for the benefit of lending and the vse of the money require that which is reasonable that is according to the limitation of the magistrate fiue of the hundred euery yeare This kind of dealing is not to be counted vsurie For neyther Gardians are bound to lende of that which is another mans neither they which borow when as neyther diuine nor naturall bond or dette went before can iustly refuse to be thankfull for a benefite receiued The obseruation which pertayneth to the interest doth also hinder the maner of vsurie For if by deferring the payment of that which is borowed the creditour be endamaged equitie doth require that the dettour make a recompence for the damage And this they cal the interest which they say doth arise eyther because of the losse that commeth or because of the gaine that ceaseth For if the dettour shall not paye that which he borrowed at the time appoynted for the payment naturall equitie requireth that the dettour make recompence for the losse that came to the creditour thereby The like is to be sayde of the gayne ceasing But here let the lender beware that he vse not deceytfull ballances Wherefore charitie is to be added which is the most iust rule of all contractes and bargaynes This if it be syncere will easilye finde equalitie If other sortes of men be offered beside those that are rehearsed it shall not be harde by the former rules to iudge what is to be determined concerning them For there shal easily be founde some likenesse in them with the former kyndes which may dissolue the question Of the fourth IT followeth that we speake of the fourth member of our partition which shall contayne certayne admonitions which may be vnto the godly as certayne consultations not only in this trade concerning vsurie whereof we haue spoken now sufficiently but also in euery kinde of contract or bargayne shall kepe vs in our dutie so that we will giue godly eares vnto them The first Paule 1. Tim. 1. fayth The ende of the commaundement is loue out of a pure heart and of a good conscience and of fayth vnfayned We sayde before that vsurie is therfore forbidden by the worde of God that charitie may not be hurt among men Nowe this rule of Paul willeth that charitie proceede from a pure fountayne of the heart Thou must take heede therefore least that while thou doest outwardly pretende charitie towarde thy neighbour thy heart be vncleane with the filthines wherof the dutie is defiled which thou seemest to perfourme to thy neyghbour Charitie moreouer requireth a good conscience to wit that thou mayst truly witnes before God that in all thy actions thou seekest the glorie of God and the profite of thy neighbour without falshoode or dissimulation For whereas falshoode and dissimulation is there charitie is banished the conscience is spoyled and fayth perisheth Whereupon it followeth that nothing is well done Let this rule therefore of Paule be alwayes in our sight whereby we may trie all our doings as examined with a touchstone The seconde Abstayne sayth the Apostle 1. Thess 5. from all appearance of euill This rule is exceeding necessarye For it admonisheth that we doe flie not onely those thinges that are euill in very deede but also that we abstaine altogither from the appearance of euil that is that we auoyde whatsoeuer pretendeth any outward shewe of euill Let this rule admonish the godly that they doe abstaine not onely from those bargaines which are in deede euill and vnlawfull but also from those which haue anye appearance of euill The third Paule Hebr. 13. sayth Let your conuersation be without couetousnes This precept doth not belong only to the mind to wit that the minde be not prophaned with the most filthy idol of couetousnes but also to outward maners For he will haue vs so to liue that no man may lay vpon vs the fault of couetousnes For when the conuersation beareth witnes of the couetousnesse of the heart godlynes and fayth without all dout are banished Wherefore it is not without good aduisement which Dauid prayeth when he sayth Encline my heart vnto thy testimonies and not vnto couetousnes Here Dauid setteth obedience toward God and couetousnes one agaynst the other signifying that their condition is such that where the one is the other cannot be If therefore the heart bee infected with the vice of couetousnes sincere religion toward God can in no wise be there If a couetous mā doth sometime pretend some obedience toward God it is mere hypocrisie But contrariwise if the hearte be seruent in the loue of God and in his religion couetousnes hath no place there For what agreement hath the idoll of auarice with the temple of God Furthermore because the most holy King Dauid desireth of the Lord that his heart may be inclined to the testimonyes of God and not vnto couetousnes he doth manifestly shew that the heart of it owne accord is caried to couetousnes and cannot deliuer it selfe from couetousnes except God putteth