selfe He hath payed I saye the price of our redemption Fayth truly instifieth for them onely whiche do beleue in him Then the price of our redemption is receyued by fayth in Iesu Christe And therfore fayth may well and worthely be sayed to iustifie The firste cause efficient of our sustice God and his mercie is the first chiefe cause efficieÌ„t of our iustice Christ is the secoÌ„de cause efficient therof The seconde cause efficient which cause the Logitians do cal the â—lowing cause The cause instrumentall of oute iustification The faith of Christ is the cause instrumentall or instrument wherby we do obteyne iustice The fulfyllynge of the lawe is the cause materiall or matter The cause materiall of oure iustification which done we are iustified These causes are so knitte together that they caÌ„not be a suÌ„dre that one lenynge and dependyng on the others healpe Wherefore it is not a misse sayed that we are iustified by the mercie of God by the perfourming of the lawe thâ—rowe Christe and by fayth For Christ doth iustifie no man wyth out fayth nor fayth iustifieth with out Christe By fayeth onely in Christe whiche gaue hym selfe to be the price of redemption for all men that do beleue in him we are reputed iust before god And thei whiche are reputed by fayth iust by the mercie of God thorow the merites of Christ and noâ—â—f their owne thei are reputed and made iust Where thei which by Christ his merites are reputed iust thei are iustified by the perfourming of the lawe whiche is in Christ It is sayed therefore properly and in the owne kinde that we are iustified by the mercie of God by the perfourming of the lawe and by fayth For al these do go together in the perfourminge of the lawe â—r doth the wil of him which buil deth an house A goodly simi litude the workemaÌ„shyp of the carpinter stone and timbre with the tooles therto belonging go together in the said building WheÌ„ the scripture doeth affirme to vs that Christe is our iustice alwaye it doth vnderstande thys that is to saye whiche Christe hath fulfylled the law for vs. For the perfect obseruatioÌ„ of the lawe is the cause materiall the cause wtout the which not as the Logitians vse to speake bicause that wythout this no man can be couÌ„ted iust before God Good workes or els the workes of the lawe are not the cause Yong chyldreÌ„ and the thefe on the crosse be iustified with out workes but not wyth out the obsersuation of the lawe wythout the which a maÌ„ caÌ„ not be iustified For with out these the infantes and yonge children are iustified the thefe whiche hanged on the crosse was instified But yet they were not iustified wtout the perfecte 〈◊〉 uation and fulfyllyng of the law whiche is the price of our redemptioÌ„ which fulfylling is in Christ When that the scripture doeth testifie that we are iustified by fayth it doeth vnderstande thys cause vnder those wordes that God doth impute the merites of Christe of his owne mercie freely to them whiche do beleue that Christe freely doth communicate his merites to all them wiche do beleue in him Moyses sayth Do that whiche the lawe commaundeth the and thou shalte lyue Christ preacheth knowledge and confesse thy synne and beleue in me whiche haue satisfied the law for the haue fulfylled the lawe and thou shalte lyue In me shal thy life be In the law thou shalt haue no lyfe bicause thou art not 〈◊〉 to perfourme the requestes of the lawe and so to purchase the â—ife which is promised for the keeâ—ing of the lawe The Lorde hath takeÌ„ the office of the lawe on 〈◊〉 selfe The law coulde not perfourme to the that thing wherefore it was gyuen therfore I haue remoued it furth of his place and am come my selfe into that roume that by fayth in me you maye receyue blessynge and lyfe whiche were sette before you in the lawe For I am made the ende or the fulfyllyng of the lawe to iustification Roma â— to all them which do beleue as to the Roma x. that is to saye I haue done as muche as the lawe can desire that they whiche do beleue may haue those thinges in me which the law doth require to the iustificatioÌ„ of maÌ„ There is yet one thynge more in thys poynt to be obserued and marked that where as we haue sayed that Christe hath take 〈…〉 to hymselfe the ende of the lawe The lawe is not abrogated altogether but in the cause onely of our iustification wherfore the lawe yet doth serue as touchyng that it should haue iustified vs and giuen to vs lyfe yet the other endes and effectes of the lawe Christe hath not takeÌ„ froÌ„ the lawe but hath lefte them styll to the lawe that is to say to shewe our synne to vs and to be a scholemaister whereby we may come to Christe Those thynges whiche in both the testamentes are written of the abrogatyng takyng awaye of the power authoritie from the lawe it is ment of the principall and of the fyrste cause for the which the lawe was made For the lawe is takeÌ„ away by Christe in that he hath fulfilled and perfourmed it as concernyng our iustification and obteynyng of lyfe But as touchynge the declaration of synne the teachynge and instructynge of vs to Christ the gouernaunce of our outwarde lyfe it doth remayne abyde styll in his full strength These are those whiche are aduersaries to the lawe Wherefore the Antinomians are deceyued out of measure whiche holde a folyshe opinion that the teaching monicions of the lawe oughte not to be had in the churches For the reason of man of his owne propre nature can not see how wicked we be nor yet caÌ„ perceiue and vnderstande the wrath of God agaynst synne Wherfore the readyng of the lawe is not to be refused but to be kepte styll in our churches that in the law as it were in a glasse we may behold our wicked and peruerse nature oure vnryghtuousnes and that therein we maye learne what for to do what thynges to flie and voied froÌ„ while we be in this life For the lawe of God is a laÌ„te 〈◊〉 to oure feete The lawe of God is alanterne to oure lyuyng whiche teacheth vs howe for to go By the takynge awaye of the lawe we are not set at libertie to liue vnhonestly and wickedlie after the desire of the fleshe Nor it is abrogated and taken awaye from them whiche do not beleue in Christe The lawe is in his whole streÌ„gth to theÌ„ which do not beleue For the beleuers and none other do receiue and put vpon them Christe by fayeth by the whiche fayeth in Christ they do apprehende and receyue the fulfillyng and perfourmaunce of the lawe in whoÌ„ also they do receyue the holie goste by whom they are renued and sanctified The spirite of god
yll thynge the other cause â—hynkynge that the prynters in theyr printe dyd sayle printed one thynge for an other But foâ—owe whiche thou wylt either the Hebrue maner of speakinge or the latin phrase it maketh no matter which thou dost folowe For if the writing of the Hebrue in this word be expounded after the mynde of the holy scripture boeth lessons shalâ—s al one neing no differeÌ„ce betwene the Hebrue worde the latin but that the Hebrues do speake more playnely more openly then the latins declarynge howe and after what maner othes are to be kepte and obserued and whether it is necessarie that othes be kept wheÌ„ that he that maketh the oth shall receyue thereby disprofite losse and hurte We do not swere onely to man When we do swere our oth is made to God but also we makâ— our othes to God therefore thâ— Hebrue speaketh of al othes generally both of theÌ„ which are madâ— to God as wel as them which we do to man In thys place thys worde maluÌ„ whiche is euyli doth not signifie that whiche is before god vnrightuous vniust or that thing whiche is forbiddeÌ„ by the lawe of god Howe thys word eust is to be takeÌ„ in the scripture when we say the Lorde dyd make euyll Esaie xlv but it signifieth that thyng whiche bringeth by any maner of waye disprofite to hym that swereth the whiche disprofite meÌ„ vse communely tocal euyl As Esaie xlv The Lorde maketh peace createth yll And Hieremie iiii I wylbrynge euyl from the mouth greate heuines Hieremy iiii And Amos. iii. There shal be no euyll in the citie whiche the Lorde hath not made Amos. iii. The Prophete in this Psalme doth discusse thys question of makyng of othes beinge the hardest and that whiche hath most difficultie of all questions whiche do perteyne to thys matter that is to saye whether a man be bouÌ„de to keepe perfourme that thynge whyche he hathe sworne to although it be hurtfull and vnprofitable to hym selfe whiche dyd swere yea or nay Whether a man is bound to keepe his othe if it be agaynst his profite He doth affirme that no maÌ„ by any meanes ought to breake his othe yea in those thynges wherein a man shall receiue dammage and hurt so that the hurte and disprofite be not so great but that it maye be borne tollerable Bicause that many questions haue ben moued coÌ„cerning the makinge of Othes therefore briefely as I maye I wyll speake some thinge of them in this place to satisfie and infourme the consciences of men therein These be the questions which do folowe ¶ The fyrst question Whether it be lawefull standing with the lawe of God to put a man to his oth and the man to swere for