both Christen and Heathen haue detested the same vice him that committed it what punishments some people executed vpon such offenders And partly I haue shewed for I thinke no man can fully declare it what hurt there groweth by vsurie to the Church of God to the common weale I haue also shewed the abuse of trades by that they are generally contracted with vsurie in this our time and answered to some obiections of the adversaries And then hauing giuen a taste of honest and lawfull occupying I finish that matter But before I beginne to speake of vsurie I haue according to my simple knowledge made plaine the text and gathered thereon such notes as I thought apt and profitabe for this our time plainely according to the plaine speaking of my Patrone and example Sophonie without qualifications For it is not tyme to dallye or sooth men nowe in their doings no more than it was in Sophonies time And in the latter ende of my theame where it is sayde that God will roote out and destroye such as neyther séeke after God nor regarde him there I take occasion to examine by the doings of men whether they at this day doe séeke for God and regarde him or not for by the fruite the trée is knowne And so amongest the manyfolde fruites of infidelitie inerplicable I speake perticularly of fewe but speciallye of Vsurie for the reason before alleadged Wherin though such methode be not obserued as some maye thinke perhaps Art requireth yet I haue kept that course therein which I haue thought most profitable And though in respect of mine owne weakenesse and the subtiltie of the aduersaries I am not easilye drawne to set out my simple doings to the worlde in print yet by the earnest procurements of sundry worshipfull men with the speciall requestes of manye my friendes I haue bene mooued to print the same And the rather I haue bene moued so to doe bicause I would hereby eyther stoppe the mouthes of the aduersaries and of such as haue priuately made childish obiections to this doctrine not worthy to be aunswered or else stirre them to make stronger reasons against it if they can And also if they know another truth herein to set out their mindes in writing to the world and not mutter in corners For I woulde willingly be founde a lyer vpon condition that so manye others might be proued iust dooers Which I am perswaded will not be with all the cunning the aduersaries haue no thoughe they take the Deuill to helpe them Furthermore though I haue not kept the very same wordes in writing that I vsed in speaking bicause words vttered with iesture will not alwayes fit so well in writing yet the matter and substance I haue obserued fullye and wholy With some things added in the former part which through want of memorie were omitted whē I preached and in the latter part I haue of purpose added some thinges touching Vsurie which I spoke in my former Sermons to the ende that my minde in this matter of vsurie might the more fully appeare to them that are desirous to knowe it And if my trauaile herein shall doe any good I shall thinke it wel bestowed And the more good it doth the more shall be my comfort Let God haue the glory for euer and so good christen reader farewell Sophonias cap. Primo I Will gather vp all things in the lande saith the Lord I will gather vp man and beast I will gather vp the fowles in the ayre and the fishe in the waters and destructions shall be to the wicked I will vtterly roote out the men from of the lande sayth the Lord I will stretch out my hande vppon Iuda and vppon all the indwellers at Ierusalem Thus will I roote out the remnants of Baall from this place and the names of the Chemarims with the Priests yea and such as vpon the house toppes doe woorship and bowe themselues to the host of heauen which sweare by the Lorde and by their Malchom also Which start backe from the Lorde and neyther seeke after the Lorde nor regarde him WE reade in the fourth Booke of Kings also in the seconde of the Chronicles that after the death of good Ezechias wicked Manasses succéeded king of Iuda Ierusalem who did euil in the sight of the Lorde as did the heathen whom the Lord cast out before the children of Israeil for he set vp all the abhominations which his father put downe as hill aultars Idoll groues aultars vnto Baall as Ahab did and worshipped that host of heauen He offered his sonne in fire brought an Idol