Lectures on the XV. Psalme read in the cathedrall church of S. Paule, in London. Wherein besides many other very profitable and necessarie matters, the question of vsurie is plainely and fully decided. By George Dovvname, Doctor of Diuinitie. Whereunto are annexed two other treatises of the same authour, the one of fasting, the other of prayer.
         Downame, George, d. 1634.
      
       
         
           1604
        
      
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             Lectures on the XV. Psalme read in the cathedrall church of S. Paule, in London. Wherein besides many other very profitable and necessarie matters, the question of vsurie is plainely and fully decided. By George Dovvname, Doctor of Diuinitie. Whereunto are annexed two other treatises of the same authour, the one of fasting, the other of prayer.
             Downame, George, d. 1634.
          
           [8], 362, [2] p.
           
             Printed by Adam Islip for Cuthbert Burbie, and are to be sold in Paules Church-yard at the signe of the Swan,
             London :
             1604.
          
           
             The first leaf is blank.
             With a final errata leaf.
             This edition has the extra text "Whereunto are annexed .." on title page; B1r has a factotum. The two other treatises are not present.
             Reproduction of the original in the Folger Shakespeare Library.
          
        
      
    
     
       
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           Bible. -- O.T. -- Psalms XV -- Commentaries -- Early works to 1800.
           Usury -- Religious aspects -- Early works to 1800.
        
      
    
     
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           LECTVRES
           ON
           THE
           XV.
           PSALME
           :
           Read
           in
           the
           Cathedrall
           Church
           of
           S.
           Paule
           ,
           in
           London
           .
        
         
           Wherein
           besides
           many
           other
           very
           profitable
           and
           necessarie
           matters
           ,
           the
           question
           of
           Vsurie
           is
           plainely
           and
           fully
           decided
           .
        
         
           By
           
             GEORGE
             DOVVNAME
          
           ,
           Doctor
           of
           Diuinitie
           .
        
         
           Whereunto
           are
           annexed
           two
           other
           Treatises
           of
           the
           same
           authour
           ,
           the
           one
           of
           Fasting
           ,
           the
           other
           of
           Prayer
           .
        
         
           LONDON
           ,
           Printed
           by
           
             Adam
             Islip
          
           for
           
             Cuthbert
             Burbie
          
           ,
           and
           are
           to
           be
           sold
           in
           Paules
           Church-yard
           at
           the
           signe
           of
           the
           Swan
           .
           1604.
           
        
      
       
         
         
         
           TO
           THE
           MOST
           HIGH
           AND
           MIGHTY
           KING
           ,
           IAMES
           BY
           THE
           GRACE
           OF
           GOD
           KING
           of
           great
           Brittaine
           ,
           Fraunce
           and
           Ireland
           ,
           defender
           of
           the
           Faith
           ,
           &c.
           
        
         
           YOVR
           Maiesties
           gracious
           acceptance
           of
           my
           Treatise
           concerning
           Antichrist
           ,
           hath
           emboldened
           me
           to
           dedicat
           these
           my
           labours
           vnto
           your
           Highnesse
           ,
           which
           are
           in
           no
           other
           respect
           worthie
           of
           your
           royall
           patronage
           ,
           but
           that
           they
           haue
           bene
           imployed
           in
           the
           explanation
           of
           an
           excellent
           Psalme
           of
           the
           royall
           Prophet
           Dauid
           ;
           whose
           writings
           the
           holy
           Ghost
           hath
           the
           rather
           commended
           to
           posteritie
           ,
           that
           by
           his
           example
           Kings
           and
           Princes
           might
           be
           admonished
           to
           spend
           part
           of
           their
           time
           ,
           which
           they
           may
           spare
           from
           their
           royall
           administration
           ,
           in
           heauenly
           meditations
           ,
           and
           spirituall
           exercises
           :
           whereby
           they
           might
           gather
           
           assurance
           to
           themselues
           ,
           that
           after
           their
           earthly
           kingdome
           is
           ended
           ,
           they
           shall
           inherit
           an
           euerlasting
           kingdome
           in
           heauen
           :
           for
           although
           it
           be
           a
           singuler
           fauour
           of
           God
           vouchsafed
           vnto
           them
           ,
           that
           they
           should
           so
           beare
           the
           image
           of
           his
           power
           and
           authoritie
           amongst
           men
           ,
           
           as
           that
           they
           should
           bee
           called
           Gods
           :
           
           yet
           godly
           and
           Christian
           kings
           ,
           are
           not
           so
           much
           to
           glorie
           in
           the
           fruition
           of
           their
           temporall
           crownes
           and
           kingdomes
           ;
           as
           to
           solace
           themselues
           in
           the
           comfortable
           expectation
           of
           that
           incorruptible
           crowne
           of
           glorie
           ,
           which
           is
           laid
           vp
           for
           them
           in
           heauen
           :
           For
           which
           cause
           King
           Dauid
           thought
           it
           to
           be
           his
           dutie
           ,
           to
           giue
           all
           diligence
           (
           as
           Peter
           since
           hath
           exhorted
           vs
           all
           )
           to
           make
           his
           calling
           and
           election
           sure
           :
           
           and
           by
           vndoubted
           testimonies
           and
           infallible
           tokens
           ,
           to
           gather
           assurance
           vnto
           himselfe
           ,
           that
           hee
           was
           the
           true
           child
           of
           God.
           And
           that
           he
           should
           not
           take
           his
           marks
           amisse
           ,
           (
           as
           men
           are
           apt
           to
           deceiue
           themselue
           in
           this
           point
           )
           he
           intreateth
           the
           Lord
           in
           this
           Psalme
           to
           reueale
           vnto
           him
           the
           vndoubted
           marks
           of
           the
           sons
           &
           heires
           of
           God
           :
           which
           hauing
           learned
           by
           the
           information
           of
           the
           holy
           Ghost
           ,
           he
           publisheth
           them
           ,
           to
           the
           common
           good
           of
           the
           Church
           :
           Shewing
           as
           it
           
           were
           from
           the
           Oracle
           of
           God
           ,
           that
           not
           all
           that
           professe
           the
           true
           religion
           ,
           nor
           all
           that
           are
           able
           to
           discourse
           therof
           ;
           but
           those
           that
           walke
           worthie
           of
           their
           calling
           ,
           that
           behaue
           themselues
           as
           it
           becōmeth
           the
           children
           of
           the
           light
           ,
           that
           is
           ,
           that
           liue
           vprightly
           ,
           worke
           righteousnesse
           ,
           speake
           the
           truth
           from
           their
           hearts
           ,
           &c.
           are
           the
           sound
           members
           of
           the
           Church
           militant
           vpon
           earth
           ,
           and
           shall
           bee
           inheritors
           of
           glorie
           in
           the
           Church
           triumphant
           in
           heauen
           .
           The
           meditation
           and
           practise
           of
           which
           things
           I
           do
           so
           much
           the
           more
           boldly
           commend
           to
           your
           Maiestie
           ,
           because
           it
           euidently
           appeareth
           by
           your
           former
           both
           studies
           in
           priuat
           ,
           and
           also
           speeches
           in
           publicke
           ,
           and
           writings
           published
           ,
           you
           haue
           propounded
           Dauid
           to
           your selfe
           as
           a
           patterne
           for
           imitation
           .
           And
           now
           as
           a
           Minister
           of
           God
           ,
           I
           exhort
           your
           Highnesse
           to
           immitat
           him
           still
           ,
           as
           in
           speaking
           and
           writing
           ,
           so
           especially
           in
           the
           conscionable
           practise
           of
           Christian
           duties
           :
           that
           you
           may
           bee
           more
           and
           more
           (
           as
           he
           was
           )
           a
           man
           according
           to
           Gods
           owne
           hart
           ,
           walking
           before
           the
           Lord
           as
           he
           did
           in
           truth
           ,
           and
           righteousnesse
           ,
           
           and
           vprightnesse
           of
           heart
           ;
           and
           gouerning
           and
           guiding
           the
           people
           of
           God
           ,
           according
           to
           the
           integritie
           of
           his
           heart
           ,
           
           and
           the
           singuler
           wisedome
           
           of
           his
           hands
           .
           So
           shall
           the
           Lord
           take
           pleasure
           in
           you
           ,
           as
           he
           did
           in
           him
           ,
           and
           will
           not
           onely
           giue
           your
           Highnesse
           long
           and
           prosperous
           dayes
           ,
           but
           will
           also
           blesse
           your
           posteritie
           after
           you
           ,
           and
           establish
           them
           in
           the
           throne
           of
           these
           kingdomes
           for
           euer
           ,
           to
           the
           euerlasting
           glorie
           of
           his
           name
           ,
           and
           the
           perpetuall
           good
           of
           his
           Church
           :
           which
           mercies
           the
           Lord
           graunt
           for
           his
           Christs
           sake
           .
           Amen
           .
        
         
           Your
           Maiesties
           obedient
           and
           loyall
           subiect
           ,
           
             George
             Downame
          
           .
        
      
    
     
       
         
         
           LECTVRES
           ON
           the
           15.
           
           Psalme
           .
        
         
           
             Verse
             1.
             
             A
             Psalme
             of
             Dauid
             .
          
           
             Lord
             ,
             who
             shall
             soiourne
             in
             thy
             Tabernacle
             ,
             who
             shall
             dwell
             in
             the
             mountaine
             of
             thy
             holinesse
             ?
          
        
         
           THis
           Psalme
           of
           Dauid
           ,
           
           is
           a
           Psalme
           of
           doctrine
           :
           wherin
           the
           Kingly
           Prophet
           sheweth
           by
           what
           markes
           and
           notes
           a
           sound
           member
           of
           the
           Church
           militant
           ,
           and
           a
           true
           citizen
           of
           the
           kingdome
           of
           heauen
           may
           bee
           discerned
           and
           knowne
           .
           And
           it
           is
           set
           downe
           in
           forme
           of
           a
           dialogue
           betwixt
           Dauid
           and
           the
           Lord
           ,
           consisting
           on
           two
           parts
           ;
           Dauids
           question
           ,
           Verse
           1.
           and
           Gods
           answer
           ,
           in
           the
           rest
           of
           the
           Psalme
           .
           The
           occasion
           of
           the
           question
           seemeth
           to
           haue
           beene
           the
           disguising
           and
           counterfeiting
           of
           many
           professors
           in
           all
           ages
           ,
           who
           liuing
           in
           the
           Church
           ,
           and
           not
           being
           of
           it
           ,
           but
           as
           goats
           among
           the
           sheepe
           ,
           and
           as
           tares
           among
           the
           corne
           ,
           doe
           notwithstanding
           by
           an
           externall
           profession
           of
           religion
           ,
           and
           false
           opinion
           of
           true
           pietie
           ,
           deceiue
           not
           only
           others
           ,
           but
           sometimes
           themselues
           also
           .
           For
           many
           there
           are
           ,
           who
           place
           all
           religion
           in
           the
           performance
           of
           the
           
           outward
           worship
           .
           And
           therefore
           such
           persons
           ,
           if
           they
           frequent
           the
           Church
           ,
           heare
           the
           word
           ,
           receiue
           the
           sacraments
           ,
           call
           vpon
           God
           with
           the
           rest
           of
           the
           congregation
           ,
           they
           imagine
           that
           they
           haue
           sufficiently
           discharged
           their
           dutie
           ,
           though
           their
           life
           and
           conuersation
           be
           irreligious
           and
           vnrighteous
           .
           Yea
           and
           not
           a
           few
           seeme
           to
           repose
           such
           trust
           and
           affiance
           in
           the
           very
           name
           of
           the
           Church
           ,
           that
           if
           they
           imagine
           themselues
           to
           bee
           in
           the
           true
           Church
           ,
           and
           doe
           not
           gaine
           say
           the
           doctrine
           therein
           professed
           ,
           they
           take
           no
           further
           care
           for
           their
           saluation
           ,
           but
           liue
           securely
           ,
           as
           though
           all
           the
           members
           of
           the
           visible
           Church
           ,
           were
           also
           members
           of
           the
           inuisible
           ;
           and
           as
           though
           all
           which
           haue
           the
           externall
           Church
           to
           their
           mother
           ,
           had
           also
           God
           to
           their
           spiritual
           father
           in
           Christ.
           Wherefore
           ,
           to
           the
           end
           that
           men
           should
           no
           longer
           deceiue
           themselues
           with
           vaine
           opinions
           &
           fond
           conceits
           ,
           the
           Prophet
           hauing
           first
           consulted
           as
           it
           were
           with
           the
           Oracle
           of
           God
           ,
           setteth
           downe
           certaine
           marks
           or
           notes
           of
           a
           true
           Christian
           and
           citizen
           of
           heauen
           ,
           wherby
           euery
           man
           may
           discerne
           himselfe
           .
           And
           withall
           he
           teacheth
           that
           in
           a
           sound
           and
           liuely
           member
           of
           the
           Church
           ,
           an
           externall
           profession
           of
           the
           faith
           ,
           and
           an
           outward
           communion
           with
           the
           Church
           of
           God
           ,
           is
           not
           sufficient
           ,
           vnlesse
           the
           vprightnesse
           of
           our
           life
           be
           answerable
           to
           our
           profession
           .
           And
           the
           same
           is
           confirmed
           by
           our
           Sauiour
           Christ
           :
           
           
             Not
             euery
             one
             that
             saith
             vnto
             me
             Lord
             ,
             Lord
             ,
             shall
             enter
             into
             the
             kingdome
             of
             heauen
             ,
             but
             he
             that
             doth
             the
             will
             of
             my
             father
             which
             is
             in
             heauen
             .
             Many
             shall
             say
             vnto
             me
             in
             that
             day
             ,
             Lord
             ,
             Lord
             ,
             haue
             not
             wee
             prophecied
             in
             thy
             name
             ,
             and
             cast
             out
             diuels
             in
             thy
             name
             ,
             and
             done
             great
             wonders
             in
             thy
             name
             ?
             And
             then
             will
             I
             professe
             vnto
             them
             ,
             saying
             ,
             I
             know
             you
             not
             ,
             depart
             from
             me
             you
             workers
             of
             iniquitie
             .
          
        
         
           But
           now
           let
           vs
           search
           out
           the
           true
           sence
           and
           meaning
           of
           this
           question
           .
           
           By
           the
           names
           of
           Tabernacle
           and
           Mountaine
           ,
           we
           are
           to
           vnderstand
           the
           two
           parts
           of
           the
           Catholicke
           or
           vniuersall
           Church
           :
           For
           the
           Tabernacle
           
           signifieth
           the
           Church
           militant
           vpon
           earth
           ;
           the
           holy
           Mountaine
           ,
           the
           Church
           triumphant
           in
           heauen
           .
           By
           sojourning
           in
           the
           Tabernacle
           ,
           is
           vnderstood
           the
           short
           and
           transitorie
           abode
           of
           Christians
           ,
           as
           it
           were
           pilgrims
           in
           the
           earth
           ,
           as
           in
           a
           strange
           land
           :
           by
           dwelling
           in
           the
           Mountain
           of
           God
           ,
           is
           signified
           their
           perpetuall
           &
           eternall
           rest
           in
           heauen
           ,
           as
           in
           their
           owne
           countrey
           .
           Wherein
           the
           Prophet
           alludeth
           vnto
           that
           materiall
           Tabernacle
           ,
           which
           was
           called
           the
           Tabernacle
           of
           the
           assembly
           or
           congregation
           ;
           and
           to
           the
           mount
           Moriah
           ,
           where
           the
           Temple
           was
           placed
           :
           
           the
           one
           whereof
           was
           a
           type
           of
           the
           Church
           militant
           vpon
           earth
           ;
           the
           other
           was
           a
           figure
           of
           the
           Church
           triumphant
           in
           heauen
           .
           I
           am
           not
           ignorant
           ,
           that
           both
           members
           are
           by
           some
           expounded
           of
           the
           Church
           militant
           ,
           and
           by
           others
           of
           the
           Church
           triumphant
           :
           but
           I
           follow
           that
           exposition
           which
           seemeth
           best
           to
           agree
           with
           the
           words
           and
           meaning
           of
           the
           holy
           ghost
           .
           For
           the
           varietie
           of
           phrase
           plainely
           argueth
           diuersitie
           of
           matter
           ;
           sojourning
           in
           Gods
           Tabernacle
           ,
           being
           much
           different
           from
           dwelling
           in
           the
           Mountaine
           of
           his
           holinesse
           .
           And
           the
           conclusion
           of
           the
           answere
           in
           the
           last
           words
           of
           the
           Psalme
           ,
           which
           without
           doubt
           doth
           render
           the
           true
           meaning
           of
           the
           question
           ,
           belongeth
           both
           to
           this
           life
           and
           to
           that
           which
           is
           to
           come
           .
           
             He
             that
             doth
             these
             things
             ,
             shall
             not
             beremooued
             for
             euer
             :
          
           that
           is
           ,
           he
           shall
           neither
           fall
           away
           from
           the
           grace
           of
           God
           in
           this
           life
           ,
           nor
           be
           excluded
           out
           of
           Gods
           glorious
           presence
           in
           the
           life
           to
           come
           .
           The
           sence
           therefore
           and
           meaning
           of
           the
           question
           is
           this
           ,
           
           Lord
           ,
           thou
           searcher
           and
           trier
           of
           the
           hearts
           and
           reines
           of
           men
           ,
           who
           art
           acquainted
           with
           all
           secrets
           ,
           and
           best
           knowest
           who
           are
           thine
           ,
           for
           as
           much
           as
           there
           is
           so
           much
           vnsoundnesse
           and
           hipocrisie
           among
           them
           that
           professe
           thy
           name
           ,
           and
           frequent
           the
           places
           of
           thy
           worship
           ,
           that
           many
           deceiue
           others
           with
           a
           counterfeit
           shew
           ,
           and
           some
           beguile
           themselues
           with
           a
           false
           opinion
           of
           religion
           ,
           declare
           ,
           I
           beseech
           thee
           ,
           vnto
           thy
           Church
           some
           
           tokens
           and
           cognisances
           of
           a
           true
           and
           sound
           Christian
           ,
           whereby
           the
           sheepe
           may
           be
           discerned
           from
           the
           goats
           ,
           and
           the
           wheat
           from
           tares
           :
           shew
           vs
           Lord
           who
           is
           a
           sound
           member
           of
           the
           Church
           militant
           here
           on
           earth
           ,
           and
           shal
           be
           an
           inheritor
           of
           glorie
           in
           the
           Church
           triumphant
           in
           heauen
           :
           who
           is
           a
           true
           subject
           of
           thy
           kingdome
           of
           grace
           ,
           and
           shall
           be
           an
           heire
           of
           the
           kingdome
           of
           glory
           .
        
         
           And
           this
           was
           the
           meaning
           of
           the
           question
           .
           Now
           let
           vs
           come
           to
           the
           words
           of
           this
           text
           .
           Wherein
           wee
           are
           to
           consider
           two
           things
           :
           
           the
           parts
           of
           the
           question
           ,
           and
           the
           partie
           to
           whom
           it
           is
           propounded
           .
           Of
           the
           parts
           wee
           are
           to
           speake
           ,
           first
           ,
           seuerally
           of
           either
           ,
           and
           then
           joyntly
           of
           both
           together
           .
           
           The
           former
           part
           :
           
             Lord
             who
             shall
             soiourne
             in
             thy
             Tabernacle
             ?
          
           By
           Tabernacle
           some
           (
           as
           I
           said
           )
           vnderstand
           heauen
           ,
           which
           elsewhere
           in
           the
           Scriptures
           is
           called
           
             Gods
             Tabernacle
          
           :
           
           and
           not
           vnsitly
           ,
           seeing
           the
           Lord
           
             stretcheth
             out
             the
             heauens
             as
             a
             curtaine
             ,
             and
             spreadeth
             them
             out
             as
             a
             tent
             to
             dwell
             in
             .
          
           But
           howsoeuer
           the
           name
           Tabernacles
           is
           sometimes
           figuratiuely
           vsed
           to
           signifie
           heauenly
           and
           euerlasting
           habitations
           .
           
           Notwithstanding
           ,
           it
           more
           properly
           signifieth
           tents
           in
           warre
           ,
           and
           the
           flitting
           habitations
           of
           warfaring
           men
           .
           And
           that
           by
           Tabernacle
           is
           here
           meant
           the
           Church
           militant
           ,
           the
           other
           word
           of
           soiourning
           doth
           import
           .
           For
           heauenly
           Tabernacles
           are
           not
           tents
           to
           sojourne
           in
           ,
           but
           mansions
           of
           perpetuall
           habitation
           ,
           and
           euerlasting
           rest
           .
        
         
           Basill
           by
           Tabernacle
           vnderstandeth
           our
           flesh
           ,
           
           which
           the
           Apostle
           calleth
           
             the
             ●arthly
             house
             of
             our
             Tabernacle
             :
          
           
           for
           our
           bodies
           are
           not
           onely
           Tabernacles
           ,
           
           but
           Temples
           also
           of
           God.
           
           As
           if
           this
           were
           the
           sence
           :
           Lord
           ,
           who
           is
           he
           ,
           who
           hauing
           sojourned
           as
           a
           stranger
           in
           this
           flesh
           of
           ours
           ,
           
           shal
           at
           the
           length
           rest
           with
           thee
           in
           thine
           heauenly
           kingdome
           ?
           And
           surely
           ,
           the
           sence
           which
           he
           giueth
           is
           godly
           ,
           for
           it
           teacheth
           ,
           that
           those
           which
           shall
           for
           euer
           rest
           in
           the
           mountaine
           of
           Gods
           holinesse
           ,
           do
           liue
           in
           this
           flesh
           as
           pilgrims
           and
           strangers
           ,
           
           mortifying
           their
           earthly
           members
           .
           
           Notwithstanding
           his
           exposition
           is
           not
           fit
           .
           For
           according
           to
           this
           interpretation
           ,
           the
           former
           part
           of
           the
           question
           containeth
           the
           answere
           to
           the
           latter
           :
           for
           so
           hee
           sayth
           ,
           
             He
             that
             hath
             soiourned
             as
             a
             pilgrim
             in
             the
             flesh
             ,
             he
             shall
             dwell
             in
             the
             holy
             mountaine
             .
          
           
           Most
           fitly
           therefore
           by
           Tabernacle
           we
           may
           vnderstand
           the
           Church
           militant
           ,
           which
           elsewhere
           is
           called
           the
           Tabernacle
           of
           God
           ,
           
           and
           sometimes
           the
           house
           ,
           sometimes
           the
           Temple
           of
           God.
           For
           a
           Tabernacle
           is
           a
           militarie
           mansion
           ,
           and
           as
           it
           were
           a
           portable
           house
           which
           hath
           no
           fixed
           seat
           or
           setled
           place
           .
        
         
           Now
           whereas
           the
           holy
           ghost
           calleth
           the
           Church
           of
           God
           a
           Tabernacle
           ,
           
           we
           learn
           first
           ,
           that
           the
           life
           of
           a
           Christian
           is
           a
           warfare
           ,
           
           as
           Iob
           saith
           ,
           wherein
           we
           are
           to
           fight
           against
           the
           enemies
           of
           our
           saluation
           ,
           which
           fight
           against
           our
           soules
           ,
           namely
           ,
           the
           flesh
           ,
           the
           world
           ,
           and
           the
           diuell
           :
           Whereupon
           ,
           the
           Church
           of
           God
           vpon
           earth
           is
           called
           the
           Church
           militant
           .
           It
           behooueth
           therefore
           euery
           one
           of
           vs
           that
           would
           bee
           esteemed
           a
           true
           member
           of
           the
           Church
           ,
           to
           behaue
           our selues
           as
           Christian
           souldiours
           ,
           fighting
           vnder
           the
           banner
           of
           Christ.
           And
           for
           as
           much
           as
           our
           aduersarie
           the
           Diuell
           goeth
           about
           like
           a
           roaring
           Lion
           ,
           
           seeking
           whom
           he
           may
           deuour
           ;
           
           and
           seeing
           the
           flesh
           lusteth
           against
           the
           spirit
           ,
           
           sending
           out
           of
           the
           heart
           as
           it
           were
           a
           furnace
           ,
           
           the
           sparkles
           of
           foolish
           and
           noisome
           lusts
           ,
           which
           fight
           against
           our
           soules
           :
           
           and
           the
           world
           likewise
           ,
           partly
           by
           the
           desires
           thereof
           ,
           partly
           by
           bad
           examples
           ,
           
             carrieth
             vs
             away
          
           ,
           
           to
           embrace
           the
           world
           ,
           to
           mind
           earthly
           things
           ,
           to
           serue
           Mammon
           ,
           and
           to
           place
           our
           paradise
           here
           on
           the
           earth
           :
           It
           behooueth
           vs
           therfore
           both
           to
           prepare
           our selues
           to
           this
           combat
           ,
           and
           therefore
           not
           to
           bee
           secure
           or
           to
           sleepe
           ,
           as
           others
           ,
           but
           to
           stand
           vpon
           our
           guard
           ,
           to
           be
           sober
           and
           vigilant
           ,
           and
           to
           arme
           our selues
           with
           that
           complete
           armour
           of
           God
           described
           .
           
           Eph.
           6.
           and
           also
           in
           the
           fight
           valiantly
           to
           encounter
           ,
           
           and
           constantly
           to
           withstand
           our
           spirituall
           enemies
           ,
           to
           resist
           the
           diuell
           ,
           
           and
           hee
           shall
           flie
           from
           vs
           ,
           with
           the
           shield
           of
           
           faith
           to
           quench
           his
           fierie
           darts
           ,
           and
           with
           the
           sword
           of
           the
           spirit
           ,
           which
           is
           the
           word
           of
           God
           ,
           to
           refell
           his
           assertions
           ,
           and
           repell
           his
           assentations
           .
           So
           to
           vse
           the
           world
           ,
           that
           we
           doe
           not
           ouer-vse
           it
           ,
           
           so
           to
           possesse
           worldly
           things
           ,
           that
           we
           be
           not
           possessed
           of
           them
           :
           but
           rather
           renouncing
           worldly
           lusts
           ,
           
           and
           being
           wained
           from
           worldly
           desires
           ,
           to
           meditate
           and
           mind
           heauenly
           things
           .
           
           To
           crucifie
           the
           flesh
           with
           the
           lusts
           thereof
           ,
           
           and
           to
           mortifie
           our
           members
           which
           are
           on
           the
           earth
           ,
           
           liuing
           not
           according
           to
           the
           flesh
           ,
           
           but
           according
           to
           the
           spirit
           .
        
         
           This
           warfare
           is
           to
           be
           entertained
           ,
           this
           warre
           is
           to
           be
           maintained
           of
           vs
           ,
           if
           we
           would
           be
           esteemed
           sound
           members
           of
           the
           Church
           militant
           ,
           who
           sojourning
           in
           the
           Tabernacle
           of
           God
           ,
           doe
           fight
           in
           his
           campe
           against
           our
           spirituall
           enemies
           .
           But
           on
           the
           other
           side
           ,
           if
           we
           execute
           the
           workes
           of
           the
           diuell
           ,
           giuing
           our selues
           ouer
           vnto
           sinne
           and
           iniquitie
           ;
           if
           with
           Demas
           we
           embrace
           the
           world
           ,
           following
           after
           pleasures
           ,
           riches
           ,
           honours
           ;
           if
           we
           conforme
           our selues
           to
           this
           present
           world
           and
           the
           examples
           therof
           ;
           
           if
           wee
           take
           thought
           for
           the
           flesh
           to
           fulfill
           the
           lusts
           thereof
           :
           then
           are
           we
           souldiors
           indeed
           ,
           but
           in
           the
           diuels
           campe
           ;
           we
           fight
           ,
           but
           vnder
           Sathans
           banner
           ,
           against
           God
           ,
           against
           the
           spirit
           ,
           against
           our
           owne
           soules
           .
           So
           farre
           are
           we
           either
           from
           sojourning
           in
           Gods
           Tabernacle
           for
           the
           pre●●nt
           or
           from
           hope
           of
           resting
           in
           the
           mountaine
           of
           his
           holinesse
           for
           the
           time
           to
           come
           .
        
         
           Secondly
           ,
           
           whereas
           the
           holy
           ghost
           calleth
           the
           Church
           of
           Christ
           vpon
           earth
           ,
           a
           Tabernacle
           ,
           we
           may
           learne
           ,
           that
           neither
           the
           Church
           it selfe
           ,
           nor
           the
           members
           of
           it
           ,
           haue
           any
           firme
           or
           fixed
           seat
           of
           habitation
           on
           the
           earth
           :
           for
           Tabernacles
           and
           Tents
           are
           made
           to
           that
           end
           ,
           that
           they
           may
           be
           remoued
           frō
           place
           to
           place
           .
           Yea
           ,
           the
           Tabernacle
           of
           God
           was
           a
           moueable
           temple
           ,
           eftsoones
           changing
           his
           seat
           .
           
           And
           as
           those
           Israelits
           were
           types
           vnto
           vs
           ,
           so
           was
           that
           Tabernacle
           a
           type
           of
           the
           militant
           Church
           .
           For
           euen
           as
           that
           Tabernacle
           ,
           after
           it
           was
           once
           made
           ,
           wandered
           
           vp
           and
           downe
           in
           the
           desert
           ,
           and
           after
           sojourned
           for
           a
           while
           ,
           now
           here
           ,
           now
           there
           ,
           sometimes
           in
           Shilo
           ,
           sometimes
           among
           the
           Philistims
           ,
           somtimes
           in
           Keriathjarim
           ,
           &c.
           and
           neuer
           found
           any
           setled
           place
           ,
           vntil
           it
           was
           transported
           into
           the
           mountaine
           of
           God
           :
           
           so
           the
           Church
           of
           God
           wandreth
           many
           times
           as
           a
           pilgrim
           in
           the
           desert
           of
           this
           world
           ,
           
           forced
           oft
           times
           to
           change
           her
           seat
           ,
           tossed
           too
           and
           fro
           ,
           persecuted
           ,
           molested
           ,
           banished
           ,
           and
           neuer
           findeth
           any
           assured
           place
           of
           constant
           rest
           ,
           vntill
           it
           bee
           translated
           into
           the
           celestiall
           mountaine
           of
           Gods
           holinesse
           .
        
         
           Thirdly
           ,
           
           whereas
           the
           Church
           is
           called
           the
           Tabernacle
           of
           God
           ,
           
           as
           elsewhere
           in
           the
           Scriptures
           the
           house
           and
           temple
           of
           God
           ,
           
           wherein
           God
           dwelleth
           and
           manifesteth
           his
           presence
           ;
           
           we
           may
           learn
           that
           the
           Lord
           dwelleth
           as
           it
           were
           in
           his
           Church
           ,
           
           and
           after
           a
           singular
           maner
           is
           present
           therein
           .
           
           For
           to
           this
           end
           the
           Lord
           commaunded
           the
           Tabernacle
           to
           be
           made
           ,
           
           that
           
             he
             might
             dwell
             among
             them
          
           :
           and
           againe
           ,
           whereas
           he
           promiseth
           by
           
             Moses
             ,
             To
             set
             his
             Tabernacle
             among
             them
             ,
          
           
           
             and
             walke
             among
             them
          
           .
           The
           Apostle
           expoundeth
           his
           setting
           his
           Tabernacle
           ,
           to
           bee
           his
           dwelling
           among
           them
           .
           
           
             You
             are
          
           (
           saith
           he
           )
           
             the
             temple
             of
             the
             liuing
             God.
             As
             God
             hath
             said
             ,
             I
             will
             dwell
             among
             them
             ,
             and
             I
             wil
             walke
             there
             .
          
           And
           to
           the
           same
           purpose
           elsewhere
           hee
           is
           said
           to
           be
           and
           to
           walke
           in
           the
           middest
           of
           his
           people
           ,
           
           to
           dwell
           in
           Sion
           ,
           
           and
           to
           walke
           in
           the
           middest
           of
           the
           seuen
           golden
           candlesticks
           ,
           
           that
           is
           ,
           of
           the
           seuen
           churches
           .
           Now
           the
           consideration
           of
           Gods
           presence
           in
           his
           Church
           ,
           
           ought
           to
           make
           vs
           warie
           and
           circumspect
           ,
           that
           wee
           may
           so
           behaue
           our selues
           as
           in
           the
           presence
           of
           God
           ,
           who
           searcheth
           the
           hearts
           and
           reines
           of
           men
           .
           For
           the
           Lord
           is
           not
           onely
           present
           to
           reward
           those
           which
           worship
           him
           in
           spirit
           and
           truth
           ,
           but
           also
           to
           punish
           and
           afflict
           those
           which
           feare
           not
           to
           sinne
           in
           his
           presence
           .
           Wherefore
           the
           holy
           ghost
           ,
           as
           he
           chargeth
           the
           Israelits
           not
           to
           feare
           their
           enemies
           ,
           
           because
           God
           did
           walke
           with
           them
           ,
           and
           was
           
           among
           them
           a
           consuming
           fire
           to
           destroy
           their
           enemies
           :
           
           so
           hee
           commaundeth
           them
           to
           abstaine
           from
           sinne
           ,
           because
           God
           was
           among
           them
           a
           consuming
           fire
           ,
           
           &
           could
           not
           abide
           any
           filthinesse
           ,
           especially
           spirituall
           vncleannesse
           among
           them
           .
           
           This
           therefore
           must
           teach
           vs
           to
           set
           God
           alwayes
           before
           our
           eyes
           ,
           and
           to
           behaue
           our selues
           as
           in
           his
           presence
           :
           knowing
           that
           wee
           are
           more
           than
           shamelesse
           sinners
           ,
           if
           wee
           feare
           not
           to
           sinne
           in
           the
           sight
           and
           presence
           of
           God.
           
        
         
           But
           although
           the
           Lord
           bee
           present
           euery
           where
           in
           his
           Church
           after
           a
           speciall
           manner
           ,
           
           yet
           more
           especially
           he
           is
           present
           in
           the
           assemblies
           of
           the
           Church
           and
           congregations
           of
           his
           people
           gathered
           together
           in
           the
           name
           of
           Christ
           ,
           as
           Christ
           himselfe
           hath
           promised
           ,
           
             Matt.
             18.
             20.
             
             Where
             two
             or
             three
             are
             gathered
             together
             in
             my
             name
             ,
          
           
           
             there
             am
             I
             in
             the
             middest
             of
             them
             .
          
           Therefore
           in
           the
           old
           Testament
           ,
           those
           who
           were
           excluded
           from
           the
           assembly
           of
           the
           Church
           ,
           thought
           themselues
           banished
           from
           the
           face
           &
           presence
           of
           God.
           
           The
           consideration
           whereof
           as
           it
           must
           affect
           vs
           with
           an
           earnest
           desire
           and
           serious
           care
           of
           frequenting
           the
           Tabernacles
           of
           God
           ,
           to
           visit
           his
           face
           and
           to
           behold
           his
           presence
           ,
           so
           it
           must
           teach
           vs
           to
           behaue
           our selues
           in
           the
           assembly
           of
           Gods
           saints
           ,
           as
           in
           the
           presence
           of
           God.
           Dauid
           when
           he
           was
           exiled
           ,
           or
           otherwise
           excluded
           from
           the
           assemblies
           of
           the
           Church
           ,
           he
           desired
           nothing
           more
           than
           that
           hee
           might
           haue
           libertie
           to
           come
           vnto
           the
           Tabernacle
           of
           God
           ,
           and
           to
           appear
           in
           the
           presence
           of
           God.
           See
           Psal.
           27.
           4.
           
           
           
             One
             thing
             haue
             I
             desired
             of
             the
             Lord
             ,
             that
             I
             will
             require
             ,
             euen
             that
             I
             may
             dwell
             in
             the
             house
             of
             the
             Lord
             all
             the
             daies
             of
             my
             life
             ,
             to
             behold
             the
             beautie
             of
             the
             Lord
             ,
             and
             to
             visit
             his
             temple
             .
          
           And
           Psal.
           42.
           
           
           
             As
             the
             Hart
             brayeth
             for
             the
             riuers
             of
             waters
             ,
             so
             panteth
             my
             soule
             after
             thee
             O
             God.
             My
             soule
             thirsteth
             for
             God
             ,
             euen
             for
             the
             liuing
             God
             ,
             when
             shall
             I
             come
             and
             appeare
             before
             the
             presence
             of
             God
             ,
          
           
           &c.
           
           Likewise
           
             Ps.
             84.
             
             O
             Lord
             of
             hosts
             how
             amiable
             are
             thy
             Tabernacles
             :
             my
             soule
             longeth
             ,
             yea
             fainteth
             ,
             that
             I
             might
             come
             to
             the
             Courts
             of
             the
             Lord
             :
             my
             heart
             and
             my
             flesh
             crie
             out
             after
             the
             
             liuing
             God
             ,
             &c.
             
          
           And
           when
           he
           had
           liberty
           to
           come
           to
           the
           Tabernacle
           ,
           
           he
           rejoyced
           in
           nothing
           more
           .
           
             Psal.
             122.
             
             Ireioyced
             when
             they
             said
             vnto
             me
             ,
             we
             will
             go
             into
             the
             house
             of
             the
             Lord.
          
           And
           again
           Psal.
           84.
           
           he
           judgeth
           them
           blessed
           that
           dwell
           in
           the
           house
           of
           the
           Lord
           ,
           and
           preferreth
           one
           day
           spent
           in
           the
           Courts
           of
           the
           Lord
           ,
           before
           a
           thousand
           elswhere
           .
           But
           as
           I
           said
           ,
           the
           presence
           of
           God
           must
           also
           moue
           vs
           to
           behaue
           our selues
           reuerently
           and
           religious●y
           ,
           that
           before
           we
           come
           vnto
           the
           house
           of
           the
           Lord
           ,
           
           we
           look
           vnto
           our
           feet
           ,
           that
           is
           ,
           examine
           with
           what
           affections
           wee
           come
           ;
           and
           not
           onely
           so
           ,
           but
           also
           to
           put
           off
           the
           shoes
           of
           our
           feet
           ,
           
           that
           is
           ,
           our
           corrupt
           affections
           ,
           that
           we
           may
           bee
           readie
           to
           heare
           rather
           than
           to
           offer
           the
           sacrifice
           of
           fooles
           ,
           
           for
           the
           place
           of
           the
           assembly
           being
           sanctified
           by
           Gods
           presence
           ,
           is
           holy
           ground
           .
           And
           that
           when
           we
           are
           entred
           into
           the
           assembly
           ,
           we
           may
           after
           the
           example
           of
           Cornelius
           ,
           
           behaue
           our selues
           as
           in
           the
           presence
           of
           God.
           Those
           which
           come
           before
           an
           earthly
           prince
           ,
           either
           to
           speake
           vnto
           him
           ,
           or
           to
           heare
           him
           speake
           ,
           how
           carefull
           are
           they
           to
           behaue
           themselues
           in
           all
           comely
           reuerence
           !
           how
           much
           more
           ought
           wee
           in
           all
           reuerence
           and
           feare
           appeare
           before
           the
           glorious
           majestie
           of
           the
           great
           God
           ,
           
           the
           King
           of
           kings
           ,
           
           and
           Lord
           of
           lords
           ,
           especially
           considering
           that
           the
           Lord
           doth
           not
           behold
           vs
           as
           man
           doth
           ,
           but
           looketh
           especially
           vnto
           the
           heart
           .
           Our
           abode
           in
           the
           Church
           militant
           ,
           
           is
           signified
           in
           the
           word
           soiourne
           .
           Hebr.
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           .
           Graec.
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             who
             shall
             soiourne
          
           .
           Sojourning
           (
           saith
           Basil
           )
           is
           a
           temporarie
           abode
           ,
           signifying
           not
           a
           setled
           life
           ,
           but
           transitorie
           or
           passing
           on
           ,
           in
           hope
           of
           trans●ation
           to
           a
           better
           estate
           .
           This
           word
           therefore
           the
           holy-ghost
           doth
           vse
           to
           signifie
           ,
           that
           a
           citizen
           of
           heauen
           is
           a
           pilgrim
           on
           earth
           ,
           and
           that
           his
           life
           here
           is
           a
           pilgrimage
           .
           
           And
           so
           Peter
           calleth
           the
           time
           of
           our
           life
           ,
           the
           
             time
             of
             our
             pilgrimage
          
           .
           And
           Iacob
           professeth
           ,
           that
           the
           daies
           of
           his
           pilgrimage
           (
           meaning
           his
           life
           )
           were
           few
           and
           euill
           .
           
           And
           likewise
           Dauid
           ,
           
           I
           am
           a
           stranger
           (
           saith
           he
           )
           before
           thee
           ,
           
           and
           
           a
           pilgrim
           ,
           as
           all
           my
           forefathers
           were
           .
           In
           a
           word
           ,
           it
           was
           the
           profession
           of
           all
           the
           faithfull
           ,
           
             That
             they
             were
             strangers
             and
             pilgrims
             vpon
             the
             earth
             .
          
           
           Here
           therefore
           wee
           are
           taught
           so
           many
           as
           desire
           to
           be
           citisens
           of
           heauen
           ,
           to
           behaue
           our selues
           as
           pilgrims
           on
           the
           earth
           .
           
           Who
           being
           exiles
           in
           a
           forraine
           land
           ,
           desire
           to
           come
           vnto
           our
           owne
           country
           .
           He
           that
           hath
           a
           good
           patrimonie
           in
           his
           owne
           countrey
           ,
           great
           wealth
           ,
           kind
           and
           able
           kinred
           and
           friends
           ,
           and
           is
           forced
           for
           a
           time
           to
           sojourne
           in
           a
           strange
           land
           ,
           where
           he
           is
           ill
           intreated
           ,
           disturbed
           ,
           molested
           ,
           assailed
           by
           his
           enemies
           on
           euery
           side
           ,
           hee
           will
           affect
           nothing
           in
           that
           strange
           countrey
           ,
           neither
           will
           he
           set
           his
           heart
           vpon
           any
           thing
           there
           ,
           but
           his
           mind
           is
           vpon
           his
           countrey
           ,
           desiring
           nothing
           more
           than
           to
           returne
           thither
           .
           But
           our
           countrey
           is
           in
           heauen
           ,
           where
           we
           haue
           an
           euerlasting
           inheritance
           ,
           an
           incorruptible
           and
           inestimable
           treasure
           ,
           where
           ,
           is
           God
           our
           heauenly
           father
           ,
           Christ
           our
           eldest
           brother
           ,
           and
           the
           rest
           of
           our
           brothers
           and
           sisters
           ,
           the
           Patriarchs
           ,
           Prophets
           ,
           Apostles
           ,
           Martyrs
           ,
           and
           all
           the
           quire
           of
           heauenly
           Saints
           and
           celestiall
           spirits
           :
           and
           wee
           are
           pilgrims
           for
           a
           time
           here
           vpon
           earth
           ,
           where
           we
           are
           hated
           &
           ill
           intreated
           ,
           assaulted
           with
           the
           temptations
           of
           Satan
           ,
           the
           world
           ,
           and
           the
           flesh
           ,
           subject
           to
           many
           inward
           infirmities
           and
           outward
           troubles
           .
           And
           therefore
           it
           behooueth
           vs
           not
           to
           set
           our
           hearts
           on
           worldly
           things
           ,
           or
           to
           place
           our
           paradise
           vpon
           the
           earth
           .
           For
           if
           our
           hearts
           be
           on
           the
           earth
           ,
           how
           is
           our
           treasure
           in
           heauen
           ?
           if
           the
           earth
           be
           our
           countrey
           ,
           how
           are
           we
           citizens
           of
           heauen
           ?
           Wherefore
           ,
           if
           we
           bee
           pilgrims
           in
           the
           world
           ,
           let
           vs
           not
           bee
           addicted
           to
           worldly
           desires
           ,
           let
           vs
           not
           mind
           earthly
           things
           ,
           but
           being
           wained
           from
           worldly
           cogitations
           ,
           let
           vs
           mind
           those
           things
           which
           be
           aboue
           .
           Let
           vs
           vse
           the
           world
           ,
           as
           though
           we
           vsed
           it
           not
           ,
           and
           let
           vs
           be
           so
           affected
           towards
           earthly
           things
           as
           pilgrims
           and
           wayfaring
           men
           are
           toward
           such
           delights
           or
           commodities
           as
           they
           see
           in
           their
           journey
           ,
           or
           at
           their
           inne
           .
           Which
           if
           they
           vse
           as
           meanes
           to
           further
           
           them
           in
           their
           journey
           :
           yet
           they
           set
           not
           their
           hearts
           vpon
           them
           .
           And
           yet
           assuredly
           ▪
           our
           abode
           in
           this
           life
           ,
           in
           respect
           of
           our
           continuance
           in
           the
           mountaine
           of
           Gods
           holinesse
           ,
           is
           not
           so
           much
           as
           the
           time
           of
           our
           lodging
           or
           bait
           in
           an
           Inne
           .
           Therefore
           howsoeuer
           such
           as
           be
           but
           earth-wormes
           ,
           doe
           crawle
           as
           it
           were
           vpon
           the
           earth
           ,
           and
           mind
           earthly
           things
           .
           Yet
           must
           we
           remember
           ,
           that
           we
           are
           citisens
           of
           heauen
           ,
           
           and
           pilgrims
           on
           the
           earth
           .
           Are
           wee
           pilgrims
           ,
           liuing
           (
           as
           it
           were
           )
           exiled
           from
           our
           celestiall
           countrey
           and
           heauenly
           father
           ?
           
           What
           ought
           wee
           then
           more
           feruently
           to
           desire
           than
           to
           be
           in
           our
           country
           ,
           and
           that
           this
           earthly
           Tabernacle
           of
           our
           body
           being
           dissolued
           ,
           
           wee
           might
           dwell
           in
           that
           habitation
           made
           without
           hands
           ,
           eternall
           in
           the
           heauens
           ?
           Are
           we
           such
           pilgrims
           as
           indeed
           desire
           to
           be
           in
           our
           countrey
           ?
           Let
           that
           then
           bee
           our
           chiefest
           care
           and
           indeuour
           to
           trauell
           into
           our
           countrey
           .
           
           Let
           vs
           first
           seeke
           the
           kingdome
           of
           God
           ,
           and
           his
           righteousnesse
           ,
           and
           carefully
           vse
           the
           meanes
           of
           our
           saluation
           .
           And
           let
           vs
           thinke
           ,
           that
           if
           wee
           bee
           pilgrims
           ,
           wee
           must
           also
           be
           wayfaring
           men
           .
           Are
           we
           wayfaring
           men
           in
           this
           life
           ?
           then
           will
           wee
           vse
           
             hac
             vita
             vt
             via
          
           ,
           
           This
           life
           as
           a
           way
           ;
           and
           the
           things
           of
           this
           life
           as
           they
           may
           bee
           helpes
           vnto
           vs
           in
           this
           way
           .
           Let
           vs
           make
           choise
           of
           the
           high
           ,
           and
           as
           it
           were
           the
           Kings
           way
           ,
           which
           leadeth
           vnto
           heauen
           ,
           the
           way
           of
           true
           faith
           and
           vnfained
           repentance
           .
           Let
           vs
           insist
           and
           persist
           therein
           ,
           
           though
           it
           bee
           a
           narrow
           and
           an
           afflicted
           way
           .
           Let
           vs
           walke
           before
           God
           in
           the
           duties
           of
           our
           lawfull
           callings
           ,
           and
           in
           those
           good
           workes
           which
           God
           hath
           prepared
           for
           vs.
           
           
             This
             is
             the
             way
             ,
             let
             vs
             walke
             therin
             .
          
           Let
           vs
           not
           returne
           to
           our
           sinnes
           ,
           
           let
           vs
           not
           de●●●ne
           from
           the
           way
           of
           Gods
           commaundements
           either
           to
           the
           right
           hand
           or
           to
           the
           left
           :
           let
           vs
           not
           stand
           at
           a
           stay
           ,
           nor
           looke
           backward
           with
           Lots
           wife
           ,
           and
           much
           lesse
           goe
           backward
           ;
           but
           with
           Paule
           ,
           
           let
           vs
           doe
           one
           thing
           ,
           forgetting
           that
           which
           is
           behind
           ,
           and
           striuing
           to
           that
           which
           is
           before
           ,
           let
           vs
           make
           on
           towards
           the
           marke
           ,
           vnto
           the
           
           price
           of
           the
           high
           calling
           of
           God
           in
           Iesus
           Christ
           ,
           knowing
           ,
           
           that
           whosoeuer
           perseuereth
           to
           the
           end
           ,
           he
           shall
           bee
           saued
           .
           And
           this
           was
           the
           former
           part
           of
           the
           question
           ,
           concerning
           a
           true
           member
           of
           the
           Church
           militant
           ,
           which
           the
           holy
           ghost
           hath
           expressed
           in
           these
           wordes
           :
           
             Who
             shall
             soiourne
             in
             thy
             Tabernacle
             ?
          
           calling
           the
           Church
           militant
           ,
           the
           Tabernacle
           of
           God
           ;
           and
           teaching
           ,
           that
           hee
           which
           is
           an
           heire
           of
           the
           kingdome
           of
           heauen
           ,
           is
           a
           pilgrim
           on
           earth
           .
        
         
           Now
           followeth
           the
           later
           part
           of
           the
           question
           ,
           
           which
           is
           concerning
           the
           member
           that
           shall
           bee
           of
           the
           Church
           triumphant
           ,
           and
           inheritour
           of
           the
           kingdome
           of
           heauen
           ,
           in
           these
           words
           ,
           
             Who
             shall
             dwell
             in
             the
             mountaine
             of
             thy
             holinesse
             ?
          
           
           The
           kingdome
           of
           heauen
           by
           a
           metonymy
           of
           the
           signe
           ,
           he
           calleth
           the
           mountaine
           of
           God.
           For
           the
           mountaine
           of
           God
           was
           a
           type
           of
           the
           kingdome
           of
           heauen
           .
           And
           this
           mountaine
           was
           either
           the
           land
           of
           Canaan
           ,
           which
           was
           a
           type
           of
           the
           coelestiall
           Canaan
           ,
           as
           it
           is
           said
           Exod.
           15.
           
           
           Thou
           shalt
           plant
           them
           ,
           O
           Lord
           ,
           in
           the
           mountaine
           of
           thine
           inheritance
           ,
           in
           the
           place
           which
           thou
           hast
           made
           for
           thine
           habitation
           :
           or
           else
           the
           mount
           Sion
           ,
           which
           elsewhere
           is
           called
           the
           mountaine
           of
           Gods
           holinesse
           ,
           
           and
           was
           a
           type
           of
           the
           heauenly
           Ierusalem
           :
           or
           lastly
           ,
           
           the
           Mount
           Moriah
           ,
           where
           the
           Temple
           was
           placed
           ,
           which
           is
           somewhere
           called
           the
           mountaine
           of
           the
           congregation
           ,
           
           standing
           on
           the
           North
           part
           of
           Sion
           ;
           and
           is
           therefore
           called
           the
           holy
           mountaine
           ,
           
           because
           it
           was
           the
           place
           of
           the
           holy
           assemblies
           ,
           which
           the
           Lord
           sanctified
           for
           his
           habitation
           and
           for
           his
           worship
           :
           and
           this
           al●●
           was
           a
           type
           of
           the
           temple
           of
           God
           ,
           that
           is
           to
           say
           ,
           of
           heauen
           .
           
           Whereas
           therefore
           heauen
           is
           called
           the
           mountaine
           of
           God
           ,
           it
           is
           a
           metonymy
           ,
           such
           as
           wee
           find
           elsewhere
           in
           the
           Psalmes
           ,
           
           
             I
             cried
             vnto
             the
             Lord
             ,
             and
             he
             heard
             me
             out
             of
             the
             mountaine
             of
             his
             holinesse
             ,
          
           that
           is
           ,
           heauen
           .
           And
           thus
           the
           most
           interpret
           this
           place
           :
           as
           namely
           ,
           among
           the
           Greekes
           Basil
           saith
           this
           mountaine
           doth
           signifie
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           .
           
           
             The
             supercelestiall
             religion
          
           ,
           
           
             which
             is
             euery
             way
             conspicuous
             and
             bright
          
           (
           which
           some
           call
           
             Coelum
             Empyrium
             )
             wherof
             the
             Apostle
             speaketh
             .
             Heb.
          
           12.
           
           Among
           the
           Latines
           
             P.
             Lombard
          
           .
           in
           thy
           holy
           mountaine
           ,
           that
           is
           ,
           saith
           he
           ,
           In
           euerlasting
           blisse
           ,
           where
           is
           the
           vision
           of
           peace
           (
           signified
           in
           the
           name
           Ierusalem
           )
           and
           the
           supereminence
           or
           height
           of
           charitie
           ,
           where
           none
           contendeth
           in
           fight
           ,
           but
           resteth
           in
           euerlasting
           peace
           .
        
         
           Now
           heauen
           is
           called
           the
           mountaine
           of
           God
           for
           these
           causes
           .
           
           First
           ,
           because
           it
           was
           figured
           by
           the
           mountaine
           of
           God
           ,
           euen
           as
           Christ
           is
           called
           our
           Passeouer
           .
           Secondly
           ,
           because
           of
           the
           height
           thereof
           ,
           whereby
           it
           is
           eleuated
           farre
           aboue
           the
           earth
           .
           For
           albeit
           ,
           in
           respect
           of
           vs
           who
           are
           now
           placed
           within
           the
           compasse
           of
           heauen
           ,
           and
           behold
           
             Comavam
             coeli
             superficiem
          
           ,
           
           as
           it
           were
           the
           inward
           roofe
           thereof
           ,
           it
           cannot
           so
           fitly
           be
           called
           a
           mountaine
           :
           notwithstanding
           as
           it
           is
           the
           throne
           of
           God
           ,
           who
           sitteth
           on
           the
           globe
           of
           heauen
           ,
           as
           it
           were
           his
           throne
           ,
           and
           as
           it
           is
           the
           seat
           of
           the
           blessed
           spirits
           ,
           whose
           conuersation
           is
           in
           the
           highest
           heauen
           ,
           as
           it
           were
           in
           the
           top
           of
           an
           hill
           ,
           it
           is
           not
           vnfitly
           called
           the
           mountaine
           of
           God.
           Vnto
           this
           mountaine
           ,
           if
           we
           should
           ascend
           but
           in
           thought
           ,
           as
           Scipio
           once
           did
           in
           his
           dreame
           ,
           and
           from
           thence
           should
           behold
           the
           earth
           ;
           we
           should
           easily
           contemne
           this
           inferiour
           world
           with
           the
           desires
           thereof
           .
           For
           the
           whole
           globe
           of
           the
           earth
           together
           with
           the
           water
           ,
           which
           seemeth
           none
           so
           great
           vnto
           vs
           ,
           if
           we
           could
           see
           it
           from
           the
           highest
           heauens
           ,
           would
           appeare
           vnto
           vs
           like
           a
           mote
           in
           the
           sunne
           .
           But
           if
           withall
           we
           felt
           the
           vnspeakable
           joyes
           of
           heauen
           ,
           and
           from
           thence
           should
           cast
           downe
           our
           eies
           vnto
           this
           valley
           of
           teares
           ,
           there
           to
           behold
           the
           vanities
           of
           vanities
           ,
           and
           nothing
           but
           vanitie
           in
           vexation
           of
           spirit
           ,
           as
           Salomon
           saith
           ,
           it
           cannot
           be
           expressed
           with
           how
           feruent
           a
           desire
           we
           should
           be
           inflamed
           to
           haue
           our
           habitation
           in
           heauen
           .
           Peter
           when
           as
           hee
           was
           present
           in
           the
           transfiguration
           of
           Christ
           in
           the
           mount
           Thabor
           ,
           and
           
           had
           a
           tast
           of
           the
           heauenly
           glory
           ,
           he
           was
           straightway
           rauished
           therewith
           ,
           and
           desired
           greatly
           to
           remaine
           there
           .
           Lord
           (
           saith
           he
           )
           
             it
             is
             good
             being
             here
             ,
             let
             vs
             make
             three
             Tabernacles
             ,
          
           
           &c.
           
           Thirdly
           ,
           heauen
           is
           called
           a
           Mountaine
           ,
           because
           it
           is
           a
           safe
           place
           ,
           free
           from
           all
           hazard
           or
           possibilitie
           of
           danger
           ,
           where
           the
           blessed
           spirits
           dwell
           on
           high
           safe
           from
           all
           danger
           and
           feare
           of
           euill
           .
           
        
         
           But
           heauen
           is
           not
           onely
           called
           the
           mountain
           of
           God
           ,
           but
           also
           the
           holy
           Mountaine
           ,
           
           or
           (
           which
           is
           all
           one
           )
           the
           Mountaine
           of
           his
           holinesse
           ,
           because
           it
           is
           sanctified
           by
           the
           presence
           of
           God.
           For
           which
           cause
           ,
           Sion
           also
           and
           the
           mount
           Moriah
           are
           called
           the
           holy
           mountaine
           of
           God
           :
           
           For
           where
           the
           Lord
           doth
           manifest
           his
           presence
           ,
           that
           is
           a
           holy
           place
           ,
           namely
           ,
           because
           of
           Gods
           presence
           sanctifying
           it
           .
           But
           in
           the
           highest
           heauen
           the
           Lord
           doth
           principally
           manifest
           his
           presence
           ,
           and
           reueale
           his
           glory
           .
           Wherefore
           ,
           if
           mount
           Thabor
           after
           the
           transfiguration
           of
           Christ
           there
           wrought
           ,
           and
           the
           presence
           and
           glory
           of
           God
           there
           manifested
           ,
           
           was
           for
           that
           cause
           called
           
             the
             holy
             mountaine
          
           ;
           how
           much
           more
           doth
           the
           highest
           heauen
           ,
           where
           Christ
           sitteth
           at
           the
           right
           hand
           of
           his
           father
           in
           majesty
           and
           glory
           ,
           deserue
           to
           be
           called
           the
           holy
           mountaine
           of
           God
           ?
           The
           Scriptures
           ascribe
           such
           holinesse
           to
           ●his
           mountaine
           of
           God
           ,
           as
           nothing
           may
           enter
           therein
           which
           is
           not
           holy
           .
           Which
           must
           teach
           vs
           (
           beloued
           )
           to
           
             follow
             after
             holinesse
          
           ;
           
           
             without
             which
             we
             shall
             neuer
             see
             God.
             Verely
             verely
             I
             say
             vnto
             you
          
           (
           saith
           Christ
           our
           Sauiour
           )
           
             except
             a
             man
             be
             borne
             of
             water
             and
             of
             the
             spirit
             ,
          
           
           
             he
             cannot
             enter
             into
             the
             kingdome
             of
             God.
             
          
           
        
         
           Our
           abode
           in
           the
           mountaine
           of
           God
           ,
           
           is
           expressed
           in
           the
           word
           dwelling
           :
           whereby
           two
           things
           are
           signified
           ,
           Perpetuitie
           &
           Rest.
           Perpetuitie
           :
           for
           there
           the
           children
           of
           God
           remaine
           not
           as
           pilgrims
           for
           a
           time
           ,
           but
           as
           citisens
           and
           heires
           for
           euer
           .
           
           Whereupon
           the
           kingdome
           of
           heauen
           is
           also
           called
           an
           heauenly
           inheritance
           ,
           
           wherin
           are
           
             euerlasting
             habitations
          
           ,
           
           and
           an
           
             inheritance
             immortall
             ,
             and
             
             vndefiled
             ,
             &
             that
             fadeth
             not
             away
             ,
             reserued
             in
             heauen
             for
             vs.
          
           I
           wil
           not
           stand
           to
           proue
           this
           point
           ,
           being
           the
           last
           article
           of
           our
           Creed
           ,
           cōfirmed
           by
           manifold
           testimonies
           of
           scripture
           ,
           which
           often
           mentioneth
           eternall
           life
           ,
           eternall
           saluation
           ,
           
           eternall
           kingdome
           :
           let
           vs
           rather
           labor
           by
           all
           good
           meanes
           to
           make
           sure
           our
           calling
           and
           election
           to
           this
           eternall
           kingdome
           ,
           
           that
           the
           meditation
           therof
           may
           teach
           vs
           ,
           
           first
           ,
           
           to
           contemne
           in
           respect
           thereof
           the
           momentarie
           vanities
           of
           this
           present
           world
           :
           
           accounting
           it
           more
           than
           madnesse
           ,
           if
           for
           the
           temporarie
           fruition
           of
           sinne
           wee
           shall
           depriue
           our selues
           of
           Gods
           presence
           ,
           
           
             where
             there
             is
             fulnesse
             of
             ioy
             ,
             and
             at
             whose
             right
             hand
             there
             are
             pleasures
             for
             euermore
             :
          
           
           if
           for
           light
           and
           temporarie
           trifles
           we
           loose
           
             a
             superexcellent
             eternall
             weight
             of
             glorie
             in
             heauen
             .
          
           Secondly
           ,
           with
           patience
           and
           comfort
           
             to
             run
             the
             race
             of
             afflictions
             set
             before
             vs
             ,
          
           
           
             looking
             vnto
             Iesus
             the
             author
             and
             finisher
             of
             our
             faith
             ,
             who
             for
             the
             ioy
             that
             was
             set
             before
             him
             ,
             endured
             the
             crosse
             ,
             and
             despised
             the
             shame
             ,
          
           
           
             and
             is
             set
             at
             the
             right
             hand
             of
             the
             throne
             of
             God.
          
           For
           
             the
             and
             light
             afflictions
             of
             this
             life
             ,
          
           
           
             are
             not
             worthy
             the
             eternall
             weight
             of
             glorie
             that
             shall
             be
             reuealed
             ,
          
           which
           notwithstanding
           
             they
             procure
             vnto
             vs
             ,
             whiles
             we
             looke
             not
             on
             the
             things
             which
             are
             seene
             ,
             but
             on
             the
             things
             which
             are
             not
             seene
             .
             For
             the
             things
             which
             are
             seene
             ,
             are
             temporall
             :
             but
             the
             things
             which
             are
             not
             seene
             ,
             are
             eternall
             .
          
           Againe
           the
           word
           dwelling
           ,
           importeth
           rest
           .
           For
           there
           the
           children
           of
           God
           doe
           not
           wander
           as
           pilgrims
           ,
           neither
           are
           subject
           to
           any
           molestations
           ,
           but
           doe
           wholly
           
             rest
             from
             their
             labours
          
           .
           
           And
           for
           that
           cause
           the
           kingdome
           of
           heauen
           is
           called
           
             the
             rest
             of
             God
          
           ,
           
           and
           as
           it
           were
           an
           eternall
           Sabboth
           .
           In
           respect
           whereof
           ,
           
           the
           land
           of
           Canaan
           was
           a
           type
           of
           our
           heauenly
           countrey
           .
           For
           as
           to
           the
           Israelits
           ,
           after
           they
           had
           for
           many
           yeares
           wandered
           as
           pilgrims
           through
           the
           desert
           ,
           the
           land
           of
           Canaan
           was
           the
           mountaine
           of
           their
           perpetuall
           habitation
           and
           rest
           :
           euen
           so
           to
           vs
           ,
           after
           wee
           haue
           finished
           our
           pilgrimage
           through
           the
           desert
           of
           this
           world
           ,
           there
           remaineth
           an
           heauenly
           Canaan
           ,
           that
           Sabbatisme
           or
           rest
           of
           God
           ,
           which
           the
           
           Apostle
           testifieth
           ,
           
           is
           left
           to
           the
           people
           of
           God.
           But
           as
           against
           those
           Israelites
           ,
           which
           after
           they
           were
           brought
           out
           of
           Aegypt
           ,
           and
           were
           in
           the
           way
           towards
           the
           land
           of
           promise
           ,
           by
           their
           infidelitie
           and
           contumacie
           prouoked
           God
           ,
           the
           Lord
           sware
           in
           his
           anger
           ,
           that
           they
           should
           neuer
           enter
           into
           his
           rest
           :
           so
           shall
           it
           happen
           to
           so
           many
           of
           vs
           ,
           as
           professing
           our selues
           to
           bee
           redeemed
           out
           of
           the
           bondage
           of
           the
           spirituall
           Pharao
           ,
           shall
           notwithstanding
           neither
           truly
           beleeue
           in
           Christ
           ,
           nor
           repent
           of
           our
           sinnes
           ,
           but
           prouoke
           the
           Lord
           by
           our
           infidelitie
           and
           disobedience
           .
           
           Wherefore
           ,
           as
           the
           holy
           ghost
           sayth
           ,
           To
           day
           if
           you
           shall
           heare
           his
           voice
           ,
           harden
           not
           your
           hearts
           as
           in
           the
           prouocation
           ,
           and
           as
           in
           the
           day
           of
           temptation
           in
           the
           wildernesse
           ,
           where
           your
           fathers
           tempted
           me
           ,
           &c.
           to
           whom
           I
           sware
           in
           my
           wrath
           ,
           that
           they
           should
           not
           enter
           into
           my
           rest
           .
           
           Let
           vs
           studie
           therefore
           to
           enter
           into
           that
           rest
           ,
           least
           any
           of
           vs
           fall
           after
           the
           same
           ensample
           of
           disobedience
           .
           And
           let
           vs
           take
           heed
           least
           at
           any
           time
           there
           be
           in
           vs
           an
           euill
           heart
           of
           infidelitie
           to
           depart
           from
           the
           liuing
           God.
           
           For
           the
           vnfaithfull
           shall
           be
           excluded
           ,
           
           but
           so
           many
           as
           beleeue
           ,
           
           shall
           enter
           into
           that
           rest
           .
           And
           as
           Iosua
           (
           who
           also
           is
           called
           Iesus
           )
           brought
           the
           Israelites
           into
           that
           rest
           :
           
           so
           Christ
           ,
           the
           true
           Iesus
           and
           Sauiour
           of
           his
           people
           ,
           bringeth
           all
           those
           that
           beleeue
           in
           him
           into
           this
           eternall
           rest
           .
           For
           he
           not
           onely
           died
           ,
           that
           hee
           might
           purchase
           by
           his
           bloud
           this
           rest
           for
           vs
           ,
           and
           ascended
           into
           heauen
           ,
           to
           prepare
           eternall
           mansions
           for
           vs
           :
           
           but
           also
           ,
           when
           wee
           are
           to
           leaue
           this
           earthly
           Tabernacle
           of
           our
           bodies
           ,
           he
           sendeth
           his
           holy
           Angels
           to
           conuey
           our
           soules
           into
           the
           bosome
           of
           Abraham
           ,
           
           and
           to
           place
           them
           in
           this
           mountaine
           of
           God.
           
        
         
           By
           that
           which
           hath
           beene
           said
           ,
           wee
           see
           what
           difference
           there
           is
           betwixt
           the
           Church
           militant
           on
           earth
           ,
           and
           triumphant
           in
           heauen
           .
           For
           this
           is
           a
           Tabernacle
           of
           warre
           ;
           that
           ,
           a
           mountaine
           of
           peace
           .
           In
           this
           we
           sojourne
           for
           a
           time
           as
           pilgrims
           from
           God
           ,
           or
           ,
           as
           the
           Apostle
           
           speaketh
           ,
           
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           in
           that
           being
           remooued
           from
           the
           bodie
           ,
           we
           dwell
           with
           God
           ,
           or
           ,
           as
           the
           same
           Apostle
           speaketh
           ,
           
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           .
           Here
           is
           trouble
           ,
           there
           is
           ease
           ;
           here
           is
           the
           valley
           of
           teares
           ,
           there
           is
           the
           kingdom
           of
           happines
           &
           glory
           ;
           here
           is
           the
           combat
           and
           fight
           ,
           there
           is
           quiet
           &
           perpetual
           rest
           ;
           here
           we
           are
           in
           our
           way
           ,
           there
           in
           our
           countrey
           .
        
