is Vsurye . than was lent , that ouerplus is vsurie .

If any man doe yet thinke that I wrest the scriptures by this collection , let him vnderstande that these learned fathers did so vnderstand them as I doe . For no man of good and sounde iudgement can otherwise collect of those places recited .

First Hierome , he saith , Putant Hieron comentarijs in Ezecheilem . lib. 6. quidam vsuram esse tantum in pecunia . Quod praeuidens diuina scriptura , omni rei aufert superabundantiam , vt plus non recipias quam dedisti . That is : Some men think vsurie to bee onelye in money , which thing the holye Scripture Ouerplus in any thing ( for lone ) is vsury . foreseeing , doth take away the ouerplus in all things , so that thou shalt receyue no more than thou didst deliuer .

And the same Father further witnesseth . Alij pro pecunia foenerata solent munuscula diuersi generis accipere , & non intelligunt vsuram appellari & superabundantiam . &c. That is : Others for Hieron in Ezechil . li. 6. money lent vpon vsurie , doe vse to take giftes of diuers kindes , and doe not vnderstand that the scriptures call the same vsurye and ouerplus . &c.

Then Ambrose , he saith , to the Ambrose de nabu . same purpose , Plerique refugientes precepta legis , cum dederint pecuniam negotiatoribus , non in pecunia vsuras exigunt sed in mercibus , ideo audeant quid lex dicat neque ( inquit ) vsuras escarum accipies neque omnium aliarum rerum , igitur esca vsura est , & quicquid sorti accedit , vsura est , & quod velis nomen ei imponas vsura est .

Manye ( sayth Ambrose ) flying the preceptes of the Lawe , when they haue deliuered their monye For money delyuered to Marchaunt men no ouerplus must be taken for lone , for such ouerplus is vsury . vnto Marchant men ( or to occupiers ) doe not exact vsurie in monye , but in wares . Therefore let them heare what the lawe sayth , neyther shalt thou take vsurie of meates , nor of anye other thing , therefore meate so taken is vsury : Lende freely , or else your borowing and lending is turned into buying & selling . & whatsoeuet is aboue the principall is vsurye , yea , whatsoeuer name thou giuest vnto it : it is vsurie .

Thirdly Augustine , he sayeth : Si foeneraueris homini , id est tuam August . in Psalme . 36. pecuniam mutuam dederis , à quo aliquid plusquam dedisti expectas accipere , non pecuniam solam , sed aliquid plusquam dedisti , siue illud triticum sit , siue vinum , siue oleum , siue quodlibet aliud , si plusquam dedisti expectas accipere , foenerator es , & in hoc improbandus non laudandus . That is : If thou lend for aduauntage to a man ( that is ) thou lendest thy money to him of whom thou hopest to receiue more than thou didst deliuer , not mony only , but any thing more than thou didst deliuer , whether it be wheat He is an Vsurer that taketh ouerplus for any thing that he lendeth . or wyne , or oyle , or anye other thinge , if thou expect to receyue more than thou hast deliuered , thou art an Vsurer , & in this not to be praysed , but to be dispraised .

Thus you see that these three learned Fathers doe beare mee witnesse that I do not wrest the Scriptures , whereto might be added the iudgement of manye moe agreeable to these , but it needeth not , or booteth not : the Scriptures are playne herein , The scriptures are plaine touching vsury . that vsurie is commited , not only in lending of monie , but also in corne , wyne , oyle and wares , if any thing be taken ouerplus , for or in respect of the lone .

Which being true ( as it is proued true ) this must needes follow thereof , that when there is In sale of 〈◊〉 for tyme , if anye greater price be exacted for the lone : that which is couenaunted for ( more ) in respect of the tyme is vsury and that seller an vsurer . sold any victuall , wares , or merchandize for dayes of payment , and in respect of the time contracted and giuen , for the payment there be taken anye more , that more which is taken in consideration of the lone : is ouerplus and forbidden vsurie , and that seller is an vsurer .

And also when monye is deliuered by exchaunge betwixt place and place , as from London to Hamborough . &c. to bee payde two , three , or fower monthes after That which is taken for money deliuered by exchaunge for any time more than for sight : is vsury , and that delyuerer is an vsurer . the deliuerye thereof , and in respect of that time contracted and giuen , any greater or more price be taken vpon the Pound , or hundreth Poundes , than the price is at sight by the market , and more than the deliuerer woulde haue taken to haue had payment with all possible speede at sight ( as they call it ) that ouerplus or greater price taken for the times forbearance : is vsurie forbidden , and that deliuerer is an Vsurer .

For by the order or nature of true and simple buying and selling , The nature of simple buying and selling . whosoeuer doth simply buy a thing , ought forthwith to paye ready monye for the same , as by the orderly course of the Law is vnderstanded .

Also when exchaunge is made Simple exchaunging betwixt Country & Country , no tyme contracted . betwixt Countrie and Countrie thus simply , that a price or quantities and qualities , and a place of payment is agreed vpon , and no time of payment spoken of : than it is vnderstanded that the taker ought to paye ( for that which hee hath so taken ) euen with all possible speede .

But if in buying and selling or making exchaunge , any dayes of payment bee contracted for , and Dayes gyuen for payment of thinges solde or exchaunged : is lending of that which must be rereceyued . graunted to the buyer or taker : than that tyme contracted : is in deede borowing and lending , not of the thing bought and sold , ( I graunt ) but of that : which the buyer or taker should haue payd by the order of simple buying and exchaunging .

For if sale of a thing bee made for tyme , or dayes of payment , or that money bee deliuered for dayes of payment : the propertie The property of a thing solde or delyuered by exchaunge : is in the buyer or taker . of the thing solde and deliuered , is immediatly in the buyer or taker , and no longer in the seller or deliuerer , as also by auncient course of the law doth appeare .

As for example , one selleth a Example . quarter of wheate for . xvj . shillings , and is content to giue to the buyer a moneth , or a yeares day , for payment thereof .

Now it is plaine the seller can not iustly , aske againe this corne at the daye : but money hee maye aske , namely . xvj . shillings . Therfore he lent not corne , but money , for that which a man lendeth , he may iustly aske againe , either the thing it selfe that is lent , or else That which is lent may be asked agayne : but that which is solde or delyuered by exchaunge , cannot be lawfully asked again . the like thing of the same name , kinde , and equalitie .

Euen so examine the exchange and it shall be founde that when tyme of payment is giuen : that thing is lent , which the creditor maye by the same name and equalitie demaunde at the day of payment , which is reasonable , and not absurde in nature .

But if in respect , and by meanes of this lending and tyme giuen , the seller or deliuerer do exact more in the price of that they sell or deliuer , than the market is for readie money , and more than the seller or deliuerer would take to haue readie money for it : that To exact more in sale of a thing in respect of lone : that more is vsury . Luke . 6. Ezechiel . 18. more exacted for the loane , is as I sayde , vsury , and forbidden , bicause it is absurde in nature , and agaynst this rule , lend freely , and it is not the acte of a Godly man , for the godly man lendeth nothing vpon vsurie , nor taketh any thing ouer .

And albeit that some writers who haue seuerelye enueyed agaynst Their iudgementes not to bee allowed that thinke vsury may be taken of rich men . this vice , are of this mind , that to take ouerplus of the rich for lone is not vsury : yet I see no warrant in Gods worde to approue that their iudgement & distinction . For though the scripture whereon they builde their opinion doth Leuit. 25. specially forbid it to bee exacted of poore men : yet in no place is it allowed to bee taken of rich men ( except they be heathen rich men . )

We finde that God forbiddeth Deutr. 24. to defraude an hired seruant that is poore . But if any man would collect hereof : that one might defraude Vsury and fraude may be vsed neyther by , nor towards rich nor poore . a riche seruaunt : hee should collect amisse , and euen so of vsurie . for as god doth not allow fraude in any man , nor against any man : no more doth he allowe of vsurie to be taken of poore nor of riche , ( especiallye in the Kingdome of Christ . )

Many in these dayes do thinke themselues well discharged ( it should seeme ) in that they can say they lend not to poore men vpon Many thinke that they may sende to the rich for vsury and alleadge colours of honestie . vsurie , but to such as are able to pay for it . Whereby ( say they ) we liue , and they gaine , and we haue something to gyue to the poore thereby , which else wee shoulde not long haue , for wee shoulde spende all .

But if that , last before spoken , do not fully aunswere these men : then I referre them to Saint Ambrose in the place before recited , Ambros . de nabu . Ambrose condemneth such as tooke vsury of occupiers or marchauntes . where he condemneth such as did lende for vsurie , to occupiers generally without exceptition . And if neyther ( the one answere nor the other ) will satisfie these men : it is not like that my aunswere shall satisfie them , but yet to keepe my promise , I will not omit mine aunswere .

I say ( and not I onely ) that to To lende for vsury is forbidden , to lend freely commaunded , as also to gyue almes . lende for vsurie is forbidden . But to lend frely is not forbidden , but commaunded : euen as to giue almes is commaunded , and to extort is forbidden .

To lende freely , and to giue almes as we are commaunded , are deedes of charitie and compassion : But to lend for vsury , and to extort , are contrary and forbidden , Vsury nor extortion cannot be made honest by any colour . and cannot bee committed without offence , nor made honest by any colour .

To lende freely to the needy : To lend frely to the poore is charitie . that is compassion : but to lende freely to the rich , is no compassion , ( though not wicked ) but to To lende to the ritch , no charitie . lende for vsurie eyther to poore or rich is wicked .

And if we shoulde looke onely vppon the common wealth , wee shoulde finde , that lending to the riche for vsurie , is a more pestilent mischiefe : than is lending to the poore , and then in this subterfuge of theyres : they doe In respecting the common wealth , it is worse to lend for vsury to the ritch : more foolishlye than those that seeking to escape Sylla , doe fall vppon Charybdis , and shewe themselues much like those that than to the poore . flying the shippe to escape daunger , do drowne themselues in the maine sea . For , first they lende for vsurie , which is agaynst the common lawes , then they lend to the riche man , who hauing the money , Sylla and Caribdis . doth ingrosse the Markets , bringeth heapes of commodities into his owne handes , and so maketh Ritche men hauing money doe engrosse markets , and the more money they haue : the more they engrosse . a Monopolion , and dearth without neede . The meaner sort are thereby preuented of theyr markets , and must gleane after the Ingrosser , & take small leauings or sit still , and so remaine meane , or rather become poore : the common sort weepe through the dearth , for the rich wil be sure to make hys common weale to beare out his losse , and paye for that vsurie , and when many are beggered for euer , one is holpen Common weale payth to the ingrosser not onely gayne : but also that which he hath payde for vsury . with a halfepenny , which is the Vsurers charitie . Oh , I would a good Orator had this matter in hande , to paint out this mischiefe to some purpose , for here is matter ynough , if a man did respect , as I said , but the common welth onely . But when wee consider the commaundement of god , and his compassion towardes men , and therewith remember howe this Vsurer regardeth it , or how he is moued with compassion towardes the poore thereby : wee Gods mercy and kindnesse moueth not vsurers , but a penny losse will moue them . shall see him not onely a sleepe , but starcke deade and senselesse like a blocke touching the one and the other . But in his own deuice and vaine , we shall find him awake , aliue , stoute , and strong , yea so sensible : that if he lose but a penny : and that a hundred myles of : yet hee feeleth that with griefe . God sayth , thou shalt not oppresse thy poore brother wyth Vsurie , mary ( sayth the Vsurer ) Vsurers will lend nothing to the poore , bicause they will not oppresse them . no more will I , for he gettes nothing of me , neyther for Vsurie , nor withoute , for seeing it is a fault , to take vsurie of the poore : I will lende him nothing .