into the Lords temple and gaue héede to witchcraft and sorcerie and mainteyned workers with spirites and fortune tellers Whereby he made Iuda and the indwellers of Ierusalem to erre and to doe worse than the Heathen whome the Lorde destroyed before them Wherefore the Lorde brought him into the handes of the Assirian Captaines his enimies who bounde him in chaines and led him prisoner to Babilon where he repented and humbled himselfe before the Lord god And being restored to his kingdome he sought a reformation according to the will of God whome he learned more exactlye to knowe by chaines and prison than ever he did before by his crowne and scepter And after Manasses death his sonne Amon was made king in his place who walked in all the abhominations of his father did that which was euill in the sight of the Lorde He neither regarded the commaundement of God nor the example of his fathers repentance Wherefore God punished his sinne by sinne what time his seruantes conspired and slewe him in his owne house After whose death about 3312. yeares from the making of the worlde and. 658. yeares before the incarnation of Christ the sonne of Amon godlye Iosias at the age of eyght yeares was made king ouer Iuda and Ierusalem He did that which was right in the sight of the Lorde and walked in the wayes of his father Dauid neyther bowed to the right hande nor to the left Hée spéedilye began to séeke the Lorde and in the twelfth yeare of his reygne he beganne to purge Iuda and Ierusalem from Idolatrie and so reformed religion not only in Iuda and Ierusalem but also amongst his neyghbours that were left in Israell when the most part of them were led away captiue by the Assirians he destroyed the hill aultars Idoll groues and Images and burnt the bones of the Idolatrous sacrificers vppon their owne altars as was prophecied of him aboue 350. yeres before In the .xiij. yeare of his reigne the Prophet Ieremie began to prophecie and the King in the .xviij. yeare of hys reigne going about to repaire the temple the booke of Gods lawe was found which long time before through the tyrannie and Idolatrie of Princes and negligence of the Priestes lay hid and vnknowne Now when this good King vnderstoode of this booke and had heard it reade
their sinnes he setteth an hypocrite to rule ouer them sendeth enimies in vppon them spoyleth them of their ioye bringeth them into captiuitie and so many wayes scurgeth them that he maketh them know by stripes that which they woulde neuer know by faire meanes so it came to passe with these people of Iuda and Ierusalem For neyther by gentle callinges nor benifites nor threates they woulde cease from their owne wayes as appeareth that within three or fower monethes after the death of this good king Iosias which for their thanklesnesse was taken away Idolatrie and superstition was erected again and within lesse than xxx yeares after this prophecie was fulfilled they were led awaye captiue to Babilon where they continued in captiuitie lxx yeares But though the Lorde rooted out from that lande as well the people as the prouision in such sort as they coulde not enioy it yet the destruction and ruine was to the wicked according to this Prophecie For euen in the captiuitie no doubt God had his beloued seruants as he sayde of Dauid If his children forsake my lavves and vvalke not in my couenant I vvill visite their sinnes vvith scurges but I vvill not take my louing kindnesse vtterly from them nor suffer my truth to faile So that thoughe this people were caried captiue and the prouision and place destroyed for their sinnes yet euen herein God sheweth loue to his seruants in that hee bringeth them home though by stripes and that hee casteth them not away So that though the punishment in this lyfe be generall yet the ruine destruction is only to the wicked as Dauid sayth The godly shall be punished but the vvicked shall be destroyed And whereas this good king Iosias and the Prophete Ieremie did know that religion should decay that god would shortly after rote out the people destroy the place and the prouision yet they ceased not ech in his calling to doe the vttermost that laye in them to erect and teach the pure seruice and will of GOD and though they preuayled not nor had such successe as they wished yet they ceased not to the ende they did their duties and endeuors left not God without