anie maner of cause The seconde Whether a man be bounde to keepe his othe if it be preiudiciall to hym selfe The thirde Whether an Othe whiche is made the name of God not being added thereto doeth bynde hym whiche doth make the othe yea or naye The fourth Whether we be bounde of necessitie to keepe all othes that we do make yea or naye The fifte Whether that all men wyth out exception be bounde to keepe their othes once made ¶ The solution of the first question The controuersies which are so doubtfull and that by witnesses they can not be made an ende ofâ— the Lorde commaundeth to searche furth the trueth by puttynge of men to theyr othes and so to finishe theyr debate striefe in Exod. xxii Exod. xxii By thys precepte the Lorde doeth not onely admit require the maner of swerynge as a thynge necessarie and expedient in all courtes but he doth also allowe commende the maner of deposyng on a boke or sweryng as they vse to call it whiche hath ben vsed in necessarie causes Othes haue ben taken froÌ„ the beginning euen from the begynnynge in all ages For it was the custome from the fyrst begynnyng to confirme and ratefie their bargaines theyr byinges and sellynges theyr leages of amitie loue and also to ende al causes debates and striefes by a certeine maner of swering The historie shall heare witnesse For in the tyme of Abraham all matters that were of any value were ended by an oth The Lorde commaunded the magistrates to put men to their othes for yâ— finishing of debates gyuing power beth to take and for to examin the othes of them whom they had before them Therfore all that is writteÌ„ in the lawes accordynge to good reason concernynge the gyuynge takyng of othes by theÌ„ whiche haue power and authoritie on coÌ„science it oughte to be obserued kepte For God hym selfe takyng and makyng an oth by hym selfe dyd confirme his promises God confirmed his promise with an othe which he dyd make to the fathers Christ Moyses the Prophetes and the Apostles dyd often tymes vse to swere in coÌ„firmation of their doctrine The angels openynge the secretes of thynges whiche were to come did swere bicause the people shoulde beleue those reuelations to be true that they woulde come to passe as they had declared Daniell xii Apo. x. Daniel xii Apocal. â— The patriarthes dyd exacte othes of meÌ„ and sweare also theyr selues to other againe Abraham caused the stuarde of his house for to swere that he should not take a wife for his sonne furth from amonge the Cananistes Gene. xxiiii AbrahaÌ„ fyrst Isaac after hym dyd make their leages wyth Abimeleche coÌ„firmyng it wyth an oth Gene. xi xxvi The Patriarche Iacob caused his sonne Iosephe to swere that when he shoulde go furth of Egypt he shoulde take and carie his bodie thence also wyth hym Gene. xlvi Dauid dyd wyth an othe ratifie and coÌ„firme the leage whiche he made wyth Ionatha the sonne of Saull the firste boke of the kynges and. xx Chap. Also the Lorde commauÌ„deth that we shoulde make oure othes in his name and none other Deut vi Exod. xxiii Psalm lxiii Deut. vi x. Exod. xxiii and Psal lxiiâ— witnesseth that they are commended whiche do take in their othe God for witnes Hereby it is manifeste that in good honeste necessarie profitable causes meÌ„ may be put to theyr othe and they theÌ„ selues sweare not hurtynge theyr conscices To take and make an othe of it selfe is not vnlawefull Yea to swere in iuste causes takynge of God to witnes it is a worshyppe and honoure to the Lorde to take the Lorde as a iuste iudge which doeth loue all equitie and iustice whiche doeth beholde and see all thynge for to be witnesse in the cause What is it to take the Lorde to witnes Lykewyse as it is dishonor and dispite to the Lorde to take wytnes on any other goddes so it is to his honour and prayse to be taken to be sworne by and an othe to be made in his name in a iustecause It can not be vnlawefull that whiche the Lorde hym selfe dyd make and ordeyne to be
vniuste and vngodly to exacte and demaunde any maner of interest for the duetie not payed in dewe season And truely therein they are nothynge at all deceyued For it is certeynly true that wycked and vngodly rentes either by vngodly waies gotteÌ„ or vncoÌ„scionably deniaunded Vnlawefull purchasinge and vniust interest are vsury with reasyng of reÌ„tes Howe many vsurers haue we in EnglaÌ„d also that interest which is vniust and vnryghtuous is playne vsury For those are wicked reÌ„tes which are taken agaynst the commaundement of God agaynst the â—rore of the commune lawe agaynste the lawe of nature that is to say by the whiche rentes thy neighboure is polde or pylde wherein the euen equall portion of equalitie and iustice on both the partes wyth equitie is not obserued kepte What so euer is boughte and taken accordynge to the commaundemente of God after the publyke ciuile ordinauÌ„ces and accordynge to the lawe of nature it is bought and taken ryghtuously and accordynge to good conscience and ought not to be iudged vsury in no case The consciences of those whiche are godly men abydynge in the feare of the Lorde are moued troubled by the authorities of the scriptures for the whiche cause chiefely it is to be diâ—â—â—ssed whether that reÌ„tes are to be taken as vsuries prohibited by the scripture yea or naye Wherfore we wyl fyrst speake of rentes and then afterwarde of the interest which is demaunded for lacke of payment in dewe season The Lorde prescribeth no ordre in ciuile matters he doth permit is to the Magistrate to do ordre al thinge after the rule of his worde The preceptes of the Lorde and commaundementes of liberalitie in gyuyng and lendyng oughte not to be obiected and layed agaynst as contrary to the purchasyng of rentes bicause the Lorde in his commaundementes preceptes doth not meddle at all naye speaketh no worde of byinge and sellynge he doeth not prescribe any maner of ordre in bargaynynge He biddeth vs onely to shewe our selues gentle and liberall in healpyng of our neighbour and that that good deede which we do should be fraÌ„kely frely done We ought not to fetche furth of the scripâ—â—res the fourme and maner of bargaining one of vs wyth an other but from the ciuile lawes whiche do handle al suche matters so conningly so excelleÌ„tly that nothing can be more whiche hath had alwaye authoritie to deme iudge betwene maÌ„ and man coÌ„cerninge all maner of contractes and bargaynes wich are vsed to be made The Lorde doth not abolishe and take away the facion and maner of occupiyng in bargaynyng but rather confirmeth it commaundyng that by those ciuile lawes al maner of controuersies striefes should be finished and ended and that we do obey to them wherby he doeth improue and condemne onely vsuries and not coÌ„tractes As for the true bying and sellyng of rentes it is a kynde of coÌ„tracte and bargayne it is no parte of vsurary coÌ„uention Ergo it is not condemned of the Lorde Vsury consisteth in that thinge whiche is lent borowed purchasing of rentes do not consist in lending and borowyng ergo lawful purchasing is no vsury For vsury perteyneth onely to such thinges as are lent to be paied againe in the selfe same substaunce or in some other substauÌ„ce of the same kynde of thynge wyth vantage gayne not perteynynge to any other maner of contractes of occupiyng But laweful and iuste byinge of rentes consisteth neither in borowynge nor in lendyng Ergo bying of reÌ„tes without fraudegyle and deceite can be none vsurary conuention nor to be called vsury Thys reason proueth it to be true bicause that when any man doth bye wyth his goodes money any maner of landes or houses men do not saye that he hath then lente his money or his goodes but that he hath bought thys or that wyth his money and goodes Also what soeuer is taken in lone of the needy more then that thinge which was deliuered is playne vsury not that whiche is boughte in theyr grounde or other possessioÌ„s which is a plaine sale wythout any free gyfte and of duetie doth owe nothinge to begyuen freely therein Then it foloweth if a ryche man doe byerentes of hym that is not needy and poore he committeth no vsury for the rentes are the vantage gayne and profite of that whiche was bought and solde and not of money or goodes lent borowed For the precepte and commaundement of lendynge is ordeyned for the needy not for theÌ„ which with other mennes money do gayne gette profite byinge therewyth â—llages grouÌ„des houses suche other possessions There be three maner of men in thys lyfe Three kindes of men to whom by the lawe of God of nature we are bound to do good but after a seuerall and distinct maner hauynge respecte to what sorte of men we do oure good deede There is one kynde of men whiche be so poore that of mere necessitie thei are driuen to beggery askyng of theyr almes Beggars whiche if they doborowe any thynge Honest poore men hauinge neede can not restore it agayne Another sorte of men are needy whiche haue neede other while of other mens healpe but not alwaye whiche can sometime restore agayne that whiche they haue borowed The third sort are those whiche hauyng possessions lyuelode haue