But howe then ( I say ) doth he regard this commaundement of our Sauiour ? Lende freely , or lende looking for nothing . Or how doth he regard this saying ? Loue thy neighbour as thy selfe . Surely to lend vpon Vsurie we see is forbidden , but not to lende at all when we see our poore brothers neede : may seeme to bee a greater fault , by the parable of the Talents , for he which hid his money was the worst man . And They that wyll not lend at all , being able , worse men than the vsurer . Iohn . 3. Saint Iohn sayth : If any man haue this worldes good , & seeth his brother to want , and shutteth vp his compassion from him , how dwelleth the loue of God in him ? can that man be sayde to loue his neighbour as himselfe ? If that man himselfe were in neede : hee would bee holpen , so well hee loueth himselfe , and if hee so loued Vsurers and mercylesse doe not feele what charme is , nor howe they woulde be done to by others in their neede . his needie brother : he would euen so helpe his brother . If hee did as he would be done too : hee would relieue his poore brother , euen as he himselfe would be relieued in like case , for wee muste consider in doing as we woulde be done to : what we shoulde desire ( lawfully ) if wee our selues were in necessitie . And surelye whether we be rich or poore , we had rather ( when we borrow ) to borrow freely : than to pay vsurie for that we borrowe , though Ritche and poore : desire when they borow , rather to borow freely , than to pay vsury . some Vsurers to cloke their conscience will say , that they woulde gladly giue . x. or . xij . pounde in the hundreth when they neede , and thereby they woulde colour their faultes in taking vsurie , but they bee hypocrites herein , for their owne conscience will styll say , I had rather borrow freely , than for Vsurie , yea though they be riche . And their neede wherof they speake , is , when they might haue . xx . or . xxx . pound profite by The vsurers neede : is hys couetous affections in desire of gayne . loane of a hundreth pounde . In deede then they woulde giue ten pound in the hundred , rather than go without it : but yet still it is true that they would rather borrow freely : yea , & if they were in such neede as their poore neighbours are : they woulde willingly be holpen by loane , and yet loth to pay any vsury for it .

But as these are vtterly voyde of compassion , and without regarde , or feeling of their poore Vsurers without compassion or regarde of gods lawe . neighbours miserie or want : so are they vtterly without regarde of God , or good lawes , except onelye for a face , and to lyue to serue their turnes .

For if they lende to poore and rich vpon vsurie , the poorer man If ritch and poore doe take at vsury : the poore shall pay the greater vsury . shal pay the dearer price . If they lende not vppon Vsurie to the poore , they will lende him nothing at all , and yet they will be still Vsurers : for to the rich they will lende for vsurie .

Whereby is seene that the expresse will of God is contemned in diuers pointes by them . For Gods wil expressely contempned by by vsurers . ( as I saye ) if they lende to the poore , those shall paye dearer than the rich . If they be blamed or reprooued for that fault , they pull lending quite from them , & giue that which appertaineth to them vnto the riche . Whereby Though rich men be bound to helpe the poore : yet the poore cannot chalenge nor take it from them as of right . those poorer sort are not onelye defrauded of that charitie that belongeth to them : ( though by the compassion and good will of men , for the poore cannot chalenge it ) but also further oppressed by that dearth , which is purchased The lender for vsury , in lending to the ritch : doth therby augment the miseries of the poore . through the greedy gatherings , of those riche that haue the same credit and money in occupying , which the poore should haue had .

And surelye euen those riche The rich taker at vsury : is woorse man than the lender at vsurye , or fully as yll . men that be takers of credite , are not inferiour to the Vsurers in wickednesse .

We haue a common Prouerbe in Englishe , if there were no receyuer , there would be no theefe , and it holdeth surer in vsurie , to If there were no taker at vsury , there could none deliuer at vsury . say , if there were no taker at vsurie , there woulde be no vsurie committed .

But these takers at vsurie , and especially the riche , doe take awaye all the credite that appertayneth to such as neede credite , and doe maintayne that cursed trade of vsurie , not onelye in taking , but also in extreeme deliuering . The riche taker at vsurye doth it to engrosse and to make a Monopolion , and dearth in the middest of plenty by taking all into one hande . They make a dearth euen in the middest of plentie , by their Monopolion , and so vndooe , not only such from whome they take the common credit , but also many other poore whome through dearth made by these takers are not able to liue of their labours , with other extreeme hurts passing explication , to the great decay of the common weale .

We reade that the breade of the Bread of the poore , the lyfe of the poore . Ecclesiasti . 34. poore , is the life of the poore , and he that defraudeth him thereof is a murtherer . Let these takers vp of poore mens credite consider what they do in this case . Some Many poorer doe lyue onely vpon credit . men haue nothing else to liue on , but by credit , and when he that hath of his owne otherwise to liue , will not onely take awaye this credit simply , but also will The rich taker at vsury doth not onely take thys credite from hym : but also buyeth it from hym : a cruell acte . buye it away from the needy by vsurie : I cannot thinke him to bee better than a theefe , and a murtherer , and euen as ill as an Vsurer , or woorse , if woorse maye be : yea , surely I think rather worse man than that Vsurer The rich taker at vsury a murtherer , and woorse than the plain vsurer that lendeth but hys owne stock . who lendeth oute but hys owne stocke at vsurie . For this is a sure rule , the rich man that taketh things at vsurie : will , no doubt deliuer for Vsurie at a more cutting rate . For he wyll gayne euen by that hee hath taken The rich taker at vsury : wyll delyuer for vsury at a more cutting rate . at vsurie . So then he maintayneth the Vsurer of whom hee taketh : and is himselfe an Vsurer in lending , and a most pestilent spoyler of his common welth . A spoyler of the common wealth . And such men are those that commit vsurie in sale of wares , Greatest cutting in sale of wares , and other necessaries . and in making exchaunge , yea , the Clothier and Stapler in wooll and cloth , and the Fermer in corne and other victualls , and Landlords in fines and extreme raysing of rentes ( though fynes and rents raysed , be not properly vsuries , but rather extortions , or oppressions , ) so that all these spoile the nedy , and so generally the common welth . For though the playne mony Vsurer be iustlye reproched of his vnlawfull The money vsurer : yl , the ware seller vsurer worse . trade and gaine : yet I thinke in iudgement hee maye condemne manye of these colourable Vsurers : which cut more depely vnder a cloke and name of lawfull trade . If God condemne him ( as doubtlesse he doth ) that lendeth mony for vsurie , and taketh but x. pounde , or . xij . ouerplus : let no man be so madde , as to think , that he shall be allowed of , ( but much more condemned ) that lendeth for vsurie vnder colour of a contract in sale : and taketh . xx . xxx . or . xl . pounde in the hundreth . Neyther he that vnder the name of exchaunge lendeth for vsurie , & taketh . xv . or . xx . pound in the hundreth . Gala. 6.

Bee not deceyued , God is not God cannot be mocked , though men can deceyue men and preuent lawes , which yet god wyll punish . mocked , men maye bleare the eyes of men , & preuent by fraude the penall lawes ( wherein yet they doe offende ) but God cannot be deceyued , though this vice be cloked and clothed with neuer so many honest names & things , as sometime in buying and selling , sometime in borowing and lending , somtime in exchaunging , sometime in Wooll , in Cloth , in Canuas , in a bale of Fustian , in Silkes and Mercery wares , Vsury hath chaunge of apparell , and that costly and dyuers . in Spices and Grocery ware , in Tapistrie . &c. And sometime drowned in Wine and oyle , somtime packed vp with herringes and other victuals , many times eaten vp in breade and meate , Vsury sometyme is dronk vp in drinke , and eaten in meate , to the poysoning of the receyuer . and drunke vp in drinke : to the extreme infecting and vtter poysoning of our common welth .

Hee that most hurteth , is the most vnprofitable member in a common wealth , and most noysome to the whole body , and the He that most hurteth is the worse man , the greatest doer in these vsurary contracts , doth most hurt . more is taken and deliuered by these vsurarie contractes , the more hurt is done : and hee that most vseth such trade , and therwith hath greatest doings , doth most hurt , and so consequentlye the worst man . Euen as he that killeth two men doth worse than he that killeth but one man , and hee that killeth three men , doth He that kylleth two men , doth worse than he that kylleth but one . &c. yet worse than he that killed two men , and so the more the worse .

I am not ignorant that these Vsurers , haue many obiections and many colours to paint out Vsurers obiections vain , and their coulours deceytfull . their trade in a faire shape , and to approue it necessary and commodious in a common welth .

But as their obiections are Vsury turned out of his cote : is more vgly than an Ape . friuolous and vayne , so their Idoll being turned out of his faire cote : maye be seene to want the beautie of a most vgly Ape . And their commodities to be most detestable The commoditie of Vsury is poyson . poysons to a common wealth .

Manye of them cannot , naye , they will not be perswaded , that God forbiddeth it in this order , they imagine that GOD ment thereby some other thing which Vsurers doe say that their trade is not forbidden in the ten commaundements . men cannot vnderstand . For ( say they ) if it had ben of such weight , it would haue bene forbidden in the law of ten Commaundements .

And though this neede no answere , it is so peeuish and vaine , that euery childe maye see their ignorance : yet I will still keepe An aunswere . promise with them , and let them see their follie if they will , but they will not .

It is sayd in the last commaundement , Thou shalt not desire any Deu. 15. thing that is thy neyghbours : no though he be a riche man , and thou a poore man .

If I may not desire ought that is my neighbours contrarye to Man may not desire anye thing that is his neighbors his will , much lesse maye I take it agaynst his will . But the Vsurer spying his neighbors neede , doeth watch occasion to make a gaine to himself of his neighbors neede : and so by a most subtile stealth windeth from him , hys The vsurer spyeth his neighbours neede , & therof maketh hys gayne most subtilly by a constrayned , and not by a naturall consent . goods or part thereof by Vsurie , when he getteth his neighbours Will tyed to an extremity , eyther of neede or couetousnesse , and not naturally or charitably bent to giue that , which the Vsurer taketh of him . Then conclude : to desire my neighbours goods is Deutr. 5. To desire my neighbours goodes : is agaynst Gods lawe , but to take them , is a further fault , and to steale them by subtile craft , or colour of honestye : is most yll , therfore vsurye forbidden in the last commaundement . agaynst Gods law , and so a fault , but vpon that desire to take them is a further fault , and yet to take them by subtile craft , and vnder a coulour of willing , contract , and honest trade , is more subtyltie and greater fault . Wherefore , in as much as the lesser is forbidden , the greater is in no wise tollerable . As in this commaundement , thou shalt not name god in vain , and if to name God vainely , bee breach of the law : much more is To name god in vayne : is breach of the law , to sweare by him vainly is a greater fault : but to drawe his name for a false wytnesse is blasphemy , and most heynous , and yet blasphemy not named in the ten 〈◊〉 commandements . blasphemie breach thereof . As when men would call God to be a false witnesse , and yet in that commaundement blasphemie is not expressely named . But as is aforesayde , the lesse offence being forbidden : the greater can in no wise be allowed of .

Others obiect , they haue no trade , but a stocke left them , and if they shoulde not put it out for profite : it would soone be consumed , Vsurers obiect that they haue none other trade . and other thing they haue not to liue vpon .