his witnesse both to that people and to all ages after them and so deliuered their owne soules as sayth Ezechiel wherein Magistrates are taught and Preachers also howe they ought to deale in their seuerall charges and if they minde to please God and haue regarde to discharge their duties and so deliuer their owne soules they will no doubt take patterne and follow the examples of these Wee see also by that hath bene sayde how fowly they are deceyued that in reformation of religion think it inough to remooue grosse ydolatrie and superstition and for pollicies sake to retayne certaine as they count them light abuses which doe serue for pleasure or profite For if this good king with all his power and industry togither with the vehement exhortations of the Prophete Ieremie coulde not roote out the remnants of Idolatrie but that within fowre monthes after Iosias death all Idolatrie and superstition was vp agayne publikely What continuaunce maye we looke for of our halfe reformation If Iosias cast downe all Idols and monumentes of Idolatrie and executed the Idolatrers as farre as hee coulde come by the the knowledge of them and yet after his death Idolatrye vp agayne in so short space what may wee looke for that want so much of that perfection Naye that maintain and defend openly such things as hee destroyed I would our Ieremie also were not to slack in these days But it is to be feared in that he is so slack that our misery is the neerer at hand Our remnaunts of ydolatrie are not sought for to be destroyed as Iosias sought for them in his time But rather maynteyned against his example yet let vs marke diligentlye what God sayth by this Prophet Sophonie to them of Iuda and Ierusalem for retayning such remnants secretly I vvill sayth God roote out from of this lande man and beast fovvle and fish I vvill stretch out my hand vpon Iuda and vpon Ierusalem and so vvill I roote out from this place all the remnaunts of Baal c. It is most like that this people was so stubbornelye addicted to Idolatrie and superstitions that when they saw the king to ouerthrow the ydols to burne their monuments they hid from him as many thereof as they coulde with this minde that though the King did what he coulde yet he shoulde neuer roote out all but that they woulde keepe them secret and worship them secretly But sayth God by the Prophete novv I vvil c. as if God should haue sayde My seruaunt Iosias hath taken away as much as lieth in him Idolatrie and superstition with such monumentes thereof as he was able euen as I willed My seruant Ieremie also hath not ceased to call you from those offences But you against my will and agaynst your publike magistrate without regard of my goodnesse and voyce sent amongst you will maintain your ydolatries and superstitions and retayne the remnantes of them My seruaunt Iosias can not see your rebellious heartes and secret practises of Idolatry But I see you throughly and I will deale with you accordingly you shall knowe that I am able to sweepe away your Idols and remnantes of Idolatrye be they neuer so secrete For I will sweepe you cleane from this place yea and all the prouision of beastes fowles and fishes will I gather vp from you and you from them Thus will I roote out the remnantes of Baall Doe you think then that you can kepe any remnantes of Idolatrie by you when I shall thus roote out you and all these things from off this lande I made beastes fowles and fishes to serue your turne but for this your great and continuall ingratitude I will gather them vp from you with all other prouision that I appointed for you in this lande yea and I will roote you oute also least you might say your Idols preserued you Let see if Baall or your other Idols be able to fede helpe or deliuer you You wretched rebels that consider not from whence your help commeth but ascribe the same to your Idols and Gods of your owne making and wishe rather to wallow in that error than to come into lyght you esteeme darkenesse more than light errour more than truth and euill more than goodnesse And this is euer proper to Idolatrers and Bellygods that if they bee bridled of their willes that they cannot haue their pleasure and Idols to worship them Or that they be brought perforce to heare the true seruice of God then they murmour and swell this is their sentence commonlye it was merie with vs when we knew none of this geare As nowe in these dayes our Papists and irreligious bellials haue the same maner of grudging and