ynough of their owne substaunce to maynt eyne them without the healpe of other mennes goodes Riche men Thys by the diuersity and diuers sortes of men must you ponder iudge to whoÌ„ you are bounde to do well frely wythout profite This is a goodly lesson and full of learnmgâ— and wyth whoÌ„ you maye bye and sell or make any other lawefull contract for vaÌ„â—â—ge gayne The lawes of Moyses do beare witnes that the Lorde dyd deuide his people of Israel in to these three fortes of men shewynge howe and to whom men ought to shewe theÌ„ selues gentle louyng The fyrst sorte must be holpen with gifte after what maner to euery sort The firste sort of these three he commaundeth to healpe freely wyth free gyfte that is to saye wyth almes deede sayinge Thou shalte not lacke poore men â—wellynge in thy lande therefore I coÌ„maund the to opeÌ„ thy hande to thy needy brother and to the pore which are with the. To this precepte perteyne those wordes whiche are spoken of the Lorde saying that we are bouÌ„de to gyue to them which do aske And those wordes also concernyng hospitalitie and the prouision whiche is to be had for the voyding of great nuÌ„bre of poore folke The secondâ— sorte wyth 〈◊〉 dyng The seconde fort the Lorde commaundeth to be holpen succourred not wyth almes deedes gyuynge of mens goodes but wyth lendynge for a time to be repaied againe bicause that thei are not driueÌ„ to extreme necessitie of pouertie hauynge of their owne wherewyth they are able to restore and paye agayne that whiche they haue borowed Saynt
by the workes of ceremonies other workes of mans traditions But the holy scripture teacheth that there is but one cause of oure iustice that is to saye the fulfyllyng of the lawe of God teachyng that men are iustified before God by the perfecte obedience to the lawe of God and that they are coÌ„demned for the contrarie that is for theyr disobedience Who that kopeth the lawe by the lawe is iustified and who breaketh the law by the lawe is condempned For lykewyse as God hath ordeyned the payne of death for synne so hath he also giuen for the perfourming of the lawe of God the rewarde of lyfe euerlauyng Christe in Mathew the nintene chapter to the yongmanne demaundynge of Christe what he should do that he might haue euerlastyng lyfe answered If thou wilt enter into life keepe the comaundementes declaryng that the fulfilling keepyng thorowly of the commauÌ„demeÌ„tes is the price of eternall lyfe by the whiche fulfyllynge euerlastynge felicitie is gotten and obteyned S Paul also witnesseth that by the fulfyllyng of the lawe meÌ„ are iustified saying that the workers of the lawe and not the hearers are iustified before the Lorde But for as much as that man is giltie of the breakyng of the whole lawe Al meÌ„ are breakers and traÌ„sgressouâ—â— of the law theâ— fore no man is iustified by the lawe whiche hath offended in any parte thereof and as Iames sayeth all men are curfed whiche do not abide stil in all those thinges which are writteÌ„ in the lawe that all men shoulde keepe them it is certeyne and manifest that by the obedience of the lawe no man can be iustified before God bicause that no man doth fully keepe the lawe as he ought to do bicause there is no maÌ„ but either by thought or deede hath traÌ„gressed the lawe of God The faulte whie that no man is iustified by the keepyng of the lawe is of maÌ„ hym selfe and not of God For the promise whiche was declared to the lawe The promise of the lawe is conditional is vnder a coÌ„dition beinge spoken to them whiche do fulfyll the lawe And therfore the promise is not giuen and perfour med excepte the whole lawe be kepte and perfourmed So that by thys reason the lawe worketh death vnto vs and becommeth the cause of death whiche was gyuen to be the wynhyng purchasyng of lyfe For as muche theÌ„ as no man can fulfyll the lawe that it is plaine that by the fulfillyng therof the iustice of God caÌ„ not be gotten Christe hym selfe whiche neuer committed offence beinge of his owne nature innocent Christ fulfylleth the lawe for vs all and becometh our iustification for our sake made hym selfe subiect vnto the lawe and fulfilled the lawe to the vttermost for vs makyng his perfect obedience and fulfillyng of the lawe which he had no neede of to be ours whiche was made a free gifte beinge no thanke to the lawe that we are iustified Then by the fulfyllyng whiche Christe fulfylled of the law the world is redemed the same Christe in that he perfourmed the lawe in all poyntes is become the price of our redemption and that thyngâ— whiche was to vs and to the law impossible the Lorde did supplie for vs in his onely begotten sonne and by hym he fulfylled the iustification of the lawe in vs. Româ— viii As to the Roma viii transposynge and takyng awaye from our selues and from the lawe the benifitte and gifte of our redemption and putting it onely on Christe He alone none other is made our iustice redemption lyfe health Wherefore is Christe made our redemption and iustice vicause he hath fulfilled the lawe of God for vs that nowe wythout hym maÌ„ hath no hope of redemption of iustice of eternall felicitie and of health in whom is all the price of mans saluation by the whiche price both God and the lawe is satiffied pleased He that hath not him he lacketh the price of his redeÌ„ption he lacketh iustice life he that byâ—aith taketh holde on him that maÌ„ also in him doth receyue the cause of our reconciliation iustification that is to saye the fulfyllynge of the lawe For lykewyse as by oure disobedience we are destitute of all hope of health euen so by the obedience and fulfillyng of the lawe of God we are deliuered from the losse thereof The whiche obedience when that no man coulde perfourme Iesu Christ was made obedient for vs vnto the death of the crosse he perfourmed that obedience for vs that by the obedience of one man we myghte be reconciled to God we myght be iustified that lykewise as by the disobedience of one man we fell into the wrath disdaine of God into vnrightuousnes and perdition so by the obedience of one maÌ„ Iesu Christ we are deliuered from the wâ—ath of God from vnrightuousnes and perdition The cause of our iustification by the goodnes of the lorde is translated and put away from vs and layed on an other person whiche is Christe bicause that he hath fulfylled for vs and in oure behalfe the demauÌ„des requestes of the lawe whose obedience and fulfyllyng hath restored gyuen agayne to vs iustice and lyfe These senteÌ„ces and sayinges To be iustified by the fulfyllyng of the lawe and to be iustified by the merites of Christe freely is alone thing that men are iustified by fulfyllynge of the lawe Aud that men by the mertie of God thorow Christ by the fayth in Christe wythout theyr owne merites freely are iustified to manie mennes iudgementes do appeare and seme socoÌ„ trarie that the one can not be like the other nor yet can stande both together But truile they do differ nothâ—nge at all for they do expresse and sette forth excellently the matter of Iustification shewyng the welles causes of oure iustification They do declare by whose wyll and coÌ„maundement yea and by what price we are redemed and reconciled agayne to God also who hath payed thys price by what meanes we maye be partakers therof The cause price of oure redemption The cause price of our redemptioÌ„ is the fulfyllyng of the lawe for therein is set of God the remission of synne iustice and life euerlasting Thâ—â— thinges are conteyned in the fulfyllinge of the lawâ— This chiefe and finall cause of the lawe Christe hath traÌ„sposed vnto hym selfe and he is made that thynge which the obseruation of the law shoulde haue ben Therefore both these sayinges are true that we be iustified by the lawe and that we be iustified by the mercie of god thoroâ—â— Christ freelie But where as it speaketh of the perfourmaunce of the law it is ment of that which is in our Lorde Iesu Christe not of our owne vnperfect and vnsufficient perfourmyng and keeping of the lawe Christe onely fulfylled the lawe and in fulfyllynge of it he payed the price of our redemption takyng the iustification from the lawe vpon his owne