         
           Hitherto
           we
           haue
           spoken
           of
           the
           parts
           of
           this
           questiō
           seuerally
           ,
           
           now
           we
           are
           in
           a
           word
           to
           intreat
           of
           thē
           ioyntly
           &
           together
           :
           For
           both
           parts
           are
           to
           be
           vnderstood
           of
           one
           &
           the
           same
           party
           or
           subiect
           :
           out
           of
           which
           cōiunctiō
           we
           gather
           two
           things
           :
           the
           first
           ,
           that
           those
           which
           shall
           dwell
           in
           the
           holy
           mountain
           ,
           do
           first
           sojourne
           in
           Gods
           Tabernacle
           ;
           the
           second
           ,
           that
           those
           which
           do
           here
           sojourne
           in
           the
           Tabernacle
           of
           God
           ,
           shal
           also
           rest
           in
           the
           mountain
           of
           his
           holines
           .
           The
           former
           serueth
           for
           our
           instruction
           ,
           teaching
           vs
           that
           none
           shal
           be
           mēbers
           of
           the
           Church
           triumphant
           ,
           but
           those
           which
           haue
           bin
           mēbers
           of
           the
           Church
           militāt
           ,
           none
           shal
           be
           heires
           of
           heauē
           ,
           but
           those
           that
           haue
           bin
           pilgrims
           on
           earth
           .
           All
           men
           desire
           to
           rest
           in
           the
           holy
           mountain
           of
           God
           :
           but
           how
           few
           behaue
           thēselues
           as
           pilgrims
           in
           his
           Tabernacle
           ?
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           saith
           Basil
           ,
           such
           men
           are
           geason
           ,
           all
           desire
           with
           Balaam
           to
           die
           the
           death
           of
           the
           righteous
           ,
           but
           few
           do
           care
           to
           lead
           the
           life
           of
           the
           iust
           :
           all
           desire
           glory
           ,
           but
           few
           do
           care
           for
           grace
           :
           al
           are
           desirous
           of
           the
           end
           ,
           which
           is
           saluatiō
           ,
           but
           few
           are
           careful
           of
           the
           subordinat
           means
           .
           The
           latter
           serueth
           for
           our
           consolation
           ,
           assuring
           vs
           that
           all
           the
           true
           mēbers
           of
           the
           Church
           militant
           ,
           shall
           be
           members
           of
           the
           Church
           triumphant
           ;
           that
           all
           the
           children
           of
           God
           (
           as
           all
           the
           faithfull
           are
           )
           be
           also
           heires
           of
           eternall
           life
           ;
           that
           those
           which
           are
           obedient
           subiects
           in
           the
           kingdome
           of
           grace
           ,
           shall
           be
           inheritors
           of
           the
           kingdome
           of
           glory
           ;
           that
           those
           who
           are
           pilgrimes
           on
           earth
           ,
           shall
           be
           citisens
           of
           heauen
           :
           For
           this
           is
           the
           priuiledge
           of
           a
           true
           Christian
           ,
           noted
           in
           the
           end
           of
           the
           Psalme
           ,
           that
           being
           once
           in
           the
           state
           of
           grace
           he
           shall
           neuer
           
           be
           vtterly
           remoued
           .
           Herein
           therefore
           the
           faithfull
           may
           solace
           themselues
           ,
           that
           although
           they
           are
           despised
           and
           abused
           in
           the
           world
           ,
           yet
           they
           are
           heires
           of
           eternall
           life
           ,
           and
           citizens
           of
           the
           kingdome
           of
           heauen
           .
        
         
           And
           so
           much
           of
           the
           parts
           of
           the
           question
           :
           
           now
           we
           are
           to
           consider
           of
           the
           party
           to
           whom
           it
           is
           propounded
           .
           For
           as
           touching
           this
           most
           weightie
           question
           ,
           the
           Psalmist
           consulteth
           with
           the
           Lord
           ,
           the
           collector
           of
           his
           Church
           ,
           and
           the
           giuer
           of
           eternall
           life
           .
           And
           there
           may
           two
           reasons
           be
           giuen
           why
           in
           this
           question
           he
           appealeth
           vnto
           the
           Lord.
           First
           ,
           because
           in
           determining
           this
           question
           ,
           we
           are
           not
           to
           stand
           to
           the
           iudgement
           of
           men
           ,
           but
           of
           God
           onely
           :
           For
           mens
           iudgement
           whether
           they
           deliuer
           their
           opinion
           concerning
           others
           ,
           is
           very
           vncertaine
           ;
           or
           touching
           themselues
           ,
           it
           is
           many
           times
           deceitfull
           .
           For
           as
           touching
           themselues
           ,
           how
           many
           are
           there
           especially
           in
           the
           Church
           of
           Rome
           ,
           who
           boast
           of
           the
           name
           of
           the
           Church
           ,
           and
           in
           comparison
           of
           themselues
           contemne
           all
           others
           as
           heretiques
           or
           schismatiques
           ;
           because
           they
           presume
           that
           they
           are
           in
           the
           Catholique
           Church
           ,
           obseruing
           the
           rites
           of
           their
           Church
           ,
           and
           beleeuing
           as
           their
           Church
           beleeueth
           ;
           when
           as
           in
           truth
           they
           are
           members
           of
           Antichrist
           ,
           and
           nothing
           lesse
           than
           the
           true
           members
           of
           the
           Catholicke
           and
           inuisible
           Church
           of
           Christ.
           And
           therefore
           no
           maruell
           ,
           if
           many
           who
           liue
           in
           the
           face
           of
           the
           true
           Church
           ,
           do
           falsly
           iudge
           themselues
           to
           be
           sound
           members
           of
           the
           same
           .
           Neither
           are
           we
           to
           stand
           to
           mens
           iudgement
           concerning
           others
           :
           For
           the
           iudgement
           of
           the
           vngodly
           is
           corrupt
           ,
           and
           of
           the
           godly
           vncertaine
           .
           The
           wicked
           iudge
           the
           true
           members
           of
           the
           Church
           indeed
           ,
           
           to
           be
           the
           scum
           of
           the
           world
           and
           off-scouring
           of
           all
           things
           ;
           them
           they
           hate
           ,
           contemne
           ,
           persecute
           ,
           excommunicate
           ,
           either
           as
           impious
           or
           as
           hereticall
           ,
           euen
           as
           our
           Sauiour
           Christ
           hath
           foretold
           ,
           
           
             They
             shall
             excommunicate
             you
             ,
             yea
             ,
             the
             time
             shall
             come
             ,
             that
             whosoeuer
             killeth
             you
             ,
             will
             thinke
             that
             he
             doth
             God
             good
             
             seruice
             .
          
           The
           world
           doth
           loue
           her
           owne
           ,
           but
           hateth
           those
           which
           are
           Christs
           ,
           
           as
           our
           Sauiour
           sayth
           ,
           the
           
             world
             hateth
             them
             because
             they
             are
             not
             of
             the
             world
             ,
             euen
             as
             I
             am
             not
             of
             the
             world
             .
          
           
           And
           againe
           ,
           
             if
             the
             world
             hateth
             you
             ,
             know
             that
             it
             hated
             me
             first
             :
             if
             you
             were
             of
             the
             world
             ,
             assuredly
             the
             world
             would
             loue
             her
             owne
             .
             But
             now
             because
             you
             are
             not
             of
             the
             world
             ,
             but
             I
             haue
             chosen
             you
             out
             of
             the
             world
             ,
             therefore
             the
             world
             doth
             hate
             you
             .
          
           But
           the
           iudgement
           also
           of
           the
           godly
           concerning
           others
           ,
           is
           vncertaine
           :
           For
           there
           is
           a
           twofold
           iudgement
           ,
           the
           judgement
           of
           
             
               Charitie
               ,
            
             
               Certaintie
               .
            
          
           By
           the
           iudgement
           of
           Charitie●
           the
           faithfull
           judge
           euery
           professed
           member
           of
           the
           visible
           Church
           ,
           
           when
           they
           speake
           of
           the
           particular
           persons
           ,
           to
           be
           a
           member
           of
           the
           inuisible
           ,
           elected
           ,
           called
           ,
           justified
           ,
           sanctified
           ;
           howbeit
           ,
           they
           know
           in
           generall
           ,
           
           that
           many
           are
           in
           the
           Church
           ,
           which
           be
           not
           of
           it
           ,
           
           and
           that
           many
           be
           called
           ,
           but
           few
           are
           chosen
           .
           The
           judgement
           of
           Certaintie
           appertaineth
           only
           to
           God
           ,
           who
           onely
           is
           the
           searcher
           of
           the
           heart
           .
           As
           the
           Prophet
           Ieremie
           sayth
           ,
           
           
             The
             heart
             is
             deceitfull
             and
             wicked
             aboue
             all
             things
             :
             who
             can
             know
             it
             ?
             I
             the
             Lord
             search
             the
             heart
             and
             trie
             the
             reines
             ,
             that
             I
             may
             giue
             to
             euery
             man
             according
             to
             his
             wayes
             ,
             and
             according
             to
             the
             fruit
             of
             his
             workes
             .
          
           Seeing
           therefore
           wee
           are
           to
           stand
           to
           the
           judgement
           of
           God
           ,
           and
           not
           of
           men
           ,
           let
           vs
           labour
           to
           approoue
           our selues
           not
           to
           men
           ,
           
           but
           to
           the
           Lord
           ,
           who
           trieth
           the
           heart
           .
        
         
           Secondly
           ,
           the
           Prophet
           deuolueth
           this
           question
           to
           Gods
           judgement
           ,
           that
           we
           may
           vnderstand
           the
           answere
           which
           ensueth
           to
           be
           without
           exception
           :
           as
           being
           the
           aunswere
           not
           of
           man
           but
           of
           God
           ,
           
           who
           best
           knoweth
           who
           are
           his
           ;
           
           who
           also
           in
           the
           end
           of
           the
           world
           shall
           separate
           the
           sheepe
           from
           the
           goates
           .
           Whe●
           〈…〉
           let
           no
           man
           deceiue
           himselfe
           any
           longer
           ,
           either
           〈…〉
           title
           of
           the
           Church
           ,
           or
           with
           a
           faire
           shew
           of
           an
           outward
           profession
           ,
           &c.
           but
           let
           him
           know
           this
           for
           a
           certaine
           truth
           ,
           as
           it
           were
           from
           the
           Oracle
           of
           God
           ,
           That
           he
           is
           not
           such
           an
           
           one
           as
           shall
           either
           sojourne
           in
           the
           Tabernacle
           of
           God
           ,
           or
           dwell
           in
           his
           holy
           mountaine
           ,
           vnlesse
           the
           description
           of
           a
           sound
           Christian
           and
           citisen
           of
           heauen
           ,
           which
           is
           comprised
           in
           this
           answer
           of
           the
           Lord
           ,
           agree
           vnto
           him
           .
           And
           of
           this
           answer
           we
           are
           now
           to
           speake
           .
        
         
           For
           when
           as
           Dauid
           ,
           
           as
           if
           he
           had
           bene
           the
           high
           Priest
           standing
           before
           the
           propitiatory
           ,
           had
           consulted
           with
           the
           Oracle
           of
           God
           ;
           The
           Lord
           maketh
           aunswere
           as
           it
           were
           from
           betwixt
           the
           Cherubins
           ,
           therein
           fully
           satisfying
           his
           demaund
           .
           For
           being
           demaunded
           who
           shall
           sojourne
           in
           the
           Tabernacle
           of
           God
           ,
           and
           rest
           in
           his
           holy
           mountaine
           :
           He
           answereth
           ,
           That
           
             he
             which
             walketh
             vprightly
             ,
             and
             worketh
             righteousnesse
             ,
             &c.
             shall
             neuer
             beremooued
             .
          
           In
           which
           answere
           we
           are
           to
           consider
           two
           things
           ,
           the
           description
           of
           a
           sound
           Christian
           ,
           in
           the
           whole
           body
           of
           the
           Psalme
           :
           and
           his
           priuiledge
           ,
           in
           the
           last
           words
           ,
           
             he
             that
             doth
             these
             things
             shall
             neuer
             beremooued
             .
          
        
         
           The
           description
           consisteth
           wholly
           of
           the
           effects
           ,
           
           whereby
           the
           Lord
           would
           haue
           a
           true
           citisen
           of
           the
           kingdome
           of
           heauen
           to
           be
           tried
           and
           knowne
           ,
           as
           our
           Sauiour
           saith
           ;
           
             By
             their
             fruits
             you
             shall
             know
             them
             .
          
           But
           here
           it
           may
           be
           demaunded
           first
           ,
           Why
           doth
           he
           not
           rather
           describe
           a
           sound
           member
           of
           the
           Church
           and
           heire
           of
           heauen
           ,
           by
           his
           faith
           ,
           or
           by
           the
           profession
           thereof
           ;
           seeing
           to
           faith
           the
           kingdome
           of
           heauen
           is
           promised
           ,
           and
           seeing
           also
           the
           profession
           of
           the
           true
           faith
           maketh
           one
           a
           member
           of
           the
           visible
           Church
           ?
           I
           answer
           ,
           because
           faith
           is
           an
           inward
           and
           hidden
           grace
           ,
           &
           many
           deceiue
           both
           themselues
           and
           others
           by
           a
           profession
           of
           faith
           :
           and
           therfore
           the
           holy
           ghost
           will
           haue
           euery
           mans
           faith
           to
           bee
           tried
           and
           known
           by
           the
           fruits
           thereof
           .
           And
           howsoeuer
           eternall
           life
           be
           promised
           to
           faith
           ,
           and
           eternall
           damnation
           be
           threatned
           against
           infidelitie
           ,
           yet
           the
           sentence
           of
           saluation
           and
           condemnation
           shall
           be
           pronounced
           according
           to
           workes
           ,
           as
           the
           euidence
           of
           both
           .
           Secondly
           ,
           it
           may
           be
           demaunded
           ,
           Why
           among
           all
           the
           fruits
           of
           faith
           (
           which
           
           are
           almost
           innumerable
           )
           he
           maketh
           choise
           of
           those
           duties
           which
           we
           owe
           to
           our
           brother
           :
           especially
           considering
           that
           the
           duties
           which
           we
           owe
           immediatly
           to
           God
           ,
           are
           more
           principall
           ,
           wherein
           also
           consisteth
           our
           religion
           and
           pietie
           towards
           God.
           As
           for
           example
           ,
           the
           true
           inuocation
           of
           the
           name
           of
           God
           ,
           the
           sincere
           profession
           of
           the
           faith
           ,
           the
           sauing
           hearing
           of
           the
           word
           ,
           &c.
           
           Answ.
           We
           are
           to
           consider
           ,
           that
           this
           question
           is
           propounded
           of
           such
           as
           liuing
           in
           the
           visible
           Church
           ,
           would
           seeme
           to
           be
           religious
           ,
           making
           a
           profession
           of
           the
           faith
           ,
           hearing
           the
           word
           of
           God
           ,
           and
           calling
           vpon
           his
           name
           ,
           viz.
           which
           of
           them
           (
           because
           all
           are
           not
           religious
           which
           would
           seeme
           to
           be
           so
           )
           are
           indeed
           sound
           members
           of
           the
           Church
           ,
           and
           heires
           of
           heauen
           .
           For
           of
           those
           which
           are
           openly
           prophane
           ,
           and
           doe
           not
           so
           much
           as
           make
           a
           semblance
           of
           religion
           ,
           there
           is
           no
           question
           to
           bee
           made
           :
           For
           without
           question
           there
           is
           no
           place
           for
           such
           in
           the
           kingdome
           of
           heauen
           .
           Now
           that
           wee
           may
           rightly
           discerne
           of
           those
           which
           professe
           religion
           ,
           who
           among
           them
           are
           sound
           ,
           who
           vnsound
           ;
           the
           markes
           and
           tokens
           are
           not
           to
           bee
           taken
           from
           the
           outward
           duties
           of
           Gods
           worship
           ,
           as
           prayer
           ,
           hearing
           of
           the
           word
           ,
           receiuing
           of
           the
           sacraments
           ,
           and
           much
           lesse
           the
           obseruation
           of
           humane
           traditions
           (
           for
           all
           these
           things
           hypocrits
           also
           are
           accustomed
           to
           do
           ;
           )
           but
           from
           the
           duties
           of
           charitie
           and
           righteousnesse
           ,
           which
           we
           owe
           to
           our
           brethren
           :
           For
           the
           touchstone
           of
           pietie
           and
           true
           religion
           towards
           God
           ,
           is
           charitie
           towards
           our
           brother
           .
           
           Herein
           (
           saith
           
             Iohn
             )
             are
             the
             children
             of
             God
             knowne
             ,
             and
             the
             children
             of
             the
             diuell
             :
             whosoeuer
             doth
             not
             righteousnesse
             ,
             is
             not
             of
             God
             ,
             neither
             he
             that
             loueth
             not
             his
             brother
             .
          
           The●e
           is
           no
           man
           almost
           in
           the
           Church
           who
           will
           not
           affirme
           that
           he
           beleeueth
           in
           Christ
           ,
           that
           he
           loueth
           God
           ,
           that
           he
           is
           the
           disciple
           of
           Christ
           :
           How
           then
           shall
           he
           be
           tried
           ?
           
           True
           faith
           worketh
           by
           loue
           ,
           and
           is
           to
           be
           manifested
           by
           workes
           ,
           
           without
           which
           it
           is
           to
           be
           judged
           dead
           .
           The
           true
           loue
           of
           God
           must
           shew
           it selfe
           in
           
           the
           loue
           of
           our
           brother
           .
           
           
             For
             if
             any
             man
             shall
             say
             ,
             that
             he
             loueth
             God
             ,
             and
             hateth
             his
             brother
             ,
             he
             is
             a
             lyar
             .
          
           The
           true
           disciple
           of
           Christ
           is
           knowne
           by
           brotherly
           loue
           .
           Hereby
           (
           saith
           our
           Sauiour
           )
           
             shall
             all
             men
             know
             you
             to
             be
             my
             disciples
             ,
          
           
           
             if
             you
             loue
             one
             another
          
           .
           Now
           in
           the
           loue
           of
           our
           neighbour
           ,
           all
           the
           duties
           of
           the
           second
           Table
           are
           summarily
           comprised
           .
           
           Let
           no
           man
           therefore
           so
           deceiue
           himselfe
           ,
           as
           to
           thinke
           ,
           that
           he
           is
           truly
           religious
           towards
           God
           ,
           if
           hee
           liue
           vnjustly
           or
           vncharitably
           among
           his
           neighbours
           .
           For
           our
           religion
           towards
           God
           is
           to
           bee
           esteemed
           according
           to
           those
           fruits
           which
           appeare
           in
           our
           calling
           and
           conuersation
           with
           men
           .
           For
           hereby
           according
           to
           the
           Scriptures
           ,
           is
           all
           our
           religion
           and
           pietie
           towards
           God
           to
           bee
           examined
           and
           tried
           .
           And
           for
           this
           cause
           ,
           in
           describing
           a
           citizen
           of
           heauen
           ,
           he
           reckneth
           vp
           those
           duties
           which
           are
           to
           be
           exercised
           towards
           our
           brother
           ,
           that
           by
           them
           as
           it
           were
           certaine
           cognisances
           ,
           the
           true
           seruant
           of
           God
           may
           bee
           discerned
           from
           the
           slaue
           of
           the
           Diuell
           .
           And
           so
           elsewhere
           in
           the
           Scriptures
           the
           like
           questions
           receiue
           not
           vnlike
           answers
           .
           
           As
           Psal.
           24.
           3.
           4.
           6.
           
           Esay
           33.
           14.
           15.
           16.
           
           
        
         
           Hitherto
           I
           haue
           spoken
           of
           the
           description
           in
           generall
           ,
           
           now
           we
           are
           to
           descend
           to
           the
           seuerall
           parts
           and
           branches
           thereof
           :
           of
           them
           ,
           some
           are
           generall
           ,
           others
           more
           speciall
           .
           I
           call
           those
           generall
           ,
           which
           summarily
           comprise
           all
           the
           duties
           of
           a
           good
           man
           ,
           in
           the
           2.
           verse
           ,
           namely
           ,
           that
           he
           be
           vpright
           in
           heart
           ,
           just
           in
           his
           deeds
           ,
           and
           true
           in
           his
           words
           .
           The
           more
           speciall
           are
           contained
           in
           the
           rest
           of
           the
           Psalme
           ,
           whereby
           the
           child
           of
           God
           is
           described
           ,
           partly
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           by
           way
           of
           deniall
           ,
           that
           he
           slandereth
           not
           ,
           that
           he
           doth
           not
           euill
           vnto
           his
           neighbour
           ,
           that
           he
           receiueth
           not
           an
           ill
           report
           against
           him
           ,
           that
           he
           breaketh
           not
           his
           oath
           ,
           that
           he
           putteth
           not
           to
           vsury
           ,
           that
           he
           receiueth
           no
           rewards
           ;
           partly
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           that
           hee
           contemneth
           the
           wicked
           and
           honoureth
           the
           godly
           .
           And
           these
           specials
           may
           bee
           vnderstood
           as
           branches
           of
           the
           generall
           :
           For
           he
           that
           is
           vpright
           is
           not
           partiall
           ,
           but
           behaueth
           
           himselfe
           towards
           men
           as
           they
           behaue
           themselues
           towards
           God
           ,
           honoring
           those
           that
           honor
           God
           ,
           and
           despising
           those
           that
           contemne
           the
           Lord.
           He
           that
           is
           iust
           ,
           is
           not
           iniurious
           to
           his
           neighbour
           ,
           neither
           is
           he
           an
           vsurer
           or
           briber
           .
           He
           that
           loueth
           the
           truth
           ,
           he
           is
           true
           in
           his
           oath
           and
           promises
           ,
           he
           detesteth
           slandering
           both
           in
           himselfe
           and
           others
           ,
           hauing
           neither
           a
           tongue
           to
           vtter
           ,
           nor
           an
           eare
           to
           heare
           slaunders
           .
           Or
           you
           may
           conceiue
           thus
           ,
           that
           a
           citizen
           of
           heauen
           is
           here
           described
           by
           ten
           notes
           ,
           whereof
           foure
           is
           affirmatiue
           ,
           signifying
           the
           vertues
           wherewith
           he
           is
           indued
           ;
           and
           six
           are
           negatiue
           ,
           signifying
           those
           speciall
           vices
           which
           hee
           is
           carefull
           to
           auoid
           .
        
         
           Of
           these
           notes
           we
           are
           to
           speake
           in
           order
           .
           The
           first
           whereof
           is
           Integrity
           or
           vprightnesse
           ,
           in
           these
           words
           :
           
             He
             that
             walketh
             vprightly
          
           .
           
           To
           walke
           ,
           in
           the
           Hebrew
           phrase
           ,
           signifieth
           either
           generally
           ,
           to
           liue
           ,
           to
           order
           a
           mans
           life
           :
           or
           more
           specially
           ,
           to
           liue
           ,
           or
           to
           walke
           in
           a
           calling
           ,
           or
           else
           to
           professe
           religion
           .
           Hereupon
           in
           the
           Scriptures
           our
           life
           or
           course
           of
           liuing
           ,
           our
           vocation
           ,
           our
           religion
           ,
           is
           called
           a
           way
           .
           But
           the
           generall
           signification
           which
           comprehendeth
           the
           other
           ,
           best
           fitteth
           this
           place
           .
           This
           word
           therefore
           the
           holy
           Ghost
           doth
           vse
           to
           teach
           vs
           ,
           that
           this
           life
           of
           ours
           is
           a
           way
           ,
           and
           that
           we
           are
           way-faring
           men
           ,
           
           whom
           it
           behoueth
           to
           be
           
             vpright
             in
             our
             way
          
           ,
           as
           the
           Psalmist
           elsewhere
           speaketh
           .
        
         
           Now
           ,
           if
           we
           be
           trauellours
           or
           way-faring
           men
           ,
           we
           are
           to
           be
           carefull
           of
           three
           things
           .
           First
           ,
           that
           we
           go
           in
           the
           right
           way
           :
           For
           if
           we
           go
           out
           of
           our
           way
           ,
           the
           farther
           we
           go
           ,
           the
           farther
           we
           shall
           be
           from
           our
           iourneys
           end
           .
           And
           therefore
           as
           Christ
           himselfe
           exhorteth
           enter
           ,
           
           yea
           ,
           
             striue
             to
             enter
             at
             the
             narrow
             gate
             :
          
           
           
             for
             wide
             is
             the
             gate
             ,
             and
             broad
             is
             the
             way
             which
             leadeth
             vnto
             destruction
             ,
             and
             many
             there
             be
             which
             go
             in
             thereat
             ,
             because
             strait
             is
             the
             gate
             ,
             and
             narrow
             is
             the
             way
             that
             leadeth
             vnto
             life
             ,
             and
             few
             there
             be
             that
             find
             it
             .
          
           This
           way
           is
           the
           true
           religion
           of
           Christ
           ,
           which
           in
           the
           Scriptures
           
           is
           called
           
             the
             way
          
           ,
           
           
             the
             way
             of
             life
          
           ,
           the
           way
           of
           peace
           ,
           the
           way
           of
           saluation
           :
           
           teaching
           two
           things
           especially
           ,
           repentance
           towards
           God
           ,
           
           and
           faith
           in
           our
           Lord
           Iesus
           Christ.
           
           For
           by
           faith
           we
           come
           vnto
           Christ
           ,
           who
           is
           the
           way
           ,
           
           the
           truth
           ,
           and
           the
           life
           ,
           and
           by
           repentance
           we
           bring
           forth
           the
           fruits
           of
           faith
           ,
           
           namely
           ,
           good
           workes
           ,
           which
           God
           hath
           prepared
           for
           vs
           that
           we
           should
           walke
           in
           them
           ,
           
           This
           as
           I
           say
           
             is
             the
             way
          
           ,
           
           
             let
             vs
             walke
             therein
          
           .
           
        
         
           2.
           
           The
           next
           thing
           whereof
           we
           must
           be
           carefull
           ,
           is
           ,
           that
           being
           set
           in
           the
           right
           way
           we
           go
           forward
           therein
           ,
           proceeding
           from
           faith
           to
           faith
           ,
           and
           from
           a
           lesse
           measure
           of
           grace
           vnto
           a
           greater
           ,
           till
           at
           length
           we
           come
           to
           a
           perfect
           or
           growne
           stature
           in
           Christ.
           For
           neither
           must
           we
           stand
           still
           in
           this
           way
           ,
           neither
           must
           we
           go
           backe
           :
           for
           if
           we
           do
           so
           ,
           how
           shall
           we
           come
           to
           our
           iourney
           's
           end
           ?
           The
           Apostle
           Paule
           although
           he
           had
           proceeded
           very
           farre
           in
           this
           way
           ,
           he
           thought
           it
           not
           his
           duty
           to
           surcease
           ,
           but
           the
           nearer
           he
           came
           to
           his
           marke
           ,
           
           the
           
             more
             he
             striueth
             towards
             it
             ▪
             forgetting
             those
             things
             which
             ●e
             behind
             .
          
           And
           thereupon
           inferreth
           ,
           
             whosoeuer
             therefore
             are
             perfect
             or
             growne
             men
             ,
             let
             them
             be
             of
             this
             mind
             .
          
           Must
           those
           that
           are
           perfect
           be
           of
           this
           mind
           ?
           how
           much
           more
           behooueth
           it
           vs
           ,
           who
           are
           but
           of
           small
           growth
           in
           comparison
           ,
           to
           giue
           all
           diligence
           that
           we
           may
           increase
           and
           grow
           vp
           in
           grace
           ,
           that
           as
           the
           Apostle
           exhorteth
           ,
           
           we
           may
           abound
           more
           ?
           For
           not
           to
           go
           forward
           in
           this
           way
           ,
           is
           (
           as
           one
           faith
           )
           to
           go
           backward
           :
           euen
           as
           a
           boat
           which
           is
           caried
           against
           a
           swift
           streame
           ,
           either
           it
           is
           rowed
           forward
           ,
           or
           else
           it
           runneth
           backward
           .
           We
           must
           take
           heed
           therefore
           le●t
           we
           be
           non-proficients
           ,
           and
           let
           vs
           feare
           lest
           when
           we
           cease
           to
           be
           better
           ,
           we
           begin
           to
           be
           worse
           .
        
         
           The
           third
           thing
           is
           ,
           that
           we
           be
           vpright
           in
           the
           way
           ,
           neither
           treading
           awry
           by
           secret
           dissembling
           ,
           nor
           halting
           downeright
           ,
           betwixt
           God
           and
           Mammon
           ,
           betwixt
           Christ
           and
           Antichrist
           :
           
           As
           the
           Israelites
           in
           Achabs
           time
           halted
           betweene
           God
           and
           Baal
           ,
           and
           those
           counterfeit
           
           Christians
           ,
           
           of
           whom
           Paule
           complaineth
           Phil.
           3.
           there
           
             be
             many
          
           ,
           saith
           he
           ,
           
             which
             walke
          
           ,
           that
           is
           ,
           maketh
           a
           profession
           of
           Religion
           ,
           
             of
             whom
             I
             haue
             told
             you
             heretofore
             ,
             and
             now
             I
             tell
             you
             weeping
             ,
             that
             they
             are
             enemies
             to
             the
             Crosse
             of
             Christ
             ,
             whose
             end
             is
             destruction
             ,
             whose
             God
             is
             their
             belly
             ,
             and
             their
             glory
             is
             to
             their
             shame
             ,
             who
             mind
             earthly
             things
             .
          
        
         
           But
           of
           Integrity
           we
           are
           to
           speake
           more
           at
           large
           ,
           forasmuch
           as
           it
           is
           here
           set
           downe
           as
           the
           first
           and
           principall
           marke
           of
           a
           true
           Christian.
           The
           Hebrew
           word
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           is
           vsually
           translated
           perfect
           ,
           not
           that
           it
           signifieth
           such
           an
           one
           as
           is
           altogether
           free
           from
           sinne
           ,
           or
           is
           indued
           with
           righteousnesse
           ,
           for
           so
           this
           note
           would
           agree
           to
           no
           man
           liuing
           :
           
           For
           ,
           
             who
             can
             say
             that
             his
             heart
             is
             cleane
             ?
             yea
             if
             we
             say
             that
             we
             haue
             no
             sinne
             ,
          
           
           saith
           Iohn
           the
           beloued
           of
           Christ
           ,
           
             we
             deceiue
             ourselues
             ,
             and
             there
             is
             no
             truth
             in
             vs
             :
          
           for
           ,
           
             in
             many
             things
             we
             offend
             all
             ,
          
           
           and
           there
           
             is
             not
             a
             righteous
             man
             vpon
             earth
             ,
             which
             doth
             good
             and
             sinneth
             not
             .
          
           
           But
           it
           signifieth
           him
           who
           in
           the
           desire
           and
           purpose
           of
           his
           heart
           is
           free
           from
           hypocrisie
           ,
           dissimulation
           and
           guile
           ,
           whom
           we
           call
           Vpright
           .
           For
           
             N●ah
             ,
             Iacob
             ,
             Iob
             ,
             Dauid
             ,
             Ezechias
          
           and
           others
           ▪
           are
           said
           in
           the
           Scriptures
           to
           haue
           bene
           perfect
           ,
           that
           is
           ,
           vpright
           men
           who
           all
           notwithstanding
           had
           their
           faults
           .
           
           Yea
           ,
           Asa
           is
           said
           2.
           
           Chron.
           15.
           to
           haue
           had
           a
           perfect
           or
           vpright
           heart
           all
           the
           dayes
           of
           his
           life
           ,
           
           and
           yet
           in
           the
           next
           Chapter
           there
           are
           recorded
           three
           sinnes
           of
           his
           together
           ,
           that
           he
           rested
           vpon
           the
           King
           of
           Syria
           ,
           that
           he
           committed
           the
           Prophet
           to
           prison
           ,
           that
           in
           his
           sicknesse
           he
           trusted
           in
           the
           Physitions
           more
           than
           in
           God.
           The
           perfection
           therfore
           which
           is
           signified
           in
           this
           word
           ,
           is
           not
           so
           much
           to
           be
           measured
           by
           the
           goodnes
           of
           the
           outward
           act
           or
           worke
           ,
           but
           by
           the
           vnfained
           will
           ,
           sincere
           desire
           ,
           and
           vpright
           indeuour
           ,
           aspiring
           towards
           perfection
           .
           For
           the
           Lord
           accepting
           the
           will
           for
           the
           deed
           ,
           esteemeth
           of
           the
           sincere
           :
           will
           ,
           and
           vnfained
           indeuour
           ,
           for
           perfect
           obedience
           in
           his
           children
           ;
           insomuch
           that
           vprightnesse
           euery
           where
           in
           the
           old
           Testament
           goeth
           vnder
           the
           name
           of
           perfection
           ;
           
           and
           those
           things
           which
           are
           done
           with
           an
           vpright
           and
           entire
           heart
           ,
           are
           sayd
           to
           be
           done
           with
           the
           whole
           heart
           ,
           and
           with
           a
           perfect
           heart
           .
        
         
           Thamim
           therfore
           we
           may
           rightly
           interpret
           vpright
           ,
           that
           is
           ,
           void
           of
           dissumulation
           ;
           and
           it
           may
           be
           two
           wayes
           considered
           ,
           as
           it
           is
           referred
           to
           God
           ,
           and
           so
           it
           signifieth
           sincere
           ,
           or
           void
           of
           hypocrisie
           :
           as
           it
           is
           referred
           towards
           men
           ,
           and
           so
           it
           signifieth
           simple
           ,
           or
           void
           of
           guile
           .
           So
           that
           he
           in
           this
           place
           is
           said
           to
           bee
           vpright
           ,
           who
           is
           void
           of
           hypocrisie
           towards
           God
           ,
           and
           free
           from
           guile
           towards
           men
           .
        
         
           And
           first
           we
           are
           to
           speake
           of
           vprightnesse
           in
           respect
           of
           God
           ,
           in
           handling
           whereof
           I
           purpose
           to
           obserue
           this
           order
           .
           First
           ,
           to
           shew
           what
           it
           is
           .
           Secondly
           ,
           that
           it
           is
           ,
           as
           here
           it
           is
           made
           ,
           a
           note
           proper
           to
           the
           children
           of
           God.
           And
           thirdly
           ,
           because
           we
           are
           not
           to
           be
           idle
           hearers
           of
           this
           discourse
           ,
           we
           are
           to
           try
           and
           examine
           our selues
           whether
           this
           note
           agreeth
           vnto
           vs
           or
           not
           .
           And
           fourthly
           ,
           if
           we
           do
           find
           our
           defectiuenesse
           therein
           ,
           either
           in
           whole
           or
           in
           part
           ,
           we
           are
           by
           certaine
           forcible
           arguments
           to
           be
           stirred
           vp
           to
           embrace
           it
           .
           And
           lastly
           ,
           we
           are
           to
           shew
           the
           means
           whereby
           to
           obtaine
           it
           .
        
         
           1.
           
           What
           vprightnesse
           is
           towards
           God
           ,
           
           it
           may
           be
           gathered
           by
           those
           phrases
           of
           speech
           whereby
           it
           is
           expressed
           in
           the
           Scriptures
           .
           For
           first
           ,
           to
           be
           vpright
           ,
           it
           is
           to
           walke
           with
           God
           ,
           or
           before
           God
           ,
           (
           as
           the
           Lord
           saith
           to
           Abraham
           ,
           
           
             Walke
             before
             me
             and
             be
             vpright
          
           )
           that
           is
           ,
           so
           to
           lead
           our
           liues
           as
           in
           the
           sight
           and
           presence
           of
           God
           ,
           who
           seeth
           the
           hearts
           ,
           and
           searcheth
           the
           reynes
           of
           men
           :
           when
           as
           the
           Scripture
           therefore
           sayth
           of
           
             Enoch
             ,
             Noah
             ,
             Abraham
             ,
             Isaacke
             ,
          
           and
           others
           ,
           that
           they
           walked
           before
           God
           ,
           it
           signifieth
           that
           they
           walked
           ,
           that
           is
           ,
           liued
           vprightly
           ,
           as
           in
           the
           presence
           and
           sight
           of
           God
           ,
           admitting
           him
           to
           be
           the
           witnesse
           and
           iudge
           of
           all
           their
           actions
           and
           dealings
           :
           thus
           were
           Zachary
           and
           Elizabeth
           sayd
           to
           be
           righteous
           before
           God
           ,
           
           that
           is
           ,
           vpright
           persons
           .
           And
           in
           this
           sence
           
           vpright
           actions
           are
           said
           in
           the
           Scriptures
           to
           be
           done
           before
           the
           Lord.
           
           In
           the
           song
           of
           Zacharie
           we
           are
           said
           to
           be
           redeemed
           from
           the
           hand
           of
           our
           spirituall
           enemies
           ,
           to
           this
           end
           ,
           that
           we
           s●ould
           worship
           the
           Lord
           in
           holinesse
           and
           righteousnesse
           
             before
             him
          
           ,
           that
           is
           ,
           not
           as
           in
           the
           sight
           of
           men
           ,
           who
           see
           but
           the
           outward
           shewes
           ,
           but
           as
           in
           the
           sight
           and
           presence
           of
           God
           ,
           who
           seeth
           and
           respecteth
           the
           heart
           .
           
           Thus
           are
           we
           with
           the
           Apostle
           to
           speake
           ,
           as
           
             before
             God
             in
             Christ
          
           :
           
           thus
           are
           we
           to
           preach
           ,
           
             as
             before
             God
          
           :
           thus
           are
           we
           to
           heare
           ,
           
           
             as
             before
             God
          
           ,
           with
           Cornelius
           .
        
         
           2.
           
           Againe
           ,
           
           to
           be
           vpright
           ,
           is
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           to
           walke
           with
           a
           rightfoot
           ,
           neither
           couertly
           treading
           awry
           with
           
             Peter
             ,
             Gal.
          
           2.
           
           nor
           openly
           halting
           ,
           with
           the
           Israelits
           ,
           1.
           
           King.
           18.
           
        
         
           3.
           
           It
           is
           also
           (
           as
           I
           said
           )
           to
           be
           void
           of
           hypocrisie
           and
           doubling
           ,
           not
           to
           haue
           an
           heart
           and
           an
           heart
           ,
           or
           to
           bee
           double
           minded
           ,
           but
           to
           be
           single
           hearted
           .
           Thus
           those
           things
           which
           be
           vpright
           ,
           are
           said
           to
           bee
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           vnfained
           ,
           and
           to
           be
           performed
           not
           with
           an
           heart
           &
           an
           heart
           ,
           or
           with
           a
           heart
           diuided
           or
           parted
           ,
           but
           with
           an
           entire
           or
           whole
           heart
           .
           After
           this
           manner
           ,
           the
           holy
           ghost
           speaking
           of
           the
           Zebulonits
           .
           
           1.
           
           Chron.
           12.
           33.
           that
           they
           came
           to
           
             Dauid
             ,
             nor
             with
             an
             heart
             and
             an
             heart
             ,
          
           
           doth
           afterwards
           expound
           himselfe
           ,
           when
           speaking
           of
           all
           the
           Tribes
           ,
           hee
           saith
           ,
           they
           came
           to
           
             Dauid
             with
             an
             vpright
             heart
          
           .
           On
           the
           other
           side
           ,
           hypocrits
           and
           dissemblers
           ,
           they
           speake
           (
           as
           the
           Psalmist
           saith
           )
           with
           an
           heart
           and
           an
           heart
           ,
           
           and
           are
           therfore
           called
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
           double
           minded
           men
           .
        
         
           4.
           
           Lastly
           ,
           this
           vertue
           of
           Vprightnesse
           is
           commended
           vnto
           vs
           vnder
           other
           names
           ,
           
             viz.
             synceritie
             ,
             and
             truth
          
           :
           Sinceritie
           being
           opposed
           to
           mixture
           ,
           and
           truth
           to
           falsehood
           ,
           both
           which
           hypocrisie
           is
           .
           Sincere
           is
           that
           which
           is
           without
           mixture
           ,
           
           as
           clarified
           honey
           is
           
             sine
             cera
          
           ,
           without
           wax
           ,
           or
           as
           bread
           without
           leauen
           .
           For
           which
           cause
           ,
           the
           vertue
           of
           sinceritie
           is
           commended
           vnto
           vs
           vnder
           the
           type
           of
           the
           vnleauened
           bread
           ,
           
           with
           which
           the
           feast
           of
           the
           Passeouer
           was
           to
           be
           celebrated
           .
           As
           contrariwise
           ,
           
           hypocrisie
           is
           signified
           by
           leauen
           ,
           
           and
           is
           called
           the
           leauen
           of
           the
           Pharisies
           .
           There
           were
           other
           types
           also
           of
           the
           law
           ,
           wherin
           the
           mixture
           of
           hypocrisie
           &
           doubling
           was
           condemned
           ,
           and
           contrariwise
           sinceritie
           commaunded
           vnto
           vs.
           As
           for
           example
           ,
           when
           the
           Lord
           forbad
           the
           Israelits
           to
           plant
           their
           vineyards
           with
           diuerse
           sorts
           ,
           
           or
           to
           sow
           their
           fields
           with
           diuerse
           kinds
           of
           seed
           ,
           or
           to
           plow
           with
           an
           oxe
           and
           asse
           together
           ,
           
           or
           to
           weare
           garments
           of
           linsey
           wolsey
           .
           But
           it
           is
           also
           called
           Truth
           ,
           as
           1.
           
           Cor.
           5.
           8.
           
           for
           this
           is
           the
           truth
           which
           the
           Lord
           requireth
           in
           the
           inward
           parts
           .
           
           Psal.
           51.
           6.
           and
           wherein
           he
           is
           to
           bee
           worshipped
           ,
           
           and
           called
           vpon
           .
           He
           is
           therefore
           said
           to
           walke
           vprightly
           ,
           
           who
           behauing
           himselfe
           as
           in
           the
           sight
           and
           presence
           of
           God
           ,
           walketh
           with
           a
           right
           foot
           without
           hypocrisie
           or
           dissimulation
           ,
           in
           sincertie
           and
           truth
           .
        
         
           2.
           
           
           Now
           that
           vprightnesse
           is
           a
           proper
           note
           to
           the
           citisens
           of
           heauen
           ,
           it
           may
           easily
           appeare
           by
           the
           reciprocall
           conuersion
           which
           is
           betwixt
           them
           .
           For
           if
           all
           the
           citisens
           of
           heauen
           be
           vpright
           ,
           and
           all
           that
           be
           vpright
           are
           citisens
           of
           heauen
           ,
           then
           is
           it
           manifest
           ,
           that
           vprightnesse
           agreeth
           to
           all
           that
           be
           the
           sonnes
           and
           heires
           of
           God
           ,
           and
           to
           them
           alone
           .
           First
           then
           ,
           that
           all
           which
           be
           heires
           of
           the
           kingdome
           of
           heauen
           ,
           are
           vpright
           ,
           it
           is
           euident
           .
           For
           those
           that
           are
           not
           vpright
           ,
           haue
           none
           inheritance
           in
           heauen
           .
           As
           Peter
           telleth
           
             Simon
             Magu●
          
           ,
           that
           he
           had
           no
           part
           in
           the
           Communion
           of
           Saints
           ,
           because
           
             his
             heart
             was
             not
             right
             in
             the
             sight
             of
             God.
          
           
           For
           hypocrits
           (
           as
           all
           be
           that
           are
           not
           vpright
           ,
           for
           not
           to
           be
           vpright
           ,
           is
           to
           be
           an
           hypocrite
           ,
           and
           not
           to
           be
           an
           hypocrite
           ,
           is
           to
           be
           vpright
           )
           neither
           shall
           they
           sojourne
           to
           the
           end
           in
           Gods
           Tabernacle
           ,
           neither
           shal
           they
           rest
           in
           the
           mountaine
           of
           Gods
           holinesse
           ,
           but
           contrary
           to
           the
           priuiledge
           of
           the
           vpright
           in
           the
           last
           verse
           ,
           they
           shall
           beremooued
           both
           by
           defection
           ,
           whereby
           they
           seperat
           themselues
           from
           God
           in
           this
           life
           ;
           and
           by
           exclusion
           ,
           whereby
           they
           shall
           bee
           seperated
           from
           God
           in
           the
           life
           to
           come
           .
        
         
         
           As
           touching
           the
           former
           ,
           as
           constancie
           and
           perseuerance
           is
           an
           vnseparable
           companion
           of
           vprightnesse
           ,
           so
           hypocrisie
           is
           accompanied
           with
           inconstancie
           ,
           and
           is
           commonly
           punished
           with
           defection
           .
           
           
             The
             double
             minded
             man
             is
             inconstant
             in
             all
             his
             waies
             .
          
           
           And
           the
           Apostle
           Iohn
           doth
           teach
           vs
           ,
           that
           those
           which
           be
           in
           the
           Church
           ,
           but
           are
           not
           of
           it
           (
           that
           is
           to
           say
           ,
           hypocrits
           )
           are
           permitted
           by
           the
           just
           judgement
           of
           God
           to
           fall
           away
           ,
           that
           their
           hypocrisie
           may
           be
           detected
           .
           And
           to
           the
           same
           purpose
           ,
           Bildad
           the
           Shuhite
           ,
           
           
             Can
             arush
          
           (
           saith
           he
           )
           
             grow
             without
             mire
             ,
             or
             can
             the
             grasse
             grow
             without
             water
             ?
             Though
             it
             should
             be
             greene
             ,
             and
             not
             plucked
             vp
             ,
             yet
             shall
             it
             wither
             before
             any
             other
             hearbe
             .
             So
             are
             the
             paths
             of
             all
             that
             forget
             God
             ,
             and
             the
             expectation
             of
             the
             hypocrite
             doth
             perish
             .
          
           
           And
           as
           touching
           the
           life
           to
           come
           ,
           Iob
           sheweth
           that
           the
           hypocrite
           hath
           no
           hope
           ,
           when
           God
           doth
           take
           away
           his
           soule
           .
           For
           all
           their
           reward
           they
           receiue
           in
           this
           life
           :
           
           as
           our
           Sauiour
           Christ
           saith
           ,
           
             Verily
             Isay
             vnto
             you
             ,
             they
             haue
             their
             reward
             .
          
           They
           are
           therefore
           in
           no
           expectation
           of
           reward
           ,
           
           
             for
             the
             hypocrite
             shall
             not
             come
             into
             the
             presence
             of
             God
             ,
          
           but
           are
           or
           may
           be
           in
           certain
           expectation
           of
           punishment
           .
           For
           our
           Sauiour
           Christ
           ,
           when
           he
           would
           signifie
           ,
           that
           the
           wicked
           seruant
           shall
           certainely
           be
           condemned
           ,
           he
           saith
           ,
           That
           hee
           shall
           haue
           
             his
             portion
             with
             the
             hypocrites
          
           ,
           
           
             where
             shall
             be
             weeping
             and
             gnashing
             of
             teeth
             .
          
           Those
           therefore
           that
           be
           heires
           of
           the
           kingdome
           of
           heauen
           ,
           they
           be
           not
           hypocrites
           and
           dissemblers
           ,
           but
           such
           as
           are
           vpright
           .
           Which
           must
           teach
           vs
           ,
           as
           wee
           desire
           to
           perseuere
           in
           the
           faith
           to
           the
           end
           ,
           and
           to
           attaine
           to
           the
           end
           of
           our
           faith
           ,
           which
           is
           the
           saluation
           of
           our
           souls
           ;
           so
           
             to
             humble
             ourselues
          
           ,
           
           
             to
             walke
             with
             our
             God
          
           ,
           in
           sinceritie
           and
           vprightnesse
           of
           heart
           .
        
         
           Now
           that
           all
           those
           also
           which
           be
           vpright
           ,
           are
           citisens
           of
           heauen
           ,
           it
           may
           euidently
           be
           prooued
           out
           of
           the
           Scriptures
           .
           
           For
           as
           the
           Psalmist
           saith
           ,
           the
           Lord
           will
           giue
           grace
           and
           glory
           (
           grace
           in
           this
           life
           ,
           and
           glory
           in
           the
           life
           to
           come
           )
           and
           no
           good
           thing
           will
           ●ee
           withhold
           from
           
           them
           that
           walke
           vprightly
           .
           Grace
           he
           giueth
           them
           with
           perseuerance
           ,
           for
           the
           vpright
           man
           buildeth
           vpon
           the
           rocke
           ,
           
           and
           therefore
           no
           temptations
           shall
           vtterly
           ouercome
           him
           .
           He
           is
           not
           onely
           in
           the
           Church
           ,
           but
           also
           of
           it
           ,
           and
           therefore
           certainely
           shall
           remaine
           in
           the
           communion
           of
           the
           Church
           :
           
           and
           whosoeuer
           continueth
           to
           the
           end
           ,
           
           he
           shall
           be
           saued
           .
           Againe
           ,
           doth
           the
           holy
           ghost
           call
           any
           blessed
           ,
           that
           are
           not
           heires
           of
           the
           kingdome
           of
           heauen
           ?
           But
           the
           vpright
           are
           by
           the
           testimonie
           of
           the
           holy
           ghost
           happie
           and
           blessed
           .
           
             Blessed
             are
             those
             that
             are
             vpright
             in
             their
             way
             .
          
           
           
             Blessed
             are
             those
             in
             whose
             heart
             there
             is
             no
             guile
             ,
             that
             is
             ,
             hypocrisie
             .
          
           
           And
           to
           this
           purpose
           belongeth
           that
           testimony
           of
           Salomon
           ,
           
           as
           Tremellius
           readeth
           ,
           the
           just
           man
           that
           walketh
           in
           his
           vprightnesse
           ,
           
             is
             blessed
          
           ,
           &
           blessed
           are
           his
           children
           after
           him
           .
           And
           yet
           the
           holy
           ghost
           is
           more
           plain
           in
           testifying
           this
           truth
           .
           
           
             Prou.
             28.
             18.
             
             He
             that
             walketh
             vprightly
             ,
             shall
             be
             saued
             .
             Psal.
          
           140.
           13.
           
           
           
             The
             vpright
             shall
             dwell
             in
             thy
             presence
             .
          
           
           But
           most
           plaine
           ,
           
             Mat.
             5.
             8.
             
             Blessed
             are
             the
             pure
             in
             heart
          
           (
           for
           so
           hee
           calleth
           the
           vpright
           )
           
             for
             they
             shall
             see
             God
          
           ,
           they
           shall
           haue
           the
           vision
           of
           God
           ,
           and
           enjoy
           his
           glorious
           presence
           ,
           in
           the
           fruition
           whereof
           consisteth
           our
           eternall
           happinesse
           .
           And
           therefore
           most
           fitly
           ,
           not
           onely
           in
           this
           place
           ,
           but
           elsewhere
           also
           in
           the
           Scriptures
           ,
           is
           Vprightnesse
           made
           the
           note
           and
           cognisance
           of
           the
           sonnes
           and
           heires
           of
           God.
           
           For
           this
           cause
           Israel
           is
           called
           Ieschurun
           to
           signifie
           ,
           
           that
           whosoeuer
           is
           a
           true
           Israelite
           ,
           is
           vpright
           .
           Iacob
           himselfe
           is
           commended
           for
           this
           vertue
           .
           And
           of
           those
           that
           are
           pure
           in
           heart
           ,
           
           it
           is
           said
           
             Psal.
             24
             ,
             This
             is
             Iacob
             .
          
           
           So
           Psal.
           
           73
           ,
           when
           the
           Prophet
           had
           said
           ,
           that
           
             God
             is
             good
             to
             Israel
          
           ,
           in
           the
           next
           words
           he
           expoundeth
           whom
           he
           meant
           by
           Israel
           ,
           namely
           ,
           
             the
             pure
             in
             heart
          
           .
           So
           also
           our
           Sauiour
           Christ
           speaking
           of
           Nathaniel
           ,
           
           Behold
           (
           saith
           he
           )
           
             a
             true
             Israelite
             in
             whom
             there
             is
             no
             guile
             .
          
           For
           as
           the
           Apostle
           saith
           ,
           
           he
           
             is
             not
             a
             Iew
             which
             is
             one
             outward
             ,
             but
             he
             is
             a
             Iew
             ,
             which
             is
             one
             within
             ,
          
           that
           is
           to
           say
           ,
           the
           vpright
           .
        
         
           3.
           
           Seeing
           then
           as
           we
           haue
           heard
           ,
           all
           that
           are
           vpright
           
           are
           citisens
           of
           heauen
           ,
           and
           contrariwise
           ,
           all
           that
           be
           citisens
           of
           heauen
           be
           vpright
           ;
           it
           behooueth
           vs
           diligently
           to
           trie
           and
           examine
           our selues
           ,
           whether
           this
           note
           doth
           belong
           vnto
           vs
           or
           not
           .
           For
           vnlesse
           we
           be
           vpright
           ,
           wee
           shall
           not
           rest
           in
           Gods
           holy
           mountaine
           ;
           but
           must
           looke
           to
           haue
           our
           portion
           with
           hypocrits
           ,
           where
           is
           weeping
           and
           gnashing
           of
           teeth
           .
           
           To
           this
           purpose
           I
           will
           set
           down
           certaine
           signes
           and
           tokens
           ,
           whereby
           the
           vpright
           and
           the
           hypocrits
           may
           be
           discerned
           .
        
         
           1.
           
           And
           first
           ,
           the
           studie
           and
           endeuour
           of
           the
           vpright
           is
           to
           approue
           himselfe
           to
           God
           ,
           to
           walke
           before
           him
           ,
           
           to
           discharge
           a
           good
           conscience
           :
           
           the
           testimonie
           wherof
           he
           greatly
           esteemeth
           and
           preferreth
           it
           to
           the
           judgements
           of
           men
           concerning
           himselfe
           .
           On
           the
           other
           side
           ,
           the
           hypocrites
           care
           is
           to
           approue
           himselfe
           to
           men
           ,
           neglecting
           the
           testimony
           of
           his
           owne
           conscience
           :
           and
           therefore
           those
           good
           things
           which
           he
           doth
           ,
           he
           doth
           to
           be
           seene
           of
           men
           ;
           and
           the
           euill
           which
           he
           omitteth
           ,
           he
           leaueth
           vndone
           ,
           least
           he
           should
           be
           seene
           of
           men
           :
           for
           if
           men
           be
           not
           acquainted
           with
           his
           doings
           ,
           he
           neither
           careth
           to
           doe
           good
           ,
           nor
           feareth
           to
           doe
           euill
           .
        
         
           2.
           
           It
           is
           the
           propertie
           of
           vpright
           men
           to
           yeeld
           simple
           and
           absolute
           obedience
           to
           the
           word
           of
           God
           ,
           denying
           themselues
           ,
           their
           owne
           affections
           and
           reason
           ;
           but
           to
           obey
           humane
           precepts
           ,
           so
           farre
           forth
           as
           they
           are
           not
           repugnant
           to
           the
           law
           of
           God.
           But
           it
           is
           the
           fashion
           of
           hypocrits
           to
           obey
           the
           commaundements
           of
           God
           ,
           so
           further
           than
           themselues
           thinke
           good
           ,
           as
           appeareth
           in
           the
           example
           of
           Saul
           :
           
           and
           more
           strictly
           to
           obserue
           the
           traditions
           of
           men
           ,
           
           than
           the
           commaundements
           of
           God.
           
        
         
           3.
           
           A
           third
           signe
           of
           an
           vprightman
           is
           ,
           so
           to
           contemn
           the
           world
           ,
           and
           to
           be
           wained
           from
           worldly
           desires
           ,
           as
           that
           hee
           preferreth
           the
           keeping
           of
           a
           good
           conscience
           ,
           before
           the
           obtaining
           of
           any
           worldly
           desires
           :
           knowing
           ,
           that
           
             it
             will
             not
             profit
             a
             man
             to
             gaine
             the
             whole
             world
             ,
          
           
           
             and
             to
             loose
             his
             owne
             soule
             .
          
           For
           he
           that
           is
           not
           addicted
           to
           the
           world
           ,
           it
           
           is
           a
           good
           sign
           that
           he
           professeth
           religion
           ,
           not
           for
           worldly
           and
           by-respects
           .
           But
           the
           hypocrits
           guise
           is
           to
           seeme
           religious
           ,
           and
           to
           be
           a
           wordling
           ;
           to
           professe
           religion
           ,
           and
           to
           mind
           earthly
           things
           ;
           to
           diuide
           himselfe
           betwixt
           God
           and
           Mammon
           ,
           
           to
           giue
           to
           God
           the
           outward
           shew
           ,
           to
           the
           world
           ,
           
           his
           heart
           :
           not
           first
           and
           principally
           to
           seeke
           the
           kingdome
           of
           God
           &
           his
           righteousnesse
           ,
           but
           to
           professe
           religion
           in
           a
           secondarie
           respect
           ,
           so
           farre
           forth
           as
           it
           jumpeth
           with
           the
           fruition
           of
           his
           worldly
           desires
           ,
           and
           consequently
           to
           preferre
           the
           gaine
           of
           the
           world
           before
           the
           keeping
           of
           a
           good
           conscience
           ,
           and
           to
           be
           ready
           to
           sinne
           ,
           that
           he
           may
           obtaine
           any
           worldly
           desire
           .
        
         
           4.
           
           The
           propertie
           of
           an
           vpright
           man
           is
           to
           hate
           sinne
           as
           well
           in
           himselfe
           as
           in
           others
           ,
           and
           to
           bee
           exercised
           in
           judging
           himselfe
           .
           But
           the
           manner
           of
           hypocrits
           is
           ,
           to
           hate
           sinne
           in
           others
           ,
           but
           not
           in
           themselues
           ;
           to
           be
           busie
           in
           prying
           into
           other
           mens
           behauiour
           ,
           and
           to
           neglect
           their
           owne
           ;
           to
           be
           quick-sighted
           to
           discerne
           ,
           and
           very
           censorious
           to
           judge
           the
           offences
           of
           their
           brethren
           ,
           but
           haue
           neither
           eyes
           to
           see
           ,
           nor
           consciences
           to
           condemne
           their
           owne
           sinnes
           :
           and
           as
           our
           Sauiour
           Christ
           saith
           of
           such
           hypocrits
           ,
           
           
             to
             see
             a
             mote
             in
             their
             brothers
             eye
             ,
             and
             not
             to
             discerne
             a
             beame
             in
             their
             owne
             .
          
        
         
           5.
           
           The
           vpright
           man
           repenteth
           of
           all
           sinne
           ,
           hauing
           an
           vnfained
           purpose
           and
           resolution
           to
           abstaine
           from
           all
           sinne
           ,
           and
           not
           to
           retain
           any
           one
           ,
           howsoeuer
           besides
           and
           contrary
           to
           his
           purpose
           hee
           may
           faile
           in
           some
           particulars
           .
           But
           the
           hypocrite
           ,
           howsoeuer
           he
           may
           be
           brought
           to
           abstaine
           from
           diuerse
           sinnes
           whereunto
           he
           is
           not
           so
           much
           addicted
           ,
           yet
           he
           will
           be
           sure
           to
           cherish
           and
           retain
           some
           sinne
           or
           sinnes
           that
           are
           more
           deare
           vnto
           him
           ,
           from
           which
           he
           will
           by
           no
           meanes
           be
           reclaimed
           .
           Example
           in
           
           
             Herod
             ,
             who
             reuerenced
             Iohn
             Baptist
             ,
             and
             when
             he
             heard
             him
             ,
             did
             many
             things
          
           which
           Iohn
           aduised
           him
           vnto
           ,
           
             and
             heard
             him
             gladly
          
           :
           but
           doe
           Iohn
           what
           he
           could
           ,
           he
           would
           not
           forgoe
           Herodias
           his
           brothers
           wife
           .
        
         
         
           6.
           
           It
           is
           the
           propertie
           of
           the
           vpright
           ,
           to
           loue
           and
           reuerence
           the
           good
           and
           godly
           for
           their
           godlinesse
           sake
           ,
           and
           to
           contemne
           and
           despise
           the
           wicked
           ,
           though
           mightie
           in
           the
           world
           ,
           because
           of
           their
           wickednesse
           :
           as
           it
           followeth
           Vers.
           4
           ,
           For
           the
           world
           doth
           loue
           her
           own
           ,
           and
           hateth
           those
           which
           belong
           to
           Christ.
           
           But
           
             hereby
             we
             know
             that
             we
             are
             translated
             from
             death
             to
             life
             ,
          
           
           
             because
             we
             loue
             the
             brethren
          
           .
           But
           it
           is
           the
           manner
           of
           hypocrits
           to
           stomacke
           the
           godly
           ,
           
           to
           enuie
           thē
           which
           are
           better
           than
           they
           ,
           and
           not
           to
           brooke
           them
           that
           be
           had
           in
           better
           estimation
           than
           themselues
           .
           And
           thus
           were
           the
           Pharisies
           affected
           to
           Christ.
           
        
         
           7.
           
           It
           is
           the
           propertie
           of
           the
           vpright
           to
           preferre
           the
           greater
           &
           weightier
           duties
           before
           the
           lesse
           ,
           the
           substance
           before
           circumstances
           ,
           the
           workes
           either
           of
           pietie
           or
           mercie
           before
           ceremonies
           .
           But
           it
           hath
           alwayes
           beene
           the
           hypocrits
           guise
           to
           neglect
           the
           greater
           duties
           ,
           and
           to
           affect
           the
           obseruation
           of
           the
           lesse
           ,
           to
           preferre
           circumstances
           before
           the
           substance
           ,
           and
           ceremonies
           before
           the
           workes
           either
           of
           pietie
           or
           charitie
           ,
           
           to
           place
           the
           height
           of
           their
           religion
           ,
           either
           in
           obseruing
           or
           vrging
           ceremonies
           ,
           or
           contrariwise
           ,
           in
           refusing
           them
           ,
           and
           inueighing
           against
           them
           ,
           to
           straine
           out
           gnats
           ,
           and
           to
           swallow
           cammels
           ,
           
           to
           tythe
           mint
           and
           cummin
           ,
           
           and
           to
           neglect
           the
           weightier
           duties
           of
           the
           law
           ,
           judgement
           ,
           mercie
           ,
           and
           faith
           .
           Consider
           to
           this
           purpose
           two
           examples
           of
           the
           Pharisies
           and
           Priests
           .
           When
           Iudas
           brought
           them
           backe
           the
           money
           which
           they
           gaue
           him
           to
           betray
           Christ
           ,
           they
           would
           not
           put
           in
           into
           the
           treasurie
           ,
           because
           it
           was
           the
           price
           of
           bloud
           :
           
           but
           the
           precious
           bloud
           of
           Christ
           himselfe
           they
           were
           not
           afraid
           to
           spill
           ,
           and
           to
           draw
           the
           guilt
           thereof
           vpon
           their
           consciences
           .
           They
           were
           not
           afraid
           to
           be
           defiled
           by
           giuing
           Christ
           the
           immaculat
           lambe
           of
           God
           through
           enuie
           vnto
           death
           ,
           
           but
           they
           were
           at
           the
           same
           time
           afraid
           to
           goe
           into
           the
           common
           hall
           least
           they
           should
           be
           defiled
           .
        
         
           8.
           
           Another
           note
           of
           an
           vpright
           man
           ,
           is
           Humilitie
           .
           For
           when
           a
           man
           is
           indued
           therewith
           ,
           it
           is
           a
           plaine
           signe
           ,
           that
           
           he
           hath
           
           
             humbled
             himselfe
             to
             walke
             with
             his
             God.
          
           As
           contrariwise
           ,
           pride
           is
           the
           companion
           of
           hypocrisie
           ,
           as
           the
           Prophet
           Habacuc
           saith
           ,
           
           
             Behold
             ,
             he
             that
             lifteth
             vp
             himselfe
             ,
             his
             soule
             is
             not
             vpright
             in
             him
             .
          
           For
           he
           that
           walketh
           with
           God
           (
           as
           the
           vpright
           man
           doth
           )
           cannot
           lightly
           be
           lifted
           vp
           with
           pride
           .
           Indeed
           whiles
           we
           looke
           vpon
           the
           earth
           ,
           and
           behold
           other
           men
           whom
           we
           conceiue
           to
           be
           any
           way
           our
           inferiours
           ,
           we
           may
           perhaps
           take
           some
           occasion
           to
           be
           lifted
           vp
           in
           a
           conceit
           of
           our
           owne
           excellencie
           :
           but
           hee
           that
           hath
           God
           before
           his
           eyes
           ,
           and
           setteth
           himselfe
           alwayes
           in
           his
           presence
           ,
           he
           will
           be
           readie
           with
           Abraham
           (
           although
           an
           excellent
           Patriarch
           )
           standing
           before
           the
           Lord
           ,
           
           to
           confesse
           his
           owne
           vilenesse
           ;
           with
           Esay
           that
           eloquent
           and
           zealous
           Prophet
           ,
           
           to
           crie
           out
           ,
           That
           he
           is
           a
           man
           of
           polluted
           lips
           ;
           
           with
           Iob
           the
           patterne
           of
           patience
           ,
           when
           he
           seeth
           God
           ,
           to
           abhorre
           himselfe
           ,
           and
           to
           repent
           in
           dust
           and
           ashes
           ;
           with
           Peter
           being
           in
           the
           presence
           of
           Christ
           ,
           
           whom
           he
           perceiued
           to
           be
           God
           ,
           to
           acknowledge
           himselfe
           a
           sinfull
           man.
           
        
         
           9.
           
           Againe
           ,
           the
           vpright
           man
           being
           indued
           with
           a
           good
           conscience
           ,
           is
           confident
           in
           good
           causes
           ,
           and
           couragious
           in
           time
           of
           perill
           ,
           
           as
           Salomon
           saith
           :
           
             He
             that
             walketh
             vprightly
             ,
             walketh
             boldly
             .
          
           
           And
           againe
           ,
           
             The
             righteous
             are
             bold
             as
             a
             Lyon
             :
          
           but
           the
           hypocrite
           contrariwise
           ,
           by
           reason
           of
           his
           bad
           conscience
           is
           ouertaken
           with
           feare
           ,
           
           as
           the
           Prophet
           Esay
           speaketh
           ,
           
           and
           such
           
             doe
             flie
             when
             none
             pursueth
          
           .
        
         
           10.
           
           It
           is
           the
           priuiledge
           of
           an
           vpright
           man
           to
           bee
           constant
           in
           good
           things
           ,
           and
           to
           perseuere
           to
           the
           end
           ,
           keeping
           also
           a
           continued
           course
           of
           pietie
           :
           for
           the
           vpright
           man
           is
           he
           which
           hath
           built
           vpon
           the
           rocke
           ,
           
           and
           therefore
           cannot
           vtterly
           be
           ouerthrown
           by
           any
           blasts
           or
           tempests
           of
           temptations
           :
           
           it
           is
           he
           which
           receiueth
           the
           seed
           into
           good
           groūd
           ,
           and
           therefore
           taketh
           root
           downward
           ,
           and
           bringeth
           forth
           fruit
           vpward
           
             with
             patience
          
           :
           he
           being
           not
           only
           in
           the
           church
           but
           also
           of
           it
           ,
           shall
           surely
           remaine
           in
           the
           Communion
           of
           the
           Church
           ;
           and
           as
           the
           Psalmist
           here
           saith
           ,
           
             shall
             neuer
             be
             remooued
          
           .
           
           But
           contrariwise
           ,
           
             the
             double
             minded
             man
             is
             vnconstant
             
             in
             all
             his
             wayes
             :
          
           his
           religion
           and
           goodnesse
           
             is
             as
             a
             morning
             cloud
             ,
             and
             as
             the
             morning
             dew
             it
             goeth
             away
             :
          
           
           his
           profession
           is
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           
             for
             a
             time
          
           ,
           for
           hauing
           receiued
           the
           seed
           among
           stones
           ,
           
           and
           wanting
           root
           ,
           when
           the
           Sunne
           of
           temptation
           ariseth
           ,
           
           he
           fadeth
           away
           ;
           hauing
           built
           vpon
           the
           sand
           ,
           whē
           the
           blasts
           of
           temptations
           arise
           ,
           
           his
           building
           falleth
           to
           the
           ground
           .
           Hereunto
           we
           are
           to
           referre
           patience
           in
           affliction
           ,
           as
           a
           note
           of
           the
           vpright
           :
           wherupon
           affliction
           is
           called
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
           the
           trial
           of
           our
           faith
           ,
           or
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           whereby
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
           those
           that
           are
           found
           and
           approued
           ,
           are
           knowne
           from
           those
           which
           be
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           vnsound
           .
        
         
           11.
           
           And
           to
           conclude
           ,
           it
           is
           the
           propertie
           of
           the
           sound
           and
           vpright
           ,
           to
           joyne
           together
           pietie
           towards
           God
           ,
           and
           charietie
           towards
           our
           neighbour
           ,
           the
           loue
           of
           God
           ,
           and
           the
           loue
           of
           our
           brother
           :
           
           for
           it
           cannot
           be
           ,
           that
           a
           man
           should
           loue
           the
           Lord
           truly
           ,
           whom
           he
           hath
           not
           seene
           ,
           and
           loueth
           not
           his
           brother
           whom
           he
           hath
           seene
           :
           neither
           do
           we
           loue
           our
           neighbour
           aright
           ,
           vnlesse
           we
           loue
           him
           in
           and
           for
           the
           Lord.
           
           And
           therefore
           no
           man
           can
           loue
           his
           neighbour
           as
           he
           ought
           ,
           vnlesse
           he
           loue
           the
           Lord
           much
           more
           .
           The
           loue
           of
           God
           therefore
           ,
           or
           pietie
           ,
           if
           it
           be
           sound
           ,
           will
           shew
           it selfe
           in
           the
           loue
           of
           our
           brother
           ,
           or
           in
           the
           duties
           of
           righteousnesse
           ;
           and
           the
           loue
           of
           our
           brother
           ,
           or
           righteousnesse
           ,
           if
           it
           be
           sincere
           ,
           must
           be
           deriued
           from
           the
           fountaine
           of
           pietie
           .
           Contrariwise
           ,
           it
           is
           the
           hypocrits
           guise
           to
           seuer
           these
           two
           ,
           which
           the
           holy
           ghost
           hath
           joyned
           together
           ,
           holinesse
           and
           righteousnesse
           ,
           the
           obedience
           of
           the
           first
           and
           second
           Table
           of
           the
           law
           .
           For
           there
           are
           many
           as
           glorious
           professors
           among
           vs
           ,
           as
           the
           Pharisies
           were
           among
           the
           Iewes
           ,
           who
           making
           profession
           of
           religion
           and
           pietie
           towards
           God
           ,
           doe
           altogether
           neglect
           the
           duties
           of
           charitie
           and
           righteousnesse
           towards
           men
           .
           And
           againe
           ,
           many
           there
           are
           among
           vs
           as
           famous
           for
           ciuile
           vertues
           ,
           as
           Aristides
           or
           Socrates
           among
           the
           heathen
           ,
           who
           resting
           in
           a
           ciuile
           conuersation
           and
           outward
           honestie
           among
           men
           ,
           are
           void
           of
           all
           religion
           and
           of
           the
           feare
           of
           God.
           Both
           sorts
           are
           hypocrits
           ,
           the
           
           righteousnesse
           of
           the
           former
           not
           exceeding
           the
           righteousnesse
           of
           the
           Phariseyes
           ,
           who
           notwithstanding
           their
           glorious
           profession
           were
           notorious
           hypocrits
           :
           the
           righteousnesse
           of
           the
           latter
           professing
           themselues
           to
           be
           Christians
           ,
           not
           exceeding
           the
           righteousnesse
           of
           the
           heathen
           ,
           who
           knew
           not
           God.
           