sinner shall cōtinue vnpunished except he repent and ceasse from his wicked wayes The wisdome and pollicie of Cranes In the creation man was the wysest of al Gods creatures but as he is corrupted he may learne at the creatures 1. Tim. 4. August in Psalm 36. Vsurers Idolatrers Recayners of Baals remnants or of the Chemarims Mixers of religion Masse and Malchom Starres Planets Fortune tellers Witches Coniurers regarded Carelesse Apostates God will not Numeri 23. Malachi 3. Iames. 1. Romans 15. 1. Cor. 10. God by mans ministerie hath in all ages instructed men Math. 1. 6. 7. c. Actes 1. Actes 8. Actes 9. Actes 10. Math. 10. Luke 10. Iohn 13. 1. Tessa 4. 2. Peter 3. Actes 2. Ieremie 12. Blasphemous mockers in these tymes These grieued Dauid more than all his troubles and greeued Christ more thā his crosse These are the most horriblest tyraunts of all shall not escape their punishments Swete meate require sowre sawce Esay 1. Ieremie 1. 2. Peter 1. The holye ghost is aucthor of the holy scriptures Math. 22. Mark. 12. Psal. 110. 2. Tim. 3. 2. Peter 1. 2. Cor. 4. 2. Cor. 5. The excellencie of preaching the word of God is set forth by these places Wisdom 5. Galat. 6. Men maye mocke themselues but God cannot bee mocked bicause all things are naked and bare before his eies as in a Sea of Glasse Mark. 16. Actes 3. Math. 16. Romanes 2. 2. Cor. 5. ¶ A Table contayning the chiefe and principall matters in thys Booke And note vvheras thou findest this letter a it signifieth the first side and b the seconde AFflictious profitable to Gods children Fol. 1. b Iosias did helpe to reforme religion among his neyghbours destroyed Idoles executed Idolaters and exactly folowed the booke of Gods lawe 2. a Goodnesse commeth not of nature but of grace 2. b Godly Princes helpe their neyghbours to reforme abuses in religion 2. b Tiranie negligence darkners of that truth 2. b A note for Preachers 6. b The properties of Idolaters in all ages how they slaunder the truth and how they may be aunswered 12. b Iuda and Ierusalem specially threatned that men shoulde not trust to place or parentage 14. a Papistes affirme that place mynistreth holynesse but specially Rome 17. b Vayne men and women of our tyme no lesse boasters and braggers of place and parentage than the Iewes and Papistes 19. a What is ment by stretching out Gods hande why he will stretch it out 20. a What Baall was who brought him first to be worshipped among the lords people 23. a Iewes and Englishe Idolaters agree in retayning the remnaunts of Idolatry notwithstanding the reformation of religion offered by godly princes 24. b What the Chemarims were and from what Hebrue verbe they were deryued 25. b One God one order of Priests the worshipping of many Gods brought in many priests which the true God neuer ordayned 26. b The Papists haue infinite orders of priests which Christ neuer ordayned to supply the abundant superstitions by thē inuented 27. b The popishe Chemarims of our tyme more worthye to die than the Iewes Chemarims bicause they are not onely Idolaters but also rebels 29. a Starre worshippers in Iuda 31. b Astrologians of our tyme and of their vnlawfull dealing and vnprofitable practises 33. a What they were that did sweare by the Lord and by their Malchom also and how therby they mingled religion 35. b They that both heare masse and receyue the communion mingle religion and so sweare by the Lorde and by their Malchom 36. b Distrust in God the roote of Idolatry 38. a What Malchom was 38. b To sweare rightly is to honor God. 39. b Papists can not denie themselues to be Idolaters in coupling God and his Christ with so many Malchomes 40. b Papists sometime seclude God and sometyme couple him with other 42. a Blasphemy exceedeth Idolatry 43. a Malchom by interpretation their king 44. b Starters backe threatned 46. a Those that neyther seeke after the Lorde nor regard him are Atheistes and wicked worldlings 48. a Among infinite vices common at this tyme none doeth more argue the multitude to bee Atheistes than Vsury 48. b The definition of vsury and what an Vsurer is 51. b Vsury is in more things than in money 52. b He that selleth wares dearer for dayes then ready money is an Vsurer 54. b He that delyuereth money by exchaunge dearer