braithed piece of chamlet or some suche lyke trifel that he shal leese in that whiche was bought fyue or sixe pounde for the pleasure of the .xx. li. being lent to hym And thus they do voyed pretelie by thys legerdemayne the name of an vsurer They hādle their matters so craftely that God as they do persuade thē selues cā not perceyue theyr vsurie What great landes haue these vsurers gottē by forfetynge of bondes the pore men being so bounde in our lady bondes that they are ready to braste what with statutes marchaunt and statutes staple that they are wyped cleane out of al that they haue neuer to be redemed againe if they do breake but one cōdition of the obligation bonde There is amonge them no more redemption then in hell that the poore mē may singe with the soule priestes Heu me quia in inferno nulla eft redemptio They maye crie out to the Lorde with these wtordes plucke me good Lorde frō the iawes of hel There is no hel worse then the tormētes wherewyth they do torment the poore wherewyth they do begger thē their wyues their children The thirde fourth generation do crie for vengeaunce to fall vpō them The Lorde before hande doeth knowe that these thus oppressed wyll call on hym as on a iust Iudge for iustice Wherfore as he is iuste so muste he and also wyl iudge iustly Therfore except they do repent and restore againe before they departe fourth of this lyfe all their vsurarie profites I say that al their chauntrees al their trentals and scala celi masses all theyr satisfactorie deedes al their deuelishe and obominable sacrifices al theyr offerynge vp as they saye of the body and bloud of the Lorde to the high dishonoure of his heauēly maiestie then the popes market fayre beinge at the best when the moste diuyl taketh his leaue frō thys lyfe wyth such an euyll a desperate conscience that he careth not what he gyueth for this damnable ware and marchādise and yet not a whitte the more quieted I saye once agayne all that euerwyth the Romish merchaūtes thei haue thus bargayned for to saue them shall do as muche good to their soules as a nedell poynte beinge thruste into the sighte of a mannes eye What shall I speake of the laye men are there no priestes do you thynke whiche vse thys trade Thinke you that the priestes willet the laye men go to the Deuyll alone Naye ◠verely they wyll be the laye mennes chaplens to hell whether they wylor nay it is not meete that suche worshipful men shoulde be wythout theyr chaplens Wel they wyl go wyth thē or runne before them rather then fayle and it were but for company sake There is a certeine priest in London amonge many which I myght rehearse sometyme being a monke of the charterhouse I wyll not saye that he-serueth in saynt Nicholas parishe beside Lumbarde strete though al men there aboute saye so whiche wyll soner fynde an hundrede pounde or twayne as the most mē say to let furth on vsurie then many a man whiche doeth go in a cote of sylke wyl fynde two grotes in his purse sometyme to pay for his diner and yet he wyll go in a poore goune of fryse and his hose heeled vp to the calfe of the legge wyth lether for sparyng of cloth that al goodnes my tonge tripped I would say auarice and couet ousnes were loste it should be as the prouerbe maketh mentiō founde in priestes In discussynge of thys matter our Doctor declareth to whō we are boūde to gyue freely for gods sake to whom we are bounde to lende freely wythout interest to whom we are not bounde neither to gyue nor to lende but at our owne pleasure deuiding mākynde into thre sortes of mē that is to say into those which are extreme miserable and poore the seconde into those whiche are not dryuen to such pouertie but that they are able to pay againe if thei do borowe anie thynge and the thirde into those whiche are riche and substantiall Thys done he procedeth to an other questian whiche is thys Whether purchasynge of landes be an vsurarie contracte yea or naye Wherin he declareth that landes bought for twentie yeres purchase is a lawfull purchase Alother purchases beinge vnder xx yeres purchase being plaine vsurie on his part which did make the purchase if the lande be sold aboue xx yeres purchase vsurie is cōmitted on his side which selleth the lande But I do thynke verely that there is a greater nūbre of those which are vsurers of the byers thē of the sellers other wyse it shoulde not be seene that so many men do hoppe wythout their landes as do haue done of longe tyme sence that a certeyne kynde of men began to be purchasers and agayne we shoulde not see that which nowe al Englāde doth both see feele to the greate ruine and decaye of all the whole realme so manie come to so greate landes to haue so manie Lordeshyppes that they maye