To aunswere this obiection , I turne saint Augustine to them , who sayth . The Vsurer dareth speake on this sort . Non habeo aliud August . in Psal. 128. vnde viuam , I haue none other thing wherby to liue . So may the theefe saye ( sayth Augustine ) Theefes , housrobbers , bawdes , wytches and sorcerers , maye excuse theire trades as wel as vsurers . being taken in the deede doing , or house robber , beeing founde breaking vp the wall , or the Bawde buying Maides for the Stewes , & also the Witch and Sorcerer , may say so vnto me in the sale of their malicious inchauntmentes , to the hurt of man and beast . &c.

Thus we se Augustines minde He that robbeth hauing no neede : deserueth more punishment , than the theefe that stealeth by meere necessitie . in aunswering them , wherevnto this may be added , that he deserueth much greater punishment , who robbeth hauing no neede : than he , that doth it of necessitie . As for example , one man hath a stock , and an other nothing at all : Example . if he that hath no stocke , shoulde steale for his liuing , hee shoulde deserue death by the lawe , but if he that hath the stocke should yet steale : hee were a muche worse man . And such are the Vsurers : so thankfull they are , that they neuer consider of Gods liberalitie towardes them , in leauing to them : that which many a one wanteth . They remember not howe many thousands are left without Many haue no stock , and yet they may not steale . stocke , and yet that they must not liue by stelth . For betwixt a thefe and an Vsurer , I know not any great difference , except in name , no more than Bernarde did , when he sayd : Quid est vsura ? venenum patrimonij . Quid est vsura legalis ? Barnardes difference betwene a theefe and an vsurer . latro predicens quid intendit . That is . What thing is Vsurie ? A poison of patrimonie . What is such vsurie as is permitted by lawe ? A theefe that before hand giueth warning what he mindeth to do .

I remember a tale concerning a theefe , that was indyted of felonie , for robbing by the highe wayes syde , and being indyted by the name of Latro , was condemned The difference made by Skelton betweene Fur and Latro. by the name of Fur , for which the theefe quarrelled , and sayde the Iudge had done him wrong . And when he would not cease exclamation : Mayster Skelton Latro robbeth by the way side , but Fur a theefe robbing in the towne . the Poet , being a maister of wordes , and cunning in Grammer , was called to declare the difference betweene fur and latro : whose answere was , that he saw no great difference betweene fur and latro , sauing this , that fur did Skeltons difference may be scarcelye made betwene the theefe and the vsurer , for the vsurer is the worse man . sit on the bench , and latro stoode at the barre . Now if that Iudge were a briber : than Skeltons aunswere was to be allowed of : but if he were an vpright Iudge : than Skelton did rashely & wickedly , so to aunswere those : that Psalme . 82. Exod. 22. Iudges called Gods in the Scripture . are called Gods , in respect that they haue the execution of Gods office on earth amongst men .

If suche a distinction as thys that maister Skelton made , may pleasure the Vsurers : I wil not We can speake no more honestie of Vsurers with honestie . greatlye striue for it , though in deede the Vsurer bee rather the woorse man . For the theefe doth rob and runne away : but the Vsurer Comparison of the theefes actes , with the acts of vsurers . doth rob & tarie by it . The theefe robbeth but in parte , and perhaps is cut off spedily : the Vsurer robbeth continually night Vsurer robbeth continuallye . and daye , and ceaseth not till hee haue all and more to . The theefe is in feare of true men , and of True men in feare that theues will put them in prison . lawes : the Vsurer maketh true men afrayde of imprisonment after he hath robbed them , and is not in feare of the lawes , for hee Vsurers studie not to kepe good lawes , but howe by craft to preuent them . subtillye preuenteth them . The theefe lyeth in Newgate for hys fault , and the Vsurer walketh abrode with no small countenance Little theefe in prison . Great theefe at libertie . of honestie : therefore the Vsurer the worse man . Yea the learned wryters both Christian men and Heathen , doe compare them also with murderers . Saint Ambrose Vsurers compared to murtherers , chokers and killers of men . sayth , Vsuram pettere suffocare est . To take vsury is to choke a man .

Cato a Heathen man , being asked Cato . what it was to lende vppon Vsurie : answered interogatiuely : Cicero . lib. 2. officio . brus . lib. 2. cap. 47. Quid hominem occidere ? what is it to kill a man ? esteeming the Vsurer to commit no lesse fault than homicide .

Alphonsus King of Aragon a De reb. gest . Alphonsi , Alphonsus . zealous louer of iustice , considering the trappes and subtiltyes of Vsurers : was woont to saye , Foenus nihil aliud mihi videtur : Vsurye the death of lyfe . quam fu nus animae . That is : Vsurie seemeth to mee nothing else than the death of lyfe . Thus to be short , the Vsurers are compared not onely with theeues : but also with murderers , and to many other odious thinges for theyr crueltie .

Basill sayth : Canes accipientes Basil . in Psal. 15. mansuescunt . &c. Dogges in receyuing things do become gentle , but as for Vsurers : the more they receyue : the more cruell they be . Vsurers woorse than Dogges . And therefore Ambrose for theyr rauening , compareth them vnto the Sea , and worse , saying : Omnes torrentes vadunt in Mare , & Vsurers woorse and more rauenus than the raging Sea . Mare non adimpletur . That is , all riuers or brookes doe fall into the Sea , and yet the Sea is not filled . This Sea is Vsury , which suppeth vppe ( as a deuouring Gulfe ) the goodes , landes , and large patrimonies Vsury a deuouring gulfe . of manye : and yet this Sea it selfe , cannot be filled . Many do vse the Sea for their profite , and thereby many finde profite : but in this In vsury is shipwrack of all that a man hath . sea of Vsurie is shipwracke of all .

Most Nations haue so muche abhorred an Vsurer , that what punishment they esteemed a theefe worthie of : they would lay twise Well ruled common welths haue executed vpon vsurers : double punishments , ouer that theefes had . Licurgus . Alex ab Alex de diebus geni . Lucullus . Cato . so much vpon an Vsurer .

Licurgus banished out of Sparta all Vsurie , and taking of ouerplus for lone .

Lucullus so infringed the libertyes of Vsurers , that he purged Asia of this wicked trade , which was almost drowned therein .

Cato draue them out of Cicilia .

Agesilaus Capitaine of the Lacedemonians , perswaded Agis , ( who before him was king of the same people , ) that the reconning bookes of the Vsurers , might be burnt . Which beeing graunted : the sayde Agesilaus to declare his hatred agaynst the vice and Vsurers , entred their houses , fette Vsurers bookes burnt vnder Agis king of Lacedemonia by Agesilaus , who was king afterwarde . out theyr bookes , and heaping them togither in the Markette place : set them on fire before the Vsurers faces , who departing in heauie cheare : were derided of the same Agesilaus : who laughing Agesilaus laughed the vsurers to scorne in their heauynesse . at their sorrow , sayde : that he neuer sawe puriorem ignem , a more purer fire .

Claudius , and after him Vespasian , Claudius . Vespasian . Alexander Seuerus . and after him Alexander Seuerus , made sharpe and bitter lawes agaynst Vsurers , which were put in execution accordingly .

And besides these punishments executed by heathen men , ( who had good experience in common weales , what was commodious , and what hurtfull : ) we are to regarde with great heede that the Punishments of vsurers in the primatiue Church . primatiue Church did banishe , & excommunicate Vsurers from the publike seruice in the Church : and also from perticipation of sacraments , and after death , their bodies were cast out and not suffered to be layde with the deade bodies of such as were esteemed Vsurers not buried amongst christen men . Christen men .

Wherby appeareth playne that Vsurers and their practises , were esteemed by the primatiue Church , worse than the eues and theft , and as ill as murtherers and murther .

And in deede it is no marnell , for besydes the extreeme mischiefes that they bring vpon the common wealth , ( as before is partly shewed ) their vsurie is the Vsury the extreme pulling in sunder of vnitie in the Church . extreme pulling in sunder of the vnitie of the Churche . Chrysostome calleth it grauissimum ecclesiae morbum , the most pestilent disease of the Church : for howe can there be an vnitie and There is no loue where one cutteth & scrapeth from another . loue amongest men , when one cutteth anothers throte by this wicked trade ?

If a man will take vsurie for lone , he is voyde of all true loue and compassion , and by his acte procureth hatred to hymselfe : that as he loueth no man , so hee maketh that no man loueth him : Hee that wyll take vsury is voyde of compassion . but the one against the other , beareth a warrelike and spoyling mind , though it lie subtilly hidden , & be not in open wrath & anger , Vsury worketh hate , and subtilly hidden . yet is it in desire to scrape one from another . And in this that warlike hate consisteth , that the one , so he may haue , though to the losse and hurt of the other : he is pleased , 2. Timo. 3. Vsury a fruit and seede of selfeloue , and a choker of christen loue , also a disolution of christen loue and vnitye in the Church . 2. Timo. 3. Iude. and glad , whereby selfe loue ( but no Christen loue ) is maintained , and therefore the vnitie of the Church torne a sunder hereby . For Christen loue is the perfite bonde and knitting togither of the Church , which vsury desolueth , and placeth selfeloue and common hatred .

Surely , if this poynt be noted , and this our time examined by No christen loue ( almost ) nowe : therfore vsury playde hys part . this rule of Christen loue , euen by the vnitie of the Church , wee shall finde that Vsurie hath now playde this hir part at full , and doth still poison more grieuously Vsury seedeth & poysoneth styll . than at any time heretofore . The want of this vnitie in the church , namely , of Christen loue in the Want of christen loue : a proofe of infidelitie and vsury . &c. multitude , will make men , if they consider their trades , to confesse themselues vsurers , yea , and infidels , and voyde of no fault .

For what man is he , from the Prince to the prisoner , that of loue or compassion will sell anye thing for dayes of payment , so No man will sell for tyme so good cheape as for money . good cheape as he would sell the same to haue ready money for it ? Nay , what man will sell for readie money ( except the needy ) if No man will sell for money except the nedy : when . &c. hee may rayse a more gayne to himselfe by selling for time ? or what is he that will deliuer hys money or other things by way of No man will exchaunge for tyme so good cheape as for money . exchaunge for a moneth , two or three , so good cheap : as he would to haue payment for the same , withall possible speede at sight ? No man ( except that needie ) wil exchaunge for sight vnlesse . &c. nay , what is he that wil deliuer his money or other thinges at sight ( except the needie ) if he can ( by lone thereof for a moneth , two or three ) make himselfe a greater gainer and get ouerplus ? Surely Argument that loue and compassion are extinct . 2. Tim. 3. Iude verye fewe . Rara auis in terris . Which argueth men generally to be voyde of christian loue and compassion . And yet some there Some ( thoughe a small some ) haue ceased selling of tyme . be , that haue left off dealing in that sale of time : God increase the number , for it is a small number . Heathen men detested those that woulde witholde fyre , or the running streame from the Tyme more vniuersall than fyre or water . needy , or that would sel the same bicause fyre and water are generall . But the time is more vniuersall , and therfore the sale therof more vnnaturall . But nowe I knowe the multitude , who are faultie will cry out and saye , this man meaneth to pull downe all Exclamation of the multitude . trade and occupying , why ? take away the profite that men haue by selling and exchaunging of things for time : and take awaye all , for no man can liue without Pull awaye abuse and then the Deuill is dead . that benifite . Therefore surelye this man must needes be deceyued , and vnderstandeth not rightly of Vsury . For to sell wares for dayes , and thereby to aduaunce the price is so generall : that it cannot be Vsury , but must nedes be honest trade , for al men occupy it . And for the exchaunge , that The vnruely , desperate , and infidels : think men cannot lyue , except they do euyll to get their liuing therby . is so vncertaine a profite : that there may be disprofite therein . And therefore these thinges cannot be Vsurie , for if they shoulde , then al men in maner were Vsurers . Tushe , this is not possible , why how should men liue ? And so they gather infinite absurdities ( as they thinke ) to follow of this doctrine . &c.