        
         
           Now
           I
           come
           to
           the
           fourth
           point
           ,
           namely
           ,
           to
           consider
           by
           what
           arguments
           we
           may
           be
           stirred
           vp
           to
           embrace
           this
           vertue
           ,
           if
           we
           want
           it
           ,
           or
           to
           continue
           and
           increase
           therein
           ,
           if
           we
           haue
           it
           .
           The
           arguments
           may
           be
           reduced
           to
           three
           heads
           ,
           the
           excellency
           ,
           the
           profit
           ,
           the
           necessitie
           of
           vprightnesse
           .
           
           The
           excellency
           of
           it
           is
           so
           great
           ,
           that
           the
           Lord
           accepteth
           of
           the
           vpright
           indeuour
           of
           his
           children
           ,
           as
           perfect
           performance
           ;
           insomuch
           that
           vprightnesse
           (
           as
           I
           haue
           said
           )
           goeth
           in
           the
           Scripture
           vnder
           the
           name
           of
           perfection
           .
           Neither
           are
           we
           otherwise
           to
           vnderstand
           the
           duties
           ,
           which
           in
           the
           word
           of
           God
           are
           said
           to
           bee
           done
           with
           the
           whole
           heart
           ,
           but
           that
           they
           are
           performed
           with
           an
           entire
           or
           vpright
           heart
           .
           Therfore
           those
           that
           are
           vpright
           ,
           though
           they
           be
           subject
           to
           many
           infirmities
           ,
           
           yet
           they
           are
           esteemed
           as
           just
           ,
           and
           that
           before
           the
           Lord
           ,
           the
           Lord
           accepting
           in
           
           his
           vpright
           seruants
           ,
           the
           will
           ,
           for
           the
           deed
           .
           Againe
           ,
           wheras
           Christ
           the
           bridegrome
           is
           said
           to
           be
           delighted
           with
           the
           beautie
           of
           his
           spouse
           ,
           
           this
           may
           not
           be
           vnderstood
           of
           the
           outward
           apperance
           ,
           
           for
           so
           she
           is
           something
           blacke
           and
           browne
           ,
           by
           reason
           of
           affliction
           ,
           and
           the
           cause
           thereof
           which
           is
           sinne
           ;
           but
           of
           the
           inward
           beauty
           ,
           in
           respect
           wherof
           she
           is
           sayd
           to
           be
           all
           glorious
           and
           beautifull
           within
           ,
           
           which
           is
           that
           vprightnesse
           or
           truth
           in
           the
           inward
           parts
           ,
           
           
           wherewith
           the
           Lord
           is
           delighted
           .
           For
           this
           we
           are
           also
           to
           adde
           ,
           that
           vprightnesse
           is
           that
           wherewith
           the
           Lord
           is
           especially
           delighted
           :
           insomuch
           that
           to
           be
           vpright
           ,
           and
           to
           please
           God
           ,
           in
           the
           Scriptures
           do
           signifie
           the
           same
           thing
           :
           for
           whereas
           it
           is
           sayd
           of
           E●och
           Gen.
           5.
           
           that
           he
           walked
           before
           God
           ,
           
           that
           is
           ,
           that
           hee
           liued
           vprightly
           ;
           it
           is
           by
           the
           Apostle
           thus
           expounded
           ,
           
             That
             he
             was
             sayd
             to
             haue
             pleased
             
             God.
          
           
           And
           the
           Hebrew
           word
           which
           signifieth
           to
           be
           right
           or
           vpright
           ,
           doth
           signifie
           also
           to
           please
           ,
           that
           we
           may
           know
           that
           he
           which
           is
           right
           before
           God
           ,
           doth
           please
           him
           .
           As
           it
           is
           sayd
           in
           the
           Prouerbes
           ,
           
           
             They
             which
             are
             peruerse
             in
             heart
             are
             an
             abhomination
             vnto
             the
             Lord
             ,
             but
             such
             as
             are
             vpright
             in
             their
             way
             are
             his
             delight
             .
          
           Now
           this
           must
           needs
           be
           an
           excellent
           virtue
           that
           goeth
           vnder
           the
           name
           of
           perfection
           ,
           which
           the
           Lord
           esteemeth
           as
           the
           inward
           beautie
           of
           his
           spouse
           ,
           which
           is
           not
           onely
           pleasing
           vnto
           God
           ,
           but
           as
           it
           were
           the
           pleasing
           of
           him
           .
        
         
           But
           let
           vs
           come
           to
           the
           profit
           ,
           by
           which
           consideration
           most
           are
           led
           ,
           
           as
           it
           is
           sayd
           Psal.
           4.
           
           
             There
             be
             many
             that
             say
             ,
             who
             will
             shew
             vs
             any
             good
             ,
          
           that
           is
           profit
           .
           The
           profit
           of
           vprightnesse
           may
           be
           shewed
           first
           in
           generall
           ,
           that
           God
           is
           good
           and
           gracious
           to
           thē
           that
           are
           vpright
           .
           As
           the
           Psalmist
           after
           many
           conflicts
           ,
           
           at
           length
           resolueth
           ,
           
             Psa.
             73.
             1.
             
             But
             yet
             God
             is
             good
             to
             Israell
             ,
             to
             those
             that
             are
             pure
             in
             heart
             .
          
           And
           this
           goodnesse
           he
           manifesteth
           by
           doing
           good
           to
           them
           ,
           and
           causing
           all
           things
           to
           worke
           together
           for
           their
           good
           ,
           according
           to
           the
           prayer
           of
           Dauid
           Psal.
           125.
           
           
           
             Do
             good
             O
             Lord
             to
             those
             that
             are
             good
             and
             vpright
             in
             heart
             ,
             but
             those
             that
             turne
             aside
             by
             their
             crooked
             wayes
             ,
             them
             shall
             the
             Lord
             send
             away
             with
             the
             workers
             of
             iniquity
             .
          
           Neither
           is
           the
           goodnesse
           of
           God
           sparing
           towards
           them
           :
           For
           he
           is
           
             a
             Sunne
          
           ,
           that
           is
           ,
           
           an
           author
           and
           giuer
           of
           all
           comfortable
           blessings
           ,
           and
           
             a
             shield
          
           ,
           that
           is
           ,
           a
           protector
           of
           them
           from
           all
           euill
           ,
           
             He
             giueth
             grace
             ,
             and
             glory
             ,
             and
             no
             good
             thing
             doth
             he
             with-hold
             from
             those
             that
             walke
             vprightly
             .
          
           More
           specially
           the
           benefits
           wherewith
           the
           Lord
           doth
           crowne
           the
           vpright
           ,
           are
           either
           temporall
           ,
           or
           spirituall
           :
           For
           as
           salomon
           saith
           Prou.
           2.
           
           
           
             The
             Lord
             hath
             laid
             vp
             for
             the
             vpright
             ,
             substance
             ,
          
           that
           is
           ,
           
           whatsoeuer
           is
           truly
           good
           ,
           and
           verse
           21.
           
           
             The
             righteous
             shall
             inhabit
             the
             land
             ,
             and
             the
             vpright
             men
             shall
             remaine
             in
             it
             .
          
           And
           as
           the
           Lord
           bestoweth
           good
           things
           vpon
           the
           vpright
           ,
           so
           he
           preserueththem
           from
           euill
           ,
           and
           is
           therefore
           sayd
           to
           be
           
             ●
             shield
             to
             them
             that
             walke
             vprightly
             :
          
           
           or
           as
           Dauid
           saith
           ,
           
           
             My
             shield
             is
             in
             God
             who
             giueth
             saluation
             ,
             or
             preserueth
             the
             
             vpright
             in
             heart
             ,
          
           according
           to
           the
           saying
           of
           the
           Prophet
           Hanani
           ,
           
           
             The
             eyes
             of
             the
             Lord
          
           ,
           saith
           he
           ,
           
             behold
             all
             the
             earth
             ,
             to
             shew
             himselfe
             strong
             with
             them
             that
             haue
             a
             perfect
             ,
          
           that
           is
           ,
           an
           vpright
           
             heart
             towards
             him
          
           .
           The
           spirituall
           blessings
           which
           God
           bestoweth
           on
           the
           vpright
           ,
           are
           as
           the
           Psalmist
           speaketh
           ,
           
             Grace
             &
             Glory
          
           :
           
           Grace
           in
           this
           life
           ,
           Glory
           in
           the
           life
           to
           come
           .
           The
           graces
           which
           God
           bestoweth
           on
           the
           vpright
           ,
           are
           many
           :
           for
           sanctifying
           graces
           are
           so
           linked
           together
           ,
           as
           it
           were
           in
           a
           golden
           chaine
           ,
           that
           where
           some
           be
           in
           truth
           (
           as
           they
           are
           in
           the
           vpright
           )
           all
           are
           in
           some
           measure
           .
           Among
           many
           others
           ,
           these
           spirituall
           blessings
           accompany
           vprightnesse
           ,
           Comfort
           in
           affliction
           ,
           and
           Ioy
           in
           the
           holy
           Ghost
           ;
           
           and
           (
           which
           before
           I
           spake
           of
           )
           Confidence
           or
           spirituall
           securitie
           in
           worshipping
           the
           Lord
           without
           feare
           ,
           
           (
           which
           is
           the
           blessednesse
           promised
           to
           the
           faithfull
           in
           all
           nations
           ,
           in
           Abrahams
           seed
           ,
           according
           to
           the
           exposition
           of
           
             Zacharias
             ,
             Luk.
          
           1.
           )
           and
           also
           Constancy
           and
           Perseuerance
           .
           As
           touching
           the
           former
           before
           not
           touched
           :
           Forasmuch
           as
           the
           vpright
           (
           building
           ,
           not
           vpon
           the
           sand
           ,
           but
           vpon
           the
           rocke
           )
           haue
           layd
           a
           good
           foundation
           against
           the
           day
           of
           triall
           ,
           therefore
           when
           as
           they
           are
           afflicted
           ,
           they
           faint
           not
           ,
           neither
           are
           ouermuch
           discouraged
           ,
           but
           with
           Dauid
           in
           his
           greatest
           distresse
           ,
           do
           comfort
           themselues
           in
           the
           Lord
           their
           God
           ,
           1.
           
           Sam.
           30.
           6.
           
           And
           being
           assured
           that
           
             the
             Lord
             will
             cause
             all
             things
             ,
          
           
           euen
           their
           afflictions
           ,
           to
           
             worke
             to
             their
             good
          
           ,
           
           they
           resolue
           with
           Iob
           to
           
             put
             their
             trust
             in
             him
             ,
             though
             he
             kill
             them
             .
          
           But
           the
           vpright
           haue
           not
           onely
           comfort
           ,
           but
           ioy
           also
           in
           the
           holy
           Ghost
           .
           
           For
           
             God
             doth
             giue
             to
             him
             that
             is
             good
             in
             his
             sight
             ,
          
           (
           that
           is
           ,
           to
           the
           vpright
           )
           
             wisedome
             ,
             and
             knowledge
             ,
             and
             ioy
             .
          
           
           For
           the
           vpright
           haue
           a
           good
           conscience
           ,
           and
           a
           good
           conscience
           is
           a
           continuall
           feast
           :
           For
           
             this
             is
             our
             reioycing
          
           (
           saith
           the
           Apostle
           )
           
             the
             testimony
             of
             our
             conscience
          
           ,
           
           
             that
             we
             haue
             had
             our
             conuersation
             in
             simplicitie
             and
             godly
             purenesse
             .
          
           And
           this
           was
           Ezechias
           his
           stay
           when
           he
           had
           receiued
           the
           sentence
           of
           death
           ,
           and
           which
           he
           vsed
           as
           an
           argument
           vnto
           the
           Lord
           ,
           to
           obtaine
           the
           lengthning
           of
           his
           life
           ,
           and
           preuailed
           ,
           Lord
           ,
           
           saith
           he
           ,
           
           
             I
             beseech
             thee
             remember
             how
             I
             haue
             walked
             before
             thee
             in
             truth
             ,
             and
             with
             an
             vpright
             heart
             ,
             and
             haue
             done
             that
             which
             is
             good
             in
             thy
             sight
             .
          
           For
           howsoeuer
           the
           vpright
           are
           sometimes
           vnder
           the
           crosse
           :
           
           yet
           
             there
             is
             light
             sowne
             for
             the
             righteous
             ,
             and
             ioy
             for
             the
             vpright
             in
             heart
             ,
          
           which
           in
           due
           time
           will
           sprout
           forth
           :
           yea
           ,
           
           in
           the
           mids
           of
           
             their
             affliction
             they
             do
             reioyce
             ,
             knowing
             that
             tribulation
             bringeth
             forth
             patience
             ,
             and
             patience
             experience
             ,
             and
             experience
             hope
             ,
             and
             hope
             maketh
             not
             ashamed
             .
          
           
           And
           seeing
           the
           vpright
           do
           with
           Dauid
           ,
           set
           the
           Lord
           alwayes
           before
           their
           eyes
           ,
           for
           he
           is
           at
           their
           right
           hand
           ,
           therefore
           they
           must
           say
           with
           him
           ,
           
             I
             shall
             not
             be
             remoued
             ,
             wherefore
             my
             heart
             is
             glad
             ,
             and
             my
             tongue
             reioyceth
             ,
             my
             flesh
             also
             doth
             rest
             in
             hope
             .
          
           With
           these
           and
           such
           like
           blessings
           the
           Lord
           doth
           reward
           the
           vpright
           in
           this
           life
           :
           for
           after
           this
           life
           eternall
           saluation
           abideth
           them
           .
           
             He
             that
             walketh
             vprightly
          
           ,
           
           saith
           
             Salomon
             ,
             shall
             be
             saued
             ,
             but
             he
             that
             is
             peruerse
             ,
          
           or
           walketh
           peruersly
           ,
           
             in
             two
             waies
          
           (
           as
           double
           minded
           men
           do
           )
           
             he
             shal
             fall
             in
             one
          
           ,
           or
           as
           some
           read
           ,
           
             at
             once
          
           .
           And
           to
           omit
           other
           testimonies
           ,
           the
           holy
           Ghost
           testifieth
           in
           this
           place
           ,
           That
           he
           which
           walketh
           vprightly
           shal
           dwell
           in
           the
           holy
           mountaine
           of
           God.
           Finally
           to
           conclude
           all
           blessings
           vnder
           one
           blessednesse
           it selfe
           is
           promised
           to
           the
           vpright
           :
           
             Blessed
             are
             those
             which
             are
             vpright
             in
             their
             way
             .
          
           
           
             Blessed
             are
             the
             pure
             in
             heart
             ,
          
           
           
             for
             they
             shall
             see
             God.
          
           And
           this
           blessednesse
           doth
           not
           onely
           belong
           to
           themselues
           ,
           but
           it
           redoundeth
           also
           to
           their
           posteritie
           .
           
           
             Blessed
             is
             the
             iust
             man
             that
             walketh
             in
             his
             vprightnesse
             ,
          
           
           
             and
             blessed
             are
             his
             children
             after
             him
             .
          
           And
           againe
           ,
           
             The
             generation
             of
             the
             vpright
             shall
             be
             blessed
             .
          
        
         
           But
           it
           may
           be
           you
           expect
           examples
           ,
           
           which
           one
           calleth
           the
           hostages
           of
           our
           speech
           ,
           whereby
           that
           may
           appeare
           in
           particuler
           experience
           ,
           which
           the
           Lord
           hath
           confirmed
           in
           generall
           promise
           .
           Let
           Noah
           therefore
           be
           an
           example
           ,
           whom
           the
           Lord
           because
           of
           his
           vprightnesse
           ,
           
           preserued
           in
           the
           vniuersall
           deluge
           .
           And
           likewise
           vpright
           Abraham
           ,
           
           to
           whom
           the
           Lord
           was
           a
           shield
           ,
           and
           an
           exceeding
           great
           reward
           .
           Dauid
           professeth
           ,
           that
           for
           as
           much
           as
           he
           was
           vpright
           before
           God
           ,
           
           the
           Lord
           therefore
           rewarded
           
           him
           according
           to
           his
           righteousnesse
           ,
           and
           the
           purenesse
           of
           his
           hands
           in
           his
           sight
           .
           And
           the
           same
           is
           confessed
           by
           Salolon
           his
           sonne
           ,
           
           
             Thou
             hast
          
           (
           sayth
           he
           vnto
           the
           Lord
           )
           
             shewed
             vnto
             thy
             seruant
             Dau●d
             my
             father
             great
             mercy
             ,
             when
             he
             walked
             before
             thee
             in
             truth
             ,
             and
             in
             righteousnesse
             ,
             and
             in
             vprightnesse
             of
             heart
             with
             thee
             .
          
           
           Of
           Ezechias
           you
           heard
           before
           .
           But
           omitting
           other
           examples
           ,
           let
           vs
           call
           to
           mind
           the
           example
           of
           Enoch
           ,
           by
           which
           being
           the
           first
           in
           this
           kind
           ,
           we
           may
           best
           conceiue
           what
           account
           the
           Lord
           maketh
           of
           Integritie
           .
           
           For
           when
           as
           he
           walked
           before
           God
           vprightly
           ,
           
           the
           Lord
           did
           therfore
           translate
           him
           out
           of
           this
           valley
           of
           teares
           ,
           that
           he
           should
           not
           see
           death
           ,
           and
           assumed
           him
           into
           heauen
           ,
           where
           he
           might
           inioy
           immortall
           glorie
           .
        
         
           But
           if
           neither
           the
           golden
           reason
           of
           excellency
           can
           moue
           vs
           ,
           nor
           the
           siluer
           reason
           of
           profit
           allure
           vs
           ;
           then
           must
           the
           yron
           reason
           of
           necessitie
           enforce
           vs
           to
           Integrity
           and
           vprightnesse
           of
           heart
           .
           For
           first
           ,
           such
           is
           the
           necessity
           thereof
           ,
           that
           without
           Integritie
           the
           best
           graces
           we
           seeme
           to
           haue
           are
           counterfeit
           ,
           and
           therefore
           but
           glorious
           sinnes
           ,
           the
           best
           worship
           we
           can
           performe
           is
           but
           hypocrisie
           ,
           and
           therefore
           abhominable
           in
           Gods
           sight
           .
           For
           vprightnesse
           is
           the
           soundnesse
           of
           all
           graces
           and
           virtues
           ,
           as
           also
           of
           all
           religion
           and
           worship
           of
           God
           ,
           without
           which
           they
           are
           vnsound
           and
           nothing
           worth
           .
           And
           first
           ,
           as
           touching
           graces
           ,
           if
           they
           be
           not
           ioyned
           with
           vprightnesse
           of
           hart
           ,
           they
           are
           sinnes
           vnder
           the
           maskes
           or
           vizards
           of
           virtue
           ;
           yea
           ,
           as
           it
           may
           seeme
           double
           sinnes
           :
           for
           as
           Augustine
           sayth
           ,
           Simulata
           aequitas
           est
           duplex
           iniquitas
           ;
           quia
           &
           iniquitas
           est
           ,
           &
           simulatio
           :
           
             Fained
             equitie
             is
             double
             iniquity
             ;
             both
             because
             it
             is
             iniquiti●
             ,
             and
             because
             it
             is
             ●aining
             .
          
           
           Wherefore
           in
           the
           Scriptures
           it
           is
           required
           that
           our
           faith
           should
           be
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           vnfained
           ,
           
           that
           is
           ,
           
           such
           a
           faith
           as
           inwardly
           purifieth
           the
           hart
           ,
           and
           outwardly
           worketh
           by
           loue
           ,
           
           otherwise
           it
           is
           not
           a
           true
           and
           a
           liuely
           ,
           
           but
           a
           counterfeit
           and
           dead
           faith
           .
           
           Likewise
           our
           loue
           must
           be
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           vnfained
           ,
           
           that
           is
           ,
           as
           Iohn
           saith
           ,
           we
           must
           
             loue
             not
             in
             speech
             and
             tongue
             ,
          
           
           
             but
             in
             deed
             and
             truth
          
           ;
           Or
           as
           
           Paul
           speaketh
           ,
           our
           
             loue
             must
             proceed
             from
             a
             pure
             heart
             ,
             a
             good
             conscience
             and
             ●aith
             vnfained
             .
          
        
         
           Our
           wisedome
           also
           must
           be
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           
             without
             dissimulation
          
           ,
           
           not
           that
           mixt
           or
           Machiuilian
           prudence
           ,
           which
           politicke
           men
           in
           the
           world
           so
           greatly
           praise
           ,
           being
           mixed
           with
           hypocrisie
           and
           deceit
           ,
           
           but
           that
           prudence
           of
           serpents
           tempered
           with
           the
           simplicitie
           of
           Doues
           :
           otherwise
           it
           is
           as
           Iames
           saith
           ,
           
           
             earthly
             ,
             carnall
             ,
             and
             diuellish
             .
          
        
         
           Lastly
           ,
           our
           repentance
           and
           conuersion
           vnto
           God
           must
           be
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           vnfained
           and
           from
           our
           whole
           hart
           .
           For
           it
           is
           not
           the
           renting
           of
           the
           garments
           ,
           
           but
           of
           the
           heart
           that
           pleaseth
           God.
           
           Neither
           is
           it
           the
           bowing
           of
           the
           head
           like
           a
           Bul-rush
           ,
           but
           the
           humiliation
           ,
           the
           melting
           ,
           the
           contrition
           of
           the
           heart
           that
           is
           acceptable
           before
           him
           .
           Such
           as
           was
           the
           repentance
           of
           Iosiah
           ,
           2.
           
           
           King.
           22.
           not
           as
           that
           of
           Achab
           ,
           1.
           
           
           King.
           21.
           nor
           yet
           as
           that
           of
           the
           dissembling
           Israelites
           ,
           who
           made
           semblance
           of
           repentance
           and
           turning
           to
           God
           ,
           
           
             but
             their
             heart
             was
             not
             vpright
             with
             him
             .
          
           If
           therefore
           without
           vprightnesse
           our
           faith
           be
           dead
           ,
           our
           loue
           cold
           ,
           our
           wisedome
           diuellish
           ,
           our
           repentance
           counterfeit
           ,
           then
           is
           vprightnes
           no
           lesse
           necessary
           to
           saluation
           ,
           then
           I
           say
           not
           any
           one
           of
           these
           graces
           ,
           but
           thē
           all
           .
           But
           as
           those
           graces
           which
           we
           may
           seeme
           to
           haue
           without
           vprightnes
           are
           coūterfeit
           ;
           so
           our
           religion
           &
           worship
           of
           God
           without
           it
           is
           hipocrisie
           .
           For
           although
           it
           be
           the
           common
           practise
           of
           mē
           ,
           not
           only
           to
           content
           themselues
           with
           a
           profession
           of
           religion
           &
           pietie
           towards
           God
           ,
           neglecting
           the
           duties
           of
           charitie
           towards
           men
           ,
           but
           also
           to
           rest
           in
           an
           outward
           and
           bodily
           worship
           :
           notwithstanding
           it
           is
           no
           true
           religion
           before
           God
           ,
           
           which
           is
           altogether
           wanting
           in
           the
           duties
           of
           charitie
           ,
           neither
           is
           the
           outward
           worship
           without
           the
           inward
           acceptable
           vnto
           God.
           
           This
           is
           notably
           declared
           in
           the
           Prophecy
           of
           Micah
           ,
           where
           to
           the
           hypocrite
           demanding
           wherewith
           he
           should
           come
           before
           the
           Lord
           ,
           and
           bow
           himselfe
           before
           the
           high
           God
           ,
           and
           making
           large
           offers
           ,
           if
           outward
           seruice
           would
           stand
           for
           good
           payment
           ,
           
             Shall
             I
             come
             before
             him
          
           ,
           saith
           
           he
           ,
           
             with
             burnt
             offerings
             ,
             and
             Calues
             of
             a
             yeare
             old
             ?
             will
             the
             Lord
             he
             pleased
             with
             thousands
             of
             Rammes
             ,
             or
             with
             ten
             thousand
             riuers
             of
             oyle
             ?
             shall
             I
             giue
             my
             first
             borne
             for
             my
             transgression
             ,
             the
             fruit
             of
             my
             body
             for
             the
             sinne
             of
             my
             soule
             ?
          
           
           Answer
           is
           made
           ,
           
             He
             hath
             shewed
             thee
             ,
             ô
             man
             ,
             what
             is
             good
             ,
             and
             what
             the
             Lord
             requireth
             of
             thee
             ;
             surely
          
           (
           towards
           men
           )
           
             to
             do
             iustly
             ,
             and
             to
             loue
             mercie
             ;
             and
          
           (
           towards
           God
           )
           
             to
             humble
             thyselfe
             to
             walke
             with
             thy
             God.
             The
             reasonable
             seruice
             ,
          
           
           that
           is
           ,
           the
           spirituall
           worship
           
             of
             God
             ,
             is
             that
             liuing
             ,
             holy
             ,
             and
             acceptable
             sacrifice
             vnto
             God.
          
           
           For
           
             God
             is
             a
             Spirit
             ,
             and
             they
             that
             worship
             him
             ,
             must
             worship
             him
             in
             spirit
             and
             truth
             .
          
           As
           for
           
             bodily
             exercise
          
           ,
           that
           
             profiteth
             little
          
           ,
           
           yea
           ,
           if
           it
           be
           seuered
           from
           the
           spirituall
           it
           hurteth
           much
           .
           
           Therefore
           the
           Prophet
           denounceth
           the
           fearefull
           judgements
           of
           God
           against
           those
           ,
           who
           comming
           neere
           vnto
           him
           with
           their
           mouth
           ,
           and
           honoring
           him
           with
           their
           lippes
           ,
           do
           notwithstanding
           remoue
           their
           heart
           farre
           from
           him
           .
        
         
           But
           the
           truth
           of
           this
           doctrine
           will
           more
           clearely
           appeare
           ,
           if
           we
           shall
           descend
           into
           the
           particuler
           consideration
           of
           the
           seuerall
           parts
           of
           Gods
           worship
           .
           As
           first
           of
           prayer
           :
           to
           the
           acceptable
           performance
           whereof
           ,
           there
           is
           required
           vprightnesse
           ,
           not
           onely
           in
           the
           action
           it selfe
           ,
           but
           also
           in
           the
           life
           of
           him
           that
           prayeth
           .
           For
           as
           touching
           the
           action
           it selfe
           ,
           it
           is
           not
           sufficient
           to
           moue
           the
           lippes
           ,
           or
           to
           vtter
           a
           certaine
           number
           of
           words
           as
           Papists
           and
           other
           hopocrites
           do
           ;
           but
           our
           prayer
           ,
           if
           it
           shall
           be
           acceptable
           ,
           must
           also
           be
           a
           prayer
           of
           the
           1
           heart
           ,
           and
           of
           the
           2
           spirit
           ,
           a
           3
           lifting
           vp
           of
           the
           soule
           ,
           a
           4
           lifting
           vp
           of
           the
           heart
           with
           the
           hands
           ,
           a
           5
           pouring
           forth
           of
           the
           soule
           before
           the
           Lord
           :
           and
           to
           pray
           aright
           ,
           is
           to
           pray
           with
           our
           6
           whole
           heart
           ,
           with
           an
           1
           vpright
           heart
           ,
           out
           of
           a
           2
           pure
           heart
           ,
           with
           3
           lippes
           vnfained
           :
           finally
           ,
           it
           is
           to
           pray
           in
           4
           truth
           ,
           that
           is
           ,
           in
           vprightnesse
           ,
           and
           to
           this
           vpright
           prayer
           is
           the
           promise
           of
           hearing
           our
           prayer
           restrained
           .
           
             Psal.
             145.
             18.
             
             The
             Lord
             is
             neere
             to
             them
             that
             call
             vpon
             him
             :
          
           What
           to
           all
           ?
           yea
           ,
           
             to
             all
          
           (
           saith
           the
           Prophet
           ,
           of
           purpose
           excluding
           hypocrites
           )
           
             that
             call
             vpon
             him
             in
             truth
             .
          
           For
           the
           Lord
           in
           our
           
           prayers
           doth
           not
           so
           much
           regard
           our
           tongue
           as
           our
           heart
           .
           As
           for
           them
           which
           draw
           neare
           vnto
           the
           Lord
           with
           their
           lippes
           ,
           and
           are
           remooued
           from
           him
           in
           their
           heart
           ,
           they
           abuse
           the
           Maiesty
           of
           God
           ,
           
           whiles
           crying
           vnto
           him
           ,
           but
           not
           from
           their
           hearts
           ,
           
           they
           lye
           vnto
           God
           ,
           and
           go
           about
           to
           deceiue
           him
           with
           their
           lippes
           ,
           and
           by
           their
           hypocrisie
           to
           cast
           as
           it
           were
           a
           mist
           before
           his
           eyes
           .
           But
           herein
           they
           are
           greatly
           deceiued
           :
           For
           how
           soeuer
           masking
           vnder
           the
           vizards
           of
           hypocrisie
           ,
           they
           may
           hide
           themselues
           from
           men
           :
           yet
           before
           God
           such
           maskers
           do
           as
           it
           were
           daunce
           in
           a
           net
           ,
           for
           before
           him
           all
           things
           ,
           
           euen
           the
           secrets
           of
           mens
           hearts
           are
           naked
           and
           open
           .
           
           
             Hell
             and
             destruction
             are
             before
             the
             Lord
             ,
             how
             much
             more
             the
             hearts
             of
             the
             sonnes
             of
             men
             ?
          
           But
           as
           I
           said
           ,
           vprightnesse
           also
           is
           required
           in
           the
           life
           of
           him
           that
           prayeth
           .
           
           To
           which
           purpose
           we
           haue
           a
           notable
           testimony
           of
           Dauid
           .
           Psal.
           66.
           
           
             If
             I
             regard
             wickednesse
             in
             mine
             hart
          
           (
           sayth
           he
           )
           
             the
             Lord
             will
             not
             heare
             me
             .
          
           
           For
           the
           Lord
           heareth
           not
           hypocrites
           :
           and
           such
           as
           turne
           away
           their
           eare
           from
           hearing
           ,
           
           that
           is
           ,
           obeying
           his
           law
           ,
           their
           prayer
           is
           abhominable
           .
        
         
           Let
           vs
           now
           come
           to
           the
           ministerie
           of
           the
           word
           ,
           to
           the
           preaching
           and
           hearing
           whereof
           ,
           righteousnesse
           is
           necessarily
           required
           .
           To
           the
           preaching
           of
           the
           word
           ,
           that
           we
           may
           be
           able
           to
           say
           with
           the
           Apostle
           ,
           
           that
           
             we
             are
             not
             as
             many
             which
             make
             merchandise
             of
             the
             word
             of
             God
             ,
             but
             as
             of
             sincerity
             ,
             but
             as
             of
             God
             in
             the
             sight
             of
             God
             we
             speake
             in
             Christ.
          
           And
           againe
           ,
           
             so
             we
             speake
             ,
             not
             as
             they
             that
             please
             men
             ,
          
           
           
             but
             God
             which
             trieth
             our
             hearts
             :
          
           For
           
             if
             we
             should
             seeke
             to
             please
             men
             ,
          
           
           
             we
             were
             not
             the
             seruants
             of
             Christ.
          
           Now
           he
           doth
           behaue
           himselfe
           vprightly
           in
           the
           ministerie
           of
           the
           word
           ,
           
           who
           as
           the
           Apostle
           admonisheth
           Timothie
           ,
           doth
           
             studie
             and
             indeuour
             to
             shew
             himselfe
             approued
             vnto
             God
             ,
             a
             workeman
             that
             needeth
             not
             to
             be
             ashamed
             ,
             diuiding
             the
             word
             of
             truth
             aright
             .
          
           Who
           hath
           the
           testimony
           of
           his
           owne
           conscience
           ,
           that
           he
           setting
           aside
           all
           sinister
           respects
           ,
           doth
           sincerely
           and
           from
           his
           hart
           seeke
           the
           glory
           of
           God
           in
           the
           saluation
           of
           the
           people
           ,
           and
           not
           himselfe
           or
           his
           owne
           ,
           either
           
           profit
           or
           praise
           .
           Of
           which
           Integritie
           they
           come
           very
           short
           ,
           who
           seeking
           not
           to
           profit
           their
           hearers
           ,
           but
           to
           please
           them
           ,
           endeuour
           not
           to
           approoue
           themselues
           to
           God
           ,
           but
           to
           carnall
           men
           ,
           neither
           seeke
           the
           glory
           of
           God
           ,
           but
           their
           owne
           praise
           ,
           nor
           the
           saluation
           of
           the
           people
           ,
           but
           their
           own
           profit
           and
           preferment
           in
           the
           world
           .
        
         
           But
           as
           in
           the
           minister
           that
           preacheth
           ,
           so
           also
           in
           the
           people
           that
           heareth
           the
           word
           of
           God
           ,
           
           Vprightnesse
           is
           required
           .
           To
           which
           purpose
           ,
           before
           they
           come
           to
           the
           house
           of
           God
           ,
           they
           ought
           to
           looke
           to
           their
           feet
           ,
           that
           is
           ,
           their
           affections
           ,
           and
           to
           put
           off
           the
           shoes
           of
           their
           feet
           ,
           that
           is
           ,
           their
           corrupt
           affections
           ,
           and
           with
           sincere
           affections
           they
           are
           to
           desire
           the
           sincere
           milke
           of
           the
           word
           ,
           
           that
           they
           may
           grow
           thereby
           .
           The
           purpose
           and
           desire
           of
           him
           who
           commeth
           to
           the
           hearing
           of
           Gods
           word
           ,
           must
           be
           to
           performe
           therein
           an
           holy
           and
           vpright
           worship
           vnto
           God
           ;
           and
           with
           all
           good
           conscience
           and
           sinceritie
           to
           vse
           the
           ministerie
           of
           the
           word
           ,
           as
           the
           power
           of
           God
           to
           our
           saluation
           ,
           &c.
           
           But
           they
           that
           come
           to
           heare
           the
           word
           ,
           either
           for
           fashion
           sake
           ,
           because
           we
           haue
           such
           a
           custome
           ,
           as
           carnall
           professors
           vse
           to
           doe
           ,
           or
           because
           the
           lawes
           of
           men
           require
           it
           ,
           as
           those
           which
           among
           vs
           are
           popishly
           affected
           ,
           or
           because
           they
           would
           seeme
           to
           some
           ,
           that
           they
           are
           religious
           ,
           or
           at
           the
           least
           not
           irreligious
           ,
           as
           dissemblers
           doe
           ,
           or
           because
           they
           would
           see
           and
           be
           seene
           ,
           as
           many
           proud
           and
           vaine
           persons
           do
           ,
           or
           because
           they
           would
           take
           a
           nap
           ,
           as
           some
           secure
           and
           s●outhfull
           persons
           doe
           ,
           or
           because
           they
           would
           carpe
           and
           snatch
           at
           the
           preachers
           words
           ,
           as
           malitious
           persons
           doe
           ,
           or
           because
           they
           would
           heare
           and
           judge
           of
           the
           gifts
           of
           the
           preacher
           ,
           and
           so
           giue
           their
           censure
           of
           his
           sermon
           ,
           as
           diuerse
           glorious
           professours
           vse
           to
           doe
           ,
           or
           if
           they
           come
           with
           the
           same
           affection
           to
           a
           sermon
           ,
           as
           they
           goe
           to
           a
           stage-play
           ,
           that
           is
           ,
           to
           be
           delighted
           ,
           as
           those
           which
           haue
           itching
           eares
           vse
           to
           doe
           ,
           or
           if
           they
           come
           into
           the
           assembly
           ,
           as
           Cato
           was
           wont
           to
           come
           to
           the
           stage
           ,
           namely
           ▪
           that
           in
           shew
           of
           his
           dislike
           he
           might
           goeout
           againe
           ,
           as
           some
           conceited
           and
           humorous
           
           persons
           vse
           to
           doe
           ,
           or
           to
           passe
           the
           time
           ,
           because
           they
           haue
           nothing
           else
           to
           doe
           ,
           as
           some
           that
           liue
           inordinatly
           ,
           either
           wholly
           neglecting
           their
           calling
           ,
           or
           hauing
           no
           honest
           calling
           to
           walke
           in
           ;
           all
           which
           are
           practised
           by
           hypocrits
           of
           diuerse
           sorts
           ,
           assuredly
           they
           are
           farre
           from
           that
           integritie
           which
           is
           required
           in
           those
           that
           come
           to
           heare
           Gods
           word
           .
        
         
           When
           we
           are
           come
           to
           the
           ministerie
           of
           the
           word
           ,
           our
           dutie
           is
           to
           take
           heed
           how
           we
           heare
           ,
           
           as
           our
           Sauiour
           Christ
           admonisheth
           .
           For
           our
           bodily
           presence
           wil
           not
           suffice
           ,
           vnlesse
           we
           behaue
           our selues
           vprightly
           in
           the
           hearing
           of
           the
           word
           .
           Our
           first
           dutie
           therefore
           is
           ,
           when
           we
           are
           come
           into
           the
           assembly
           ,
           to
           set
           our selues
           in
           Gods
           presence
           ,
           that
           we
           may
           say
           with
           vpright
           Cornelius
           ,
           
           we
           are
           here
           present
           before
           God
           to
           heare
           all
           things
           that
           the
           minister
           hath
           in
           commission
           to
           deliuer
           vnto
           vs
           from
           God
           :
           and
           when
           the
           minister
           speaketh
           ,
           we
           are
           to
           look
           higher
           than
           to
           him
           ,
           remembring
           that
           hee
           is
           an
           embassadour
           of
           God
           in
           Christs
           stead
           ,
           
           by
           whom
           the
           Lord
           speaketh
           vnto
           vs
           :
           and
           therefore
           as
           hee
           which
           speaketh
           must
           
             speake
             as
             the
             Oracles
             of
             God
             ,
          
           
           so
           he
           which
           heareth
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             the
             word
             preached
          
           ,
           
           must
           heare
           it
           not
           
             as
             the
             word
             of
             man
             ,
             but
             as
             it
             is
             indeed
             the
             word
             of
             God.
          
           Our
           next
           dutie
           is
           to
           heare
           the
           word
           with
           an
           vpright
           desire
           to
           profit
           by
           it
           ,
           and
           an
           vnfained
           purpose
           to
           practise
           it
           .
           
           In
           regard
           of
           the
           former
           ,
           we
           are
           diligently
           to
           attend
           to
           the
           word
           ,
           
           and
           as
           it
           were
           to
           hang
           on
           the
           preachers
           mouth
           ,
           
           as
           being
           loath
           to
           let
           any
           thing
           s●ip
           from
           vs
           ,
           
           but
           carefully
           to
           lay
           it
           vp
           in
           our
           hearts
           for
           our
           future
           vse
           ,
           and
           in
           a
           word
           so
           to
           heare
           ,
           as
           wee
           desire
           to
           be
           heard
           :
           For
           want
           of
           this
           vprightnesse
           they
           offend
           ,
           who
           being
           present
           in
           body
           ,
           are
           absent
           in
           mind
           ,
           their
           eares
           going
           on
           pilgrimage
           ,
           their
           minds
           going
           a
           whoring
           after
           the
           vanities
           of
           this
           life
           ,
           and
           their
           heart
           ,
           as
           Ezekiel
           speaketh
           ,
           
           going
           after
           their
           couetousnesse
           ;
           but
           especially
           they
           offend
           ,
           who
           when
           they
           should
           listen
           to
           the
           word
           of
           God
           ,
           doe
           giue
           themselues
           ouer
           to
           sleepe
           .
           In
           regard
           of
           the
           latter
           ,
           our
           dutie
           is
           to
           heare
           the
           word
           of
           God
           
           with
           an
           honest
           and
           good
           heart
           ,
           
           and
           therein
           to
           retaine
           it
           ;
           or
           as
           Salomon
           saith
           to
           keepe
           it
           in
           the
           mids
           of
           our
           heart
           ,
           
           that
           there
           it
           taking
           root
           ,
           may
           bring
           forth
           fruit
           with
           patience
           .
           As
           for
           them
           ,
           
           who
           with
           Ezechiels
           auditours
           come
           to
           heare
           the
           word
           ,
           without
           any
           true
           purpose
           to
           performe
           it
           ;
           as
           they
           shew
           themselues
           to
           be
           hypocrits
           in
           deceiuing
           others
           ,
           
           so
           they
           play
           the
           sophisters
           in
           beguiling
           themselues
           .
        
         
           The
           like
           may
           bee
           said
           of
           receiuing
           the
           Sacraments
           .
           For
           what
           would
           it
           auaile
           vs
           ,
           
           if
           with
           
             Simon
             Magus
          
           wee
           bee
           baptized
           ,
           and
           beleeue
           with
           a
           generall
           faith
           ?
           For
           vnlesse
           our
           hearts
           be
           vpright
           within
           vs
           before
           God
           ,
           we
           may
           remaine
           as
           he
           did
           in
           the
           gall
           of
           bitternesse
           ,
           and
           bond
           of
           iniquitie
           .
           Or
           what
           would
           it
           profit
           vs
           ,
           if
           after
           the
           example
           of
           
             Iudas
             Iscariot
          
           we
           be
           admitted
           to
           the
           Lords
           table
           ,
           and
           could
           so
           cunningly
           carry
           our selues
           ,
           
           as
           euery
           one
           of
           the
           Apostles
           should
           be
           more
           ready
           to
           suspect
           the
           mselues
           than
           vs
           ?
           for
           if
           our
           heart
           be
           not
           vpright
           within
           vs
           ,
           but
           that
           we
           giue
           the
           outward
           face
           and
           shew
           to
           God
           ,
           and
           set
           our
           hearts
           vpon
           the
           world
           ,
           halting
           betwixt
           God
           and
           Mammon
           ,
           and
           esteeming
           gaine
           to
           be
           godlinesse
           ;
           
           we
           may
           be
           theeues
           ,
           yea
           diuels
           as
           he
           was
           .
           
           And
           not
           to
           insist
           any
           longer
           in
           the
           seuerall
           parts
           of
           Gods
           worship
           ,
           this
           may
           be
           said
           of
           all
           externall
           worship
           in
           generall
           ,
           that
           so
           oft
           as
           it
           is
           seuered
           from
           the
           inward
           &
           spirituall
           worship
           of
           God
           ,
           it
           is
           hypocritical
           and
           detestable
           in
           the
           sight
           of
           God.
           To
           which
           purpose
           the
           Lord
           professeth
           by
           his
           Prophet
           ,
           
           
             That
             he
             which
             killeth
             a
             bullocke
             ,
             is
             as
             if
             he
             slew
             a
             man
             :
             he
             that
             sacrificeth
             a
             sheep
             ,
             as
             if
             he
             cut
             off
             a
             dogs
             necke
             :
             he
             that
             offereth
             an
             oblation
             ,
             as
             if
             he
             offered
             swines
             bloud
             :
             he
             that
             remembreth
             incense
             ,
             as
             if
             he
             blessed
             an
             idole
             .
          
           Wee
           must
           therefore
           beware
           least
           we
           rest
           in
           the
           performance
           of
           outward
           seruice
           ,
           or
           cōtent
           our selues
           with
           
             opere
             operato
          
           ,
           the
           deed
           done
           ;
           which
           is
           the
           rotten
           pillar
           of
           popish
           superstition
           .
           For
           it
           is
           not
           sufficient
           to
           doe
           that
           which
           is
           right
           ,
           vnlesse
           we
           do
           it
           with
           an
           vpright
           heart
           .
           
           If
           with
           Amaziah
           wee
           doe
           that
           which
           is
           right
           ,
           but
           not
           with
           an
           vpright
           heart
           ,
           we
           may
           fall
           away
           as
           he
           did
           .
           Wherefore
           that
           exhortation
           which
           the
           
           Apostle
           maketh
           to
           mens
           seruants
           ,
           much
           more
           belongeth
           to
           vs
           ,
           
           who
           are
           the
           seruants
           of
           God
           ,
           namely
           ,
           That
           we
           shold
           performe
           our
           duties
           towards
           him
           from
           our
           heart
           ,
           not
           in
           eye-seruices
           ,
           as
           men-pleasers
           ,
           but
           with
           simplicitie
           of
           heart
           fearing
           God
           ,
           and
           from
           our
           hearts
           obeying
           the
           holy
           will
           and
           commaundements
           of
           God.
           
           Out
           of
           all
           which
           it
           appeareth
           euidently
           ,
           that
           without
           vprightnesse
           of
           heart
           ,
           neither
           the
           graces
           of
           the
           spirit
           ,
           which
           wee
           may
           seeme
           to
           haue
           ,
           are
           of
           any
           worth
           ;
           or
           our
           worship
           ,
           of
           any
           account
           with
           God.
           But
           howsoeuer
           the
           most
           excellent
           graces
           without
           it
           be
           glorious
           sinnes
           ,
           and
           the
           most
           glorious
           worship
           counterfeit
           ,
           yet
           on
           the
           other
           side
           ,
           where
           vprightnesse
           is
           ,
           the
           graces
           which
           we
           haue
           ,
           though
           as
           small
           as
           a
           graine
           of
           mustard
           seed
           ,
           and
           our
           worship
           ,
           though
           performed
           in
           much
           weakenesse
           ,
           is
           acceptable
           vnto
           God.
           
        
         
           The
           second
           argument
           is
           taken
           from
           the
           authoritie
           of
           God
           himselfe
           ,
           auowing
           the
           necessitie
           of
           vprightnesse
           .
           And
           hereunto
           appertaineth
           first
           the
           testimonie
           both
           of
           the
           holy
           ghost
           in
           this
           place
           ,
           affirming
           ,
           That
           those
           who
           are
           to
           dwell
           in
           Gods
           holy
           mountaine
           ,
           are
           such
           as
           walke
           vprightly
           ;
           as
           also
           of
           our
           Sauiour
           Christ
           ,
           
           Matth.
           5.
           denying
           ,
           that
           we
           shall
           euer
           enter
           into
           the
           kingdome
           of
           heauen
           ,
           
             vnlesse
             our
             righteousnesse
             exceed
             the
             righteousnesse
             of
             the
             Scribes
             and
             Pharisies
             .
          
           The
           righteousnesse
           which
           the
           Pharisies
           obserued
           themselues
           ,
           and
           taught
           others
           to
           obserue
           ,
           was
           altogether
           outward
           ,
           whereby
           they
           abstained
           from
           outward
           and
           more
           grosse
           offences
           ,
           neglecting
           inward
           and
           s●cret
           corruptions
           .
           Secondly
           ,
           the
           commaundement
           of
           God
           enjoyning
           vprightnesse
           .
           For
           this
           is
           the
           especiall
           dutie
           which
           we
           are
           to
           performe
           towards
           God
           ,
           
           viz.
           that
           wee
           
             bumble
             our selues
             to
             walke
             with
             our
             God.
          
           For
           when
           the
           Lord
           was
           to
           establish
           his
           couenant
           with
           Abraham
           and
           his
           seed
           ,
           this
           condition
           he
           requireth
           to
           be
           performed
           on
           their
           part
           ,
           
           
             to
             walke
             before
             him
             ,
             and
             to
             be
             vpright
             .
          
           This
           is
           that
           which
           Dauid
           commendeth
           to
           Salomon
           as
           his
           last
           will
           and
           testament
           ,
           
           
             Know
             thou
             the
             God
             of
             thy
             father
             ,
             and
             serue
             him
             with
             an
             vpright
             heart
             and
             
             a
             willing
             mind
             ,
          
           
           which
           Iosua
           in
           his
           last
           speech
           commendeth
           to
           the
           people
           of
           Israel
           ,
           that
           they
           should
           
             worship
             the
             Lord
             in
             spirit
             and
             truth
             .
          
           As
           Moses
           also
           before
           had
           charged
           them
           .
           Deut.
           18.
           
           
           
             Thou
             shalt
             be
             vpright
             therefore
             before
             the
             Lord
             thy
             God.
          
           For
           seeing
           
             the
             Lord
             is
             a
             spirit
          
           ,
           
           
             he
             will
             therefore
             be
             worshipped
             in
             spirit
             and
             in
             truth
             .
          
           And
           as
           himselfe
           is
           a
           spirit
           ,
           so
           is
           his
           
             law
             spirituall
          
           ,
           restraining
           not
           onely
           the
           hand
           and
           tongue
           ,
           
           but
           also
           the
           heart
           .
           Now
           the
           commaundement
           of
           God
           imposeth
           a
           necessitie
           ,
           not
           absolute
           indeed
           ,
           but
           with
           this
           condition
           ,
           If
           we
           will
           auoid
           his
           curse
           .
           Thirdly
           ,
           the
           same
           is
           prooued
           by
           the
           oath
           of
           God
           ,
           
           which
           he
           sware
           vnto
           our
           father
           Abraham
           ,
           that
           he
           would
           giue
           vs
           ,
           who
           are
           the
           sonnes
           of
           Abraham
           ,
           and
           heires
           of
           promise
           ,
           that
           being
           deliuered
           out
           of
           the
           hands
           of
           our
           enemies
           ,
           we
           should
           worship
           him
           without
           feare
           in
           holinesse
           and
           righteousnesse
           
             before
             him
          
           .
           For
           as
           the
           commaundement
           of
           God
           imposeth
           the
           necessitie
           of
           dutie
           ,
           so
           the
           oath
           of
           the
           Lord
           imposeth
           a
           necessitie
           of
           certainetie
           ,
           or
           as
           the
           schoolemen
           speake
           ,
           of
           infallibilitie
           .
           And
           therefore
           if
           we
           doe
           not
           walke
           vprightly
           ,
           worshipping
           the
           Lord
           ,
           as
           
             before
             him
          
           ,
           it
           is
           as
           certaine
           as
           the
           oath
           of
           the
           Lord
           is
           true
           ,
           that
           we
           can
           haue
           no
           assurance
           that
           wee
           are
           redeemed
           by
           Christ
           out
           of
           the
           world
           ,
           to
           raigne
           with
           him
           in
           his
           holy
           mountaine
           .
        
         
           The
           third
           and
           last
           argument
           ,
           enforcing
           the
           necessitie
           of
           vprightnesse
           ,
           may
           be
           this
           :
           For
           either
           wee
           must
           be
           vpright
           ,
           or
           hypocrits
           .
           There
           is
           no
           third
           :
           for
           not
           to
           bee
           vpright
           ,
           is
           to
           be
           an
           hypocrite
           ,
           and
           not
           to
           be
           an
           hypocrite
           ,
           is
           to
           be
           vpright
           .
           But
           we
           may
           in
           no
           case
           be
           hypocrites
           .
           For
           hypocrisie
           is
           a
           sinne
           most
           odious
           vnto
           God
           ,
           most
           foolish
           in
           it selfe
           ,
           most
           pernicious
           to
           them
           that
           are
           infected
           therewith
           .
           It
           is
           most
           odious
           vnto
           God
           :
           for
           as
           the
           vpright
           are
           the
           Lords
           delight
           ,
           
           so
           the
           hypocrit
           is
           an
           abhomination
           vnto
           him
           .
           
           
             For
             that
             which
             is
             highly
             esteemed
             among
             men
             ,
             is
             abhomination
             in
             the
             sight
             of
             God.
          
           And
           not
           without
           cause
           :
           For
           all
           hypocrisie
           and
           doubling
           is
           a
           double
           if
           not
           a
           triple
           sinne
           :
           for
           counterfeit
           pietie
           is
           double
           impietie
           ,
           both
           because
           it
           is
           impietie
           ,
           
           and
           because
           it
           is
           counterfeit
           .
           And
           as
           hypocrisie
           is
           a
           counterfeiting
           ,
           it
           containeth
           also
           two
           sinnes
           opposed
           to
           simplicitie
           and
           truth
           ;
           both
           which
           are
           comprised
           in
           integritie
           ,
           viz.
           falshood
           opposed
           vnto
           truth
           ,
           as
           it
           is
           
             mendacium
             facti
          
           ,
           and
           deceit
           or
           guile
           opposed
           vnto
           simplicitie
           ,
           as
           duplicitie
           or
           doubling
           .
           The
           hypocrite
           in
           respect
           of
           his
           falsehood
           and
           disguising
           ,
           in
           the
           Greeke
           tongue
           is
           called
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           that
           is
           ,
           a
           stage-player
           ,
           who
           although
           perhaps
           he
           be
           little
           better
           than
           a
           rogue
           ,
           representeth
           sometimes
           the
           person
           of
           a
           prince
           or
           monarch
           .
           Those
           therefore
           are
           hypocrits
           ,
           who
           lead
           their
           life
           as
           it
           were
           vpon
           a
           stage
           ,
           cloaking
           sinne
           vnder
           the
           shew
           of
           vertue
           ,
           hauing
           some
           ●orme
           or
           vizard
           of
           pietie
           ,
           but
           denying
           the
           power
           of
           it
           ,
           
           
             Qui
             in
             superficie
             boni
             sunt
             ,
             sed
             in
             alto
             mali
             ,
          
           as
           Augustine
           speaketh
           ,
           who
           seeme
           to
           honour
           God
           with
           their
           lips
           ,
           
           but
           remooue
           their
           heart
           farre
           from
           him
           ;
           who
           desiring
           to
           seeme
           good
           ,
           but
           not
           to
           be
           so
           ,
           and
           not
           to
           seeme
           euill
           ,
           
           but
           to
           be
           so
           ;
           make
           cleane
           the
           outside
           of
           the
           cup
           ,
           and
           of
           the
           platter
           ,
           but
           within
           they
           are
           full
           of
           briberie
           and
           excesse
           :
           
           and
           are
           therefore
           compared
           by
           our
           Sauiour
           Christ
           to
           painted
           sepulchres
           ,
           which
           appeare
           beautifull
           outward
           ,
           but
           are
           within
           full
           of
           dead
           mens
           bones
           and
           all
           filthinesse
           .
           And
           as
           the
           fruit
           which
           groweth
           neere
           to
           
             Mare
             mortuum
          
           ,
           when
           it
           is
           ripe
           maketh
           a
           faire
           shew
           ,
           but
           within
           is
           full
           of
           cinders
           or
           ashes
           ,
           as
           some
           write
           :
           
           so
           these
           men
           outwardly
           appeare
           righteous
           vnto
           men
           ,
           but
           within
           they
           are
           full
           of
           hypocrisie
           and
           iniquitie
           .
        
         
           But
           as
           in
           the
           disguising
           of
           hypocrits
           there
           is
           falshood
           ,
           so
           in
           their
           doubling
           there
           is
           guile
           ,
           wherby
           they
           indeuouring
           to
           deceiue
           both
           God
           and
           man
           ,
           do
           in
           the
           end
           beguile
           themselues
           .
           And
           therefore
           not
           vnworthily
           is
           hypocrisie
           in
           the
           Scriptures
           tearmed
           guile
           .
           
           And
           first
           ,
           they
           foolishly
           goe
           about
           to
           deceiue
           God
           ,
           
           the
           searcher
           of
           the
           heart
           ,
           when
           they
           hope
           by
           a
           counterfeit
           semblance
           of
           religion
           to
           blear
           his
           eyes
           ,
           and
           by
           vaine
           shewes
           to
           please
           him
           ,
           whiles
           they
           securely
           abound
           with
           more
           hidden
           and
           secret
           sins
           :
           which
           seemeth
           to
           haue
           been
           the
           hypocrisie
           of
           the
           Israelits
           ,
           reprooued
           
           by
           the
           Prophet
           Esay
           ,
           chap.
           58.
           
           
           After
           this
           maner
           doe
           they
           offend
           :
           first
           ,
           when
           they
           pray
           with
           fained
           lips
           ,
           pretending
           such
           things
           in
           their
           prayer
           ,
           as
           they
           do
           not
           intend
           ,
           asking
           such
           things
           with
           their
           lips
           ,
           as
           they
           do
           not
           desire
           with
           their
           heart
           ,
           promising
           such
           things
           as
           they
           mean
           not
           to
           performe
           ,
           and
           bearing
           the
           Lord
           in
           hand
           with
           the
           Pharisie
           ,
           Luke
           18.
           that
           they
           be
           such
           persons
           as
           indeed
           they
           are
           not
           :
           for
           these
           men
           ,
           after
           the
           example
           of
           the
           Israelits
           ,
           whose
           heart
           was
           not
           right
           within
           them
           ,
           goe
           about
           to
           deceiue
           the
           Lord
           with
           their
           mouth
           ,
           
           and
           with
           their
           tongue
           they
           lie
           vnto
           him
           .
           Secondly
           ,
           when
           as
           they
           either
           commit
           secret
           sinnes
           ,
           that
           God
           may
           not
           see
           them
           ;
           or
           hauing
           sinned
           ,
           doe
           seeke
           to
           conceale
           their
           sinnes
           from
           God
           ,
           that
           he
           may
           not
           know
           them
           :
           for
           such
           is
           the
           folly
           of
           hypocrits
           ,
           that
           because
           they
           whē
           they
           hide
           themselues
           ,
           see
           not
           God
           ,
           they
           imagine
           that
           God
           seeth
           not
           them
           ;
           like
           to
           the
           silly
           woodcocke
           ,
           which
           when
           she
           hath
           so
           hid
           her
           head
           ,
           that
           she
           seeth
           no
           body
           ,
           she
           imagineth
           that
           no
           body
           seeth
           her
           .
           Thirdly
           ,
           whereas
           the
           whole
           course
           of
           their
           life
           is
           leaud
           and
           dissolute
           ,
           they
           will
           seeke
           to
           pacifie
           God
           with
           some
           outward
           obseruations
           ,
           and
           those
           perhaps
           deuised
           by
           themselues
           :
           And
           this
           is
           the
           ordinarie
           practise
           of
           Papists
           ,
           who
           when
           they
           haue
           fearefully
           sinned
           against
           God
           ,
           
           they
           will
           make
           him
           a
           plaster
           of
           their
           owne
           satisfactions
           .
        
         
           But
           the
           most
           vsuall
           practise
           of
           hypocrits
           is
           to
           deceiue
           men
           ,
           to
           whom
           they
           desire
           especially
           by
           outward
           shewes
           to
           approoue
           themselues
           ,
           pretending
           a
           profession
           of
           religion
           both
           to
           their
           worldly
           and
           their
           wicked
           respects
           .
           To
           their
           worldly
           respects
           ,
           when
           as
           vnder
           the
           profession
           of
           religion
           they
           seeke
           the
           world
           ,
           and
           the
           things
           which
           are
           in
           the
           world
           ,
           subordinating
           religion
           to
           their
           worldly
           desires
           ,
           and
           professing
           Christianitie
           in
           a
           secondarie
           respect
           ,
           so
           farre
           foorth
           as
           it
           standeth
           with
           the
           obtaining
           or
           retaining
           of
           their
           worldly
           desires
           ,
           &c.
           
           To
           their
           wicked
           respects
           ,
           when
           they
           make
           religion
           a
           cloke
           for
           their
           wickednesse
           .
           Thus
           heretiques
           to
           countenance
           their
           errours
           ,
           prepretend
           
           holinesse
           :
           
           Thus
           the
           Pharisies
           vnder
           a
           pretence
           of
           long
           prayers
           ,
           
           deuoured
           widdowes
           houses
           :
           Thus
           Iudas
           couered
           his
           couetousnesse
           vnder
           a
           pretended
           care
           for
           the
           poore
           :
           
           Thus
           Iesabell
           when
           she
           intended
           the
           murder
           of
           Naboth
           ,
           proclaimeth
           a
           fast
           :
           
           Absolon
           when
           he
           intended
           treason
           against
           his
           father
           ,
           
           pretended
           the
           keeping
           of
           a
           vow
           :
           H●rod
           professed
           to
           the
           wise
           men
           ,
           that
           he
           would
           goe
           and
           worship
           Christ
           ,
           when
           he
           meant
           to
           kill
           him
           .
        
         
           Againe
           ,
           the
           hypocrite
           seemeth
           to
           sinne
           with
           an
           high
           hand
           against
           the
           light
           of
           his
           conscience
           ,
           detaining
           the
           truth
           in
           vnrighteousnesse
           ,
           seeing
           the
           better
           things
           ,
           and
           following
           the
           worse
           .
           
           And
           therefore
           Hierome
           sayth
           ,
           That
           in
           comparison
           of
           two
           euils
           ,
           it
           is
           lesse
           to
           sinne
           openly
           ,
           than
           to
           faine
           holinesse
           .
        
         
           But
           hypocrisie
           ,
           as
           it
           is
           double
           iniquitie
           ,
           and
           therefore
           most
           odious
           vnto
           God
           ,
           so
           is
           it
           extreame
           folly
           :
           for
           the
           hypocrite
           ,
           whiles
           he
           seeketh
           to
           deceiue
           not
           onely
           man
           ,
           but
           God
           also
           ,
           who
           cannot
           be
           deceiued
           ,
           he
           beguileth
           himselfe
           .
           For
           he
           that
           would
           seeme
           religious
           ,
           
           and
           hath
           not
           learned
           to
           refraine
           his
           tongue
           ,
           but
           letteth
           loose
           the
           reines
           to
           his
           vnbrideled
           tongue
           ,
           as
           hypocrites
           vse
           to
           doe
           in
           censuring
           ,
           backbiting
           ,
           and
           slaundering
           their
           brethren
           ,
           such
           an
           one
           deceiueth
           his
           owne
           heart
           ,
           his
           religion
           is
           vaine
           .
           Likewise
           ,
           he
           that
           is
           an
           hearer
           of
           the
           word
           ,
           
           but
           no
           doer
           of
           it
           (
           that
           is
           to
           say
           ,
           an
           hypocrite
           )
           such
           a
           one
           deceiueth
           himselfe
           ;
           and
           is
           indeed
           that
           foolish
           man
           ,
           
           who
           (
           as
           our
           Sauiour
           sayth
           )
           doth
           build
           vpon
           the
           sand
           .
           Those
           that
           content
           themselues
           with
           the
           shining
           lampe
           of
           an
           outward
           profession
           ,
           wanting
           the
           oyle
           of
           grace
           in
           their
           hearts
           ,
           
           are
           by
           our
           Sauiour
           Christ
           compared
           to
           the
           foolish
           virgins
           .
           For
           seeing
           it
           is
           better
           to
           be
           good
           than
           to
           seeme
           so
           ,
           and
           worse
           to
           be
           euill
           ,
           than
           to
           seeme
           so
           ,
           is
           it
           not
           extreame
           folly
           in
           hypocrites
           to
           chuse
           to
           be
           euill
           rather
           than
           to
           seeme
           euill
           ,
           and
           to
           seeme
           good
           rather
           than
           to
           be
           good
           ?
           The
           folly
           of
           these
           men
           therfore
           is
           worthily
           noted
           by
           Chrisostome
           ;
           
           Hypocrit
           ,
           saith
           he
           ,
           
             if
             it
             bee
             good
             to
             be
             good
             ,
             why
             wilt
             thou
             seeme
             to
             be
             that
             which
             thou
             wilt
             not
             
             be
             ?
             If
             it
             be
             euill
             to
             be
             euill
             ,
             why
             wilt
             thou
             be
             that
             which
             thou
             wilt
             not
             seeme
             to
             be
             ?
             If
             it
             be
             good
             to
             seeme
             good
             ,
             it
             is
             better
             to
             be
             so
             :
             if
             it
             be
             euill
             to
             seeme
             euill
             ,
             it
             is
             worse
             to
             be
             so
             .
             Wherfore
             ,
             either
             seem
             to
             be
             that
             which
             thou
             art
             ,
             or
             be
             that
             which
             thou
             seemest
             to
             be
             .
          
           Againe
           ,
           is
           it
           not
           extream
           folly
           for
           a
           man
           ,
           that
           he
           may
           haue
           with
           thē
           of
           Sardis
           the
           name
           that
           he
           liueth
           ,
           to
           be
           content
           to
           be
           dead
           ;
           
           &
           that
           he
           may
           seem
           to
           be
           in
           the
           number
           of
           thē
           that
           shal
           be
           saued
           ,
           willingly
           to
           be
           in
           the
           number
           of
           thē
           that
           shall
           be
           cōdemned
           ?
           Lastly
           ,
           hypocrisie
           is
           pernicious
           to
           him
           that
           is
           infected
           therewith
           ,
           because
           it
           is
           a
           sinne
           which
           the
           Lord
           doth
           grieuous●y
           punish
           both
           in
           this
           life
           ,
           &
           in
           the
           world
           to
           come
           :
           in
           this
           life
           ,
           first
           by
           defection
           ,
           &
           consequently
           by
           detection
           .
           For
           those
           which
           be
           in
           the
           Church
           ,
           but
           not
           of
           it
           ,
           they
           are
           subiect
           to
           defection
           or
           falling
           away
           ,
           &
           thē
           the
           Lord
           suffereth
           to
           fall
           away
           ,
           that
           their
           hypocrisie
           may
           be
           detected
           ,
           
           as
           the
           apostle
           Iohn
           sheweth
           .
           For
           the
           hypocrit
           is
           he
           which
           hath
           receiued
           the
           seed
           into
           stony
           ground
           ,
           &
           therfore
           wanting
           moisture
           &
           root
           ,
           
           is
           not
           able
           to
           indure
           the
           Sun
           of
           tēptation
           ,
           but
           is
           like
           the
           rush
           without
           water
           ,
           
           or
           like
           the
           grasse
           on
           the
           house
           top
           ,
           which
           withereth
           before
           it
           be
           plucked
           vp
           .
           Vpon
           triall
           therefore
           the
           hypocrite
           faileth
           ,
           and
           by
           his
           failing
           his
           vnsoundnesse
           is
           detected
           .
           And
           this
           is
           the
           reason
           wherby
           the
           sonne
           of
           Syrach
           dissuadeth
           from
           hypocrisie
           :
           
           for
           God
           (
           saith
           he
           )
           will
           discouer
           thy
           secrets
           ,
           &
           cast
           thee
           down
           in
           the
           middest
           of
           the
           congregation
           ,
           because
           thou
           
             camest
             not
             in
             truth
             vnto
             the
             feare
             of
             God
             ,
             but
             thine
             heart
             is
             full
             of
             guile
             .
          
           And
           likewise
           our
           Sauiour
           ,
           
           Beware
           (
           saith
           he
           )
           
             of
             the
             leauen
             of
             the
             Pharisies
             ,
             which
             is
             hypocrisie
             .
             For
             there
             is
             nothing
             couered
             that
             shal
             not
             be
             reuealed
             ,
             neither
             hid
             ,
             that
             shall
             not
             be
             knowne
             .
          
           And
           as
           touching
           the
           life
           to
           come
           ,
           there
           is
           such
           assurance
           of
           the
           hypocrites
           damnation
           ,
           that
           our
           Sauiour
           Christ
           ,
           when
           hee
           would
           signifie
           ,
           
           that
           the
           wicked
           seruant
           ,
           Math.
           24
           ,
           should
           certainely
           be
           condemned
           ,
           he
           saith
           ,
           He
           shal
           haue
           his
           portion
           with
           hypocrits
           ,
           where
           shall
           be
           weeping
           and
           gnashing
           of
           teeth
           .
           
           For
           as
           the
           vpright
           or
           
             pure
             in
             heart
             are
             blessed
             ,
             because
             they
             shall
             see
             God
             :
          
           
           so
           are
           the
           hypocrites
           accursed
           ,
           for
           
           they
           shall
           not
           see
           him
           .
           Againe
           ,
           so
           pernicious
           is
           hypocrisie
           to
           the
           double
           minded
           man
           ,
           that
           there
           is
           lesse
           hope
           of
           an
           hypocrite
           than
           of
           an
           open
           sinner
           :
           first
           ,
           because
           he
           sinneth
           against
           the
           light
           of
           his
           conscience
           :
           secondly
           ,
           because
           by
           his
           outward
           shewes
           he
           bleareth
           the
           eyes
           of
           men
           ,
           wherby
           he
           escapeth
           those
           admonitions
           and
           reproofes
           ,
           whereby
           the
           open
           sinner
           many
           times
           is
           reclaimed
           .
           And
           lastly
           ,
           because
           in
           his
           pride
           and
           selfe-loue
           hee
           posteth
           ouer
           all
           publick
           reprehensions
           and
           exhortations
           to
           the
           open
           sinners
           ,
           because
           he
           is
           assured
           ,
           that
           in
           the
           opinion
           of
           others
           they
           belong
           not
           vnto
           him
           .
           And
           this
           is
           that
           which
           our
           Sauiour
           Christ
           sayth
           to
           the
           hypocriticall
           Scribes
           and
           Pharisies
           ,
           
           That
           
             Publicans
             and
             harlots
             should
             goe
             into
             the
             kingdome
             of
             God
             bef●re
             them
             .
          