ryde in theyr owne grounde some man ten miles some twentie some mā xxx or xl and no mā hauyng one fote of grounde wythin them vsyng theyr tenauntes vnder thē not lyke bretherne whiche haue one father wyth them but lyke bondmen and staues oppressynge them with reising of rentes payinge of fines and incomes compelling them to fetch not so much as bread and drynke but at their bakehouses and bruhouses that the poore tenauntes are not able to haue one peny before an other They become not onely vnsatiable purchasers but also they are bakers bruers myllers malt mē coliers and woodmen that there can not be a peny of gaine which they wyll not fynde out first and licke it from the poore tenauntes bearde which taketh al the peine The Turkes and Mores whiche are enemies to the faith of Christ neuer vsed theyr slaues so vumercifully and vncharitably if they woulde be tractable and not stubburne to their maister as these helhoundes do crucifie tormēt theyr christian and faythfull bretherne To whom are these purchasers profitable and commodious For soth neither to theyr louyng and lawfull Kynge nor yet in his commons Although that he whiche is louynge to the commons can no chose but be also louing to his Prince But these as I haue sayed are neither to the one nor to the other Frō whence commeth all thys beggerie and great barenes amonge the commons thorowe out al the kynges dominion but from these cormorauntes which do swalowe al togyther doune into theyr bealies whole What greater tirannie cā there be in the whole world then to beholde see where as a thousande men had honest lyuynges nowe one Deuyll to haue all bying selling theyr poore tenaūtes in oppressyng them and keepyng thē bare as they would bye oxen and shepe lest they should growe to ryche and be to welthie Howe can vitayles be good chepe either in citie or towne when that these gorre
that the beste Iudges haue ben alwaye the poorest and of smallest substaunce The olde auncient Romaines what time they were rulers alone hauynge no rulers or heades ouer them beinge honest and ciuile wyse men knowing neither God nor his promise toke it for a certeyne argument of great extortion of great briberie and robberie when they did perceiue a senator or an other Iudge to growe fatte in ryches to haue and possesse great landes and rentes on coÌ„trary wyse that senator whiche was moste poore him they had in moste honour in moste reputation hym woulde they bringe after his death with all solemnitie accompanied with them al the honourable and worshypful personnes of the Citie to his graue in token of his ryghtuousnes and iuste seruice to the coÌ„mune wealth they woulde sette his image of stone or brasse wyth his name on a pillar in the commune places of the Citie where all resorte should be they woulde bestowe his chyldreÌ„ to mariages and other promotions on the coÌ„mune purse and charges of the citie that they shoulde not neede neither to pill nor poll nor to do vniustly for to leaue their wife chyldren ryche in great prosperitie and abundauÌ„ce of al thynges Thys good iudge dyd thynke no felicitie to be compared to that for to be remeÌ„bred after his death to haue his image sette vp to be a memoriall to his successoures of his equitie and good conscience of his indiffereÌ„t dealing betwene all parties that he was no pollar of the commune wealth that he dyd chuse rather to dye poore with ministration of ryghte iustice then to leaue to his posteritie greate riches wrongfully gotten and gathered together wyth the dammage and hurte of innumerable In fewe wordesly kewyse as the Lorde is a most rightuous iugde ouer the quicke and deade iudgynge all thynge ryghtuously so must they be here in earth whose roume and place they do occupie for a time otherwise they are not worthie to be called iudges but robbers theues For the name of a Iudge is an holy godly and a heauenly name the iuste ministration of whose office is the preseruation of commune wealthes and otherwyse the vtterly decay and turnyng the name of a commune wealth to a commune destruction and vndoing of the bodie where of they haue the gouernaunce In the ende of the worke as well as in the begynnynge that the workmongars those I saye which do claimesaluatioÌ„ by their owne workes and ryghtuousnes shall not in thys place at the handes of the Psalmist takeâ—nie maner of occasioÌ„ to maynteyne their presumption and glorie of worhes agaynste the honour and glorie of God bicause that the prophete pronounceth them happie and blessed whiche haue not offended in anie of those vices by hym rehearsed as who shoulde say that by those deedes and workes they should obteyne their iustification and saluation therefore thys authour maister Iohn â—pinus