which they doe moderate punishments The arguments of the Stoickes haue a fayre shewe but they are grounded on a false foundation agaynst which let those reasons be set which I haue rehearsed 12 So speake ye and so doe as they that shall be iudged by the lavve of libertie 13 For there shal be condemnation mercilesse to him that shevveth not mercie and mercie reioyceth against iudgement He bringeth in a generall exhortation to liue godly and holily by an argument taken of the sentence of the last iudgement which is recited Matth. 25. For when as the Apostle sayth as they that shall bee iudged by the lavve of libertie he hath relation to the sentence of the Lorde who when he iudgeth the worlde shall saye vnto them on his right hand Come ye blessed of my father take the inheritance of the kingdome prepared for you from the foundations of the worlde For I was an hungred and ye gaue me meate c. Contrariwise he shall say to them on the left hande Depart from me ye cursed into euerlasting fire I was an hungred and ye gaue me no meate c. To this pertayneth that saying Iohn 5. The houre shall come in the which all that are in the graues shal heare his voice and they shall come forth that haue done good vnto the resurrection of life but they that haue done euell vnto the resurrection of condemnation And 2. Cor. 5. We must all appeare before the iudgement seate of Christ that euery man may receiue the things which are done in his bodie according to that he hath done whether it be good or euill That these sayings and such like are to be vnderstand of the qualitie of thē that shal be saued not of the causes of saluation the whole consent of y e scripture yea the precious bloud of Christ doth shew as shortly after I will more distinctly declare But why doth he call it y e law of libertie That by that name he may shew y t the fruites of libertie are by good right required of christians For as he which doth commit sinne is the seruant of sinne so he which is deliuered by Christ will be no more bonde but free therefore will not take vpon him the yoke of bondage He sheweth a cause or reason when he sayth for there shall be condemnation mercilesse to him that shevveth not mercie but he that sheweth mercie is so farre of from being condemned y t he shal reioyce against cōdemnation triumphing ouer death sin and the deuill These things doe teach how necessary continuall repentance and a perpetuall studie of godlynesse and righteousnesse is among Christians least by their owne fault they lose the free benefit of saluation But bicause the aduersaries of free saluation doe abuse this place and such like and make the causes of saluation of the tokens and qualities of them which shall be saued I will briefly gather an aunswere whereby the godly reader may haue wherewith he maye be able throughly and truly to answere to this false cauill Seing therefore that the Scripture doth expressely say that the Lord shall giue to euery man according to his deedes Or as Paule speaketh to the Corinthians according to that euery man hath done whether it be good or euill First of all this is to be helde that this generall sentence which is the very voyce of God himselfe ought to be applied vnto two sortes of men according to the proportion of fayth that is to the wicked according to the lawe to the godly according to the Gospell after this maner when the Lord giueth vnto the wicked according to their dedes without all doubt he giueth vnto them hel and condemnation For those are the merits of the dedes of vngodlines But cōcerning y e godly or regenerate there are mo things to be considered For first it is euident out of the infallible worde of God that eternall life is not the wages of seruantes but the inheritance of children and the free gift of God Rom. 4.5.6.8 Iohn 1.3.5 Secondly the proportion betwene the heauēly father and an earthly father is to be considered for as an earthly father doth giue vnto his childrē according to their deedes that is inheritance to them that are obedient and disheriteth them that are disobedient so God the father promiseth inheritance to his children but those which of children are made obstinate and enemies he suffreth not to enioy the inheritance But nowe it is manifest that the childrē of an earthly father are neither children nor heires through desert of their works After the same sort the children of God are neyther made children nor heires bicause of their works but through the grace of adoption which is receyued by fayth alone notwithstanding eyther of them doth giue vnto his children according to their dedes But y t this may yet be more plainly vnderstand how God shall giue to euery mā according to his dedes foure circūstances are to be weighed of vs the first wherof is that the rigour of the law is takē away from y e godly according to y e saying Galat. 3. Christ hath redemed vs from the curse of the lawe The seconde is that the person nowe beleeuing doth by fayth please God and is heire of eternall life Iohn 1. The thirde that God doth not onely require obedience of the person that beleeueth but also doth promise him a rewarde and that not of debt for the worthinesse of the worke but of grace for his fatherly promise sake The fourth that workes so done by fayth are testimonies of fayth as proper effectes are most certaine tokens of their cause And therefore it is sayde that God shall giue vnto euery man according to his dedes both because dedes are the true tokens of the feare of God of fayth and also that the whole creature maye beare witnesse of the iustice of God in iudging This answere is taken from the conferring of the Scripture which we must of necessitie surely hold lest that with the Papistes we attribute saluation to the merits of works or with the Antinomians and Libertines we lay aside all care and studye to do well This solution is made manifest by an euident example Mat. 18. where y e Lord saith that y e kingdome of heauen is likened vnto a certayne king that is that there is the same reason of the spiritual state of the Church which is betweene an earthly king and his seruants in the affaires of this present life For euen as the king his seruant owing him ten thousand talents yet when he fell downe and besought him he forgaue him the whole dette freely and of his mere liberalitie so God the father doth freely forgiue them all debtes that is sinnes which flie vnto him for succour with trust and confidence in Christ Hereof it is manifest that remission of sinnes is free But euen as the king called agayne vnto punishment that seruant being vnthankefull
vvorkes and through the vvorks vvas the fayth made perfect 23 And the Scripture vvas fulfilled vvhich sayth Abraham beleeued God and it vvas imputed vnto him for righteousnes and he vvas called the frend of God 24 Ye see then hovv that of vvorkes a man is iustified and not of faith onely The summe of this reason is this Such as the fayth of Abraham was ought also the fayth of other beleeuers to be For he is therefore called the father of the beleeuers bicause that they that beleeue ought to imitate and follow his fayth but the faith of Abraham had workes ioyned with it which is thereby proued bicause he did so much esteeme obedience toward God that he would rather kill his onely sonne then not obey God Therfore the fayth of other also ought to haue workes ioyned with it which if it haue not it is worthely to be accounted vaine and dead This is the summe of the argument Now let vs wey the wordes of the Apostle which are wrested of the Schoolemen against free iustification First the word iustified is to be discussed which is as much as if he had sayd was declared to be iust or was knowen to be iustified and that this is so I proue by three necessarie arguments The first is taken of the scope and end of this present disputatiō For Iames hath not purposed a disputation of the causes of iustification but onely doth shew by what effects iustification may be gathered and as it were set before the eyes of men Seing therefore it is an exceeding great errour of effects to make causes in respect of the same thing they are by no meanes to be borne which forgetting the scope ende of the disputation proposition that is to be proued presume very high go about to disproue the doctrine of Paul concerning free iustification