harme and are good meÌ„ them selues I wyl answere to them againe say If they be good men Agaynst false Gospell preachers whiche do flatter with the vice of meÌ„ wherfore do not they obey to the worde of God wherefore do they lyue in the wicked felowshippe of the vngodly for what cause do they as well as the other fauour and mainteyne pharisaicall and popishe superstitioÌ„s finally why do they wyth the aduersaries of God allowe stablish and coÌ„firme the cruel tiranuie of the Romish Antechriste It is not ynough to say with wordes that they do embrace vertue and godlines not to folow or rather in their deedes openly to denie it Verely it is necessarie that our wordes deedes be accordynge to our mynde and our mynde wyth our wordes and deedes all one so that our mynde do not differ froÌ„ the lyuely worde of God There be many papistes whiche when they be at feastes bankettes 〈◊〉 those 〈…〉 cloked 〈◊〉 when they do coÌ„meÌ„ with these men or those men whoÌ„ they do know to loue the Gospel of the lorde outwardly caÌ„ shewe a fayre face and wyth a gaye loke can couer hide their deuelish thoughtes and myndes layed vp in the deepe stinkinge dongelle of their stomakes But when the matter of our religion of our saluation of ecclesiastical ministration and ministers moste godly ordeyned and instituted of the right vse of the goodes of the churche of the popishe Symony to be redressed of gyuynge of the ordres of the churche to theÌ„ which are meete able to receyue them of the reformation of the vicious lyuynge of the clergie with other bolde and whorishe facions of them is earnestly communed of for a reformation then do they stande vp and bend their selues directly against the worde of God whereunto all thinges ought to giue place then do they alledge against the worde of God their moste wicked damnable vowes What allegations do the papistes vse agaynste the worde of god their othes whiche they haue taken their liberties francheses priuileges the grauntes of Emperours and kynges the decrees of counsels the ordinaunces of theyr Elders the processes whiche haue paste in iudgementes customes olde facions the decrees of the commune law but what decrees Those truely whiche do make serue for their purpose to the mayntenaunce of their Papisticall libertie of their vniuste gaynes lucre not those wherby the ministers of the church were well gouerned and ruled in the olde time yet myghtebe with suche other Popishe moÌ„strous obiections for the defence of theyr wyckednes And when they be a shamed to beholde and see theyr shameful abhomination so manifesse that all the wrolde doeth perceyue it then they do make as though they were sory for it they do lament it wyth counterfeited syghes they do wyshe and desire that there myghte be a good redres for suche thynges as are a misse The which though they do desire in deede yet the selfe same desire doeth declare that they be vngratious wicked hypocrites bicause that the worde of God is of more authoritie then the decrees of counsels whiche decrees are cleane wypte awaye made voyed when they be agaynste the sacred holy doctrine of the lorde Wherefore then do they alledge ley for them and cloke theyr wyckednes wyth the authorities of counsels All popishe decrees and canons they do allowe coÌ„mende but those whiche are the decrees of Christe and his apostles they caÌ„ not abide to heare once named What auayleth to be prolix and longe in rehearsall of all theyr popery of al theyr craftie iudgeling They are nothyng els but clokes colours wherwyth gladly they would deceiue begile the churche I do bequeth them to theÌ„ selues lette them playe the craftie marchauntes as longe as the lifte This I am sure of that in the whole popishe couent there is not one from the highest to the lowest with whoÌ„ a godly man wythout offeÌ„ce and displeasure of the Lorde can be conuersaunt and keepe company bicause they are aduersaries to Christe to his veritie and ordinauÌ„ces they are enemies mortall vnto his churche bicause they be nothynge better then bealy beastes spendyng and coÌ„sâ—myng the patrimony goodes of the churche in all kynde of ydlenes and abhominable fyithines of lyfe After thys facion hath the popishe army teiumphed in Englande agaynst God his church mâ—ny yetes wyth sworde wyth fyer wyth gebbet wyth racke with al kynde of tiraÌ„ny defendyng that the goodes of the churche shoulde not be distributed accordynge to the true vse wherefore they were ordeyned gyuen Tell me nowe thou false euaÌ„gelical maÌ„ what so euer thou art wyth what coÌ„science or right canst thou be in amitie and loue with a papist which is the enemy both of God and man howe canst thou keepe him coÌ„pany offende not wyth what cloke canst thou illude and put awaye the testimonies of the scriptures and exemples of other godly men what excuse canst thou make to God whiche is a rightuous iudge whiche knoweth the hertes of all men iudgeth ryghtuously Wo shal be to the. Thy part portion shal be with the wycked Popishe Hypocrites which dost leane beare thy selfe on a staffe of reede as the prophet sayth which shall go thorowe thy hande and confounde the thou shalt haue thy worthy rewarde There Vnder the â—oloâ—â— of 〈◊〉 â—ie and good behauour thei wâ—â— cloke their wickdnes calâ—â—ng it good manâ—â— be which do colour and paynt theyr wicked conuersation wyth the coloure of honeste ciuilitie and good maner sayinge that it is good maner to shewe reuerence and to gyue honoure to theÌ„ though they be vngodly yea and they were the enemyes of Christ Some do cloke it wyth coÌ„sanguinitie and nighnes of bloude alledgynge theyr kynred Some do dreame on the great profites and benifites whiche they haue receyued at theyr handes before tyme. And finally howe many can you fynde I praye you of these godly desposed whiche caÌ„ not fynde one hole or other to escape out of whiche can not fynde one thynge or other to mittigate and swage theyr offences if thei do perceiue that they are not able to make theyr matter good But what do they els then manifest and make open theyr owne impietie beinge no lesse theÌ„ impietie and wyckednes to preferre good maners and facions of men before the commaun dement of God But these godly men I woulde that they woulde tel me for what cause Whetfore excoÌ„munication was ordeyned Christe dyd institute and ordre in the church the payne of excommunication By what authoritie lawe durst Paule be so bolde to gyue that man to the Deuyl which was founde giltie of fornication wherefore shoulde he caste and expulse hym furth of the company of the godly i. Corhin v. men if it had ben lawefull for theÌ„ to be conueriÌ„aunt and familiar wyth the wycked and vngodly What was in Paule his mynde to coÌ„maund
money the circumstances thereof do make it sinne and greuous of it selfe it is none As to sell the vse of thy money to hym which is in necessitie being of the two first sortes of meÌ„ which we haue declared and also bicause it is solde against the commune lawe The state condition qualitie of the person declareth this coÌ„tract to be lawful or vnlawful wheÌ„ a maÌ„ froÌ„ ryches falleth to pouâ—â—tie In this coÌ„tract a maÌ„ with coÌ„scieÌ„ce caÌ„ not demauÌ„d any gaine or vaÌ„tage bicause this maner of coÌ„tract of bying the vse of money in courtes of coÌ„science is not called bying sellyng but taketh an other name of it is called a lone or money lent in the which thinge lent borowed the vse of the thing ought not to be solde Also it is against natury t that thinge which is spent coÌ„sumed or lost of it selfe encreaseth not nor bryngeth any maner of fruite of his owne nature to the detter should brynge lucre and gayne to the creditour that is to hym whiche deliuered the money For it is synne and repugnant to the lawe of nature in thys cause to sell the vse of any thynge when with the vse of the thynge the thynge also it selfe is wasted coÌ„sumed of his owne nature or to speake more playnely when the vse of the thynge is the spendyng wastyng of the thyng whose vse is solde These thynges wel weighed coÌ„sidered it is manifest cleare that the purchasing of laÌ„des is allowed by the authoritie of the whole Empire that it is not coÌ„trary to the lawe of nature nor none other lawe nor yet repugnaÌ„t to the maynteynaunce of felowshyp amicable societie of maÌ„ in thys lyfe all maner suspication of vsury by the authoritie of the sayed counsel beinge taken away from it Some men there be which do doubt Interest whether a man may loke demaunde amendes recoÌ„pence for the dammage losse whiche he hath susteyned in forbearyng the money which he did lende longar then the tyme that it was lent for or wheÌ„ the man whiche dyd borowe the money dyd not accordynge to his promise paye it agayne but differred the payment therof loÌ„gar theÌ„ wâ—as promised to the losse hinderaunce hurt of the leÌ„der whether in this case it shoulde be vsury to demauÌ„de any recoÌ„pence yea or naye For asmuche as thys is aboute the question of lendynge whiche ought to be free wythout vantage gayne it is thoughte that it should be vsury Although that enterest as well as vsury is bought that thing which is lent yet there is greate difference betwene them For an action which is taken for interst is for the dammage losse whiche the creditour doeth susteyne that he may be saued harmeles Contrary wyse anaction of vsury is for no daÌ„mage whiche the creditour hath had or susteyned but for gayne vaÌ„tage whiche he woulde haue In thys matter the mynde iudgemente of the ciuile lawe must giue to vs lyght what is to be done whiche alloweâ—h recoÌ„pensation making of amendes for so much daÌ„mage hurt as the creditour hath susteyned which recoÌ„pence is called the interest whiche sentence minde is coÌ„fourme agreable to reason For it is agaynste all reason that the thyng lent should be daÌ„mage to the lender that the good wyâ— of the lendar and his good deede should be recoÌ„peÌ„sed wyth an euyl turne and hurtes Matkâ— Howe be it I woulde counsel euery godly man what soeuer the law doth permit grauÌ„t suffre for to followe that