Howbeit , I saye that I am so farre off , from condemning or hindering of all trade and occupying : that without trades ( as borrowing and lending , bying Common wealthes cannot stande , nor men lyue wyth men : without trade and selling , and exchaunging ) I saye neyther the common wealth can stande , nor men liue togither one with an other .

But as I doe allowe and like well of borrowing , lending , buying , sellyng and exchaunging , in Bying , selling . &c. allowed , yea to gain and to make of one hundred two hundred : so it be lawfully done . their owne nature , and as they are well vsed , and of the gaines that commeth thereby , ye though it be Centum pro cento : So doe I dislike vtterly , for God forbiddeth that such good trades should Vsury and abuse of trades forbidden , and euery penny gotten that way wicked . be abused : or that anye pennie shoulde be gotten by abuse .

And yet it is to to lamentable , that Sathan hath so much preuayled : as thus to make men count abuse to be a right vse , & Vsury a lawfull Right esteemed wrong , & è contra : Sathans subtiltie . gaine . As for the vncertaintye , that is alleaged in the gaine , had by the exchaunge : that I wil answere anon God willing , and Aunswere referred for the exchange . proue such a certain gaine therby as the same gayne shall be vsury .

And though there be sufficientlye sayde already to proue , that a greater price taken of things sold for time , than else woulde haue bene made of them , is Vsurye : Yet take one example more by the way , and so an ende for that matter .

A man bringeth a horse to the Market , and would sell him for An example by a horse that vsury is commytted when any thing is solde deerer for tyme than for money . fiue pounde ready money , and so muche the horse is worth by the Market . There is an other man would haue the horse , but wanting money to paye for him presentlye : desireth to haue a monethes day of payment . The owner of the horse is content to giue a moneth for payment : but than he wil haue . ij . shillings more for the horse : the buyer to serue hys nede , will not striue for two shillinges , Horse seller will not forbeare fiue pounde for a moneth , but he wyll haue two shillings more for it . but is content to giue him at the day appoynted fiue pounde two shillings for the horse . Then I say , that the same two shillings taken for the time : is ouerplus , Hee lendeth not the horse but the money , for he selleth the horse . and vsurie , for it is all one : as if the seller had taken fiue pounde out of his owne purse , and said to the buyer , here is fiue pounde take it , and giue me for the same , fiue pounde two shillings a moneth hence , and buye this Horse nowe of mee for fiue pounde , I haue lent thee fiue pounde in money to doe it .

Let no man dallye or thinke a difference where none is , or alleadge varietie of Market , as Alteration of market no excuse for the tyme seller . though perhaps some man would afterward haue giuen fiue pound two shillings readye money , for the same horse .

The varietie of prises in one Market maye chaunce dyuers Varieties of prises in one market , chaunceth through the malice of men comonly . wayes , but commonly it chaunceth through the malice of men , who spying their neighbors nede doe make gaine thereof to themselues .

But howsoeuer the markets doe vary in price of things , if any man doe take the more for lone , The tyme seller an vsurer , though he sell not so deere , as he might haue done for money . and bearing the time , hee is an Vsurer : the variety of the market excuseth him nothing at all , though such an horse as hee solde for fiue pounde two shillings , might within an houre after bee worth by the same Market ten pounde . For he that lendeth and taketh ouerplus in respect of hys lending , is an Vsurer .

Men that desire to cauill will Men neede not to cauill in narow points , for their actes are brode and manifest euyll . striue , and question in narrowe poyntes : but in their dealings & trades , no such narrow poyntes or difficulties neede to be questioned of : they are so apparantly wicked . As he that lendeth forty shillings , and for the lone thereof taketh . v. shillings a weke . Or he that lendeth a Portiguise , and taketh for lone thereof ten shillings These cruell Serpentlike vsurers : doe most commonly spende their vnlawfull gayne , wastfully . a moneth , ( which being so euil gotten is often spent thorow Waste . ) Or hee that selleth for time , wares , or other , fortie pound ( admit but ten pound ) in the hundred aboue that he can make of them in mony , ( though he haue assaid the market a moneth togither and more : ) such men neede not to doubt or mooue question , whether their gaine be vsurie or not : and yet euen those bee most apt to cauill , and to striue in narrow The cruellest vsurers are most apt to cauill in narrow pointes , and to picke quarrels . These are such as regard not god . points , not to learne , but to driue their gaynesayers to the wall , and so scoffe at them . Which argueth them to bee such as the Prophete Sophonie here threatneth , namely , that neyther seeke for God , nor regarde him .

Nowe for the exchaunge it is true , that to make exchaunges : is by nature good , euen as buying , To make exchaunge is in nature lawfull . selling , lending and borrowing , are necessarie and good , of themselues being rightly vsed . For one man , one towne , and one country : hath plenty of those thinges , which an other lacketh , and such maye lawfully , buy and It is lawfull and necessary for countryes and men to make exchange of moneys and commodyties . sell , borrowe and lende , and exchaunge one with another , either ware for ware , or ware for money , or money for money : according as time , good occasion , markets , and neede requireth for the commoditie of eche partie . So that in euery of these things men deale : as they woulde bee dealt In all lawfull exchaunges and bargains : vsurye and frawde must be excluded . withall according to Gods lawe , and that Vsurie , be vtterly excluded their bargeins .

But as in buying , selling , borrowing , & lending , so in exchaunging it is to too manifest : that this rule of Gods law and charitie , In these dayes vsury and fraude are included , in exchaunges and bargaynes . is in these dayes vtterly excluded mens bargayns , and Vsurie with vncharitablenesse included , to the great dishonour of GOD , slaunder of his Gospell , The Ghospel slaundered by vnlawfull trade in thys tyme . griefe of the Godlye , hurt of the common weale , and confusion ( in the ende ) to the offenders .

And to prooue that Vsurie is committed in exchaunge , I will first put an example by exchaunging That vsury is committed in exchaunge , a proofe by an example of corne . of corne , as Rie for Wheat .

Admit two men meete togither , A. and B. the .xxvij. day of March . Anno domini . 1570.

A. would deliuer here in England . xx . bushels of Wheate , and for the same hee woulde haue in Flaunders . xxiiij . Bushelles of Rye , deliuered to him at sight , which might be the first of April .

B. woulde take this Wheate , and giue . xxiiij . Bushels of Rie for it in Flaunders , but hee cannot paye or make deliuerie of the same Rie , before the first daye of Maye .

A. Is content to giue the tyme which is a Moneth longer , but than he will haue a pecke of Rie The delyuerer will haue a peck more vpon a score bushels : for a months forbearaunce . more for tarying so long , for so is the course of exchaunge , and after that rate ( sayth A. ) if you will haue it you may take longer time . Take if you will the first daye of Iune , and pay me then . xxiiij . and a halfe bushels of Rie , for I will not giue time , except I haue allowance for loane .

B. Why sir , that were vsurie ? The taker is grieued wyth his bargains before he haue concluded it , and thinketh it vsury .

A. No sir , not so , for Rie may bee so plentifull there , within a Moneth or two : that my . xxiiij . and halfe Bushelles of Rie , will not then be worth to be deliuered backe into England . xix . bushels of English Wheate , and then I shall lose more by giuing of the The deliuerers excuse by vncertaintie of gayne . tyme : than I take profite for the loane .

B. Yea sir , and it is euen as likelye ( and more likely ) that by that tyme such scarcitie of Rie will be there : that for . xx . Bushels therof , you shall finde men ynowe , The deliuerers obiection of vncertaine gayne answered by the taker . will exchaunge wyth you and giue you here . xx . Bushelles of wheat , and then you haue a greater gayne , than the ouerplus certaine that you take for lone : therfore that is your hazard , by plentie or scarcitie , to gaine or lose .

A. Well , choose , whether you will take it or not , for I wil haue so much certaine onward , namely , Though the exchaunge vsurer doe knowe hys gayne to bee vsury : yet he will haue it . a pecke of Rie vpon the score , for euerye moneths forbearance , or else I will not giue time but be payde at sight .

Nowe , B. needing bread corne here , doth take this . xx . bushels of Neede maketh the olde wyfe trot . Wheate , to paye for the same in Andwarpe the first day of Iune : xxiiij . and a halfe bushels of Rie .

A. desireth to haue his Rie deliuered in Andwarp the first day of Iune . 1570. according to bargein , being . xxiiij . bushels & half .

B. is disappoynted , and must therefore borrowe to pay . A. and so telleth hym , and that he hath The debtor disappointed or vnable . none other way of borowing but by exchaunge .

A. is content to deliuer the same Rie to B. by exchaunge , and to take wheate for it in England , as The creditor content to giue longer credit for more vsury . the exchaunge goeth the first day of Iuly , which is a moneth after .

B. woulde take it according to the rate of exchaunge , and giue The debtor would take day of payment for his owne aduauntage . him Wheat for it in England the first of September .

A. No sir ? I will deliuer none for that tyme , for then I knowe haruest will be had in , and a bushell The creditor foreseeth haruest as well as the debtor , and therefore will delyuer none for that tyme . of Wheat will then be scarce woorth in price , that a bushell of Rie is nowe worth , euery man will then haue corne ynough . &c. But pay me Wheate in England The creditor wyll gyue a yeares day : to haue vsury according to the rate of exchaunge . this day twelue moneth , and allowe mee for the tymes forbearance after the rate of exchaunge , and you shall haue it .

B. The exchaunge is now that for euery . xxiij . Bushels and a A rate of exchaunge for a moneth . halfe of Rie here deliuered : the taker should pay in England at a Moneth . xx . bushels of Wheate .

A. And you knowe that for euerye monethes forbearing of a score of Wheate : the rate of exchaunge yeeldeth a pecke of Rie . Nowe I shall forbeare it a. xj . Monethes aboue vzance , which is a. xj . pecks of Rie for the single score of Wheate , which taken out The exchange creditor ( by the neede of the debtor ) buyeth with 83. pecks of Rie deliuered afore hand : so much Wheate as woulde haue cost him 94. pecks of Rie , if he had then presently receiued the same Wheate . of . xxiij . Bushels and a half , there will remayne twentie Bushels , and three peckes of Rie . And if xx . Bushelles and three pecks of Rie do yeelde me . xx . Bushels of Wheate : than . xxiiij . Bushelles and a halfe of Rie , will yeeld me ( after that rate ) xxiij . Bushels and almost thre pecks of Wheat : whiche you must paye to mee in England this dya . xij . monethes .

B. It lacketh more than halfe a pecke , but I will answere you Misreconing is to be revewed . at the daye according to the exchaunge , although I had of you at the first , but. xx . bare Bushels Wheate is increased and yet was neuer sowne , but eaten and consumed in the vse , which must needes be a miracle . of Wheate : and you must haue of me aboue . xxiij . and a halfe bushels , which is more than after xvij . pounde ten shillings in the hundred that I lose by taking it .

A. And for that , you haue the The creditor selleth . 14. months time for . 14. pecks of wheate , he might wyth as good authoritie haue soulde hym 14. moneths wynde . occupying thereof aboue . xiiij . moneths .

B. It was eaten in ten weekes , and so consumed in the vse , and yeelded mee no profite , neyther shoulde you haue had any profite thereof : but that you take a pecke vpon the score for euery moneths Wheate yeelded the taker no increase : for it was eaten vp in ten weekes . forbearaunce , and mee thinketh that is Vsurie .