declareth that it was not the mynde of the Prophet to deâ—lare in thys Psalme wherby we â—re iustified but what maner of men they be whiche are iustified what maner of people they be which are of his militant church â—ere in earth and shal be hereafter of the churche triumphant Whiche thynge no man can perâ—eyue but by the outwarde workes whiche do sprynge furth of fayth whiche workes they do see outwardly whereby they do perreyue that they be the membres of Christe of the whole bodie of the holy and electe church which the selfe same Christ hath bought not wyth syluer and golde but wyth sheddinge of his bloud not in hypocrisie wyth a counterfeyted and a straunge bodie from all humayne nature but wyth thâ— same bodie whiche was naturally borne into thys worlde of his mother To the whiche Lorde I commende the gentle reader both bodie and soule that his heauenlie grace maye be alwaye present with the may be all together thy teacher and chiefe guyde that thou maist growe to be perfecte in al godlines and puritie of life to his glorie who be praised and honoured for euer and euer Amen ¶ An exposition on the .xv. Psalme of Dauid made by maister Iohn Epinus Doctor and preacher of the church of Hamborowe ¶ The title ¶ The Psalme of Dauid THys Inscription or title doth shewe that Dauid is the authour of thys psalme whiche psalme is wrytten in that kynde of wrytynge that doeth teache a man thys or that thynge as here by the fruites of a true fayth he declareth whiche be those men that are godly in deede which are the people of God and the holy churche Also who shall obteyne the heauenly heritage and felicitie of eternall lyfe It doeth not shewe playnely howe or by whiche waye we are counted the churche of God and howe we shall obteyne and get euerlastyng health but what maner of meÌ„ they be which of ryght ought to be called the people of God and haue of free gifte euerlasting life ¶ Whe effecte and entent of thys Psalme THis psalme declareth that neither hypocrites nor the wicked sorte are the people of God bicause that both these do lacke fayth And that neither of them shal come to the heauenly kyngdome prepared from the begynnyng for the electe bicause the electe sort beinge by the merite of Christe redemed regenerated or newe borne agayne also sealed with the seale of the holy spirite do caste of the olde man wyth all his deedes bicause they do not folowe the fleshe The feythful do caste of the olde man nor fulfyll the desires thereof He that is borne of God synneth not He whiche by fayth is counted iuste with God by the fayth in Christ in the feare of the Lorde doeth lyue and alwaye after the commaundementes of God doth rule and gouerne his affections maners and conditions The disposition and ordre of thys Psalme THys Psalme conteyneth two thynges that is to saye A demaunde an answer It is here demauÌ„ded who be of the churche and who shall be saued To that demaunde an answere is made from the spirite of God Who be the people of God That they are taken to be the people of God and none elles and that they shall be saued and none els whiche do rule and ordre their minde and lyfe after the commauÌ„dementes of the Lorde In thys psalme all the preceptes and commaundementes are not rehearsed but vnder those which be rehearsed named al the reste are comprehended And it doeth perteine to al the preceptes which are coÌ„teyned in the seconde table bicause it teacheth that oure lyfe and maners wyth all our affections ought to be framed after the commaundementes of the Lorde ¶ Of Iustification THe greatest moste harde question of the Iustification of maÌ„ in this Psalme is rather touched then made playne and open Mannes reason doth deuise diuers causes of iustification The dsuerse opinion of me conternyng iustification Some men do imagen that we are iustified by the dedes of our vertues some by the keepyng of the lawe some
of othes are to be perfourmed and kept and also whether that all vowes what so euer they be wythout any exception beyng once made are not to be broken but to be obserued and kepte â—owes wheâ—herthei are to 〈◊〉 kept yea or â—age The spirite of the Lorde wytnesseth in thys Psalme that they shall not rest in the holy hyll of the Lorde whych do swere euyl and chaunge Therfore we must take heede and diligently beware what othes and what maner of vowes they be whyche maye be broken left vndone or chaunged wyth a good conscience and wyth out dishonourynge of the Lorde In thys matter we muste worke wysely discretely For we maye not thynke that all maner of vowes wythout exception at all auentures maye be broken or elles left vndone For likewise as othes whyche are of fayth are to be kept euen so it is requisite and reason that