when as the purpose of Paul was far otherwise thā of Iames. For Paul seketh the cause of iustification Iames the effects of the same Paul descendeth frō y e causes to y e effects Iames contrariwise ascendeth frō the effects to y e causes Paul seketh how we are iustified Iames how we are declared to be iustified Paule excludeth works as causes of iustification Iames includeth the same as the effectes of iustification Seing there is so great difference betwene the purpose of Paule and Iames who seeth not the vanitie of the Scholemen which say that the Apostles are contrary the one to the other The seconde necessarie argument is taken of the order of the causes and the effects Genes 15. Abraham is pronounced to be iustified Abraham beleeued the Lord and he counted that to him for righteousnesse But this came to passe thirtie yeares at the least before he receyued a commaundement concerning the offering of his sonne Isaac Genes 22. Howe therefore can it be that he shoulde be sayde to be iustified by that worke which he did the thirtie yere after y t he was by the voyce of God said to be iustified It is necessarie therfore that to be iustified in Iames doe signifie to be declared iustified The thirde necessarie argument is taken of the wordes of the Angell Genes 22. After that Abraham had purposed to kil his sonne at the commaundement of God was called back from his purpose by the voice of the Angel he heareth of the Angell Now I know that thou fearest God seing for my sake thou hast not spared thine only son What other thing I pray you do these words meane than that y e voluntarie obedience of Abraham was a testimonie of the feare of God a certaine declaration of the iustification of Abraham And thus briefly it is declared what the word of iustification doth signifie in this disputation of Iames. Afterwarde when he sayth that the fayth vvrought vvith his vvorkes he expresseth the nature of a liuely fayth to wit that it is effectuall and full of good workes Seing that the fayth of hypocrites hath not this nature it is in no case to be iudged a true and liuely fayth This saying therefore of Iames doth teach nothing else but that good workes doe proceede of fayth That which Iames addeth through the vvorkes the fayth vvas made perfect is nothing els than y t the fayth of Abraham was declared by his workes not to haue bene counterfait or hypocriticall but true and sincere For if thou doest cal that perfect here which is in it degrees absolute no mortall man liuing at any time hath had a perfect fayth Moreouer when he sayth that the scripture was fulfilled which saith Abraham beleeued God and it vvas imputed vnto him for righteousnesse that is not to be referred vnto the cause but vnto the effect For by that deede Abraham declared that he was in very deede iustified before by fayth This fulfilling therefore ought to be referred to the experience of men and not to the iudgement of God 25 Likevvise also vvas not Rahab the harlot iustified through vvorks vvhen she had receyued the messengers and sent them out another vvay He proueth by another example y t a true a liuely faith is not without works Rahab by her dede or works declared hir selfe to be iustified by fayth when with the perill of her life she sent away y e messengers of the people of God least they shoulde come into the hands of them that sought them 26 For as the bodie vvithout the spirit is dead euen so the fayth vvithout vvorkes is deade By a most apt similitude propounded he proueth that the fayth of hypocrites is vayne in as much as it is like a deade bodie or carkas wherein is no liuely spirite and therefore no mouing or sense of a liuing creature is founde in it And thus Iames by sixe firme reasons hath proued that a true fayth is frutefull in good workes and that the fayth of hypocrites which is voyd of workes is a vayne boasting rather than fayth A declaration of the doctrine of repentance WHen as Christ doth define the Gospel to be preaching of repentance and forgiuenesse of sinnes in his name he setteth forth two things vnto bs whereof one is the benefite which the Gospell offereth the other the meanes by which the benefite is applyed vnto men The benefite which is offered is forgiuenesse of sinnes The meanes is repentance For they onely which repent are made partakers of the forgiuenesse of sinnes wherewith is ioyned iustification saluation and eternall lyfe Hereof it easily appeareth that nothing is more necessarye for a man in this life than to vnderstande wherein true repentance consisteth without the which forgiuenesse of sinnes commeth vnto no man Of this wholsome and true repentance I will speake and will so declare the matter by the worde of God and manifest examples that euerye man may acknowledge the truth and playnnes thereof The foundation therfore of the preaching of repentance without all doubt is the mercie and grace of
we doe not deserue a crowne by fighting but the father giueth it vnto his children of his mere goodnesse who considereth not so much what the children doe deserue as what he hath promised them of his fatherly loue Furthermore if any man obiect the crowne of life is promised to them that loue therfore loue is a merit or desert of the crowne We must aunswere that there is committed a fallacion of that which is not the cause as of the cause For the antecedent doth not contayne the cause of the crowne but the qualitie or maner of crowning And bicause there be two principles of things one that the thinges be the other that they maye be knowne what they be we must vnderstand y e concerning God his mere good will and pleasure and the redemption which his sonne hath wrought and fayth concerning our selues are the very principles which doe iustifie and saue vs. But if thou considerest the knowledge of righteousnesse and saluation the principles thereof are rightly sayd to be patience vnder the Crosse loue mercy towarde the poore and other vertues For these doe make that thou maiest be knowne to be righteous and saued Wherupon the Lord sayth I was an hungred and ye gaue me meate I was naked and ye clothed me By these fruites of fayth the angels of God and men shall iudge the tree in the last day and thereby shall account the righteousnesse and saluation of the elect But here of more in the second chapter where shall be entreated of a liuely and of a dead fayth 13 Let no man say vvhen he is tempted I am tempted of God for God can not be tempted vvith euell neither tempteth he any man He being about to entreate of the causes of tentation first taketh away the error of them which thought God to be the author of tentation and forbiddeth that any man when he is tempted that is when he is prouoked to doe euill say that he is tempted of the Lorde For God wyll not haue sinne therefore he prouoketh not to sinne neither is delighted with the perdition of men Wherfore as God himselfe is voyde of tentation so doth he tempt no man that is he doth not moue him forwardes to sinne Thys place doth plainly make agaynst those that make God the author of sinne 14 But euery man is tempted vvhen he is dravvne avvay by his ovvne concupiscence and is entised He sheweth the cause and fountayne of tentation that is of prouoking to doe euill This fountayne or spring he maketh to be euery mans own concupiscence to the which he attributeth a double effect For the first it withdraweth the cogitation of man from that which is good Secondly it entiseth the affection of man and ouerwhelmeth him vnwares We must therfore striue agaynst the first motions least that being entised by our concupiscence we fall into sinne Of tentation and the remedie agaynst it TEntation is a driuing forward or perswading of a mā to enterprise some thing that is either to commit or to omit Hereof there are dyuers sorts whych take their differences of their endes For there is one tentation of seducing or beguyling there is another of presumption another of triall Of these three I wyll speake in order and shewe the remedyes agaynst euery of them Tentation of seducing is that the ende whereof is seducing or beguiling By this man is prouoked to enterpryse something agaynst the law of God whereby he being deceiued is miserably excluded out of the familie of God falleth from grace and becommeth guiltye of eternall death vntyll such tyme as he repent