thyng which shal staÌ„de with equitie charitie For this is the most surest best waye Thys haue I spoken of vsury of purchasynge of lades tenementes Nowe let vs returne againe to the text The texte And hath not takeÌ„ any gyftes or rewardes agaynste the innocent Those gyftes and rewardes which are giueÌ„ for tokens of loue and friend shyppe amonge friendes and louers are not ment nor blamed by these wordes of the Psalmist but suche gyftes and rewardes wherby the innoceÌ„tes dosuffre daÌ„mage and hurt wherby also right equitie and iustice are abused and peruerted Bâ—â—ynst iâ—dgâ—s whiche do take giftes wherby the â—nnocentes aâ—◠〈…〉 〈…〉 Therfore it is spoken openly and manifestly of those gyftes which are taken to the hurtes and wronge of the innocent of hym which is wyth out blame By these sentences wordes of the Psalme al they are iudged to eternall damnation which for theyr owne profite and vantage do giue sentence agaynst ryght and iustice whiche do mayn teyne and prolonge vniust suetes whiche do counterfeite iuste causes and quarels for theyr owne lucre and vantage finally who so euer doth wronge and hurt the innocent for to get any gaine or profite therby It is generally spokeÌ„ it perteyneth to al states degrees and ordres of lyfe to all maner of men and not to Iudges and rulers onely Lykewyse as he is giltie of eternall damnation whiche hath receiued any reward against the innocent The giuer as well as the â—eceyuer is thrâ—â—tened so is he also whiche hath giuen the rewarde to do the innocent harme which doth giue I saye that by his brybes he might corrupt iustice and ryghtuousnes to that hurt of his neighbour Thys man doth agaynste the precepte of god which precept doth coÌ„mauÌ„de brotherly loue wyth all puritie sincerenes whiche coÌ„mauÌ„deth vs to loue oure neyghboure as oure owne selues and to do to hym as we woulde be done to The Lorde doth not permit to quite euyl for euyll hurte for hurte one euyll worde for an other much les doth he permit and suffre that we shal sclaunder the innocent that we shal seeke to hurte hym wyth oure brybes For asmuche as we nowe do talke of rewardes and giftes it is often tymes had in question whe ther the magistrates or any other officer Whether it be lawfull for a Iudge to take any giâ—â—â— at 〈◊〉 before whom causes beinge in controuersie vse to be decided to be made an ende of by iudgementes wyth a good conscience without the wrath and veÌ„geauÌ„ce of God either before the cause is hearde or after the sentence is gyuen and pronounced may take of both or either of the seuters any rewardes and gyftes In answeryng to thys question the craftie and vngracious imagination of men may obiecte many thynges whiche shall seme and appeare to be according to right and equitie but the doubte question of this matter caÌ„ not be dissolued and coÌ„cluded wyth vncerteyne darke mistie opinions of meÌ„ wyth their coÌ„iectures and persuasions deuised to maynteyne their fylthy lucre and gayne but by the manifest scriptures opeÌ„ lawes which are coÌ„fourme and agreable to reason Thys is wythout all doubte that al maner of Iudges and magistrates are forbiddeÌ„ to take gyftes and rewardes for thys cause and ende that they shoulde not beinge corrupted giue no wronge iudgemeÌ„t and sentence that they should not haue any
occasion craftely â—to proloÌ„ge and coÌ„tinewe the sute to the hurte and daÌ„mage of any of the parties or to coloure deuise any craftie and vniust matter to the hinderauÌ„ce of the other parte either accusar or defendar in recoÌ„pence of yâ— rewardes which they haue receiued It is an open commaundemeÌ„t of God to iudge iustly ryghtuously The very naturall reason of man doth both knowe and iudge it to be an vnlawfull thynge for to abuse corrupt the authoritie of rightuous iudgement About the which question the mynde of man doeth reason wyth it selfe asking whether that a good godly Iudge Magistrate which for no reward wyldo wronge or peruerte the ryghte ordre of iustice maye take gyftes of the sueters before the cause be hearde or after the sentence is giuen yea or nay Concerning this question I wyl speake some thing in thys place briefly wyth fewe wordes to satisfie that mynde of theÌ„ which do put it furth for no il intent or purpose for no maner of couetousnes whose mynde their coÌ„science doth moue and also giueth warnynge of the health of their soule of the glorie of the Lorde The vse of such gyftes which seuters do gyue to the magistrate or Iudge in no coÌ„mune wealth can be iust profitable good or godly nor yet the ende or inteÌ„t wherfore the gyfte or rewarde is giuen can be laudable commeÌ„dable good but cleane coÌ„trary to all coÌ„mune wealthes ful of peryll daunger disâ—ruction Therefore it is not laweful nor mete that any magistrate shoulde suffre or permit to any other nor to hym selfe for to take any giftes rewardes of any maÌ„ whiche doth sue before theÌ„ for any matter in controuersie bicause they are worse then poyson to all iustice The Lorde hym selfe doeth forbidde the magistrates to take any rewardes the causes wherof which are natural causes he doeth annex and ioyne to his precept commaundement The whiche causes beinge ioyned to his preceptes are general beinge taught vs also of the lawe of nature Wherfore they do perteyne to all magistrates and to al them which haue any authoritie of iudgement For asmuche then as the preceptes the causes of the preceptes are general vniuersal and natural the Lorde therfore doth forbidde all magistrates thorowe out al the world to receyue giftes or rewardes of them whiche haue any matter dependyng before theÌ„ to be determined by iudgemente The preceptes of the Lorde which do forbidde the takynge of gyftes and rewardes thou dost fynde in Exod xxiii Giftes do make wise meÌ„â—lynde Thou shalte take no giftes which do make blinde those whiche are wyse men and turne the wordes of iust meÌ„ Also in Deutero xvii Thou shalte not considre the personage of any man nor any gyftes whiche do blynde the eyes of wyse men chaunge the wordes of the iust meÌ„ Thou shalt execute iustly that thynge which is iust ryghtuouse The Lorde knewe well ynough howe weake and wycked the nature of man is howe easy and lyght to fal as oftâ—n as any maner of occasion is gyuen and howe muche gyftes rewardes do preuayle weigh amonge men For that cause the Lorde dyd forbid the magistrates that in no maner of wise they should receyue and take any gyftes not leauing furth the cause of his prohibition sayinge bicause they do blinde the eyes of men chaunge alter the wordes of wyse iuste men makyng theÌ„ to speake other wyse then they woulde It is a poysonous a foule vice in a magistrate for to couet gape hunte after gyftes rewardes Hereby a greate parte of these execrable cursed liceÌ„tious libertie of al mischiefe is brought in which rageth euery where in coÌ„mon wealthes This day by day more and more doth corrupte infect weakeneth publike iudgementes ministration of iustice which are the sinâ—wes streÌ„geth of coÌ„moÌ„ wealthes The desire of gyftes rewardes is a detestable and a very pernicious vice in them which be set in rule authoritie whiche doth brynge with it the ruine decaye of al good thinges godly ordres For that cause the magistrates rulers yea amonge the gentiles had a very ylname Beinge euyll spoken reported of for their gredines in receyuyng of gyftes Hesiodus a greeke Poete doth gyue to those magistrates whiche are takers of rewardes an odious a very contumelious name callinge them gyft takers Of other wise men amonge the grekes they are named gyfte gluttons or gift bealies Alwayes amonge al nations thys corruption of Iudges rulers hath bene odious as well in the receyuers and takers as in the gyuers Al godly magistrates and rulers haue alway abherred thys vice refusynge to receyue accept gyftes at the haÌ„des of any man whiche hath had any cause before them Moyses before God in the sedition of the people reioysed and bosted hym selfe of that he had taken no gyftes of any maÌ„ at any tyme. Numeri xvi Samuel also when Israell dernaunded a kinge was praysed bicause he neuer dyd take any rewarde of the subiectes whiche were vnder his gouernauÌ„ce iudgemeÌ„t the first boke of the kynges xii Chap. and Ecclesiasticus xlix Chap. These two godly meÌ„ Moyses Sainuell by their exeÌ„ple do teach vs that magistrates ought not to take or receyue any maner of giftes of those personnes which do coÌ„tende before them in iudgement that al magistrates are bounde to obey the precept and coÌ„mauÌ„dement of God wtout any maner of denial or grudge in that thei are forbiddeÌ„ to take receyue rewardes of men stryuyng before theÌ„ in the lawe The causes added vnto the saied precept of the sayed prohibitioÌ„ are so reasonable and iust that no man whiche hath any witte at al caÌ„ deny but it is most coÌ„fourme to iustice and to the lawe of nature and very alowable and expedient Dauid in the .xxvi. psalme amonge other kyndes of wyckednes and impietie doeth count nuÌ„bre and rehearse the takynge of rewardes and gyftes reputyng theÌ„ to be wycked whiche do receyue and accept them worthy of great rebuke and blame saying Lorde lette not my soule be caste awaye and loste amonge the wycked nor my lyfe amonge men whiche delite in bloud whose haÌ„des are ful of iniquitie Their right hande is fylled wyth giftes and rewardes But I good Lorde haue entered in in innocency purenes Esaie also in the first Chap. sharply and wythsore wordes and bitter chekes doeth rebuke them whiche do take rewardes while they be in office If the giftes which Iudges do receiue be theft by the lawe of God then Iudges are theues whiche do receiue them the gyuers also makynge the gyftes whiche they so receyued no better then theft and robbery speaking after thys maner Thy princes and rulers are vnfaythfull felowes and companions to theues robbers they do loue gyftes they do folow after rewardes for their vnryghtuousnes There be many great pitie it is whiche do thynke that they maye heape vp