        
         
           Seeing
           therefore
           vprightnesse
           is
           a
           grace
           so
           excellent
           ,
           that
           it
           goeth
           vnder
           the
           name
           of
           perfection
           ,
           and
           is
           esteemed
           as
           the
           beautie
           of
           Christs
           spouse
           ,
           wherewith
           hee
           is
           especially
           delighted
           :
           so
           profitable
           ,
           that
           to
           them
           which
           walke
           vprightly
           ,
           the
           Lord
           denieth
           nothing
           that
           is
           good
           ,
           but
           giueth
           them
           Grace
           in
           this
           life
           ,
           and
           Glory
           in
           the
           life
           to
           come
           ,
           and
           not
           onely
           maketh
           them
           blessed
           ,
           but
           their
           posteritie
           also
           after
           them
           :
           so
           necessarie
           ,
           as
           that
           without
           it
           our
           best
           graces
           are
           counterfeits
           ,
           and
           our
           best
           worship
           of
           God
           hypocrisie
           ,
           and
           our selues
           hypocrits
           ,
           who
           shall
           neuer
           see
           God
           ,
           but
           shall
           haue
           our
           portion
           with
           hypocrits
           ,
           where
           is
           weeping
           and
           gnashing
           of
           teeth
           ;
           how
           doth
           it
           behooue
           vs
           to
           labour
           for
           this
           grace
           ,
           which
           is
           so
           excellent
           in
           it selfe
           ,
           so
           pleasing
           vnto
           God
           ,
           so
           profitable
           and
           necessarie
           vnto
           vs
           ,
           and
           contrariwise
           to
           auoid
           the
           contrary
           sinne
           of
           hypocrisie
           which
           is
           so
           odious
           vnto
           God
           ,
           so
           foolish
           in
           it selfe
           ,
           and
           so
           pernicious
           vnto
           vs
           ?
           And
           to
           this
           purpose
           ,
           that
           wee
           may
           come
           to
           the
           fifth
           and
           last
           thing
           ,
           let
           vs
           obserue
           these
           few
           rules
           :
           
           first
           ,
           let
           vs
           according
           to
           the
           example
           of
           Dauid
           ,
           learne
           to
           set
           God
           alwayes
           before
           our
           eyes
           ,
           and
           our selues
           in
           the
           sight
           and
           presence
           of
           God.
           And
           to
           this
           end
           let
           vs
           meditate
           euermore
           both
           of
           his
           omnipresence
           ,
           remembring
           
           that
           he
           is
           alwayes
           present
           with
           vs
           in
           all
           places
           ,
           neither
           can
           we
           possibly
           auoid
           his
           presence
           ,
           
           as
           the
           Psalmist
           teacheth
           :
           as
           also
           of
           his
           omniscience
           ,
           remembring
           ,
           That
           
             the
             eyes
             of
             the
             Lord
             are
             in
             euery
             place
             beholding
             the
             euil
             and
             the
             good
             ,
          
           
           and
           not
           only
           looking
           vnto
           the
           outward
           actions
           and
           speeches
           ,
           but
           also
           beholding
           the
           inward
           affections
           of
           the
           heart
           ,
           
           and
           cogitations
           of
           the
           mind
           ,
           euen
           before
           wee
           conceiue
           them
           ,
           that
           so
           we
           may
           learn
           to
           walke
           with
           our
           God
           ,
           approouing
           our selues
           vnto
           him
           ,
           and
           so
           behauing
           our selues
           ,
           as
           those
           which
           haue
           their
           conuersation
           in
           the
           sight
           .
           and
           presence
           of
           God.
           Who
           knoweth
           not
           how
           decently
           and
           reuerently
           we
           carry
           our selues
           whiles
           wee
           are
           in
           the
           sight
           and
           presence
           of
           our
           superiours
           ,
           especially
           of
           our
           prince
           .
           Therefore
           
             Senec
             a
          
           admonisheth
           his
           friend
           Lucilius
           ,
           that
           he
           would
           set
           before
           him
           Cato
           or
           Laelius
           ,
           
           or
           some
           other
           graue
           and
           reuerend
           man
           ,
           that
           he
           might
           liue
           as
           in
           his
           sight
           :
           for
           as
           he
           sayth
           ,
           
             Magna
             pars
             peccatorum
             tollitur
             ,
             si
             peccaturis
             testis
             assistat
             :
          
           a
           great
           part
           of
           our
           sinnes
           is
           taken
           away
           ,
           if
           when
           wee
           are
           about
           to
           sinne
           ,
           there
           bee
           a
           witnesse
           by
           vs.
           How
           much
           more
           would
           the
           presence
           of
           almightie
           God
           strike
           a
           reuerence
           into
           vs
           ,
           
           if
           we
           had
           the
           eyes
           of
           Moses
           ,
           the
           eyes
           of
           faith
           ,
           whereby
           he
           saw
           him
           that
           is
           inuisible
           ,
           and
           is
           alwayes
           present
           with
           vs
           :
           especially
           ,
           if
           wee
           considered
           ,
           that
           the
           Lord
           seeth
           not
           as
           man
           seeth
           ,
           for
           man
           looketh
           vnto
           the
           outward
           appearance
           ,
           
           but
           the
           Lord
           beholdeth
           the
           heart
           ;
           and
           that
           not
           onely
           the
           bodies
           of
           men
           ,
           but
           the
           soules
           also
           are
           manifest
           before
           him
           .
           Hell
           and
           destruction
           are
           before
           the
           Lord
           ,
           
           how
           much
           more
           the
           hearts
           of
           the
           sonnes
           of
           men
           ?
           By
           this
           argument
           Dauid
           exhorteth
           Salomon
           his
           sonne
           to
           vprightnesse
           ,
           
           1.
           
           
             Chron.
             28.
             
             And
             thou
             my
             sonne
             Salomon
             ,
          
           saith
           he
           ,
           
             Know
             thou
             the
             God
             of
             thy
             father
             ,
             &
             serue
             him
             with
             an
             vpright
             heart
             &
             with
             a
             willing
             mind
             ;
             for
             the
             Lord
             searcheth
             all
             hearts
             ,
             and
             vnderstandeth
             all
             the
             imaginations
             of
             thoughts
             .
          
        
         
           Secondly
           ,
           to
           the
           meditation
           of
           his
           omnipresence
           and
           omniscience
           ,
           let
           vs
           adde
           the
           consideration
           of
           his
           omnisufficiencie
           ,
           remembring
           as
           the
           Prophet
           Hanani
           said
           to
           
           Asa
           ,
           That
           
             the
             eyes
             of
             the
             Lord
             behold
             all
             the
             earth
             ,
          
           
           
             to
             shew
             himselfe
             strong
             with
             them
             that
             are
             of
             an
             vpright
             heart
             towards
             him
             ,
          
           and
           that
           as
           Salomon
           saith
           ,
           
           
             He
             is
             a
             shield
             to
             them
             that
             walke
             vprightly
             ,
          
           and
           not
           that
           onely
           ,
           
           but
           as
           Dauid
           sayth
           ,
           
             He
             is
             the
             Sunne
          
           (
           that
           is
           ,
           author
           of
           all
           comfortable
           blessings
           )
           
             and
             a
             shield
          
           (
           that
           is
           a
           preseruer
           and
           protectour
           from
           euill
           )
           
             the
             Lord
             will
             giue
             grace
             and
             glory
             ,
             and
             no
             good
             thing
             will
             he
             withhold
             from
             them
             that
             walke
             vprightly
             .
          
           And
           this
           is
           the
           argument
           which
           the
           Lord
           vseth
           to
           moue
           Abraham
           to
           integritie
           ,
           
           
             Gen.
             17.
             
             I
             am
             God
             all-sufficient
             ,
             walke
             before
             me
             and
             be
             vpright
             .
          
           For
           assuredly
           ,
           if
           we
           did
           effectually
           call
           to
           mind
           Gods
           all-sufficiencie
           ,
           we
           would
           neuer
           be
           so
           foolish
           ,
           as
           to
           play
           the
           hypocrits
           ,
           approouing
           our selues
           to
           men
           rather
           than
           to
           God
           ;
           seeing
           he
           is
           all-sufficient
           to
           crowne
           vs
           with
           blessings
           ,
           &
           to
           shield
           vs
           from
           euill
           .
           Whereas
           men
           can
           neither
           doe
           vs
           good
           ,
           vnlesse
           God
           bee
           pleased
           to
           vse
           them
           as
           his
           instruments
           ,
           whereby
           hee
           will
           conuey
           his
           blessings
           vnto
           vs
           ,
           neither
           can
           they
           do
           vs
           harm
           vnlesse
           God
           doe
           vse
           them
           as
           his
           rods
           ,
           whereby
           to
           correct
           vs.
           
        
         
           Thirdly
           ,
           to
           the
           former
           let
           vs
           joyne
           a
           serious
           meditation
           of
           the
           last
           judgement
           :
           namely
           ,
           that
           God
           all-sufficient
           who
           is
           euery
           where
           present
           ,
           and
           is
           acquainted
           with
           al
           our
           secrets
           ,
           
           shall
           one
           
             day
             iudge
             the
             secrets
             of
             men
             :
          
           and
           
             will
             bring
             euery
             worke
             vnto
             iudgement
             with
             euery
             secret
             thing
             ,
          
           
           
             whether
             it
             bee
             good
             or
             euill
             .
          
           Let
           vs
           therefore
           set
           God
           before
           our
           eyes
           ,
           sitting
           in
           judgement
           ,
           remembring
           
             that
             we
             must
             all
             appeare
             before
             the
             iudgement
             seat
             of
             Christ
             ,
          
           
           
             that
             ●uery
             man
             may
             receiue
             according
             to
             those
             things
             which
             he
             hath
             done
             in
             the
             body
             ,
             whether
             good
             or
             euil
             ,
          
           whether
           open
           or
           secret
           ,
           whether
           alone
           or
           with
           others
           ,
           whether
           in
           light
           or
           darkenesse
           ,
           by
           day
           or
           by
           night
           .
           For
           
             darkenesse
             hideth
             not
             from
             God
          
           ,
           
           
             but
             the
             night
             shineth
             as
             the
             day
             ,
             the
             darkenesse
             and
             light
             are
             both
             alike
             .
          
           Let
           vs
           not
           therfore
           content
           our selues
           with
           an
           externall
           profession
           of
           religion
           ,
           and
           outward
           shew
           of
           vertue
           ,
           when
           as
           our
           hearts
           be
           not
           vpright
           within
           vs
           ,
           but
           are
           possessed
           with
           hypocrisie
           ,
           and
           abound
           with
           secret
           sinnes
           .
           For
           an
           externall
           profession
           seuered
           
           from
           vprightnesse
           of
           heart
           ,
           shall
           no
           whit
           auaile
           thee
           at
           the
           day
           of
           judgement
           ,
           for
           God
           shall
           judge
           the
           secrets
           of
           men
           ,
           but
           it
           shall
           be
           very
           prejudiciall
           vnto
           thee
           ,
           increasing
           thine
           horrour
           and
           confusion
           .
           For
           how
           shalt
           thou
           be
           confounded
           ,
           thinkest
           thou
           ,
           who
           hast
           made
           a
           profession
           of
           religion
           ,
           when
           the
           bookes
           being
           opened
           ,
           and
           thy
           secret
           sinnes
           laid
           open
           before
           all
           the
           world
           ,
           thou
           shalt
           be
           conuicted
           of
           hypocrisie
           ,
           &
           condemned
           of
           many
           foule
           sinnes
           vnrepented
           of
           ,
           which
           thou
           hadst
           laboured
           to
           conceale
           from
           the
           world
           ?
           And
           with
           what
           horrour
           shalt
           thou
           be
           striken
           ,
           
           supposest
           thou
           ,
           when
           thy
           portion
           shall
           be
           assigned
           thee
           with
           the
           hypocrits
           ,
           where
           is
           weeping
           and
           wailing
           ,
           and
           gnashing
           of
           teeth
           ?
           Remember
           that
           many
           in
           the
           day
           of
           judgement
           shall
           say
           ,
           
           Lord
           ,
           Lord
           ,
           haue
           not
           we
           prophecied
           in
           thy
           name
           ,
           and
           cast
           our
           diuels
           in
           thy
           name
           ,
           and
           done
           many
           great
           workes
           in
           thy
           name
           ?
           to
           whom
           the
           Lord
           shall
           answere
           ,
           I
           neuer
           knew
           you
           ,
           depart
           from
           mee
           you
           workers
           of
           iniquitie
           .
           
           Call
           to
           mind
           the
           fiue
           foolish
           virgins
           ,
           who
           hauing
           lampes
           ,
           but
           no
           oyle
           ,
           were
           excluded
           .
           If
           therefore
           we
           would
           not
           depart
           ashamed
           from
           our
           Sauiour
           Christ
           at
           his
           comming
           ,
           wishing
           the
           mountaines
           to
           fall
           vpon
           vs
           ,
           and
           to
           couer
           vs
           from
           his
           sight
           ,
           but
           would
           stand
           before
           the
           sonne
           of
           man
           with
           comfort
           ,
           let
           vs
           endeuour
           to
           approoue
           our selues
           in
           the
           meane
           time
           to
           Christ
           our
           judge
           ,
           walking
           before
           him
           in
           vprightnesse
           of
           heart
           ,
           and
           so
           demeaning
           our selues
           ,
           as
           those
           who
           thinke
           that
           of
           their
           most
           secret
           thoughts
           ,
           words
           ,
           and
           deeds
           there
           must
           an
           account
           be
           giuen
           to
           God
           ,
           who
           
             searcheth
             the
             heart
             and
             trieth
             the
             reines
             ,
          
           
           
             that
             he
             may
             giue
             euery
             man
             according
             to
             his
             waies
             ,
             and
             according
             to
             the
             fruit
             of
             his
             workes
             .
          
        
         
           Fourthly
           and
           lastly
           ,
           let
           vs
           follow
           the
           aduise
           of
           Salomon
           ,
           Prou.
           
           4.
           
           
             Aboue
             all
             obseruation
             to
             keepe
             our
             heart
             .
          
           For
           the
           heart
           ,
           as
           it
           is
           the
           fountaine
           of
           life
           ,
           so
           of
           liuing
           well
           or
           ill
           ;
           from
           whence
           all
           our
           speeches
           and
           actions
           ,
           as
           it
           were
           streames
           ,
           doe
           flow
           and
           proceed
           .
           Those
           things
           
             which
             come
             out
             of
             the
             mouth
          
           (
           sayth
           our
           Sauiour
           Christ
           )
           
             come
             from
             the
             heart
          
           .
           
           
             For
             out
             of
             
             the
             heart
             come
             euill
             thoughts
             ,
             murders
             ,
             adulteries
             ,
             fornications
             ,
             thef●s
             ,
             false
             testimonies
             ,
             
             slaunders
             .
          
           And
           againe
           ,
           
             The
             good
             man
             out
             of
             the
             good
             treasure
             of
             his
             heart
             bringeth
             ●oorth
             good
             things
             ,
             and
             the
             euill
             man
             out
             of
             the
             euill
             treasure
             of
             his
             heart
             bringeth
             forth
             euill
             things
             :
             for
             out
             of
             the
             aboundance
             of
             the
             heart
             the
             mouth
             speaketh
             ,
          
           and
           also
           the
           hand
           worketh
           .
           If
           therefore
           we
           desire
           ,
           that
           our
           actions
           and
           speeches
           may
           bee
           good
           and
           pure
           ,
           wee
           must
           first
           haue
           our
           hearts
           purified
           by
           a
           true
           faith
           :
           
           that
           so
           our
           loue
           and
           obedience
           may
           flow
           from
           a
           pure
           heart
           ,
           and
           good
           conscience
           ,
           and
           faith
           vnfained
           .
           For
           it
           cannot
           be
           ,
           that
           the
           streames
           of
           our
           actions
           should
           be
           good
           and
           sincere
           ,
           if
           the
           fountaine
           of
           our
           heart
           be
           corrupt
           .
           Wherefore
           in
           reforming
           our
           liues
           ,
           our
           first
           and
           chiefe
           care
           must
           be
           for
           the
           purging
           of
           our
           hearts
           ,
           as
           our
           Sauior
           Christ
           admonisheth
           ,
           
             Mat.
             23.
             
             Cleanse
             first
          
           (
           saith
           he
           )
           
             the
             inside
             of
             the
             cup
             and
             platter
             ,
          
           
           
             that
             the
             outside
             of
             them
             may
             be
             cleane
             also
             .
          
           
           And
           
             Iames
             ,
             Purge
             your
             heart
             you
             double
             minded
          
           (
           saith
           he
           )
           and
           not
           your
           hands
           onely
           .
           For
           what
           will
           it
           auaile
           vs
           to
           drie
           vp
           the
           streames
           ,
           whiles
           the
           fountaine
           springeth
           :
           or
           to
           lop
           off
           the
           boughs
           ,
           whiles
           the
           body
           and
           root
           doe
           remaine
           vntouched
           ?
           Surely
           ,
           if
           with
           Amaziah
           we
           shall
           doe
           those
           things
           which
           be
           right
           ,
           
           but
           not
           with
           an
           vpright
           heart
           ,
           we
           shall
           fall
           away
           as
           he
           did
           .
           If
           with
           
             Simon
             Magus
          
           we
           professe
           our selues
           to
           beleeue
           ,
           
           and
           joyne
           our selues
           to
           the
           Saints
           of
           God
           ,
           notwithstanding
           we
           may
           be
           as
           he
           was
           in
           the
           gall
           of
           bitternesse
           and
           bond
           of
           iniquitie
           ,
           if
           our
           heart
           be
           not
           vpright
           within
           vs.
           This
           neglect
           of
           the
           heart
           is
           the
           cause
           of
           all
           hypocrisie
           ,
           making
           men
           double
           minded
           ,
           bearing
           as
           wee
           say
           ,
           two
           faces
           vnder
           a
           hood
           .
           Wherby
           it
           commeth
           to
           passe
           ,
           that
           the
           most
           glorious
           professours
           sometimes
           become
           like
           to
           Summer
           fruit
           ,
           which
           many
           times
           being
           faire
           and
           mellow
           on
           the
           outside
           ,
           is
           rotten
           at
           the
           core
           .
        
         
           Now
           ,
           that
           we
           may
           the
           rather
           be
           stirred
           vp
           to
           a
           diligent
           obseruation
           of
           our
           heart
           ,
           we
           are
           briefely
           to
           consider
           these
           two
           things
           .
           First
           ,
           that
           the
           heart
           of
           man
           is
           deceitfull
           and
           wicked
           aboue
           all
           things
           ,
           
           and
           therefore
           cannot
           sufficiently
           
           be
           watched
           .
           And
           secondly
           ,
           that
           such
           as
           is
           the
           qualitie
           of
           the
           heart
           ,
           such
           is
           the
           qualitie
           of
           the
           man
           in
           the
           estimation
           of
           God.
           
        
         
           Hetherto
           we
           haue
           spoken
           of
           integritie
           ,
           as
           it
           is
           referred
           vnto
           God
           :
           it
           followeth
           now
           ,
           that
           wee
           should
           intreat
           thereof
           ,
           as
           it
           hath
           reference
           vnto
           men
           .
           For
           as
           wee
           must
           walke
           before
           God
           in
           truth
           and
           sinceritie
           without
           hypocrisie
           ;
           so
           must
           we
           haue
           our
           conuersation
           among
           men
           in
           simplicitie
           and
           singlenesse
           of
           heart
           ,
           without
           dissembling
           or
           guile
           .
           For
           euen
           in
           our
           conuersation
           among
           men
           ,
           wee
           are
           to
           haue
           God
           alwayes
           before
           our
           eyes
           ,
           that
           as
           in
           his
           presence
           and
           sight
           wee
           may
           in
           singlenesse
           of
           heart
           performe
           such
           duties
           as
           we
           owe
           vnto
           men
           .
           
           For
           howsoeuer
           simplicitie
           is
           accounted
           folly
           in
           the
           world
           ,
           and
           worldly
           wisedome
           ,
           consisting
           of
           dissimulation
           and
           deceit
           ,
           be
           euery
           where
           extolled
           :
           yet
           if
           we
           would
           be
           esteemed
           citisens
           of
           heauen
           ,
           and
           pilgrims
           on
           earth
           ,
           it
           behooueth
           vs
           to
           bee
           fooles
           in
           the
           world
           ,
           that
           we
           may
           become
           truly
           wise
           ,
           as
           the
           Apostle
           exhorteth
           ,
           
           1.
           
           
             Cor.
             3.
             
             Let
             no
             man
             deceiue
             himselfe
             .
             If
             any
             man
             among
             you
             seeme
             to
             be
             wise
             in
             this
             world
             ,
             let
             him
             be
             a
             foole
             ,
             that
             he
             may
             be
             wise
             ,
             for
             the
             wisdome
             of
             this
             world
             is
             foolishnesse
             with
             God.
          
           Not
           that
           I
           would
           haue
           simple
           men
           to
           be
           fooles
           ,
           but
           that
           wise
           men
           ought
           to
           be
           simple
           .
           
           For
           true
           wisdome
           is
           tempered
           with
           the
           simplicitie
           of
           doues
           .
           
           And
           that
           wisedome
           which
           is
           from
           aboue
           ,
           is
           pure
           ,
           and
           without
           hypocrisie
           .
           Whereas
           on
           the
           other
           side
           ,
           the
           wisedome
           of
           the
           world
           ,
           consisting
           of
           dissimulation
           and
           deceit
           ,
           is
           by
           the
           censure
           of
           S.
           
             Iames
             ,
             earthly
             ,
             carnall
             ,
             and
             diuellis●
             .
          
           
           It
           is
           true
           indeed
           ,
           that
           in
           the
           world
           simplicitie
           is
           deemed
           folly
           ,
           and
           simple
           men
           are
           accounted
           as
           idiots
           ,
           and
           innocent
           men
           esteemed
           fools
           .
           For
           such
           a
           generall
           wickednesse
           hath
           possessed
           the
           minds
           of
           most
           men
           ,
           that
           now
           adayes
           no
           man
           is
           called
           innocent
           ,
           but
           such
           as
           want
           wit
           to
           doe
           euill
           .
           And
           contrariwise
           ,
           that
           mixed
           prudence
           is
           commended
           in
           the
           world
           ,
           which
           is
           ●oyned
           with
           h●pocrisie
           and
           deceit
           .
           Which
           notwithstanding
           it
           were
           easie
           for
           any
           man
           to
           attain
           vnto
           ,
           who
           makes
           
           no
           conscience
           of
           dissembling
           ,
           lying
           ,
           facing
           ,
           swea●ing
           ,
           forswearing
           .
           But
           in
           the
           Scriptures
           simplicitie
           is
           both
           commended
           and
           commaunded
           as
           a
           note
           of
           the
           citisen
           of
           heauen
           ,
           without
           which
           there
           is
           no
           entrance
           for
           a
           man
           into
           the
           kingdome
           of
           God.
           Christ
           commaundeth
           his
           followers
           
             to
             be
             wise
          
           indeed
           
             as
             serpents
          
           ,
           but
           withall
           to
           be
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
           that
           is
           ,
           simple
           or
           sincere
           ,
           without
           any
           mixture
           of
           guile
           ,
           
             as
             doues
          
           are
           without
           gall
           .
           And
           likewise
           
             Paule
             would
             haue
             vs
             wise
             vnto
             that
             which
             is
             good
             ,
          
           
           
             but
             simple
             vnto
             euill
          
           .
           In
           regard
           hereof
           the
           primitiue
           Church
           ,
           
           Act.
           2.
           is
           highly
           commended
           ,
           that
           they
           conuersed
           together
           
             in
             singlenesse
             of
             heart
          
           :
           and
           herein
           especially
           the
           Apostle
           glorieth
           ,
           
           2.
           
           Cor.
           1.
           
           That
           
             in
             simplicitie
             and
             godly
             purenesse
             ,
             and
             not
             in
             fles●ly
             wisedome
             ,
             he
             had
             had
             his
             conuersation
             in
             the
             world
             .
          
           
           And
           no
           maruell
           ,
           for
           it
           is
           the
           note
           of
           
             a
             true
             Israelite
             to
             be
             without
             guile
             :
          
           and
           such
           the
           holy
           ghost
           pronounceth
           blessed
           .
           Christ
           our
           Sauiour
           in
           respect
           of
           this
           simplicitie
           is
           called
           
             a
             lambe
          
           ;
           
           and
           those
           that
           will
           be
           his
           followers
           ,
           must
           not
           be
           foxes
           or
           wolues
           ,
           but
           as
           they
           are
           called
           in
           the
           Scriptures
           ,
           sheepe
           ,
           following
           the
           steps
           of
           our
           Sauiour
           Christ
           ,
           
           
             who
             did
             no
             sinne
             ,
             neither
             was
             there
             guile
             found
             in
             his
             mouth
             .
          
           And
           hereunto
           let
           vs
           adde
           the
           testimonie
           of
           the
           holy
           ghost
           in
           this
           place
           ,
           affirming
           ,
           That
           those
           which
           shall
           dwell
           in
           the
           holy
           mountaine
           of
           God
           ,
           are
           such
           as
           walke
           vprightly
           ,
           that
           is
           ,
           without
           hypocrisie
           towards
           God
           ,
           without
           guile
           towards
           men
           .
           
           Now
           this
           guile
           or
           dissembling
           ,
           or
           doubling
           ,
           or
           hypocrisie
           (
           for
           so
           sometimes
           it
           is
           called
           )
           which
           is
           opposed
           vnto
           simplicitie
           ,
           
           is
           twofold
           ,
           in
           word
           ,
           and
           in
           fact
           :
           in
           word
           ,
           when
           one
           thing
           is
           said
           ,
           and
           another
           thought
           ,
           which
           in
           the
           Scriptures
           phrase
           ,
           
           is
           speaking
           with
           an
           heart
           and
           an
           heart
           .
           
           This
           diuorce
           betwixt
           the
           mind
           and
           the
           tongue
           ,
           is
           detestable
           vnto
           God
           ,
           and
           odious
           to
           ingenious
           men
           :
           sometimes
           also
           it
           is
           called
           in
           the
           Scriptures
           
             a
             deceitfull
             tongue
          
           ,
           
           which
           the
           Lord
           sayth
           should
           not
           be
           
             found
             in
             the
             remnant
             of
             Israel
             .
          
           
           Sometimes
           ,
           
             a
             mouth
             of
             deceit
          
           ,
           as
           Psal.
           109.
           such
           as
           is
           described
           
             Psal.
             55.
             
             The
             words
             of
             his
             mouth
             are
             softer
             than
             butter
             ,
          
           
           
             whiles
             warre
             was
             in
             his
             heart
             :
             his
             words
             were
             more
             supple
             
             than
             oyle
             ,
             
             yet
             were
             they
             swords
             :
          
           and
           
             Ie●em
             .
             9.
             their
             tongue
             is
             an
             arrow
             shot
             out
             ,
             and
             speaketh
             deceit
             :
             one
             speaketh
             peaceably
             to
             his
             neighbour
             with
             his
             mouth
             ,
             but
             in
             his
             heart
             he
             layeth
             ambushments
             for
             him
             .
          
           
           But
           what
           followes
           ?
           
             shall
             I
             not
             visit
             them
             for
             these
             things
             saith
             the
             Lord
             ?
             Or
             shall
             not
             my
             soule
             be
             auenged
             on
             such
             a
             nation
             as
             this
             ?
          
           If
           therefore
           wee
           would
           escape
           the
           judgements
           of
           God
           ,
           
           and
           desire
           to
           liue
           a
           long
           and
           prosperous
           life
           ,
           
             We
             must
             keepe
             our
             tongues
             from
             euill
             ,
             and
             our
             lips
             ,
             that
             they
             speake
             no
             guile
             ,
          
           following
           ,
           as
           I
           said
           before
           ,
           the
           simplicitie
           of
           the
           lambe
           of
           God
           ,
           
           in
           whose
           mouth
           there
           was
           found
           no
           guile
           .
        
         
           Dissembling
           in
           fact
           is
           ,
           when
           one
           thing
           is
           pretended
           ,
           and
           another
           intended
           ,
           or
           as
           Augustine
           speaketh
           ,
           
             Dolus
             est
             cum
             aliud
             agitur
          
           ,
           
           
             aliud
             fingitur
          
           .
           In
           which
           doubling
           ,
           the
           wisdome
           of
           our
           Polititians
           ,
           brought
           vp
           at
           Machiauels
           feet
           ▪
           doth
           principally
           consist
           :
           the
           practise
           whereof
           is
           now
           growne
           so
           vsuall
           ,
           that
           commonly
           it
           is
           said
           ,
           
             Qui
             nescit
             dissimulare
             ,
             nescit
             viuere
             :
             he
             that
             knoweth
             not
             how
             to
             dissemble
             ,
             knoweth
             not
             how
             to
             liue
             .
          
           Howbeit
           ,
           more
           truly
           it
           is
           said
           ,
           and
           by
           warrant
           of
           Scripture
           ,
           
           
             Qui
             vadit
             planè
             ,
             vadit
             sanè
             ,
             He
             that
             walketh
             plainely
             ,
             walketh
             safely
             .
          
           Prou.
           10.
           
           
             He
             that
             walketh
             vprightly
             ,
             walketh
             safely
             ,
             but
             he
             that
             peruerteth
             his
             wayes
             ,
             shall
             be
             knowne
             ,
          
           namely
           ,
           as
           an
           example
           to
           others
           .
           The
           highest
           degree
           of
           this
           deceit
           ,
           is
           that
           which
           we
           call
           cony-catching
           or
           cousenage
           :
           when
           as
           a
           man
           by
           cunning
           trickes
           and
           artificiall
           fetches
           ouerreacheth
           his
           neighbour
           :
           when
           with
           
             his
             tongue
             concinnat
             dolum
          
           ,
           
           
             he
             trimly
             forgeth
             deceit
             ▪
          
           and
           in
           his
           deeds
           layeth
           wait
           for
           his
           brother
           ,
           
           
             setting
             snares
             and
             nets
             to
             catch
             men
             ,
             as
             fowlers
          
           doe
           for
           birds
           ,
           or
           as
           cony-catchers
           doe
           for
           rabbets
           ,
           
             bunting
             his
             brother
             with
             a
             net
             ,
          
           
           as
           the
           Prophet
           Micah
           speaketh
           .
           Now
           as
           simplicitie
           in
           the
           Scriptures
           is
           commended
           vnto
           vs
           as
           a
           note
           of
           the
           true
           sheepe
           of
           Christ
           ,
           imitating
           the
           simplicitie
           of
           the
           lambe
           of
           God
           :
           so
           deceit
           and
           guile
           is
           condemned
           as
           a
           propertie
           of
           those
           ,
           who
           resemble
           the
           image
           of
           Satan
           the
           old
           serpent
           ,
           the
           forger
           of
           deceit
           ,
           and
           the
           father
           of
           lies
           .
           For
           if
           he
           be
           a
           true
           Christian
           ,
           in
           whom
           there
           is
           no
           guile
           ,
           what
           is
           hee
           in
           whom
           no
           simplicitie
           or
           
           plaine
           dealing
           is
           to
           be
           found
           ?
           If
           in
           the
           remnant
           of
           Israel
           a
           deceitfull
           tongue
           shall
           not
           be
           found
           ,
           
           then
           belong
           not
           they
           to
           the
           Israell
           of
           God
           ,
           who
           with
           their
           tongues
           doe
           forge
           deceit
           .
           If
           true
           Christians
           be
           the
           sheepe
           of
           Christ
           ,
           resembling
           his
           simplicitie
           ,
           in
           whom
           there
           was
           found
           no
           guile
           :
           what
           then
           are
           those
           foxes
           and
           wolues
           ,
           who
           imitate
           the
           old
           serpent
           in
           subtiltie
           and
           deceit
           ?
           If
           those
           which
           shall
           rest
           in
           the
           holy
           mountaine
           of
           God
           ,
           be
           such
           ,
           as
           doe
           walke
           in
           vprightnesse
           and
           simplicitie
           ,
           then
           haue
           they
           no
           inheritance
           in
           the
           kingdome
           of
           heauen
           ,
           who
           walke
           in
           dissimulation
           and
           deceit
           .
           And
           this
           may
           further
           appeare
           by
           the
           Lords
           prohibitions
           ,
           censures
           ,
           and
           threatnings
           denounced
           against
           deceit
           .
           
           It
           is
           forbidden
           ,
           
             Leu.
             19
             ,
             You
             shall
             not
             lie
             ,
          
           
           
             nor
             vse
             deceit
             one
             towards
             another
             .
          
           And
           1.
           
           
             Thess.
             4
             ,
             We
             are
             charged
             not
             to
             goe
             beyond
             or
             ouerreach
             our
             brother
             ,
          
           
           
             or
             to
             defraud
             him
             in
             any
             matter
             .
          
           It
           is
           censured
           as
           a
           sinne
           odious
           vnto
           God.
           
             A
             man
             of
             deceit
             God
             hateth
             .
          
           
           It
           is
           reckoned
           Rom.
           1
           ,
           among
           the
           crimes
           of
           the
           Gentiles
           ,
           
           giuen
           ouer
           to
           a
           reprobate
           sence
           ,
           
             that
             they
             were
             full
             of
             guile
             .
          
           
           And
           Ezec.
           22
           ,
           among
           the
           abhominations
           of
           Ierusalem
           ,
           for
           which
           destruction
           is
           threatened
           against
           it
           ,
           that
           
             they
             made
             gaine
             of
             their
             neighbours
             by
             deceit
             .
          
           And
           lastly
           ,
           the
           judgements
           of
           God
           are
           denounced
           against
           it
           ,
           Psal.
           
           55
           ,
           
             The
             deceitfull
             men
             shall
             not
             attaine
             to
             the
             halfe
             of
             their
             dayes
             .
          
           
           1.
           
           
             Thess.
             4.
             6
             ,
             The
             Lord
             is
             a
             re●enger
             of
             such
             things
             ,
          
           namely
           of
           cousenage
           and
           deceit
           .
           And
           in
           the
           place
           before
           cited
           ,
           
             shall
             I
             not
             visit
             them
             for
             these
             things
             ,
          
           
           
             saith
             the
             Lord
             ?
             or
             shall
             not
             my
             soule
             be
             auenged
             on
             suc●
             a
             nation
             as
             this
             ?
          
        
         
           To
           conclude
           therefore
           this
           first
           note
           :
           seeing
           vprightnesse
           is
           made
           a
           proper
           marke
           of
           the
           true
           child
           of
           God
           ,
           and
           citisen
           of
           heauen
           ,
           whereas
           contrariwise
           ,
           dissimulation
           and
           deceit
           are
           the
           brands
           of
           the
           wicked
           :
           it
           behooueth
           euery
           one
           to
           apply
           this
           note
           to
           himselfe
           .
           Doost
           thou
           walk
           vprightly
           without
           hypocrisie
           towards
           God
           ,
           without
           guile
           towards
           man
           ?
           
           happy
           and
           blessed
           art
           thou
           :
           for
           thou
           shalt
           see
           God
           ,
           and
           as
           thou
           now
           art
           a
           sound
           member
           of
           the
           Church
           militant
           ,
           so
           shalt
           thou
           be
           an
           inheritour
           of
           glory
           
           in
           the
           triumphant
           .
           Doest
           thou
           not
           walke
           in
           sinceritie
           towards
           God
           ,
           and
           simplicitie
           towards
           men
           ,
           but
           in
           hypocrisie
           and
           dissimulation
           ?
           then
           most
           fearefull
           is
           thine
           estate
           ,
           vnlesse
           thou
           repent
           ,
           
           for
           thou
           hast
           no
           part
           or
           fellowship
           in
           the
           doctrine
           of
           saluation
           ,
           or
           in
           the
           communion
           of
           Saints
           ,
           but
           thy
           portion
           shall
           bee
           assigned
           thee
           with
           hypocrits
           ,
           
           where
           is
           weeping
           and
           gnashing
           of
           teeth
           .
        
         
           The
           second
           note
           of
           a
           citisen
           of
           heauen
           ,
           is
           Righteousnesse
           :
           For
           to
           the
           Prophet
           ,
           demaunding
           who
           is
           a
           sonne
           and
           heire
           of
           God
           ;
           the
           Lord
           answereth
           ,
           
             He
             that
             worketh
             righteousnesse
          
           .
           Where
           first
           we
           are
           to
           consider
           the
           sence
           of
           the
           words
           ,
           and
           then
           are
           wee
           to
           shew
           ,
           that
           the
           working
           of
           Righteousnesse
           is
           a
           proper
           marke
           of
           those
           ,
           who
           liuing
           in
           the
           Church
           ,
           are
           appointed
           to
           eternall
           life
           .
        
         
           Iustice
           is
           that
           vertue
           which
           giueth
           to
           euery
           one
           that
           which
           is
           due
           vnto
           him
           .
           And
           it
           is
           either
           vniuersall
           or
           particular
           .
           The
           vniuersall
           ,
           summarily
           compriseth
           al
           those
           duties
           which
           we
           owe
           to
           our
           neighbour
           :
           and
           is
           therefore
           said
           to
           containe
           all
           other
           morall
           vertues
           within
           it
           ,
           according
           to
           the
           testimonie
           of
           the
           auntient
           Poet
           ,
           which
           to
           this
           purpose
           is
           alleadged
           by
           some
           .
           
        
         
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
          
           
             In
             iustice
             is
             all
             vertue
             summarily
             comprised
             .
             
          
        
         
           The
           particular
           Iustice
           is
           either
           Distributiue
           ,
           or
           Commutatiue
           .
           The
           Distributiue
           is
           that
           ,
           which
           hauing
           place
           in
           distributing
           rewards
           or
           punishments
           ,
           obserueth
           a
           Geometricall
           proportion
           ,
           according
           to
           the
           worthinesse
           of
           men
           ,
           or
           their
           deserts
           .
           The
           Commutatiue
           iustice
           is
           that
           ,
           which
           hauing
           place
           in
           Contracts
           ,
           obserueth
           an
           Arithmeticall
           proportion
           in
           the
           equalitie
           of
           the
           things
           commuted
           .
        
         
           But
           of
           the
           vniuersall
           righteousnesse
           ,
           this
           place
           is
           especially
           to
           be
           vnderstood
           ,
           the
           summe
           whereof
           is
           that
           law
           royall
           ,
           
           as
           Saint
           Iames
           calleth
           it
           ,
           
             Thou
             shalt
             loue
             thy
             neighbour
             as
             thy selfe
             :
          
           
           Wherein
           all
           the
           precepts
           of
           righteousnes
           ,
           that
           is
           to
           say
           ,
           
           of
           the
           second
           Table
           are
           
             summarily
             contained
          
           .
           
           And
           the
           rule
           of
           exercising
           this
           righteousnesse
           ,
           is
           that
           law
           of
           nature
           commended
           vnto
           vs
           by
           our
           Sauiour
           Christ
           ,
           M●t.
           
           7
           ,
           
             Whatsoeuer
             you
             would
             that
             men
             should
             do
             to
             you
             ,
             euen
             so
             do
             you
             to
             them
             ,
             for
             this
             is
             the
             law
             and
             the
             prophets
             .
          
           Which
           sentence
           is
           sayd
           so
           to
           haue
           pleased
           the
           Emperour
           
             Alexander
             S●uerus
          
           ,
           
           that
           in
           his
           pallaces
           and
           publicke
           buildings
           he
           caused
           it
           to
           be
           written
           and
           engrauen
           :
           and
           when
           he
           punished
           any
           man
           ,
           he
           caused
           this
           saying
           to
           be
           proclaimed
           by
           the
           crier
           ,
           
             Quod
             tibi
             non-vis
             ,
             alteri
             ne
             ●eceris
             .
             Do
             not
             to
             another
             what
             thou
             wouldest
             not
             haue
             done
             to
             thy selfe
             .
          
        
         
           Now
           the
           exercise
           or
           working
           of
           this
           righteousnesse
           is
           here
           made
           a
           note
           of
           the
           child
           of
           God.
           For
           he
           doth
           not
           say
           ,
           he
           that
           can
           talke
           of
           righteousnesse
           ;
           nor
           he
           that
           delighteth
           to
           heare
           anoter
           man
           speake
           thereof
           ;
           nor
           he
           which
           professeth
           righteousnesse
           ,
           or
           maketh
           a
           pretence
           thereof
           ;
           but
           he
           that
           
             worketh
             righteousnesse
          
           shall
           dwell
           in
           the
           holy
           mountaine
           of
           God.
           For
           there
           are
           some
           which
           can
           notably
           discourse
           of
           righteousnesse
           ,
           than
           whose
           life
           nothing
           is
           more
           vnjust
           .
           And
           there
           are
           others
           ,
           who
           with
           Eze●●iels
           auditors
           delight
           to
           heare
           the
           Minister
           preaching
           of
           righteousnesse
           ,
           
           as
           if
           he
           were
           some
           skilfull
           Mulitian
           that
           hath
           a
           pleasant
           voyce
           ,
           but
           it
           is
           to
           heare
           onely
           ,
           and
           not
           to
           practise
           .
           There
           be
           many
           also
           who
           with
           the
           Pharisies
           say
           and
           do
           not
           ;
           
           which
           professe
           righteousnesse
           ,
           but
           do
           not
           practise
           it
           .
        
         
           Qui
           Curios
           simulant
           &
           Bacchanalia
           vivunt
           .
        
         
           But
           with
           the
           folly
           of
           these
           men
           the
           holy
           Ghost
           meeteth
           in
           diuerse
           places
           of
           the
           Scripture
           ,
           
           Mat.
           7
           ,
           Not
           euerie
           one
           that
           sayth
           Lord
           Lord
           shall
           enter
           into
           the
           kingdome
           of
           heauen
           ,
           but
           he
           that
           doth
           the
           will
           of
           my
           father
           which
           is
           in
           heauen
           .
           
           Rom.
           2
           ,
           Not
           the
           hearers
           of
           the
           Law
           are
           just
           before
           God
           ,
           but
           the
           doers
           of
           the
           Law
           shall
           be
           justified
           ,
           Iam.
           
           1
           ,
           Be
           ye
           doers
           of
           the
           word
           ,
           and
           not
           hearers
           onely
           ,
           deceiuing
           your selues
           ,
           
           &c.
           
           
             Mat
             5
             ,
             Vnlesse
             your
             righteousnesse
             exceed
             the
             righteousnesse
             of
             the
             Scribes
             and
             Pharisies
             ,
          
           (
           who
           sayd
           and
           did
           not
           )
           
             you
             shall
             not
             enter
             into
             the
             kingdome
             of
             heauen
             .
          
           
           Wherefore
           brethren
           
             let
             no
             man
             deceiue
             you
          
           ,
           
           not
           he
           that
           heareth
           ,
           nor
           he
           that
           speaketh
           ,
           not
           he
           that
           professeth
           or
           pr●tendeth
           ,
           but
           he
           
             that
             worketh
             righteousnesse
             ,
             he
             is
             righteous
             .
          
        
         
           Neither
           is
           that
           to
           be
           omitted
           that
           the
           holy
           Ghost
           speaketh
           in
           the
           present
           tence
           ,
           thereby
           signifying
           a
           continuall
           act
           ,
           as
           Basill
           hath
           obserued
           :
           Marke
           (
           saith
           he
           )
           
             the
             accuratnesse
             of
             the
             speech
             ;
             he
             doth
             not
             say
             ,
             who
             hath
             wrought
             ,
             but
             he
             which
             worketh
             .
             For
             it
             is
             not
             one
             action
             that
             maketh
             a
             vertuous
             man
             ,
             but
             it
             behooueth
             a
             man
             in
             his
             whole
             life
             to
             keepe
             a
             constant
             course
             of
             well
             doing
             .
          
           For
           Iustice
           is
           an
           habit
           induing
           a
           man
           with
           a
           perpetuall
           and
           constant
           will
           to
           do
           euery
           man
           right
           .
           
        
         
           But
           here
           some
           will
           object
           :
           The
           Scriptures
           testifie
           that
           there
           is
           not
           a
           righteous
           man
           vpon
           the
           earth
           ,
           
           
             Rom.
             3.
             
             There
             is
             not
             a
             iust
             man
             ,
             no
             not
             one
             .
          
           If
           therefore
           the
           righteous
           onely
           shall
           be
           saued
           ,
           
           and
           scarcely
           they
           ,
           as
           Peter
           saith
           ,
           How
           can
           any
           man
           liuing
           hope
           to
           be
           saued
           ,
           seeing
           there
           is
           not
           a
           just
           man
           vpon
           earth
           ,
           
           that
           doeth
           good
           and
           sinneth
           not
           ,
           as
           Salomon
           professeth
           .
           
        
         
           I
           answer
           :
           If
           we
           should
           be
           summoned
           before
           the
           Iudgement
           feate
           of
           Gods
           justice
           ,
           and
           the
           Lord
           should
           deale
           with
           vs
           
             summo
             iure
             ,
             according
             to
             extremitie
             ,
          
           exacting
           at
           our
           hands
           that
           full
           and
           perfect
           righteousnesse
           which
           is
           required
           in
           his
           law
           :
           
           assuredly
           the
           Lord
           entring
           into
           judgement
           with
           vs
           ,
           no
           man
           liuing
           could
           be
           iustified
           .
           But
           we
           must
           appeale
           from
           the
           judgement
           seat
           of
           Gods
           justice
           to
           the
           throne
           of
           his
           mercy
           :
           and
           from
           the
           sentence
           of
           the
           Law
           concluding
           all
           vnder
           sinne
           ,
           to
           the
           sentence
           of
           the
           Gospell
           ,
           pronouncing
           all
           those
           that
           truly
           beleeue
           in
           Christ
           ,
           not
           just
           onely
           ,
           but
           also
           blessed
           :
           that
           so
           being
           clothed
           with
           the
           righteousnesse
           of
           Christ
           by
           faith
           ,
           we
           may
           in
           him
           be
           justified
           ,
           though
           vnjust
           in
           our selues
           in
           respect
           of
           legall
           righteousnesse
           .
           Now
           those
           which
           truly
           beleeue
           in
           Christ
           ,
           are
           sayed
           to
           be
           righteous
           two
           wayes
           :
           before
           God
           by
           Faith
           ,
           that
           is
           ,
           by
           the
           righteousnesse
           of
           Christ
           ,
           apprehended
           by
           Faith
           :
           before
           men
           by
           the
           fruits
           of
           Faith
           ,
           that
           is
           ,
           by
           righteousnesse
           inherent
           in
           vs
           ,
           and
           performed
           
           by
           vs.
           For
           those
           which
           beleeue
           in
           Christ
           ,
           their
           Faith
           is
           imputed
           vnto
           them
           for
           righteousnesse
           ;
           because
           they
           apprehending
           Christ
           ,
           who
           is
           our
           righteousnesse
           ,
           and
           by
           the
           same
           Faith
           being
           vnited
           vnto
           him
           ,
           his
           righteousnesse
           and
           obedience
           is
           imputed
           vnto
           them
           ,
           and
           accepted
           of
           God
           for
           them
           ,
           as
           if
           they
           had
           performed
           the
           same
           in
           their
           owne
           persons
           .
        
         
           But
           they
           who
           are
           justified
           by
           the
           righteousnesse
           of
           Christ
           ,
           are
           also
           sanctified
           by
           his
           spirit
           ,
           regenerated
           ,
           and
           as
           it
           were
           created
           a
           new
           to
           good
           workes
           ,
           
           which
           God
           hath
           prepared
           for
           vs
           ,
           
           that
           we
           should
           walke
           in
           them
           .
           For
           so
           soone
           as
           we
           are
           deliuered
           by
           Christ
           out
           of
           the
           bondage
           of
           sinne
           ,
           we
           become
           the
           seruants
           of
           righteousnesse
           :
           That
           as
           in
           former
           times
           we
           gaue
           our
           members
           as
           seruants
           of
           sinne
           vnto
           vnrighteousnesse
           ,
           
           we
           should
           from
           henceforth
           giue
           them
           as
           seruants
           of
           righteousnesse
           vnto
           holinesse
           .
           And
           howsoeuer
           the
           best
           obedience
           of
           the
           faithfull
           is
           but
           an
           imperfect
           obedience
           ioyned
           with
           manifold
           infirmities
           and
           wants
           ,
           and
           stained
           with
           diuerse
           corruptions
           ,
           wherewith
           they
           are
           infected
           ,
           and
           sinnes
           whereinto
           they
           fall
           ,
           in
           so
           much
           that
           Esay
           compareth
           the
           righteous
           works
           of
           the
           faithfull
           to
           menstruous
           clouts
           ;
           notwithstanding
           the
           Lord
           beholding
           them
           in
           Christ
           ,
           
           and
           accepting
           their
           will
           for
           the
           deed
           ,
           
           and
           sincere
           indeuour
           for
           the
           performance
           ,
           not
           onely
           themselues
           are
           termed
           righteous
           ,
           but
           are
           also
           said
           to
           worke
           righteousnesse
           .
           
           And
           this
           working
           of
           righteousnesse
           ,
           the
           perfection
           whereof
           is
           not
           to
           be
           measured
           by
           the
           perfectnesse
           of
           the
           worke
           ,
           
           but
           by
           the
           vprightnesse
           of
           the
           will
           ,
           
           and
           sinceritie
           of
           the
           indeuour
           aspiring
           towards
           perfection
           ,
           is
           an
           vndoubted
           note
           of
           a
           true
           citisen
           of
           heauen
           ,
           who
           in
           this
           Psalme
           is
           described
           .
           And
           that
           the
           Lord
           accepteth
           those
           for
           true
           members
           of
           the
           inu●sible
           Church
           ,
           who
           worke
           righteousnesse
           ,
           the
           Scriptures
           testifie
           :
           
           
             In
             euery
             nation
          
           ,
           saith
           
             Peter
             ,
             he
             that
             seareth
             God
             and
             worketh
             righteousnesse
             is
             accepted
             of
             him
             .
          
           And
           this
           is
           so
           vniuersall
           a
           note
           of
           the
           children
           of
           God
           ,
           and
           so
           proper
           
           vnto
           them
           ,
           that
           
             whosoeuer
             worketh
             righteousnesse
             he
             is
          
           truly
           said
           to
           be
           
             borne
             of
             God
          
           ;
           
           and
           he
           that
           worketh
           not
           righteousnes
           is
           not
           of
           God
           ,
           
           but
           of
           the
           diuell
           .
           But
           as
           they
           that
           worke
           righteousnes
           are
           the
           seruants
           of
           God
           in
           the
           kingdom
           of
           grace
           ,
           so
           shall
           they
           raigne
           with
           him
           in
           the
           kingdome
           of
           glory
           .
           For
           that
           which
           is
           said
           in
           the
           beginning
           of
           this
           Psalme
           ,
           That
           he
           which
           worketh
           righteousnesse
           shall
           rest
           in
           the
           mountaine
           of
           God
           ;
           and
           in
           the
           end
           ,
           That
           he
           shall
           neuer
           be
           remoued
           ;
           the
           same
           is
           cōfirmed
           by
           the
           holy
           ghost
           in
           other
           places
           of
           Scripture
           .
           
           
             Esay
             33
             ,
             He
             that
             walk●th
             in
             righteousnes
             ,
             &c.
          
           
           
             he
             shall
             dwell
             on
             high
          
           .
           And
           
             Prou.
             10
             ,
             The
             righteous
             shall
             neuer
             be
             remoued
             .
          
           
           And
           so
           certaine
           is
           the
           saluation
           of
           the
           righteous
           ,
           that
           the
           booke
           of
           the
           liuing
           ,
           
           is
           the
           booke
           of
           the
           just
           :
           
           eternall
           glorie
           is
           the
           crowne
           of
           righteousnesse
           :
           the
           rising
           againe
           vnto
           glory
           ,
           
           is
           the
           resurrection
           of
           the
           just
           .
           And
           as
           justice
           containeth
           all
           those
           vertues
           which
           haue
           reference
           to
           our
           neighbour
           ,
           so
           the
           reward
           of
           it
           is
           the
           heape
           of
           all
           rewards
           ,
           namely
           ,
           blessednesse
           .
           For
           as
           the
           Scriptures
           testifie
           ,
           
           
             blessed
             are
             those
             that
             worke
             righteousnesse
          
           ;
           and
           not
           onely
           they
           ,
           
           but
           those
           also
           
             which
             hunger
             and
             thirst
             after
             righteousnesse
             are
             blessed
             .
          
        
         
           Wherefore
           seeing
           not
           onely
           in
           this
           place
           ,
           but
           elsewhere
           also
           in
           the
           Scriptures
           eternall
           life
           is
           promised
           to
           those
           that
           worke
           righteousnesse
           ;
           the
           consideration
           of
           this
           reward
           ought
           to
           be
           a
           motiue
           to
           prouoke
           and
           stirre
           vs
           vp
           to
           the
           exercise
           of
           justice
           :
           Which
           I
           do
           not
           speake
           to
           this
           end
           ,
           as
           though
           the
           workes
           of
           justice
           were
           to
           be
           performed
           with
           that
           mind
           ,
           as
           that
           we
           should
           hope
           thereby
           to
           be
           justi●ied
           before
           God
           ,
           or
           by
           them
           to
           merit
           eternall
           life
           ;
           for
           that
           is
           an
           opinion
           sacrilegious
           and
           blasphemous
           against
           Christ
           ,
           whose
           justice
           alone
           ,
           apprehended
           by
           faith
           ,
           justifieth
           vs
           before
           God
           ,
           and
           maketh
           vs
           accepted
           vnto
           eternall
           life
           .
           
           In
           respect
           of
           which
           justice
           we
           are
           to
           esteeme
           all
           our
           owne
           merits
           (
           if
           we
           had
           any
           )
           as
           dung
           ,
           that
           we
           may
           gaine
           Christ
           ,
           and
           may
           be
           found
           in
           him
           ,
           not
           hauing
           our
           owne
           righteousnesse
           ,
           which
           is
           of
           the
           Law
           ,
           but
           that
           which
           
           is
           by
           the
           Faith
           of
           Christ
           ,
           the
           righteousnesse
           which
           is
           of
           God
           through
           faith
           .
        
         
           And
           therefore
           if
           we
           desire
           that
           the
           workes
           of
           righteousnesse
           which
           we
           do
           performe
           ,
           should
           be
           acceptable
           vnto
           God
           ,
           they
           are
           not
           to
           be
           performed
           to
           that
           end
           that
           we
           might
           by
           them
           attaine
           to
           justification
           or
           saluation
           :
           for
           good
           works
           performed
           to
           that
           end
           are
           glorious
           sins
           :
           but
           in
           doing
           the
           workes
           of
           righteousnes
           ,
           these
           ends
           are
           to
           be
           propounded
           .
           First
           ,
           in
           respect
           of
           God
           ,
           that
           we
           may
           glorifie
           him
           :
           for
           which
           end
           we
           were
           elected
           ,
           created
           ,
           redeemed
           ,
           regenerated
           .
           For
           by
           the
           workes
           of
           righteousnesse
           God
           is
           glorified
           .
           
           Her●in
           ,
           saith
           our
           Sauiour
           Christ
           ,
           
             is
             my
             father
             glorified
             ,
             that
             ye
             beare
             much
             fruit
             .
          
           For
           which
           cause
           Paul
           prayeth
           for
           the
           Philippians
           ,
           
           that
           they
           might
           be
           
             filled
             with
             the
             fruit
             of
             righteousnesse
             ,
             which
             are
             by
             Iesus
             Christ
             vnto
             the
             glorie
             and
             praise
             of
             God.
          
           Neither
           is
           God
           glorified
           in
           vs
           alone
           ,
           but
           in
           others
           also
           ,
           which
           are
           the
           wit●esses
           of
           our
           good
           deeds
           .
           Therefore
           Christ
           exhorteth
           vs
           ,
           
           
             so
             to
             let
             our
             light
             shine
             before
             men
             ,
             that
             they
             seeing
             our
             good
             workes
             may
             glorifie
             our
             father
             which
             is
             in
             heauen
             .
          
           And
           Peter
           likewise
           counselleth
           vs
           so
           
             to
             haue
             our
             conuersation
             honest
             among
             the
             Gentiles
             ,
          
           
           that
           by
           our
           good
           workes
           which
           they
           shall
           see
           ,
           they
           may
           glorifie
           God
           in
           the
           day
           of
           the
           visitation
           .
        
         
           Secondly
           ,
           that
           we
           may
           testifie
           our
           thankfulnesse
           vnto
           God
           for
           all
           his
           benefits
           bestowed
           vpon
           vs
           ,
           and
           may
           auoid
           the
           punishment
           which
           is
           due
           to
           vnthankfulnes
           .
           For
           whereas
           the
           Lord
           in
           lieu
           of
           all
           his
           benefits
           ,
           both
           temporal
           and
           spirituall
           ,
           as
           election
           ,
           vocation
           ,
           redemption
           ,
           regeneration
           ,
           expecteth
           at
           our
           hands
           these
           fruits
           alone
           ,
           of
           holines
           and
           righteousnes
           ;
           assuredly
           it
           were
           vnthankfulnes
           vntollerable
           ,
           if
           either
           we
           should
           be
           barren
           of
           good
           fruits
           ,
           or
           bring
           forth
           euill
           fruit
           .
           For
           wherefore
           hath
           the
           Lord
           elected
           vs
           ?
           that
           we
           might
           be
           saued
           howsoeuer
           we
           should
           liue
           ?
           No
           ,
           but
           
             he
             hath
             elected
             vs
             that
             we
             should
             be
             holy
             and
             without
             blame
             before
             him
             in
             loue
             ?
          
           
           Why
           hath
           Christ
           redeemed
           vs
           from
           the
           hand
           of
           our
           spirituall
           enemies
           ?
           that
           being
           freed
           
           from
           them
           we
           might
           sinne
           the
           more
           freely
           ?
           No
           ,
           but
           that
           
             being
             deliuered
             from
             the
             hand
             of
             our
             spirituall
             enemies
             ,
          
           
           
             we
             might
             worship
             him
             without
             feare
             ,
             in
             holinesse
             and
             righteousnesse
             before
             him
             all
             the
             dayes
             of
             our
             life
             .
          
           Wherefore
           hath
           he
           freed
           vs
           from
           the
           seruitude
           of
           sinne
           ?
           that
           we
           might
           haue
           freedome
           to
           sin
           ?
           No
           ,
           
           he
           hath
           freed
           vs
           from
           sinne
           ,
           that
           we
           might
           be
           the
           
             seruants
             of
             righteousnesse
             :
             and
             being
             now
             freed
             from
             sinne
             ,
             and
             made
             seruants
             vnto
             God
             ,
             we
             haue
             our
             fruit
             in
             holinesse
             ,
             and
             the
             end
             euerlasting
             life
             .
          
           Why
           did
           he
           beare
           our
           sinnes
           in
           his
           body
           vpon
           the
           crosse
           ?
           that
           we
           liuing
           in
           sin
           should
           not
           die
           for
           them
           ?
           No
           ,
           
           he
           
             bare
             our
             sinnes
             in
             his
             body
             on
             the
             tree
             ,
             that
             we
             being
             deliuered
             from
             sinne
             ,
             might
             liue
             in
             righteousnesse
             .
          
           Wherefore
           doth
           he
           regenerate
           vs
           by
           his
           spirit
           ,
           and
           as
           it
           were
           create
           vs
           anew
           ?
           that
           we
           should
           doe
           nothing
           our selues
           ?
           NO
           ,
           
             Wee
             are
             the
             workmanship
             of
             God
             ,
             created
             in
             Christ
             Ksus
             to
             good
             workes
             ,
             which
             God
             hath
             prepared
             ,
          
           
           
             that
             we
             should
             walke
             in
             them
             .
          
           Why
           doth
           hee
           bestow
           his
           temporall
           benefits
           vpon
           vs
           ?
           that
           like
           well
           pampered
           horses
           we
           should
           kicke
           against
           our
           Lord
           and
           Maister
           ?
           No
           ,
           he
           crowneth
           vs
           with
           his
           manifold
           blessing
           ,
           to
           this
           end
           ,
           
           that
           
             we
             might
             keepe
             his
             statutes
             and
             obserue
             his
             lawes
             .
          
           For
           what
           else
           doth
           the
           Lord
           require
           of
           thee
           which
           art
           the
           people
           of
           God
           ,
           
           in
           lieu
           of
           all
           his
           mercies
           ,
           but
           to
           
             feare
             the
             Lord
             thy
             God
             ,
             to
             walke
             in
             all
             his
             wayes
             ,
             and
             to
             loue
             him
             ,
             and
             to
             serue
             the
             Lord
             thy
             God
             with
             all
             thy
             heart
             ,
             and
             with
             all
             thy
             soule
             ?
             that
             thoukeepe
             the
             Commandements
             of
             the
             Lord
             ,
             and
             his
             ordinances
             which
             he
             commaundeth
             thee
             for
             thy
             wealth
             ?
          
           Let
           vs
           remember
           that
           we
           are
           trees
           of
           righteousnesse
           which
           the
           Lord
           hath
           planted
           in
           his
           garden
           ,
           
           that
           is
           ,
           his
           Church
           ,
           that
           we
           may
           bring
           forth
           the
           fruit
           of
           righteousnesse
           .
           But
           if
           he
           shall
           come
           to
           seeke
           fruit
           (
           as
           euery
           yeare
           he
           commeth
           )
           and
           shall
           find
           none
           ,
           
           howsoeuer
           he
           may
           forbeare
           for
           a
           time
           ,
           yet
           at
           the
           length
           he
           shall
           cut
           downe
           the
           vnfruitfull
           trees
           :
           for
           he
           cannot
           abide
           that
           they
           should
           cumber
           the
           ground
           ,
           and
           make
           it
           also
           barren
           .
           Let
           vs
           remember
           that
           we
           are
           the
           branches
           of
           the
           vine
           ,
           
           which
           if
           we
           be
           vnfruitfull
           ,
           the
           Lord
           wil
           cut
           off
           .
           
           Let
           vs
           consider
           that
           the
           axe
           is
           layd
           to
           the
           root
           
           of
           euery
           tree
           ;
           that
           euery
           one
           which
           bringeth
           not
           forth
           fruit
           ,
           may
           be
           cut
           off
           and
           cast
           into
           the
           fire
           .
        
         
           Againe
           ,
           in
           respect
           of
           our
           neighbour
           we
           are
           to
           worke
           righteousnesse
           ,
           that
           we
           may
           helpe
           him
           either
           with
           the
           benefit
           or
           the
           example
           of
           our
           good
           worke
           .
           For
           the
           benefit
           of
           justice
           belongeth
           to
           others
           .
           For
           whereas
           other
           vertues
           are
           referred
           to
           the
           good
           of
           him
           that
           hath
           them
           ;
           justice
           onely
           seemeth
           to
           be
           the
           good
           of
           another
           man
           :
           for
           justice
           attendeth
           the
           duty
           of
           one
           man
           to
           another
           ;
           
           but
           in
           other
           vertues
           is
           attended
           the
           duty
           of
           the
           inferiour
           faculties
           vnto
           reason
           ,
           
           as
           one
           saith
           .
           But
           thou
           mayst
           helpe
           thy
           neighbour
           also
           by
           the
           example
           of
           thy
           good
           worke
           .
           
           For
           when
           thou
           goest
           before
           thy
           brother
           with
           the
           light
           of
           thy
           good
           example
           ,
           
           thou
           shalt
           gaine
           him
           vnto
           Christ
           ,
           if
           he
           be
           not
           already
           wonne
           vnto
           him
           ,
           
           that
           he
           also
           may
           glorifie
           God
           in
           the
           day
           of
           the
           visitation
           .
           Or
           if
           he
           be
           already
           ingrafted
           into
           Christ
           ,
           by
           thy
           good
           example
           thou
           shalt
           edifie
           him
           ,
           
           and
           as
           the
           Apostle
           testifieth
           of
           the
           Corinthians
           ,
           thou
           shalt
           prouoke
           him
           to
           good
           workes
           .
        
         
           Lastly
           ,
           we
           are
           to
           performe
           the
           workes
           of
           righteousnesse
           ,
           in
           respect
           of
           our selues
           ,
           as
           being
           both
           profitable
           and
           necessary
           forts
           ,
           profitable
           :
           First
           ,
           because
           by
           them
           we
           may
           make
           sure
           our
           calling
           and
           our
           election
           ;
           
           as
           Peter
           teacheth
           ,
           they
           being
           so
           many
           testimonies
           vnto
           vs
           thereof
           .
           True
           indeed
           it
           is
           ,
           
           that
           we
           were
           elected
           without
           respect
           of
           workes
           ,
           
           and
           we
           are
           called
           by
           grace
           ,
           not
           according
           to
           workes
           ,
           
           we
           are
           justified
           by
           faith
           without
           workes
           ,
           and
           by
           grace
           we
           are
           saued
           through
           faith
           ,
           and
           not
           by
           workes
           .
           But
           if
           a
           man
           would
           know
           whether
           he
           be
           elected
           ,
           called
           ,
           justified
           ,
           and
           shall
           be
           saued
           ,
           (
           as
           we
           are
           bound
           to
           giue
           diligence
           ,
           that
           we
           may
           haue
           a
           firme
           knowledge
           of
           these
           things
           )
           we
           are
           not
           to
           pry
           into
           the
           secret
           counsell
           of
           God
           ,
           but
           we
           are
           to
           examine
           our selues
           by
           our
           fruits
           :
           for
           both
           we
           and
           others
           are
           to
           be
           discerned
           by
           our
           fruits
           .
           As
           our
           Sauiour
           saith
           ,
           
           
             by
             their
             fruits
             you
             shall
             know
             them
             ,
             do
             men
             gather
             grapes
             of
             thornes
             ,
             or
             ●igges
             of
             thistels
             ?
             a
             bad
             tree
             cannot
             bring
             forth
             
             good
             fruit
             .
          
           By
           the
           fruits
           therefore
           of
           righteousnes
           we
           may
           euidently
           discerne
           our selues
           to
           be
           sanctified
           .
           And
           none
           are
           sanctified
           but
           such
           as
           first
           are
           justified
           ;
           and
           whosoeuer
           are
           justified
           are
           effectually
           called
           ,
           and
           none
           are
           effectually
           called
           ,
           but
           such
           as
           are
           elected
           ;
           and
           none
           are
           elected
           ,
           but
           such
           as
           shall
           be
           saued
           .
           
           To
           this
           purpose
           Iames
           sheweth
           that
           the
           faith
           whereby
           we
           are
           justified
           ,
           must
           be
           demonstrated
           by
           good
           workes
           .
           
           And
           Iohn
           affirmeth
           ,
           that
           by
           the
           the
           loue
           of
           our
           brethren
           (
           which
           is
           all
           one
           in
           effect
           with
           righteousnesse
           )
           we
           know
           that
           we
           are
           translated
           from
           death
           vnto
           life
           .
           Againe
           ,
           good
           workes
           are
           profitable
           ,
           because
           they
           haue
           the
           promises
           both
           of
           this
           life
           ,
           and
           of
           that
           which
           is
           to
           come
           .
        
         
           They
           are
           also
           necessary
           ,
           not
           as
           the
           causes
           of
           our
           justification
           and
           saluation
           ,
           as
           though
           we
           were
           either
           justified
           by
           them
           ,
           or
           saued
           for
           them
           ;
           but
           as
           necessary
           fruits
           of
           faith
           and
           testimonies
           of
           our
           justification
           ,
           according
           whereunto
           the
           sentence
           of
           saluation
           shall
           be
           pronounced
           :
           for
           although
           vnto
           the
           act
           of
           justification
           good
           workes
           do
           not
           concurre
           ,
           as
           any
           causes
           thereof
           ,
           yet
           in
           the
           subject
           ,
           that
           is
           ,
           the
           partie
           justified
           ,
           they
           concurre
           as
           fruits
           of
           our
           faith
           ,
           and
           consequents
           of
           our
           justification
           .
           For
           as
           breathing
           is
           such
           a
           fruit
           or
           consequent
           of
           life
           ,
           as
           where
           that
           is
           ,
           we
           judge
           the
           body
           to
           liue
           ;
           where
           that
           is
           not
           ,
           we
           judge
           it
           to
           be
           dead
           :
           so
           is
           the
           exercise
           of
           righteousnesse
           and
           performance
           of
           good
           workes
           ,
           such
           a
           consequent
           of
           faith
           ,
           as
           that
           where
           good
           workes
           are
           ,
           the
           faith
           is
           liuely
           ;
           where
           they
           are
           not
           at
           all
           ,
           
           the
           faith
           is
           dead
           .
           They
           are
           necessary
           also
           in
           respect
           of
           saluation
           ,
           not
           as
           the
           causes
           thereof
           ,
           but
           partly
           as
           the
           way
           ;
           
           for
           we
           are
           his
           vvorkmanship
           created
           vnto
           good
           workes
           ,
           which
           he
           hath
           prepared
           for
           vs
           to
           walke
           in
           them
           ,
           
           and
           therefore
           they
           are
           fitly
           sayd
           to
           be
           
             Vni
             regum
             ,
             non
             causa
             regnandi
             ,
          
           The
           way
           to
           the
           kingdome
           ,
           not
           the
           cause
           of
           reigning
           :
           and
           partly
           as
           the
           euidence
           ,
           according
           vnto
           which
           the
           Lord
           proceedeth
           in
           judgement
           to
           the
           sentence
           of
           saluation
           .
           