For fayth can not abide and and remaine when man giueth place to such tentation and knowing and willing doth disobediently despise the commaundement of God This tentation of seducing is of two sortes if thou considerest the causes thereof For it is eyther outward or inwarde I call that inward whose beginning and cause is in man himselfe to wit euel concupiscence which fighteth togither with a domesticall tyranne that is originall sinne and driueth a man to offend that by this meanes the olde man that is originall sinne may obtaine the rule in man But concupiscence in euery man is of two sortes one naturall an other of the flesh Naturall concupiscence is that by which we do naturally desire those thinges which by the right iudgement of reason we iudge eyther honest eyther profitable eyther pleasant This by it selfe is the worke of God in man and by no meanes to be condemned as long as it keepeth it selfe within it owne boundes that is whiles it desireth those thinges that are shewed by the right iudgement of reason to wit those thinges whiche are in very deede honest profitable and pleasant by which nature is not defiled but preserued Concupiscence of the flesh is when by the corruption of the flesh we desire those thinges whiche please the flesh and displease God as when we couet after any thing which is forbidden vs by the law of God This of Plato is worthely called a beast with many heads of which it is spoken prouerbially Concupiscence is the first beginning of all euells For it is a most fruitefull mother of pernicious children to this Marcus the Heremite did attribute selfe loue Of this do spring surfetting and drunkennesse couetousnesse thirst after vayne glorye Of this surfetting come vnlawfull lustes and all kindes of pernicious pleasures Of couetousnesse commeth fraud guile iniurye lying violence manslaughter Of thirst after vayne glory springeth pride wicked ambition diuers ill practises briefly contempt of God and of our neighbour Thou seest what a fruitefull mother of all vices the concupiscence of the flesh is which one hath called and not vnworthely the fountayne of all euel in asmuch as it is not onely the euident cause of all iniquitie and hatred of God but also it calleth men from that which is good and honest For when men doe study vpon heauenly thinges and meditate vpon diuine matters this commeth and with entisements as with certayne cordes draweth them backe Wherefore Iames doth not without good cause affirme that men are entised by their owne concupiscence But how shal we ouercome the concupiscence of the flesh This beast is to be bounde with singular art and cunning and to be mortified but it is bound not by mans strength but by a diuine power that is by the spirite of fayth which in the man that is regenerate doth ingender a certayne newe concupiscence which is called the concupiscence of the spirite This when it is first conceyued by the spirite of fayth setteth it selfe agaynst the concupyscence of the flesh whereupon there riseth in all the godly a very sore conflict betweene the flesh and the spirite Hereupon is that which Paule sayth The flesh lusteth agaynst the spirite and the spirite agaynst the flesh But from whence is that concupyscence of the spirite
Psalme place him amōg the dwellers in y e tabernanacle of y e Lord that is among the heires of eternall life which contemneth a vile person and honoureth them that feare the Lorde Whether is this accepting of persons or no Accepting of persons is properly when as the true cause by the which wee ought to pronounce of the person being neglected we doe consider in the persons some other thing without the cause for which eyther we pronounce false sentence agaynst the person or otherwise doe accept and fauour the person Wherefore this precept of the Apostle doth not subuert and ouerthrowe the order of God established in the fourth commaundement concerning the honor of superiours But if any mā should despise a poore man that is godly and preferre a rich man that is wicked he leauing the true cause shoulde iudge amisse as Iames sheweth when he sayth 2 For if there come into your company a man vvith a gold ring and in goodly apparel and there come in also a poore man in vile rayment 3 And ye haue respect to him that vveareth the gaye clothing and say vnto him sit thou here in a goodly place and say vnto the poore stande thou there or sit here vnder my footestoole 4 Are ye not partiall in your selues and are become iudges of euill thoughtes By this example he declareth what maner of accepting of persons he condemneth to wit that which followeth a false iudgement for a true in iudging men For he which doth that is not onely condemned by the iudgement of his owne conscience but also his iudgement is peruerse and naughtie which taketh riches for a rule of difference He doth not therfore simply forbid to honor the rich but he speaketh by the way of comparison and condemneth him which honoureth wicked rich men with the contempt of godly poore men Wherefore that accepting of persons is here condemned which followeth a false difference for a true which keepeth not a right maner which erreth from the right ende If any man therfore preferreth a rich man before a poore bicause he is rich his iudgement is peruerse and corrupt Agayne if thou doest so preferre a rich man before a poore that thou handle the poore man reprochfully there is sinne in the maner thereof Finally if thou preferre a rich man before a poore to winne fauor thereby thou hast erred from the right ende For what thing is more vnworthie than to despise the poore man which is godly and learned and honourably to receyue and entertayne the rich man which is vngodly and vnlearned He which maketh such a difference with himselfe betweene the poore man and the riche is become a iudge of euill thoughtes that is is not rightly affected but iudgeth peruersly agaynst the rule of godlynesse and charitie 5 Hearken my beloued brethren hath not God chosen the poore of this vvorlde that they shoulde be rich in fayth and heires of the kingdome vvhich he promised to them that loue him He doth in a short entrance or preface stirre vp the hearers to be attentiue to the argument which he afterwarde annexeth God hath chosen the poore of this world which are rich in fayth that they should be heyres of the kingdome which he hath promised to them that loue him Therefore the poore of this world are not to be contemned In this argument note the order of our restoring againe In the first place is set election which is noe where els to be sought but in Christ Ephes 1. In the second is set fayth whereby generall election is applyed to the hearers of the Gospel For God hath chosen on this condition if men be engraffed by fayth in his sonne without whom is no election but mere reprobation In the third is put inheritance whereby is signified adoption by which the beleeuers receiue prerogatiue to be the sonnes of God In the fourth is added loue for that is the true fruite of fayth and an affection proper to the sonnes of God It is no maruayle therefore if God hath promised a kingdome to them that loue him For they by fayth haue obtayned power to be the sonnes of God yea and to be called heires of the heauenly kingdome For it is manifest out of Paule that loue is not the cause of reigning when he sayth The gift of God is eternall life through Iesus Christ our Lord. Of Election THis place doth admonish that I speake something concerning election For I see not a fewe to erre from the true cause thereof Paule sayth 1. Cor. 1.26 Brethren you see your calling how that not many wise men after the flesh not many mighty not many noble are called but God hath chosen the foolish thinges of the world c. And here Iames saith God hath chosen the poore of this vvorld Hereupon some do not rightly gather y t wise mighty noble and rich men are reprobates on the contrary the ignorant weake vnnoble and poore are chosen For if wisedome power noblenes and riches which all are the giftes of God were the cause of reprobation and contrariwise foolishnes weakenes vnnoblenesse and pouertie were the cause of election it should follow that all rich men are reprobates and all poore men chosen but both is false For not a few rich and noble men are godly chosen and saued and many poore men are vngodly reprobates and condemned Why therfore doth Paule say Not many wise men not many mighty not many noble Paule doth not speake of the counsel of God who will that al men shall be saued and come vnto the acknowledging of the truth 1. Timoth. 