Thus you see by this example , that a certaine ouerplus is taken A certaine gayne by exchaunge , namely a peck of corne taken for twenty bushels forborn a month . by exchaunge for lone , namely , a pecke of Rie vppon euerye score Bushels of wheate forborne for a moneth . And so you see that against nature it begetteth vsury , although in the vse it bee consumed as such like thinges be .

And thys I haue put here , not to approue that corne is in thys sort exchaunged , but onely for an This , aforesayde , not in vse : but an example and liuely Image of that exchange corrupted with vsury . example to shew a proportion of the exchaunge and certain gaine thereby .

And least Marchauntes and such as frequent the exchaunge should be ignorant what I mean Examination of the thing it selfe in vse . herein : I will also expresse it euen in moneyes , wherein their common trade is , and will take for an example , the exchaunge passing betwixt London & Andwarpe .

Suppose that the exchaunge on the Burse at London for Andwarpe Exchaunge . this daye is at . xxiij . shillings . iiij . pence sight , that is , for xx . shillinges sterling deliuered Exchaunge at London , for Andwarp at sight . this daye in London : the taker must pay . xxiij . shillings . iiij . pence Flemish , at the arriuall of his bill in Andwarpe , which commonly is within foure or fiue dayes after the taking at the farthest .

Nowe there is one that hath a hundred pounde to deliuer , and A deliuerer meeteth wyth a taker , the taker requireth vzance for payment . there is another that desireth to take the same , and will paye him Flemish money for it at vzance , which is a iust moneth after the taking .

The deliuerer is content to let the taker haue the tyme required The deliuerer content to graunt tyme to the taker that wyll pay for it . which is a Moneth , but for the same tyme hee will haue three pence , or foure pence Flemishe more , vpon euery pound sterling , which the taker knoweth to be a custome , and agreeth to take the hundred pounde so , being glad if he can haue it for a moneth , paying but three pence more vppon euery pounde : for the poorer sort The poorer sort shall paye foure pence for that which the rich shall haue for three pence . doe commonly paye foure pence more vpon euery pound for a moneths tyme , and three pence in a pounde is . xxv . shillinges in the hundred pound , and if a hundred Three pence for a moneths lone of twenty shillings : is after . xv . pound in the hundred by the yeare . pounde gaine . xxv . shillinges in one moneth , in will gaine in . xij . Monethes after that rate . xv . pound , and this is the easiest losse that commonlye the taker doeth Fiftene pound pro cento per annum is the easiest losse by exchaunge . sustaine by the exchaunge .

And if the taker will haue two moneths day of payment ( which is called double vzance : ) than he shall pay six pence Flemish more Double uzans is . ij . months , and for that tyme the delyuerer wyll haue sixt pence vpon a pound . vppon euery pounde at the least . So that for the lone of a hundred pound for a moneth : the deliuerer will haue . xxv . shillings Flemish at the least . And if he deliuer it for double uzance ( that is A hundered pounde at that rate , is . 25. shillings a moneth , by certayne couenaunt . two moneths : ) hee will haue for the lone thereof , at the least , fiftie shillings .

And I am sure he that knoweth what Vsurie is : cannot denie but this is Vsurie , vnlesse he denye that Certaine couenantings for certayne gayne for lone is vsury . which he knoweth to be true .

For , besides this , that it is against nature , to make money a Marchaundize : yet when it is Against nature , that money should be made a Marchaundize to rise & fall : as the pounde sterling is bought and solde , sometyme deerer , sometime better cheape . &c. and also in respect of tyme , which is the certaine ouerplus : & vsury . made a marchandize , ouerplus is taken for the lone of it . For when by the market a pound sterling is worth . xxiij . shillings foure pence Flemishe , if any man will borrow it for a monethes tyme : hee must paye . xxiij . shillinges seuen pence Flemish for it at the least , and if he wil borrow two months tyme for it : hee must pay . xxiij . shillinges ten pence at the least . So that a very certain ouerplus is couenaunted for aforehande , and taken for the lone .

Nowe for their obiection touching the vncertaintie of gaine by exchaunging , whereby exchaungers woulde excuse and deliuer Exchaungers obiection of vncertaintye : is nothing but to proue them woorse vsurers : than the plaine money vsurers . themselues , and the exchaunge from the cryme of Vsurie : it may be seene alreadie to bee nothing : but yet further , I saye , the same obiection is eyther nothing to purpose : or else suche a thing as doth proue this vse , ( I shoulde say abuse ) of the exchaunge , to be worse than plaine Vsurie , rather than in anye respect qualifie the haynousnesse of the vice , as shall appeare .

The obiection is this , that the deliuerer in giuing of a moneth , or two moneths time to the taker for payment , may haps lose Perhaps a blinde manne may catch a Hare . more than that which hee taketh ouerplus for the same tymes lone : the reason is , that the price Perhaps the skie may fall , and so wee may haue Larkes . of money is so variable , through plentie or scarcitie thereof , that when he shall receyue his . xxiij . shillings . x. pence Flemish at the two moneths ende , it is ( by rate But in deede it is past perhaps that ( if thys exchange vsurer doe not repent ) hee may go to the deuill . of exchaunge , as the price then may haps to be ) not woorth his principall , namely the pounde sterling which hee deliuered at the first , and then the deliuerer getteth nothing but loseth .

To this their obiection I aunswere , that as there is hazarde An answere to the obiection of vncertaintie of gain in the exchange . to haue the market better or worse for the deliuerers turne , when he shall haue giuen time for his money : so there is euer ( or most commonly ) more likelyhode of profite to growe to the Commonly more gayne by selling tyme ouer and aboue the certayne couenaunt , than by deliuering at sight . deliuerer by giuing of time , than by selling his money for readye money : I meane hazard of more gayne , ouer and aboue the certaine ouerplus couenaunted for , being three pence or foure pence in the pounde sterling for euery moneths forbearance . As partly is seene in this , that the deliuerer will not deliuer his money The deliuerer will not delyuer for sight , which argueth that to delyuer for tyme is his more profite . at sight , but at vzance or double vzance ( as they call it ) except he spye a more profyte to growe thereby to him , and then the taker gettes no money of him at double vzance . For note this , that Exchaunge vsurer not lesse prouident to foresee hys owne gayne , than the money vsurer . the exchaunging Vsurer is not lesse prouident to foresee his market : than the plaine money Vsurer . And except they both foresee good markets to fall out on their side , the taker may take If vsurers doe not foresee a gayne by letting their money by exchaunge , or other : the taker , may take his cap , and go take Butterflyes , hee gettes no money of them . his Cap and go take Butterflies for any money he shall take of them how great soeuer his neede be .

And in deede the playne vsurer maye obiect thys vncertaintye of gaine , as well as the exchaunging vsurer , and as honestlye it serueth his turne . For hee maye saye : I lende my money for sixe Monethes , bee it an hundreth The playne vsurer maye obiect the vncertainety as well as the craftye exchange vsurer poundes , and for the lone I take but fiue or sixe pound , and before that time ( perhaps ) there maye chaunce such an abasement of the coyne , that for my ounce of siluer Perhaps an abasement of the coyne : and so perhaps losse that way to the vsurer . deliuered , I shall receyue perhaps but three quarters , or halfe an ounce , and shall I not then lose ? yea , and though this extremitie happen not , yet hee to whom I lende my money maye proue a bankrupt , and so I may May haps the vsurers debtor may be banckrupts , and then he looseth that waye . lose the principall and all , and though I haue landes bounde in statute or otherwise , yet there maye prooue such a iarre in the May haps the vsurers assurance may be vnsure and nothing woorth , and then he maye lose that way . title , that when I thinke my selfe most surest of it , the right heires may keepe mee from it , for the worlde is full of starting holes . And though none of these things happen , yet the Merchants may It is most likely and common that Marchaunts may be full of money by sale of their commoditie , when the vsurer shal receyue hys money of the debtor . ( in that tyme ) haue broughte home , and made money of their commodities , and then euerye mans handes may be full of money : and so shall I haue no market for my money , but must bee forced to lende it for a trifle , or else let it lye deade on my hande , This reason hath most affinitie wyth the exchaunge vsurers obiection of vncertaintie . and therfore my gaine is vncertaine . So farre the vsurer .

But yet all these colours notwithstanding , besides a number But it is past perhaps , that the vsurer is not the lesse an vsurer though hee make these obiections or a thousande such lyke . more which vsurers haue : he is not the lesse an vsurer , for in the bargaine making he couenaunteth for a certayne ouerplus for lone besides his principall , be it after ten or twelue pound in the hundreth by the yeare .

And so doth th exchaunger take a very certain ouerplus for lone , No more doth the exchaunge vsurers obiections excuse them , but is therby proued the worse men , in that they take greater vsury . which he couenanteth for aforehand , euen as the Vsurer doth , sauing that where the playne vsurer lendeth for ten or twelue pounde gaynes in the hundreth , this subtill exchaunging vsurer will haue twentie pounde , seuentene pounde ten shillings , or . xv . pounde at the least in the hundreth for a yeares lone . And it is further seene that there groweth a certaine gaine to the deliuerer , by this , that the taker loseth so much , if he doe continue a taker , that he is sure to become as pore as Codrus , though before he had The takers certayne or extreme losse : doth prooue that the deliuerer hath an extreme and sure gaine by exchaunge . bene as riche as Craessus . And so their obiection of vncertainty ( as I sayd ) proueth them worse Vsurers than the playne vsurers , rather than in any respect quallify their crime in such exchaunging .

Therefore I councell all the exchaunging Vsurers ( whereof the worst sort are such as deliuer their money to and fro , vpon this exchaunge , and make it a continual trade to gaine by : ) that they The worst vsurers by exchaunge , be such as delyuer money to and fro , and make a trade thereof to gaine by . no longer flatter themselues in this vnlawfull and vngodly getting , vnder such light coloures of vncertaintie . For whatsoeuer they saye , to excuse them from fault , and to bleare mens eyes , yet if they haue herein any good Let not vsurers by exchaunge flatter ( or think ) themselues as none offenders , bicause of these coulours of vncertaine gaine . Psalme . 1. iudgement , their owne consciences doe yeelde them guiltie , for they know they walk in the path of sinners . And if they knowing their faultes , will yet continue the same : they stande in the way of sinners , and maintaine sinne . And if they doe not speedily giue eare to God , and come out , they When men haue knowledge of their faultes , and yet wyll contynue therein : they may loke for yll successe . maye looke to become pestilent scorners of God , and deriders of his worde , and then wo worth them for euer : for they are such as neyther seeke for God , nor yet regarde him , to whom this Prophet Sophonie here threateneth destruction & euerlasting ruine .

And though fooles ( as Salomon Prouerb . 12. Prouerb . 15. sayth ) doe hate to be reprooued , and despise correction , and care not for instruction , but in their foolish rage ( as Dauid witnesseth ) Psalme . 2. Thoughe fooles and godlesse will not regarde : yet the godly wyll cease from their faultes . would breake all honest bondes , and cast aside farre from them the cordes that should bind them , in louing and christian obedience : yet the godly will consider with regarde of God , and will come out from amongst them , by ceassinge from such wicked trades . Knowing that it is better to bee a doore keeper in the house Psalme . 84. of GOD : than to dwell in the glorious tentes of the vngodlye : and that God loueth the verie gates Psalme . 87. or entryes of Sion : more than he loueth all the gorgious dwellings of Iacob besides . Knowing also that God careth for his children , God careth for the righteous . Psalme . 84. and that no good thing shall be withholden from them that liue a godlye life , and that a small thinge that the righteous hath , is The godly shall haue things sufficient , and shal not want that which is good for them . better than great riches of the vngodlye .