           Come
           you
           blessed
           of
           my
           father
           
           (
           sayth
           Christ
           the
           judge
           )
           inherit
           you
           the
           kingdome
           prepared
           for
           you
           from
           the
           foundations
           of
           the
           world
           :
           For
           I
           was
           an
           hungrie
           and
           you
           gaue
           me
           meat
           ,
           I
           thirsted
           and
           you
           gaue
           me
           drinke
           ,
           &c.
           
           It
           is
           most
           certaine
           that
           Christ
           our
           Sauiour
           by
           his
           obedience
           hath
           merited
           and
           purchased
           eternall
           life
           for
           all
           those
           that
           beleeue
           in
           him
           ,
           according
           to
           the
           maine
           promise
           of
           the
           Gospell
           ,
           that
           whosoeuer
           beleeueth
           in
           him
           shall
           be
           saued
           .
           By
           that
           righteousnes
           and
           obedience
           of
           Christ
           ,
           apprehended
           by
           faith
           ,
           &
           not
           by
           or
           for
           any
           righteousnes
           inherent
           in
           vs
           ,
           or
           obedience
           performed
           by
           vs
           ,
           are
           we
           made
           sonnes
           &
           heires
           of
           God
           ,
           entituled
           vnto
           the
           kingdome
           of
           heauen
           ,
           acquitted
           from
           our
           sinnes
           ,
           and
           accepted
           vnto
           eternall
           life
           .
           Notwithstanding
           ,
           seeing
           all
           that
           be
           in
           the
           Church
           professe
           themselues
           to
           beleeue
           ,
           whereof
           many
           deceiue
           either
           themselues
           with
           an
           opinion
           ,
           or
           others
           with
           a
           profession
           of
           faith
           ;
           therefore
           the
           Lord
           proceedeth
           vnto
           judgement
           ,
           according
           to
           the
           fruits
           either
           of
           faith
           ,
           or
           infidelity
           :
           taking
           for
           granted
           ,
           that
           in
           those
           who
           are
           members
           of
           the
           true
           visible
           Church
           ,
           where
           good
           workes
           are
           there
           is
           faith
           ,
           and
           where
           are
           no
           good
           workes
           there
           is
           no
           faith
           .
           And
           therefore
           it
           behoueth
           vs
           ,
           as
           we
           desire
           either
           to
           haue
           assurance
           of
           our
           saluation
           whiles
           we
           liue
           here
           ,
           or
           to
           heare
           the
           comfortable
           sentence
           of
           saluation
           pronounced
           to
           vs
           in
           the
           day
           of
           judgement
           ,
           so
           to
           be
           carefull
           to
           demonstrat
           our
           faith
           by
           good
           workes
           .
           And
           hereby
           it
           appeareth
           against
           the
           malicious
           slaunder
           of
           the
           Papists
           ,
           that
           although
           we
           deny
           good
           workes
           to
           be
           meritorious
           of
           euerlasting
           life
           ,
           yet
           we
           do
           not
           teach
           men
           to
           cast
           off
           all
           care
           and
           well
           doing
           .
        
         
           Now
           for
           the
           auoiding
           of
           errour
           :
           Whereas
           the
           workes
           of
           righteousnesse
           are
           made
           a
           proper
           note
           of
           the
           sons
           and
           heires
           of
           God
           ,
           we
           are
           first
           to
           restraine
           this
           part
           of
           the
           Lords
           answer
           to
           that
           subject
           whereof
           Dauids
           question
           is
           propounded
           ,
           namely
           ,
           to
           those
           who
           liue
           in
           the
           true
           visible
           Church
           ,
           and
           professe
           the
           name
           and
           religion
           of
           God.
           Of
           these
           ,
           because
           there
           be
           many
           hypocrites
           and
           vnsound
           
           professors
           among
           them
           ,
           Dauid
           desireth
           to
           be
           informed
           ,
           who
           are
           the
           true
           professors
           .
           The
           Lord
           answereth
           :
           He
           that
           worketh
           righteousnesse
           ,
           and
           so
           by
           his
           good
           workes
           doth
           demonstrat
           his
           faith
           .
           There
           are
           many
           workes
           materially
           good
           to
           be
           found
           ,
           not
           onely
           among
           heretickes
           and
           idolatours
           ,
           as
           the
           Papists
           ,
           but
           also
           among
           Turkes
           and
           Pagans
           .
           But
           we
           speake
           not
           of
           those
           that
           are
           without
           ,
           for
           they
           are
           not
           within
           the
           compasse
           ,
           either
           of
           Dauids
           question
           ,
           or
           Gods
           answer
           .
           And
           secondly
           we
           are
           to
           know
           that
           all
           works
           in
           respect
           of
           the
           matter
           ,
           or
           the
           thing
           done
           ,
           seeme
           to
           be
           good
           workes
           ,
           are
           not
           straightwayes
           the
           workes
           of
           righteousnesse
           ,
           neither
           doth
           he
           which
           performeth
           them
           alwayes
           worke
           righteousnesse
           .
           For
           it
           is
           not
           a
           good
           and
           a
           true
           worke
           of
           righteousnesse
           indeed
           ,
           vnlesse
           it
           proceed
           from
           the
           right
           fountaine
           ,
           vnlesse
           it
           be
           done
           in
           a
           right
           maner
           ,
           and
           to
           a
           right
           end
           .
           As
           touching
           the
           fountaine
           ,
           it
           is
           a
           good
           rule
           of
           Gregory
           :
           That
           the
           streames
           of
           righteousnes
           towards
           our
           brother
           ,
           must
           be
           deriued
           from
           the
           fountaine
           of
           pietie
           towards
           God.
           For
           we
           loue
           not
           our
           brother
           aright
           ,
           vnlesse
           we
           loue
           him
           in
           and
           for
           the
           Lord
           ,
           and
           we
           cannot
           loue
           him
           in
           and
           for
           the
           Lord
           ,
           vnlesse
           we
           loue
           the
           Lord
           much
           more
           :
           and
           we
           loue
           the
           Lord
           ,
           because
           we
           are
           by
           faith
           persuaded
           ,
           that
           he
           loueth
           vs
           first
           ,
           his
           loue
           being
           shed
           abroad
           in
           our
           hearts
           by
           the
           holy
           Ghost
           :
           and
           we
           cannot
           beleeue
           in
           God
           and
           Christ
           our
           Sauiour
           ,
           vnlesse
           we
           know
           God
           aright
           ,
           and
           vnderstand
           the
           mysterie
           of
           our
           saluation
           by
           Christ.
           If
           therefore
           we
           be
           ignorant
           persons
           ,
           we
           haue
           no
           faith
           ,
           if
           we
           be
           vnfaithfull
           persons
           ,
           we
           haue
           no
           true
           loue
           or
           feare
           of
           God
           ,
           nor
           any
           other
           sanctifying
           grace
           :
           If
           we
           haue
           no
           true
           loue
           of
           God
           ,
           we
           haue
           no
           true
           loue
           of
           our
           brother
           .
           For
           euen
           as
           the
           loue
           of
           God
           ,
           seuered
           from
           the
           loue
           of
           our
           neighbour
           ,
           is
           hypocrisie
           ;
           so
           is
           the
           loue
           of
           our
           neighbor
           seuered
           from
           the
           loue
           of
           God
           ,
           counterfeit
           .
           The
           good
           workes
           therefore
           that
           are
           done
           ,
           either
           by
           an
           ignorant
           person
           ,
           or
           by
           a
           more
           ciuill
           honest
           man
           ,
           who
           is
           void
           of
           
           faith
           ,
           of
           religion
           ,
           of
           the
           loue
           and
           feare
           of
           God
           ,
           although
           materially
           they
           be
           good
           :
           yet
           are
           they
           euill
           as
           they
           proceed
           from
           him
           .
           For
           whiles
           the
           tree
           is
           euill
           ,
           the
           fruit
           cannot
           be
           good
           ,
           whiles
           the
           person
           is
           not
           accepted
           as
           just
           in
           Christ
           (
           as
           none
           but
           the
           faithfull
           are
           )
           his
           actions
           cannot
           be
           acceptable
           :
           
           for
           without
           faith
           it
           is
           impossible
           to
           please
           God.
           
           And
           this
           is
           that
           which
           the
           Apostle
           saith
           ,
           that
           the
           end
           and
           consummation
           of
           the
           commandement
           is
           loue
           ,
           out
           of
           a
           pure
           heart
           ,
           a
           good
           conscience
           ,
           and
           faith
           vnsained
           .
        
         
           In
           respect
           of
           the
           manner
           ,
           our
           good
           workes
           must
           be
           performed
           vprightly
           ,
           
           not
           in
           hypocrisie
           and
           dissimulation
           :
           otherwise
           it
           is
           vnfained
           and
           counterfeit
           .
           For
           though
           we
           doe
           that
           which
           is
           right
           ,
           yet
           if
           we
           doe
           it
           not
           with
           an
           vpright
           heart
           ,
           we
           doe
           it
           not
           rightly
           ,
           neither
           can
           we
           be
           sayd
           to
           worke
           righteousnesse
           .
        
         
           In
           respect
           of
           the
           end
           ,
           we
           are
           to
           perfome
           good
           workes
           ,
           that
           by
           the
           discharge
           of
           our
           duty
           God
           may
           be
           glorified
           .
           But
           if
           our
           end
           be
           ,
           to
           be
           seene
           of
           men
           ,
           if
           to
           win
           praise
           and
           glorie
           to
           our selues
           ,
           if
           to
           merit
           of
           God
           ,
           and
           as
           it
           were
           to
           bridle
           him
           by
           our
           good
           deed
           ,
           all
           our
           workes
           ,
           though
           neuer
           so
           glorious
           in
           the
           eyes
           of
           the
           world
           ,
           yet
           are
           they
           
             splendida
             peccata
          
           ,
           that
           is
           to
           say
           ,
           
             glorious
             sinnes
          
           .
           To
           this
           purpose
           we
           are
           to
           remember
           ,
           that
           we
           are
           to
           worship
           God
           ,
           
           not
           onely
           in
           holinesse
           ,
           but
           in
           righteousnesse
           also
           :
           and
           we
           worship
           him
           in
           righteousnesse
           ,
           when
           as
           in
           a
           sincere
           obedience
           to
           God
           we
           seeke
           by
           performing
           the
           duties
           of
           righteousnesse
           to
           our
           brother
           to
           glorifie
           God.
           From
           this
           note
           therefore
           of
           Gods
           children
           ,
           we
           distinguish
           the
           seeming
           good
           workes
           ,
           first
           of
           infidels
           without
           the
           Church
           ,
           or
           of
           more
           naturall
           men
           within
           ;
           because
           there
           can
           be
           no
           true
           righteousnesse
           or
           loue
           of
           men
           ,
           without
           faith
           ,
           pietie
           and
           loue
           of
           God.
           Secondly
           ,
           of
           hypocr●tes
           and
           dissemblers
           ,
           who
           do
           no
           good
           ,
           but
           for
           sinister
           and
           by-respects
           ,
           and
           therefore
           their
           righteousnesse
           being
           hypocrisie
           ,
           is
           double
           injustice
           .
           Lastly
           ,
           
           of
           all
           Pharisaicall
           and
           Popish
           justiciaries
           ,
           who
           by
           their
           good
           workes
           thinke
           (
           such
           is
           their
           Satanicall
           pride
           )
           to
           make
           God
           beholding
           vnto
           them
           ,
           and
           to
           merit
           heauen
           to
           themselues
           ,
           most
           sacrilegiously
           &
           injuriously
           vnto
           Christ
           our
           Sauiour
           ,
           placing
           the
           matter
           of
           their
           justification
           ,
           and
           the
           merit
           of
           their
           saluation
           in
           themselues
           .
        
         
           In
           a
           word
           ,
           that
           is
           no
           true
           righteousnesse
           which
           is
           seuered
           from
           holinesse
           ;
           neither
           is
           that
           a
           worke
           of
           righteousnesse
           ,
           which
           is
           not
           a
           righteous
           worke
           rightly
           done
           ,
           as
           that
           is
           not
           ,
           which
           is
           done
           in
           hypocrisie
           ,
           or
           to
           an
           ill
           end
           .
           He
           therefore
           vndoubtedly
           is
           the
           sonne
           and
           heire
           of
           God
           ,
           who
           professing
           the
           true
           faith
           ,
           laboureth
           to
           demonstrat
           his
           faith
           by
           good
           works
           ;
           his
           faith
           working
           by
           loue
           ,
           and
           his
           loue
           proceeding
           from
           faith
           vnfained
           :
           who
           in
           vpright
           obedience
           towards
           God
           ,
           seeketh
           by
           the
           exercise
           of
           righteousnesse
           ,
           and
           discharge
           of
           his
           dutie
           towards
           his
           neighbour
           ,
           to
           glorifie
           God.
           
        
         
           The
           third
           note
           of
           the
           child
           God
           is
           Truth
           ,
           which
           the
           holy
           ghost
           expresseth
           in
           these
           words
           ,
           and
           
             speaketh
             the
             truth
             in
             his
             heart
             .
          
           Which
           words
           (
           sayth
           Augustine
           )
           are
           not
           thus
           to
           be
           vnderstood
           ,
           
           as
           though
           keeping
           the
           truth
           in
           the
           heart
           ,
           we
           should
           vtter
           vntruth
           with
           our
           mouth
           .
           But
           the
           holy
           ghost
           vseth
           this
           phrase
           of
           speech
           ,
           because
           a
           man
           may
           with
           his
           mouth
           vtter
           the
           truth
           ,
           which
           will
           nothing
           auaile
           him
           ,
           if
           he
           hold
           not
           the
           same
           in
           his
           heart
           .
           Wherefore
           although
           this
           phrase
           of
           speaking
           the
           truth
           in
           his
           heart
           ,
           seeme
           somewhat
           harsh
           ,
           notwithstanding
           ,
           if
           it
           be
           rightly
           vnderstood
           ,
           it
           doth
           more
           fully
           expresse
           the
           disposition
           of
           a
           man
           which
           is
           addicted
           to
           the
           truth
           ,
           than
           if
           it
           had
           been
           said
           
             from
             the
             heart
          
           .
           Thus
           therefore
           I
           read
           ,
           who
           
             speaketh
             the
             truth
             which
             is
             in
             his
             h●rt
             ,
          
           that
           is
           ,
           who
           vttereth
           with
           his
           tongue
           the
           truth
           which
           he
           hath
           conceiued
           in
           his
           mind
           .
           For
           that
           we
           may
           be
           vcraces
           ,
           that
           is
           ,
           speakers
           of
           the
           truth
           ,
           there
           is
           a
           double
           conformitie
           or
           agreement
           required
           ,
           which
           is
           here
           expressed
           ,
           the
           one
           of
           the
           speech
           with
           the
           mind
           (
           namely
           ,
           that
           we
           should
           speak
           as
           we
           thinke
           )
           the
           other
           of
           the
           mind
           ,
           
           with
           the
           thing
           it selfe
           (
           namely
           ,
           that
           wee
           should
           conceiue
           in
           our
           mind
           ,
           according
           to
           the
           truth
           of
           the
           matter
           .
           )
           For
           as
           the
           rule
           and
           measure
           of
           truth
           in
           words
           ,
           is
           the
           agreement
           of
           them
           with
           our
           thoughts
           :
           so
           the
           rule
           and
           measure
           of
           truth
           in
           our
           thoughts
           ,
           is
           the
           agreement
           thereof
           with
           the
           things
           themselues
           .
           It
           is
           true
           indeed
           ,
           that
           in
           some
           sciences
           either
           agreement
           alone
           sufficeth
           vnto
           the
           truth
           :
           as
           in
           morall
           philosophy
           he
           is
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           a
           speaker
           of
           the
           truth
           ,
           who
           speaketh
           as
           he
           thinketh
           ,
           although
           perhaps
           he
           thinketh
           otherwise
           than
           the
           thing
           it selfe
           is
           :
           And
           in
           Logicke
           he
           is
           said
           to
           speake
           the
           truth
           ,
           who
           speaketh
           as
           the
           thing
           is
           ,
           although
           perhaps
           he
           thinketh
           otherwise
           :
           But
           in
           diuinitie
           both
           ,
           as
           I
           said
           ,
           is
           required
           .
           Neither
           can
           we
           be
           said
           ,
           if
           either
           be
           wanting
           ,
           to
           be
           veraces
           ,
           that
           is
           ,
           such
           as
           speake
           the
           truth
           which
           is
           in
           our
           heart
           :
           for
           he
           which
           deliuereth
           an
           vntruth
           ,
           supposing
           it
           to
           bee
           true
           ,
           howsoeuer
           hee
           bee
           free
           from
           the
           vanitie
           of
           lying
           ,
           yet
           he
           cannot
           be
           said
           to
           bee
           a
           speaker
           of
           the
           truth
           ;
           for
           in
           his
           mouth
           he
           vttereth
           an
           vntruth
           ,
           though
           in
           his
           heart
           he
           be
           well
           affected
           to
           the
           truth
           .
           Contrariwise
           ,
           he
           that
           speaketh
           the
           truth
           which
           he
           thinketh
           to
           be
           false
           ,
           he
           is
           a
           lyar
           ,
           though
           he
           speake
           the
           truth
           ,
           because
           he
           hath
           truth
           in
           his
           mouth
           ,
           but
           not
           in
           his
           heart
           .
           Such
           a
           one
           therefore
           ,
           
           because
           hee
           speaketh
           with
           an
           heart
           and
           an
           heart
           ,
           may
           not
           vnworthily
           be
           said
           to
           lie
           .
           For
           
             ment●ri
             est
             contra
             mentemire
          
           :
           to
           lie
           ,
           is
           to
           speake
           otherwise
           than
           a
           man
           thinketh
           .
           Wherefore
           ,
           that
           a
           man
           may
           bee
           said
           to
           speake
           the
           truth
           which
           is
           in
           heart
           ,
           there
           is
           a
           double
           agreement
           required
           ,
           the
           one
           of
           the
           tongue
           with
           the
           mind
           ,
           the
           other
           of
           the
           mind
           ,
           with
           the
           things
           themselues
           .
           And
           to
           this
           double
           conformitie
           in
           speaking
           the
           truth
           ,
           there
           is
           opposed
           a
           double
           falshood
           ,
           namely
           ,
           when
           a
           man
           speaketh
           either
           that
           which
           is
           false
           ,
           or
           falsely
           .
           He
           speaketh
           that
           which
           is
           false
           ,
           who
           speaketh
           otherwise
           than
           the
           thing
           is
           ,
           whether
           he
           thinkes
           it
           to
           be
           so
           ,
           or
           otherwise
           .
           He
           speaketh
           falsely
           ,
           who
           speaketh
           otherwise
           than
           hee
           thinketh
           .
           He
           which
           speaketh
           a
           falshood
           ,
           supposing
           it
           to
           be
           
           true
           ,
           is
           not
           so
           much
           to
           be
           blamed
           for
           lying
           ,
           as
           for
           vnaduifednesse
           and
           rashnesse
           .
           For
           we
           ought
           to
           be
           sure
           of
           those
           things
           which
           we
           affirme
           .
           But
           he
           which
           either
           speaketh
           that
           which
           hee
           knoweth
           to
           bee
           false
           ,
           or
           speaketh
           that
           which
           is
           true
           falsely
           ,
           that
           is
           ,
           
             animo
             fallendi
          
           ,
           with
           a
           purpose
           to
           deceiue
           (
           as
           the
           diuell
           sometimes
           doth
           )
           he
           is
           a
           lyar
           :
           neither
           can
           you
           easily
           determine
           ,
           whether
           is
           in
           the
           greater
           fault
           :
           for
           as
           the
           one
           hath
           lesse
           truth
           in
           his
           mouth
           ,
           so
           the
           other
           hath
           more
           deceit
           in
           his
           heart
           .
        
         
           Now
           that
           the
           loue
           of
           the
           truth
           ,
           and
           likewise
           the
           detestation
           of
           falshood
           is
           to
           be
           reckoned
           among
           the
           notes
           of
           Gods
           children
           ,
           it
           is
           testified
           ,
           not
           onely
           in
           this
           place
           ,
           but
           also
           elsewhere
           in
           the
           Scriptures
           .
           
           
             Zeph.
             3.
             
             The
             remnant
             of
             Israell
          
           (
           that
           is
           ,
           the
           true
           members
           of
           the
           Church
           ,
           which
           shall
           remaine
           )
           
             shall
             not
             speake
             lies
             ,
             neither
             shall
             a
             deceitfull
             tongue
             bee
             found
             in
             their
             mouth
             .
          
           
           And
           Prou.
           13.
           
           
             A
             righteous
             man
             hateth
             lying
             words
             ,
          
           but
           a
           wicked
           man
           is
           so
           addicted
           vnto
           lying
           ,
           that
           he
           stinketh
           as
           it
           were
           ,
           and
           is
           confounded
           .
           And
           whereas
           it
           is
           said
           in
           the
           end
           of
           the
           Psalme
           ,
           He
           that
           doth
           these
           things
           ,
           shall
           neuer
           be
           remooued
           .
           The
           same
           is
           testified
           by
           Salomon
           ,
           Pro.
           
           12.
           
           
             The
             lip
             of
             truth
          
           (
           meaning
           thereby
           the
           man
           which
           speaketh
           the
           truth
           )
           
             shall
             be
             established
             for
             euer
          
           .
           And
           whereas
           in
           the
           beginning
           of
           the
           Psalme
           it
           is
           promised
           ,
           that
           he
           shal
           rest
           in
           the
           mountaine
           of
           Gods
           holinesse
           ,
           the
           same
           we
           read
           performed
           ,
           
           Apoc.
           14.
           where
           it
           is
           said
           of
           those
           144000
           ,
           in
           whose
           mouth
           was
           found
           no
           guile
           ,
           that
           they
           were
           redeemed
           from
           among
           men
           ,
           being
           the
           first
           fruits
           vnto
           God
           and
           the
           lambe
           .
        
         
           But
           it
           will
           be
           obiected
           ,
           that
           euery
           man
           is
           a
           lyar
           ,
           according
           to
           that
           of
           the
           Apostle
           ,
           
             Let
             God
             be
             true
             ,
             and
             euery
             man
             a
             lyar
             .
          
           
           If
           therefore
           none
           shall
           dwell
           in
           the
           holy
           mountaine
           of
           God
           ,
           but
           such
           as
           are
           speakers
           of
           the
           truth
           ,
           who
           then
           shall
           be
           saued
           ?
           I
           answere
           ,
           that
           no
           man
           indeed
           vpon
           the
           earth
           may
           be
           said
           to
           be
           so
           perfectly
           true
           ,
           but
           that
           sometimes
           he
           faileth
           of
           infirmitie
           ,
           so
           farre
           hath
           the
           father
           of
           lies
           ,
           the
           diuell
           ,
           infected
           vs
           with
           his
           falshood
           .
           But
           that
           if
           we
           
           aspire
           and
           contend
           towards
           that
           perfection
           ,
           embracing
           and
           louing
           the
           truth
           ,
           detesting
           and
           abhorring
           lies
           ,
           and
           haue
           a
           setled
           purpose
           and
           vnfained
           resolution
           to
           obserue
           the
           truth
           in
           all
           things
           ,
           so
           farre
           as
           God
           shall
           enable
           vs
           ;
           assuredly
           howsoeuer
           we
           may
           sometimes
           faile
           of
           infirmitie
           ,
           as
           Sara
           once
           did
           ,
           and
           Peter
           also
           through
           feare
           ;
           notwithstanding
           our
           infirmities
           being
           pardoned
           through
           and
           for
           the
           perfect
           obedience
           of
           Christ
           ,
           and
           our
           leasings
           couered
           with
           his
           veritie
           ,
           who
           is
           the
           truth
           ,
           the
           Lord
           will
           accept
           of
           vs
           in
           his
           fonne
           ,
           as
           those
           
             which
             speake
             the
             truth
             in
             their
             heart
             :
          
           because
           the
           true
           desire
           and
           purpose
           of
           our
           heart
           is
           alwayes
           to
           obserue
           the
           truth
           .
           For
           we
           must
           distinguish
           betwixt
           those
           ,
           who
           hating
           falshood
           ,
           doe
           sometimes
           (
           though
           seldome
           )
           fall
           thereinto
           ,
           and
           those
           which
           haue
           got
           a
           custome
           and
           habit
           of
           lying
           ,
           and
           are
           delighted
           with
           vntruth
           :
           for
           the
           former
           may
           be
           verified
           of
           the
           faithfull
           ,
           but
           the
           latter
           cannot
           .
        
         
           The
           vse
           which
           we
           are
           to
           make
           of
           this
           doctrine
           ,
           is
           this
           ,
           That
           seeing
           the
           truth
           of
           our
           speech
           is
           a
           matter
           of
           so
           great
           weight
           and
           consequence
           ,
           as
           that
           the
           holy
           ghost
           in
           this
           place
           hath
           set
           it
           downe
           ,
           as
           one
           of
           the
           marks
           of
           Gods
           children
           ,
           we
           are
           to
           be
           stirred
           vp
           to
           embrace
           the
           truth
           ,
           and
           to
           abhorre
           lies
           .
        
         
           And
           to
           this
           purpose
           let
           vs
           in
           the
           first
           place
           consider
           ,
           that
           whereas
           the
           facultie
           of
           speech
           is
           of
           so
           great
           vse
           in
           our
           life
           ,
           as
           that
           without
           it
           wee
           should
           seeme
           to
           liue
           like
           beasts
           ,
           notwithstanding
           all
           this
           vse
           of
           our
           speech
           dependeth
           vpon
           the
           truth
           thereof
           .
           For
           take
           away
           truth
           from
           the
           speech
           of
           men
           ,
           and
           it
           were
           better
           men
           should
           bee
           dumbe
           than
           able
           to
           speake
           .
           Of
           truth
           therefore
           there
           is
           great
           necessitie
           ,
           
           not
           onely
           in
           religion
           (
           for
           without
           the
           knowledge
           of
           the
           truth
           wee
           cannot
           attaine
           to
           saluation
           )
           but
           also
           in
           our
           whole
           life
           .
           Lying
           contrariwise
           peruerteth
           the
           vse
           of
           speech
           ,
           and
           maketh
           it
           not
           onely
           vnprofitable
           ,
           but
           hurtfull
           also
           ,
           it
           taketh
           away
           faith
           from
           among
           men
           ,
           and
           in
           a
           manner
           dissolueth
           humane
           societies
           ,
           which
           without
           
           mutuall
           contracts
           and
           negotiations
           (
           wherein
           truth
           doth
           rule
           )
           cannot
           be
           maintained
           ,
           &c.
           
        
         
           Secondly
           ,
           whereas
           God
           is
           truth
           ,
           and
           the
           authour
           of
           all
           truth
           ;
           and
           contrariwise
           ,
           the
           diuell
           is
           a
           lyar
           ,
           and
           the
           father
           of
           lies
           ;
           let
           vs
           consider
           whose
           image
           it
           behooueth
           vs
           to
           represent
           :
           for
           his
           children
           we
           are
           ,
           
           whose
           image
           we
           do
           bear
           ,
           the
           wit
           ,
           the
           children
           of
           God
           ,
           if
           we
           be
           speakers
           of
           the
           truth
           ;
           the
           children
           of
           the
           diuell
           if
           we
           be
           lyars
           .
        
         
           Thirdly
           ,
           as
           there
           be
           two
           fathers
           ;
           of
           those
           which
           speake
           truly
           ,
           God
           ;
           and
           of
           lyars
           ,
           the
           diuell
           :
           so
           there
           are
           two
           kingdomes
           whereunto
           all
           appertaine
           ,
           the
           kingdome
           of
           light
           ,
           and
           the
           kingdome
           of
           darkenesse
           .
           The
           language
           or
           dialect
           of
           the
           former
           ,
           is
           truth
           ;
           of
           the
           latter
           ,
           lying
           :
           If
           therefore
           thou
           wouldest
           know
           to
           whether
           kingdome
           thou
           doest
           appertaine
           ,
           thou
           mayest
           know
           by
           thy
           language
           .
        
         
           Fourthly
           ,
           
           by
           the
           profession
           of
           the
           truth
           ,
           as
           our
           brother
           is
           profited
           ,
           
           so
           is
           Gods
           glory
           aduaunced
           :
           but
           by
           lying
           ,
           wee
           sinne
           not
           onely
           against
           our
           neighbour
           ,
           but
           also
           against
           God.
           
        
         
           Fiftly
           ,
           for
           those
           causes
           ,
           Truth
           in
           the
           Scripture
           is
           commended
           vnto
           vs
           ,
           and
           commaunded
           ,
           but
           vntruth
           is
           forbidden
           and
           condemned
           .
           Wherefore
           (
           saith
           the
           Apostle
           )
           cast
           off
           lying
           ,
           
           and
           speake
           euery
           man
           the
           truth
           vnto
           his
           neighbour
           ,
           for
           we
           are
           members
           one
           of
           another
           .
           Where
           the
           Apostle
           vseth
           two
           reasons
           ;
           first
           ,
           because
           we
           are
           renewed
           in
           the
           holinesse
           and
           righteousnesse
           of
           truth
           ,
           according
           to
           the
           image
           of
           God
           ,
           that
           we
           may
           be
           true
           ,
           as
           he
           is
           true
           :
           Secondly
           ,
           because
           we
           are
           members
           of
           the
           same
           body
           ,
           and
           therefore
           ought
           to
           maintain
           truth
           among
           our selues
           .
           But
           especially
           in
           the
           ninth
           commaundement
           is
           truth
           commanded
           ,
           and
           all
           falshood
           forbidden
           .
           But
           it
           may
           be
           you
           desire
           testimonies
           of
           either
           seuerally
           .
           As
           of
           truth
           commaunded
           ,
           Zachar.
           
           8.
           
           
             These
             are
             the
             things
             that
             you
             shall
             doe
             :
             Speake
             yee
             euery
             man
             the
             truth
             vnto
             his
             neighbour
             :
             execute
             iudgement
             truly
             and
             vprightly
             in
             your
             gates
             .
          
           
           And
           againe
           ,
           
             Therefore
             loue
             the
             truth
             and
             pe●ce
             .
          
           
           Of
           falshood
           forbidden
           ,
           Exod.
           23.
           
           Thou
           shalt
           keepe
           
           thee
           farre
           ,
           
           
             ●
             verbo
             mendac●
          
           ,
           from
           a
           lying
           word
           .
           Leu.
           19.
           
           Ye
           shall
           not
           steale
           ,
           nor
           deale
           falsely
           ,
           nor
           lie
           one
           vnto
           another
           .
           Where
           theft
           and
           lying
           ,
           as
           they
           vse
           to
           goe
           together
           ,
           so
           are
           they
           joyned
           as
           companions
           :
           and
           hard
           it
           is
           to
           say
           ,
           whether
           is
           the
           worse
           sinne
           .
           
           
             A
             lie
          
           (
           sayth
           a
           wise
           man
           )
           
             is
             a
             wicked
             shame
             in
             a
             man
             :
             yet
             is
             it
             oft
             in
             the
             mo●th
             of
             the
             vnwise
             .
             A
             theefe
             is
             better
             than
             a
             man
             that
             is
             accu●tomed
             to
             lie
             :
             but
             they
             both
             shall
             haue
             de●truction
             to
             heritage
             .
             The
             conditions
             of
             lyars
             are
             vnhonest
             ,
             and
             their
             shame
             is
             euer
             with
             them
             .
          
           And
           hereunto
           let
           vs
           adde
           that
           prohibition
           of
           the
           Apostle
           ,
           
           
             Col.
             3.
             
             Lie
             not
             one
             to
             another
             ,
             hauing
             put
             off
             the
             old
             man
             with
             his
             practises
             ,
             and
             put
             on
             the
             new
             ,
          
           &c.
           
        
         
           Sixtly
           ,
           
           as
           God
           doth
           loue
           the
           truth
           ,
           as
           being
           himselfe
           not
           onely
           true
           ,
           
           but
           truth
           it selfe
           :
           so
           he
           abhorreth
           lying
           ,
           as
           one
           of
           the
           things
           which
           he
           especially
           hateth
           .
           
        
         
           Seuenthly
           :
           And
           hereunto
           accordeth
           the
           judgement
           also
           of
           all
           ingenious
           men
           ,
           euen
           among
           the
           heathen
           and
           others
           :
           who
           commend
           truth
           ,
           as
           a
           most
           excellent
           vertue
           ,
           as
           a
           most
           sacred
           possession
           ,
           
           as
           the
           Sunne
           in
           the
           world
           ,
           as
           that
           one
           thing
           wherein
           men
           may
           become
           most
           like
           vnto
           God.
           Wherefore
           Pythagoras
           being
           demaunded
           ,
           What
           that
           was
           ,
           in
           doing
           whereof
           ,
           men
           might
           especially
           be
           like
           vnto
           God
           ?
           answered
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           If
           they
           speake
           the
           truth
           .
           And
           therefore
           another
           sayth
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
           
             It
             is
             alwaies
             best
             to
             speake
             the
             truth
             .
          
           Contrariwise
           ,
           they
           condemne
           lying
           as
           a
           most
           foule
           and
           shamefull
           vice
           ,
           and
           vnworthy
           an
           honestman
           .
           To
           lie
           (
           sayth
           one
           )
           is
           a
           base
           thing
           ,
           but
           truth
           is
           noble
           .
           And
           therefore
           of
           all
           reproches
           ,
           
           an
           ingenious
           man
           can
           least
           brooke
           this
           ,
           that
           another
           to
           his
           face
           should
           say
           ,
           
             Thou
             lyest
          
           .
           But
           if
           the
           very
           heathen
           people
           doe
           so
           highly
           esteeme
           of
           Truth
           ,
           how
           much
           more
           doth
           it
           become
           vs
           Christians
           to
           loue
           and
           embrace
           it
           ,
           
           who
           are
           his
           children
           ,
           that
           is
           the
           Truth
           ,
           who
           are
           redeemed
           by
           him
           that
           is
           the
           Truth
           ,
           
           and
           vnto
           whom
           wee
           are
           to
           conforme
           our selues
           ;
           who
           are
           regenerated
           by
           the
           spirit
           of
           truth
           ,
           
           by
           whome
           we
           are
           to
           be
           led
           into
           all
           truth
           ,
           
           who
           are
           sanctified
           by
           the
           word
           of
           God
           ,
           
           which
           is
           the
           truth
           ,
           who
           are
           of
           the
           truth
           so
           many
           
           as
           are
           of
           God.
           Therefore
           nothing
           lesse
           becommeth
           a
           Christian
           than
           lying
           ,
           nothing
           more
           than
           truth
           .
        
         
           Eightly
           ,
           but
           if
           no
           other
           arguments
           will
           preuaile
           with
           vs
           ,
           let
           vs
           consider
           on
           the
           one
           side
           ,
           what
           rewards
           the
           Lord
           hath
           promised
           to
           them
           that
           speake
           the
           truth
           ,
           and
           on
           the
           other
           side
           ,
           what
           ●udgements
           he
           hath
           denounced
           against
           lyars
           .
           To
           the
           speakers
           of
           truth
           ,
           the
           Lord
           hath
           promised
           ,
           that
           they
           shall
           neuer
           be
           remooued
           ,
           that
           they
           shall
           be
           established
           for
           euer
           ,
           that
           they
           shall
           dwel
           in
           Gods
           holy
           mountaine
           ,
           as
           before
           hath
           beene
           shewed
           :
           against
           lyars
           ,
           the
           Lord
           hath
           threatened
           fearefull
           judgements
           ,
           
             A
             false
             witnesse
             shall
             not
             be
             vnpunished
             ,
          
           
           
             and
             he
             that
             speaketh
             lies●
             shall
             not
             escape
             .
          
           For
           first
           he
           is
           punished
           with
           infamie
           ,
           and
           looseth
           his
           credit
           ,
           insomuch
           that
           no
           man
           will
           beleeue
           him
           ,
           when
           he
           speaketh
           the
           truth
           :
           
           For
           as
           one
           sayth
           ,
           
             What
             truth
             can
             be
             spoken
             of
             a
             lyar
             ?
          
           Secondly
           ,
           he
           is
           discarded
           of
           the
           godly
           ,
           he
           that
           telleth
           lies
           (
           sayth
           Dauid
           )
           shall
           not
           remaine
           in
           my
           sight
           .
           
           But
           these
           are
           light
           punishments
           in
           comparison
           of
           those
           that
           follow
           ,
           for
           God
           doth
           not
           onely
           punish
           lyars
           ,
           but
           also
           destroy
           them
           ,
           Psal.
           
           5.
           
           
             Thou
             shalt
             destroy
             them
             that
             speake
             lies
             .
          
           Prou.
           19.
           
           
             A
             false
             witnesse
             shall
             not
             he
             vnpunished
             ,
          
           
           
             and
             he
             that
             speaketh
             lies
             ,
             shall
             perish
             .
          
           For
           God
           destroyeth
           them
           either
           with
           a
           temporall
           death
           ,
           as
           Ananias
           and
           Sapphir●
           ,
           because
           they
           had
           lied
           ,
           were
           stricken
           dead
           ,
           
           Act.
           5.
           or
           with
           eternall
           :
           for
           who
           so
           euer
           loue
           or
           make
           lies
           ,
           
           shall
           be
           excluded
           out
           of
           the
           heauenly
           Ierusalem
           ,
           and
           shall
           haue
           their
           part
           in
           the
           lake
           which
           burneth
           with
           fire
           and
           brimstone
           ,
           
           which
           is
           the
           second
           death
           .
        
         
           Ninthly
           ,
           and
           lastly
           ,
           seeing
           the
           holy
           ghost
           hath
           reckoned
           Truth
           among
           the
           markes
           of
           Gods
           children
           ,
           it
           behoueth
           vs
           as
           we
           desire
           to
           haue
           any
           assurance
           ,
           that
           we
           belong
           vnto
           the
           Lord
           ,
           or
           shall
           dwell
           with
           him
           in
           the
           mountaine
           of
           his
           holinesse
           ,
           so
           to
           loue
           and
           embrace
           the
           truth
           ,
           and
           to
           detest
           and
           abhorre
           falshood
           .
        
         
           And
           thus
           haue
           we
           shewed
           in
           generall
           ,
           that
           lying
           is
           wicked
           and
           detestable
           ,
           and
           that
           the
           truth
           is
           to
           bee
           loued
           and
           embraced
           of
           all
           those
           who
           would
           be
           held
           citisens
           of
           
           heauen
           .
           But
           here
           are
           two
           questions
           to
           be
           decided
           of
           vs.
           First
           ,
           Whether
           it
           be
           lawfull
           for
           a
           Christian
           man
           at
           any
           time
           to
           lie
           .
           Secondly
           ,
           Whether
           he
           be
           bound
           alwayes
           to
           professe
           the
           truth
           ,
           and
           how
           farre
           forth
           .
        
         
           As
           touching
           the
           former
           ,
           we
           are
           to
           hold
           a
           distinction
           of
           lics
           or
           vntruths
           :
           for
           an
           vntruth
           is
           either
           vnproperly
           so
           called
           ,
           or
           properly
           :
           that
           is
           vnproperly
           called
           an
           vntruth
           ,
           which
           being
           true
           in
           sence
           ,
           is
           false
           onely
           in
           shew
           of
           words
           ,
           as
           figuratiue
           speeches
           and
           fabulous
           parables
           :
           the
           lawfulnesse
           where
           of
           is
           warranted
           by
           the
           vse
           of
           speech
           in
           the
           Scriptures
           :
           for
           howsoeuer
           ,
           if
           we
           respect
           the
           sound
           of
           the
           words
           ,
           they
           seeme
           to
           containe
           some
           falshood
           ,
           yet
           if
           we
           regard
           the
           sence
           and
           meaning
           of
           the
           speaker
           (
           as
           it
           is
           fit
           we
           should
           )
           they
           expresse
           the
           truth
           ,
           either
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           more
           significantly
           ,
           or
           more
           profitably
           .
           More
           significantly
           ,
           as
           figuratiue
           speeches
           ;
           especially
           such
           as
           we
           call
           Hyperbolae
           ,
           where
           of
           there
           are
           some
           examples
           in
           the
           Scriptures
           .
           
           As
           when
           the
           holy
           ghost
           would
           signifie
           a
           very
           great
           or
           innumerable
           multitude
           ,
           
           he
           vseth
           to
           compare
           it
           with
           the
           sand
           of
           the
           sea
           .
           
           And
           likewise
           ,
           Iohn
           the
           Euangelist
           ,
           when
           he
           would
           signifie
           ,
           
           that
           Christ
           our
           Sauior
           did
           work
           very
           many
           or
           rather
           innumerable
           miracles
           ,
           and
           other
           acts
           worthy
           to
           be
           registred
           ,
           he
           sayth
           ,
           That
           if
           euery
           one
           of
           them
           should
           be
           set
           downe
           in
           writing
           ,
           he
           supposeth
           ,
           that
           the
           whole
           world
           could
           not
           contain
           the
           books
           that
           should
           be
           written
           .
        
         
           And
           as
           for
           fabulous
           parables
           ,
           they
           hide
           not
           the
           truth
           ,
           but
           more
           profitably
           lay
           it
           foorth
           ,
           that
           it
           may
           be
           more
           clearely
           discerned
           ,
           and
           more
           sincerely
           acknowledged
           :
           for
           the
           truth
           is
           more
           clearely
           discerned
           ,
           when
           as
           by
           a
           fit
           s●●ilitude
           (
           for
           such
           these
           parables
           are
           )
           it
           is
           illustrated
           .
           And
           it
           is
           more
           sincerely
           and
           vnpartially
           acknowledged
           ,
           when
           the
           person
           of
           whom
           it
           is
           meant
           ,
           is
           withdrawne
           .
           For
           better
           doe
           men
           comprehend
           vnder
           the
           person
           of
           another
           ,
           what
           is
           to
           bee
           thought
           of
           themselues
           :
           examples
           hereof
           ,
           see
           2.
           
           
             Sam.
             12.
             1.
             
             Mat.
             21.
             33.
             41.
             
             Iudg.
             9.
             7.
             2.
             
             King.
          
           14.
           9.
           
           and
           2.
           
           Chron.
           25.
           18.
           19.
           
           A
           lie
           or
           vntruth
           ,
           so
           properly
           called
           ,
           is
           such
           a
           speech
           ,
           as
           in
           sence
           and
           meaning
           at
           the
           least
           is
           false
           .
           And
           such
           an
           vntruth
           is
           deliuered
           either
           for
           no
           cause
           at
           all
           ,
           as
           that
           which
           is
           called
           
             merum
             mendacium
          
           ,
           a
           meere
           lie
           ,
           or
           else
           for
           some
           purpose
           .
           The
           meere
           lie
           is
           that
           which
           is
           vttered
           ,
           neither
           with
           a
           desire
           to
           hurt
           ,
           nor
           purpose
           to
           helpe
           any
           ,
           but
           onely
           in
           a
           vanitie
           and
           pleasure
           taken
           in
           lying
           :
           Which
           sheweth
           our
           notable
           vanitie
           and
           pronenesse
           to
           lying
           ,
           that
           many
           are
           delighted
           therewith
           for
           it selfe
           .
           But
           this
           vanitie
           especially
           sheweth
           it selfe
           in
           those
           persons
           ,
           who
           in
           all
           their
           speeches
           almost
           loue
           to
           tell
           of
           strange
           and
           wonderfull
           things
           .
           And
           of
           this
           kind
           of
           lie
           there
           can
           be
           no
           question
           ,
           but
           that
           it
           is
           vnlawfull
           .
        
         
           The
           lie
           which
           is
           told
           for
           some
           cause
           ,
           is
           either
           to
           hurt
           some
           man
           ,
           or
           to
           pleasure
           him
           .
           That
           which
           is
           told
           to
           hurt
           any
           body
           ,
           it
           is
           called
           
             mendacium
             perniciosum
          
           ,
           a
           pernicious
           or
           hurtfull
           lie
           :
           neither
           can
           there
           be
           any
           controuersie
           ,
           but
           that
           this
           is
           wicked
           and
           diuellish
           .
           The
           lie
           which
           is
           told
           to
           pleasure
           any
           ,
           is
           either
           
             mendacium
             iocosum
          
           ,
           the
           merry
           lie
           ,
           or
           ,
           officiosum
           ,
           the
           lie
           for
           aduantage
           .
           And
           of
           these
           two
           sorts
           is
           all
           the
           controuersie
           .
           For
           there
           are
           which
           thinke
           these
           lies
           either
           to
           be
           no
           sinnes
           at
           all
           ,
           or
           else
           not
           mortall
           sinnes
           ,
           because
           they
           seeme
           to
           them
           not
           to
           breake
           that
           commaundement
           wherein
           lies
           are
           forbidden
           .
           For
           these
           lies
           (
           say
           they
           )
           are
           not
           spoken
           against
           our
           neighbor
           ,
           but
           rather
           for
           him
           :
           namely
           ,
           either
           to
           delight
           him
           ,
           as
           the
           jeasting
           lie
           ;
           or
           to
           helpe
           him
           ,
           as
           the
           officious
           lie
           .
           I
           answere
           ,
           that
           the
           ninth
           commaundement
           ,
           whereof
           they
           speake
           ,
           is
           generally
           to
           be
           vnderstood
           :
           for
           first
           ,
           vnder
           false
           testimonie
           we
           are
           to
           vnderstand
           all
           false
           speech
           concerning
           our
           neighbour
           ,
           and
           not
           onely
           false
           speech
           ,
           but
           also
           all
           vaine
           talke
           .
           For
           the
           Hebrew
           word
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           signifieth
           both
           .
           As
           also
           the
           other
           word
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           which
           is
           vsed
           in
           the
           third
           commaundement
           .
           And
           in
           the
           fift
           of
           Deuteronomie
           ,
           
           where
           the
           law
           is
           repeated
           ,
           Moses
           in
           the
           ninth
           commaundement
           ,
           in
           stead
           of
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           putteth
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           that
           wee
           may
           vnderstand
           not
           onely
           false
           
           speech
           to
           be
           forbidden
           ,
           but
           also
           that
           which
           is
           vaine
           .
           Againe
           ,
           the
           word
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           doth
           signifie
           not
           onely
           against
           thy
           neighbour
           ,
           but
           also
           for
           him
           .
           For
           the
           preposition
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           signifieth
           both
           ,
           
           to
           wit
           ,
           both
           against
           ,
           as
           Esay
           59
           ,
           Our
           sinnes
           do
           testifie
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
           against
           vs
           :
           and
           also
           for
           ,
           as
           Gen.
           30
           ,
           My
           righteousnesse
           shall
           answere
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           
             for
             me
          
           ,
           or
           shall
           testifie
           in
           my
           behalf
           .
           In
           the
           ninth
           commaundement
           therefore
           is
           forbidden
           not
           onely
           false
           speech
           (
           as
           euery
           lie
           is
           )
           but
           also
           vaine
           speech
           (
           as
           the
           jeasting
           lie
           commonly
           is
           ;
           )
           and
           not
           onely
           that
           false
           or
           vaine
           speech
           which
           is
           against
           our
           neighbour
           ,
           but
           also
           that
           which
           is
           for
           him
           ,
           whether
           it
           be
           for
           his
           delight
           ,
           as
           the
           jeasting
           lie
           ,
           or
           for
           his
           profit
           ,
           as
           the
           officious
           lie
           .
           Augustine
           out
           of
           the
           words
           of
           the
           Apostle
           ,
           
           
             I.
             Cor.
          
           15.
           where
           the
           Apostle
           confesseth
           ,
           That
           if
           Christ
           be
           not
           risen
           againe
           ,
           then
           he
           and
           other
           the
           Apostles
           should
           be
           false
           witnesses
           of
           God
           :
           For
           (
           saith
           he
           )
           
             we
             haue
             testified
             of
          
           (
           or
           as
           the
           word
           may
           signifie
           ,
           
             against
             )
             God
             ,
             that
             he
             hath
             raised
             vp
             Christ
             ,
             &c.
          
           he
           gathereth
           ,
           that
           that
           is
           said
           to
           be
           a
           false
           testimonie
           against
           any
           ,
           which
           is
           falsely
           said
           in
           his
           praise
           .
           Seeing
           therefore
           these
           two
           sorts
           of
           lies
           are
           forbidden
           in
           the
           decalogue
           ,
           it
           is
           euident
           by
           the
           confession
           of
           the
           Schoolemen
           themselues
           ,
           that
           they
           are
           not
           onely
           sinnes
           ,
           but
           also
           mortall
           sinnes
           .
        
         
           2.
           
           Againe
           ,
           a
           lie
           is
           euill
           in
           generall
           ,
           and
           is
           generally
           forbidden
           in
           the
           Scriptures
           .
           
           Apoc.
           21.
           to
           all
           yers
           without
           exception
           eternall
           death
           is
           denounced
           .
           And
           agreeably
           to
           the
           Scriptures
           ,
           
           the
           sonne
           of
           Syrach
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           saith
           he
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           :
           
             Doe
             not
             thou
             make
             no
             manner
             of
             lie
             .
          
           The
           Hebrew
           word
           ,
           which
           signifieth
           a
           lie
           ,
           signifieth
           iniquitie
           ,
           that
           wee
           might
           vnderstand
           euery
           lie
           to
           be
           a
           sinne
           .
        
         
           3.
           
           
           Euery
           lie
           is
           against
           nature
           .
           For
           seeing
           words
           naturally
           are
           the
           notes
           of
           our
           thoughts
           ,
           as
           the
           Philosopher
           saith
           ,
           it
           is
           against
           nature
           and
           against
           dutie
           ,
           that
           a
           man
           should
           signifie
           in
           words
           that
           which
           he
           doth
           not
           thinke
           in
           his
           heart
           ;
           
           or
           that
           the
           will
           should
           direct
           the
           tongue
           to
           vtter
           that
           which
           is
           contrarie
           to
           the
           illumination
           of
           the
           mind
           .
           
           Whereupon
           the
           Philosopher
           sayth
           ,
           That
           euery
           
           lie
           is
           in
           it
           owne
           nature
           euill
           and
           to
           be
           auoided
           .
        
         
           4.
           
           Augustine
           reasoneth
           thus
           .
           The
           truth
           teacheth
           not
           that
           we
           may
           lie
           at
           any
           time
           :
           
           for
           
             no
             lie
             is
             of
             the
             truth
             .
          
           Therefore
           it
           is
           not
           true
           that
           we
           may
           lie
           at
           any
           time
           .
        
         
           5.
           
           We
           can
           doe
           nothing
           (
           sayth
           the
           Apostle
           )
           against
           the
           truth
           ,
           
           but
           for
           the
           truth
           ,
           2.
           
           Cor.
           13
           ,
           but
           euery
           lie
           is
           against
           the
           truth
           :
           yea
           vpon
           euery
           lie
           followeth
           the
           losse
           of
           truth
           ,
           which
           to
           God
           is
           most
           deere
           .
        
         
           6.
           
           Againe
           (
           sayth
           Augustine
           )
           the
           law
           is
           the
           truth
           .
           Psal.
           119.
           yea
           God
           is
           the
           truth
           ,
           therefore
           that
           which
           is
           against
           truth
           ,
           is
           against
           the
           law
           ,
           yea
           and
           against
           God.
           
        
         
           7.
           
           And
           hereunto
           wee
           may
           adde
           the
           testimonies
           of
           Augustine
           ,
           
           
             No
             lies
             are
             iust
             ,
             for
             all
             are
             sinnes
             .
          
        
         
           8.
           
           And
           of
           Gregorie
           ,
           Euery
           lie
           is
           iniquitie
           :
           for
           so
           much
           it
           dissenteth
           from
           equitie
           ,
           as
           it
           discordeth
           from
           veritie
           .
           For
           whatso●uer
           is
           opposed
           to
           vertue
           ,
           is
           sinne
           :
           euery
           lie
           is
           opposed
           to
           truth
           ,
           which
           is
           a
           vertue
           ,
           therefore
           euery
           lie
           is
           a
           sinne
           .
        
         
           9.
           
           Euery
           lie
           is
           of
           the
           diuell
           ,
           therefore
           euill
           .
           Iohn
           8.
           44.
           
        
         
           10.
           
           The
           conscience
           of
           euery
           man
           when
           he
           lieth
           ,
           accuseth
           him
           of
           sinne
           .
        
         
           But
           let
           vs
           consider
           them
           seuerally
           .
           And
           first
           as
           touching
           the
           merry
           lie
           ,
           we
           are
           to
           hold
           a
           distinction
           ,
           namely
           ,
           that
           there
           is
           a
           merry
           lie
           ,
           which
           vnproperly
           is
           called
           a
           lie
           ,
           when
           as
           in
           shew
           of
           words
           a
           false
           thing
           is
           vttered
           ,
           but
           yet
           by
           the
           jesture
           or
           pronuntiation
           of
           him
           that
           so
           jeasteth
           ,
           it
           may
           appeare
           ,
           that
           something
           else
           which
           is
           true
           ,
           is
           signified
           by
           him
           :
           and
           that
           such
           a
           jeast
           as
           vnder
           the
           shew
           of
           an
           vntruth
           doth
           hide
           a
           truth
           ,
           may
           sometimes
           be
           vsed
           of
           a
           Christian
           man
           ,
           I
           dare
           not
           denie
           .
           But
           that
           which
           properly
           and
           in
           the
           meaning
           of
           the
           speaker
           is
           a
           lie
           ,
           may
           in
           no
           sort
           be
           vsed
           of
           a
           Christian.
           First
           ,
           because
           it
           is
           not
           onely
           false
           ,
           but
           also
           vaine
           and
           idle
           :
           
           and
           if
           of
           idle
           words
           an
           account
           must
           be
           giuen
           ,
           how
           much
           more
           of
           lies
           ?
           Secondly
           ,
           the
           Prophet
           Hoseas
           inueigheth
           against
           those
           ,
           
           who
           with
           their
           lies
           make
           princes
           merry
           .
           Now
           ,
           if
           princes
           ,
           to
           whom
           being
           
           oppressed
           with
           great
           cares
           ,
           mirth
           is
           most
           needfull
           ,
           may
           not
           be
           made
           merry
           with
           lies
           ,
           who
           then
           may
           ?
           Thirdly
           ,
           a
           lie
           may
           not
           be
           vttered
           to
           helpe
           a
           man
           ,
           or
           to
           deliuer
           him
           out
           of
           danger
           ,
           as
           shall
           straightwaies
           be
           shewed
           ,
           mueh
           lesse
           may
           it
           be
           told
           to
           delight
           him
           .
           For
           as
           the
           schoolemen
           truly
           say
           ,
           
             Bonum
             utile
             prefertur
             delectabili
          
           ,
           a
           profitable
           good
           is
           preferred
           before
           a
           delightfull
           ,
           
           nay
           ,
           the
           truth
           it selfe
           is
           not
           spoken
           to
           the
           end
           to
           delight
           men
           ,
           as
           Augustine
           sayth
           ,
           much
           lesse
           may
           a
           lie
           .
           Fourthly
           ,
           Epaminondas
           the
           heathen
           man
           ,
           shall
           rise
           in
           judgement
           against
           those
           who
           make
           no
           conscience
           of
           speaking
           merry
           lies
           :
           
           for
           he
           was
           so
           strict
           an
           obseruer
           and
           louer
           of
           the
           truth
           ,
           that
           hee
           could
           not
           abide
           that
           a
           lie
           should
           be
           spoken
           ,
           no
           not
           in
           jeast
           .
           And
           to
           these
           reasons
           you
           may
           adde
           those
           arguments
           which
           before
           were
           produced
           to
           prooue
           a
           lie
           generally
           to
           be
           euill
           .
        
         
           But
           the
           chiefe
           controuersie
           is
           concerning
           the
           officious
           lie
           ;
           for
           therein
           now
           adayes
           the
           policie
           of
           worldly
           men
           especially
           consisteth
           .
           But
           let
           vs
           see
           by
           what
           arguments
           they
           commend
           this
           office
           forsooth
           of
           lying
           .
           First
           ,
           because
           it
           is
           not
           against
           Christian
           charitie
           (
           say
           they
           )
           to
           help
           our
           brother
           with
           a
           lie
           :
           
           yea
           ,
           but
           Christian
           charitie
           (
           say
           I
           )
           abhorreth
           lying
           ,
           
           and
           rejoyceth
           in
           the
           truth
           ,
           and
           those
           which
           are
           Christians
           ,
           so
           long
           as
           they
           keepe
           a
           good
           conscience
           ,
           they
           can
           do
           nothing
           against
           the
           truth
           ,
           but
           for
           the
           truth
           .
        
         
           2.
           
           Yea
           ,
           the
           honest
           friendship
           of
           Heathen
           men
           was
           contained
           within
           the
           limits
           of
           truth
           .
           The
           Philosopher
           in
           his
           Morals
           professeth
           ,
           
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           to
           be
           a
           godly
           thing
           to
           prefer
           the
           truth
           ,
           before
           his
           friends
           .
           And
           those
           which
           were
           of
           the
           better
           sort
           among
           them
           ,
           were
           wont
           to
           professe
           themselues
           friends
           one
           to
           another
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           vnto
           the
           altars
           ,
           to
           which
           they
           vsually
           came
           when
           they
           were
           to
           testifie
           a
           truth
           :
           that
           it
           may
           be
           a
           shame
           for
           Christian
           men
           in
           respect
           of
           friendship
           ,
           to
           goe
           beyond
           the
           bonds
           of
           truth
           .
        
         
           3.
           
           Christian
           Charitie
           requireth
           not
           onely
           that
           wee
           
           should
           do
           good
           ,
           but
           also
           that
           we
           should
           do
           it
           well
           and
           by
           good
           means
           :
           
           For
           this
           a
           rule
           in
           Diuinity
           ,
           that
           
             Euill
             is
             not
             to
             be
             done
             ,
             that
             Good
             may
             come
             thereof
             .
          
           Those
           things
           only
           which
           are
           good
           and
           lawfull
           are
           to
           be
           done
           of
           vs
           ,
           committing
           the
           euent
           to
           God.
           
        
         
           4.
           
           Christian
           charitie
           doth
           not
           require
           that
           for
           another
           mans
           commodity
           thou
           shouldest
           cast
           away
           thy selfe
           .
           But
           
             God
             will
             destroy
             those
             which
             speake
             lies
             :
          
           
           and
           as
           the
           wise
           man
           saith
           ,
           
           
             The
             lying
             mouth
             destroyeth
             the
             soule
             .
          
        
         
           Secondly
           ,
           they
           proue
           this
           kind
           of
           lying
           to
           be
           lawfull
           ,
           by
           the
           examples
           of
           the
           godly
           .
           For
           first
           ,
           say
           they
           ,
           Abraham
           the
           father
           of
           the
           faithfull
           ,
           that
           he
           might
           escape
           danger
           ,
           said
           that
           his
           wife
           Sarah
           was
           his
           sister
           .
           
           To
           this
           objection
           Abraham
           himselfe
           aunswereth
           .
           Gen.
           20.
           12
           ,
           In
           very
           truth
           she
           is
           my
           sister
           ,
           
           the
           daughter
           of
           my
           father
           ,
           though
           not
           of
           my
           mother
           ,
           and
           she
           also
           is
           my
           wife
           .
           Abraham
           therfore
           vttered
           no
           vntruth
           ,
           but
           onely
           concealed
           part
           of
           the
           truth
           :
           
             He
             did
             not
             say
          
           (
           sayth
           
             Augustine
             )
             she
             is
             not
             my
             wife
             ,
             but
             he
             sayd
             ,
             she
             is
             my
             sister
             :
             he
             therefore
             concealed
             some
             part
             of
             the
             truth
             ,
             but
             he
             deliuered
             no
             vntruth
             :
             when
             be
             concealed
             that
             she
             was
             his
             wise
             ,
             he
             professed
             she
             was
             his
             sister
             .
          
        
         
           Againe
           (
           say
           they
           )
           the
           Midwiues
           are
           commended
           ,
           
           which
           that
           they
           might
           preserue
           the
           male-children
           of
           the
           Hebrewes
           aliue
           ,
           told
           an
           vntruth
           .
           But
           there
           is
           no
           necessity
           that
           we
           should
           graunt
           that
           they
           did
           lie
           ,
           for
           it
           is
           very
           likely
           that
           diuerse
           of
           the
           Hebrew
           women
           hauing
           notice
           of
           the
           kings
           edict
           ,
           did
           not
           send
           for
           the
           Midwiues
           ,
           but
           were
           without
           their
           helpe
           (
           being
           strengthned
           by
           God
           ,
           and
           perhaps
           holpen
           by
           other
           women
           )
           deliuered
           .
           But
           suppose
           they
           had
           told
           a
           lye
           ,
           yet
           we
           must
           distinguish
           betwixt
           their
           lie
           and
           their
           preseruation
           of
           the
           infants
           :
           For
           the
           preseruation
           of
           the
           children
           was
           a
           worke
           of
           mercy
           ,
           and
           of
           the
           feare
           of
           God
           ;
           but
           their
           lye
           had
           beene
           a
           worke
           of
           infirmity
           and
           of
           the
           feare
           of
           men
           .
           Neither
           did
           they
           tell
           a
           lye
           (
           if
           they
           lied
           )
           to
           saue
           the
           infants
           ,
           but
           hauing
           preserued
           before
           the
           infants
           ,
           they
           told
           a
           lye
           for
           their
           
           owne
           safety
           .
           
           So
           sayth
           
             Gregory
             ,
             Parcendo
             ,
             conatae
             sunt
             infantum
             vitam
             tegere
             ;
             mentiendo
             ,
             suam
             :
          
           By
           sparing
           ,
           they
           endeuoured
           to
           preserue
           the
           life
           of
           the
           infants
           ;
           by
           lying
           ,
           their
           owne
           .
           They
           are
           therefore
           commended
           for
           sauing
           the
           infants
           ,
           they
           are
           not
           commended
           for
           lying
           .
        
         
           Thirdly
           ,
           
           they
           obiect
           the
           example
           of
           Rahab
           ,
           who
           is
           commended
           in
           the
           Scriptures
           ,
           
           because
           she
           receiued
           the
           spies
           ,
           
           hid
           and
           sent
           them
           away
           ,
           and
           by
           a
           lie
           saued
           their
           life
           .
           Such
           examples
           as
           are
           doubtfull
           ,
           charitie
           bindeth
           vs
           to
           interpret
           into
           the
           better
           part
           :
           I
           answere
           therefore
           with
           Tremellius
           and
           Iunius
           ,
           that
           there
           is
           no
           necessitie
           we
           should
           interpret
           her
           answere
           as
           a
           lie
           ;
           for
           it
           may
           be
           ,
           that
           others
           had
           lodged
           with
           her
           being
           an
           Inne-keeper
           ,
           of
           whom
           shee
           made
           that
           answere
           :
           God
           so
           disposing
           by
           his
           prouidence
           ,
           that
           she
           might
           truly
           giue
           notice
           of
           some
           of
           her
           guests
           ,
           which
           were
           gone
           ,
           and
           might
           also
           in
           faith
           and
           charity
           conceale
           others
           .
           But
           if
           shee
           had
           lied
           ,
           yet
           her
           lie
           is
           not
           commended
           ,
           whereinto
           she
           fell
           by
           infirmitie
           ,
           (
           and
           no
           maruell
           if
           she
           so
           fell
           ,
           being
           a
           new
           conuert
           from
           paganisme
           )
           but
           that
           her
           worke
           of
           faith
           and
           loue
           .
           Vnto
           both
           these
           examples
           ,
           Augustine
           answereth
           thus
           :
           
           Whereas
           it
           is
           written
           ,
           that
           God
           dealt
           well
           with
           the
           midwiues
           of
           the
           Hebrews
           ,
           and
           with
           Rahab
           the
           harlot
           of
           Iericho
           ,
           it
           was
           not
           because
           they
           lied
           ,
           but
           because
           they
           were
           mercifull
           towards
           the
           men
           of
           God.
           Wherefore
           not
           their
           lying
           was
           rewarded
           ,
           but
           their
           good
           will
           ,
           
             Benignitas
             ment
             is
             ,
             non
             iniquit
             as
             mentientis
             .
          
        
         
           Now
           ,
           if
           they
           shall
           obiect
           other
           examples
           of
           the
           godly
           ,
           I
           answere
           with
           Augustine
           in
           the
           same
           place
           ,
           When
           as
           examples
           of
           lying
           are
           produced
           out
           of
           the
           holy
           scriptures
           ,
           either
           they
           are
           no
           lies
           .
           but
           are
           so
           supposed
           to
           be
           ,
           whiles
           they
           are
           not
           vnderstood
           (
           of
           which
           sort
           are
           some
           speeches
           which
           were
           prophetically
           vttered
           ,
           as
           that
           of
           
             Iacob
             to
             Isaac
          
           ,
           which
           Augustine
           sayth
           was
           a
           my
           sterie
           and
           not
           a
           lie
           )
           or
           if
           they
           be
           lies
           ,
           they
           are
           not
           to
           be
           imitated
           ,
           because
           they
           cannot
           be
           just
           .
           And
           secondly
           ,
           the
           rule
           of
           our
           cōscience
           is
           not
           to
           be
           drawn
           from
           the
           examples
           of
           men
           ,
           but
           from
           the
           
           commaundements
           of
           God.
           They
           were
           men
           ,
           and
           therefore
           they
           might
           fall
           ,
           but
           these
           slips
           of
           theirs
           were
           in
           their
           godly
           life
           ,
           as
           blemishes
           in
           a
           beautifull
           face
           ,
           which
           wee
           are
           to
           behold
           as
           euidences
           of
           humane
           frailtie
           ,
           that
           we
           may
           be
           made
           more
           warie
           and
           circumspect
           ,
           and
           not
           to
           imitate
           them
           as
           examples
           .
        
         
           In
           the
           third
           place
           they
           vrge
           certain
           cases
           ,
           wherin
           if
           we
           shall
           hold
           it
           vnlawfull
           to
           lie
           ,
           they
           say
           it
           is
           a
           hard
           doctrine
           ,
           and
           which
           cannot
           be
           borne
           .
           For
           first
           (
           say
           they
           )
           seeing
           the
           most
           men
           now
           adaies
           are
           readie
           for
           euery
           petty
           commoditie
           to
           lie
           ;
           it
           were
           to
           great
           simplicity
           ,
           if
           not
           folly
           ,
           if
           to
           compasse
           great
           matters
           a
           man
           would
           refuse
           to
           lie
           :
           for
           this
           were
           the
           high
           way
           to
           beggery
           .
        
         
           But
           what
           sayth
           Salomon
           ?
           
           
             Buy
             the
             truth
             ,
             but
             sell
             it
             not
             .
          
           And
           our
           Sauiour
           Christ
           ,
           
           
             What
             will
             it
             profit
             a
             man
             ,
             if
             he
             shall
             gaine
             the
             whole
             world
             and
             loose
             his
             owne
             soule
             ?
          
           as
           the
           lying
           tongue
           casts
           away
           the
           soule
           .
           But
           these
           men
           are
           like
           to
           prophane
           Esau
           ,
           who
           for
           a
           messe
           of
           pottage
           sold
           his
           birth-right
           ;
           sauing
           that
           they
           for
           matters
           of
           like
           value
           and
           lesse
           necessity
           do
           sell
           their
           inheritance
           in
           heauen
           .
           Wherefore
           as
           Augustine
           truly
           saith
           ,
           
           No
           man
           can
           euince
           that
           it
           is
           lawfull
           at
           any
           time
           to
           lie
           ,
           vnlesse
           he
           be
           able
           to
           shew
           ,
           that
           an
           euerlasting
           good
           may
           be
           obtained
           by
           a
           lye
           :
           
             But
             so
             much
             doth
             euery
             one
             depart
             from
             eternity
             ,
             as
             be
             discordeth
             from
             verity
             .
          
        
         
           2.
           
           But
           say
           they
           ,
           what
           if
           our
           owne
           or
           our
           brothers
           life
           being
           endangered
           ,
           might
           be
           redeemed
           by
           a
           lie
           ,
           shall
           it
           not
           be
           lawfull
           in
           that
           case
           to
           lie
           ?
           I
           aunswere
           with
           Augustine
           ,
           That
           death
           which
           foolish
           men
           do
           feare
           ,
           who
           feare
           not
           to
           sinne
           ,
           killeth
           the
           body
           and
           not
           the
           soule
           :
           But
           the
           lying
           tongue
           slayeth
           the
           soule
           .
           It
           is
           therefore
           most
           peruersly
           said
           ,
           that
           the
           one
           ought
           spiritually
           to
           die
           ,
           that
           the
           other
           may
           corporally
           liue
           .
           Seeing
           therefore
           by
           lying
           ,
           eternall
           life
           is
           lost
           ,
           we
           may
           not
           lie
           to
           preserue
           any
           mans
           temporall
           life
           ;
           no
           more
           than
           we
           would
           thinke
           it
           our
           duty
           ,
           if
           by
           our
           witchcraft
           ,
           theft
           ,
           adultery
           ,
           we
           could
           saue
           a
           mans
           life
           ,
           to
           play
           the
           witches
           ,
           theeues
           ,
           or
           adulterers
           ,
           
           to
           that
           end
           .
           Nay
           rather
           according
           to
           that
           counsell
           of
           the
           wise
           man
           ,
           
           We
           are
           to
           striue
           for
           the
           truth
           vnto
           death
           .
        
         
           3.
           