2. Which would haue no man to perish but would all men to come to repentaunce 2. Pet. 3. But he accuseth the naughtines of men which abuse the giftes of God to their owne destruction The Gospell calleth all but some pretend one thing some an other wherby they doe not come Many being entised and as it were made druncken with wisedome many with might many with noblenes many with riches many also with other thinges cannot abide the sweete sauour of the Gospell Whereby it commeth to passe that not by the counsell of God which hath created no man to certayne damnation but by their owne fault they are not elect For God will haue all at length to be saued if so be that they doe embrace by fayth the author of their saluation They which contemne him doe worthely fall away from saluation For God will cast awaye those and condemne them no otherwise then an earthly father doth cast of and disherit an obstinate and disobedient sonne which he woulde not haue done if he had obeyed his father If therefore we consider the counsell or purpose of our creation and restoring againe by Christ God in deede will haue all men to be saued but yet by saluation and life that is by Christ the mediatour But if thou marke the euent or ende he will condemne all
the righteousnes of God For Christ is the ende of the lawe for righteousnes vnto euerye one that beleeueth Here Paule maketh this to be the cause of the casting of of the Iewes for that they woulde ioyne their owne righteousnesse with the righteousnesse of God which is by fayth and of both ioyned togither make one forme of righteousnesse Also Rom. 11. he reasoneth thus If it be of grace it is no more of workes or else were grace no more grace but if it be of works it is no more grace or else were worke no more worke Paule here first setteth downe two contrarie propositions without any meane betwene them If election and saluation be of workes it is not of grace If it be of grace it is not of workes bicause that debt and gift are so contrarie that neither of them may rightly be sayde one of the other or both of them of any thirde Eyther therefore we are iustified and saued by fayth alone or by workes but the testimonies before alledged doe proue that no man is iustified by workes Agayne if christian righteousnesse did consist of fayth and works togither the reasoning of Paule were fonde and vayne Rom. 4. To him that worketh the wages is not counted by fauour but by debt but to him that worketh not but beleueth in him that iustifieth the vngodly his fayth is counted for righteousnesse Here Paule maketh two sortes of righteousnesse which differ the one from the other For they haue contrarie causes For the righteousnesse of fayth by which he that beleeueth is iustified is imputed and giuen freely but the righteousnesse of works is not free Furthermore if one part is to be attributed to fayth the other part to workes in the iustification of man two absurdities should followe thereof one that the promise shoulde be made vncertaine which ought to be certaine Another that the satisfaction of Christ coulde not suffice except it were stablished by our workes Wherefore we embrace the saying of Augustine which sayth It is grace in no poynt except it be free in all poyntes But the occasion of the errour of the Papistes was a Philosophicall imagination which knoweth no righteousnesse except it be a certayne qualitie in vs. For it vnderstandeth not that a man may be iustified by the imputation of the righteousnesse of another Nowe let vs come to essentiall righteousnesse concerning which first it is to be vnderstand y t we are in no wise righteous before God by y e essential righteousnes of God but in respect of the principall efficient cause For the formall righteousnesse by which we are righteous before God is no other than the obedience of Christ as Paule plainly teacheth Rom. 5. By the obedience of one many shall be made righteous But the obedience of Christ is of two sortes of the crosse and of the lawe By the obedience of the crosse whereby he humbled himselfe and became obedient vnto the death euen the death of the crosse Philip. 3. the Lorde doth make a full satisfaction for our sinne The obedience of the lawe he imputeth vnto vs that beleeue that by it we maye appeare righteous in the sight of God Paule sayth that this righteousnesse or obedience of Christ is imputed to them that beleeue therfore it is neyther substance nor qualitie abyding in them whereby a man is made righteous formally Wherefore this affirmance is surely to be helde that christian righteousnes is the obedience of the sonne of God imputed to him that beleeueth But in the meane season we must also vnderstande this that the Scripture maketh mention of three kindes of righteousnesse of man whereof one is of fayth by which we stande before God and this is perfect as the obedience of Christ is perfect neyther is it diminished or increased by the diminishing or increasing of fayth For the Publicane had this full and perfect as well as Peter although the fayth of Peter was much more manifest and knowne Another is the beginning of obedience which is also called the righteousnesse of a good conscience This is not set agaynst the wrath of God bicause it is not perfect obedience of the lawe yet it is necessary in as much as it is the proper fruite of fayth An other there is which is as yet looked for whereof Paule speaketh Galat. 5. For we through the spirite wayte for the hope of righteousnesse through fayth And 1. Iohn 3. Dearly beloued nowe are we the sonnes of God but yet it doth not appeare what we shall be and we knowe that when we shall appeare we shall be like him for we shall see him as he is and euery man that hath this hope in him purgeth himselfe euen as he is pure This righteousnesse therefore is a making of vs lyke vnto God a dwelling of God in vs a full fruition of God an absolute and perfect loue And although we must confesse that the heartes of them that beleeue are the temples of the holy ghost and Christ sayth Iohn 14. If any man loue me he will keepe my worde and my father will loue him and we will come vnto him and wil dwell with him yet it doth not followe that this dwelling of God in vs is the righteousnesse whereby we stande before God but it is a diuine presence in vs by which we are renued doe feele comfort and begyn to approch to eternall life Furthermore if men were iustified here by essentiall righteousnesse there shoulde be no difference betweene the righteousnesse by which we are righteous in this lyfe and that by which we shall be like vnto God in all eternitie But Paule putteth a manifest difference betweene these two For he sayth that we haue the righteousnesse of fayth nowe here in this lyfe but that we doe looke for another righteousnesse which Iohn defineth to be a framing or fashioning whereby we shall be fashioned lyke vnto God which fashioning shall proceede from hence in that we shall see him as he is Newe obedience is necessarily ioyned with fayth For regeneration which cannot be absent from a iustifying fayth doth necessarily bring forth it fruites which are seene in newe obedience For after that a man through the grace of regeneration is made a newe tree he ought to bring forth newe that is good fruites which Paule in his Epistle to the Philip. calleth the frutes of y e righteousnes of fayth Iames pronounceth in his own peculiar and proper phrase that men are iustified by the same that is acknowledged and declared iust This newe obedience is sometime called sanctification which consisteth of the mortifying of the fleshe and of the quickening of the spirit For Paule sayth thus Christ is made vnto vs wisedome and righteousnesse and sanctification and redemption He is made our wisedome in the preaching of the Gospell He is made our righteousnesse by the attonement for sinne and imputation of righteousnesse He is made our