A very fruitful godly exposition vpoÌ„ the .xv. Psalme of Dauid called Lord who shall dwell in thy tabernacle Made by M. Ihon Epinus preacher to the churche of Hamborough and translated oute of Latin into English by N. L. ¶ To the right vertuos and gracious Lady c. Katerin Dowches of Suffoke Nicolas Lesse of London moste humbly wissheth good helth both of soule and body with continuauÌ„ce in the loue and feare of the Lorde WHat timâ— most godli and vertuous lady I take in hand to traÌ„slat this goodly peece of worke of master Ihon Epinus made vpoÌ„ ye. rv Psalme of Dauid beginninge wyth these wordes What man shall dwel in thy tabernacle O Lord. c furth of the latine in to oure natural and vulgar mother tongemine 〈◊〉 purpose was not for to traÌ„sâ—ate furth of on tonge into an other that it shoulde go a brode and be commâ—n in eueri mans hand but for a certain peculiar deare frind of mine whom I perceiued very desierous of the knoledge thereof which is vnlerned and lameÌ„teth him selfe muche that he hath â—acked the good the vertuous bringing vp in lerning that many men haue had to there great confort Partly bycause I do knowledge mine owne reudnes to be such that scant I can satisfie please mine owne minde in the doinge thereof being often tyme displeased and offeÌ„ded with my selfe that I can do no better at the leastwyse not so well as I would that thing should be done which beinge once a brode muste nedes come vnder many mens iudgments must susteine and abide the opinions of maâ—i of whom some wyl saie this might be more cleane traÌ„statid this word or that is not in his owne kind this sens or that is not giuen according to the minde of the authour as it hath ben alwaye sen the nisnes of some to be such that they wyll be more redy to finde a faute in an other mans doinge than them selfe to endeuoure that in doinge and imitatinge of such like of theirs the reders should haue no cause to find any thing worthy-of reprehensioÌ„ Partly bycause I knewe my frende so gentyll that he woulde vowchsafe howe so euer it were done to take it in good worth estemming my zeale and good wyl in as muche as thowght it wer so fienly done that no man myght amend it But after that I had made an end of the translacion and had red it ouer once or twyse againe mi thowght that the pleasure done therby to my peculiar frende should not haue bine able to haue weighede doune the wrong and iniurie which I should haue wrowght to innumerable in subtracting keepinge a waie or rather in hidinge of so great a iuell and treasure froÌ„ so manie which might haue therby great confort in receyuing knowledge lighte in the thinge wherein they were â—â—norante blinde and also that they theÌ„ selfes might take occasioÌ„â—o vanish such vices detestable abominacioÌ„ from there hertes as they shoulde se in this boke openly reprehended Esteming therefore the sober godly modest discrecioÌ„ of many before the momishe reprehension of a fewe vndiscrete and vngodly momes I turned my purpose froÌ„ apeculier and a priuate commodite of one or twane to the coÌ„moÌ„ vtilitie of all men whiche are desirous to knowe the trueth Thys done for as muche as in tyme past men haue vsed to dedicate their workes some to one maÌ„ some to an other some to obteine fauoure some to haue there workes writings by their authoritie defended mainteined if any peraduenture shoulde or woulde kicke against the finally some that their workes might be the better regarded for those mens sakes vnder whose name they were putte furth None of al these causes being in my minde other wise thaÌ„ only for to profit the veritie of it selfe being alway a sufficient succour bulwarke against all falseheade lies yet I thought with my selfe not vnmete and vnconuenient but rather expedient and necessarie folowinge the example of many lerned men whiche haue written to dedicate thys small worcke bringinge wyth it to the reader greate and vnspeakeable proffit to some noble person at whose hand they whiche are desirous of knowledge might receiue iâ— the more willingly the more gladly and wyth the more fruit considering that it is the natur of al men commonly to haue in more highe estimacion a small gift at a great mans hand and it wer but a beke of hys head thaÌ„ a thing of much more valeur to be giueÌ„ and receiued of a person of lower estat and degre yea would also make much more of it Thincking therefore with miself howe I might bestow thys littell gyft worthely and to whome amonge all other your grace came first vnto my minde whose excelleÌ„cie being a goodly a bright spetacle to womanhod and no small reproch to a great meany of men which ar slogardes in ded and veri idel bodies and great shame if any shame were in them to those whiche shoulde be the brekars of this heaueÌ„ly foode breade vnto the people to their trust and smal fidelite commited not being satisfied and contented them selfes to be idel but do wishe al other men to be the same hatinge and eating them vp in there hertes which be otherwyse affectioned and amoÌ„g al other not abideing to here that a woman should once haue the euangelie in her hande or in here mought Whose excelentie I saie what for the ardeÌ„t loue desire that your grace doeth beare to the holy worde of God but in specially for the diligent promotinge settyng furth therof to your greate charges as it deserueth no small coÌ„mendacion and prayse euen so to take vpon me to extol and commeÌ„d those heaueÌ„ly giftes which the Lorde hath bestowed in your noble person your grace abhorringe nothynge more than your owne laude coÌ„meÌ„dacion which referreth all to the glory of the lorde it should seme rather to be an obscuringe of the brightnes of them then a makinge of them to apere more coÌ„mendable being no thinge at al praised when they be but halfe praised nor yet hauing their dew coÌ„meÌ„dacion the chiefe and principal parte of them lefte vnspoken and vnmencioned at the leaste wyse not accordinge to there dignite declared nether with fit wordes nor sentencis adorned For as much therefore as your grace before alother most luckely did come to my memoriat whose handes beinge certaine that the coÌ„moÌ„ people hath receiued alredy many confortable spirituall coÌ„solatioÌ„s instructioÌ„s techinges thinkinge also that they woulde fech this swete morsel of meat the more gladde redier at the haÌ„des which haue ben wont to fede and norishe them rather than at the haÌ„des of a strainger I coulde not deuise in my mynde to whome I might be so bolde to dedicate this matter as to your noble grace where so great gentilnes lowlines of spirite is I doubt not but you will so accept take in good part this
my rugged and vnfiled reudnes that both I shall haue no cause to be sory hereafter for my intempeste and bolde audacitie and also the readars hereof shal haue cause to yelde thaÌ„kes to the Lorde for the great knowledge that they shall here fech at your hande to the greate profite and coÌ„forte of theresoulls praing the Lorde of al confort both they and I togither to preserue your grace in this godli minde to your own hertes desire according to the wil and pleasure of the Lorde â‚ PEraduenture thou wilt maruaile gentle reader what I ment to set a prologue bee fore this boke whych is so litell that almooste a man may as sone reade it ouer and in as shorte space as manye a man would be in the telling numbering the leaues therof the I should seme to the to do thys rather to enlarge the biggnes of the boke with mo leaues letters that it might apeare the bigger than that the reader should or myght take any proffet thereat or be there by any whitte more the wise then he was before or elles shoulde be if there were none at all Wherto I answere and saye that al thinge doth not go by greatnes more in writing when a man doeth make a worke thaÌ„ in wrestling where we do se often tymes not the lessor maÌ„ of the greater but the greater body of the lessor ouer throwen and caste downe to the grounde Euen so although thys treatise be smal lightel yet peradueÌ„ture nay with out peraduenture it conteineth muche more sad weightiar maters in it thaÌ„ many greate monstrous houge volumes wherof thou being aduertised some thing monished be fore as it were