according to fayth they may be either chauÌ„ged or left vndone Otherwyse as wel the one as the other that is to saye Vowes made not of fayth accordynge to the worde of God be sinne both the takyng of an othe and makynge of a vowe as well as the not perfourmynge of it is synne bicause it is done or made agaynste the worde of God and to his dishonoure all that whyche is done wtout fayth To shewe and certifie you what thynge is that whyche is done with out fayth Howe to knowe what bowes are of faâ—th is al maner of thynges wherof thou canst not certify thy conscience to be godly and lawful by the worde of God There be two kyndes of othes and vowes either those thynges be laweful or vnlaweful whyche are sworne and promised by vow Those which be vnlawful â—s thei ought not to be promised Two kindes of vowes neither by othe nor vowe so oughte they not to be kepte For it is greate wyckednes and obomination to sweare or to vowe that thynge whyche is euyll and muche more wycked to perfourme that thyng whyche thou haste sworne or vowed whyche is for to continewe and stande styll in synne Of the fyrste kynde of othes vowes whiche be vnlaweful and wycked and vngodly are those which are made agaynst the worde of god against the fayth of Christ agaynst the othe whych thou hast made to Christe in Baptisme agaynst the commune wealth and honesty against the lawes which for conscience sake we ought to reuerence wyth all feare and godly obedience Here maye you see a googly sorte of vowes Suche othes and vowes are those whych meÌ„ do make when they do swere and vowe the death of a maÌ„ the maymyng and takynge awaye of one membre or other of his body Malitious vowes the vndoyng of hym to robbe this man or the man to steele his good froÌ„ hym to play the vsurer sweryng and flaryng Touetous â—â—wes that thou wylt not let thy money furth of thy power to no man with out greate enterest and profite to swere to vowe that thou wylte not do thys thynge or the Lechere â—â— bowes tyll thou haste dishonested thys woman or that woman tyl thou hast played the harlot wyth thys or that commune and nuslyuyng woman tyl thou hasteben auenged of thys or that Superâ—ttiâ—us vowen to vowe thys or that kynde of Idolatry to vowe and sweare that thou wylte haue these many and so many Masses satiffactory sayd and done for thy synnes and for thy friendes to promysâ— and to vowe this pilgrimage or that to sweare that thou wylte not receyue the Sacrament of the body and bloude of the Lorde Heretciâ—â— vowes but vnder one kynde and not vnder both kyndes that is of bread and myne together accordynge as it was by the Lorde instituted and ordeyned knowes of hyâ—ocrites to vowe and promyse thys or that numbre thys or that forte of vnprofitable prayers to be measured by numbre and by waggyng of theyr lyppes to vow beggery as the monkes dyd callynge it the vowe of pouerty to promyse and make a vowe of obedience as they do call it whych dyd plucke away the obedience of seruauntes and chyldren and also of mennes wyues froÌ„ the moste lawefull obedience due to theyr maysters parentes and louynge husâ—kndes to professe pouertie barenes in certayne partes of theyr bodyes that as they were borne into the worlde naked so they woulde shewe them selues a monge men As fraunces friâ—rs dyâ— to swere to the ordre of a sorte of ydle and vngodly helhouÌ„des to lyue seuerally to vowe the keepynge of all maner of wycked traditions and lawes made amonge them selues yea finally to be sworne agaynst the whole religion of Christ and al christian men wyth suche other diabolicall and detestable vowes and othes made agaynst the worde of God Also those maner of othes and vowes wherof the ende is vnlawfull vngodly as was the bowe of Iephta concernynge the offerynge vp of his daughter for a brent sacrifice whoÌ„ saynt Hierom called a fole for so vowynge bicause that it myght haue chaunced some vncleane beaste to haue ben in his waye The vowe of Iâ—phâ—â— whiche was not lawefull for hym to haue offered vp muche lesse his daughter Hierome sayed also that in makynge of that vowe he was wycked and vngedly For by the law he mighht haue redemed his daughter and so not to kyll her in a sacrifice or shutte her vpclosse from the company of all men There be whyche â—o thynke that Iephta was not 〈◊〉 mad to sley his daughter affirâ—yng that he dyd put her vp furth of the syght of al men in some priâ—y place as though she were dead in deede and not to kyll her The profe whereof they had of the vse custome of the mourning of other maydens whyche yerely vsed to lameÌ„t the virginity of thys maid the daughter of Iephta and not her death wherby they do gether that she was not slayne but hyd vp But whether he dyd sley his