           But
           suppose
           ,
           say
           they
           ,
           that
           if
           thou
           wilt
           lye
           thou
           mayst
           saue
           thy
           chastitie
           ,
           if
           thou
           wilt
           not
           lye
           thou
           shalt
           be
           forced
           to
           fornication
           ,
           or
           some
           other
           sinne
           which
           is
           more
           grieuous
           than
           lying
           ;
           must
           we
           not
           of
           two
           euils
           chuse
           the
           lesse
           ?
           This
           case
           of
           compensatiue
           sinnes
           ,
           wherby
           a
           more
           grieuous
           sinne
           is
           as
           they
           suppose
           redeemed
           by
           a
           lesse
           ,
           doth
           trouble
           many
           .
           But
           although
           of
           two
           euils
           of
           punishment
           ,
           the
           lesse
           is
           to
           be
           chosen
           ,
           yet
           this
           holdeth
           not
           in
           sinnes
           :
           For
           if
           I
           may
           not
           sinne
           ,
           that
           good
           may
           come
           thereof
           ,
           then
           may
           I
           not
           commit
           one
           sinne
           ,
           that
           another
           may
           be
           auoided
           .
           Neither
           as
           I
           suppose
           can
           they
           alleadge
           any
           case
           wherein
           a
           man
           shall
           so
           be
           concluded
           betwixt
           two
           sinnes
           ,
           as
           that
           he
           may
           not
           haue
           an
           issue
           without
           committing
           a
           new
           sinne
           .
           What
           then
           will
           you
           say
           ,
           ought
           one
           rather
           to
           cōmit
           whordome
           than
           to
           make
           a
           lye
           ?
           I
           answer
           first
           with
           Augustine
           ,
           If
           you
           aske
           whether
           he
           ought
           to
           do
           ;
           I
           say
           ,
           he
           ought
           to
           do
           neither
           .
           For
           if
           I
           shall
           say
           he
           ought
           to
           do
           the
           one
           ,
           I
           should
           allow
           that
           one
           :
           when
           as
           indeed
           I
           disallow
           both
           .
           But
           if
           you
           aske
           ,
           whither
           he
           ought
           to
           auoid
           ,
           who
           cannot
           shunne
           both
           ,
           but
           may
           escape
           the
           one
           ?
           I
           answer
           ,
           he
           ought
           to
           auoid
           his
           owne
           sinne
           rather
           than
           an
           others
           ,
           and
           rather
           the
           lesse
           ,
           if
           it
           be
           his
           owne
           ,
           than
           the
           greater
           ,
           if
           it
           be
           anothers
           .
           For
           although
           manslaughter
           be
           a
           more
           grieuous
           sinne
           than
           theft
           :
           yet
           it
           is
           worse
           to
           steale
           ,
           than
           to
           be
           killed
           .
           Secondly
           ,
           he
           thatlyeth
           that
           he
           may
           not
           be
           forced
           to
           whordome
           ,
           or
           some
           other
           sinne
           ;
           to
           auoid
           an
           vncertaine
           sin
           ,
           he
           runneth
           into
           a
           certaine
           .
           Thirdly
           ,
           neither
           may
           they
           be
           sayd
           to
           commit
           sinne
           ,
           vpon
           whom
           whordome
           is
           enforced
           against
           their
           will
           :
           for
           they
           do
           but
           receiue
           wrong
           ,
           whereas
           the
           others
           which
           enforce
           them
           ,
           do
           commit
           the
           sin
           .
           Neither
           is
           whordome
           which
           is
           enforced
           vpon
           another
           against
           their
           will
           ,
           in
           respect
           of
           the
           sufferer
           ,
           a
           corruption
           ,
           but
           a
           vexation
           :
           For
           the
           mind
           remaining
           
           vncorrupt
           the
           body
           is
           not
           corrupted
           .
           Who
           therefore
           seeth
           not
           whether
           a
           man
           ought
           rather
           to
           auoid
           the
           permission
           and
           suffering
           of
           another
           mans
           sinne
           ,
           which
           he
           cannot
           hinder
           ;
           or
           the
           doing
           of
           his
           owne
           .
        
         
           4.
           
           But
           what
           if
           by
           my
           lie
           I
           may
           further
           the
           saluation
           of
           my
           brother
           ,
           may
           I
           not
           lye
           in
           that
           case
           ,
           as
           for
           exāple
           ,
           of
           an
           hereticke
           to
           make
           a
           true
           Christian
           ,
           and
           to
           reclaime
           a
           heathen
           man
           from
           paganisme
           to
           Christianitie
           ?
           Neither
           may
           we
           lie
           in
           this
           case
           ,
           
           as
           Augustine
           proueth
           at
           large
           :
           for
           when
           as
           the
           Priscillianists
           ,
           who
           were
           a
           pernicious
           sect
           of
           heretiks
           ,
           did
           so
           cloke
           their
           heresie
           that
           they
           could
           hardly
           be
           discouered
           ;
           diuerse
           professors
           of
           the
           truth
           ,
           faining
           themselues
           to
           be
           Priscillianists
           ,
           denied
           the
           true
           faith
           ,
           that
           they
           might
           insinuat
           themselues
           into
           the
           company
           of
           the
           Priscillianists
           ,
           that
           so
           they
           might
           be
           discouered
           ,
           and
           reclaimed
           to
           the
           profession
           of
           the
           truth
           .
           This
           fact
           of
           theirs
           Augustine
           condemneth
           .
           Neither
           doubteth
           he
           to
           affirme
           that
           the
           professors
           of
           the
           truth
           ,
           that
           they
           might
           discouer
           the
           heretickes
           ,
           did
           lie
           more
           perniciously
           ,
           or
           at
           lest
           more
           dangerously
           ,
           than
           the
           heretickes
           did
           lie
           in
           couering
           their
           heresie
           from
           them
           .
           And
           againe
           ,
           farre
           be
           it
           from
           a
           Christian
           (
           saith
           he
           )
           that
           he
           should
           deny
           and
           blaspheme
           Christ
           ,
           to
           the
           end
           that
           he
           might
           make
           another
           man
           a
           Christian
           ,
           
             Et
             percando
             quarrat
             inueniendum
             ,
             quemsi
             tale
             doceat
             ,
             perdat
             inuentum
             ,
             And
             by
             casting
             away
             himselfe
             seeke
             to
             find
             another
             ,
             whom
             being
             found
             be
             shall
             also
             (
             if
             he
             teach
             him
             such
             doctrine
             )
             cast
             away
             .
          
           For
           if
           this
           once
           be
           granted
           ,
           That
           it
           is
           lawful
           to
           lie
           for
           thy
           neighbours
           good
           ,
           yea
           ,
           for
           his
           saluation
           ;
           all
           faith
           will
           be
           abolished
           :
           for
           thou
           shalt
           not
           bee
           able
           to
           say
           any
           thing
           wherein
           he
           may
           not
           thinke
           that
           thou
           doest
           lye
           for
           his
           good
           .
           And
           that
           it
           is
           not
           lawfull
           to
           lie
           for
           the
           saluation
           of
           men
           ,
           hereby
           it
           is
           euident
           :
           Because
           we
           may
           not
           lie
           for
           Gods
           cause
           .
           
           Iob.
           13
           ,
           For
           whosoeuer
           will
           lye
           for
           God
           ,
           he
           shall
           be
           found
           guilty
           of
           false
           witnesse
           against
           God.
           And
           thus
           it
           appeareth
           that
           we
           may
           lye
           for
           no
           cause
           .
        
         
           1.
           
           And
           that
           we
           may
           abide
           firme
           and
           resolute
           in
           this
           
           truth
           ,
           let
           vs
           first
           hold
           this
           as
           a
           firme
           principle
           in
           Diuinity
           ;
           
             We
             may
             not
             do
             cuill
             that
             good
             may
             come
             thereof
             .
          
           
           For
           those
           that
           say
           we
           may
           ,
           their
           damnation
           is
           just
           .
           But
           to
           lye
           is
           to
           doe
           euill
           ,
           as
           hath
           bene
           proued
           ,
           therefore
           we
           may
           not
           lye
           that
           good
           may
           come
           thereof
           .
           Yea
           but
           (
           say
           they
           )
           actions
           are
           to
           be
           esteemed
           according
           to
           their
           end
           :
           Therefore
           to
           lye
           to
           a
           good
           end
           ,
           is
           good
           .
           That
           is
           true
           in
           things
           which
           be
           in
           their
           owne
           nature
           indifferent
           ,
           but
           lying
           is
           in
           it
           owne
           nature
           euill
           and
           vnjust
           .
        
         
           2.
           
           We
           are
           to
           consider
           that
           we
           are
           not
           to
           lye
           for
           our
           owne
           life
           or
           safety
           ,
           otherwise
           Peter
           had
           not
           offended
           when
           being
           in
           feare
           of
           his
           life
           ,
           he
           lied
           ,
           saying
           that
           he
           knew
           not
           Christ
           :
           and
           therefore
           we
           are
           not
           to
           lye
           for
           the
           life
           or
           safety
           of
           another
           .
        
         
           3.
           
           Euery
           lie
           is
           pernicious
           ,
           if
           not
           to
           the
           neighbour
           ,
           yet
           to
           the
           speaker
           .
           For
           euery
           lie
           is
           cōtrary
           to
           the
           vertue
           of
           truth
           ,
           and
           therfore
           is
           a
           lye
           ;
           contrary
           to
           the
           law
           ,
           &
           therfore
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
           
             a
             sinne
          
           ,
           or
           transgression
           of
           the
           law
           :
           and
           euery
           transgression
           of
           the
           law
           maketh
           vs
           subject
           to
           the
           cursse
           of
           the
           law
           .
           Therefore
           the
           lye
           which
           in
           respect
           of
           the
           neighbor
           is
           officious
           ,
           in
           respect
           of
           the
           speaker
           is
           pernicious
           .
           Therefore
           no
           lie
           is
           lawfull
           .
        
         
           What
           then
           will
           you
           say
           ,
           is
           the
           truth
           alwayes
           to
           be
           professed
           ?
        
         
           2.
           
           That
           is
           the
           other
           question
           :
           Whereunto
           I
           answer
           ,
           That
           the
           truth
           is
           neuer
           to
           be
           denied
           ,
           that
           an
           vntruth
           is
           neuer
           to
           be
           affirmed
           ,
           and
           yet
           notwithstanding
           the
           truth
           is
           not
           alwayes
           to
           be
           professed
           .
           For
           the
           profession
           of
           the
           truth
           is
           sometimes
           necessary
           ,
           sometimes
           free
           and
           in
           our
           owne
           choice
           ,
           sometimes
           vnseasonable
           .
           Necessary
           ,
           when
           as
           the
           consideration
           of
           Gods
           glorie
           ,
           our
           neighbors
           good
           ,
           or
           our
           owne
           duty
           ,
           requireth
           it
           at
           our
           hands
           :
           As
           first
           in
           causes
           spirituall
           ,
           when
           a
           man
           is
           called
           to
           an
           account
           of
           his
           faith
           and
           religion
           :
           for
           then
           the
           Christian
           Apologie
           and
           constant
           profession
           of
           the
           faith
           is
           necessary
           .
           1.
           
           
           Pet.
           3.
           15
           ,
           Be
           ready
           alwayes
           to
           giue
           an
           answer
           to
           euery
           man
           that
           
           asketh
           you
           a
           reason
           of
           the
           hope
           that
           is
           in
           you
           :
           For
           as
           with
           the
           heart
           we
           beleeue
           vnto
           righteousnesse
           ,
           
           so
           with
           the
           mouth
           we
           confesse
           vnto
           saluation
           .
           He
           that
           confesseth
           me
           (
           saith
           Christ
           )
           before
           men
           ,
           
           him
           will
           I
           confesse
           also
           before
           my
           father
           which
           is
           in
           heauen
           .
           But
           whosoeuer
           shall
           deny
           me
           before
           men
           ,
           him
           will
           I
           also
           deny
           before
           my
           father
           which
           is
           in
           heauen
           .
        
         
           In
           causes
           ciuile
           ,
           as
           in
           the
           place
           of
           judgement
           ,
           when
           as
           a
           man
           is
           lawfully
           called
           as
           a
           witnesse
           to
           testifie
           the
           truth
           :
           For
           then
           ,
           as
           we
           are
           forbidden
           to
           beare
           false
           witnesse
           ,
           so
           are
           we
           commanded
           to
           beare
           witnesse
           to
           the
           truth
           .
        
         
           The
           profession
           of
           the
           truth
           is
           vnseasonable
           ,
           when
           as
           there
           being
           no
           necessity
           of
           vttering
           it
           in
           respect
           either
           of
           Gods
           glory
           ,
           our
           neighbors
           good
           ,
           or
           our
           owne
           duty
           ,
           it
           is
           joyned
           with
           our
           own
           or
           our
           neighbours
           danger
           or
           harme
           ;
           for
           then
           the
           truth
           may
           ,
           yea
           must
           be
           concealed
           either
           in
           whole
           or
           in
           part
           .
        
         
           It
           is
           free
           and
           in
           our
           owne
           choice
           ,
           when
           it
           is
           neither
           necessary
           ,
           nor
           vnseasonable
           :
           for
           then
           we
           may
           either
           professe
           it
           or
           conceale
           it
           .
           And
           herein
           as
           in
           all
           other
           ,
           Christs
           action
           must
           be
           our
           instruction
           :
           For
           whē
           as
           he
           was
           conuented
           before
           the
           Priests
           and
           Pharisies
           ,
           whom
           he
           perceiued
           to
           offend
           of
           prepenced
           malice
           ,
           he
           would
           answer
           nothing
           to
           their
           demands
           ,
           lest
           he
           should
           seeme
           to
           cast
           holy
           things
           before
           dogs
           ,
           
           or
           pearles
           before
           swine
           ,
           which
           would
           not
           onely
           trample
           the
           truth
           vnder
           their
           feet
           ,
           but
           also
           persecute
           the
           professor
           thereof
           .
           
           But
           before
           
             Pontius
             Pilat
          
           he
           is
           said
           to
           haue
           witnessed
           a
           good
           confession
           :
           
           For
           not
           onely
           he
           confessed
           himselfe
           to
           be
           the
           King
           of
           the
           Iewes
           ,
           but
           also
           made
           this
           profession
           ,
           For
           this
           cause
           am
           I
           borne
           ,
           and
           for
           this
           cause
           came
           I
           into
           the
           world
           ,
           that
           I
           should
           beare
           witnesse
           vnto
           the
           truth
           ,
           
           &c.
           
           Againe
           ,
           when
           the
           Priests
           questioned
           with
           him
           concerning
           his
           doctrine
           ,
           he
           sendeth
           them
           to
           his
           hearers
           .
           For
           it
           was
           against
           all
           equity
           that
           he
           should
           accuse
           himselfe
           .
           But
           when
           the
           high
           Priests
           adjured
           him
           that
           he
           should
           plainely
           tell
           whether
           he
           was
           the
           
           sonne
           of
           God
           or
           not
           ;
           then
           although
           the
           profession
           of
           the
           truth
           were
           ioyned
           with
           manifest
           danger
           of
           his
           life
           ,
           notwithstanding
           ,
           seeing
           it
           so
           neerly
           concerned
           the
           glory
           of
           God
           ,
           the
           good
           of
           his
           followers
           ,
           and
           the
           conuiction
           of
           his
           aduersaries
           ,
           
           he
           made
           a
           notable
           confession
           of
           the
           truth
           .
        
         
           And
           that
           the
           truth
           sometimes
           may
           be
           concealed
           ,
           it
           may
           be
           proued
           by
           the
           authoritie
           of
           God
           himselfe
           :
           For
           when
           as
           the
           Lord
           appointed
           Samuel
           to
           go
           to
           Bethlehem
           to
           annoint
           Dauid
           king
           ,
           Samuel
           desired
           to
           be
           informed
           how
           that
           might
           safely
           be
           done
           ;
           for
           if
           Saul
           should
           heare
           thereof
           ,
           he
           would
           be
           sure
           to
           kill
           him
           .
           The
           Lord
           therefore
           teacheth
           him
           this
           godly
           pollicy
           :
           Thou
           shalt
           take
           an
           heifer
           with
           thee
           ,
           
           and
           say
           ,
           I
           am
           come
           to
           sacrifice
           ,
           or
           as
           some
           read
           ,
           to
           selebrate
           a
           feast
           to
           the
           Lord.
           Whereas
           therefore
           Samuel
           was
           sent
           to
           Bethlehem
           for
           two
           causes
           ,
           he
           was
           by
           the
           commandement
           of
           God
           to
           conceale
           the
           more
           principall
           :
           which
           teacheth
           vs
           that
           the
           simplicity
           of
           doues
           is
           to
           be
           tempered
           with
           the
           wisedome
           of
           seruants
           .
           The
           same
           is
           proued
           by
           the
           example
           of
           Abraham
           ,
           
           which
           himselfe
           doth
           justifie
           :
           for
           whereas
           Sara
           was
           not
           onely
           his
           sister
           (
           according
           to
           the
           Hebrew
           phrase
           )
           but
           also
           his
           wife
           ;
           he
           professed
           the
           one
           ,
           that
           she
           was
           his
           sister
           ;
           and
           concealed
           the
           other
           ,
           that
           she
           was
           his
           wife
           :
           when
           as
           therefore
           the
           profession
           of
           the
           truth
           not
           necessary
           ,
           is
           joyned
           with
           the
           damage
           or
           danger
           ,
           either
           of
           our selues
           or
           others
           ,
           and
           so
           is
           vnseasonable
           ;
           howsoeuer
           ,
           we
           may
           neither
           deny
           the
           truth
           ,
           nor
           vtter
           an
           vntruth
           :
           yet
           we
           may
           ,
           or
           rather
           must
           conceale
           the
           truth
           ,
           either
           wholly
           or
           in
           part
           .
           As
           for
           example
           .
           An
           innocent
           man
           who
           is
           persecuted
           for
           righteousnesse
           sake
           ,
           is
           sought
           for
           by
           his
           persecutors
           that
           he
           may
           be
           brought
           to
           punishment
           ,
           committeth
           himselfe
           to
           your
           fidelitie
           and
           safe
           custody
           :
           The
           persecutors
           come
           and
           demaund
           of
           you
           where
           this
           partie
           is
           :
           What
           will
           you
           do
           in
           this
           case
           ?
           If
           you
           tell
           where
           he
           is
           ,
           you
           betray
           the
           innocent
           :
           If
           you
           knowing
           where
           he
           is
           ,
           shall
           say
           you
           cannot
           tell
           where
           he
           is
           ;
           or
           shall
           say
           he
           is
           where
           you
           thinke
           
           he
           is
           not
           ,
           you
           shall
           lye
           .
           Will
           you
           offend
           in
           lying
           against
           your
           owne
           soule
           ,
           or
           in
           treachery
           against
           the
           innocent
           ?
           Forsooth
           the
           circumstances
           are
           to
           be
           considered
           .
           If
           you
           plainely
           see
           that
           notwithstanding
           whatsoeuer
           you
           shall
           say
           he
           cannot
           be
           concealed
           ,
           it
           is
           all
           one
           in
           respect
           of
           the
           innocent
           partie
           ,
           whether
           you
           conceale
           the
           truth
           or
           confesse
           it
           :
           For
           neither
           by
           confessing
           the
           truth
           shall
           you
           betray
           him
           ,
           nor
           by
           concealing
           it
           ,
           saue
           him
           .
           If
           it
           be
           doubtfull
           whether
           by
           concealing
           the
           truth
           he
           may
           be
           preserued
           or
           not
           ,
           hide
           the
           truth
           so
           much
           as
           thou
           mayst
           ,
           and
           by
           telling
           some
           other
           truth
           as
           Ra●ab
           did
           ,
           diuert
           the
           fury
           of
           the
           persecutors
           another
           way
           .
           But
           if
           the
           partie
           be
           so
           hid
           that
           vnlesse
           thou
           discouer
           him
           he
           cannot
           be
           found
           ,
           and
           perhaps
           thou
           be
           asked
           concerning
           the
           very
           place
           where
           he
           is
           ,
           whether
           he
           be
           there
           or
           not
           :
           here
           ,
           if
           you
           say
           nothing
           you
           betray
           him
           ,
           if
           you
           say
           I
           cannot
           tell
           ,
           you
           lye
           .
           Therefore
           as
           Augustine
           faith
           ,
           A
           man
           in
           such
           a
           case
           must
           say
           ,
           I
           know
           where
           he
           is
           ,
           but
           I
           will
           neuer
           tell
           you
           :
           for
           which
           Christian
           humanitie
           whatsoeuer
           you
           shall
           constantly
           endure
           ,
           
           it
           is
           so
           far
           from
           being
           ▪
           worthy
           of
           blame
           ,
           that
           it
           is
           to
           be
           commended
           .
           And
           here
           unto
           belongeth
           that
           memorable
           example
           recorded
           by
           Augustine
           in
           the
           same
           place
           ,
           of
           a
           certaine
           Bishop
           ,
           Firm●●s
           by
           name
           ,
           but
           more
           firme
           (
           as
           he
           saith
           )
           in
           resolution
           :
           For
           when
           as
           messengers
           sent
           from
           a
           persecuting
           emperour
           ,
           enquired
           of
           him
           concerning
           a
           Christian
           (
           whom
           he
           had
           hid
           as
           secretly
           as
           he
           could
           )
           where
           he
           was
           :
           he
           answered
           them
           ,
           that
           neither
           could
           he
           lie
           ,
           neither
           would
           he
           betray
           the
           man
           :
           neither
           could
           they
           by
           any
           tortures
           make
           him
           to
           discouer
           the
           partie
           .
           Whereupon
           they
           bring
           him
           to
           before
           the
           emperour
           ,
           who
           admiring
           the
           constancie
           and
           courage
           of
           the
           Bishop
           ,
           was
           content
           for
           his
           sake
           to
           pardon
           the
           other
           .
           Likewise
           in
           heathen
           writers
           the
           constancy
           of
           Zeno
           the
           Philosopher
           is
           highly
           commended
           :
           
           who
           rather
           than
           he
           would
           be
           forced
           by
           any
           tortures
           to
           vtter
           secrets
           against
           his
           will
           ,
           he
           did
           bite
           off
           his
           tongue
           and
           spit
           it
           in
           the
           tyrants
           face
           .
        
         
         
           And
           thus
           much
           may
           suffice
           to
           haue
           spoken
           of
           the
           three
           generall
           notes
           :
           this
           onely
           remaineth
           ,
           that
           we
           should
           apply
           them
           to
           our selues
           .
           Wherefore
           from
           this
           proposition
           of
           the
           holy
           Ghost
           (
           
             Those
             that
             walke
             vprightly
             ,
             worke
             righteousnesse
             ,
             embrace
             the
             truth
             ,
             are
             such
             as
             shall
             inherit
             the
             kingdome
             of
             heauen
             :
          
           and
           reciprocally
           
             those
             that
             shall
             inherit
             the
             kingdome
             of
             heauen
             are
             such
             as
             walke
             vprightly
             ,
             exercise
             iustice
             ,
             speake
             the
             truth
             in
             their
             hearts
             ,
          
           )
           let
           vs
           consider
           what
           euery
           mans
           conscience
           will
           assume
           :
           for
           if
           thy
           conscience
           shall
           make
           this
           assumption
           ,
           But
           I
           walke
           vprightly
           ,
           worke
           righteousnesse
           ,
           embrace
           the
           truth
           ,
           though
           with
           great
           imperfection
           ,
           yet
           with
           my
           true
           endeuour
           and
           vnfained
           purpose
           and
           desire
           of
           mine
           heart
           ;
           then
           vpon
           these
           premises
           will
           follow
           this
           happy
           conclusion
           ,
           Therefore
           thou
           are
           one
           of
           those
           that
           shall
           inherit
           the
           kingdome
           of
           heauen
           .
           But
           on
           the
           other
           side
           ,
           if
           this
           be
           the
           assumption
           which
           thy
           con-conscience
           maketh
           ,
           Thou
           playest
           the
           hypocrite
           before
           God
           ,
           and
           dealest
           deceitfully
           with
           men
           ,
           thou
           liuest
           vnjustly
           ,
           and
           followest
           after
           lies
           ;
           vpon
           these
           premises
           it
           will
           follow
           necessarily
           ,
           That
           thou
           art
           not
           such
           an
           one
           as
           shall
           inherit
           the
           kingdome
           of
           heauen
           .
           And
           therefore
           as
           thou
           wouldest
           hope
           to
           be
           saued
           ,
           so
           repent
           of
           these
           sinnes
           ,
           and
           embrace
           the
           contrary
           vertues
           which
           are
           here
           set
           downe
           as
           the
           proper
           notes
           of
           Gods
           children
           .
        
         
           But
           let
           vs
           come
           to
           the
           fourth
           note
           ,
           which
           (
           as
           also
           the
           third
           whereof
           euen
           now
           I
           spake
           )
           respecteth
           the
           tongue
           ,
           and
           the
           same
           in
           part
           may
           be
           sayd
           of
           the
           eight
           .
        
         
           Now
           whereas
           the
           holy
           Ghost
           among
           the
           ten
           notes
           of
           Gods
           children
           ,
           taketh
           two
           or
           three
           from
           the
           toung
           ,
           it
           appeareth
           that
           great
           regard
           is
           to
           be
           had
           of
           the
           tongue
           .
           For
           howsoeuer
           many
           make
           but
           light
           account
           of
           their
           words
           ,
           which
           are
           (
           they
           say
           )
           but
           wind
           ;
           notwithstanding
           ,
           the
           holy
           Ghost
           affirmeth
           ,
           that
           
             death
             and
             life
             are
             in
             the
             power
             of
             the
             tongue
             ,
             and
             as
             men
             loue
             to
             vse
             it
             ,
             so
             shall
             they
             eate
             the
             fruit
             thereof
             .
          
           And
           Christ
           our
           Sauiour
           after
           he
           had
           said
           ,
           
           that
           men
           are
           to
           giue
           an
           account
           of
           their
           idle
           words
           ,
           he
           adjoyneth
           
           this
           reason
           ,
           
           for
           
             by
             thy
             words
          
           ,
           saith
           he
           ,
           
             thou
             shalt
             be
             iustified
             ,
             and
             by
             thy
             words
             thou
             shalt
             be
             condemned
             .
          
           Wherefore
           let
           vs
           learne
           to
           gouerne
           our
           tongue
           ,
           otherwise
           we
           shall
           be
           conuicted
           by
           three
           notes
           out
           of
           this
           Psalme
           ,
           that
           we
           neither
           are
           sound
           members
           of
           the
           Church
           militant
           ,
           nor
           shall
           be
           inheritors
           of
           glory
           in
           the
           Church
           triumphant
           ;
           but
           rather
           shall
           shew
           our
           profession
           of
           religion
           (
           though
           otherwise
           neuer
           so
           glorious
           )
           to
           be
           but
           vaine
           .
           For
           as
           Iames
           saith
           ,
           
             If
             any
             man
             among
             you
             seemeth
             religious
             ,
          
           
           
             and
             refraineth
             not
             his
             tongue
             ,
             but
             deceiueth
             his
             owne
             heart
             ;
             that
             mans
             religion
             is
             vaine
             .
          
        
         
           Moreouer
           betwixt
           the
           third
           note
           and
           this
           fourth
           ,
           there
           is
           great
           assinitie
           .
           For
           thereby
           are
           signified
           two
           duties
           of
           the
           tongue
           which
           may
           not
           be
           seuered
           ,
           the
           contrary
           affirmatiue
           being
           vnderstood
           vnder
           this
           negatiue
           ,
           namely
           that
           the
           speech
           of
           the
           vpright
           man
           concerning
           his
           neighbour
           is
           full
           of
           charitie
           ,
           whereby
           ▪
           The
           is
           so
           farre
           from
           defaming
           him
           by
           vncharitable
           slaunders
           ,
           as
           that
           he
           sheweth
           himselfe
           greatly
           to
           tender
           his
           good
           name
           .
           For
           in
           all
           our
           speech
           concerning
           our
           neighbour
           ,
           these
           two
           things
           are
           required
           ,
           That
           our
           talke
           be
           the
           speech
           of
           verity
           ,
           and
           of
           charitie
           :
           
           For
           
             charity
             reioyceth
             in
             the
             truth
             :
             and
             truth
             must
             be
             spoken
             in
             charitie
             ,
          
           
           as
           the
           Apostle
           saith
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             speaking
             the
             truth
             in
             loue
          
           .
           Neither
           sufficeth
           a
           true
           speech
           vnlesse
           it
           proceed
           from
           charitie
           ,
           nor
           a
           charitable
           speechvnlesse
           it
           be
           joyned
           with
           verity
           .
           Truth
           without
           charitie
           is
           malicious
           ,
           and
           charitie
           without
           truth
           is
           a
           lyar
           .
        
         
           But
           let
           vs
           come
           to
           the
           words
           themselues
           ;
           
             He
             that
             slandereth
             not
             with
             his
             tongue
             .
          
           The
           Hebrew
           word
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           signifieth
           to
           play
           the
           espie
           ,
           and
           by
           a
           metaphor
           ,
           to
           backbite
           or
           slander
           :
           For
           backbiters
           and
           whisperers
           after
           the
           maner
           of
           espies
           ,
           go
           vp
           and
           downe
           dissembling
           their
           malice
           ,
           that
           they
           may
           espie
           the
           faults
           and
           defects
           of
           others
           ,
           whereof
           they
           may
           make
           a
           malitious
           relation
           to
           such
           as
           will
           giue
           eare
           to
           their
           slaunders
           .
           So
           that
           backbiting
           is
           a
           malitious
           defamation
           of
           a
           man
           behind
           his
           backe
           .
        
         
           Now
           that
           I
           may
           speake
           of
           this
           matter
           according
           to
           
           the
           scope
           of
           the
           holy
           ghost
           in
           this
           place
           ,
           I
           am
           to
           shew
           ,
           first
           ,
           that
           those
           which
           be
           heires
           apparant
           of
           the
           kingdom
           of
           heauen
           ,
           neither
           are
           nor
           should
           be
           backbiters
           ;
           and
           secondly
           ,
           that
           all
           sorts
           of
           men
           besides
           them
           ,
           doe
           slaunder
           with
           their
           tongues
           .
           For
           so
           shall
           it
           appeare
           ,
           that
           this
           is
           a
           proper
           note
           of
           the
           sonnes
           and
           heires
           of
           God
           ,
           agreeing
           to
           them
           all
           ,
           and
           to
           them
           alone
           .
        
         
           And
           that
           the
           citisen
           of
           heauen
           doth
           and
           ought
           to
           abhorre
           from
           backbiting
           ,
           the
           horrible
           wickednesse
           of
           this
           sinne
           doth
           euince
           .
           For
           first
           Leuit.
           19
           ,
           where
           it
           is
           straightly
           forbidden
           ,
           
           the
           tale-bearer
           is
           compared
           to
           a
           pedler
           ,
           Thou
           shalt
           not
           walke
           about
           with
           tales
           and
           slanders
           ,
           as
           it
           were
           a
           pedler
           among
           thy
           people
           ;
           so
           much
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           signifieth
           .
           For
           as
           the
           pedler
           hauing
           bought
           his
           wares
           of
           some
           one
           or
           more
           ,
           goeth
           about
           from
           house
           to
           house
           ,
           that
           he
           may
           sell
           the
           same
           to
           others
           :
           so
           backbiters
           and
           tale-bearers
           gathering
           together
           tales
           and
           rumours
           ,
           as
           it
           were
           wares
           ,
           goe
           from
           one
           to
           another
           ,
           that
           such
           wares
           as
           either
           themselues
           haue
           inuented
           ,
           or
           haue
           gathered
           by
           report
           ,
           they
           may
           vtter
           in
           the
           absence
           of
           their
           neighbour
           to
           his
           infamie
           and
           disgrace
           .
           
           Likewise
           Psal.
           50.
           it
           is
           condemned
           as
           a
           notable
           crime
           ,
           which
           God
           will
           not
           suffer
           to
           goe
           vnpunished
           ,
           Ezec.
           
           22.
           it
           is
           reckoned
           among
           the
           abhominations
           of
           I
           erusalem
           ,
           for
           which
           destruction
           is
           denounced
           against
           it
           :
           and
           Rom.
           1.
           
           among
           the
           crimes
           of
           the
           heathen
           ,
           giuen
           ouer
           vnto
           a
           reprobat
           sence
           ,
           this
           is
           placed
           ,
           That
           they
           were
           whisperers
           and
           backbiters
           .
        
         
           But
           the
           detestable
           abhomination
           of
           this
           sinne
           may
           more
           clearely
           appeare
           ,
           if
           we
           consider
           either
           the
           causes
           from
           whence
           it
           springeth
           ,
           or
           the
           fruits
           and
           effects
           which
           it
           bringeth
           forth
           .
           It
           ariseth
           of
           enuie
           and
           hatred
           :
           for
           therfore
           backbiters
           slaunder
           other
           ,
           either
           because
           they
           hate
           them
           as
           their
           enemies
           ,
           or
           enuie
           them
           as
           their
           betters
           .
           In
           both
           respects
           ,
           backbiting
           is
           numbred
           among
           the
           murthers
           of
           the
           tongue
           :
           and
           for
           that
           cause
           ,
           the
           backbiters
           tongue
           (
           which
           being
           inflamed
           with
           rancour
           and
           enuie
           ,
           is
           
           worthily
           said
           to
           be
           set
           on
           fire
           from
           hell
           )
           is
           sitly
           compared
           to
           a
           bow
           ,
           
           a
           sword
           ,
           a
           razour
           ,
           an
           aspe
           ,
           and
           other
           deadly
           things
           .
           
           For
           those
           which
           
             smite
             with
             their
             tongue
          
           ,
           they
           
             bend
             their
             tongue
             as
             it
             were
             a
             bowe
             of
             lies
             :
          
           
           out
           of
           which
           they
           
             shoot
             bitter
             words
             as
             it
             were
             arrowes
             :
          
           
           wherewith
           they
           shoot
           at
           the
           vpright
           in
           secret
           ,
           
           they
           shoot
           at
           him
           suddenly
           and
           feare
           not
           .
           They
           whet
           their
           tongue
           like
           a
           sword
           ,
           
           and
           pronounce
           words
           like
           a
           piercing
           sword
           ,
           
           yea
           their
           words
           are
           swords
           .
           Their
           tongue
           is
           like
           to
           a
           sharpe
           razour
           .
           
           They
           haue
           sharpened
           their
           tongues
           like
           a
           serpent
           ,
           
           
             venenum
             ptyados
          
           ,
           the
           poyson
           of
           the
           spitting
           aspe
           (
           which
           sendeth
           his
           poyson
           
           farre
           off
           )
           is
           vnder
           their
           lips
           .
           
           In
           a
           word
           ,
           their
           tongue
           is
           a
           fire
           ,
           a
           world
           of
           wickednesse
           ,
           an
           vnruly
           euill
           ,
           full
           of
           deadly
           poyson
           .
        
         
           But
           consider
           withall
           the
           fruits
           of
           backbiting
           :
           for
           the
           backbiter
           is
           not
           a
           single
           manslayer
           ,
           but
           hee
           killeth
           three
           men
           as
           it
           were
           with
           one
           stroke
           .
           For
           which
           cause
           euery
           false
           witnesse
           ,
           and
           consequently
           euery
           backbiter
           ,
           who
           is
           one
           of
           the
           worst
           kinds
           of
           false
           witnesses
           ,
           is
           said
           to
           be
           an
           arrow
           ,
           
           an
           hammer
           ,
           and
           a
           sword
           :
           an
           arrow
           ,
           in
           respect
           of
           him
           that
           is
           absent
           ,
           whom
           he
           woundeth
           a
           farre
           off
           ,
           in
           his
           good
           name
           ,
           in
           his
           goods
           ,
           in
           his
           friends
           ,
           and
           sometimes
           in
           his
           life
           .
           
           Of
           his
           good
           name
           he
           alwayes
           spoyleth
           his
           neighbour
           ,
           which
           is
           more
           precious
           than
           ointments
           ,
           
           and
           more
           to
           be
           desired
           than
           great
           riches
           ;
           and
           therefore
           doth
           offer
           him
           greater
           wrong
           ,
           than
           if
           hee
           had
           robbed
           him
           of
           his
           goods
           .
           
           Wherefore
           as
           that
           wise
           man
           exhorteth
           ,
           Bee
           not
           counted
           a
           tale-bearer
           ,
           &
           lie
           not
           in
           wait
           with
           thy
           tongue
           ;
           for
           shame
           doth
           follow
           a
           theefe
           ,
           but
           euill
           condemnation
           is
           vpon
           him
           that
           is
           double-tongued
           .
           Againe
           ,
           that
           which
           is
           stollen
           ,
           may
           be
           restored
           againe
           ;
           but
           the
           blot
           of
           infamie
           can
           neuer
           be
           wiped
           away
           :
           against
           the
           biting
           of
           the
           sycophant
           (
           which
           is
           backbiting
           )
           there
           is
           no
           remedie
           :
           theeues
           also
           may
           be
           preuented
           or
           shunned
           ,
           but
           who
           is
           able
           to
           escape
           or
           auoid
           the
           slaunder
           of
           the
           tale-bearer
           ?
           But
           the
           backbiter
           doth
           not
           onely
           spoile
           his
           neighbour
           of
           
           his
           good
           name
           ,
           but
           sometimes
           also
           of
           his
           goods
           ,
           as
           we
           see
           in
           the
           example
           of
           Ziba
           ,
           who
           by
           slaundering
           his
           master
           Mephibosheth
           ,
           
           obtained
           his
           goods
           .
           Againe
           ,
           the
           backbiter
           or
           tale-bearer
           increaseth
           hatred
           among
           enemies
           ,
           &
           soweth
           discord
           among
           friends
           .
           For
           as
           Salomon
           sayth
           ,
           Without
           wood
           the
           fire
           is
           quenched
           ,
           
           and
           without
           a
           talebearer
           strife
           ceaseth
           .
           
           And
           againe
           ,
           a
           froward
           person
           soweth
           strife
           ,
           and
           a
           tale-bearer
           maketh
           diuision
           among
           princes
           :
           and
           therefore
           the
           backbiter
           doth
           not
           onely
           rob
           a
           man
           of
           his
           goods
           and
           good
           name
           ,
           but
           sometimes
           also
           of
           his
           friends
           .
           But
           to
           bereaue
           a
           man
           of
           his
           friends
           ,
           is
           a
           greater
           wrong
           than
           easily
           can
           be
           imagined
           :
           
           for
           a
           friend
           oftentimes
           is
           nearer
           and
           dearer
           than
           a
           brother
           .
           
           Now
           if
           they
           be
           happy
           which
           are
           peace-makers
           ,
           then
           cursed
           are
           they
           that
           sow
           hatred
           among
           friends
           :
           for
           this
           is
           that
           seuenth
           thing
           which
           the
           Lord
           doth
           especially
           abhorre
           .
           
           And
           as
           the
           peace-makers
           are
           the
           sonnes
           of
           God
           ,
           so
           are
           tale-bearers
           the
           children
           of
           the
           diuell
           ,
           whose
           conditions
           in
           slaundering
           and
           sowing
           discord
           ,
           they
           doe
           resemble
           .
           Lastly
           ,
           the
           slaunderer
           sometimes
           bereaueth
           his
           neighbour
           of
           his
           life
           ,
           
           and
           carrieth
           tales
           to
           shed
           bloud
           :
           
           as
           appeareth
           in
           Doeg
           ,
           of
           whom
           Dauid
           complaineth
           ,
           
           Psal.
           52.
           that
           his
           tongue
           did
           cut
           like
           a
           sharpe
           razour
           ,
           and
           that
           hee
           loued
           all
           words
           that
           might
           destroy
           .
           For
           howsoeuer
           the
           tale-bearers
           words
           doe
           oftentimes
           come
           out
           with
           sighs
           ,
           as
           though
           he
           pitied
           the
           party
           whom
           he
           doth
           backbite
           ,
           
           yet
           they
           descend
           into
           the
           bowels
           ,
           and
           pierce
           the
           heart
           ,
           and
           therefore
           the
           backbiters
           tongue
           ,
           as
           you
           haue
           heard
           ,
           is
           compared
           to
           most
           deadly
           things
           .
        
         
           2.
           
           To
           him
           that
           receiueth
           the
           slaunder
           ,
           the
           backbiter
           is
           an
           hammer
           to
           knocke
           him
           on
           the
           head
           ,
           
             Eius
             enim
             aurem
             dum
             inficit
             animam
             interficit
             :
          
           for
           whiles
           he
           infecteth
           his
           ear
           ,
           he
           destroyeth
           his
           soule
           ,
           casting
           thereinto
           the
           seeds
           of
           suspition
           ,
           hatred
           ,
           
           and
           contempt
           ,
           as
           1.
           
           Sam.
           22.
           which
           afterward
           bring
           forth
           most
           damnable
           fruits
           .
        
         
           3.
           
           Lastly
           ,
           to
           himselfe
           hee
           is
           a
           sword
           ,
           destroying
           his
           owne
           soule
           ,
           by
           committing
           that
           sinne
           which
           is
           most
           odious
           
           vnto
           God
           :
           
           for
           he
           which
           slaundereth
           his
           neighbour
           behind
           his
           backe
           ,
           he
           committeth
           the
           same
           offence
           with
           him
           that
           raileth
           on
           the
           deafe
           ,
           and
           is
           like
           to
           him
           that
           smiteth
           his
           neighbour
           secretly
           ;
           
           which
           whosoeuer
           doth
           ,
           he
           is
           accursed
           .
           And
           therefore
           no
           maruell
           ,
           though
           this
           be
           said
           to
           be
           that
           seuenth
           sinne
           which
           God
           doth
           abhorre
           ;
           
           for
           there
           is
           no
           sinne
           which
           maketh
           a
           man
           so
           like
           the
           diuell
           ,
           as
           this
           doth
           :
           for
           from
           slaundering
           and
           backbiting
           he
           hath
           his
           name
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
           which
           is
           a
           common
           name
           to
           him
           with
           all
           slaunderers
           .
           
           But
           as
           the
           Lord
           doth
           greatly
           detest
           backbiting
           ,
           so
           doth
           he
           grieuously
           punish
           it
           ;
           
           and
           not
           only
           them
           ,
           but
           also
           the
           places
           that
           harbour
           them
           ;
           
           and
           not
           only
           in
           this
           life
           ,
           
           but
           in
           the
           life
           to
           come
           :
           for
           if
           raylers
           shall
           not
           inherit
           the
           kingdome
           of
           God
           ,
           
           much
           lesse
           shall
           slaunderers
           .
           And
           therefore
           it
           is
           euident
           ,
           that
           this
           vice
           (
           I
           speake
           of
           the
           habit
           or
           custome
           of
           backbiting
           ,
           for
           in
           many
           things
           we
           sinne
           all
           ;
           and
           he
           is
           a
           very
           perfect
           man
           that
           neuer
           offendeth
           in
           his
           tongue
           )
           is
           not
           incident
           vnto
           a
           citisen
           of
           heauen
           .
           
           This
           note
           therefore
           agreeth
           to
           all
           them
           that
           shall
           inherit
           the
           kingdome
           of
           God.
           It
           remaineth
           therefore
           ,
           that
           I
           should
           shew
           how
           it
           agreeth
           to
           them
           alone
           :
           for
           backbiting
           is
           so
           common
           a
           vice
           ,
           that
           it
           is
           naturally
           in
           all
           men
           :
           for
           vnto
           all
           doth
           the
           Apostle
           apply
           those
           testimonies
           ,
           
           They
           haue
           all
           gone
           out
           of
           the
           way
           ,
           there
           is
           none
           that
           doth
           good
           ,
           no
           not
           one
           ,
           their
           throat
           is
           an
           open
           sepulchre
           ,
           the
           poyson
           of
           aspes
           is
           vnder
           their
           lips
           .
           And
           therefore
           none
           are
           freed
           from
           it
           ,
           but
           those
           which
           are
           regenerate
           :
           neither
           is
           this
           vice
           seene
           alone
           in
           them
           that
           are
           prophane
           and
           openly
           wicked
           ,
           but
           also
           in
           them
           who
           would
           seeme
           to
           be
           religious
           .
           For
           those
           which
           would
           seeme
           religious
           ,
           and
           yet
           be
           not
           so
           ,
           these
           for
           the
           most
           part
           place
           the
           top
           of
           their
           religion
           ,
           in
           inueighing
           against
           the
           faults
           of
           others
           ,
           that
           is
           to
           say
           ,
           in
           backbiting
           :
           as
           though
           other
           mens
           want
           of
           religion
           would
           proue
           them
           to
           be
           religious
           .
           But
           this
           custome
           argueth
           him
           that
           vseth
           it
           ,
           to
           be
           an
           hypocrit
           and
           a
           vile
           person
           .
           For
           as
           Iames
           sayth
           ,
           
           If
           any
           man
           would
           seeme
           to
           be
           religious
           ,
           and
           doth
           
           not
           refraine
           his
           tongue
           ,
           but
           deceiueth
           his
           owne
           heart
           ,
           that
           mans
           religion
           is
           vaine
           .
           And
           it
           is
           truly
           said
           of
           Hierome
           ,
           It
           is
           the
           propertie
           of
           vile
           persons
           to
           make
           others
           vile
           :
           and
           those
           which
           cannot
           be
           commended
           by
           their
           own
           desert
           ,
           doe
           seeke
           to
           be
           commended
           in
           comparison
           of
           others
           .
           Wherefore
           as
           we
           desire
           to
           be
           accounted
           heires
           of
           heauen
           ,
           so
           let
           vs
           learne
           to
           keepe
           our
           tongues
           form
           backbiting
           ;
           and
           in
           tender
           care
           of
           our
           brothers
           credit
           ,
           to
           couer
           his
           offences
           ,
           especially
           such
           as
           sauour
           of
           infirmity
           ,
           as
           Sem
           and
           Iaphet
           once
           did
           couer
           the
           nakednesse
           of
           their
           father
           :
           
           For
           as
           hatred
           (
           which
           often
           bursteth
           forth
           into
           slaundering
           and
           backbiting
           )
           raiseth
           contention
           ,
           
           so
           charitie
           couereth
           the
           multitude
           of
           offences
           .
        
         
           What
           then
           ,
           will
           you
           say
           ,
           are
           the
           offences
           of
           our
           neighbour
           so
           to
           be
           buried
           ,
           as
           that
           it
           is
           not
           lawfull
           for
           a
           man
           to
           mention
           them
           ?
        
         
           As
           touching
           the
           vices
           of
           others
           ,
           this
           is
           the
           duty
           of
           euery
           honest
           man
           :
           
           First
           in
           presence
           .
           If
           a
           brother
           be
           ouertaken
           with
           some
           lesse
           offence
           ,
           we
           are
           to
           admonish
           him
           in
           the
           spirit
           of
           meeknesse
           :
           if
           he
           offend
           more
           grieuously
           ,
           we
           are
           to
           freely
           to
           reproue
           him
           ,
           
           and
           not
           to
           suffer
           sinne
           to
           rest
           vpon
           him
           .
           
           Wherefore
           as
           Bernard
           saith
           ,
           If
           thou
           wilt
           rebuke
           an
           offender
           ,
           reproue
           him
           to
           his
           face
           ,
           and
           bite
           him
           not
           behind
           his
           backe
           :
           
           For
           open
           rebuke
           is
           better
           than
           secret
           loue
           .
           The
           wounds
           of
           a
           louer
           (
           that
           is
           to
           say
           ,
           euen
           his
           sharpest
           reprofes
           )
           are
           faithfull
           ,
           but
           the
           kisses
           of
           an
           enemie
           are
           to
           be
           prayed
           against
           .
           
           And
           Dauid
           to
           the
           like
           purpose
           ,
           Let
           the
           righteous
           (
           saith
           he
           )
           smite
           me
           ,
           and
           I
           will
           esteeme
           it
           a
           benefit
           ,
           let
           him
           reproue
           me
           and
           it
           shall
           be
           a
           pretious
           oyle
           that
           shall
           not
           breake
           mine
           head
           .
           Wherefore
           we
           are
           in
           this
           behalfe
           to
           follow
           the
           direction
           of
           our
           Sauiour
           Christ
           :
           
           
             If
             thy
             brother
             offend
             against
             thee
          
           (
           that
           is
           ,
           in
           thy
           sight
           ,
           for
           an
           offence
           committed
           before
           thee
           ,
           is
           a
           scandale
           vnto
           thee
           )
           
             go
             and
             reproue
             him
             betweene
             thee
             and
             him
             alone
             :
             If
             he
             shall
             harken
             vnto
             thee
             ,
             thou
             hast
             won
             thy
             brother
             :
             But
             if
             he
             shall
             not
             harken
             vnto
             thee
             ,
             take
             vnto
             thee
             one
             or
             two
             ,
             that
             by
             the
             mouth
             of
             
             two
             or
             three
             witnesses
             euery
             word
             may
             be
             established
             .
             And
             if
             he
             will
             not
             vouchsafe
             to
             heare
             them
             ,
             tell
             it
             vnto
             the
             Church
             ,
             and
             if
             he
             refuse
             to
             heare
             the
             Church
             also
             ,
             let
             him
             be
             vnto
             thee
             as
             an
             heathen
             man
             and
             a
             publican
             .
          
           And
           this
           is
           the
           course
           which
           we
           must
           take
           with
           him
           that
           is
           a
           brother
           .
        
         
           But
           if
           he
           be
           a
           sonne
           of
           Beli●l
           ,
           or
           one
           that
           is
           openly
           profane
           ,
           such
           as
           the
           Scriptures
           calleth
           a
           scorner
           ,
           who
           maketh
           a
           scoffe
           of
           all
           religion
           ;
           with
           such
           when
           they
           offend
           before
           vs
           ,
           we
           are
           to
           take
           another
           course
           :
           For
           although
           our
           hearts
           ought
           to
           be
           grieued
           and
           vexed
           at
           the
           wickednes
           of
           prophane
           persons
           ,
           
           as
           Lots
           was
           among
           the
           Sodomits
           ;
           though
           we
           ought
           to
           mourne
           for
           the
           sinnes
           of
           our
           neighbours
           and
           countrimen
           ,
           
           as
           those
           who
           were
           marked
           in
           the
           forehead
           ,
           that
           they
           might
           escape
           the
           common
           destruction
           ;
           
           though
           it
           ought
           to
           be
           an
           irkesome
           thing
           vnto
           vs
           ,
           as
           it
           was
           to
           Dauid
           ,
           to
           fee
           the
           transgressors
           which
           keepe
           not
           the
           word
           of
           God
           ;
           finally
           though
           with
           Dauid●
           we
           ought
           to
           weepe
           riuers
           of
           waters
           ,
           
           because
           men
           keepe
           not
           Gods
           law
           :
           notwithstanding
           ,
           priuat
           admonition
           or
           brotherly
           reprofe
           is
           not
           to
           be
           vsed
           to
           wards
           desperat
           sinners
           ,
           or
           prophane
           ruffians
           .
           
           For
           holy
           things
           ,
           as
           our
           Sauiour
           Christ
           aduiseth
           ,
           are
           not
           to
           be
           cast
           before
           dogges
           ,
           neither
           is
           precious
           pearle
           of
           brotherly
           admonition
           to
           be
           thrown
           before
           swine
           :
           for
           they
           will
           not
           only
           trample
           it
           vnder
           their
           feet
           ,
           but
           also
           turne
           vpon
           thee
           ,
           to
           offer
           thee
           violence
           or
           disgrace
           .
           And
           to
           the
           same
           purpose
           is
           the
           aduice
           of
           Salomon
           .
           Prou.
           9
           ,
           
           He
           that
           reproueth
           a
           scorner
           ,
           purchaseth
           to
           himselfe
           shame
           ,
           and
           he
           that
           rebuketh
           the
           wicked
           getteth
           himselfe
           reproch
           .
           Rebuke
           not
           a
           scorner
           lest
           he
           hate
           thee
           ,
           but
           rebuke
           a
           wise
           man
           and
           he
           will
           loue
           thee
           .
           Giue
           admonition
           to
           the
           wise
           ,
           and
           he
           will
           be
           the
           wiser
           ;
           teach
           a
           righteous
           man
           and
           he
           will
           increase
           in
           learning
           .
           And
           such
           ought
           to
           be
           our
           behauiour
           in
           presence
           of
           him
           that
           offendeth
           .
        
         
           As
           for
           those
           which
           be
           absent
           ,
           we
           are
           not
           ,
           behind
           our
           neighbours
           backe
           ,
           
           to
           publish
           their
           shame
           :
           For
           he
           that
           vttereth
           
           infamie
           is
           a
           foole
           .
           The
           secret
           faults
           of
           our
           neighbours
           ,
           especially
           such
           as
           are
           committed
           of
           infirmitie
           ,
           we
           are
           to
           conceale
           and
           couer
           ▪
           
           For
           loue
           couereth
           the
           multitude
           of
           sinnes
           .
           Neither
           are
           we
           to
           vtter
           the
           rest
           ,
           vnlesse
           we
           be
           vrged
           thereunto
           by
           some
           necessitie
           ,
           which
           may
           concerne
           either
           thy
           neighbour
           or
           thy selfe
           .
           Thy
           neighbour
           I
           say
           ,
           either
           to
           whom
           ,
           or
           of
           whom
           thou
           speakest
           :
           and
           for
           him
           of
           whom
           thou
           speakest
           ,
           it
           may
           be
           necessary
           that
           his
           sinnes
           ,
           as
           it
           were
           his
           diseases
           ,
           which
           by
           priuat
           admonition
           could
           not
           be
           cured
           ,
           should
           be
           declared
           vnto
           a
           superiour
           ,
           that
           hath
           authoritie
           or
           gouernment
           ouer
           him
           ,
           as
           it
           were
           his
           Physition
           to
           cure
           him
           .
           But
           herein
           we
           must
           be
           carefull
           that
           this
           delation
           or
           acquainting
           of
           the
           superiour
           with
           the
           faults
           of
           the
           inferiour
           ,
           
           do
           follow
           vpon
           our
           priuat
           admonition
           ,
           if
           conueniently
           it
           could
           be
           vsed
           ,
           and
           proceed
           from
           our
           loue
           towards
           the
           partie
           whose
           good
           we
           therein
           do
           seeke
           .
           
           Thus
           Ioseph
           told
           the
           faults
           of
           his
           brethren
           to
           Iacob
           their
           father
           ;
           Thus
           they
           of
           the
           houshold
           of
           Chloe
           notified
           the
           vices
           of
           the
           Corinthians
           to
           Paul.
           
           Now
           to
           the
           party
           to
           whō
           thou
           speakest
           ,
           it
           may
           be
           necessary
           that
           he
           should
           be
           premonished
           of
           another
           mās
           faults
           ,
           when
           there
           is
           danger
           that
           either
           the
           injurie
           thereof
           will
           redound
           to
           his
           losse
           ,
           or
           the
           contagion
           of
           them
           will
           infect
           him
           .
           When
           the
           injurie
           is
           feared
           ,
           we
           may
           say
           to
           our
           neighbour
           ,
           Take
           heed
           of
           such
           a
           man
           ,
           for
           he
           intendeth
           such
           a
           mischiefe
           towards
           you
           .
           
           Thus
           Pauls
           sisters
           sonne
           certified
           him
           how
           certaine
           Iewes
           lay
           in
           waite
           for
           him
           .
           Thus
           Iohanan
           with
           other
           captaines
           ,
           premonished
           Gedaliah
           of
           the
           slaughter
           intended
           against
           him
           by
           Isma●l
           .
           
           When
           infection
           is
           feared
           (
           as
           nothing
           is
           more
           infectious
           than
           the
           company
           of
           the
           wicked
           )
           we
           may
           say
           ,
           Take
           heed
           you
           enter
           not
           into
           familiar
           acquaintance
           with
           such
           a
           man
           for
           he
           is
           giuen
           to
           drunkennesse
           ,
           to
           whordome
           ,
           to
           swearing
           ,
           &c.
           or
           he
           is
           in
           the
           number
           of
           such
           sinners
           ,
           with
           whom
           familiar
           acquaintance
           is
           not
           to
           be
           entertained
           .
           1.
           
           
           Cor.
           5.
           11.
           
        
         
           For
           thy selfe
           it
           may
           be
           necessary
           to
           declare
           another
           
           mans
           fault
           ,
           when
           thou
           mayst
           not
           conceale
           it
           ,
           vnlesse
           thou
           wilt
           be
           guiltie
           of
           the
           same
           offence
           ,
           as
           in
           the
           matter
           of
           treason
           ,
           and
           sometimes
           of
           other
           crimes
           .
           And
           this
           is
           that
           which
           the
           son
           of
           Syrach
           aduiseth
           in
           this
           behalfe
           ,
           
           Declare
           not
           other
           mens
           maners
           ,
           neither
           to
           friend
           nor
           foe
           .
           And
           if
           the
           sinne
           appertaine
           not
           vnto
           thee
           ,
           that
           is
           ,
           if
           thou
           shalt
           not
           by
           thy
           silence
           be
           enwrapped
           in
           the
           guilt
           thereof
           ,
           reueale
           it
           not
           :
           But
           if
           vpon
           no
           necessitie
           thou
           shalt
           vtter
           the
           offences
           of
           thy
           neighbour
           which
           is
           absent
           ,
           thou
           playest
           the
           part
           of
           a
           slanderer
           ,
           yea
           of
           the
           diuell
           .
           And
           how
           soeuer
           this
           vice
           of
           backbiting
           and
           slandering
           be
           a
           very
           grieuous
           fault
           ,
           as
           hath
           bene
           shewed
           :
           yet
           there
           is
           no
           sinne
           more
           common
           ,
           none
           more
           vsuall
           ,
           none
           lesse
           regarded
           ;
           so
           common
           ,
           that
           it
           is
           in
           euery
           bodies
           mouth
           almost
           ,
           euen
           of
           those
           that
           would
           seeme
           religious
           ;
           so
           vsuall
           ,
           that
           there
           is
           no
           feast
           ,
           no
           meeting
           ,
           no
           communication
           almost
           among
           mē
           ,
           which
           is
           not
           full
           of
           rumors
           and
           ill
           reports
           of
           other
           men
           ;
           whiles
           some
           of
           hatred
           defame
           others
           ,
           others
           of
           enuie
           detract
           from
           them
           ,
           others
           of
           selfe-loue
           desire
           themselues
           preferred
           before
           them
           .
           And
           so
           ordinarie
           a
           fault
           it
           is
           among
           mē
           ,
           that
           most
           men
           when
           by
           ill
           speaking
           they
           defame
           and
           disgrace
           their
           neighbour
           ,
           they
           do
           not
           perceiue
           themselues
           to
           offend
           .
           But
           if
           we
           be
           Gods
           children
           ,
           how
           commeth
           it
           to
           passe
           that
           we
           are
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           that
           is
           ,
           diuels
           ,
           and
           carry
           the
           diuell
           about
           vs
           ,
           as
           a
           slandering
           and
           lying
           spirit
           in
           our
           mouthes
           ?
        
         
           Yea
           ,
           
           but
           so
           long
           as
           I
           speake
           the
           truth
           of
           my
           neighbor
           (
           saith
           one
           )
           I
           am
           not
           to
           be
           blamed
           .
           Answer
           .
           1.
           
           Yea
           ,
           but
           few
           tale-bearers
           or
           backbiters
           are
           able
           to
           say
           so
           much
           of
           themselues
           truly
           ,
           whose
           maner
           is
           either
           to
           inuent
           tales
           of
           themselues
           ,
           or
           else
           to
           such
           reports
           as
           they
           haue
           heard
           ,
           to
           adde
           of
           their
           owne
           .
           2.
           
           Howsoeuer
           in
           shew
           of
           words
           talebearers
           sometimes
           do
           seeme
           to
           speake
           the
           truth
           ,
           yet
           in
           respect
           of
           their
           purpose
           and
           intent
           (
           which
           is
           ,
           that
           their
           neighbour
           may
           seeme
           worse
           by
           their
           report
           than
           indeed
           he
           is
           )
           they
           are
           to
           be
           accounted
           liars
           and
           slaunderers
           .
           
           It
           was
           true
           which
           Doeg
           reported
           to
           Saule
           concerning
           Dauid
           and
           Abimelech
           the
           priest
           :
           
           but
           because
           by
           his
           narration
           he
           would
           haue
           Saule
           to
           gather
           that
           Abimelech
           had
           conspired
           with
           Dauid
           against
           him
           ,
           
           he
           is
           condemned
           of
           falshood
           and
           lying
           .
           Psal.
           52.
           3.
           
           But
           suppose
           the
           euill
           report
           which
           thou
           vtterest
           concerning
           thy
           brother
           ,
           
           be
           true
           ,
           yet
           if
           it
           proceed
           from
           hatred
           of
           his
           person
           ,
           thou
           art
           a
           backbiter
           and
           slaunderer
           :
           For
           euen
           as
           he
           is
           a
           murtherer
           that
           killeth
           a
           malefactor
           without
           judgement
           ,
           without
           calling
           ;
           so
           he
           is
           a
           slaunderer
           ,
           who
           vpon
           no
           necessitie
           diffameth
           his
           brother
           ,
           though
           he
           deserue
           so
           to
           be
           spoken
           of
           .
        
         
           2.
           
           Yea
           but
           I
           (
           sayth
           another
           )
           in
           reporting
           the
           faults
           of
           my
           neighbour
           ,
           haue
           regard
           to
           his
           credit
           :
           for
           I
           tell
           them
           to
           my
           friend
           ,
           with
           this
           caution
           ,
           that
           he
           shall
           tell
           no
           bodie
           .
        
         
           Indeed
           so
           doe
           backbiters
           vse
           to
           say
           :
           I
           haue
           a
           secret
           to
           tell
           you
           ,
           but
           you
           must
           keepe
           it
           to
           your selfe
           .
           But
           whether
           should
           I
           say
           is
           greater
           ,
           your
           mallice
           ,
           or
           your
           folly
           ?
           that
           which
           you
           would
           haue
           concealed
           ,
           your selfe
           doe
           vtter
           .
           For
           if
           you
           would
           haue
           it
           concealed
           indeed
           ,
           why
           doe
           you
           not
           trust
           your
           owne
           tongue
           rather
           than
           another
           mans
           ?
           or
           how
           can
           you
           require
           that
           of
           another
           ,
           which
           you
           cannot
           obtaine
           from
           your selfe
           ?
        
         
           3.
           
           Yea
           ,
           but
           he
           is
           my
           friend
           ,
           and
           he
           will
           keepe
           it
           secret
           .
           So
           hath
           he
           friends
           ,
           and
           they
           also
           haue
           friends
           ,
           by
           whom
           the
           ill
           report
           or
           slaunder
           may
           be
           spread
           farre
           and
           neere
           .
           Follow
           therefore
           the
           aduice
           of
           Iesus
           the
           sonne
           of
           Syrach
           ,
           
             Declare
             not
             other
             mens
             manners
          
           ,
           
           
             neither
             to
             friend
             nor
             foe
             ,
             and
             if
             it
             bee
             not
             sinne
             to
             thee
             ,
             reue●le
             it
             not
             .
             If
             thou
             hast
             heard
             a
             word
             against
             thy
             neighbour
             ,
             let
             it
             dic
             with
             thee
             ,
             and
             be
             sure
             it
             will
             not
             burst
             thee
             .
             A
             foole
             trauaileth
             when
             he
             hath
             heard
             a
             thing
             ,
             as
             a
             woman
             which
             is
             about
             to
             bring
             forth
             a
             child
             :
             as
             an
             arrow
             that
             sticketh
             in
             ones
             thigh
             ,
             so
             is
             a
             word
             in
             a
             fooles
             heart
             ,
          
           that
           is
           ,
           it
           must
           out
           .
        
         
           4.
           
           Yea
           ,
           but
           I
           doe
           so
           report
           my
           neighbours
           fault
           ,
           as
           that
           it
           may
           appeare
           I
           am
           sorry
           for
           him
           .
           Or
           rather
           (
           say
           I
           )
           that
           thou
           mayest
           appeare
           to
           be
           an
           hypocrite
           ,
           such
           as
           Bernard
           describeth
           :
           
           
             You
             shall
             see
             them
             sometimes
          
           (
           sayth
           he
           )
           
             to
             send
          
           
           deepe
           sighes
           before
           a
           slaunder
           :
           and
           so
           with
           a
           kind
           of
           grauitie
           ,
           and
           slownesse
           of
           speech
           ,
           with
           a
           sad
           looke
           ,
           and
           deiected
           countenance
           ,
           and
           dolefull
           voice
           ,
           the
           slaunder
           is
           vttered
           ,
           being
           so
           much
           the
           more
           credible
           ,
           as
           to
           them
           that
           heare
           it
           ,
           it
           seemeth
           to
           be
           vttered
           with
           an
           vnwilling
           heart
           ,
           and
           with
           the
           affection
           of
           him
           that
           condoleth
           ,
           rather
           than
           of
           one
           that
           is
           maliciously
           affected
           .
           I
           am
           very
           sorry
           for
           him
           (
           saith
           one
           )
           because
           I
           loue
           him
           ,
           but
           I
           could
           neuer
           reclaime
           him
           from
           this
           fault
           .
           And
           another
           ,
           I
           had
           (
           saith
           hee
           )
           certaine
           notice
           of
           this
           matter
           ,
           but
           it
           should
           neuer
           haue
           been
           blazed
           abroad
           for
           me
           ;
           but
           seeing
           the
           matter
           is
           made
           known
           by
           others
           ,
           I
           cannot
           denie
           the
           truth
           ,
           with
           greefe
           I
           speake
           it
           ,
           but
           so●t
           is
           .
           And
           then
           be
           addeth
           :
           it
           is
           great
           pitty
           ,
           the
           man
           hath
           good
           parts
           ,
           and
           otherwise
           he
           is
           well
           qualified
           ,
           but
           in
           this
           matter
           (
           to
           say
           the
           truth
           )
           he
           cannot
           be
           excused
           .
           
             This
             is
             that
             which
          
           Salomon
           sayth
           ,
           
           
             Prou.
             18
             ,
             The
             words
             of
             a
             tale-bearer
             are
             like
             the
             words
             of
             them
             that
             are
             wounded
          
           (
           that
           is
           ,
           they
           be
           dolefully
           vttered
           )
           
             but
             they
             goe
             dowue
             into
             the
             bowels
             of
             the
             belly
             ,
          
           that
           is
           ,
           they
           inflict
           ,
           though
           hidden
           ,
           yet
           deadly
           and
           incurable
           wounds
           .
        
         
           By
           this
           which
           hath
           beene
           said
           ,
           it
           appeareth
           what
           is
           the
           dutie
           of
           euery
           good
           Christian
           ,
           namely
           ,
           to
           admonish
           or
           reprooue
           our
           brother
           (
           if
           need
           be
           )
           to
           his
           face
           ;
           but
           behind
           his
           backe
           to
           say
           nothing
           of
           him
           but
           good
           ,
           vnlesse
           we
           be
           compelled
           thereto
           by
           necessitie
           :
           and
           that
           to
           this
           end
           ,
           either
           that
           his
           neighbour
           of
           whom
           hee
           speaketh
           may
           bee
           cured
           from
           the
           corruption
           of
           the
           sinne
           ;
           or
           he
           to
           whom
           he
           speaketh
           ,
           may
           be
           freed
           either
           from
           the
           injurie
           or
           from
           the
           contagion
           of
           the
           sinne
           ;
           or
           he
           who
           speaketh
           ,
           may
           be
           preserued
           from
           the
           guilt
           of
           the
           sinne
           ,
           which
           by
           silence
           hee
           should
           incurre
           .
           This
           Christian
           dutie
           is
           duly
           to
           be
           practised
           of
           vs
           all
           who
           would
           be
           accounted
           the
           sons
           and
           heirs
           of
           God
           :
           and
           with
           so
           much
           the
           greater
           diligence
           &
           care
           we
           are
           to
           eschew
           the
           foule
           vice
           of
           backbiting
           and
           slaundering
           ,
           as
           it
           is
           more
           common
           in
           vse
           ,
           and
           more
           hard
           to
           bee
           left
           .
        