first and fourth commaundement as the dutie of the ministers of the word the function of the magistrats the seruice of them which helpe the magistrate the care and charge of maisters of housholds the occupations of them whose helpe is profitable and necessarie in the states ordayned of God the traffique of Marchants which bring in profitable marchandice briefly all offices which serue eyther for the order of the Church of God or of an house or of y e common weale are lawfull in them selues and also in the persons when they are lawfully called vnto them And although it be free for euery man to choose any kinde of life to the which he shall feele himselfe apt yet we must put a difference betweene a publike and a priuate office To a publike office is required ordinarie authoritie For no man may take vnto himselfe a publike office either in the Church or in the common weale except he be appointed thereunto by ordinary authoritie he that doth the contrarie doth sume and in affliction can haue no certayne comfort Wherefore here the godly man will especially take heede that he doe not enter into a publike office without a lawfull calling A priuate office euery man may choose vnto himselfe yet the authoritie of parents ought not here to be contemned He may applie his minde to the trade of marchandice whom this kind of life doth please he may follow husbandry which thinketh that it is commodious for him he may choose some arte or occupation which is perswaded that it will be profitable vnto him An idle life belongeth not vnto a godly man but vnto an Epicure rather wherefore of that I will say nothing In the execution of the office or dutie more things are to be cōsidered First let faith loue be rules of the actions Faith taketh hede that it offendeth not God referreth al things to y e glory of God Loue admonisheth y t there be no iniurie done to any man that y e cōmodities of our neighbour be furthered Faith desireth God to work with it to be it helper Loue embraceth our neighbor in God Faith kepeth him that worketh in the feare of God Loue kepeth him in charitie toward his neyghbour Here if riches by y e blessing of y e Lord come vnto him y t laboureth in his lawfull calling singular heede is to be taken y t our riches be not made vnto vs through our own fault thornes snares For they that are rich haue instruments both vnto vertues also vnto vices euē as their minds are affected which possesse thē Therfore Plato in my iudgemēt hath rightly said y e riches w tout wisedom are blind but y t the same do quickly see whē they folow true wisedom For true is this saying Riches of euill and mischiefe much are ministers with speede Which doe also contention amongst vs often breede And for that cause the Lord sayth That a rich man shall hardly enter into the kingdome of heauen For the most parte vse their riches ill which they might vse well if they woulde take the counsayle of godly wisedome First of all therefore let the godly man knowe how he ought to be affected in his riches this may very well be knowne both by the wordes of Dauid and also of Paule Dauid sayth If riches increase set not your hearts thereon Paule sayth Charge them that are rich in this world that they be not high minded and that they trust not in vncertaine riches but in the liuing God These two sayings doe preach both of the minde or affection of a rich man and also of the vse of riches The mind ought not to be set vpon riches or vpon a desire to haue a godly man ought not to measure his felicitie with the deceitfull measure of riches but he ought to vse them well least that he himselfe layeth snares for himselfe Nazianzenus doth very well describe the mind of a godly man toward riches saying One droppe or little portion of wisedome I wish more Then of riches and worldly wealth abundance and great store When as the couetous and vngodly man contrariewise sayth One droppe of fortunes pleasant cuppe I doe much rather craue Then great increase yea euen a tunne of wisedome for to haue Whosoeuer therfore wil be godly let him cast away trust confidence in riches least that they be made snares vnto him least that they doe shutte from him the passage to the kingdome of heauen Let a sure hope be reposed in God alone whether riches be increased or diminished yea or quite taken away let vs hold fast the true treasure which is Christ Iesus For he that hath him is rich in deede although with Lazarus he doth beg his breade Moreouer when thy mynde is thus affected toward riches this care shall come into it that thou doe rightly dispose the riches bestowed vpon thee of God and that thou be a faythfull stewarde of them Wherefore I will herevnto adde a few wordes concerning the lawfull vse of riches Ischomachus in Xenophon being asked concerning the lawfull vse of riches aunswered in these wordes I ought with my riches to honour the Gods royally to helpe my frendes wherein they haue neede and to suffer the Citie to be vnadorned in nothing wherein I am able This man being ignorant of true religion maketh three partes of the vse of riches the first part he attributeth to the worship of God the seconde to his friends being in nede the thirde to the maintaining and adorning of the common weale wherein he liueth But although this sentence of a prophane Philosopher is to be praysed and worthie to be commended to the godly yet I will shewe more distinctly and plainly the godly and true vse of substance and riches which consisteth in foure poyntes The first and principall vse of riches ought to be that they serue to the maintayning and increasing of the glorie of God This vse is confirmed by the ende of man Man was first made and afterwardes regenerate by the holy ghost that he shoulde glorifie God Therefore what gifts so euer we haue they ought to be referred to this ende of our creation and restoring agayne Here many being miserably deceiued do sin For there are some which bestow nothing at all to the mayntaining of the ministerie There are some which doe wickedly take away those things that were appoynted of our auncetors for the seruice of God There are some which with their riches doe encrease the power of tyrannes to the oppressing of the church abolishing of religion for whom it were better if they had neuer bene borne For their portion shall be with the deuill whose members they are Let the godly man therfore vnto whome riches haue chaunced in this worlde loke vnto this ende of his creation and bestowe part of his goodes vpon this vse that he may set forth the glorie of
nature But they that are not occupyed in this following doe falsly attribute to themselues a christian name Furthermore they are not counted the lawfull sonnes of God but bastardes rather For God acknowledgeth none among his sonnes but whom he seeth at the least to endeauour to imitate his fathers vertues To this pertayneth that saying of the Lord in the Prophet If I be a father where is mine honour But the cheefest parte of honour which children can doe to their parents is to imitate their vertues Whosoeuer earnestly looketh for the glorye of christianitie let him set before himselfe this cause of shewing mercy to his neighbour and let him not suffer himselfe to be led away with euil examples from this necessary and due worship of God The second cause is the commaundement of God vnto which all creatures ought to obey Of this cause Iesus the sonne of Sirach maketh mention chap. 29 Helpe the poore for the commandements sake and turne him not away because of his pouertie And a little after Bestow thy treasure after the commaundement of the most high and it shal bring thee more profite then Gold Our treasure that doth neuer fayle we must lay vp and keepe in heauen but yet it is in this life bestowed vpon the poore vpon whom the benefites that be bestowed the Lord so accepteth as if we had bestowed them vpon himselfe All the testimonies of the Scripture which doe commend vnto vs the loue of our neighbour doe require especially liberalitie towarde the nedie For this is the chiefe part of true loue Hereunto belongeth that saying of the Lorde Deut. 15. I commaund thee saying thou shalt open thine hand vnto thy brother that is needy He that contemneth this precept of the Lord how can he loue God how can he feare him for thus sayth Iohn Whosoeuer hath this worldes good and seeth his brother haue neede and shutteth vp his compassion from him how dwelleth the loue of God in him And Iob 6. He that taketh away mercie from his neighbour hath forsaken the feare of the Lord. Whosoeuer therefore determineth to loue God and to feare him from his heart let him thinke that he doth owe obedience to God commaunding Of which thing Micheas speaketh after this sort I will shew thee O man what is good and what the Lord requireth of thee surely to doe iustly and to loue mercy and to humble thy selfe to walke with thy God The thirde cause is the imitation of examples of Christ our Lord first and then of his members Christ was made poore for vs that he might enrich vs. What therefore do we agayne owe to the members of Christ especially seing he witnesseth that that is done to himselfe whatsoeuer we doe to the least of his members Matth. 