Knowing on the other syde , that those who drawe backward from God , and will continue in their wickednesse : The Lord shal Psalme . 122. Psalme . 2. God shal lead forth the wicked , with euill doers , and vexe them in his wrath , and burst them in peeces Psalme . 45. leade them forth with euil doers , and that he shall speake to them in his wrath , and vexe them in hys heauie anger : also that he hath set his king vpon his holy hill , who hath fulnesse of power with hys righteous Scepter , to burst the vngodlye in peeces , euen as a potter with an yron rodde should burst in peeces an earthen potte .

And though Townes , Cities , Countryes , and Kingdomes , be No nation free from vsurie at this time . so vniuersallye drowned in thys vice , that few or none are free , so that it may seeme a wonder past wonders , if this should be Vsurie : how so wicked a thing should Though all the worlde were Vsurers : yet that were no excuse sufficient for any one to continue in taking vsury . so ouerflowe , that the vice should come to be accounted honest trade as nowe it is thought to bee : yet let the godly not maruel so much hereat , as to consider howe all Christendome was for a longe Not so great a maruell that vsury is counted honest trade : as that Idolatry was counted the pure seruice of God. tyme drowned in Idolatrie , and the same Idolatrie thought and accounted to be the pure seruice of God.

For if in religion , men were so deceyued generally through christendome : it is not so great maruell Heathen as great doings in trades : as christians haue . to see common trades corrupted , wherein the vngodly and heathen , haue had as great exercise & doing as Christians haue .

The way is to come out from 2. Tessa. 3. Apocalips. 18. Numbers . 16. amongest them by ceassing from their wicked trade , and to buye , sell , and exchaunge , according as Gods lawe doth allowe , whiche the Godly will do , and those that Those that will not cease from vsury are wicked . will not , but wil continue in their Vsuries , and wickednesse : are vngodly , and so may they well be called , though all the cappes and Cappes or knees , or other reuerence done to vsurers : cannot make them honest men . knees in a kingdome should prop vp their estimation .

And though they say that men cannot otherwise liue by trade , and that vnlesse this bee vsed all trade must cease , & that there shal The vsurers thinke all is marde , when they must leaue their wickednesse . be nothing to doe , yea , & though they aske how men shall liue , and moue other questions infinit : yet I aunswere and say , that howsoeuer men shall liue , though they be neuer so poore , they may not Howsoeuer men lyue : they may not break Gods law to lyue , no more than a man may steale for his lyuing . breake Gods lawes to liue , as to murder , or steale for liuing . For as the Iudge maye iustlye condemne the theefe or murtherer , bicause he got not his liuing by labour truly : so the high Iudge may say to those that breake hys lawes for their liuing , why didst thou seeke otherwayes to lyue than I commaunded thee ? Why hast thou so wickedly aspired and set thy selfe aloft in higher place , than I appoynted thee , by dealing in trade which my lawe forbiddeth thee ?

If fyre had consumed all that Though all our goodes were lost by fire or water : yet might we not steale for lyuing . thou haddest , or waters ouerflowed thy dwelling and liuings : yet were it not lawfull for thee to steale or to rob for thy liuing .

But if thou haue anye thing to When men haue something and yet will steale or commit vsury : they are more guilty then the needefull theefe . liue on , and yet to climbe higher wylt vse theft or Vsurie to maintaine thee aloft and at ease : thou art then a manifold offendor .

And in deede while men are generally so disordred , that without regarde of Gods loue or his lawe , they all runne oute of the Vnlawfull port & countenaunce wyll haue vnlawfull meanes to gayne for the maintenance thereof . waye , and for the most part will climbe vp aboue theyr owne places and degrees , while they will haue large houses , costlye prouision , dainty diet , & braue apparel , Chest filled with money , and seruauntes ynowe to worke while they play , and take their ease , and so call that necessitie , whiche is superfluitie , and call that resonable spending , which is prodigalitie , call that comelinesse which is Loftie minds , and costlye prouision : are forerunners of mans desiruction . totoo far costly and garish , & that to be moderate dyet , which is excesse , and will maintaine a countenaunce in the world as worldlings : in suche a Chaos and confusion Chaos . ( so long as it continueth ) there is no redresse to bee looked for . For such vngodlye and inordinate spending : muste needes haue vngodlye and inordinate getting to maintaine it . For God The vngodly like not of gods blessing : and therefore wyll blesse themselues in the Deuils name . hath not promised to blesse mens labours : vnlesse they keepe them within the limits of his law . But these vngodlye like not of those limits , nor blessing : and therfore they will blesse themselues tyll Gods cursse roote them out .

And though the niggard be not such a countenaunce keeper , or so costly a spender : yet he desireth The niggard and the prodigall or vayne man : will feede their desires by hooke and crooke , and tushe for Gods law . &c. as muche to fill his Coffers , as these desire to maintayne theyr port & pleasure : so that they may go togither . For the greedinesse of their desyre is such : that they will still feede the same desyre with gaine : be it by stelth , extortion , oppression , vsurie , or anye other meane , bee it with Gods lawe or agaynst it : followe and feede theyr desyre , they will not of necessitie ( let them so conclude as long as they lyst : ) but to fulfill their couetous affections and Vsury in common trade at thys tyme the fittest , & greatest maynteyner of vayne ostentation and pride . worldly pleasures . And amongst all things , that maye serue theyr turne : there is not one so common and generall for them , at thys tyme ( trades being as they are , ) as is this vice of Vsurie . Wherin not onely the rich , but also the meane man , yea and the pore Riche men and poore : faulty in vsury . ( so farre as he can ) is a doer , eyther by lending or borrowing at Vsurie .

And surelye though the poore man may allege neede for his defence in borrowing at Vsury : yet I cannot account him cleare of fault therein . For , besides thys , that he may be perhaps through The poore man doth not well in taking at vsury . his owne negligence or prodigalitie fallen into that neede : when he is in that neede to go borrowe vpon Vsurie : is to make himself more needie , and to maintayne a Vsurer in his wicked trade . And if the needie bee not excusable in The riche manne doth worse in taking at vsury . taking at Vsury : much lesse are these excusable that hauing no neede , will take at vsurie . For , those doe it ( as before is shewed ) for a further mischiefe .

And for the better vnderstanding Three sortes of takers , and three sortes of deliuerers at vsury . hereof : admitte three sortes of takers , and three sortes of deliuerers at Vsurie .

Of deliuerers , one sort are such as lend their mony or wares after the rate of . x. or . xij . pounde by the yere , and so content themselues .

Another sort do thinke after . xv . xx . or . xxx . pound in the hundred to little , which they will cutte out by sale of wares and exchaunge .

The third sort are such as will lende money or wares , or both , and cut that waye as deepely as they can , & get landes and leases for assurance , or Plate in pawne , double or treble the value of that they lende : and in the end scrape all into their owne hands , or else The worst vsurer . they will fayle of their purpose , though in deliueraunce of theyr wares and money : they pretended great friendship toward the Vsurers friendship like the Serpent Cerastes vait . Isidor . lib. 12. taker . And these I doe account the worst sort of Vsurers or extorcioners . And their friendship is much like the bayte of the serpent called Cerastes , which serpent hath so lothly a bodye : that euery eie ( but specially the Birds eie ) doth abhorre to beholde him . And yet aboue all meate : his desire is to eate birdes flesh . But he The Serpent Cerastes hornes : lyke two wormes , baytes for birdes to their destruction . cannot flie , for he is a creeper and hath not wings , and therefore to obtaine his pray or desire , he couereth himselfe in sand , al sauing his two lyther hornes that grow in his forehead : which he layeth aboue vpon the sande , like two wormes that were comming out of the earth : when the birds espy the same like Wormes , & suppose to haue foode thereon , they light downe to take them , and so are thereby made foode to the Serpent , which they woulde neuer If the pore taker did know the venomous baytes of vsurers : they would beware of their byting . haue beene : if they coulde haue seene the lothly beast . No more think I would such men as take of these worst Vsurers : if they sawe theyr foule and rauening mindes towardes them .

And of takers at vsury , one sort taketh , hauing no neede , but to engrosse markets , & so to make a Monopolion of thinges , and consequently a dearth in the midst of plentie , and free markets to This taker worse in a common weale than he that runneth away withall , and therefore a vengeaunce honest man . be bound to his couetous desire : to what hurte of the common weale , a man of meane iudgement may partly see .

Another sort of takers at vsurie , are such as take with one hande , and deliuer it with the other hand out at vsurie to a more cutting rate , eyther money or wares : and these are suche as lacke stocke , and yet will bee occupiers . And though some of He that thryueth mosts after thys sort : is the worst in a common weale . these thriue , yet is their stocke accursed : beyng vnhonest gayne . And though they thriue , yet it is to the great hurt of the common weale , and therfore better than they and their trade were both cut off .

But for the moste parte , they thriue at the three termes ( as they say ) & become bankruptes . The thirde sort of takers at vsurie The purse taker maketh speede . Psalme . 36. are such as will take all , ( and more to if they coulde come by it ) with a minde aforehande neuer to repay that they borrow .

And sometime this extreeme taker doeth match with the extreeme deliuerer . And being as craftye as the deliuerer , doth so Courtly curtisie , and gay greeting . surely espie his Cerasticall lither horns that he pulleth them quite out of his head . For the deliuerer Like vnto like quoth the deuill to hys derling . seeing the takers neede : mindeth to rake him euen to the harde bones , yea , to pull out his bowels , and to make him anotomie . But the taker giueth him fayre wordes minding to requite hys gentlenesse : by running awaye One friendship asketh an other . with all , when he seeth his most aduauntage . Surely if euer the One theefe robbeth an other . Deuill make good cheare , he is at dinner and daunceth for ioye The Deuill at dinner with hys guestes . when these two cleane mindes are thus met togither . Nowe in comparing these sortes of Vsurers Comparison of vsurers . one with another : the plain money Vsurer who occupieth but his owne stocke , shall bee found to doe least hurt , and therfore the best of this broode . But there bee lacke of Saintes , Lack of saints where the deuill beareth the Crosse . where the Deuill beareth the Crosse , and therefore a pure procession .

I knowe it will bee sayde that a fault is easilye founde , but to A fault more easily founde than amended . bring a redresse herein , maye seeme vnpossible , vnlesse al trade should be taken away .

Howbeit , I am not ignorant , that if mercy , or compassion , did possesse rich mens heartes , and If men would be honest : faults were soone amended . truth and fidelitie the hartes of the poorer : a redresse were sone had of these mischieuous abuses .

And though some rich men wil neuer regarde God nor his law , Psal. 28. Though the vngodly , riche nor poore will neuer regarde God : yet all men may not so contynue in euils with them . nor compassion , nor though some poore men will neuer bee trustye nor honest : shall all riche and all poore men therfore go on still in euils with them ? Nay , Goddes worde must bee regarded aboue lyfe : much more then must it bee Gods worde must be regarded aboue lyfe . regarded aboue our affections . God by his worde doth call men from their euils to repentaunce and holye life . And though the hartes of the wicked bee so hardened that their eares bee stopped Psal. 81. Math. 3. Psal. 58. God by hys worde doth call men from sinne . Psal. 11. 82. 74. & . 109. The wicked wil not turne . God prepareth the harts of the godly . Psal. 33. 10. like the deafe Adder , and that they will not turne nor feare God , as Dauid sayth , yea , though all the foundations of the earth be out of course , yet the godlye shall and will regard God , and sigh in detestation of their faults , and call to GOD for redresse , and they shall be hearde . For as Dauid in another place , sayth : Thou Lord hast prepared their harts , and thine eare hath harkened thereto .