for vzance or double vzance than at sight is an Vsurer and the ouerplus taken in respect of tyme is forbidden vsury 55. a By the true nature of buying selling and exchaunging men in lending doe not lend that which they delyuer but that which they shall receyue and may lawfully aske at their day of payment 55. b. Their iudgementes not to be allowed which thinke that vsury maye bee taken of ryche men 57. a In respect of the common welth it is woorse to lende for vsury to the riche than to the poore 58. b Vsurers will lend nothing vnto the poore bicause they will not oppresse them 60. a He that lendeth vnto the rich for vsury augmenteth the misery of the poore 62. a The riche borower at vsury is woorse than the lender at vsury 62. a The riche taker at vsury robbeth the poore of his breade 63. a The greatest cutting is in sale of wares 63. b Vsury hath chaunge of apparell 64. b Vsurers obiections vayne and their colours deceytfull 65. b The vsurer maketh his gaine when he getteth his neyghbours Wyll tyed to an extremity either of neede or of couetousnesse 66. a Theeues houserobbers bawdes witches and sorcerers may excuse their trades as well as vsurers 67. a Barnards differēce betwene theft vsury 68. a Skeltons difference betweene fur latro 68. a A comparison of theeues to vsurers 69. a Vsurers compared vnto manye extreme and cruell things 69. b Vsurers abhorred and punished by Heathen men and Christians 70. b Vnitie of the Church torne a sunder by vsurye 72. a All sellers will sell tyme except the needy 73. a Vsurers will not be perswaded that their trade is yll bicause it is so generall 73. b Honest trade commended and the gayne lawfull though centum pro cento 74. b An example by the sale of a Horse that vsury is in sale of things for tyme. 75. a The greatest Vsurers cauell in narowest points 75. b Exchaunge of things by nature lawful honest and necessary 77. a An example by Wheate exchaunged for Rie that vsury is vsed in exchange at this time 78. a A proofe that vsury is committed in the exchaunge of moneys 81. b The exchaunge vsurers obiection of vncertain gayne aunswered 83. b The exchaunge vsurer as prouydent to foresee hys gayne as the playne vsurer 84. b The playne vsurer maye alledge vncertayne gayne as well as the exchaunger 85. a The exchaunging vsurer taketh greater vsury and that certaine than the mony vsurer and therfore the worse man. 86. a The woorst exchaunger posteth his money to and fro and maketh it a trade of gayne against the nature thereof 86. b An admonition to vsurers that they leaue their trades 87. a Vsury in trades and exchaunge is not good bicause it is so generall no more than Idolatry was the true seruice of God when it was much more generall 88. a All that wyll contynue vsurers are wicked what authoritie soeuer they haue 89. a Men may not breake Gods law to liue 89. a Vnlawfull port and countenance require vnlawfull meanes to gayne by for the maintenaunce thereof 90 a The niggard 90. b The poore man to be blamed that boroweth at vsury 91. a Three sortes of takers at vsurye and three sortes of delyuerers at vsurye consider of them all and consider which is worst 93. b The Deuill at dinner with his guestes 94. a Lack of Saints where the Deuill beareth the the Crosse 94. a If men would be honest a redresse were soone had of vsury 94. b A redresse of abuses in occupying 95. a Purchasers may not borow at vsury to compasse their matters 96. a Good trades maintayned corruption of trades spoken agaynst 97. a The riche manne of the wicked company of vsurers 98. a The meane man of that company of vsurers 99. a The condition of banckrupts and what they deserue 100. b Borowers ought to shewe their creditours what aduenture they beare by lending to them 101. a Adam Eua and the Serpent dispute 102. a The vngooly poore 102. a Colouring of straungers goodes 103. a No obstinate sinner shall escape vnpunished except he repent 104. a A worthy saying of saint Augustine 105. a God in all ages hath instructed men by mans ministery 106. a The mockers of our time woorse Tyrants and more blasphemous then those that persecute to death 107. a The holy ghost author of that scriptures 107. b The dispisers dispise God not men 108. b FINIS Imprinted at London by Henrie Denham dvvelling in Pater noster Rowe at the signe of the Starre Cum priuilegio ad imprimendum solum Anno Domini 1570.