daughter or shut her vp it was al one for both the deedes are wicked and vngodly For he myghte not lawfully neither sley her nor yet shut her vp from the company of men Suche is the vowe also to lyue sole and vnmaryed to haue no wyfe in honest and godly Matrimony The vowe of chastitie as they vse to call it thence commeth theyr whorehuntyng theyr foulâ— and stynkynge fylthynes of lyfe vnder the vowe of chastitie The othe also whych Herode dyd make to the dauÌ„syng maydeÌ„ Tee othe of â—â—rode is of that kynde and nature The canons decrees of byshoppes doe declare that those vowes are not to be made nor kept whych are against the health of the soule agaynste the lawes of princes Much more such vowes as are made agâ—ynst the law word of god ought to be brokeÌ„ An oth or a vow is of thynges whyche are possible lawefull and honest It foloweth theÌ„ that to vnlawefull thynges vniuste vnhonest In whatâ—ind of thynges
or gayne beinge manifest that it caÌ„ not be called and named a ryghte repentaunce nor he to repent her tely whiche doth wickedly holde styl and keepe that thynge which he vniustly doth possesse Vsuries by no meane by no coloure neither wyth God nor wyth man caÌ„ be excused Therfore those which be vsurers do flatter them selues in vayne naye they are foule deceyued whiche wyth diuers colours and pretenses do defende theyr vsury to mainteine holde vp theyr auarice and couetousnes Firste it shall be sayed to you what vsury is properly There can be no good man whiche is an vsurer Afterwarde I wyl setâ—e furth the testimonies of the scriptures and of the lawes with certeine other reasons wherby it maye wel be knowen that vsury of by all righte is condemned and that no good man can vse it What is vsury Vsury accordynge to the teachynge of the scripture is to take for the vse of a thynge more then that whiche was lent or aboue the iust price and valure of the thynge lent taken I saye of them whiche are needy Moyses maketh thys diffinition of vsurie How Moyses defined vsury sayinge To take receyue agayne more then was lent Ezechiel doth call it that whiche is aboue the thynge lent What Ezechiâ—i doeth call vsury or that which is gyuen for the thynge lent and borowed Christe calleth vsury to be al that gaine vantage which the leÌ„der doth take of the borowar for the vse of that thyng which is lente What Christ doeth say vsury for to be Vsurers are called those which for hope of vaÌ„tage do lende any thynge to be payed and deliuered agayne Who be vsurers whiche do take profite for that thinge which is lent Whether it be litle or much gaynes that whiche is taken therefore it can be no lesse then vsurie For there is no difference betwne vsurers Some vsurers are more paste shame then other but that they be all one as well they whiche do take litle as they which do take vnreasonable sauing that the one is more paste shame in demauÌ„dinge then the other They be both vsurers Thei do offende both Both haue neede of repeÌ„tauÌ„ce For the Lorde is not coÌ„tented pleased wyth suche vnlawefull gayne That vsurie can not be taken of any maÌ„ wythout the losse of heauen of the blisse euerlastynge the testimonies of the scriptures the authoritie of the lawes good stronge reasons do declare and shewe more manifest then any sober man can deny or doubte of The Lorde doth forbidde vsuries saying Take thou no vsury of thy brother nor more gayne but the selfe same thynge or so muche as thou dyddeste gyue vnto hym that is to say in the way of borowyng Feare thy Lorde that thy brother maye lyue wyth the. Thou shalt not lette thy money to hym for vsury nor thou shalt not gyue to hym meate for to receyue more agayne theÌ„ thou gauest to hym Deut. xxiii Deut. xxiii It is sayed also thou shalte not let thy money to thy brother for vsury nor thy corne nor any other maner thynge but to a straunger But as to thy brother lende hym wythout vsury that whiche he hath neede and necessitie of that the Lorde thy God maye blesse the in all thy workes Exod. xxii Also if thou doest lende to my pore creple any thinge which dwelleth with the thou shalte not be harde vnto hym as an vsurer thou shalte not oppresse him with vsury Deutron xxv If any of thy bretherne whiche do dwell wythin the gates of thy citie where thou doest dwel do fall into pouertie Deute xxi thou shalte not harden thy herte thou shalte not plucke in and shutte thy hande but thou shalte open it to the poore thou shalt lende to him that whiche he semeth to haue neede of c. Many meÌ„ willende a poore handy craftes maÌ„ at his nede xx s. but the poore man shall worke at tymes the worth of forty shillings for it Many will take no money of their tenauntes for theyr houses but where as the house doeth go