And once to begin a redresse in trades , and to abolish this vice of vsurie : let the rich giue to the The amendment of abuses : in occupying . poore liberallye , and lende to the needy freely . For therefore God made him riche .

Let the rich buyer buye of the poore seller , and giue him his Let rich men lende to poore men , and yet freely . money without cutting him .

Let the riche seller sell to the poore buyer , and giue him time as good cheape as if the buyer Men are made riche : to helpe the poore . had payde ready money .

Let the needy that can get free Let poore men take no credit by gyuing vsury . credit take it , and vse it in Gods feare , whether it bee wares or money . And if God blesse his labours with encrease : let him Let poore men pay their creditours truly , and rewarde them if they be able . thankfullye consider his creditor ( though he looke not for it ) with some of the gayne , for hee was Gods good stewarde in lending The riche man is Gods stewarde . to him and helping him in his neede .

Let the riche delyuerer by exchaunge : deliuer his money to Exchaunger must not post his money to and fro lyke a hackney horse . the needie for a moneth or two , as good cheape as for sight , and let no man make a hackney horse of exchaunge . Let the riche men Rich ought to take no credit , but lyue of their owne . take no credite from the poore : but let the rich liue of their owne stocke .

Let no man , poore nor rich lend Riche nor poore ought not to lende vpon vsury . eyther wares or money , or anye thing else vpon vsurie ( that is ) to haue more for it by the tyme , than he would take in readie money .

Let no man , poore nor riche , Riche nor poore ought not to take at vsury . take or borrow eyther money or wares , or ought else , vpon vsurie , ( that is ) to paye more for the tyme : then they might haue the same for readie money . For Barnarde sayth : Doe any slauerie rather Sel patrimony rather than borrow at vsury . than sell thy patrimonie : but yet rather sell thy patrimony : than to borrow at vsurie .

Let not him that is minded to buy ( or may buy ) lands or other things ( at aduauntage ) though he see to haue them : borrowe at vsury to compasse such bargeins . For I thinke such a bargeine is Thoughe gayne be seene aforehande : yet that gaine doth not belong to hym that without taking at vsury : cannot attayne it . not allotted to him by Gods allowance : vnlesse hee haue of his owne to buye the same . For besides that , we see the hurt in breaking Gods law by vsury : we also see commonly , what ciuil discommoditie groweth by such doyng : If patrymonye must be solde , rather than for neede to take at vsury : then men ought not to take at vsury to buy patrimony landes or other . namely , that he who taketh mony vpon vsurie , to buy and compasse the same : is forced to rayse it vppon his poore tenaunts by extortion , or vpon the common weale otherwayes , or else vndo himself at vsurie . Eyther else hee hath craftilye caught from his neighbour Men that make a gayne of their neighbours neede or folly : doe not as they would be done to . in spying his neede : a thing that was muche better than the mony he payed for it , and so done otherwyse than hee woulde bee done to .

Thus by a taste you may consider Thus good trade , not destroyed , but mainteyned . howe redresse may be had : and yet no trade destroyed , but rightly maintayned . As the right Marchant men , will beare mee witnesse . For onely agaynst corruption of trades I speake , and Corruptions of trades only spoken against . cannot doe lesse , vnlesse I should neglect my charge , and so leaue to heauye a burthen vpon myne owne backe .

Put away therefore this corruption Vsurie , and deale faythfully , truely , and charitably one Gods law is our best rule , if that be not regarded , no goodnesse can folow . with another . Let eche man doe to others : as he would bee done vnto , according as Gods lawe doth limmit , for to such God hath promised his blessing . And rather Gods blessing foloweth them that regard his law , than such shoulde want thinges conuenient : God will make Angels , & men , yea enimies , & fowles Aungels and fowles shall feede them before they shall want things conuenient . of the ayre to minister to them .

And this vprighte charitable dealing betwixt man and man : shall encrease loue amongst them . Men shall liue with men quietly Vpright dealing as Gods law requireth : doth increase christen loue and quietnesse . and comfortably . Honest trade shall be augmented : and corrupt trade diminished . The vnitie of the Church shall be restablished : It increaseth vnitie in the Church and Christian obedience . &c. and christen obedience and other spiritual vertues , shal be encreased . The riche shall haue quiet consciences : and the poore shall It maketh merry hearts and quiet consciences . haue merry harts . The peace of God shall possesse men : and the mouthes of the wicked shall bee It stoppeth the mouthes of slaunderers . stopped . And so Gods glorie . and prayse shall be ioyfully song out , It prayseth and extolleth Gods goodnesse and encreaseth all vertue . and blowne abrode : by the congregation of christen men , whose good conuersation as a light shal shine : to the conuersion of many , and glory of God also . Let vs A small companie of iust dealers . pray for this state , for of these we haue yet but a small fellowship . Our Sauior hath taught vs to pray for the encrease of this companie . O let men pray , and striue Men ought to striue for , and pray for , to be of the good companie . to bee free of thys corporation . For all the rest are yet out of the waye , they are all become abhomynable , there is not one that Those that are out of the companie of Gods children are out of the way and abhominable . Psalme . 53. doeth good : there is no feare of God before their eyes , they neyther beleeue God when hee promiseth benifites , nor yet when he threatneth plagues : they neither seeke for God nor regard him , as all their actes do beare witnesse .

The riche man of this wicked companie , neither giueth liberally nor lendeth freely : but cleane contrary . He scrapeth all that he can by right or wronge into his The wicked riche mans greedie minde and couetous actions . own hands , it grieueth him that any mans cofers should fill so fast as his . He regardes neither rich nor poore , King nor subiect , kindred He regardes nothing in respect of hys gayne . nor common weale , no not God in respect or comparison of his owne priuate gaine . Only he kepeth an outward face of ciuilitie , If he keepe any measure : it is not willinglye but through hypocrisie . ( wherin yet he is holden by law , feare and corrupt affection ) and through hypocrisie perhaps to get him a good name , or to flatter himselfe , he giueth a messe of Feare , or corrupt affections . pottage to a poore neighbour , or a penny to a vagabonde .

But if he lende to the riche , eyther He lendeth nothing , but selleth tyme , which he hath no more right to sell : than to sell the winde or the sunne shyne . money or wares , or by exchaunge : hee will cut that waye for lone as farre as he can . If he lende to the poore needy or inferiour , hee will cut much deeper , yea , cut his throte , ( as it is termed ) and he that is most needy , shall pay most ( if he trust him ) or else hee gettes no credit of him . For commonly he will haue good assurance , either landes or plate , The wicked riche man wil be sure : at lest he will thinke himselfe sure by pawne of greater valure : or else he gyueth no credit . or other pawne , wrapped in couenaunt so : that in the ende hee lightly wypeth the debters nose of all , and so gettes by extremitie aboue his vsurie no small valure as many times hath bene seene . And I doe not saye that vsurie and oppression is all his fault . For eyther he is a niggard withall , or else a belly god . And besides Vsury is not all the fault , that wicked rich men haue . that , he wanteth no fault , as woulde appeare if hee might doe as him listed .

The meane man of this fellowshippe , he will not bee long meane , but he will flourishe and haue a countenaunce with the prowdest . And to maintaine that The meane man that is wicked : will not be long meane . vsurped countenance , he will borowe at vsurie other mens money and wares : ( for his owne stocke will not beare this ) and taking in with the one hande at vsurie : hee must needes deliuer out with the other hande at vsurie , He will borrow at vsury , and vp aloft with other mens money , and will deliuer at vsurie to more cutting rate . for a greater price : or else what shall his borrowing at vsurie profit him ? Now , if he thriue by such trade ; who seeth not that hee hath robbed his common welth ? and taken from others If many such thriue , that common welth wringeth . by extreme occupying that which hee counteth lawfull and honest gaines ? And therefore the more that thriue by this trade : the The mo : the worse . Many of these come downe as Sathan came from heauen . worse it is to the common welth . But manye such that climbe so highe doe come downe tumbling ( as Satan fell from heauen ) These often fal with shame ynough . with broken neckes . And manye with shame ynough . They may be compared to Icarus , or to Esopus Icarus and Esopus crow and the winglesse fowle . Crowe , and like to the winglesse fowle , that in flight would contende with the Eagle , and therfore they are iustly punished . For besides their owne shame and harme : they giue occasion of much slaunder to Gods people , Bankrupts giue occasion of slaunder by the enimies , of religion . whereof they will seeme to bee . And further they waste , by losse , and expences : other mens goods and moneys , in maintenaunce of their inordinate countenaunce . As by daintie dyet , sumptuous Meane men that be wicked : will kepe countenaunce with the greatest worldlings . apparell , prodigall spending , royall ventring , loftie dealing , and costlye housekeeping , past their powers and degrees : and so past order & honestie . Which God will punish eyther by shame Their shame and punishments are iust in this worlde : or else eternallye in the worlde to come , or perhaps both ( except they repent . )

If such men woulde soberlye haue occupied their own stocks , and cut their garmentes according Gods blessing preuenteth and foloweth those that regarde hym . to their cloth with regarde of Gods lawe : the blessing of God shoulde haue gone with them according to his promise .

But for that they will run out of rule , to maintain their wicked aspired state and countenaunte : God hath not promysed to blesse their trauayle : that trauayle for glory , pleasures & bragging in thys lyfe . they haue no promise to bee holpen at Gods hand , but contrary , that is : to bee supplanted and rooted out . For GOD wyll not maintaine superfluitie : vnder the name of necessitie . Certenly God doth not allow , that men shoulde dissemble , and shewe themselues otherwise than they are , one to God detesteth that men doe showe themselues otherwyse one to an other , than they are in deede . another . But these men care not for god , for they set more by their painted sheath : than by Goddes lawe . It is true , that he is a foolish man , who vnorderly or vainly spendeth all his owne goodes : He is a foole that wasteth his owne goodes : but he is wicked that wasteth an other mans . but hee is a wicked manne that spendeth other mens goodes : Whiche thing Bankruptes doe . Of which occupation ( for so it is made in these dayes ) the worste are suche as before hande take Banckrupts spende other mens goodes , and make an occupation of banckrupting mens goodes , or moneys , wyth minde to defraude the Creditor : and suche a one is worse than a theefe , and ought to die as well as the theefe . The better sort , or Banckrupts ought to dye as well as the theefe . rather such , as are not so yll ( for there are no degrees of goodnes in euill things : ) are those that borrow mens money or goodes , at happe hazarde withall , and so One sort of bankruptes , not so ill as an other , though neuer a good . make their creditors to beare the aduenture , though vnknowne to the Creditor : till in the ende , that it so prooueth . And then if the Borrowers ought to shew their creditors what aduenture they bere by lending to them . bankruptes doe pay all , or almost all that is left , to their Creditors they think themselues discharged .

And though these men bee not so euill as the other : yet certainly Though the bankrupt doe pay all that is left : yet he is faultie , and ought to be a bond man to his creditors . they are greatly in fault , and worthye of sharpe punishment , and to be bonde men to their creditor . But if the matter be well considered of : it will appeare that these vsurary contracts and bargains : are the chiefest maintayners of this occupation of Vsury and vsurarie , contractes are baytes to make bankrupts and to maintain that occupation . bankrupts . For euery man will giue credit nowe : euen hee that scarcely hath credit himselfe , bicause he woulde haue gayne by the lone . Whereby to much credit is amongst men : though none lawfully .