25. The holy fathers desired nothing more than to relieue the poore Saints Abraham doth reuerence strangers and biddeth them to eate with him that he may shewe liberalitie vnto them Lot desired the Angels to come into his house whom he thought to be poore straungers Cornelius the courtier is written to haue giuen himselfe to continuall prayer and almes which the scripture witnesseth to haue come vp into remembrance before God The fourth cause is the dignitie and estimation of almes godly bestowed before God Prouerb 21. To do mercie and iudgement is more acceptable to the Lorde then sacrifice Christ sayth Matth. 9. I will haue mercie and not sacrifice Heb. 13. To doe good and to distribute forget not for with such sacrifice God is pleased So great dignitie so great estimation is there before God of the almes godly bestowed It is preferred before sacrifice God is sayd to be singularly moued and delighted therewith This dignitie ought worthily to admonishe them which abounde in this worldes good that they indeuour according to the counsell of Paule to be rich in good workes The fift cause is our neighbour himselfe But that euery man is neighbour one to another the Parable of the Samaritane doth teach although this neighbourhode is greater with some than with other some Euery man both godly and also vngodly is neighbour vnto me and that first by reason of our creation Secondly for likenes sake Thirdly in respect of our common life and humane societie And although this triple bonde wherewith men are bounde among themselues is a great cause wherefore men ought to doe good vnto men neuerthelesse there is yet a farre greater bonde wherewith Christians are knit togither with Christians For first one vocation is common to all Christians whereby we are called to the vnitie of spirit in the bonde of peace Agayne by the same spirit we are begotten agayne to be the sonnes of God whereby it commeth to passe that both we haue one father which is God and also we are brethren among our selues Moreouer we are members of the same mysticall bodye the heade whereof is Christ Finally we haue the same hope of the glorie to come for we are heyres of eternall lyfe in Christ Iesus our Lorde If we doe earnestly thinke vppon this fift cause of mercie towarde our neighbour there is none that doth not acknowledge howe necessarily liberalitie is to be shewed to them that be in neede I do not make mention of that bond by which al men in this world are debters one to another Who wil seme to be a contemner of the vnitie of the spirite whereunto the Gospell calleth vs Who can abide to heare that he is a denier of spirituall brotherhoode Who dare so despyse the members of Christ that he will suffer them to be tormented wyth colde hunger and nakednesse Who will not worthilye suffer him to be partaker with him of the things of this worlde which soone fade awaye whom he assuredly thinketh shall be heyre with him of the heauenly treasures If this cause of liberalitie and mercie were esteemed of many according to the worthinesse thereof they woulde not set their mindes so much vpon deceyte and vniust gayne they woulde not so much spoyle and rob the needie members of Christ and they would thinke more of cherishing and making much of their owne fleshe As often as we see any that is in miserie crauing our helpe and succour let vs I pray you remember the saying of Esay Hide not thy selfe from thine owne flesh The sixt cause is the punishment yea and that manifold of them which are hard toward the poore The first is the wrath of God Ecclesiasticus 4. Turne not thine eyes aside from the poore because of anger The second is the curse In the same place it is sayd For if the curse thee in the bitternes of his soule his prayer shall be heard of him that made him The third is the refusing of thy prayer which thou makest in thy necessitie Prouerb 21. He that stoppeth his eare at the crying of the poore he shall also crye and not be heard A horrible punishment truly then which none
barren fields did make them better by planting and graffing that is by good ordering and vsage and did pay to the owners a certayne yerely rent for the vse of the fields the right neuertheles of the possession remayning in the letter of them out This particular was afterwarde translated to a generall that is to the letting out of all fieldes and houses This contract therefore concerning tilling and planting consisteth in the dealing with the grounde and lande only wherin fruite commeth to him that hyreth by tilling and due ordering but the letter of it out doth remayne the true owner of the lande and therefore according to the lawes and customes of countries he doth iustly receyue part of the fruite by the bargayne Of the contract of societie IN that which they call the contract of societie that is whereas one bestoweth money only and another onely labour or one bestoweth money and labour another only money or labour or both bestow money and labour but not equally we must follow the foundation without deceite doe not that to an other which thou wilt not haue done to thy selfe He which contrarie to this foundation shall deceiue his felow is vniust and hath broken the lawes of brotherly societie These things I thought good to adde concerning contracts and bargaines that I might herein haue consideration of the consciences of the godly A full and perfect doctrine of bargaines may be taken out of the writinges of the lawyers who of purpose as cunning and skilfull in these matters doe write of them most copiously neither is there any cause that any man should thinke that the ordinances or decrees of wise gouernoures concerning bargaines or other offices profitable in the life of man are against the Gospell For as before we haue witnessed the Gospell doth not abolish ciuill ordinances For the Lorde sayth My kingdome is not of this worlde The Gospell therfore leaueth to euery nation the lawes therof which varying not from the tenne commaundements do tend to the mayntayning of commō weales and families Wherfore the godly may most safely follow this rule All bargaynes approued of the lawfull magistrate which hath the chiefe gouernment are lawfull vnto Christians so as they doe not playnely disagree with the lawe of nature and the ten commaundements And therefore the godly may vse them freely with a good conscience without offending God no otherwise then these elements which are common both to the godly and vngodly A Question concerning the goods of the Church Whether it be lawfull for heires to require againe the goods which their forefathers haue bestowed vpon the Church for the celebrating of Masses the Masses nowe ceasing ye being quite abolished The Aunswere A Difference must be put betweene the next ende of the giuing and the last ende The next ende of the giuing was the celebrating of the Masse which seeing it is vngodlye they doe well which abolishe the custome thereof The last ende was the mayntaining of the worshippe and seruice of God To this ende bicause it is good and holye ought all the goodes to be referred which in time past were giuen to the celebrating of Masses An obiection They obiect that in many of their deedes of gift this clause is expressed If such custome of celebrating Masse or of singing shall cease let the heires haue power to receyue againe those goods which their forefathers haue giuen to the celebrating of Masses c. The Aunswere THey that bestowed those goods vpon the Church did erre in the particular and not in the general The particular is the celebration of the Masse The generall is the worship and seruice of God The heyres therefore being better instructed ought to correct