briefely instructed of the mynd of the authoure shalt finde the rest when thou takeste in hand to reade the worck it selfe to apere much more facil lyght halfe lerned of the thing before thou dost come at it than it woulde haue bin if this were not Wherfore thy merueyle put a parte em brace the good will and entent of the writer which here in doth no thynge but for to proffet and to edifie Receiue therfore the coÌ„meÌ„tarie of maister Ihon Epinê° doctor and preachar vnto the church of Hamborowe being translated in to our mother touÌ„g vpon the fiften Psalme of Dauid wherein thou shalt finde so much fruitful doctrine so godlye admonicions instructions teaching so greate reprehension and rebuking of vices of those vices I saye whiche are the only pillers of al mischiefe the drounars of al vertues there beinge so described and set furthe that eueri man may knowe both what they be and also the greate dauÌ„gers and perils threatened to the committers of them That euerâ—e maÌ„ may so gouerne and stir his shyp in the troublous sea and houge waues if thys worlde thaâ— with out he list he shall not nede to perish I do suppose and beleue verely that the holy gost did make no lesse melody in the breast of this godly doctor in the writing of thys commentary and that he was no lesse rauished therwith thaÌ„ was the holy Prophet Dauid what tyine he did wright thys psalme Here maye ye se what is ment by the tabernacle of the Lord what by the worshipping in the tabernacle wherof we do reade so often in the olde testament What also is signified by the holi mount And what kind of people thei are which shall rest therein Here shall you read foure notable vices rebuked and reprehended of the Prophet Hypocrisie Vngodly and vnlawful swearinge The damnable de sir and study to gether goodes to gather by vsury And last of al he speketh of the corrupt iudgement and vnryghtuouse iustice of the Iudges The whiche foure vices haue so inuaded all the worlde that no place almost can be founde cleare thereof that the moste parte of al meÌ„ are either hypocrites or blasphemers agaynst the name of the Lorde either abominable vsurers or elles corrupte and wrongfull Iudges What needeth me here to speake any thynge agaynst the diuelishnes of hypocrites cloked with outwarde holines working thereby theyr owne damnation the distruction of many thousande soules whiche by the conuersation of those which are wicked and keepynge company with those whiche are and alway haue ben mortal enemies to the Lorde are fallen and gone cleane awaye from the true doctrine of Christ to the teachynge of the Diuyll Whose mouthes I saye before their high and forked promotions so thundered the worde of God a brode to the worlde that the whole rable of the vniuersities were not able to resiste them beinge afterwarde so stopped with softe wolle that their throtes are choked vp that they caÌ„ not giue one sounde or voice of the truth I wyl not say that they be not ashamed to declare openly to the people that they haue erred before tymes and so beinge foule deceiued and seduced by the Diuyll haue deceyued other and haue taught theÌ„ moste perniciouse and false doctrine exhortyng theÌ„ therfore to take hede of suche doctrine if any man do sowe any suche amonge them Wherein lyke foule Hypocrites they do bely them selues shamfully they do sclaunder the trueth and the holy worde of God they hurt the coÌ„sciences of many godly men whiche beleuynge theyr wordes vnder a zeale holines spoken do fall ignorauntly from the trueth If they had not bene plucked vp to promotioÌ„s and dignities they woulde neuer haue sayed tonge thou haste lyed But here we may se the prouerbe true that Honores mutant mores There was a ryghte godly man whiche on a tyme dyd saye to a bishoppe whoÌ„ Sathan had deceyued being fallen from the ryghte waye I am glad that I am no bishop or if I were once a bishop I am glad that I dyd forsake it or elles I feare me er thys tyme I shoulde haue bene caryed froÌ„ the truth as well as you Bicause of this great corruption and poyson whiche commeth by the company of the wicked and al for promotion sake for fauoure and for friendship to be bishopped to be personed to be rewarded wyth greate profite for forsakyng of their maister Christ of whom they haue taken an earnest peny to serue faithfully ther fore oure Doctor Iohn Epinus moueth a certeine question whether that a man whiche doth professe Christe which fauoureth his worde which loueth veritie may keepe company and maye be familiar with the wicked maye holde them vp with yea and naye may be conuersaunt wyth them at all theyr doinges coÌ„senting to their abominations wythout the hurt of his conscience not hurting the spirituall health of his brother or neighbour not giuyng therby occasion of sclauÌ„der to the worde of God and finally hym selfe not to be a whitte the worse thereby Yea or nay This question being soluted that nothyng caÌ„ be saied to the contrary as the Psalme doth minister occasion being verie many whiche do affirme that in no case a man oughte to swere or to make an othe whether it be commaunded hym of the
bealies wyl be the sellers of corne both for breade and drynke also of fleshe by their tenaūtes by theyr slaues I shoulde saye whē that woodmen coliars shal be theyr seruauntes Thus muche good do the greate purchasers to the cōmōs that in great plēty they make great scarcitie and penury Doth the kinge his maiestie leese no thynge by them yes verily a much greater matters then men can well perceyue His grace leeseth so muche as the poore men in tyme of neede woulde wyth all theyr hertes gyue if they were so wealthy and ryche as they were wont to be whē they were either Lordes of their owne ground or els hauing so gentle lande lordes that paying their acustomed rent they might nor should not be put besyde their farmes groundes neither they them selues nor yet their wiues after thē or childrē childernes childrē the landlordes at that tyme reioysynge mooste whiche had tenauntes of longest continuance which nowe beinge so bare that they be able to gyue nothynge at all nor that other whiche hath taken awaye theyr lyuynge payinge one peny more then they shoulde if they had not naye paying muche lesse then if they had not bene purchasers at all their greate substaunce nowe beinge minished in the byinge of lādes If it be vsurie then to bye lāde for eightene yeres purchase what name shal we giue to them whiche wyll haue theyr feed men in countreis and townes all the yere longe to watche spie who hath neede of money who is wyllynge to sell his lande who be in that case and daunger that they must needes sell theyr laude that a thynge shall not so sone fal but it is takē vp for ten nine eighte yeres purchase to saye that they wyll giue .xvi. or .xviii. yeres purchase except thei do perceiue see that they may make as muche more of it either for the goodnes of the ground or in tariyng a litle time tyll a lease be expired afterwarde beinge worth thrise the value of that it doth go for at that presēt they wyl be ware of it they wyll not drynke so hotte for scaldynge of theyr throte They wyll saye vnto me peraduenture Who can lette me to bye as good chepe as I maye the money is myne owne the lande is his Wherfore shall not I bye as good chepe as I maye I wyll not answere thē wyth these wordes which Christ dyd speake to his children saying loue you one an other as I loued you which gaue my selfe for you whereby men shall knowe you to be my disciples I wyn not answere them that they oughte to haue a pitifull eye on their brother which is in neede I wyl not answer them that they are boūde to considre whether the sellynge of the lande shall be theyr vtter vndoing and impouerishing yea or naye I wyll not say that they oughte and are bounde rather to healpe them and lende them also sauing thē selues harmles then to bye that whiche shoulde be the lyuynge of them and theirs But thys I wyll saye If they wyll rūne to the Deuyl who shal stop thē If they wyl be damned who can saue them They wyl say peraduenture to me that none wyl saye as I do but those whiche be vagabondes knawe heretikes suche as neuer come to the honor to were skarlette gounes or to be knyghtes and sordes felowes I answer them agayne that saluation perteyneth to all men that beleue and wil be saued and that not they whiche haue moste but whiche do lyue moste godly most quietly wythout dammage and hurt of their neighbour are most accepted before God If a man shoulde stande in the declaration of all the euyl which doth springe furth of thys dānable synne in al cōmune wealthes in all cities tounes besyde that no man is able to atteyne to the summe therof but alwaye shal leaue as much vnspokē as he hath tolde and declared what godly mānes eares are able to abide to heare the greate impietie thereof rehearsed If it were possible by any mānes braines to comprehende by writynge or other wyse the houge and mōstrous mischiefe the greate sea of aleuyl which it doeth cause to ouerflowe the whole worlde Wherefore to conclude in fewe wordes hangyng is to fayre to easie a death for them