for fortie shyllenges they shall pay in workemaÌ„shyp iiii li. which is no vsury Thou shalt gyue vnto him and thou shalte worke nothynge craftely in helpyng of his necessitie and Luke the xvi Loue your enemies do good to them lende to them lokynge for no profite of that whiche thou doest lende and your rewarde shall be greate and you shal be the chyldren of the almighty for he was gentle and liberall towarde the vnkynde vnthankefull and euyl people The Lorde sayeth that they shall not reste in the holy hyll of the Lorde which do deliuer theyr money for vsury Ezechiell sayeth that they shal not lyue whiche do make the poore sad heauy wyth the burdeÌ„ of vsury and take of theÌ„ more then they deliuered for the lone By these godly testimonies it is manifest that it is a thinge with out all exceptioÌ„ vnlawful to play the vsurer And that vsurers are destitute of all hope of saluation and blisse Also the ciuile lawes do coÌ„deÌ„ne vsury It is vnpossible for vsurers to be saued without they repent restore that they haue taken and taking vantage or profite for lone the whiche lawes not only for feare of the peyne ordeyned for the transgressers but also for conscience sake you muste obey they do coÌ„maunde also that those which be vsurers shal be driueÌ„ furth of the commune wealth of Cities and townes where they do dwell Vsurers by the lawe must be driueÌ„ furth of al places as the commune plage of al the worlde The ecclesiasticall lawes do ex commune also those men whiche be vsurers they do forbidde them the comunion of the Sacrament of the body bloude of the Lorde they do depryue them of al honest burial from amonge the faithful whose oblatioÌ„s and offeryng they do coÌ„maunde not to be receyued Paines ordeined by the ecclesâ—asticall lawes for vsury Al the olde and catholyke writers do detest obhorre vsury Saynt Ambrose sayth that the godly meÌ„ maye no more playe the vsurers amonge them selues one wyth an other then to go together by the eares fight robbe one an other The olde fathers dyd esteme and iudge vsurers worse more hurt full then theues and robbers by the sea and worthy of much more greuous punishmentes bicause that those whiche are robbers theues do but now and then and from a fewe take sell that which is other mennes they hurt but a small in comparasion of these As for vsurers they do pyllâ— poâ— and oppresse al the whole worlde with theyr vsuries they hurte all men But for asmuche as vsurers are condemned by the lawe of God by the coÌ„mune lawes and by the consente of the whole churche of God truely the impenitent vsurers caÌ„ not excuse them selues before God they can make but smal boste of saluation hope of blisse euerlastynge Therefore there be many vrgent
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
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
be so greate a people that they were feÌ„ared of many kynges Also bicause they came of Abraham bicause they were of the bloude of the patriarches bicause in the priesthod excelleÌ„cie of their kingdoÌ„ thei excelled all other bicause they were in leage with the Lorde bicause the Lord did speake with theÌ„ bicause he sent his prophetes coÌ„mitted to theÌ„ aboue al other his holy speach openyng to them his holie misterie ordeynyng and foundinge amonge them his true and perfect religion teachynge themhowe to gouerne a coÌ„munaltie wyth a coÌ„mune wealth by honeste ciuil orders suche other lyke benifites whiche they receyued at the Lordes hande they presumed muche being not a litle proude for the obseruation of theyr ceremonies outwarde worshyppynge of the Lorde They promised to theÌ„ selues by thys prerogatiue saluation and health they iudged them selues to be the worthie worshippers of the lorde that the glorie of eternall blisse shoulde perteine to them onely and to none other Whiche folishe persuasioÌ„ vaine superstition of the Iewes the prophete in thys Psalme doth reprehende and rebuke sayinge that those are not the tokens of the verie people of God whiche they do thinke for to be but coÌ„trarie wise that the people of God are knowen by the godlines of mynde pure innocencie of lyfe Whereby the people of God are knowen Excepte a man him selfe be godly disposed both in thought and deede none outwarde thynge can make hym commendable and acceptable to God For euerie man accordynge as he is godly or otherwyse so shal be be accepted or cast of The sonnes heyres of God are those whiche are borne of God They whiche are borne of bloude of the wylle of the fleshe and of the wyll of maÌ„ wyth God they are not takeÌ„ for the heyres of God nor shall rest in the holy hyll of the Lorde Neither for the nobilitie and excellencie of kynred or linage nor yet for anie