the faultes of their forefathers and conuert that to the true worship of God which was appoynted for the prophaning of the supper of the Lorde Yea I thinke that this is rather the office of the godly magistrate that these goodes be not suffered to serue the auarice of priuate men Flora an harlot of Rome bestowed the substance that she had which was verye great to the maintayning of a yearely pageant or play at Rome When the most graue censor Cato thought good that this play should be abolished for the dishonestie thereof and for the filthie gestures and behauiour of harlots the heires of Flora the playes of Flora being abolished do require againe the goods that Flora had giuen But the Senate of Rome did most wisely iudge that these goods ought not to returne to the heires but that the purpose of Flora which gaue them was to be considered whose last will was that the goods which she had giuen should serue the common weale of Rome For Flora although shee erred in the particular yet did she not erre in the generall Wherefore that the generall might be kept the Senate of Rome did most rightly iudge that those goods which Flora had giuen should not be restored to the heires which required them bicause the playes of Flora were abolished After the same maner those goods that are giuen to the maintayning of masses ought not to be restored to the heires the masses ceassing but are to be conuerted to the generall end that they may serue the Church of God that is that they may be giuen to them that teach to them that learne to them that haue deserued to them that are keepers and defenders of the Church They ought not to serue the pleasures of men but the necessities of y e Church So also dooth Bartolus a most excellent lawyer iudge which toucheth this very case concerning masses in his commentaries vpon the law Of that which is giuen to the citie The wordes of Bartolus are these If he that maketh his last will and testament hath left an hundred poundes for singing masses which masses cannot be song because of the commaundement to the contrarye that which was left ought to be conuerted to an other vse The same Bartolus doth a little before set downe the generall sentence If sayth he he that maketh his last will addeth a maner or condition which is vnpossible to wit by reason of the prohibition for some lawfull and honest ende then if it can not be fulfilled after that sort which he hath fayd it is conuerted to some other lawfull vse The grieuousnes of the sinne of them which couetously and greedily get into their handes the goods of the Church THey which couetouslye and greedilye get into theyr handes the goods of the Church doe violate both tables For they are both vngodly against God and also cruell toward the Church and the members thereof Inasmuch as they doe both with sacriledge vsurpe vnto them selues those things that are giuen to the worship of God also doe spoyle the needie members of the Church of their liuing Cicero affirmeth that he doth more grieuouslye offend which wrongfully taketh any thing out of the common treasurie then he which stealeth the treasure of
foundations the Anabaptists leane vnto to whom I would yeeld if that the former reasons did not better instruct me But that it may be vnderstand what the prohibition of the Lorde meaneth which seemeth to be vniuersall we must mark the purpose of Christ in this whole sermon of workes It is not the purpose of the Lorde to correct the lawe of his father but to disclose and reproue the errours of the interpreters of the lawe The law of the father is thou shalt sweare by my name This lawe the Lord doth not abolish but doth rather mayntaine it whiles that he reprehendeth the corrupting thereof The Pharises of this lawe concluded after this sort God hath commaunded that we sweare by his name therefore we may sweare for euery cause and after euery sort This erroneous consequent the Lord reprehendeth when he saith Thou shalt not forsweare thy selfe but shalt performe thine othes to the Lord. But I say vnto you sweare not at all neyther by heauen c. The generall word at al ought to be referred to the maner of swearing then receiued to wit to sweare for euery cause and after euery sorte according to the maner of prophane men Here therefore Christe prohibiteth his Disciples and them that trulye feare the Lorde to sweare rashly for euerie cause and after euerie sort For he will haue the name of God to be reuerensed and worshipped more religiously then that it be taken in vayne Iames likewise doth not abolish the commaundement of God concerning the religion or right vsing of an oth but he doth onely correct the custome of swearing rashly and after euery sort For the lawfull maner of swearing is reckened among the promises of the Gospell Iere 4. Thou shalt sweare The Lord liueth in truth in equitie and righteousnes This is not a saying of commaunding but of promising that the true Israell may become a true worshipper of God and that the Gentiles may embrace the true religion of God A proofe whereof shall be that they shall sweare after this maner the Lord liueth and not after this Baal Saturne or Iupiter liueth But that which is sayde Osee 4. Neyther shall ye sweare the Lorde liueth is a voyce of threatning For he threatneth the vnthankfull Iewes that their countrie shall be made desolate for their stubbornnes and disobedience against God that in the place of the true worship of God shall be set the worship of Idoles whereupon it shal come to passe that they shall not sweare any more the Lorde liueth but Baal liueth c. The Anabaptists vrge the forme prescribed of the Lorde Let your communication be yea yea nay nay What meaneth the Lorde by these wordes that in stede of a rash oth they vse constant aduised talke The Lord therefore requireth constancie in our sayings that our yea be yea and our nay be nay He doth not forbid but that it is lawfull for vs to flie to a religious oth when the weightines of the cause doth so require but they do more forcibly vrge that which followeth For sayth Christ Whatsoeuer is added more then these commeth of euil That is that which is rashly added more then a simple affirming or denying no weightie cause requiring it commeth of euill that is of an euill affection of the minde or of an euill conscience or of the deuel himselfe He sayth not that a lawfull oth commeth of euel but a rash oth onely which is taken with a certayne lightnes of an euel custome and for euery light cause Againe it may sometime fall out that an oth commeth not of the euel of him that sweareth but of him that doth not beleue a bare and simple affirmation which when it commeth to passe a religious oth shall not therefore be euell For euery thing is not euill which commeth of euil in asmuch as it falleth out often times that those thinges that are euell are the occasions of those thinges that are good as when we say that good lawes doe come of euell maners and conditions to wit by occasion not by effect 13 Is any among you afflicted let him pray Briefe admonitions are annexed and first that he which is afflicted and suffreth persecution doe pray For there is no more present remedie agaynst the miseries of this world then prayer proceeding from fayth Whatsoeuer sayth the Lord ye desire when ye pray beleeue that ye shall haue it and it shall be done vnto you And the reason thereof is very wel noted in the booke of Iudith chap. 9. where the most holy woman doth thus say in her prayer In the prayer of the humble and meeke hath thy pleasure bin euermore And Psalm 49 Call vpon me in the day of trouble and I will deliuer thee Is any merie let him sing He counseleth him that is in prosperitie to sing by which counsel the Apostle teacheth three thinges For first when he biddeth vs sing he will haue vs acknowledge God to be the author of our prosperitie Secondly he will haue vs extoll and prayse him giuing him thankes for his benefites Thirdly that we doe not with the world abuse our prosperitie to the contempt of God but that we doe rather rest in the author thereof singing vnto him and not attributing any thing to our selues But the worlde dooth contrary for it neyther acknowledgeth God to be the author of the felicitie which it enioyeth neyther is it thankefull to him so farre is it of that it singeth vnto God yea it doth rather