to his hand The precept therefore of Paule Let your conuersation be without couetousnes I would haue the godly to haue alwaye before their eyes and this prayer of Dauid Incline my heart to thy testimonies and not to couetousnes I woulde haue earnestly to be made which if it were done there would be lesse striuing amōg the godly about vsury The fourth Paule will haue Christians so to liue that our commoditie be not euil spoken of among the heathen Now it is certaine y t the trade of vsury is infamous amōg the Turks and all prophane nations What therfore will they say of Christians if they shall heare that we doe contend with the most prophane nations and exceede them in vniust bargaines These thinges trulye ought worthely to admonish all godly men that they would rather liue after a meaner sort then that they woulde giue occasion that the name of God and the Gospell of Christ should be euill spoken of among prophane men We ought with all examples of godlines honesty to allure and prouoke them that they woulde togither with vs worship Christ and be saued but O good God what is done vnder a Christian name in manye lurketh a Turkish heart The fift Paule commaundeth vs to auoyde offence least that the weake being offended at our doings doe stumble And he will not haue this only that we absteine from thinges that are euill by them selues but also from thinges lawfull It was lawfull for Paule by christian libertie to eate flesh but what sayth he before I will offend my brother I will not eate fleshe while the worlde standeth So farre doth the dutie of those which are godly in deede extend not onely to beware that they doe not defile themselues with any spot of sinne but also that they be not by any meanes a cause to other of falling whereby they may haue occasion not to
refuse or at the least vvise little regarde such godly instructions as God hath in these dayes his name be highlye praysed therefore by his faythfull Ministers both by preaching and vvriting offered vnto them let them remember that they that are of God heare and receiue Gods vvord and if they doe the contrarie that they are not of God let them knovv if they be novv vvearie of it and come to the lothing of it that their soule is fallen into a daungerous disease For as a good appetite to naturall foode is a token of the helth of the body and to refuse and loth the same is a sure signe of some sickenes or disease so is it likevvise in the soule refusing or lothing the heauenly foode of Gods vvord Againe let them call to minde that it vvas aunsvvered to the rich glutton being tormented in hell vvhen he vvould haue one sent from the dead to admonish his brethren least they came into that torment that his brethren had Moses and the Prophets vvhom they ought to heare if they vvould auoyde the like fierie flames and hellish torments Let them assure themselues that the day vvill come vvhen Christ Iesus shall vvith vnspeakable maiestie and infinite power come to iudge the quicke and the dead vvhen from the furthest corners of the vvorld shal be heard the sound of the trumpet vvherevvith all shalbe called to the iudgement seate then the secretes of all heartes shall be layde open and the doinges of euery man playnely discouered Then the vngodly and vvicked ones vvhich haue in this life despised the vvord of God neglected his commaundements and will contayned therein and not repented them of their wickednes shall in stede of comfort on euerye side feele extreme dread and horrour If they looke behinde them they shall see the world consuming with fire if they looke on the right hand they shall perceiue a sinnefull conscience accusing them if they turne to the left there shall be the deuel readye to receiue them into endeles paynes if they looke before them they shall see a terrible and iust iudge comming to iudge them according to their wicked works VVhereas the godly voyde of all these dreadefull terrours shall see a most louing Sauiour who shall then admitte them wholy into the ful fruition of eternall ioy and blessednes Seing then the case thus standeth it is requisite that all men which minde to be saued doe search the Scriptures which testifie of this Sauiour doe diligently heare and reade the worde of God doe vse such meanes as God hath appoynted to come to the knowledge thereof and knowing it doe follow it in their life and conuersation yea and doe become most heartely thankefull vnto God that it hath pleased him in mercy to sende to reigne ouer vs not a tyrannicall Herod to oppresse vs but a most gracious Princes so in peace and godlynes to gouerne vs that the Gospell of Iesus Christ hath not in any age had freer passage nor hath bin more abundantly and truly preached and set forth which God for his Christes sake graunt long to cōtinue So farre then ought all to be of from despising or neglecting the worde and the Preachers and Ministers thereof that they ought to acknowledge