         
           And
           to
           this
           purpose
           there
           are
           some
           things
           to
           be
           considered
           of
           vs
           ,
           some
           things
           to
           be
           done
           .
           Consider
           ,
           first
           the
           grieuousnesse
           of
           this
           fault
           :
           for
           euery
           slaunderer
           is
           a
           man-slayer
           ,
           
           striking
           his
           brother
           in
           secret
           ,
           and
           wounding
           him
           as
           it
           were
           behind
           his
           backe
           ;
           yea
           ,
           as
           I
           said
           before
           ,
           killing
           three
           men
           with
           one
           stroke
           :
           he
           is
           a
           serpent
           which
           biteth
           secretly
           :
           a
           diuell
           ,
           deprauing
           also
           such
           things
           as
           are
           well
           done
           .
           Consider
           ,
           that
           by
           backbiting
           thou
           makest
           thy selfe
           guiltie
           of
           the
           breach
           of
           two
           commaundements
           ,
           to
           wit
           ,
           the
           fixt
           and
           the
           ninth
           .
           Consider
           ,
           that
           in
           other
           sinnes
           men
           communicat
           with
           beasts
           ,
           but
           in
           this
           ,
           with
           the
           diuell
           himselfe
           .
           Consider
           ,
           that
           all
           thy
           slaunders
           are
           registred
           in
           the
           booke
           of
           Gods
           prouidence
           ;
           and
           howsoeuer
           the
           Lord
           seemeth
           for
           a
           time
           not
           to
           regard
           them
           ,
           yet
           he
           will
           reproue
           thee
           ,
           and
           set
           them
           in
           order
           before
           thee
           .
           Consider
           ,
           how
           much
           thou
           wouldest
           be
           abashed
           ,
           if
           thy
           neighbour
           whom
           thou
           backbitest
           ,
           should
           take
           thee
           with
           the
           manner
           ,
           and
           
             t●nquam
             lupus
             in
             fabula
          
           ,
           
           heare
           thy
           tale
           :
           how
           much
           more
           oughtest
           thou
           to
           be
           ashamed
           ,
           seeing
           God
           himselfe
           doth
           heare
           thy
           slaunders
           ?
           Consider
           ,
           when
           thou
           art
           about
           to
           speake
           of
           thy
           neighbours
           faults
           ,
           with
           what
           mind
           thou
           speakest
           of
           them
           :
           for
           if
           of
           hatred
           ,
           of
           enuie
           ,
           of
           selfeloue
           ,
           if
           to
           diffame
           him
           ,
           or
           by
           disgracing
           him
           to
           grace
           thy selfe
           ;
           bid
           Sathan
           auaunt
           ,
           who
           seeketh
           to
           be
           a
           lying
           and
           slaunderous
           spirit
           in
           thy
           mouth
           .
           Lastly
           consider
           ,
           that
           of
           idle
           words
           an
           account
           is
           to
           be
           made
           ,
           how
           much
           more
           of
           malicious
           and
           slaunderous
           words
           ?
        
         
           There
           are
           three
           things
           also
           to
           bee
           put
           in
           practise
           ,
           that
           we
           may
           auoid
           this
           sinne
           .
           First
           ,
           wee
           must
           flie
           curiositie
           ,
           whereby
           men
           vse
           to
           prie
           busily
           into
           other
           mens
           behauiour
           ,
           and
           securely
           neglect
           their
           owne
           :
           So
           doth
           Plutarch
           not
           vnfitly
           define
           curiositie
           ,
           
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           a
           desire
           to
           be
           acquainted
           with
           other
           mens
           euils
           .
           For
           there
           are
           many
           curious
           persons
           and
           busie
           bodies
           ,
           
           who
           with
           Lamia
           or
           the
           witch
           in
           the
           fable
           put
           on
           their
           eyes
           when
           they
           goe
           abroad
           ,
           but
           lay
           them
           aside
           when
           they
           come
           home
           .
           Such
           kind
           of
           persons
           Peter
           by
           an
           elegant
           name
           calleth
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           superintendents
           ouer
           other
           mens
           affaires
           ,
           
           and
           as
           it
           were
           bishops
           ouer
           other
           mens
           dioces
           .
           And
           Paule
           likewise
           
           fitly
           describeth
           such
           kind
           of
           women
           ,
           
           
             which
             being
             idle
             ,
             learne
             to
             goe
             about
             from
             house
             to
             house
             :
             yea
             ,
             not
             onely
             idle
             ,
             but
             also
             prattlers
             and
             busie
             bodies
             ,
             speaking
             things
             which
             are
             not
             comely
             .
          
           We
           are
           indeed
           to
           obserue
           one
           another
           ,
           
           to
           prouoke
           vnto
           loue
           and
           good
           works
           :
           but
           we
           are
           not
           like
           busie
           bodies
           ,
           to
           pry
           into
           the
           conuersation
           of
           others
           ,
           that
           espying
           their
           wants
           ,
           we
           should
           censure
           them
           ,
           disgrace
           or
           diffame
           them
           .
           Wee
           may
           not
           be
           many
           masters
           to
           censure
           others
           :
           
           For
           in
           many
           things
           we
           offend
           all
           .
           
           
             Therefore
             thou
             are
             inexcusable
             ,
             ô
             man
             ,
             whosoeuer
             thou
             ●rt
             that
             iudgest
             :
             for
             in
             that
             thou
             iudgest
             another
             ,
             thou
             condemnest
             thy selfe
             ,
             for
             thou
             that
             iudgest
             ,
             doest
             the
             same
             things
             .
          
           And
           ●hereunto
           belongeth
           the
           exhortation
           of
           our
           Sauior
           Christ
           Mat.
           
           7
           ,
           
             Iudge
             not
             ,
             that
             you
             be
             not
             iudged
             .
             For
             with
             what
             iudgement
             you
             iudge
             ,
             you
             shall
             be
             iudged
             ,
             and
             with
             what
             measure
             you
             meat
             ,
             it
             shall
             be
             measured
             to
             you
             againe
             .
             And
             why
             seest
             thou
             the
             mote
             that
             is
             in
             thy
             brothers
             eye
             ,
             and
             behold
             a
             beame
             is
             in
             thine
             owne
             eye
             ?
             Hypocrit
             ,
             first
             cast
             out
             the
             beame
             out
             of
             thine
             owne
             eye
             ,
             and
             then
             shalt
             thou
             see
             clearely
             to
             cast
             the
             mote
             out
             of
             thy
             brothers
             eye
             .
          
        
         
           The
           second
           thing
           therefore
           is
           ,
           that
           we
           should
           be
           conuersant
           in
           judging
           of
           our selues
           ,
           and
           should
           ,
           as
           Plutarch
           sayth
           ,
           turne
           our
           curiositie
           inward
           .
           For
           as
           Bernard
           well
           sayth
           ,
           
           
             Woe
             be
             to
             that
             man
             who
             neglecteth
             to
             amend
             his
             owne
             life
             ,
             and
             ceaseth
             not
             to
             carpe
             at
             the
             life
             of
             others
             .
             If
             thou
             wilt
             be
             carping
             ,
             r●tort
             thine
             owne
             sinnes
             vpon
             thee
             :
             behold
             not
             other
             mens
             faults
             ,
             but
             thine
             owne
             .
             For
             if
             thou
             view
             thy selfe
             well
             ,
             thou
             wouldest
             neuer
             detract
             from
             others
             .
             Defile
             not
             thy
             mouth
             with
             another
             mans
             sinne
             ,
             neither
             backbite
             him
             that
             offendeth
             ,
             but
             be
             sorry
             for
             him
             .
             For
             backbiting
             is
             a
             grieuous
             sinne
             .
          
           
           Chrysostome
           sayth
           ,
           The
           diuell
           bringeth
           men
           into
           this
           custome
           ,
           That
           enquiring
           into
           other
           mens
           liues
           ,
           they
           should
           neglect
           their
           owne
           :
           for
           he
           that
           maketh
           busie
           enquirie
           into
           the
           life
           of
           others
           ,
           hath
           no
           leisure
           to
           regard
           his
           owne
           .
        
         
           Thirdly
           ,
           wee
           are
           to
           imitate
           the
           example
           of
           
             Dauid
             .
             Psal.
          
           
           39.
           1.
           
           
             I
             said
          
           (
           that
           is
           ,
           I
           fully
           purposed
           and
           set
           downe
           this
           resolution
           with
           my selfe
           )
           
             I
             will
             obserue
             my
             wayes
             ,
             that
             I
             sinne
             not
             with
             my
             tongue
             :
             I
             will
             keepe
             my
             mouth
             as
             it
             were
             with
             a
             
             bridle
             .
          
           For
           if
           we
           let
           loose
           the
           reins
           to
           our
           vntamed
           tongue
           ,
           we
           shall
           find
           it
           to
           be
           as
           Iames
           sayth
           ,
           
           a
           world
           of
           wickednes
           .
           And
           because
           it
           is
           a
           hard
           thing
           to
           tame
           our
           tongues
           ,
           which
           Iames
           calleth
           an
           vnruly
           euill
           ,
           
           ▪
           we
           are
           with
           the
           same
           Dauid
           to
           pray
           vnto
           God
           in
           this
           behalfe
           ,
           
           
             Set
             a
             watch
             ,
             O
             Lord
             ,
             before
             my
             mouth
             ,
             and
             keepe
             the
             dore
             of
             my
             lips
             .
          
           For
           of
           our selues
           we
           are
           not
           able
           to
           gouerne
           our
           tongues
           ,
           
           as
           Iames
           sayth
           ,
           
             For
             the
             whole
             nature
             of
             beasts
             ,
             and
             of
             birds
             ,
             and
             of
             creeping
             things
             ,
             and
             things
             of
             the
             sea
             ,
             is
             and
             hath
             been
             tamed
             of
             the
             nature
             of
             man
             :
             But
             the
             tongue
             can
             no
             man
             tame
             .
          
           And
           hereunto
           belongeth
           that
           storie
           of
           Pambus
           recorded
           in
           the
           tripartite
           hystorie
           of
           the
           Church
           .
           
           For
           he
           being
           vnlettered
           ,
           went
           to
           a
           learned
           man
           to
           be
           taught
           a
           Psalme
           ;
           and
           when
           he
           had
           heard
           the
           first
           verse
           of
           the
           39.
           
           Psalme
           ,
           I
           said
           I
           will
           obserue
           my
           wayes
           ,
           that
           I
           offend
           not
           with
           my
           tongue
           :
           he
           desired
           his
           master
           to
           stay
           there
           ,
           for
           that
           was
           sufficient
           for
           one
           lesson
           .
           And
           six
           moneths
           after
           ,
           being
           reprooued
           by
           his
           teacher
           ,
           that
           hee
           came
           not
           in
           all
           that
           while
           to
           take
           out
           a
           new
           lesson
           ,
           he
           answered
           ,
           that
           as
           yet
           he
           had
           not
           learned
           that
           one
           verse
           .
           And
           being
           long
           after
           demaunded
           ,
           whether
           as
           yet
           he
           had
           learned
           it
           ,
           he
           said
           ,
           That
           in
           49
           yeares
           he
           had
           not
           so
           learned
           that
           lesson
           ,
           that
           he
           was
           able
           to
           performe
           it
           .
           For
           as
           Iames
           sayth
           ,
           
           
             If
             any
             man
             sinne
             not
             in
             word
             ,
             he
             is
             a
             perfect
             man
             ,
             and
             able
             to
             bridle
             all
             the
             body
             .
          
           And
           as
           he
           is
           perfect
           ,
           so
           also
           blessed
           ,
           as
           that
           wi●e
           man
           sayth
           ,
           
           
             Blessed
             is
             the
             man
             who
             offendeth
             not
             with
             his
             mouth
             .
          
           It
           remaineth
           therefore
           ,
           that
           euery
           one
           should
           apply
           this
           note
           to
           himselfe
           .
           For
           as
           those
           which
           find
           themselues
           to
           be
           giuen
           to
           backbiting
           and
           s●aundering
           ,
           mustrepent
           of
           this
           sinne
           ,
           if
           euer
           they
           hope
           to
           rest
           in
           the
           mountaine
           of
           Gods
           holinesse
           ;
           because
           as
           yet
           they
           bee
           not
           so
           qualified
           ,
           as
           they
           are
           who
           shall
           inherit
           the
           kingdome
           of
           God
           ,
           whose
           propertie
           it
           is
           ,
           not
           to
           slaunder
           with
           their
           tongue
           :
           so
           those
           who
           professing
           religion
           ,
           haue
           learned
           to
           bridle
           their
           tongue
           ,
           and
           in
           tender
           care
           of
           their
           neighbours
           good
           name
           ,
           doe
           loue
           to
           speake
           charitably
           of
           them
           ,
           may
           by
           this
           note
           among
           others
           gather
           assurance
           vnto
           
           themselues
           ,
           that
           they
           be
           the
           children
           of
           God.
           
        
         
           The
           fift
           note
           is
           expressed
           in
           these
           words
           ,
           
             That
             doth
             none
             euill
             to
             his
             neighbour
             .
          
           Where
           first
           we
           are
           to
           vnderstand
           the
           meaning
           of
           the
           words
           .
           By
           neighbour
           who
           is
           meant
           ,
           all
           doe
           not
           agree
           .
           The
           vulgar
           sort
           esteemeth
           no
           man
           their
           neighbour
           ,
           who
           is
           not
           vicinus
           ,
           neare
           them
           in
           dwelling
           .
           The
           Scribes
           and
           Pharisies
           accounted
           no
           man
           their
           neighbor
           ,
           who
           was
           not
           their
           friend
           :
           for
           so
           were
           they
           wont
           to
           say
           ,
           
             Thou
             shalt
             loue
             thy
             neighbour
          
           ,
           
           
             and
             hate
             thine
             enemie
          
           .
           But
           Christ
           our
           Sauiour
           extendeth
           the
           signification
           of
           neighbour
           ,
           to
           our
           enemies
           also
           :
           
           and
           Luke10
           ,
           being
           demaunded
           by
           an
           expounder
           of
           the
           law
           ,
           
           Who
           was
           his
           neighbour
           ?
           he
           euinceth
           ,
           That
           the
           Samaritane
           ,
           though
           hated
           of
           the
           Iews
           for
           his
           countrey
           sake
           ,
           was
           that
           Iewes
           neighbour
           who
           had
           fallen
           among
           theeues
           ;
           and
           consequently
           ,
           that
           euery
           Iew
           was
           to
           shew
           himselfe
           a
           neighbour
           to
           any
           Samaritane
           or
           stranger
           in
           the
           like
           case
           .
           And
           in
           the
           law
           it selfe
           the
           Lord
           so
           expoundeth
           himselfe
           ;
           
           for
           whom
           ,
           in
           Exod.
           23
           ,
           he
           calleth
           thine
           enemie
           ,
           
           the
           same
           in
           Deut.
           22
           ,
           where
           the
           same
           law
           is
           repeated
           ,
           he
           calleth
           thy
           brother
           .
           Now
           neighbour
           and
           brother
           is
           vsed
           in
           the
           same
           sence
           in
           the
           Scripture
           ,
           as
           Leuit.
           
           19.
           17.
           
           Thy
           neighbour
           therefore
           is
           not
           onely
           hee
           which
           is
           nigh
           vnto
           thee
           in
           place
           ,
           or
           neere
           in
           friendship
           ,
           but
           also
           he
           who
           is
           neere
           vnto
           thee
           in
           nature
           ,
           as
           euery
           man
           is
           partaking
           the
           same
           humane
           nature
           with
           thee
           ,
           whether
           he
           be
           friend
           or
           foe
           ,
           thy
           countryman
           or
           stranger
           .
           For
           all
           men
           are
           brethren
           among
           themselues
           ,
           hauing
           one
           father
           ,
           which
           is
           God
           ,
           and
           one
           mother
           ,
           which
           is
           the
           earth
           .
           All
           are
           neighbours
           ,
           
           being
           neare
           one
           vnto
           another
           in
           nature
           ,
           all
           made
           of
           one
           blood
           ,
           
           all
           one
           flesh
           .
           For
           euen
           the
           poorest
           man
           that
           hath
           not
           a
           clout
           to
           couer
           his
           nakednesse
           ,
           he
           is
           thy
           flesh
           ,
           that
           is
           ,
           of
           the
           sameflesh
           with
           thee
           ,
           and
           therefore
           art
           to
           pittie
           him
           ,
           &
           not
           to
           hide
           thy selfe
           from
           him
           .
           By
           the
           word
           neighbour
           therfore
           we
           vnderstand
           any
           man
           whatsoeuer
           ,
           euery
           man
           being
           neere
           vnto
           vs
           in
           nature
           ,
           and
           neerely
           joyned
           to
           vs
           by
           the
           common
           bond
           of
           humanitie
           .
           
           For
           therefore
           doth
           the
           holy
           ghost
           vnder
           the
           names
           of
           neighbour
           &
           brother
           ,
           in
           the
           Scriptures
           signifie
           any
           other
           man
           whatsoeuer
           ,
           to
           teach
           all
           men
           so
           to
           be
           affected
           one
           to
           another
           ,
           as
           it
           becommeth
           louing
           neighbours
           and
           brothers
           .
        
         
           By
           Euill
           we
           are
           to
           vnderstand
           any
           harme
           ,
           injurie
           ,
           losse
           ,
           or
           hinderance
           whatsoeuer
           ,
           done
           either
           to
           the
           soule
           of
           his
           neighbour
           ,
           or
           to
           his
           bodie
           ,
           chastitie
           ,
           goods
           ,
           or
           good
           name
           :
           for
           to
           the
           soule
           harme
           may
           be
           done
           ,
           by
           scandales
           in
           life
           or
           doctrine
           ,
           that
           is
           to
           say
           ,
           by
           euill
           examples
           ,
           or
           erronious
           opinions
           :
           to
           the
           bodie
           ,
           by
           violence
           ;
           to
           the
           chastitie
           ,
           by
           fornication
           and
           adulterie
           ;
           to
           the
           goods
           ,
           by
           theft
           or
           robberie
           ;
           to
           the
           good
           name
           ,
           by
           slaunders
           and
           ill
           reports
           .
           So
           that
           in
           these
           words
           the
           holy
           ghost
           assigneth
           to
           the
           citisen
           of
           heauen
           ,
           such
           innocencie
           towards
           all
           men
           ,
           that
           willingly
           he
           will
           doe
           no
           harme
           to
           any
           man
           ,
           whether
           friend
           or
           foe
           ,
           whether
           countryman
           of
           stranger
           ,
           whereby
           either
           his
           soule
           may
           be
           scandalized
           ,
           his
           body
           hurt
           ,
           his
           or
           her
           chastitie
           violated
           ,
           his
           goods
           impaired
           ,
           or
           his
           good
           name
           impeached
           .
           And
           further
           ,
           vnder
           this
           negatiue
           ,
           the
           affirmatiue
           also
           is
           required
           in
           those
           which
           are
           and
           shall
           bee
           citisens
           of
           heauen
           ,
           namely
           ,
           That
           they
           do
           not
           only
           abstain
           from
           euill
           ,
           but
           also
           that
           they
           bee
           willing
           and
           ready
           to
           doe
           good
           to
           their
           neighbour
           ,
           
           that
           is
           ,
           not
           only
           to
           their
           friends
           and
           welwillers
           ,
           but
           also
           to
           their
           enemies
           .
        
         
           Thus
           haue
           we
           the
           meaning
           of
           the
           words
           .
           Let
           vs
           now
           come
           to
           the
           scope
           and
           purpose
           of
           the
           Psalmist
           ,
           that
           is
           ,
           to
           shew
           ,
           that
           this
           innocencie
           is
           a
           peculiar
           note
           to
           the
           sonnes
           and
           heires
           of
           God
           ,
           as
           belonging
           to
           them
           all
           ,
           and
           to
           them
           alone
           :
           for
           it
           is
           the
           propertie
           of
           Gods
           children
           to
           be
           more
           readie
           to
           suffer
           than
           to
           offer
           wrong
           .
           
           For
           euen
           Socrates
           ,
           though
           a
           heathen
           man
           ,
           could
           say
           ,
           That
           it
           is
           better
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             to
             suffer
             iniurie
             ,
             than
             to
             doe
             wrong
             .
          
           For
           from
           offering
           euill
           to
           any
           ,
           they
           are
           restrained
           by
           these
           considerations
           :
           First
           as
           touching
           any
           other
           men
           whatsoeuer
           ,
           they
           call
           to
           mind
           and
           consider
           ,
           that
           they
           were
           created
           according
           to
           
           the
           same
           image
           of
           God
           ;
           and
           consequently
           that
           they
           cannot
           be
           hurt
           ,
           
           but
           that
           the
           image
           of
           God
           also
           shall
           be
           violated
           .
           They
           consider
           that
           they
           are
           their
           brethren
           ,
           of
           the
           same
           nature
           ,
           of
           the
           same
           bloud
           ,
           of
           the
           same
           flesh
           ,
           which
           affinitie
           maketh
           euen
           beasts
           of
           the
           same
           kind
           to
           loue
           one
           another
           :
           and
           therefore
           that
           he
           which
           hurteth
           or
           wrongeth
           another
           ,
           offendeth
           against
           humane
           nature
           ,
           and
           violateth
           humanitie
           it selfe
           .
           And
           therefore
           are
           louingly
           and
           courteously
           affected
           towards
           all
           men
           ,
           not
           willingly
           doing
           any
           thing
           to
           others
           which
           they
           would
           not
           that
           others
           should
           do
           to
           them
           in
           the
           like
           case
           .
        
         
           And
           as
           concerning
           those
           which
           be
           of
           the
           houshold
           of
           faith
           (
           in
           which
           number
           when
           they
           thinke
           of
           particulars
           they
           esteeme
           all
           that
           professe
           the
           same
           faith
           with
           them
           )
           to
           them
           they
           thinke
           themselues
           tied
           by
           a
           neerer
           bond
           of
           loue
           :
           For
           those
           they
           embrace
           as
           brothers
           ;
           not
           onely
           in
           respect
           of
           creation
           ,
           but
           also
           in
           respect
           of
           adoption
           ,
           as
           brothers
           not
           onely
           in
           nature
           ,
           but
           also
           in
           Christ
           :
           them
           they
           loue
           and
           affect
           not
           onely
           as
           neighbours
           who
           are
           neere
           vnto
           them
           in
           nature
           ,
           but
           also
           as
           those
           who
           are
           one
           with
           them
           in
           Christ
           ,
           
           as
           being
           fellow
           members
           of
           the
           same
           bodie
           whereof
           Christ
           is
           the
           head
           .
           And
           therefore
           they
           easily
           perceiue
           that
           no
           wrong
           can
           bee
           offered
           to
           them
           ,
           
           which
           doth
           not
           redound
           to
           Christ
           himselfe
           :
           for
           what
           good
           or
           euill
           is
           done
           to
           his
           members
           ,
           
           Christ
           esteemeth
           it
           as
           done
           to
           himselfe
           .
        
         
           Wherefore
           the
           children
           of
           God
           are
           so
           farre
           from
           any
           course
           or
           custome
           of
           doing
           ill
           to
           their
           neighbours
           ,
           that
           on
           the
           contrary
           ,
           their
           desire
           and
           indeuour
           is
           to
           do
           good
           to
           all
           men
           ,
           
           but
           especially
           to
           those
           which
           be
           of
           the
           houshold
           of
           faith
           .
           For
           first
           as
           touching
           the
           soules
           of
           their
           brethren
           ,
           their
           desire
           is
           to
           liue
           without
           offence
           ,
           
           and
           not
           to
           hinder
           the
           saluation
           of
           their
           brethren
           ,
           either
           by
           prouocation
           ,
           counsell
           ,
           
           or
           example
           :
           
             For
             he
             that
             loueth
             his
             brother
             abideth
             in
             the
             light
             ,
             and
             there
             is
             no
             scandale
             in
             him
             .
          
           Nay
           they
           desire
           to
           be
           so
           farre
           from
           hindering
           the
           saluation
           of
           others
           ,
           as
           that
           
           they
           acknowledge
           it
           to
           be
           their
           dutie
           ,
           to
           further
           by
           all
           good
           meanes
           the
           saluation
           of
           their
           brethren
           ,
           and
           to
           win
           them
           to
           Christ
           :
           and
           to
           that
           end
           obserue
           one
           another
           ,
           to
           stirre
           them
           vp
           to
           charitie
           and
           good
           workes
           .
           
           They
           instruct
           the
           ignorant
           ,
           reclaime
           those
           that
           erre
           ,
           admonish
           those
           that
           are
           backward
           and
           exhort
           them
           ,
           
           reproue
           those
           that
           are
           fallen
           and
           restore
           them
           ,
           comfort
           the
           weake
           minded
           go
           before
           others
           in
           good
           example
           ,
           and
           by
           all
           good
           meanes
           desire
           to
           edifie
           them
           .
           Neither
           are
           they
           hurtfull
           to
           them
           in
           temporall
           matters
           ,
           but
           labour
           as
           much
           as
           in
           them
           lieth
           ,
           to
           preserue
           the
           life
           ,
           the
           chastitie
           ,
           the
           goods
           ,
           and
           good
           name
           of
           their
           neighbour
           .
           Neither
           doe
           they
           good
           onely
           to
           them
           that
           deserue
           well
           at
           their
           hands
           ,
           but
           also
           to
           those
           that
           deserue
           ill
           ,
           
           they
           requite
           good
           for
           euill
           ,
           &
           striue
           (
           if
           it
           be
           possible
           )
           to
           ouercome
           euill
           with
           goodnesse
           .
           
           For
           howsoeuer
           the
           wicked
           deserue
           ill
           of
           them
           ,
           yet
           they
           will
           not
           defile
           their
           hands
           with
           doing
           ill
           ,
           
           but
           with
           Dauid
           they
           will
           say
           according
           
             to
             the
             ancient
             prouerbe
             :
             Let
             wickednesse
             proceed
             from
             the
             wicked
             ,
             but
             my
             hand
             shall
             not
             be
             vpon
             thee
             .
          
           For
           if
           we
           be
           the
           true
           children
           of
           God
           ,
           we
           will
           doe
           as
           our
           Sauiour
           Christ
           exhorteth
           ,
           
           
             Mat.
             5
             ,
             Loue
             our
             enemies
             ,
             blesse
             them
             that
             curse
             vs
             ,
             do
             good
             to
             them
             that
             hate
             vs
             ,
             and
             pray
             for
             them
             which
             hurt
             vs
             and
             persecute
             vs
             ,
          
           resembling
           therein
           the
           disposition
           of
           our
           
             heauenly
             father
             ,
             who
             maketh
             his
             sunne
             to
             arise
             on
             the
             euill
             and
             on
             the
             good
             ,
             and
             sendeth
             raine
             on
             the
             iust
             and
             vniust
             .
          
           This
           is
           the
           studie
           and
           indeuour
           of
           Gods
           children
           ,
           howbeit
           sometimes
           they
           faile
           through
           infirmitie
           ,
           contrary
           to
           their
           purpose
           .
        
         
           But
           in
           the
           rest
           who
           are
           not
           Gods
           children
           ,
           this
           innocencie
           cannot
           be
           found
           :
           for
           although
           all
           men
           almost
           are
           readie
           to
           alleadge
           ,
           that
           they
           neuer
           did
           any
           man
           hurt
           ,
           as
           though
           it
           were
           a
           very
           easie
           thing
           for
           a
           man
           to
           containe
           his
           hands
           from
           euill
           :
           
           yet
           as
           Basill
           saith
           ,
           This
           is
           a
           dutie
           hard
           to
           be
           performed
           ,
           and
           requireth
           great
           diligence
           ,
           neither
           is
           it
           comon
           to
           the
           reprobat
           ,
           but
           peculiar
           to
           the
           childrē
           of
           God
           :
           for
           as
           Iohn
           saith
           ,
           The
           whole
           world
           (
           that
           is
           ,
           the
           
           whole
           company
           of
           the
           wicked
           )
           lieth
           as
           it
           were
           buried
           
             in
             euill
          
           .
           
           And
           as
           Paul
           testifieth
           ,
           This
           is
           the
           common
           corruption
           of
           all
           that
           are
           not
           regenerat
           by
           the
           spirit
           of
           God
           ,
           not
           to
           do
           good
           but
           euill
           .
           
           
             Rom.
             3
             ,
             There
             is
             none
             righteous
             ,
             no
             not
             one
             :
             all
             are
             gone
             out
             of
             the
             way
             ,
             they
             are
             become
             altogether
             vnprofitable
             ,
             there
             is
             none
             that
             doth
             good
             ,
             no
             not
             one
             &c.
             
          
        
         
           And
           as
           in
           respect
           of
           Gods
           children
           ,
           that
           prouerbe
           is
           verified
           ,
           
             Homo
             homini
             Deus
             ,
             Man
             towards
             man
             resembleth
             the
             goodnesse
             of
             God
             ,
          
           so
           in
           respect
           of
           the
           rest
           ,
           that
           other
           is
           no
           lesse
           true
           ,
           
             Homo
             homini
             lupus
             ,
             Man
             is
             as
             a
             wolfe
             to
             man
             :
          
           For
           that
           we
           may
           descend
           to
           particulars
           ;
           If
           any
           man
           receiue
           an
           injurie
           ,
           who
           either
           may
           or
           dares
           requite
           it
           ,
           he
           will
           neuer
           lightly
           (
           vnlesse
           he
           be
           the
           child
           of
           God
           )
           suffer
           it
           to
           go
           vnreuenged
           .
           For
           not
           to
           reuenge
           the
           lest
           injurie
           that
           may
           be
           ,
           it
           is
           with
           most
           men
           esteemed
           cowardise
           :
           For
           that
           which
           the
           children
           of
           God
           thinke
           to
           be
           a
           glorious
           thing
           ,
           namely
           to
           passe
           by
           an
           offence
           ;
           that
           ,
           the
           rest
           account
           to
           be
           ignominious
           .
           
           
             The
             vnderstanding
             of
             a
             man
             maketh
             him
             long-suffering
             ,
             and
             it
             is
             his
             glory
             to
             passe
             by
             an
             offence
             .
          
           Now
           the
           children
           of
           God
           abstaine
           from
           reuenging
           wrongs
           (
           which
           the
           rest
           will
           neuer
           suffer
           to
           go
           vnreuenged
           )
           for
           these
           causes
           :
           First
           ,
           because
           they
           acknowledge
           Gods
           singular
           prouidence
           in
           all
           things
           ,
           and
           are
           assured
           that
           nothing
           can
           happen
           to
           them
           which
           the
           Lord
           himselfe
           hath
           not
           before
           ordained
           .
           And
           therefore
           when
           wicked
           men
           do
           them
           any
           wrong
           ,
           they
           acknowledge
           them
           to
           be
           the
           instruments
           of
           God
           ,
           which
           being
           euill
           he
           vseth
           well
           ,
           to
           their
           either
           chastisement
           or
           triall
           :
           and
           therefore
           they
           will
           not
           with
           the
           dogge
           snarle
           at
           the
           staffe
           ,
           neglecting
           the
           smiter
           ,
           but
           they
           wil
           looke
           vp
           vnto
           God
           ,
           and
           as
           Esay
           speaketh
           ,
           Turne
           vnto
           him
           that
           smiteth
           them
           .
           Dauid
           when
           he
           was
           reuiled
           by
           Shemei
           ,
           acknowledged
           Shemeis
           cursed
           tongue
           which
           was
           set
           on
           fire
           from
           hell
           ,
           
           to
           haue
           bene
           the
           Lords
           instrument
           to
           correct
           him
           :
           when
           Iosephs
           brethren
           feared
           lest
           he
           would
           reuenge
           the
           injurie
           which
           they
           did
           vnto
           him
           in
           selling
           him
           into
           Egypt
           ,
           
           he
           acknowledgeth
           that
           God
           by
           
           their
           meanes
           had
           sent
           him
           thither
           for
           the
           preseruation
           of
           the
           Church
           .
        
         
           Secondly
           ,
           because
           they
           are
           indued
           with
           charitie
           towards
           all
           men
           ;
           and
           therfore
           if
           it
           be
           good
           that
           the
           injurie
           should
           be
           dissembled
           ,
           they
           are
           content
           to
           couer
           it
           and
           to
           burie
           it
           in
           the
           graue
           of
           obliuion
           :
           
           For
           as
           
             hatred
             stirreth
             vp
             strife
             ,
             so
             loue
             couereth
             the
             multitude
             of
             offences
             .
          
           But
           if
           it
           be
           not
           good
           either
           for
           their
           neighbour
           ,
           or
           for
           themselues
           ,
           or
           for
           the
           common
           wealth
           ,
           that
           the
           injurie
           should
           be
           put
           vp
           ,
           then
           flye
           they
           to
           the
           magistrat
           :
           for
           he
           is
           the
           minister
           of
           God
           to
           take
           vengeance
           on
           him
           that
           doth
           euill
           :
           
           or
           if
           the
           magistrat
           neglect
           his
           dutie
           in
           this
           behalfe
           ,
           
           then
           do
           they
           commit
           their
           cause
           to
           God
           ,
           
           who
           hath
           promised
           to
           reuenge
           it
           .
        
         
           Thirdly
           ,
           because
           they
           know
           all
           priuat
           reuenge
           to
           be
           vnlawfull
           and
           condemned
           in
           the
           Scriptures
           ,
           as
           Leuit.
           19
           ,
           
           
             Thou
             shalt
             not
             auenge
             ,
             nor
             retaine
             a
             purpose
             of
             reuenge
             against
             the
             children
             of
             thy
             people
             :
             but
             shalt
             loue
             thy
             neighbour
             as
             thy selfe
             ,
             I
             am
             the
             Lord.
          
           And
           Rom.
           12
           ,
           
             Deerly
             beloued
             auenge
             not
             your selues
             ,
             but
             giue
             place
             to
             the
             anger
             ,
          
           
           namely
           of
           God
           :
           
             For
             it
             is
             written
             ,
             vengeance
             is
             mine
             ,
             I
             will
             repay
             ,
          
           saith
           the
           Lord.
           But
           especially
           Math.
           5
           ,
           
           For
           when
           as
           the
           Pharisies
           had
           wrested
           that
           law
           
             Talionis
             ,
             of
             requiting
             like
             for
             like
          
           (
           which
           the
           Magistrates
           were
           to
           obserue
           in
           punishing
           the
           offences
           of
           men
           committed
           against
           their
           neighbor
           )
           vnto
           priuat
           reuenge
           ,
           Christ
           opposeth
           himselfe
           against
           this
           corruption
           ,
           
             Ye
             haue
             heard
             that
             it
             hath
             bene
             sayd
          
           (
           saith
           he
           )
           
             an
             eye
             for
             an
             eye
             ,
             and
             a
             tooth
             for
             a
             tooth
             .
             But
             I
             say
             vnto
             you
             ,
             resist
             not
             euill
             :
             but
             whosoeuer
             shall
             smite
             thee
             on
             the
             right
             cheeke
             turne
             to
             him
             the
             other
             also
             .
          
           Which
           words
           we
           are
           to
           vnderstād
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           that
           is
           to
           say
           ,
           comparatiuely
           ,
           or
           spoken
           by
           way
           of
           comparison
           .
           For
           Christ
           would
           haue
           vs
           to
           be
           so
           farre
           from
           desire
           of
           reuenge
           ,
           that
           he
           would
           haue
           vs
           readie
           rather
           to
           receiue
           a
           second
           injurie
           ,
           than
           to
           reuenge
           the
           former
           .
           And
           hereunto
           appertaineth
           that
           admonition
           of
           the
           Apostle
           .
           
           1.
           
           Thes.
           5.
           
           
             See
             that
             none
             recompence
             euill
             for
             euill
             vnto
             any
             man
             ,
             but
             euer
             follow
             that
             which
             is
             good
             ,
             both
             
             towards
             your selues
             ,
             and
             toward
             all
             men
             .
          
        
         
           Fourthly
           ,
           
           because
           they
           know
           that
           the
           Lord
           (
           who
           is
           the
           God
           of
           reuenge
           )
           hath
           threatned
           to
           auenge
           those
           that
           reuenge
           themselues
           :
           
           And
           well
           is
           it
           said
           of
           the
           sonne
           of
           Syrach
           ,
           
           he
           that
           seeketh
           vengeance
           shall
           find
           vengeance
           of
           the
           Lord
           ,
           and
           he
           will
           surely
           keepe
           his
           sinnes
           .
           For
           as
           Christ
           himselfe
           saith
           Mat.
           6
           ,
           
           
             If
             you
             do
             not
             forgiue
             men
             their
             trespasses
             ,
          
           
           
             neither
             will
             your
             heauenly
             father
             forgiue
             you
             your
             trespasses
             .
          
        
         
           Now
           if
           this
           be
           the
           propertie
           of
           Gods
           children
           ,
           not
           to
           requite
           euill
           for
           euill
           ,
           we
           may
           easily
           conceiue
           in
           what
           number
           those
           Caualliers
           ,
           and
           fool-hardie
           fellowes
           are
           to
           be
           reckoned
           ,
           all
           whose
           courage
           and
           manhood
           consisteth
           in
           offering
           and
           reuenging
           injuries
           ,
           who
           also
           vpon
           euerie
           occasion
           are
           readie
           to
           quarrell
           and
           fight
           .
           But
           let
           these
           men
           know
           ,
           First
           ,
           that
           all
           priuat
           reuenge
           is
           vnlawfull
           ,
           and
           that
           if
           euerie
           priuat
           man
           might
           be
           his
           owne
           caruer
           ,
           the
           magistrat
           should
           carrie
           the
           sword
           in
           vaine
           :
           Secondly
           ,
           
           that
           all
           fighting
           (
           vnlesse
           it
           be
           in
           lawfull
           battell
           )
           is
           murther
           in
           the
           sight
           of
           God
           :
           Thirdly
           ,
           that
           he
           which
           taketh
           the
           sword
           ,
           viz.
           not
           deliuered
           vnto
           him
           by
           warrant
           from
           God
           ,
           (
           as
           it
           is
           to
           the
           magistrat
           ,
           to
           the
           souldier
           in
           lawfull
           battell
           ,
           
           to
           the
           priuat
           man
           in
           case
           of
           present
           necessitie
           )
           shall
           perish
           with
           the
           sword
           :
           Fourthly
           ,
           that
           it
           is
           a
           most
           fearfull
           thing
           ,
           either
           to
           kill
           ,
           or
           to
           be
           killed
           (
           as
           oft
           it
           happeneth
           )
           in
           priuat
           fight
           :
           for
           he
           that
           killeth
           is
           a
           murtherer
           ,
           who
           so
           polluteth
           the
           land
           with
           bloud
           as
           that
           it
           cannot
           be
           purged
           but
           by
           his
           owne
           bloud
           .
           Not
           to
           speake
           of
           that
           which
           euerie
           man
           knoweth
           ,
           that
           manslayers
           haue
           none
           inheritance
           in
           heauen
           ,
           but
           shall
           be
           excluded
           out
           of
           the
           heauenly
           Ierusalem
           ,
           
           and
           shall
           haue
           their
           part
           in
           the
           lake
           that
           burneth
           with
           fire
           and
           brimstone
           ;
           
           which
           is
           the
           second
           death
           :
           in
           the
           meane
           time
           who
           is
           able
           to
           vtter
           what
           horror
           of
           conscience
           vsually
           accompanieth
           those
           who
           are
           guiltie
           of
           murther
           ?
           Neither
           is
           their
           case
           better
           who
           are
           slaine
           in
           fighting
           a
           priuat
           quarrell
           :
           For
           if
           as
           the
           
           tree
           falleth
           ,
           so
           it
           lieth
           :
           how
           fearfull
           may
           we
           thinke
           their
           estate
           to
           be
           after
           death
           ,
           who
           in
           thirsting
           after
           another
           mans
           bloud
           do
           shed
           their
           owne
           bloud
           ;
           and
           in
           a
           desire
           to
           murther
           another
           ,
           are
           murthered
           themselues
           .
        
         
           Wherfore
           whē
           we
           are
           stirred
           vp
           to
           fighting
           or
           reuenge
           ,
           let
           vs
           remember
           the
           Apostles
           aduice
           ,
           Ephes.
           4
           ,
           
           Not
           to
           giue
           place
           to
           the
           diuell
           :
           for
           vndoubtedly
           they
           are
           inspired
           with
           a
           fatanicall
           spirit
           ,
           who
           breath
           out
           reuenge
           .
           Wherefore
           Dauid
           when
           Abishai
           stirred
           him
           vp
           to
           reuenge
           ,
           
           Shemai
           answered
           ,
           What
           haue
           I
           to
           do
           with
           you
           ,
           ye
           sonnes
           of
           Zeruiah
           ,
           that
           this
           day
           you
           should
           be
           vnto
           me
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             in
             stead
             of
             Satan
          
           .
        
         
           But
           to
           returne
           to
           my
           purpose
           .
           This
           is
           a
           common
           thing
           to
           all
           them
           that
           are
           not
           citisens
           of
           heauen
           ,
           that
           so
           oft
           as
           either
           they
           can
           or
           dare
           ,
           they
           are
           readie
           to
           requite
           euill
           for
           euill
           :
           and
           verie
           manie
           proceed
           further
           ,
           who
           not
           only
           do
           euill
           to
           them
           that
           haue
           deserued
           ill
           ,
           but
           manie
           times
           also
           either
           through
           hatred
           ,
           or
           hope
           of
           gaine
           ,
           doe
           ill
           to
           those
           who
           are
           innocent
           ,
           neither
           haue
           deserued
           euill
           at
           their
           hands
           .
           Yea
           manie
           there
           are
           who
           render
           euill
           for
           good
           ,
           and
           seeke
           to
           harme
           them
           of
           whom
           they
           haue
           receiued
           good
           .
           Seeing
           then
           all
           other
           men
           ,
           who
           be
           not
           the
           sonnes
           and
           heires
           of
           God
           ,
           are
           so
           accustomed
           to
           euill
           doing
           ,
           it
           cannot
           be
           hoped
           that
           they
           should
           vse
           to
           practise
           the
           affirmatiue
           in
           doing
           good
           :
           For
           may
           we
           thinke
           that
           those
           who
           vse
           to
           do
           euill
           ,
           not
           onely
           to
           them
           that
           deserue
           ill
           ,
           but
           also
           to
           the
           innocent
           ,
           and
           those
           that
           deserue
           well
           ,
           that
           they
           will
           be
           readie
           to
           do
           good
           offices
           to
           them
           that
           deserue
           not
           ,
           and
           to
           requite
           euill
           with
           good
           ?
           Or
           is
           it
           credible
           that
           those
           who
           are
           carelesse
           of
           their
           owne
           saluation
           should
           be
           carefull
           for
           others
           ,
           to
           winne
           them
           to
           Christ
           ?
           Nay
           ,
           the
           greatest
           number
           are
           affected
           as
           Cain
           was
           ,
           who
           being
           demaunded
           by
           the
           Lord
           concerning
           his
           brother
           ,
           asked
           if
           he
           were
           his
           brothers
           keeper
           .
           Yes
           verily
           ,
           we
           are
           all
           appointed
           keepers
           of
           God
           ,
           
           to
           obserue
           one
           another
           ,
           
             To
             stirre
             vy
             one
             another
             to
             loue
             ,
          
           
           
             and
             to
             good
             workes
          
           :
           for
           
             loue
             seeketh
             
             not
             her
             owne
             things
             ,
          
           but
           is
           also
           carefull
           for
           others
           .
           And
           those
           which
           be
           the
           children
           of
           God
           ,
           are
           also
           members
           of
           one
           and
           the
           same
           bodie
           ,
           among
           whom
           is
           the
           communion
           of
           Saints
           .
           But
           others
           are
           so
           farre
           from
           promoting
           the
           saluation
           of
           their
           brethren
           ,
           that
           by
           all
           meanes
           they
           seeke
           to
           hinder
           the
           same
           ,
           whiles
           either
           by
           prouocation
           ,
           counsell
           ,
           or
           example
           they
           bring
           them
           into
           sinne
           ,
           which
           is
           the
           cut-throat
           of
           the
           soule
           ,
           &
           so
           become
           murtherers
           not
           of
           mens
           bodies
           ,
           but
           (
           which
           is
           more
           grieuous
           )
           of
           mens
           soules
           .
           Wherefore
           seeing
           this
           Innocencie
           agreeth
           to
           all
           the
           sons
           and
           heires
           of
           God
           ,
           and
           onely
           to
           them
           ,
           it
           is
           of
           good
           right
           reckoned
           among
           their
           proper
           notes
           ,
           not
           onely
           in
           this
           place
           ,
           
           but
           elsewhere
           also
           in
           the
           scriptures
           ,
           as
           Ps.
           24
           ,
           Where
           to
           the
           like
           question
           ,
           Who
           shal
           ascend
           into
           the
           mountaine
           of
           the
           Lord
           ,
           &c.
           the
           like
           answer
           is
           shaped
           ,
           He
           that
           hath
           Innocent
           hands
           ,
           and
           a
           pure
           heart
           ,
           &c.
           
           And
           as
           the
           Psalmist
           in
           this
           place
           affirmeth
           ,
           that
           he
           which
           doth
           none
           euill
           to
           his
           neighbour
           shall
           neuer
           be
           remoued
           ,
           but
           shall
           rest
           in
           the
           holy
           mountaine
           of
           God
           ;
           
           so
           the
           Prophet
           Esay
           pronounceth
           that
           man
           blessed
           ,
           who
           keepeth
           his
           hand
           from
           doing
           any
           euill
           .
        
         
           It
           remaineth
           therefore
           that
           euerie
           one
           should
           apply
           this
           note
           to
           himselfe
           :
           for
           howsoeuer
           all
           men
           almost
           will
           affirme
           that
           they
           neuer
           did
           harme
           to
           their
           neighbor
           ,
           yet
           it
           is
           to
           be
           feared
           lest
           this
           Innocencie
           can
           be
           found
           but
           in
           a
           few
           ,
           especially
           of
           those
           who
           would
           seeme
           more
           wise
           and
           politicke
           than
           others
           :
           for
           such
           is
           the
           generall
           wickednesse
           of
           these
           times
           ,
           that
           none
           but
           fooles
           are
           counted
           Innocent
           .
           And
           therefore
           those
           which
           would
           be
           citisens
           of
           heauen
           ,
           
           they
           must
           be
           content
           to
           be
           esteemed
           fooles
           in
           the
           world
           ,
           that
           they
           may
           be
           wise
           to
           God.
           
        
         
           Now
           followeth
           the
           sixt
           note
           ,
           in
           these
           words
           ,
           
             And
             receiueth
             not
             an
             euill
             report
             against
             his
             neighbour
             .
          
           The
           word
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           signifieth
           an
           opprobrious
           speech
           ,
           or
           as
           the
           Septuaginta
           translate
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           a
           reuiling
           and
           slanderous
           speech
           ,
           a
           sinister
           or
           euill
           report
           tending
           to
           the
           infamy
           of
           our
           neighbour
           .
           
           The
           verbe
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           admitteth
           diuerse
           significations
           .
           The
           first
           and
           principall
           is
           ,
           to
           take
           vp
           :
           and
           so
           a
           slaunder
           may
           be
           taken
           vp
           either
           in
           the
           mind
           ,
           to
           thinke
           ,
           or
           deuise
           it
           ,
           or
           in
           the
           tongue
           to
           vtter
           it
           ,
           or
           in
           the
           eare
           to
           harken
           or
           to
           giue
           eare
           to
           it
           :
           all
           which
           Gods
           children
           are
           to
           auoid
           :
           For
           as
           touching
           the
           first
           ,
           howsoeuer
           many
           men
           thinke
           their
           wicked
           thoughts
           to
           be
           free
           ,
           yet
           notwithstanding
           the
           Scriptures
           teach
           vs
           that
           they
           are
           repugnant
           to
           charitie
           ;
           
           for
           as
           the
           Apostle
           saith
           ,
           
             Charitie
             thinketh
             none
             euell
          
           :
           
           that
           they
           are
           sinnes
           ,
           for
           
             the
             wicked
             thought
             of
             a
             foole
             is
             sinne
             :
          
           that
           they
           are
           not
           onely
           forbidden
           ;
           for
           so
           the
           Prophet
           Zacharie
           saith
           ,
           
           
             Let
             none
             of
             you
             imagine
             euill
             in
             your
             heart
             against
             his
             neighbour
          
           ;
           
           but
           also
           punished
           ,
           for
           the
           holy
           Ghost
           doth
           note
           that
           the
           Lord
           destroyed
           the
           world
           by
           the
           vniuersall
           deluge
           ,
           
             Because
             the
             thoughts
             of
             mens
             hearts
             were
             continually
             euill
             :
          
           
           that
           
             they
             are
             an
             abhomination
             to
             the
             Lord
             :
          
           and
           consequently
           that
           we
           are
           to
           bewaile
           them
           ,
           
           and
           craue
           pardon
           for
           them
           ,
           
           and
           also
           to
           repent
           vs
           of
           them
           ,
           
             Let
             the
             vnrighteous
          
           ,
           saith
           the
           Prophet
           ,
           
             forsake
             his
             owne
             imaginations
             ,
             and
             returne
             vnto
             the
             Lord
             :
          
           For
           therefore
           is
           repentance
           called
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           because
           it
           is
           a
           changing
           of
           the
           mind
           .
           And
           to
           conclude
           ,
           those
           that
           will
           walke
           vprightly
           before
           God
           ,
           they
           must
           labor
           to
           approue
           not
           onely
           their
           outward
           behauiour
           ,
           but
           also
           the
           secret
           thoughts
           of
           their
           minds
           ,
           and
           affections
           of
           their
           harts
           ,
           to
           him
           that
           trieth
           and
           searcheth
           the
           harts
           and
           r●ynes
           of
           men
           ,
           &
           especially
           looketh
           to
           the
           hart
           .
           Neither
           are
           the
           children
           of
           God
           to
           take
           vp
           in
           their
           mouthes
           ,
           that
           is
           ,
           to
           vtter
           (
           which
           is
           a
           second
           signification
           of
           the
           verbe
           nasa
           )
           slanderous
           reports
           :
           
           for
           the
           
             tongue
             of
             the
             godly
             wise
             is
             healthfull
             ,
          
           being
           readie
           to
           heale
           the
           good
           name
           of
           his
           neighbour
           ,
           and
           not
           to
           wound
           it
           ;
           whether
           before
           his
           face
           ,
           by
           railing
           ,
           scorning
           ,
           cursing
           ;
           or
           behind
           his
           backe
           ,
           by
           whispering
           and
           slandering
           .
           And
           thus
           some
           do
           read
           this
           place
           (
           
             and
             vttereth
             not
             a
             reproch
          
           ,
           )
           which
           translation
           seemeth
           not
           to
           be
           so
           fit
           :
           because
           we
           may
           not
           thinke
           that
           the
           Prophet
           in
           such
           breuitie
           of
           speech
           ,
           would
           reckon
           one
           and
           the
           
           same
           note
           twice
           ;
           for
           according
           to
           this
           reading
           ,
           the
           fourth
           note
           should
           differ
           litle
           or
           nothing
           at
           all
           from
           this
           .
           Neither
           are
           the
           children
           of
           God
           to
           take
           vp
           ill
           reports
           with
           their
           eares
           ,
           or
           to
           giue
           eare
           vnto
           them
           ,
           or
           to
           receiue
           them
           ;
           for
           that
           is
           a
           third
           signification
           of
           the
           word
           which
           the
           Chaldey
           paraphrase
           ,
           and
           the
           Greeke
           and
           Latine
           translations
           do
           embrace
           ,
           viz.
           to
           receiue
           :
           for
           so
           the
           Septuagints
           (
           to
           omit
           the
           rest
           )
           do
           read
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           and
           receiueth
           not
           an
           ill
           report
           against
           his
           neighbours
           .
           To
           these
           we
           may
           add
           a
           fourth
           signification
           of
           the
           verbe
           ,
           which
           is
           to
           beare
           or
           endure
           :
           according
           vnto
           which
           ,
           the
           meaning
           of
           the
           Prophet
           may
           be
           this
           ,
           that
           the
           child
           of
           God
           cannot
           brooke
           a
           slanderer
           ,
           neither
           can
           he
           endure
           to
           heare
           his
           neighbour
           defamed
           .
           By
           neighbour
           (
           as
           was
           said
           before
           )
           we
           are
           to
           vnderstand
           ,
           not
           onely
           those
           who
           are
           neere
           vnto
           vs
           in
           place
           (
           which
           most
           commonly
           are
           called
           neighbours
           )
           or
           in
           friendship
           ,
           but
           those
           who
           are
           neere
           vnto
           vs
           in
           nature
           (
           as
           all
           men
           are
           )
           whether
           they
           be
           remoued
           from
           vs
           ,
           either
           in
           place
           ,
           as
           forreiners
           and
           strangers
           ;
           or
           in
           affection
           ,
           as
           foes
           .
           The
           meaning
           therefore
           of
           the
           words
           is
           this
           ,
           that
           he
           who
           shall
           inherit
           the
           kingdome
           of
           heauen
           ,
           shall
           be
           so
           farre
           himselfe
           from
           backbiting
           his
           neighbour
           ,
           or
           slandering
           him
           ,
           as
           that
           willingly
           he
           heareth
           not
           the
           slanderous
           reports
           of
           talebearers
           ,
           neither
           can
           he
           endure
           that
           the
           good
           name
           of
           his
           neighbour
           (
           which
           is
           so
           deere
           vnto
           him
           )
           should
           be
           violated
           .
        
         
           For
           surely
           the
           good
           man
           ,
           to
           whom
           the
           glorie
           of
           God
           is
           deere
           ,
           and
           who
           also
           tendereth
           either
           the
           fame
           or
           saluation
           of
           his
           neighbour
           ,
           he
           taketh
           no
           delight
           in
           hearing
           the
           faults
           of
           his
           brethren
           .
           For
           by
           offences
           Gods
           glorie
           is
           obscured
           ,
           the
           saluation
           of
           our
           brethren
           hazarded
           ,
           their
           good
           name
           impeached
           ,
           and
           the
           judgements
           of
           God
           prouoked
           .
           Whosoeuer
           therefore
           taketh
           pleasure
           in
           hearing
           of
           the
           offences
           of
           others
           ,
           he
           also
           delighteth
           to
           heare
           those
           things
           whereby
           God
           is
           dishonored
           ,
           our
           brothers
           saluation
           hindered
           ,
           their
           good
           name
           impaired
           ,
           and
           the
           judgements
           
           of
           God
           procured
           :
           which
           is
           scarcely
           incident
           to
           a
           godly
           man
           ,
           whose
           propertie
           it
           is
           rather
           to
           mourne
           for
           the
           dishonour
           offered
           to
           God
           ,
           and
           to
           be
           sorie
           for
           the
           infamie
           of
           his
           brother
           ,
           and
           to
           pitie
           his
           miserable
           condition
           ,
           in
           that
           by
           his
           sin
           he
           hath
           exposed
           himselfe
           to
           the
           iudgements
           of
           God
           ,
           both
           in
           this
           world
           and
           also
           in
           the
           world
           to
           come
           .
        
         
           As
           for
           the
           rest
           who
           ,
           being
           of
           this
           world
           belong
           not
           to
           the
           heauenly
           Ierusalem
           ,
           forasmuch
           as
           they
           are
           full
           of
           enuie
           and
           selfe-loue
           ,
           they
           thinke
           the
           commendation
           of
           others
           to
           be
           to
           their
           disparragement
           ,
           and
           esteeme
           the
           dispraise
           of
           others
           as
           a
           praise
           to
           themselues
           ,
           and
           therefore
           take
           pleasure
           to
           heare
           the
           vices
           and
           offences
           of
           others
           ,
           their
           eares
           being
           like
           to
           cupping-glas●es
           ,
           readie
           to
           receiue
           the
           worst
           things
           .
           And
           this
           is
           so
           common
           a
           vice
           ,
           though
           few
           obserue
           it
           in
           themselues
           ,
           that
           scarcely
           there
           is
           any
           meeting
           or
           conference
           of
           men
           ,
           wherein
           the
           vices
           of
           others
           are
           not
           both
           maliciously
           related
           ,
           but
           willingly
           heard
           ,
           and
           so
           heard
           ,
           that
           they
           may
           be
           reported
           againe
           to
           others
           .
           Whereby
           it
           appeareth
           ,
           that
           this
           charitable
           disposition
           whereby
           a
           man
           so
           tendereth
           the
           credit
           and
           good
           name
           of
           his
           neighbour
           ,
           as
           that
           neither
           himselfe
           will
           defame
           him
           ,
           nor
           willingly
           heare
           the
           slaunderous
           reports
           of
           others
           ,
           is
           particular
           to
           the
           children
           of
           God
           ,
           and
           heires
           of
           eternall
           life
           ;
           and
           therefore
           not
           vnworthily
           reckoned
           among
           the
           notes
           which
           are
           proper
           to
           them
           .
        
         
           Here
           therefore
           we
           are
           taught
           ,
           if
           we
           would
           be
           accounted
           citisens
           of
           heauen
           ,
           so
           to
           tender
           the
           good
           name
           of
           our
           brethren
           ,
           as
           that
           we
           will
           not
           willingly
           heare
           the
           slanders
           of
           talebearers
           and
           backbiters
           .
           And
           forasmuch
           as
           this
           dutie
           is
           of
           so
           great
           moment
           and
           importance
           ,
           as
           that
           the
           holy
           Ghost
           reckoneth
           it
           as
           one
           of
           the
           ten
           markes
           of
           Gods
           children
           ,
           let
           vs
           briefly
           consider
           and
           weigh
           the
           arguments
           whereby
           we
           may
           be
           stirred
           vp
           to
           the
           practise
           thereof
           .
        
         
           Consider
           therefore
           both
           the
           discommodities
           which
           
           follow
           vpon
           the
           receiuing
           of
           ill
           reports
           ,
           &
           also
           the
           commodities
           which
           accompanie
           the
           repelling
           or
           rejecting
           of
           slaunders
           .
           For
           if
           thou
           hast
           thine
           eares
           open
           to
           talebearers
           and
           slaunderers
           ,
           thou
           becommest
           accessarie
           to
           their
           sinne
           ,
           and
           guiltie
           of
           the
           same
           offence
           with
           them
           .
           Now
           a
           slaunderer
           ,
           as
           I
           haue
           shewed
           heretofore
           ,
           is
           a
           manslayer
           ,
           killing
           three
           men
           as
           it
           were
           with
           one
           stroke
           ,
           a
           serpent
           biting
           in
           secret
           ,
           a
           diuell
           .
           To
           this
           foule
           offence
           hee
           maketh
           himselfe
           accessarie
           ,
           who
           willingly
           receiueth
           tale-bearers
           ,
           and
           hearkeneth
           to
           their
           slaunders
           .
           For
           if
           there
           were
           not
           a
           receiuer
           of
           tales
           ,
           
           there
           would
           not
           be
           a
           tale-bearer
           .
           For
           as
           in
           the
           crime
           of
           theft
           ,
           he
           is
           accessarie
           ,
           which
           receiueth
           wittingly
           stollen
           goods
           :
           so
           in
           this
           crime
           of
           backbiting
           ,
           he
           is
           accessarie
           ,
           who
           willingly
           receiueth
           the
           whisperers
           reports
           :
           yea
           ,
           is
           more
           guiltie
           of
           his
           neighbours
           infamie
           ,
           than
           the
           other
           is
           of
           fellonie
           .
           A
           theefe
           by
           himselfe
           may
           steale
           ,
           and
           without
           a
           receiuer
           may
           rob
           his
           neighbor
           of
           his
           goods
           :
           but
           a
           tale-bearer
           or
           slaunderer
           cannot
           rob
           a
           man
           of
           his
           good
           name
           ,
           nor
           yet
           impaire
           his
           credit
           ,
           vnlesse
           there
           be
           another
           to
           heare
           and
           to
           admit
           his
           slaunders
           :
           well
           may
           he
           shew
           his
           owne
           mallice
           ,
           but
           him
           that
           is
           absent
           ,
           he
           cannot
           hurt
           .
           
           Wherfore
           Bernard
           doubteth
           not
           to
           affirme
           ,
           That
           tale-bearers
           and
           tale-hearers
           are
           guiltie
           alike
           .
           And
           againe
           ,
           
           Whether
           is
           more
           damnable
           (
           sayth
           he
           )
           to
           be
           a
           teller
           or
           a
           receiuer
           of
           tales
           and
           ill
           reports
           ,
           it
           is
           hard
           to
           say
           :
           For
           as
           the
           tale-bearer
           hath
           the
           diuell
           in
           his
           tongue
           ,
           so
           the
           tale-hearer
           hath
           the
           diuell
           in
           his
           eare
           .
        
         
           But
           if
           you
           would
           vse
           to
           stop
           your
           eares
           against
           tale-bearers
           ,
           and
           giue
           them
           the
           repulse
           ,
           either
           by
           a
           frowning
           countenance
           ,
           or
           some
           sharpe
           reproofe
           ,
           these
           commodities
           would
           follow
           thereupon
           :
           first
           ,
           you
           should
           preserue
           the
           good
           name
           of
           your
           neighbour
           ,
           which
           is
           perhaps
           as
           deare
           vnto
           him
           ,
           as
           his
           life
           :
           secondly
           ,
           you
           should
           keepe
           your selfe
           cleare
           from
           the
           guilt
           of
           this
           sinne
           .
           
           For
           as
           I
           said
           before
           ,
           the
           backbiter
           whiles
           he
           i●●●cteth
           the
           eare
           ,
           he
           destroieth
           the
           soule
           ,
           casting
           therei●●
           the
           seeds
           of
           suspition
           ,
           hatred
           ,
           
           contempt
           .
           Thirdly
           ,
           if
           you
           shall
           so
           tender
           the
           credit
           of
           your
           neighbour
           ,
           though
           no
           friend
           to
           thee
           ,
           as
           that
           you
           cannot
           with
           patient
           eares
           heare
           his
           good
           name
           impeached
           ;
           hereby
           you
           may
           gather
           ,
           that
           you
           are
           the
           child
           of
           God
           ,
           for
           as
           much
           as
           this
           note
           of
           the
           sonne
           and
           heire
           of
           God
           agreeth
           vnto
           you
           .
           Lastly
           ,
           you
           shall
           cure
           the
           slaunderer
           himselfe
           of
           this
           noysome
           disease
           :
           
           for
           
             reproofe
             is
             the
             cure
             of
             such
             .
          
           For
           as
           Chrysostome
           sayth
           ,
           If
           tale-bearers
           shall
           perceiue
           ,
           
           that
           wee
           mislike
           them
           more
           than
           the
           parties
           whom
           they
           seeke
           to
           diffame
           ,
           they
           will
           cease
           from
           this
           euill
           custome
           ,
           and
           amend
           their
           fault
           ;
           and
           commend
           vs
           ,
           
           who
           haue
           reclaimed
           them
           from
           that
           sinne
           ,
           as
           those
           who
           haue
           saued
           them
           .
        
         
           Wherefore
           beloued
           ,
           let
           vs
           learne
           to
           carry
           our selues
           wisely
           towards
           tale-bearers
           ,
           
           that
           we
           do
           not
           communicat
           with
           their
           sinnes
           ,
           but
           rather
           reprooue
           them
           .
           Let
           vs
           either
           by
           countenance
           ,
           or
           speech
           ,
           or
           turning
           away
           ,
           make
           it
           apparant
           to
           the
           tale-bearer
           ,
           that
           we
           mislike
           his
           course
           .
           Let
           vs
           shut
           our
           eares
           to
           Sycophants
           ,
           &
           turne
           them
           away
           with
           a
           frowning
           countenance
           .
           For
           euen
           as
           the
           North
           wind
           driueth
           away
           the
           raine
           (
           and
           is
           therefore
           called
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           as
           it
           were
           the
           clearer
           of
           the
           skie
           ;
           
           )
           so
           (
           sayth
           Salomon
           )
           doth
           an
           angry
           countenance
           the
           slandering
           tongue
           .
           A
           man
           ought
           not
           therefore
           to
           smile
           vpon
           the
           tale-bearer
           ,
           but
           to
           giue
           him
           an
           angry
           looke
           :
           for
           if
           with
           a
           pleasant
           countenance
           you
           shall
           giue
           eare
           to
           the
           tale-bearer
           ,
           you
           shall
           encourage
           him
           to
           slaunder
           :
           but
           if
           you
           shall
           heare
           him
           with
           some
           shew
           of
           mislike
           ,
           
           he
           will
           learne
           (
           as
           one
           sayth
           )
           not
           willingly
           to
           speake
           that
           ,
           which
           he
           shall
           perceiue
           is
           not
           willingly
           heard
           .
        
         
           But
           we
           are
           not
           onely
           by
           countenance
           ,
           but
           also
           (
           if
           need
           be
           )
           by
           speech
           to
           put
           the
           tale-bearer
           to
           silence
           .
           If
           therfore
           it
           shall
           happen
           (
           as
           oft
           it
           happeneth
           )
           that
           a
           tale-bearer
           speaketh
           euill
           of
           a
           man
           for
           that
           which
           is
           good
           ,
           you
           may
           shape
           him
           this
           answere
           :
           This
           is
           a
           matter
           for
           which
           you
           ought
           to
           commend
           him
           ;
           whereas
           therefore
           you
           maliciously
           
           peruert
           that
           which
           is
           well
           done
           or
           said
           ,
           you
           play
           therein
           the
           part
           of
           the
           diuell
           ,
           and
           make
           your selfe
           subject
           to
           the
           fearefull
           curse
           of
           God
           ,
           Esay
           .
           5
           ,
           
           
             Woe
             vnto
             them
             that
             speake
             euill
             of
             good
             .
          
           If
           hee
           speake
           euill
           for
           a
           matter
           that
           is
           doubtfull
           ,
           you
           may
           reply
           to
           this
           effect
           ;
           Herein
           you
           ought
           Christianly
           to
           interpret
           his
           doing
           or
           saying
           :
           
           Charitie
           is
           not
           suspitious
           ,
           neither
           will
           suffer
           vs
           easily
           to
           beleeue
           that
           which
           is
           euill
           concerning
           our
           neighbour
           ,
           but
           alwaies
           expoundeth
           doubtfull
           things
           in
           the
           better
           part
           :
           But
           if
           it
           were
           euill
           as
           you
           say
           ,
           yet
           what
           should
           either
           he
           be
           the
           better
           to
           be
           backbited
           ,
           or
           you
           for
           backbiting
           ,
           or
           I
           for
           giuing
           eare
           to
           your
           words
           ?
           If
           for
           an
           euill
           thing
           ,
           but
           such
           as
           is
           secret
           :
           admonish
           him
           to
           keepe
           it
           to
           himselfe
           ,
           and
           priuatly
           to
           deale
           with
           the
           partie
           by
           way
           of
           admonition
           or
           reproofe
           :
           tell
           him
           ,
           that
           the
           secret
           faults
           of
           our
           brethren
           are
           not
           to
           be
           diuulged
           :
           and
           that
           charity
           couereth
           the
           multitude
           of
           offences
           .
           If
           for
           a
           manifest
           offence
           ,
           and
           yet
           but
           a
           small
           fault
           :
           tell
           him
           ,
           that
           it
           is
           a
           slip
           of
           humane
           infirmitie
           ,
           and
           that
           in
           many
           things
           we
           offend
           all
           ,
           and
           happie
           is
           the
           man
           that
           faileth
           onely
           in
           small
           things
           .
           If
           for
           some
           great
           offence
           ,
           say
           ,
           What
           will
           it
           profit
           me
           to
           heare
           that
           another
           man
           is
           wicked
           ?
           if
           he
           hath
           any
           vertues
           ,
           I
           pray
           you
           tell
           them
           me
           ,
           but
           his
           vices
           declare
           to
           himselfe
           ;
           if
           he
           be
           such
           an
           one
           as
           you
           speake
           of
           ,
           he
           is
           to
           be
           pitied
           rather
           than
           scorned
           ,
           and
           we
           are
           to
           behold
           him
           as
           a
           glasse
           of
           our
           weakenesse
           .
           Wherefore
           let
           him
           who
           thinkes
           that
           he
           standeth
           ,
           take
           heed
           least
           he
           fall
           :
           We
           are
           subject
           to
           the
           like
           faults
           ,
           and
           it
           is
           to
           be
           ascribed
           to
           the
           grace
           of
           God
           ,
           if
           wee
           doe
           stand
           .
           If
           he
           be
           his
           enemie
           whom
           he
           backbiteth
           ,
           tell
           him
           ▪
           That
           ill
           will
           neuer
           speakes
           well
           and
           that
           a
           malicious
           report
           proceeding
           from
           hatred
           ,
           deserueth
           no
           credit
           .
           For
           whom
           men
           do
           hate
           ,
           of
           them
           they
           doe
           thinke
           ill
           &
           speake
           ill
           :
           for
           them
           they
           behold
           through
           their
           owne
           affection
           of
           hatred
           ,
           as
           it
           were
           a
           coloured
           glasse
           ,
           which
           maketh
           them
           and
           all
           that
           they
           do
           ,
           to
           seeme
           euill
           and
           odious
           vnto
           them
           .
           If
           he
           be
           his
           friend
           ,
           tell
           him
           ,
           that
           he
           dealeth
           vncharitably
           
           to
           speake
           ill
           of
           that
           party
           who
           hath
           deserued
           wel
           of
           him
           .
           If
           he
           alledge
           ,
           that
           he
           sayth
           nothing
           but
           the
           truth
           ,
           tel
           him
           ,
           that
           we
           must
           speake
           the
           truth
           in
           loue
           :
           
           and
           therefore
           it
           is
           not
           sufficient
           ,
           that
           our
           speech
           be
           true
           ,
           vnlesse
           it
           be
           charitable
           .
           If
           you
           plainely
           perceiue
           his
           speech
           to
           be
           false
           ,
           defend
           the
           innocencie
           of
           him
           that
           is
           absent
           ,
           
           as
           Ionathan
           did
           the
           innocencie
           of
           Dauid
           ,
           against
           his
           owne
           father
           .
           If
           you
           may
           be
           so
           bold
           with
           him
           ,
           bid
           Sathan
           auaunt
           ,
           tell
           him
           ,
           that
           he
           which
           falsely
           slaundereth
           ,
           is
           a
           diuell
           ,
           and
           a
           manslayer
           ,
           who
           with
           one
           blow
           (
           as
           it
           were
           )
           seeketh
           to
           destroy
           three
           ,
           &c.
           howsoeuer
           it
           is
           ,
           let
           it
           appeare
           ,
           that
           thou
           art
           not
           well
           pleased
           with
           tale-bearers
           ,
           that
           thine
           eares
           doe
           long
           to
           heare
           not
           the
           dispraise
           but
           the
           commendation
           of
           thy
           neighbour
           :
           if
           he
           haue
           any
           to
           commend
           ,
           that
           thy
           eares
           are
           open
           to
           his
           discourse
           of
           vertue
           :
           but
           if
           either
           he
           must
           needs
           be
           speaking
           ,
           or
           thou
           hearing
           of
           faults
           ,
           turne
           your
           curiositie
           towards
           your
           owne
           offences
           .
           For
           how
           can
           you
           be
           excused
           ,
           if
           neglecting
           your
           own
           faults
           ,
           you
           busily
           pry
           into
           the
           vices
           of
           others
           .
        