whiche are so abominable traytours both to God and man whiche do robbe kyll not one or twayne by the high waye syde for neede but sittynge at home in theyr cheares bankettynge and feastyng they do robbe and vndoo al the world both high and lowe All is fishe wyth them that cometh to the net I woulde God euerie realme had a strayte lawe for them as certeyne cities and townes haue for the cormoraunt byrde which destroyeth all riuer fishe Yet would they finde holes to escape and auoyed the daunger of the lawe yet woulde they be vsurers styll yet woulde they be damned who so euer sayth naye For they wyll neuer repent and restore agayne their wronge gottē ryches They do perceyue that if they shoulde so do euerie byrde hauyng his fether home agayne that then they shoulde be lefte as naked as my nayle they shoulde not haue a sherte to couer them wyth I trust the good and godly wyll be herewyth nothyng offended As for the vngodly and those whose cōsciences are burnt with an hotte yron I doubt not but they wyll holde them selues content and speake not one worde leste that men do finde the olde Prouerbe verified in them whiche is rubbe an horse on the galle and he wyl winche After thys matter our Doctor demaundeth If a man lendyng his money wyth good wyll wyth out gaynes for certeine tyme not beinge payed at the tyme pointed but prolonged of to his great hin deraunce whether that man so lendynge his money and beinge not payed longe tyme after that it should haue ben may demaūde of hym whiche dyd borowe the sayed money the interest for the dāmage hurte whiche he hath susteyned in forberynge his money longar tyme then was his ease for to do that demaunde whether it be vsurie yea or naye Whereto he declareth that it is not reason that for a mans good wyll he shoulde suffre hurte and that he is bounde to recompence hym for the hurte therby susteyned and that the lender may demaunde the dammage by way of action no vsurie therin committed Howbeit bicause euerie man is readie to take occasion of euyll by euerie light and smal exemple therfore he counsayleth them rather not to demaunde anie suche interest thē for to do it teachyng them that it is the stedfaster more sure way to demaunde his owne and not to meddle wyth interest This done where as the Psalmist declareth that same mā happye whiche taketh no gyftes agaynst the innocent maister Epinus taketh occasion of an other question to be propouned Whether it be lawefull for a Iudge though he be neuer so good and ryghtuous to receyue anie maner of gyftes of either of
the parties whiche are suters before him the playntiffe or defendant or of both either before the cause or cō trouersie be ended or after For as muche as a Iudge is a publike cōmō minister of iustice in a cōmon wealth to see that euerie man shall haue his ryght to see that no manne do to his neighboure wronge to see y◠the poore be not oppressed by the rich but to deme iudge all causes vpryghtly indifferētly without respect of any maner of person to ende al cōtrouersies debates strifes which do often tymes ryse sprynge vp amonge men accordyng to equitie and iustice nothynge in the worlde beinge more enemie nor greater pestilence to iustice and ryght iudgement then a Iudge to be a gredy and a couetous mā a man lokyng after gyftes not cōtent wyth his stipende and salary whiche he doeth receyue for the doing of his office of the cōmune wealth Therfore he warneth thē of theyr deutie that theyr office is to be vpryght to leane and cleue to neither partie to loke a wry neither for frēde nor foo kiffe nor kynne high or lowe rich or poore straunger or countrey man nor yet to receyue any maner of gyftes on whiche syde so euer it be neither greate nor small as it is written Deut. xvii but to wey all causes by the ryghte lyne and balaunce of iustice He declareth to them that it is theft and robberie for a Iudge to take gyftes of anie man which is a sueter before hym not onely bicause it is a sellynge of iustice an occasion of wronge iudgement and a deprinyng or robbyng of the innocent in his iust cause but also though he be neuer so muche indifferent though he mynde to do no maner of iniurie for all that he receyued giftes and rewardes Yet bicause it is a great coniecture an euyl suspection of vnryghtuousnesse bicause it maketh the sentence to be suspecte therefore he wylleth Iudges for nothinge to take any maner of rewardes he declareth to them that the receyuynge of gyftes is counted in the wickednes of them whiche are cursed by the mouth of the Lorde He declareth furthermore that the heade rulers of commune wealthes are boūde to prouid for Iudges such sufficiient honest lyuynge that they shoulde not neede to take any maner of rewardes and giftes that they maye be able to fynde them selues and theirs therwyth honestly syth that they do bestow their tyme in the commune affaires and busines sith that they cā not both labour for their owne familie and serue the communes also in the office wherunto they be called Thys lesson howe well many Iudges and other persons whiche are sette to be indifferent betwene man and mā do obserue and keepe I can accuse no man but the tedious and long suetes of the poore the short and quicke dispatch of the riche maketh men to suspecte that all thynge is not accordingly as it ought for to be It hath bene often tymes sene perceyued that the sentence of the poore mannes cause hath ben determined before it hathe bene hearde what the poore mā might say and lay for him selfe I would wishe and desire that all Iudges shoulde gyue theyr seruauntes great charge that thei do receiue no maner of gyftes or rewardes and that they their selfe shoulde gyue to them suche wages that they shoulde not neede to take anie thinge of any man For all that whiche is gyuen to them is to obteyne fauoure and friendshyp in theyr causes to be good vnto thē to remembre them to theyr maisters whē they be at leasure whē assueters are gone when the seruaunte maye boldly speake then to speake a good worde for them to healpe to dispatche thē which all together smelleth not of the best But some Iudges and other officers hauing great and sufficient liuinges by their offices haue ben sclaundered I feare me of the truth that theyr seruauntes and officers vnder thē haue had none other wages of thē for their seruice then such vauntages and gaynes as they myghte gette in theyr seruice of them whiche are sueters skant hauynge of theyr maisters a good liuerie once in a yere If thei haue a liueri at their handes they shall both bye the lynyng and also the gardyng therof of theyr owne purse or els they shoulde were a single cote almost as good neuer a whitte as neuer the better yet theyr seruauntes in verie fewe yeres do growe to so much wealth that almost they knowe not them selues If al this be true as I doubte me it is to true what doth then folowe but that he whiche myght beste giue shoulde speede best Lorde money being the chiefe iudge in his cause whether it be ryght or wronge I haue hearde also of manie men whiche haue wroughte yea and boughte them selues into greate mennes seruice neither for necessitie nor for the desire to do them anie honeste seruice nor yet that they myght thereby be either the more godly or iust but that they myght beare the greater swynge bicause they belonge to great mē in the countrey where they doe dwell that they might beare and make suche a bragge in the countreis that no man shoulde once route agaynst them or say blacke to theyr eye what so euer extortion they do Suche seruauntes thoughe theyr maisters be neuer so vprighte iust causeth thē to haue an euil name to be yl reported of as far as men dare speake to theyr greate dishonour and to the sclaunder of iustice that a mā woulde be loth to haue his cause come before thē which haue such leude seruauntes gatherynge of the conditions of the seruauntes the maners and affections of the maisters I haue knowē in other countreis some Iudges of suche integritie vpryghte iustice that they woulde not abyde hym nor heare his cause which would but profer or make mention of anie gyftes but yet they coulde be content that theyr nigh seruauntes whom the sueters knewe well ynough should take for them al that they could catche and much worse thē that like vnto the bare foted friers of the ordre of Fraunces whiche wyth theyr bare handes had rather tutche twentie women then one peny but wyth theyr gloues on theyr handes or els per alios as they were wonte to saye by other yea into their sleue if you woulde powre furth of bagges bushels of syluer they woulde not throwe it awaye O Lorde where is iustice and equitie become whē such corruption is in place Howe cā a iudge both be iuste and also a receyuer of gyftes what man wyl receyue a gifte but to do pleasure againe for it or elles he were vnkynde Gyftes and rewardes haue come in so faste to some men in tymes paste that sodenly frō a lowe and meane estate as from a low ebbe they haue rysen and flowen vp to great possessions to be Lordes felowes what els besyde Thys is to be taken for a proued veritie as wel in Englāde as in al other nations