the enioying of it to be an inestimable benefite of God and to shewe themselues thankfull for so great a benefite not onely in hearing reading and meditating of it but also according to their abilitie and power it setting in forth and making it knowne vnto other VVherefore I according to that small talent which God hath bestowed vpon me haue employed my trauell in translating this treatise into our mother toung that those my godly country men vvhich are ignorant of the Latine tongue may become partakers of such Christian doctrine wholesome admonitions and godly instructions as are contayned therein VVhich treatise reuerend Father I thought good to publishe the rather vnder the protection of your name that therby it might be the more vvillingly accepted and the better lyked of many vvho haue of a long time knovvne you to be a learned and faythfull preacher of Gods vvorde and an earnest furtherer of all godlynes vvhich God graunt that you may long be to the great aduauncement of his glory the singular commoditie of his Church and the dayly comfort of your ovvne conscience Your worships humbly at commaundement VV. Gace ¶ Faultes escaped in the printing of this treatise gentle reader correct as followeth Fol. 17. pag. 2. lin 5. for tabernanacle reade tabernacle Fol. 55. pag. 1. lin 11.14.16 Passe ouer this worde part as being superfluous Fol. 62. pag. 2. lin 21. for dutie reade benefite The Argument of the Epistle of Iames the Apostle FOVRE THINGES IN MY IVDGEment are diligently to be vveighed and considered in the beginning of the exposition of euery treatise of the holye Scripture to vvit vvho is the author of it vvhat occasion there vvas to vvrite it vvhat is the ende and purpose of it and vvhat is the maner methode or order of handling it For these four being aptly and rightly declared are as it vvere a certaine light before the reader to guide him to the entrance of euery treatise of the holy Scripture Of these therefore I vvill speake in order vvhereby the argument of this Epistle may be the better vnderstande The author of this Epistle vvas Iames the Apostle vvho is called the brother of the Lord. He togither with the rest of the Apostles vvas not onely the space of three yeares instructed by the voyce and spirite of the Lorde but also after the resurrection of Christ vvith the other Apostles receiued the holye Ghost and a commaundement to preach the Gospell to all nations and on the day of Pentecost vvas againe by a visible signe authorised and confirmed in his Apostleship Hereof it appeareth vvhat is to be iudged of this Epistle to vvit that vve must giue no lesse credit to it then to the voyce of God for the author thereof is the Apostle of Iesus Christ vvho at the last sealed the Gospell of Christ vvith his blood For vvhen he taught Christ to bee the conquerer of death and to sit at the right hand of God in heauen the Ievves did cast stones at him and at the length he kneeling vpon his knees and praying for his persecutours vvas slayne vvith a fullers clubbe and that not long before the citie vvas assaulted by Vespasian VVhether therefore thou considerest the ministerie of God vvherin this man did labour eyther his life eyther his confession or his ende thou hast a testimonie of the infallible truth of his doctrine The occasiō which Iames had to write seemeth to be double one the persecutiō of the Church an other the hypocrisie in many Hovv great the persecution of the Church vvas in the time of Iames the Ecclesiasticall historie doth teache at large For the Ievves were not onelye afflicted by being dispersed through the vvhole vvorld but also they vvere euen
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
in lending to them which are prodigall and riotous To lend a prodigall man money is to reach a sword in to a madde mans hand VVe must not lend mony to prodigal persons VVhat men of full and perfect age are most commonly enclined vnto VVe must not presume aboue our abilitie A worthy saiing of Frances King of the frenchmen wherein is shewed that we must not goe beyond the limites of our state He describeth at large the presumptuous prodigalitie of diuers of his owne country men the Danes but all other whosoeuer that be in the same fault may be therby also admonished All taking of more than the principall is not condemned neyther properly to be called vsurie VVhen it is vsurie to take more than the principall and when it is not vsurie It is naturall equitie to render one good turne for another How we may lawfully couenant for part of the gayne of that which wee lende Howe Gardians may lende the mony of the wardes committed vnto them Interest wherof it is sayd to come Charitie most necessarie in all kyndes of bargaynes The first rule wherby we ought to examine our doings VVhat things are required in loue that it may be true and sincere The seconde rule of our actions The third admonition concerning our doings Our mynde