colour or cloke of religion and holines These outwerde gyfres do not declare vs to be the chyldren of God no man shall be allowed acceptable or pleasaunt in the face of the Lorde Saynte Iames in his first chapter in few wordes declareth that which the Prophete speaketh in many sayinge The true and perfecte religion is that which keepeth a maÌ„ vndefiled and cleane from the fithines of the worlde whiche doth visite the widowes orphaynes in theyr tribulations and afflictions By these markes Thriste wil know his people not by shauen crownes nor disguised garmetes lyke players By these markes Christe at the later daye of iudgement shal wyll acknowledge those whiche are his sayinge to theÌ„ Come you and possesse the kyngdome prepared for you from the begynnynge of the world for in my huÌ„gar you haue gyuen me to eate c. The mynde of the prophete is that by innocencie of lyfe and purenes of minde we are acceptable and pleasaunt to the Lorde Although the prophete in this place maketh no meÌ„tion of fayth The prophete speaketh of â—orkes whiâ—â— do springe â—â—rth of faith but of good workes onely yet 〈◊〉 muste thynke no lesse but that 〈◊〉 speaketh of those good workes whiche do procede from faith For what so euer is 〈◊〉 of fayth 〈◊〉 synne Verely nom 〈…〉 good That 〈…〉 in wythout 〈◊〉 nor yet â—â—â—keth ryghtuouâ—◠〈…〉 an vnfaythfull mynde 〈…〉 doth worke or rather couÌ„terfette the workes of the lawe Dorkes with out fayth Those meÌ„ whiche in the Gospell sayed that they had prophecied that they had caste furth deuyls that they had done many vertues and miracles in the name of Christe Although that they dyd boste them of theyr good workes yet for all that they are called the workers of iniquitie not that the deede which thei did was euyl but bicause it was not done of fayth Also the workes of the pharasies being in their owne kinde good are coÌ„deÌ„ned of Christ not bicause they were not good but bicause they were done with out fayth Lykewyse in many places of the prophetes the sacrifices with oblations holy dayes other worshyppynges of the Lorde are not estemed but caste awaye not that they be euyl workes but bicause thei were not done by faith bicause thei were not agreable to the word of god For euerie thing whiche is done by fayth is also allowed coÌ„mended by the worde of God All thinge not agteable to the worde of God is eupl Wherefore that thynge can not be good whiche doth differ from the worde of God ¶ The texte ¶ The which speaketh veritie in his herte To speake the veritie truth wyth the tonge to worke no gile to thy neighbour to deserue none opprobry or rebuke to hate the wicked and to loue those whiche are godlie not to be forsworne but to perfourme that whiche thou doest swere to healpe the needie with thy money wythout vsury and to iudge rightuously al these in them selues are good deedes but if thei be done without fayth The best workes that meye be done being not done by fayth are disproued of the Lords before God thei do leese the name of all Goodnes When that the prophete doth say that they whiche do keepe all these can neuer be remoued nor taken away from the tabernacle of God and from the holy hyl of the Lorde He doth include also with these workes fayth gyuynge vs to vnderstande that he speaketh of those workes which are the proceedinges from a true fayth as the workes of fayth For wythout fayth it is vnpossible to please the lorde or to come to euer lastynge blisse When thou doest heare good workes commended praysed in the scripture beinge no mention made of fayth thou muste alway coniecture â—â—ynke verely that by those good workes are ment the workes whiche do come and springe of fayth To speake the veritie is to speake the thinge as it is in deede wtout gyle or craft to keepe touch in all thi promises to do al thing faith fully with a true an vnfeined hert To speake the veritie is to speake to deale like an honest maÌ„ plainly and openly without dissimulation fraude or gyle wythout staterie wythout all doublenes and wyth a good hert The Lorde doth require the inwarde purenes of hert as well as the outwarde By the lawe of God veritie and truth is not alone required in oure wordes and promises but therto also to haue a gentle herte and a pure sinceritie of myndes annexed ioyned For the veritie and truth often tymes maye be spoken of those whiche be craftie and subtyl men yea to the hurte of an other man The wicked wyll speake veritie to huâ— their neighbours that they maye be beleued the better when they do lye speake false tales Therefore the Psalme doth bidde vs speake the truth with hert not feinedly and wyth a loue not couÌ„terfeted For the wordes or communication whiche is had wyth out any dissimulatioÌ„ of