And by this muche vnlawfull No lawfull credite , but to much vnlawfull credite in these dayes . crediting : the bankrupte hath oportunitie to take muche , and play his part . Yea , and the same taking ( as before is sayde ) at Vsury doth in continuaunce eate Whereby bankrupts do breede . out the taker , that of force hee must be bankrupte .

And then hee complayneth of the creditors lending at vsurye : for that hee hath consumed hym by deare peniworthes . And the Mans naturall propertie in his corruption is : for his owne excuse to accuse an other . creditor may haps crie out vpon the Broker , as though the fault were there . And the Broker exclaymeth agaynst the straytnesse of the retaylor : that commonlye doth buy in shifts for money . And so they play Adam and Eue , and Genesis . 3. the Serpent , in laying fault one vpon the other . But that helpeth them not more than it holpe our parentes in Paradise , and the Adam , Eua , and the Serpent . Serpent vpon whome the curse of God came , as it will doe vpon these vnlesse they spedily repent . For they are all coacters in these mischiefes , that is : vsurie and bankrupting .

The poore men of this companie which neyther seeke for God The poore man that is wicked lacketh no fault : but habilitie to worke hys wickednesse . Whereby gods goodnesse and holye iudgementes are sene : in shortning by pouertie the power of such . nor regarde him : they murmur , they curse , they steale , they lye , they rebell , they slaunder , and care not what they doe agaynst God or man : so they may liue . If they borrow they will neuer repay by theyr willes . And if they had abilitie : they would exceede in vsurie , extortion , oppression . &c.

These three fortes of men ( by which vnderstand al the wicked ) that neyther seeke for , nor regard God : do abound in euery vnlawfull dealing . They lacke no fault , they will euery one doe theyr endeuour in hys place : to applie Rich , meane , and poore , being wicked , doe endeuour to set vp Sathans kingdome , and to anoy , and pull downe the kingdome of christ , though they will deny it . Sathans pleasure , and to maintaine his kingdome . Yea and say : that is the best gouernment . For what doe they else : when they say it is better to take vsurie : than to lende freely ? And it is better to scrape all into one hand : than to let it be deuided amongst many ? And it is better to oppresse : than to lacke prouision ? And better to maintaine a port amongst worldlings : ( yea though by periury and colouring of forreyners Conlouring of straungers goodes and periury . and straungers goodes ) than to abate a iote of their iolitie .

But here let no man take me , as though I blamed any man for showing compassion towardes No compassion towarde straungers spoken against but colouring & periury . &c. straungers , that are here nowe for their conscience in religion : for then I shoulde not onely doe yll , but also bee vtterly agaynst my selfe , hauing many tymes exhorted men to extend compassion Exodus . 22. Leuit. 19. that way , according as God commaundeth . But I blame those that wythout regarde of theyr othe taken , and against the princes lawes , doe colour forreyners or straungers goodes : who are Colourers of straungers goodes , doe hurt the Citizens , deceiue the prince , and periure themselues . not here for religion : but rather are here to take away the liuings of our owne Citizens and countrimen , and to eate by trade the breade out of their monthes . I will not stande to shewe which way : least I should seeme to bee ouer cunning in mens doyngs . But as with the rest of this wicked traine , I place suche colourers , and blame them : so I wish a redresse therein , and in all other matters that are amisse . For god doeth threaten punishments to 3. Esdras . 8. Iohn . 3. Romayns . 3. men , euen rooting out : for these and like offences , and he is true , he cannot deceyue .

By the consideration whereof men haue good cause to looke aboute No obstinate sinner shall continue vnpunished , except he repent and ceasse from his wicked wayes . them , and to bridle theyr owne affections , to pull downe their loftie lookes , and vnlawfull actes : seeing that suche faultes will bee their destruction , if the same bee not left , and speedilye repented .

Plinie , noteth that Cranes being naturallye bent to make a creaking as they flie : will yet ( when they shall flye ouer the Mountaynes of Phenitia ) take little stones in their mouthes to The wisdome and pollicie of Cranes . bridle their naturall inclination , least by their noyse : the Eagles should be awaked , and take them for their pray . It is wonder that vnreasonable fowles should bee In the creation man was the wysest of al Gods creatures , but as he is corrupted , he may learne at the creatures . more prouident and carefull for sauegarde of their bodyes : than reasonable men are for theyr soules , for men will not bridle theyr earthly affections to escape damnation , so great is our corruption : and many mens harts are seared or marked with the hote Iron , whereof saint Paule to Timothe 1. Tim. 4. speaketh .

Well , to conclude : let vs looke aboute vs , and not make a mocke and a trifle of our iniquities , and Gods threates .

Let not men trust their subtile braynes to much , nor make light of their vyces . Lette them not count vices to be vertues , nor vsurie to be honest trade . Saint Augustine sayde in hys tyme , I will not haue you Vsurers . And addeth this reason . Et ideo nolo : August . in Psalm . 36. quia Deus non vult . That is , therefore I will not haue you Vsurers : bicause GOD will not .

Euen so say I , with saint Augustine : Vsurers . Idolatrers . Recayners of Baals remnants , or of the Chemarims . I will not haue you vsurers , I will not haue you Idolatrers , I will not haue you retayners of Baals remnants , nor supporters , neither yet mainteyners of the Chemarims , or rebellious Papistes . I will not Mixers of religion . Masse and Malchom . haue you minglers of religion , I will not haue you swearers by the Lorde , and by the Masse your Malchom also , I will not haue you to trust in places or parentage , Starres , Planets , Fortune tellers , Witches , Coniurers regarded . I will not haue you to put confidence in Starres and Planets , nor to regarde fortune tellers , Witches , nor Coniurers . I wil not haue you starters back from God , I will not haue you Carelesse . to be resisters of godly reformation made by the Magistrate : neyther will I haue you to bee neglecters and carelesse , nor such Apostates . as neither seeke for the Lord nor regarde him .

And I will not haue you to be God will not . such , bicause ( as Augustine said ) God will not . And that God will not : this Prophet Sophonie doth plainelye prooue by thys : that God threatneth a destruction and rooting out of such offenders .

For Sophonie saith : Thus sayth the Lorde . Therefore God speaketh and forbiddeth these things . And so I ( hauing to doe with such a people as Sophonie preached vnto ) may iustly say to you , thus sayth the Lorde .

For he is euer one , & the same , and immutable . This doctrine Numeri . 23. Malachi . 3. Iames. 1. appertayneth to this our time : as well as to the Iewes . For what things soeuer are written : Romans . 15. 1. Cor. 10. they are for our instruction . Almighty God doth send his word God by mans ministerie hath in all ages instructed men . Math. 1. 6. 7. &c. to men by men . As before the lawe , and in the law , yea , he became man himselfe to teach man . And left his Apostles in the worlde to teache men : and so Actes . 1. doth continue forth this order of mans ministerye throughout all ages . Saint Paule was called Actes . 8. by miracle : but instructed by mans ministerie . The Enuche did reade the Prophet Esay : but Actes . 9. God prouided Philip to teache him the meaning . And though God sent an Aungell to Cornelius the Centurion : yet the Aungell did not instruct in doctrine , but sayd , & nunc mitte viros Ioppen . Actes . 10. &c. And nowe sende men to Ioppa for Simon Peter : that Peter might instructe him , and so by mans ministerie bee brought to the knowledge of GOD . And though the vngodlye doe still deride and mock at the Preachers , and doe despise and resist both messengers and the message : yet Math. 10. Luke . 10. Iohn . 13. 1. Tessa. 4. let them knowe that they resist not men , but God , who sendeth them .

Such mockers there were in the Apostles time , that woulde say , vbi est policiatio aduentus eius . 2. Peter . 3. &c. Where is the accomplishment of his comming as he hath promised . &c. And others sayde the Apostles were full of newe Actes . 2. wine . And here in Ieremies time they sayde : come on , let vs imagine Ieremie . 12. some thing against this Ieremie . &c. come let vs smyte him with the tongue , and let vs not marke all his wordes . &c. There hath bene no age without some suche , and no small some . As at this day , there are to many by a Blasphemous mockers in these tymes . fowle sort , that blasphemouslye mock against the spirit of God in mans ministery : despising the ministerie These grieued Dauid more than all his troubles : and greeued Christ more than his crosse . bicause the ministers are men . As is seene by these their derisions , he is of the spirit , he is currant and of the right stampe , he is of the newe cut , and steele to the backe : you maye smell the smoke of the Gospell hanging These are the most horriblest tyraunts of all , & shall not escape their punishments . on his clothes : and he is inspired with the holy ghost , the deuill is wythin him : which is , most horrible to heare .

To these mockers and such Swete meate require sowre sawce . wicked ones : Sophonie here threatneth rooting out , ruine and destuction . And vseth ( the more to terrifie them ) these wordes : Esay . 1. Ieremie . 1. 2. Peter . 1. thus sayth the Lorde . The Prophets Esay and Ieremie vsed the same wordes , or lyke wordes .

Saint Peter sayth also : Non enim voluntate hominis allata est olim The holye ghost is aucthor of the holy scriptures . prophesia . &c. That is : Prophesie in time past came not of the will of manne : but holye men of GOD spake , as they were mooued by the holy ghost . Math. 22. Mark. 12.

Our sauiour Christ affirmeth the same of Dauid . Nam ipse Dauid Psal. 110. dixit afflatus spiritu sancto . &c. For Dauid himselfe inspired with the holy ghost sayde : The Lorde sayde vnto my Lorde . &c.

Saint Paule sayth , that the Scripture is giuen by inspiration 2. Tim. 3. of God.

Saint Peter affirmeth that he and the other Apostles taught nothinge , 2. Peter . 1. but that whiche they had learned of the Lorde Christ , and out of the Scriptures of the Prophetes . &c.

And Paule in an other place 2. Cor. 4. sayeth : Habemus autem thesaurum istum in vasis fictilibus . &c. We haue this treasure in earthen vessels : that the excellencie of the glorie might bee Gods , and not oures . And nowe we are messengers , in the rowme of Christ : euen 2. Cor. 5. as if God did beseech you by vs .

By all which places , it doeth planly appeare that the ministerie The excellencie of preaching the word of God , is set forth by these places . of the worde of God : is the message sent from God , and the minister is Gods Messenger , in the rowme of Christ .

Therfore whosoeuer dispiseth or derideth this ministerie , doeth not dispise poore earthly men : but Wisdom . 5. the almightie GOD , who sent them , and then wo woorth suche Galat. 6. dispisers . For God will not bee mocked , but will punishe , whip , rote Men maye mocke themselues , but God cannot bee mocked bicause all things are naked and bare before his eies as in a Sea of Glasse . out , and destroy the wicked : for thus sayth the Lorde here , by this Prophete Sophonie .

And here to make an end for this time , hauing troubled you almost iij. houres , I say with S. Paule , for that wee haue this excellent message to bring to you , namely , that you haue peace with God , and saluation by Christ , ( if ye repent Mark. 16. Actes . 3. and beleue ) and that euerlasting tormentes doe abyde the Math. 16. Romanes . 2. impenitent : we in Christes stede , euen as thoughe GOD did beseeche 2. Cor. 5. you by vs : doe beseeche you , to ceasse from , and detest all iniquitie : and so to be at one with GOD , by the meanes of Iesus Christ our Lorde . To whom in vnitie of the holye ghost , three persons and one almightye God : be all honor , prayse , and glorie , worlde without ende .

Amen .