furiously triumph with prophane ioye and gladnes 14 Is any sicke among you Let him call for the elders of the Church and let them pray for him and anoynt him vvith oyle in the name of the Lord 15 And the prayer of fayth shall saue the sicke and the Lord shall raise him vp and if he haue committed sinnes they shalbe forgiuen him He counseleth him that is sicke what he must doe First let him send for the elders as Phisitions of his soule Then let the elders being called pray for the sicke and anoint him with oyle not that he may die but that he may miraculously be restored to health as y e Apostle here plainly speaketh But seing that oyle was an outward signe of the gift of healing which gift continued for a time to confirme the doctrine in the primitiue Church and nowe the Church hath not that gift It were fond and foolish to keepe still the signe without the thing signified by the signe That I may in the meane season say nothing concerning the idolatrous adiurations and trust in the anointing wherein was thought to be a most sure aide and defence agaynst the deuel which kind of things they doe retayne as yet in the papacie Wherfore let vs leaue to the papists their colour wherewith they may sinere their dead to be sent into hell Moreouer this place doth most manifestly confute the opinion of the Nauatians which denied them returning to
Thessal 4.6 The office duty of him that selleth VVhat is to be obserued concerning the price of thinges Three kindes of men especially do offend in bying and selling An obiection The aunswere How greuously they sinne which enhance and rayse the price of thinges without cause To loue godlines with Aiax is so long onely to be godly while nothing is required of vs contrary to our owne affections in which number are too too many at this day Redeming of bargaines VVhat borowing is Two thinges to be marked in borowing A precept of Hesiodus concerning borowing and restoring that which is borowed VVe are bound by a double bond to lend vnto others Luke 6.35 How the Iewes corrupted the law concerning lending The meaning of the saying of Christ before mentioned concerning lending Luke 6.33 â—4 Psal 112.5 The lending of the godly and of the vngodly doe much differ VVhat the godly consider and regard in their lending Psal 15.1.2 Two sorts of borowing VVherin Vsurie consisteth The chiefe points which he meaneth to handle concerning vsury Foure prohibitions of vsurie The first prohibition of vsurie The very heathen Philosophers did disallow vsurie and affirme it to be contrarie to nature Other reasons prouing vsury to be against nature The second prohibition of vsurie out of the word of God Verse 25. Verse 37. Verse 19.20 Verse 8. The third prohibition of vsurie taken from ciuil ordinances lawes of common weales How Solon did moderate vsurie among the Athenians The moderation of vsurie which the ancient Emperours made The fourth prohibition of vsurie whiche is taken out of the decrees of Synodes and the sayings of holy fathers Gratianus against vsurie Psalm 15.5 Hierome against vsurie Augustine against vsurie Ambrose against vsurie Chrysostome against vsurie The money of an vsurer very fitly compared to the poison of an Aspe Lactantius against vsurie Bernard against vsurie The chiefe causes wherfore vsurie is forbidden Three kinds of punishment of vsurers How the auncient Romains punished vsurers and what they iudged of them The corruption of our time is great An example worthie to be noted of all but specially of vngodly vsurers Another example of an vsurer Though vsurers are not punished of men yet they shall not escape the punishment of God Though punishment be deferred yet it is not therfore taken awaye A profitable admonition to vngodly vsurers The spirituall punishment of vsurers though little esteemed of many yet truly exceeding grieuous Note How vsurers were punished heretofore according to the censure of the Church Vsurers were very iustly prohibited from the ceremonie of offring An obiection The aunswere Vsurers were in time past put back from the holy communion and that for most weightie causes reasons Matth. 7.6 An admonition to the ministers of the Gospell Vsurers in time past wer excluded froÌ„ christian buriall and that by the iust censure of the Church VVhy we solemnise the burials of holy men Reasons and testimonies wherfore vsurers haue bene excluded from christian buriall Ierâ— 22.19 Psal 116.15 VVith what fayre gloses some will seke to diminishe the heynousnesse of vsury * Their owne naturall corruption VVhere vsury is established there charitie is ouerthrown An obiection in the behalfe of vsurers The aunswer Euery will is not without constraint as it is shewed by examples Another obiection in the behalfe of vsurers The aunswer Vsurers are Idolaters and why Vsurie which some affirme to be the vpholding of families and common weales is in deede in the ende oft times the vtter ruin of them VVhat vsurers ought to doe to whom God hath giuen grace to repent and to forsake so detestable a sin No bargain is disallowed which is not contrarie to charitie A profitable rule concerning bargains The dutie of charity which we owe to the poore and impotent Diuers causes which hinder men that they are so slacke in the necessary dutie of giuing almes VVhy he purposeth to intreat of almes more at large VVhat chiefe poyntes he meaneth to handle concerning almes VVe must bestow the first almes vpon our selues VVherein the mercy consisteth which we ought to shew first to our owne selues The first distinction of almes Two kindes of almes which is bestowed vpon other Spiritual almes what it is how diuine and passing al other kinds of almes Iam. 5.19.20 Ciuil almes what it is Luke 6.36 The first cause yea and that most weighty which ought to stirre vp all christians to be diligent in giuing almes Malac. 1.6 The second cause which ought to moue vs to the giuing of almes He cannot rightly feare the Lorde which is not mercifull to the poore 1. Iohn 3.17 The third cause which ought to prouoke vs to be liberall in giuing almes The fourth cause which ought to stirre vs vp diligently to distribute our almes to the poore Almes rightly bestowed is a thing much accepted and esteemed before God The fift cause of giuing almes A triple bond wherwith all men are ioyned in neighbourhoode one with another Other exceeding neare bonds wherewith Christians are knit togither which also ought not a little to moue vs vnto liberall almes toward our nedy brethren Esay 58.7 The sixt cause that ought to moue vs to giue almes is the sundrye punishments which shall light vppon them that are vnmercifull towarde the poore Matth. 25.23 Two things diligently to be taken hede of in giuing almes VVhat affections ought to be in him that bestoweth almes Quantitie in almes how to be considered Tob. 4.9 Equalitie in almes Readines and chearefulnes in giuing almes Vpon whome especially almes is to be bestowed Prouer. 5.16 The endes of godly almes are foure â— Cor. 9.8 Psal 41.1 Prouer. 19.17 * That is such as eyther through pouertie age or for some other cause are not able to helpe themselues How we must behaue our selues in lending to artificers and labourers Three great faults in many artificers and labourers The first fault founde in artificers and workemen The seconde fault He speaketh not of our countrie Englande but of his owne countrie Denmarke whether the same may be sayde of our countrie that I leaue to the iudgement of others An obiection The aunswer The thirde fault in many artificers and workemen Very vniust vsury practiced among husbandmen Nice and delicate yong men Ill bringing vp is a cause of marring many which are of a good towardnes and wit An apt similitude How much bringing vp preuaileth either vnto vertue or vice it is declared by an excellent example Good education a most profitable patrimonie Two thinges which much hinder good education A very apt similitude The fewer the children the more diligently to be cared for that they be well brought vp Cruell loue in many mothers that thinke them selues to loue their children most dearely The second cause which hindreth good education The discommoditie of euill bringing vp is properly shewed Contending who shall passe one an other in quaffing and drunkennes Contending in vanitie and excesse of apparell How we must behaue our selues