must in no wiâ—e be prophaned with the filthy Idol of auarice Psal 119.36 The feare of God and couetousnes can not agree togither Our heart of it self is prone vnto couetousnes The fourth admonition concerning our actions specially in bargaining The fift admonition 1. Cor. 8.13 The sixt admonition which ought to moue vs to deale truly to doe well to moue vs to deale truly to doe well The seuenth admonition which ought to feare vs from doing vniustly The eyght admonition which ought to withdrawe vs froÌ„ wrongfull getting of riches The glory of vertue on excellent patrimonie Aduertisements to the ministers of Gods word what they ought to do concerning vsurie and bargaines It is the ministers dutie as much as they are aâ—le rightly to reforme manifest errours in contracts and bargains The Church must be troubled as little as may be A moderation to be obserued of godly ministers in reforming maners How the ministers of God ought to admonish concerning the right vse of riches Lending what it is VVhat is to be obserued in hyring and letting out The contract of societie wherein it consisteth Ioh. 18.36 A rule which the godly may safely follow in all kindes of bargains Two endes to be considered in the giuing of goods to the celebrating of masses c. Flora an harlot of Rome how she bequethed her goods and to what end they were afterward employed Howe such goods ought to be bestowod which in times past haue bine giuen to the maintaining of superstition The iudgement of Bartolus a singular lawyer They which wroÌ„gfully enioy the goods of the church are giltie of both tables * Note that he followeth not the same diuision of the commandements which we commonly do The testimonie of a mans owne conscience against himselfe a thing most grieuous Sacrilege shall not escape vnpunished with out earnest and heartie repentance God will in his time iustly punish the scorners and despisers of his worde The sentence of Augustine concerning the right distribution of the goodes of the Church The first part of the Church goodes The seconde part of the goods of the Church howe it ought to be bestowed The right bestowing of the third part of the goodes of the Church The fourth part of the goodes of the Church howe to be employed Abuses of the goods of the Church Ciuil gouernment not meete for the ministerie Ioh. 20.21 â— 18.36 Luke 22.25 2. Cor. 10.4 1. Thess 4.11 Euery one must meddle with his own busines An exhortation to the pore to be pacient The first reason of the exhortation to pacience The ende of our fayth The seconde reason of the exhortation to pacience The third reason of the exhortation to pacience The fourth reason of the exhortation to pacience The fift reason of the exhortation to pacience Howe God is mercifull and how he sheweth mercie Most worthye cogitations which ought to come into our myndes as often as we heare the mercie of God towarde vs mentioned The seconde cogitation The thirde cogitation The fourth The fift cogitation concerning the mercy of God The sixth cogitation or rather meditation The seuenth cogitation The Lord is most abundant and rich in mercie Luke 1.50 2. Pet. 3.9 VVhy the mercy of God is in the scripture compared to oyle Psal 103.3.4 Psal 18.28 Psal 27.1.5 Psal 59.9.10 A description of the great mercy of God toward man VVhat points he meaneth to entreat of concerning an oth Six firme reasons that it is lawfull sometime to take an oth * They diuide not the commandements after the same maner that we do which neuertheles is a thing indifferent VVhat an oth is Foure things to be considered in an oth The first parte of an oth The second part of an oth Two principall causes of an oth The affections which ought to be in him that sweareth Two endes of swearing The definition of a lawfull othe The othes of wicked men are vayne and not to be beleeued Rom. 1.9 VVhom we must beleeue when they sweare The foundations which the Anabaptists leane vnto in taking away al othes and swearing A declaration of the saying of Christ wherein the Anabaptistes affirme that he doth forbid all kynde of swearing How the Pharises corrupted the lawe of God concerning swearing How Iames is to be vnderstand when he forbiddeth swearing The saying of Osee expounded wherein he semeth to forbid swearing A rash oth Prayer a speciall remedy in affliction Mar. 11.24 VVhat it is to sing when we are merie and in prosperitie VVhy annointing the sick with oyle is not nowe vsed but taken away VVe must pardon one anothers offences Auricular coÌ„fession falsly gathered of the Papistes VVee must pray one for another and why VVhat the Apostle requireth in him that prayeth VVhat is required in the prayer of the righteous A reason confirming the prayer of the righteous to be effectuall VVe must as much as in vs is call our brethren from errour both of doctrine and lyfe Howe a man may saue the soule of a maÌ„ 1. Tim. 4.16 Howe a man hideth a multitude of sins 1. Pet. 4. â—