         
           But
           howsoeuer
           ,
           all
           men
           are
           to
           auoid
           sycophants
           and
           tale-bearers
           ,
           yet
           magistrats
           especially
           are
           to
           take
           heed
           of
           them
           ,
           and
           such
           as
           be
           in
           authoritie
           :
           for
           by
           how
           much
           the
           greater
           their
           authoritie
           is
           ,
           so
           much
           the
           more
           pernicious
           it
           will
           prooue
           ,
           if
           they
           giue
           eare
           to
           sycophants
           and
           slaunderers
           .
           Putiphar
           hauing
           giuen
           credit
           to
           the
           false
           accusation
           of
           his
           wife
           ,
           cast
           innocent
           Ioseph
           into
           prison
           :
           Saule
           hauing
           hearkened
           to
           their
           words
           ,
           
           who
           said
           ,
           Behold
           Dauid
           seeketh
           euill
           against
           thee
           :
           persecuted
           Dauid
           .
           And
           likewise
           he
           beleeuing
           the
           malicious
           report
           of
           the
           sycophant
           Doeg
           ,
           put
           to
           death
           all
           the
           priests
           of
           the
           Lord
           which
           were
           at
           Nob.
           Dauid
           himselfe
           giuing
           too
           hastie
           credit
           to
           the
           calumniation
           of
           the
           pickthanke
           Siba
           ,
           
           disinherited
           Mephibosheth
           .
           
           Ahasuerosh
           hauing
           giuen
           eare
           to
           the
           diuellish
           suggestion
           of
           wicked
           Haman
           ,
           
           sent
           foorth
           an
           edict
           to
           destroy
           the
           whole
           nation
           of
           the
           Iewes
           .
           Wherefore
           it
           behooueth
           princes
           especially
           ,
           not
           onely
           in
           countenance
           or
           words
           ,
           but
           also
           
           with
           the
           sword
           ,
           or
           other
           reall
           punishments
           to
           represse
           the
           tale-bearer
           and
           the
           sycophant
           .
           For
           as
           one
           well
           sayth
           ,
           
             Princeps
             qui
             delatores
             non
             castigat
          
           ,
           
           irritat
           ,
           A
           prince
           that
           doth
           not
           correct
           slaunderers
           ,
           hee
           doth
           prouoke
           them
           .
           And
           therefore
           notable
           is
           that
           profession
           of
           Dauid
           ,
           and
           worthie
           of
           all
           Christian
           princes
           to
           be
           imitated
           ,
           
           
             Him
             that
             priuily
             slandereth
             his
             neighbour
             ,
             will
             I
             destroy
             .
          
        
         
           By
           this
           which
           hath
           beene
           said
           ,
           it
           is
           manifest
           ,
           that
           wee
           are
           not
           to
           giue
           eare
           to
           slaunderers
           :
           notwithstanding
           ,
           for
           better
           euidence
           I
           will
           adde
           ,
           that
           to
           hearken
           willingly
           to
           tale-bearers
           ,
           is
           a
           thing
           vnlawfull
           ,
           hurtfull
           ,
           and
           shamefull
           :
           vnlawfull
           ,
           because
           God
           hath
           forbidden
           it
           ,
           Exo.
           23.
           1
           ,
           
           Thou
           shalt
           not
           receiue
           a
           false
           report
           .
           Yea
           a
           heathen
           man
           could
           say
           ,
           
           That
           it
           is
           no
           honest
           thing
           either
           for
           men
           to
           deliuer
           slaunderous
           reports
           one
           to
           another
           ,
           or
           for
           the
           hearers
           to
           receiue
           them
           .
           And
           how
           hurtfull
           it
           is
           ,
           there
           is
           euidence
           sufficient
           in
           our
           mother
           Eue
           ,
           who
           because
           she
           gaue
           eare
           to
           the
           father
           of
           all
           liers
           and
           slaunderers
           ,
           the
           diuell
           ,
           ouerthrew
           as
           much
           as
           in
           her
           was
           ,
           both
           her selfe
           and
           her
           whole
           posteritie
           .
           It
           is
           also
           a
           thing
           of
           ill
           report
           ,
           because
           it
           is
           a
           signe
           of
           a
           wicked
           man.
           For
           as
           Salomon
           sayth
           ,
           
             The
             wicked
             giueth
             heed
             to
             false
             lips
             ,
          
           
           
             and
             a
             liar
             hearkeneth
             to
             the
             naughtie
             tongue
             .
          
           Whereas
           contrariwise
           ,
           the
           detestation
           of
           slaunders
           and
           false
           reports
           ,
           is
           a
           good
           signe
           of
           the
           child
           of
           God
           ,
           as
           the
           Prophet
           here
           sheweth
           .
        
         
           But
           some
           man
           will
           say
           ,
           Is
           it
           neuer
           lawfull
           for
           a
           man
           to
           heare
           another
           report
           the
           faults
           of
           his
           neighbour
           ,
           being
           absent
           ?
           I
           answere
           ,
           that
           it
           is
           lawfull
           ,
           when
           either
           it
           is
           profitable
           for
           him
           that
           is
           absent
           ,
           or
           expedient
           for
           thee
           which
           hearest
           ,
           or
           necessarie
           for
           him
           that
           speaketh
           .
           It
           is
           profitable
           for
           the
           partie
           absent
           ,
           when
           his
           faults
           are
           intimated
           vnto
           thee
           ,
           hauing
           authoritie
           ouer
           him
           ,
           that
           he
           may
           be
           reclaimed
           .
           It
           is
           expedient
           for
           thee
           ,
           when
           by
           the
           fault
           of
           him
           that
           is
           absent
           ,
           there
           is
           danger
           to
           thee
           either
           of
           injurie
           or
           infection
           :
           For
           he
           that
           is
           forewarned
           in
           such
           a
           case
           ,
           is
           fore-armed
           .
           Necessarie
           for
           him
           which
           speaketh
           ,
           when
           silence
           
           would
           make
           him
           accessarie
           to
           the
           offence
           concealed
           .
           Otherwise
           of
           them
           that
           are
           absent
           ,
           nothing
           is
           willingly
           either
           to
           be
           spoken
           or
           heard
           ,
           but
           that
           which
           is
           good
           .
        
         
           And
           thus
           haue
           we
           had
           in
           this
           verse
           three
           notes
           of
           the
           citisen
           of
           heauen
           ,
           which
           are
           so
           many
           branches
           of
           charitie
           ,
           to
           wit
           ,
           a
           charitable
           tongue
           ,
           a
           charitable
           〈◊〉
           ,
           and
           a
           charitable
           eare
           .
           All
           which
           euery
           one
           is
           bound
           to
           apply
           to
           himselfe
           ,
           &c.
           
        
         
           Now
           followeth
           the
           seuenth
           note
           ,
           
             vers
             .
             4.
             
             In
             whose
             eyes
             a
             vile
             person
             is
             contemned
             ,
             but
             he
             honoureth
             those
             that
             feare
             the
             Lord.
             Pagnin
          
           and
           others
           read
           thus
           ,
           
           
             Who
             despiseth
             himselfe
             in
             his
             owne
             eyes
             ,
             and
             abaseth
             himselfe
             .
          
           And
           true
           indeed
           it
           is
           ,
           that
           the
           children
           of
           God
           ,
           howsoeuer
           they
           endeuour
           to
           lead
           an
           inoffensiue
           course
           of
           life
           ,
           notwithstanding
           they
           thinke
           very
           meanely
           of
           themselues
           :
           for
           the
           more
           holy
           euery
           man
           is
           ,
           the
           greater
           sence
           he
           hath
           of
           his
           owne
           corruption
           ;
           and
           the
           more
           perfect
           he
           is
           ,
           the
           more
           he
           feeleth
           and
           acknowledgeth
           his
           owne
           imperfection
           .
           But
           albeit
           this
           assertion
           be
           true
           ,
           yet
           this
           exposition
           doth
           not
           fit
           this
           place
           .
           For
           the
           Prophet
           maketh
           a
           plaine
           opposition
           or
           Antithesis
           betweene
           the
           contrarie
           dispositions
           of
           Gods
           children
           ,
           towards
           men
           of
           contrarie
           disposition
           :
           namely
           ,
           that
           they
           reuerence
           those
           who
           feare
           God
           ,
           and
           contemne
           those
           that
           despise
           the
           Lord.
           And
           so
           the
           words
           sound
           ,
           
             Contemned
             in
             his
             sight
             is
             the
             reprobate
             .
          
           So
           also
           the
           Chaldee
           paraphrast
           expoundeth
           ,
           
             The
             vile
             person
             is
             despised
             before
             him
             .
          
           And
           
             Hierome
             ,
             The
             wicked
             man
             is
             despised
             in
             his
             eyes
             .
          
           The
           Septuaginta
           ,
           whom
           the
           vulgar
           Latine
           translation
           followeth
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           The
           wicked
           is
           set
           at
           nought
           in
           his
           sight
           .
           And
           likewise
           
             R.
             Shalomoh
          
           ,
           as
           Bucer
           reporteth
           ,
           vnderstandeth
           the
           words
           thus
           ,
           That
           those
           who
           are
           for
           their
           wickednesse
           truly
           contemptible
           ,
           are
           despised
           of
           the
           citisens
           of
           heauen
           .
           
           Neither
           doth
           the
           participle
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           signifie
           him
           that
           despiseth
           himselfe
           ,
           
           but
           simply
           ,
           despised
           ,
           as
           may
           appeare
           by
           other
           places
           of
           Scripture
           .
           
           Neither
           is
           the
           conjunction
           copulatiue
           in
           the
           Hebrew
           text
           .
           
        
         
         
           This
           note
           therefore
           containeth
           an
           opposition
           or
           Antithesis
           of
           the
           contrarie
           disposition
           in
           the
           child
           of
           God
           ,
           towards
           men
           that
           are
           contrarie
           betwixt
           themselues
           .
           And
           therby
           it
           is
           signified
           ,
           that
           he
           without
           partialitie
           or
           respect
           of
           persons
           is
           so
           affected
           towards
           men
           ,
           as
           he
           judgeth
           them
           to
           be
           affected
           towards
           God
           ,
           to
           wit
           ,
           that
           he
           contemneth
           those
           that
           contemne
           God
           ,
           though
           they
           seeme
           honourable
           in
           the
           world
           :
           and
           contrariwise
           ,
           that
           hee
           honoureth
           those
           that
           honour
           God
           ,
           although
           they
           be
           contemned
           in
           the
           world
           .
           For
           the
           children
           of
           God
           ▪
           labour
           (
           as
           their
           dutie
           is
           )
           to
           conforme
           their
           judgements
           to
           the
           judgement
           of
           their
           heauenly
           father
           :
           and
           therefore
           they
           honour
           those
           whom
           God
           would
           haue
           honoured
           ,
           and
           despise
           those
           whom
           God
           would
           haue
           despised
           .
           But
           God
           would
           haue
           those
           honoured
           that
           honour
           him
           ,
           and
           those
           that
           despise
           him
           ,
           hee
           would
           haue
           despised
           ,
           as
           himselfe
           professeth
           1.
           
           Sam.
           2
           ,
           
           
             Those
             that
             honour
             me
             ,
             shall
             be
             honoured
             :
             but
             those
             that
             contemne
             me
             ,
             shall
             be
             contemned
             .
          
        
         
           Now
           of
           this
           opposition
           there
           are
           two
           parts
           ,
           which
           being
           such
           as
           are
           not
           to
           be
           seuered
           ,
           doe
           therefore
           belong
           to
           one
           and
           the
           same
           note
           .
           For
           whosoeuer
           doth
           truly
           and
           without
           respect
           of
           persons
           despise
           the
           wicked
           ,
           because
           of
           their
           wickednesse
           ,
           the
           same
           will
           also
           honour
           the
           godly
           for
           their
           godlinesse
           ,
           and
           contrariwise
           .
           But
           as
           these
           two
           branches
           are
           to
           be
           joyned
           together
           ;
           so
           also
           they
           are
           generally
           to
           be
           vnderstood
           :
           Otherwise
           they
           doe
           not
           seeme
           to
           be
           perpetuall
           notes
           of
           Gods
           children
           .
           For
           this
           is
           not
           a
           sufficient
           note
           of
           a
           good
           man
           ,
           that
           hee
           contemneth
           the
           wicked
           ,
           vnlesse
           also
           he
           reuerence
           the
           godly
           .
           For
           whom
           a
           man
           hateth
           ,
           them
           commonly
           he
           thinketh
           to
           be
           wicked
           .
           And
           therefore
           if
           the
           contempt
           of
           the
           wicked
           were
           a
           sufficient
           note
           of
           a
           godly
           man
           ,
           then
           all
           that
           be
           haters
           of
           their
           brethren
           ,
           would
           challenge
           this
           title
           of
           godlinesse
           to
           themselues
           .
           But
           the
           godly
           man
           doth
           not
           only
           despise
           the
           wicked
           ,
           but
           also
           he
           honoureth
           the
           godly
           .
           Neither
           doth
           he
           set
           at
           naught
           this
           or
           that
           wicked
           man
           ,
           onely
           from
           
           whom
           perhaps
           he
           hath
           receiued
           some
           wrong
           ,
           or
           whose
           outward
           estate
           is
           contemptible
           in
           the
           world
           :
           neither
           doth
           he
           honour
           only
           this
           or
           that
           godly
           man
           ,
           from
           whom
           perhaps
           he
           hath
           receiued
           some
           good
           turne
           ,
           or
           whose
           outward
           estate
           is
           honourable
           in
           the
           world
           ;
           but
           generally
           he
           hateth
           and
           contemneth
           all
           those
           that
           be
           wicked
           for
           their
           wickednesse
           sake
           ;
           and
           contrariwise
           he
           loueth
           and
           reuerenceth
           all
           those
           that
           be
           godly
           for
           their
           godlinesse
           sake
           :
           for
           either
           affection
           ,
           if
           it
           be
           sincere
           ,
           must
           be
           generall
           ,
           and
           without
           respect
           of
           persons
           .
        
         
           But
           howsoeuer
           these
           two
           branches
           are
           not
           in
           vse
           and
           practise
           to
           be
           seuered
           ,
           yet
           are
           we
           to
           entreat
           of
           them
           seuerally
           .
           And
           first
           of
           the
           former
           part
           :
           
             In
             whose
             eyes
             a
             reprobate
             or
             wicked
             person
             is
             contemned
             .
          
           The
           Participle
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           signifieth
           reprobated
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           as
           Ierem.
           6
           ,
           
           
             Reprobat
             siluer
             are
             they
             called
             ,
             for
             the
             Lord
             hath
             reprobated
             them
             :
          
           the
           Chaldee
           paraphrase
           expoundeth
           it
           vile
           ;
           the
           Septuagints
           respecting
           the
           meaning
           rather
           than
           the
           word
           it selfe
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           that
           is
           ,
           wicked
           ,
           or
           one
           that
           liueth
           wickedly
           .
           For
           thereby
           they
           giue
           vs
           to
           vnderstand
           ,
           who
           they
           are
           that
           are
           to
           bee
           held
           for
           vile
           and
           reprobat
           persons
           ,
           namely
           ,
           the
           wicked
           :
           but
           not
           euery
           one
           that
           sinneth
           ,
           is
           to
           be
           held
           for
           a
           wicked
           or
           vile
           person
           ;
           but
           in
           whom
           sinne
           reigneth
           ,
           who
           committeth
           sinne
           with
           greedinesse
           ,
           who
           is
           to
           euery
           good
           worke
           reprobat
           ,
           
           and
           giuen
           ouer
           to
           a
           reprobat
           sence
           :
           such
           kind
           of
           men
           ,
           
           though
           neuer
           so
           mighty
           or
           wealthy
           in
           the
           world
           ,
           are
           notwithstanding
           vile
           persons
           and
           contemptible
           .
           
           In
           which
           sence
           ,
           
             Antiochus
             Epiphanes
             ,
             Dan.
          
           11
           ,
           though
           the
           sonne
           of
           a
           mightie
           king
           ,
           who
           for
           his
           greatnesse
           was
           called
           Antiochus
           the
           great
           ,
           
           is
           called
           
             a
             vile
             person
          
           :
           for
           sinne
           maketh
           men
           vile
           ;
           and
           so
           they
           seeme
           
             in
             the
             eyes
          
           of
           the
           godly
           .
           By
           eyes
           he
           meaneth
           the
           eies
           of
           the
           mind
           ,
           the
           judices
           and
           discouerers
           whereof
           are
           the
           eyes
           of
           the
           body
           :
           for
           in
           whose
           judgement
           or
           estimation
           another
           man
           is
           contemptible
           ,
           his
           contempt
           will
           shew
           it selfe
           in
           the
           eyes
           .
        
         
           Now
           that
           this
           contempt
           of
           the
           wicked
           is
           a
           note
           of
           
           Gods
           children
           ,
           it
           may
           appeare
           ,
           because
           it
           agreeth
           to
           them
           all
           ,
           and
           to
           them
           alone
           :
           to
           them
           all
           ,
           because
           the
           Lord
           hath
           placed
           betwixt
           the
           godly
           and
           the
           wicked
           ,
           betwixt
           the
           seed
           of
           the
           woman
           and
           the
           seed
           of
           the
           serpent
           ,
           
           perpetual
           emnitie
           :
           
           insomuch
           that
           
             a
             wicked
             man
             is
             abhomination
             to
             the
             iust
             ,
             and
             he
             that
             is
             vpright
             in
             his
             way
             ,
             is
             abhomination
             to
             the
             wicked
             ,
          
           as
           Salomon
           sayth
           :
           For
           they
           are
           citisens
           of
           contrarie
           kingdomes
           ,
           the
           one
           of
           the
           kingdome
           of
           light
           ,
           the
           other
           of
           the
           kingdome
           of
           darknesse
           :
           they
           are
           souldiours
           warring
           in
           contrarie
           campes
           ,
           the
           one
           in
           the
           campes
           of
           Michael
           ,
           the
           other
           in
           the
           campes
           of
           the
           old
           dragon
           :
           they
           are
           sonnes
           of
           contrarie
           parents
           ,
           the
           one
           the
           children
           of
           God
           ,
           the
           other
           the
           children
           of
           the
           diuell
           .
           As
           therefore
           there
           is
           opposition
           betwixt
           light
           and
           darkenesse
           ,
           betwixt
           Michael
           and
           the
           dragon
           ,
           betwixt
           God
           and
           Sathan
           ,
           so
           also
           betwixt
           the
           godly
           and
           the
           wicked
           .
           Secondly
           ,
           for
           as
           much
           as
           the
           wicked
           hating
           and
           despising
           God
           ,
           are
           hated
           and
           despised
           of
           him
           ;
           therefore
           the
           godly
           (
           who
           are
           the
           children
           of
           God
           )
           are
           in
           like
           sort
           affected
           towards
           them
           :
           
             Doe
             not
             I
             hate
             them
             O
             Lord
          
           (
           sayth
           
             Dauid
             )
             that
             hate
             thee
          
           ,
           
           
             and
             am
             not
             I
             vexed
             with
             those
             that
             rise
             vp
             against
             thee
             ?
             yea
             I
             hate
             them
             with
             the
             perfection
             of
             hatred
             ,
             and
             esteeme
             them
             as
             mine
             enemies
             .
          
           Such
           was
           the
           affection
           of
           Mardocheus
           towards
           wicked
           Haman
           ,
           
           &c.
           
           And
           thirdly
           ,
           seeing
           it
           had
           been
           better
           for
           the
           wicked
           that
           they
           neuer
           had
           been
           borne
           ,
           
           as
           our
           Sauiour
           sayth
           concerning
           Iudas
           :
           and
           seeing
           also
           ,
           when
           they
           are
           to
           depart
           out
           of
           this
           life
           ,
           they
           would
           be
           glad
           to
           be
           returned
           to
           nothing
           ,
           and
           at
           the
           day
           of
           judgement
           shall
           wish
           ,
           
           that
           the
           mountaines
           would
           fall
           vpon
           them
           ,
           
           that
           they
           might
           be
           hid
           from
           the
           lambe
           ,
           and
           consequently
           in
           respect
           of
           their
           sinnes
           are
           as
           vile
           as
           nothing
           ,
           and
           as
           light
           as
           vanitie
           ;
           therefore
           
             vt
             homines
             nihili
          
           ,
           as
           men
           of
           no
           account
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             they
             are
             set
             at
             nought
          
           by
           the
           children
           of
           God
           ,
           as
           the
           Septuaginta
           and
           the
           Latine
           interpreter
           translate
           this
           place
           .
           But
           as
           this
           generall
           contempt
           of
           the
           wicked
           agreeth
           to
           all
           Gods
           children
           ,
           so
           also
           to
           them
           alone
           .
           
           For
           the
           
             world
             doth
             loue
             his
             own
          
           ,
           and
           those
           
           that
           are
           of
           the
           world
           do
           loue
           worldlings
           :
           and
           howsoeuer
           sometimes
           they
           are
           at
           variance
           among
           themselues
           ,
           yet
           will
           they
           readily
           combine
           themselues
           against
           the
           godly
           ,
           
           as
           Herod
           and
           Pilat
           against
           Christ.
           
        
         
           Hereby
           therefore
           it
           appeareth
           that
           the
           generall
           contempt
           of
           the
           wicked
           is
           a
           note
           of
           the
           citizen
           of
           heauen
           .
           But
           you
           will
           say
           ;
           what
           if
           wicked
           men
           bee
           magistrats
           or
           gouernours
           ,
           are
           we
           not
           to
           honour
           them
           ?
           Surely
           as
           they
           be
           wicked
           men
           who
           haue
           altogether
           defaced
           the
           image
           of
           God
           ,
           according
           to
           which
           they
           were
           created
           in
           holines
           and
           righteousnesse
           ,
           they
           are
           to
           be
           contemned
           :
           but
           as
           they
           are
           magistrats
           ,
           bearing
           before
           vs
           the
           image
           of
           Gods
           power
           and
           authoritie
           ;
           honor
           and
           obedience
           is
           due
           vnto
           them
           in
           the
           Lord
           :
           for
           we
           are
           to
           obey
           euill
           magistrats
           ,
           though
           not
           vnto
           euill
           .
           If
           therefore
           we
           would
           be
           esteemed
           the
           sonnes
           and
           heires
           of
           God
           ,
           the
           wicked
           are
           to
           be
           vile
           in
           our
           sight
           .
           And
           if
           we
           are
           to
           contemne
           and
           despise
           the
           wicked
           ,
           then
           their
           company
           is
           to
           be
           auoided
           ,
           and
           no
           familiar
           acquaintaince
           or
           friendship
           is
           to
           be
           entertained
           with
           them
           :
           for
           such
           is
           the
           hatred
           and
           contempt
           which
           the
           children
           of
           God
           haue
           conceiued
           against
           the
           wicked
           ,
           that
           they
           can
           scarcely
           looke
           on
           them
           with
           patience
           .
           Elisha
           protesteth
           ,
           
           that
           had
           it
           not
           bene
           for
           Iehosaphat
           ,
           he
           would
           not
           so
           much
           as
           haue
           looked
           vpon
           I●horam
           the
           sonne
           of
           Achab
           ,
           though
           a
           king
           :
           For
           as
           the
           holy
           Ghost
           here
           saith
           ,
           In
           the
           eyes
           of
           the
           godly
           the
           wicked
           are
           contemned
           .
           Wherefore
           as
           when
           a
           man
           seeth
           a
           serpent
           or
           snake
           ,
           his
           heart
           riseth
           with
           in
           him
           :
           so
           in
           the
           child
           of
           God
           when
           he
           seeth
           a
           man
           whom
           he
           perceiueth
           to
           be
           one
           of
           the
           ofspring
           of
           the
           old
           serpent
           ,
           there
           is
           a
           certaine
           rising
           of
           the
           heart
           against
           him
           ;
           so
           farre
           is
           he
           from
           entring
           into
           a
           league
           of
           amitie
           with
           the
           wicked
           :
           For
           friendship
           and
           familiar
           acquaintance
           is
           for
           the
           most
           part
           procured
           by
           likenesse
           of
           maners
           ,
           according
           to
           the
           old
           prouerbe
           ,
           
             Pares
             cum
             paribus
             facilimè
             congregantur
             ,
             Like
             will
             to
             like
             .
          
           And
           great
           reason
           there
           is
           why
           the
           godly
           should
           shunne
           the
           companie
           
           and
           familiartie
           of
           the
           wicked
           .
           First
           ,
           because
           they
           mislike
           their
           maners
           and
           detest
           their
           vices
           :
           Dauid
           therfore
           professeth
           ,
           
           that
           he
           
             had
             not
             haunted
             with
             vain
             persons
             ,
             nor
             kept
             cōpany
             with
             the
             dissemblers
             ,
             that
             he
             hated
             the
             assembly
             of
             the
             ●uill
             ,
             and
             had
             not
             companied
             with
             the
             wicked
             .
          
           Secondly
           ,
           lest
           they
           should
           be
           infected
           with
           the
           contagion
           of
           their
           sinne
           :
           
           For
           
             he
             that
             toucheth
             pitch
             shall
             be
             defiled
             therewith
             ,
             and
             he
             that
             is
             familiar
             with
             the
             proud
             shall
             be
             like
             vnto
             him
             :
          
           
           so
           saith
           
             Salomon
             ,
             He
             that
             walketh
          
           (
           that
           is
           conuerseth
           )
           
             with
             the
             wise
             ,
             shall
             be
             wise
             ,
             but
             a
             companion
             of
             fooles
          
           (
           that
           is
           to
           say
           of
           the
           wicked
           ,
           for
           they
           are
           Salomons
           fooles
           )
           
             shall
             be
             afflicted
          
           ,
           that
           is
           ,
           as
           hee
           becommeth
           guiltie
           of
           the
           same
           sinnes
           with
           them
           ,
           so
           shall
           he
           be
           partaker
           of
           their
           punishments
           .
           The
           same
           is
           testified
           by
           the
           verie
           heathen
           themselues
           :
           
           Menander
           ,
           whom
           the
           Apostle
           citeth
           in
           a
           case
           not
           vnlike
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           (
           saith
           he
           )
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ;
           
             Conuersing
             with
             the
             wicked
             ,
             thy selfe
             also
             shalt
             become
             wicked
             .
          
           And
           another
           ,
           
             
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
            
             
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
               
            
          
           
             Of
             the
             good
             thou
             shat
             learne
             good
             things
             :
             but
             if
             thou
             be
             conuersant
             with
             the
             wicked
             ,
             thou
             shalt
             loose
             that
             vnderstanding
             which
             thou
             hast
             ▪
             A
             little
             leauen
             ,
          
           
           saith
           the
           Apostle
           ,
           doth
           
             leauen
             the
             whole
             lumpe
          
           .
           And
           as
           it
           is
           cōmonly
           said
           ,
           one
           rotten
           sheepe
           is
           able
           to
           infect
           a
           whole
           flocke
           :
           wherefore
           as
           we
           are
           carefull
           to
           auoid
           the
           presence
           of
           him
           that
           hath
           the
           plague
           ,
           or
           some
           other
           contagious
           disease
           ,
           so
           ought
           we
           much
           more
           to
           auoid
           the
           companie
           of
           those
           who
           are
           ouergrowne
           with
           a
           leprosie
           of
           sinne
           :
           for
           no
           contagion
           of
           any
           bodily
           disease
           doth
           so
           easily
           infect
           the
           bodie
           ,
           as
           the
           spirituall
           diseases
           of
           a
           friend
           or
           companion
           doth
           corrupt
           the
           soule
           .
           Thirdly
           ,
           because
           by
           the
           company
           and
           presence
           of
           the
           wicked
           ,
           the
           godly
           are
           hindered
           from
           the
           duties
           of
           pietie
           :
           wherefore
           
             Dauid
             ,
             Depart
             from
             me
          
           
           (
           saith
           he
           )
           
             ye
             wicked
             ,
             that
             I
             may
             keepe
             the
             commandements
             of
             my
             God.
          
           Fourthly
           ,
           that
           the
           sinners
           may
           be
           ashamed
           and
           so
           conuerted
           :
           For
           which
           cause
           the
           Apostle
           aduiseth
           vs
           not
           to
           haue
           our
           conuersation
           with
           any
           ,
           who
           
           being
           called
           
             a
             brother
          
           ,
           that
           is
           ,
           a
           Christian
           ,
           
           
             is
             a
             fornicatour
             ,
             or
             couetous
             ,
             or
             an
             idolater
             ,
             or
             a
             railer
             ,
             or
             a
             drunkard
             ,
             or
             an
             extortioner
             ,
             with
             such
             a
             one
             eate
             not
             ,
          
           that
           is
           ,
           haue
           no
           priuat
           familiaritie
           with
           him
           :
           for
           although
           we
           are
           not
           to
           forsake
           their
           company
           in
           respect
           of
           publicke
           communion
           either
           in
           the
           Church
           (
           for
           then
           should
           we
           also
           forsake
           the
           assemblies
           of
           the
           Saints
           ,
           
           as
           the
           maner
           of
           some
           is
           )
           or
           in
           the
           common-wealth
           (
           for
           then
           should
           we
           be
           wanting
           in
           our
           dutie
           towards
           our
           countrie
           ,
           and
           leaue
           the
           managing
           of
           matters
           to
           the
           wicked
           onely
           )
           yet
           are
           we
           not
           priuatly
           to
           accompanie
           with
           them
           ,
           for
           the
           reasons
           aforesaid
           .
        
         
           Againe
           ,
           if
           it
           be
           the
           propertie
           of
           the
           godly
           to
           contemne
           the
           wicked
           ,
           then
           doth
           he
           not
           in
           any
           wise
           flatter
           the
           wicked
           in
           his
           sinne
           :
           For
           flatterie
           ,
           whether
           it
           be
           for
           the
           flatterers
           profit
           ,
           it
           is
           a
           base
           sinne
           ;
           or
           whether
           it
           be
           for
           the
           harme
           of
           him
           that
           is
           flattered
           ,
           it
           is
           a
           most
           odious
           sinne
           .
           The
           former
           kind
           (
           which
           more
           properly
           are
           called
           parasits
           )
           like
           dogges
           doe
           fawne
           vpon
           a
           man
           for
           his
           meat
           :
           howsoeuer
           in
           the
           end
           like
           Acteons
           dogs
           they
           deuour
           their
           maister
           :
           the
           latter
           are
           like
           Scorpions
           ,
           which
           when
           they
           fawne
           vpon
           a
           man
           will
           sting
           him
           with
           their
           taile
           :
           the
           former
           are
           fitly
           resembled
           by
           the
           Iuie
           ,
           which
           embraceth
           the
           oke
           to
           sucke
           out
           his
           moisture
           :
           the
           latter
           ,
           like
           to
           conycatchers
           when
           they
           
             flatter
             their
             neighbour
          
           ,
           
           
             they
             spread
             a
             net
             for
             his
             steps
             :
          
           
           wherefore
           the
           Cinicke
           Philosopher
           being
           demanded
           ,
           of
           all
           beasts
           which
           was
           most
           noysome
           ?
           he
           answered
           ,
           of
           wild
           &
           sauage
           beasts
           ,
           a
           tyrant
           ;
           of
           tame
           beasts
           ,
           a
           flatterer
           .
           Neither
           was
           it
           vnfitly
           said
           of
           another
           ,
           That
           it
           is
           better
           for
           a
           man
           to
           fall
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
           for
           crowes
           do
           prey
           vpon
           the
           dead
           ,
           but
           flatterers
           on
           the
           liuing
           .
           Those
           then
           that
           are
           giuen
           to
           flatterie
           ,
           may
           easily
           discerne
           how
           farre
           they
           are
           from
           the
           behauiour
           of
           the
           godly
           :
           For
           as
           Salomon
           saith
           ,
           
           
             They
             that
             forsake
             the
             law
             praise
             the
             wicked
             ;
             but
             they
             that
             keepe
             the
             law
             set
             themselues
             against
             them
             .
          
           And
           againe
           ,
           
             He
             that
             sayth
             to
             the
             wicked
          
           (
           as
           flatterers
           vse
           to
           doe
           )
           
             thou
             art
             righteous
          
           ,
           
           
             him
             shall
             the
             people
             cursse
             ,
             and
             the
             multitude
             shall
             abhorre
             
             him
             ;
             but
             to
             them
             that
          
           (
           in
           steed
           of
           flattering
           )
           
             rebuke
             him
             ,
             shall
             be
             pleasure
             ,
             and
             vpon
             them
             shall
             come
             the
             blessing
             of
             goodnesse
             .
          
        
         
           Now
           followeth
           the
           other
           part
           of
           the
           opposition
           concerning
           those
           that
           honour
           God
           :
           
             But
             he
             honoreth
             those
             which
             feare
             the
             Lord.
          
           The
           godly
           by
           a
           Synechdoche
           he
           calleth
           such
           as
           feare
           God.
           For
           the
           sanctifying
           graces
           which
           are
           the
           seuerall
           branches
           of
           godlinesse
           ,
           as
           faith
           ,
           loue
           ,
           feare
           ,
           &c.
           they
           are
           so
           linked
           together
           as
           it
           were
           in
           a
           golden
           chaine
           ,
           that
           where
           any
           one
           of
           them
           is
           in
           truth
           ,
           there
           the
           rest
           be
           in
           some
           measure
           ,
           and
           for
           that
           cause
           some
           one
           of
           them
           is
           sometimes
           put
           for
           all
           .
           Seeing
           therefore
           the
           feare
           of
           God
           is
           a
           principall
           part
           of
           pietie
           ,
           in
           which
           sence
           ,
           Psal.
           111
           ,
           
           it
           is
           called
           
             caput
             sapientiae
          
           ,
           the
           head
           or
           chiefe
           point
           of
           wisdome
           ,
           that
           is
           ,
           true
           godlinesse
           ,
           it
           is
           no
           maruel
           though
           many
           times
           it
           be
           put
           for
           all
           religion
           ,
           as
           Deu.
           6.
           
           &
           10.
           
           &
           be
           said
           .
           Eccles.
           12
           ,
           
           to
           be
           the
           whole
           dutie
           of
           man
           which
           must
           teach
           vs
           ,
           that
           those
           which
           haue
           no
           feare
           of
           God
           ,
           haue
           no
           religion
           in
           them
           .
           Now
           he
           is
           said
           to
           feare
           God
           ,
           who
           being
           truly
           persuaded
           both
           of
           the
           infinit
           power
           of
           God
           ,
           as
           also
           of
           his
           fatherly
           loue
           towards
           him
           in
           Christ
           ,
           aboue
           all
           things
           feareth
           to
           offend
           God
           ,
           that
           is
           ,
           he
           is
           afraid
           of
           nothing
           so
           much
           as
           to
           displease
           God
           ,
           whom
           he
           acknow●●dgeth
           to
           be
           a
           gracious
           and
           mercifull
           father
           to
           him
           in
           Christ.
           And
           whereas
           by
           sinne
           God
           is
           displeased
           ,
           therefore
           he
           feareth
           more
           to
           sinne
           ,
           &
           by
           sinne
           to
           offend
           God
           ,
           than
           to
           displease
           all
           men
           ,
           than
           to
           be
           depriued
           of
           all
           his
           goods
           ,
           friends
           ,
           and
           commodities
           of
           this
           life
           ,
           yea
           of
           life
           it selfe
           .
           Wherefore
           he
           that
           feareth
           God
           departeth
           from
           euill
           :
           
           
             yea
             the
             feare
             of
             the
             Lord
             is
             to
             hate
             euill
             ,
          
           and
           is
           therefore
           said
           to
           be
           
             a
             wel-spring
             of
             life
          
           ,
           
           
             to
             auoid
             the
             snares
             of
             death
             .
          
           Those
           therefore
           that
           feare
           the
           Lord
           ,
           the
           Scripture
           doubteth
           not
           to
           call
           blessed
           ,
           as
           Prou.
           28
           ,
           
           
             Blessed
             is
             the
             man
             that
             feareth
             alwayes
             .
          
           And
           Psal.
           112.
           
           
           &
           128
           ,
           
           
             Blessed
             is
             the
             man
             ,
             yea
             blessed
             is
             euerie
             one
             that
             feareth
             the
             Lord.
          
           Now
           the
           child
           of
           God
           being
           rightly
           informed
           out
           of
           the
           Scriptures
           ▪
           concerning
           the
           estate
           and
           condition
           of
           the
           godly
           ,
           he
           reuerenceth
           and
           
           honoureth
           those
           that
           feare
           the
           Lord.
           And
           why
           ?
           First
           ,
           because
           he
           knoweth
           that
           howsoeuer
           they
           are
           contemned
           and
           dispised
           in
           the
           world
           ,
           as
           the
           scum
           of
           the
           world
           ,
           and
           ofscouring
           of
           all
           things
           ,
           
           notwithstanding
           they
           are
           happie
           and
           blessed
           ,
           and
           that
           they
           are
           in
           the
           world
           as
           gold
           among
           the
           durt
           .
           Secondly
           ,
           he
           loueth
           and
           reuerenceth
           the
           godly
           ,
           
           because
           he
           knoweth
           that
           God
           honoreth
           those
           that
           honor
           him
           ,
           
           and
           that
           according
           to
           the
           Latine
           phrase
           ,
           he
           doth
           beare
           them
           in
           his
           eyes
           ,
           insomuch
           that
           whosoeuer
           hurteth
           them
           ,
           they
           seeme
           to
           hurt
           ,
           as
           it
           were
           ,
           the
           apple
           of
           his
           eye
           .
           Thirdly
           ,
           because
           he
           vnderstandeth
           that
           those
           which
           feare
           God
           are
           the
           sonnes
           and
           heires
           of
           God
           ,
           the
           brethren
           and
           fellow
           heires
           with
           Christ
           ,
           the
           temples
           of
           the
           holy
           Ghost
           :
           yea
           fellow
           members
           with
           themselues
           of
           that
           bodie
           ,
           whereof
           Christ
           Iesus
           is
           the
           head
           ,
           and
           therefore
           whosoeuer
           loueth
           and
           honoreth
           them
           ,
           in
           them
           loueth
           and
           honoreth
           Christ.
           
        
         
           Hereby
           it
           appeareth
           that
           vertue
           and
           true
           godlinesse
           make
           men
           true
           noble
           and
           honorable
           ,
           as
           contrariwise
           sin
           and
           vngodlinesse
           make
           men
           base
           and
           contemptible
           :
           and
           therfore
           all
           that
           are
           louers
           of
           vertue
           and
           pietie
           ,
           they
           cannot
           but
           honor
           those
           who
           are
           vertuous
           and
           godly
           .
           And
           as
           this
           agreeth
           to
           all
           the
           godly
           ,
           to
           loue
           ,
           reuerence
           ,
           and
           honour
           those
           that
           feare
           God
           ,
           and
           to
           performe
           all
           good
           offices
           of
           brotherly
           loue
           towards
           them
           ;
           so
           it
           agreeth
           to
           them
           alone
           .
           For
           the
           world
           (
           that
           is
           the
           vniuersall
           companie
           of
           those
           who
           are
           not
           citisens
           of
           heauen
           )
           loueth
           only
           those
           who
           are
           of
           the
           world
           .
           As
           for
           the
           rest
           who
           are
           not
           of
           the
           world
           ,
           but
           are
           chosen
           out
           of
           the
           world
           ,
           for
           that
           verie
           cause
           the
           world
           doth
           hate
           them
           ,
           as
           our
           Sauiour
           Christ
           doth
           testifie
           .
           
           Seeing
           therefore
           this
           dutie
           of
           honoring
           the
           godly
           is
           proper
           and
           peculiar
           to
           the
           children
           of
           God
           ,
           it
           is
           not
           vnworthily
           made
           a
           note
           of
           the
           citizens
           of
           heauen
           .
           For
           Iohn
           also
           in
           his
           Epistle
           ,
           wherein
           he
           setteth
           downe
           diuerse
           notes
           whereby
           men
           may
           discerne
           themselues
           to
           be
           the
           children
           of
           God
           ,
           he
           reckoneth
           this
           as
           
           one
           of
           the
           principall
           ,
           
           
             We
             know
          
           (
           saith
           he
           )
           
             that
             we
             are
             translated
             from
             death
             to
             life
             ,
             because
             we
             loue
             the
             brethren
             .
          
           And
           so
           Obadiah
           that
           he
           might
           approue
           himselfe
           to
           Elias
           as
           one
           that
           feared
           God
           ,
           
           he
           alleadgeth
           that
           fauour
           and
           honour
           which
           he
           had
           vouchsafed
           to
           the
           Prophets
           and
           seruants
           of
           God
           in
           the
           time
           of
           Iezabels
           persecution
           .
           Neither
           is
           there
           any
           more
           certaine
           way
           to
           testifie
           our
           loue
           towards
           God
           ,
           than
           by
           louing
           and
           honoring
           the
           children
           of
           God
           :
           For
           our
           goodnesse
           cannot
           reach
           vnto
           God
           ,
           and
           therefore
           is
           to
           bee
           extended
           towards
           his
           Saints
           vpon
           earth
           .
           
           Neither
           can
           it
           be
           that
           we
           should
           loue
           our
           brother
           aright
           ,
           vnlesse
           we
           loue
           God
           much
           more
           .
           And
           therefore
           if
           we
           loue
           our
           brethren
           as
           we
           ought
           ,
           it
           is
           an
           euident
           signe
           that
           we
           loue
           God
           :
           for
           he
           that
           loueth
           his
           brother
           aright
           ,
           loueth
           him
           for
           Gods
           sake
           :
           and
           he
           that
           loueth
           his
           brother
           for
           Gods
           sake
           ,
           he
           cannot
           but
           loue
           God
           much
           more
           ,
           according
           to
           the
           rule
           of
           reason
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           
             For
             which
             any
             thing
             is
             ,
             that
             is
             much
             more
             .
          
        
         
           But
           as
           I
           said
           before
           ,
           we
           may
           haue
           in
           this
           place
           a
           most
           certaine
           note
           of
           a
           citizen
           of
           heauen
           ,
           if
           we
           shall
           joyne
           both
           the
           members
           of
           the
           opposition
           :
           For
           whosoeuer
           despiseth
           the
           wicked
           ,
           though
           honored
           in
           the
           world
           ,
           because
           they
           despise
           God
           ,
           and
           are
           despised
           of
           him
           ;
           and
           contrariwise
           honoreth
           the
           godly
           ,
           though
           despised
           in
           the
           world
           ,
           because
           they
           honour
           God
           ,
           and
           are
           honored
           of
           him
           ;
           and
           consequently
           contemneth
           the
           wicked
           ,
           because
           they
           are
           wicked
           ,
           or
           for
           their
           wickednesse
           sake
           ;
           and
           therefore
           honoreth
           the
           godly
           ,
           because
           they
           are
           godly
           ,
           or
           for
           their
           godlinesse
           sake
           :
           he
           doth
           euidently
           shew
           himselfe
           not
           to
           be
           of
           the
           world
           ,
           but
           of
           God.
           A
           notable
           example
           of
           both
           we
           haue
           in
           Elisha
           the
           Prophet
           ,
           2.
           
           King.
           3
           ,
           For
           when
           Iehoram
           the
           king
           of
           Israel
           being
           in
           great
           distresse
           for
           want
           of
           water
           in
           that
           expedition
           against
           the
           Moabites
           ,
           did
           therfore
           with
           Iehosaphat
           the
           king
           of
           Iuda
           ,
           and
           the
           king
           of
           Edom
           come
           vnto
           him
           to
           aske
           counsell
           of
           the
           Lord
           ;
           Elisha
           maketh
           answer
           to
           Iehoram
           the
           king
           of
           Israel
           being
           the
           sonne
           
           of
           Achab
           and
           Iesabel
           ,
           an
           Idolater
           ,
           
             What
             haue
             I
             to
             do
             with
             thee
             ?
             Get
             thee
             to
             the
             Prophets
             of
             thy
             father
             ,
             and
             to
             the
             Prophets
             of
             thy
             mother
             :
          
           and
           when
           he
           had
           intreated
           him
           not
           to
           say
           so
           ,
           and
           had
           signified
           in
           what
           distresse
           he
           and
           the
           other
           two
           kings
           with
           their
           armies
           were
           :
           Elisha
           replieth
           ,
           
             As
             the
             Lord
             of
             hosts
             liueth
             ,
             in
             whose
             sight
             I
             stand
             ,
             if
             it
             were
             not
             that
             I
             regard
             the
             presence
             of
             Iehosaphat
             the
             king
             of
             Iuda
          
           (
           who
           was
           indeed
           a
           godly
           king
           )
           
             I
             would
             not
             haue
             looked
             towards
             thee
             ,
             nor
             haue
             seene
             thee
             .
          
           But
           then
           is
           this
           note
           most
           euident
           ,
           when
           the
           wicked
           (
           whom
           the
           godly
           man
           contemneth
           )
           abound
           in
           wealth
           and
           flourish
           with
           honour
           ,
           and
           contrariwise
           the
           godly
           (
           whom
           the
           good
           man
           honoureth
           )
           are
           poore
           and
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           contemptible
           in
           the
           world
           .
           For
           this
           ,
           as
           Basill
           truly
           saith
           ,
           is
           a
           token
           of
           
             a
             noble
             mind
          
           ,
           
           to
           despise
           the
           wicked
           though
           honorable
           in
           the
           world
           .
           And
           thereof
           also
           men
           haue
           another
           notable
           example
           in
           Moses
           the
           man
           of
           God
           ,
           who
           judged
           the
           Israelites
           when
           they
           were
           grieuously
           oppressed
           in
           Egypt
           ,
           to
           be
           more
           happie
           than
           all
           the
           gallants
           in
           Pharaos
           court
           ,
           who
           liued
           in
           all
           prosperitie
           .
           
           And
           therefore
           
             by
             faith
             refused
             to
             be
             called
             the
             sonne
             of
             Pharao
             his
             daughter
             ,
             chusing
             rather
             to
             be
             afflicted
             together
             with
             the
             people
             of
             God
             ,
             than
             to
             haue
             the
             temporarie
             fruition
             of
             sinne
             .
          
           And
           surely
           beloued
           ,
           if
           a
           man
           haue
           an
           eye
           to
           the
           recompence
           of
           reward
           ;
           as
           Moses
           had
           ,
           who
           would
           not
           chuse
           rather
           to
           bee
           godly
           Lazarus
           ,
           
           than
           vngodly
           Diues
           .
        
         
           We
           see
           therefore
           ,
           if
           we
           desire
           to
           be
           in
           the
           number
           of
           Gods
           children
           ,
           how
           we
           are
           to
           be
           affected
           towards
           other
           men
           ,
           namely
           ,
           that
           we
           loue
           ,
           reuerence
           ,
           and
           honor
           the
           godly
           ,
           though
           contemned
           in
           the
           world
           ;
           and
           contrariwise
           ,
           despise
           and
           set
           at
           naught
           the
           wicked
           ,
           though
           honoured
           in
           the
           world
           .
           But
           this
           wee
           cannot
           doe
           ,
           vnlesse
           wee
           bee
           throughly
           persuaded
           ,
           that
           vertue
           and
           pietie
           maketh
           men
           though
           in
           poore
           estate
           ,
           truly
           noble
           and
           honourable
           :
           and
           contrariwise
           ,
           that
           sinne
           and
           vngodlinesse
           maketh
           men
           ,
           though
           mightie
           in
           the
           world
           ,
           vile
           and
           contemptible
           .
           Neither
           can
           we
           indeed
           be
           of
           this
           persuasion
           ,
           vnlesse
           we
           ourselues
           
           be
           louers
           of
           vertue
           and
           godlinesse
           ,
           and
           haters
           of
           sinne
           and
           iniquitie
           .
           From
           hence
           also
           there
           doth
           or
           may
           arise
           both
           notable
           terrour
           to
           the
           wicked
           ,
           and
           singular
           comfort
           to
           the
           godly
           ,
           terror
           to
           the
           wicked
           ,
           because
           howsoeuer
           they
           flourish
           in
           the
           world
           ,
           notwithstanding
           they
           are
           despised
           of
           God
           and
           his
           children
           ,
           as
           men
           of
           none
           account
           :
           consolation
           to
           the
           godly
           ,
           because
           howsoeuer
           they
           are
           contemned
           and
           abused
           in
           the
           world
           ,
           yet
           are
           they
           dear
           and
           precious
           to
           God
           ,
           and
           to
           all
           the
           sonnes
           and
           heires
           of
           God.
           And
           thus
           much
           may
           suffice
           to
           haue
           spoken
           of
           the
           seuenth
           note
           .
        
         
           The
           eightfolloweth
           in
           these
           words
           :
           
             He
             that
             sweareth
             to
             his
             owne
             hinderance
             ,
             and
             changeth
             not
             .
          
           The
           Greeke
           translation
           of
           the
           Septuagints
           ,
           which
           the
           vulgar
           Latin
           doth
           follow
           ,
           readeth
           ,
           he
           that
           sweareth
           to
           his
           neighbour
           ,
           and
           deceiueth
           him
           not
           :
           for
           it
           seemeth
           ,
           the
           booke
           which
           the
           seuentie
           translated
           ,
           
           wanted
           prickes
           ,
           and
           that
           therefore
           they
           did
           read
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           regna
           for
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           rang
           ,
           
           the
           difference
           onely
           being
           in
           the
           prickes
           .
           
           Others
           translate
           the
           word
           l●harang
           ,
           to
           afflict
           himselfe
           ,
           expounding
           it
           of
           the
           vowes
           of
           fasting
           ,
           whereby
           the
           body
           is
           afflicted
           ,
           and
           the
           flesh
           subdued
           .
           But
           the
           holy
           ghost
           seemeth
           not
           to
           speake
           of
           a
           vow
           made
           to
           God
           ,
           but
           of
           an
           oath
           made
           to
           man
           :
           neither
           when
           hee
           speaketh
           of
           afflicting
           the
           body
           ,
           
           doth
           he
           vse
           that
           word
           harang
           ,
           which
           signifieth
           to
           doe
           euill
           ,
           
           but
           the
           phrase
           of
           
             afflicting
             the
             soule
          
           .
           And
           besides
           ,
           this
           note
           is
           reckoned
           among
           other
           duties
           of
           charitie
           and
           righteousnesse
           towards
           our
           neighbour
           .
           
           The
           words
           therefore
           are
           to
           bee
           vnderstood
           of
           that
           faith
           ,
           
           or
           fidelitie
           which
           the
           godly
           man
           keepeth
           in
           performing
           his
           oathes
           and
           promises
           ,
           
           although
           the
           performance
           of
           them
           be
           joyned
           with
           his
           owne
           losse
           .
           And
           in
           the
           like
           answere
           returned
           to
           the
           like
           question
           ,
           
           Psal.
           24
           ,
           this
           note
           in
           the
           same
           sence
           is
           specified
           ,
           
             Nor
             hath
             not
             sworne
             deceitfully
          
           ,
           as
           those
           do
           which
           meane
           not
           to
           performe
           their
           oath
           .
           The
           meaning
           therefore
           is
           ,
           that
           such
           is
           the
           fidelitie
           of
           a
           godly
           man
           in
           keeping
           his
           promise
           ,
           that
           if
           he
           promise
           any
           thing
           ,
           especially
           
           vnder
           the
           religion
           of
           an
           oath
           ,
           he
           will
           be
           sure
           to
           performe
           it
           ,
           though
           it
           be
           to
           his
           owne
           hinderance
           .
        
         
           Here
           therefore
           we
           are
           occasioned
           to
           speake
           both
           of
           the
           making
           and
           keeping
           of
           oathes
           :
           and
           concerning
           the
           same
           to
           discusse
           these
           two
           questions
           :
           first
           ,
           whether
           it
           be
           the
           propertie
           of
           a
           godly
           man
           to
           sweare
           ,
           or
           not
           :
           and
           secondly
           ,
           whether
           hauing
           sworne
           ,
           he
           be
           alwayes
           bound
           to
           performe
           his
           oath
           ,
           or
           not
           :
           For
           in
           respect
           of
           both
           ,
           there
           are
           extremities
           to
           be
           auoided
           on
           both
           sides
           .
           Some
           thinke
           a
           Christian
           man
           may
           not
           sweare
           at
           all
           ,
           others
           make
           no
           conscience
           of
           swearing
           at
           all
           .
           Some
           thinke
           ,
           when
           they
           haue
           once
           sworne
           ,
           they
           are
           to
           performe
           their
           oath
           ,
           though
           neuer
           so
           wicked
           :
           others
           will
           keepe
           their
           oaths
           ,
           though
           neuer
           so
           honest
           ,
           no
           further
           than
           may
           stand
           with
           their
           owne
           aduantage
           .
        
         
           Now
           for
           the
           rectifying
           of
           our
           judgement
           in
           this
           behalfe
           ,
           we
           are
           generally
           to
           consider
           ,
           what
           account
           is
           to
           be
           made
           of
           an
           oath
           .
           And
           first
           we
           are
           to
           shew
           what
           an
           oath
           is
           ,
           
           and
           wherefore
           ordained
           .
           An
           oath
           is
           an
           attestation
           or
           calling
           vpon
           God
           to
           bee
           a
           witnesse
           and
           judge
           in
           such
           things
           as
           cannot
           otherwise
           be
           demonstrated
           :
           and
           it
           is
           of
           two
           sorts
           ,
           assertorie
           and
           promissorie
           .
           An
           assertorie
           oath
           (
           so
           called
           ,
           because
           it
           hath
           place
           in
           assertions
           )
           is
           a
           calling
           vpon
           God
           ,
           to
           be
           both
           our
           witnesse
           ,
           that
           we
           affirme
           the
           truth
           ,
           and
           also
           our
           judge
           and
           auenger
           ,
           if
           we
           lie
           .
           A
           promissorie
           oath
           (
           so
           called
           ,
           because
           it
           hath
           place
           in
           promises
           )
           is
           a
           calling
           vpon
           God
           as
           a
           witnesse
           of
           our
           true
           purpose
           to
           performe
           ,
           and
           as
           our
           surety
           for
           performance
           ,
           and
           as
           our
           judge
           or
           auenger
           ,
           if
           either
           we
           be
           deceitfull
           in
           promising
           ,
           or
           vnfaithfull
           in
           performing
           .
        
         
           Now
           an
           oath
           was
           ordained
           to
           supplie
           the
           want
           of
           other
           arguments
           ,
           and
           the
           insufficiencie
           of
           humane
           testimonies
           ,
           to
           the
           end
           ,
           that
           a
           needfull
           truth
           ,
           which
           otherwise
           could
           not
           be
           knowne
           ,
           might
           by
           this
           meanes
           be
           acknowledged
           :
           for
           an
           oath
           hath
           place
           neither
           in
           matters
           manifest
           nor
           generall
           ,
           as
           where
           is
           question
           of
           right
           ;
           but
           in
           things
           
           doubtfull
           and
           particular
           ,
           where
           is
           question
           of
           facts
           ,
           either
           past
           or
           to
           come
           .
           Wherein
           when
           as
           they
           cannot
           by
           other
           certaine
           and
           necessarie
           arguments
           be
           demonstrated
           ,
           men
           flie
           to
           testimonies
           .
           And
           because
           humane
           testimonies
           haue
           little
           force
           in
           prouing
           by
           themselues
           ,
           therefore
           they
           flie
           to
           oathes
           ,
           wherein
           God
           is
           called
           vpon
           as
           a
           witnesse
           of
           such
           matters
           as
           are
           either
           affirmed
           concerning
           things
           past
           ,
           or
           promised
           concerning
           things
           to
           come
           .
           And
           so
           great
           religion
           there
           is
           of
           an
           oath
           among
           all
           men
           ,
           that
           euen
           by
           the
           law
           of
           nations
           ,
           that
           is
           held
           for
           certaine
           and
           true
           ,
           which
           is
           affirmed
           vnder
           the
           religion
           of
           an
           oath
           ,
           though
           otherwise
           it
           could
           not
           be
           proued
           .
           For
           this
           is
           engrauen
           in
           the
           hearts
           of
           all
           men
           ,
           That
           there
           is
           a
           God
           ,
           to
           whom
           all
           secrets
           are
           knowne
           ,
           who
           also
           is
           the
           patron
           of
           truth
           ,
           and
           auenger
           of
           falshood
           :
           and
           therefore
           to
           call
           vpon
           him
           as
           a
           witnesse
           and
           a
           judge
           in
           that
           which
           is
           not
           true
           ,
           it
           is
           supposed
           to
           be
           a
           greater
           sinne
           than
           any
           man
           that
           is
           not
           a
           desparat
           A
           theist
           may
           be
           thought
           to
           commit
           :
           For
           may
           it
           be
           thought
           that
           any
           man
           almost
           is
           of
           such
           outragious
           wickednesse
           ,
           as
           that
           he
           feareth
           not
           to
           call
           vpon
           God
           whom
           he
           knoweth
           to
           be
           a
           defender
           of
           truth
           and
           reuenger
           of
           falshood
           ,
           to
           beare
           witnesse
           with
           him
           that
           he
           affirmeth
           the
           truth
           ,
           and
           to
           execute
           vengeance
           on
           him
           if
           he
           speake
           an
           vntruth
           ,
           when
           he
           knoweth
           himselfe
           to
           lie
           ?
           For
           what
           were
           this
           but
           wilfully
           to
           prouoke
           the
           Lord
           ,
           and
           as
           it
           were
           to
           dare
           him
           to
           execute
           his
           fierce
           indignation
           vpon
           him
           ?
        
         
           And
           hereby
           it
           appeareth
           ,
           that
           an
           oath
           is
           an
           holy
           ordinance
           of
           God
           ,
           seruing
           greatly
           for
           his
           glorie
           ,
           and
           for
           the
           profit
           and
           necessitie
           of
           men
           .
           It
           is
           glorious
           vnto
           God
           :
           because
           when
           men
           flie
           to
           the
           name
           of
           the
           Lord
           as
           a
           strong
           tower
           and
           sanctuarie
           of
           truth
           ,
           he
           is
           acknowledged
           not
           only
           by
           him
           that
           sweareth
           ,
           but
           also
           by
           them
           that
           receiue
           the
           oath
           ,
           to
           be
           first
           omnipresent
           and
           omniscient
           ,
           that
           is
           ,
           one
           who
           is
           present
           in
           euerie
           place
           ,
           and
           is
           acquainted
           with
           all
           secrets
           :
           secondly
           ,
           true
           and
           a
           maintainer
           of
           truth
           ,
           and
           
           reuenger
           of
           falshood
           :
           thirdly
           ,
           just
           ,
           and
           therefore
           willing
           ;
           omnipotent
           ,
           and
           therefore
           able
           ,
           to
           punish
           those
           that
           sweare
           falsly
           .
           And
           these
           attributes
           of
           God
           are
           so
           acknowledged
           and
           celebrated
           in
           euerie
           lawfull
           oath
           ,
           that
           to
           sweare
           by
           the
           Lord
           ,
           
           is
           to
           
             confesse
             vnto
             God
          
           ,
           
           and
           in
           the
           Scriptures
           it
           is
           accounted
           as
           none
           of
           the
           meanest
           parts
           of
           his
           worship
           ,
           
           
             Thou
             shalt
             feare
             the
             Lord
             thy
             God
             and
             serue
             him
             ,
             and
             shalt
             sweare
             by
             his
             name
             .
          
           Which
           must
           put
           vs
           in
           mind
           whensoeuer
           we
           do
           sweare
           ,
           that
           by
           our
           oath
           we
           are
           to
           glorifie
           God
           ,
           and
           to
           performe
           a
           solemne
           worship
           vnto
           him
           :
           which
           was
           also
           further
           signified
           both
           by
           the
           solemne
           forme
           of
           imposing
           an
           oath
           ,
           
           and
           the
           solemne
           rite
           of
           taking
           an
           oath
           among
           the
           Iewes
           .
           
           The
           forme
           of
           imposing
           an
           oath
           ,
           
           was
           this
           ,
           
             Giue
             glorie
             to
             God
          
           :
           the
           maner
           in
           deposing
           ,
           was
           to
           stand
           before
           the
           Altar
           :
           
           which
           was
           also
           the
           custome
           of
           the
           Athenians
           and
           Romans
           .
        
         
           And
           as
           an
           oath
           is
           glorious
           vnto
           God
           ,
           so
           is
           it
           also
           profitable
           and
           necessarie
           for
           men
           .
           
           For
           an
           oath
           being
           as
           one
           saith
           ,
           the
           greatest
           proofe
           among
           men
           ,
           it
           giueth
           satisfaction
           to
           our
           neighbour
           ,
           who
           otherwise
           would
           not
           be
           satisfied
           :
           It
           is
           the
           chiefe
           bond
           of
           truth
           ,
           whereby
           men
           either
           bind
           themselues
           to
           God
           ,
           
           as
           in
           voluntarie
           oaths
           ;
           or
           are
           as
           it
           were
           enforced
           to
           speake
           the
           truth
           ,
           as
           in
           oaths
           imposed
           :
           for
           as
           one
           well
           saith
           ,
           
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             an
             oath
             is
             the
             freemans
             racke
             .
          
           It
           is
           the
           chiefe
           preseruatiue
           against
           falshood
           ,
           the
           remedie
           against
           contention
           ,
           and
           as
           the
           Apostle
           saith
           ,
           
           
             The
             end
             of
             all
             controuersies
             among
             men
             .
          
        
         
           These
           premisses
           duly
           considered
           ,
           it
           will
           not
           be
           hard
           to
           determine
           the
           former
           questions
           .
           For
           as
           touching
           the
           first
           :
           if
           an
           oath
           be
           (
           as
           hath
           beene
           shewed
           )
           an
           holy
           ordinance
           of
           God
           ,
           making
           greatly
           for
           the
           glory
           of
           God
           ,
           and
           profit
           of
           men
           ;
           then
           whosoeuer
           shal
           refuse
           to
           sweare
           ,
           when
           just
           and
           necessarie
           occasion
           is
           offered
           ,
           he
           sinneth
           against
           Gods
           glorie
           and
           the
           loue
           of
           his
           brethren
           .
           Here
           therefore
           is
           to
           be
           refuted
           of
           vs
           the
           heresie
           of
           the
           Manichees
           ,
           renewed
           by
           the
           Anabaptists
           ,
           who
           thinke
           it
           altogether
           vnlawfull
           
           for
           a
           Christian
           to
           sweare
           ,
           though
           enjoyned
           thereto
           by
           a
           magistrat
           .
           But
           they
           sinne
           against
           the
           third
           commaundement
           ,
           and
           they
           erre
           ,
           not
           knowing
           the
           Scriptures
           .
           For
           where
           the
           Lord
           forbiddeth
           vs
           to
           sweare
           in
           vaine
           ,
           there
           he
           commaundeth
           vs
           to
           sweare
           aright
           ,
           for
           the
           discharge
           of
           our
           dutie
           in
           the
           confirmation
           of
           a
           necessarie
           truth
           ,
           to
           Gods
           glory
           ,
           the
           good
           of
           our
           neighbour
           ,
           or
           the
           clearing
           of
           our selues
           .
           And
           surely
           ,
           if
           it
           were
           vnlawfull
           to
           sweare
           as
           they
           would
           beare
           vs
           in
           hand
           ,
           then
           should
           we
           by
           swearing
           offend
           either
           against
           the
           glory
           of
           God
           ,
           or
           the
           good
           of
           our
           brother
           .
           But
           an
           oath
           as
           you
           haue
           heard
           maketh
           for
           both
           :
           and
           by
           the
           neglect
           thereof
           wee
           sinne
           against
           both
           .
           And
           that
           an
           oath
           is
           lawfull
           ,
           it
           may
           appeare
           by
           the
           examples
           of
           those
           whom
           we
           cannot
           deny
           to
           haue
           sworn
           lawfully
           .
           For
           first
           ,
           the
           most
           faithfull
           seruants
           of
           God
           ,
           both
           before
           the
           law
           ,
           and
           since
           ,
           haue
           vsed
           vpon
           just
           occasion
           not
           onely
           themselues
           to
           sweare
           ,
           but
           also
           to
           impose
           oathes
           vpon
           others
           .
           
           Examples
           of
           swearing
           in
           Abraham
           and
           Isaac
           to
           Abimelec
           ,
           
           Iacob
           to
           
             Laban
             ,
             Elias
             to
             Obadiah
             ,
             Elisha
          
           to
           Iehoram
           ,
           
           &c.
           of
           oathes
           imposed
           ,
           by
           Abraham
           vpon
           his
           seruant
           ,
           
           Gen.
           24
           ,
           
           and
           by
           Iacob
           vpon
           
             Ioseph
             ,
             Gen.
          
           47
           ,
           
           by
           Ionathan
           and
           Dauid
           mutually
           ,
           1.
           
           Sam.
           20.
           
           And
           if
           it
           might
           be
           objected
           (
           as
           truly
           it
           cannot
           )
           that
           these
           seruants
           of
           the
           Lord
           in
           these
           oathes
           offended
           ,
           yet
           other
           examples
           may
           be
           added
           ,
           which
           are
           without
           exception
           :
           For
           it
           may
           not
           bee
           thought
           ,
           that
           those
           holy
           men
           of
           God
           ,
           who
           were
           the
           pen-men
           of
           the
           holy
           ghost
           ,
           did
           offend
           in
           penning
           of
           the
           scriptures
           ;
           but
           in
           the
           very
           penning
           of
           the
           scripture
           they
           haue
           vsed
           diuerse
           oathes
           ,
           
           especially
           Paule
           in
           his
           epistles
           :
           
           yea
           in
           the
           scriptures
           are
           recorded
           oathes
           of
           the
           holy
           Angels
           ,
           who
           are
           free
           from
           sinne
           :
           
           and
           to
           conclude
           with
           the
           example
           of
           all
           examples
           ,
           
           the
           Lord
           himselfe
           is
           sometimes
           said
           to
           haue
           sworne
           .
           
           But
           an
           oath
           is
           not
           onely
           warranted
           as
           lawfull
           ,
           
           but
           also
           commended
           as
           good
           ,
           
           Psal.
           63.
           11
           ,
           
           euery
           one
           that
           sweareth
           by
           the
           Lord
           ,
           shall
           bee
           commended
           ,
           where
           (
           as
           in
           this
           place
           )
           to
           sweare
           by
           the
           Lord
           aright
           ,
           is
           
           made
           a
           proper
           note
           by
           which
           a
           godly
           man
           is
           described
           .
           Neither
           is
           it
           onely
           commended
           as
           good
           ,
           but
           also
           commaunded
           as
           necessarie
           .
           And
           it
           is
           necessarie
           ,
           not
           onely
           by
           necessitie
           of
           dutie
           ,
           in
           respect
           of
           Gods
           commaundement
           ,
           enjoyning
           this
           dutie
           as
           a
           singular
           braunch
           of
           Gods
           worship
           :
           
           but
           also
           by
           necessitie
           of
           certainetie
           ,
           
           or
           as
           the
           schoolmen
           call
           it
           infallibilitie
           ,
           in
           respect
           of
           the
           oath
           of
           the
           Lord
           ,
           which
           cannot
           be
           vntrue
           .
           
           
             By
             my selfe
             haue
             I
             sworne
          
           (
           sayth
           the
           Lord
           )
           
             the
             word
             is
             gone
             out
             of
             my
             mouth
             ,
             that
             euery
             knee
             shall
             bow
             to
             me
             ,
             and
             euery
             tongue
             shall
             sweare
             by
             me
             .
          
        
         
           But
           the
           Anabaptists
           object
           the
           prohibition
           of
           Christ
           ,
           
           
             Mat.
             5
             ,
             But
             I
             say
             vnto
             you
             ,
             sweare
             not
             at
             all
             :
          
           therefore
           it
           is
           not
           lawfull
           to
           sweare
           at
           all
           .
           Whereunto
           I
           answere
           ,
           that
           the
           purpose
           of
           our
           Sauiour
           Christ
           being
           not
           to
           abrogate
           the
           morall
           law
           of
           God
           ,
           
           as
           himselfe
           professeth
           ,
           but
           to
           expound
           it
           ,
           and
           to
           deliuer
           it
           from
           the
           grosse
           corruptions
           and
           deprauations
           of
           the
           Scribes
           and
           Pharisies
           ,
           we
           may
           not
           thinke
           ,
           that
           hee
           doth
           absolutely
           and
           wholly
           forbid
           this
           dutie
           of
           swearing
           ,
           which
           as
           we
           haue
           heard
           ,
           is
           expressely
           commaunded
           in
           the
           law
           of
           God.
           Whereas
           therefore
           the
           Scribes
           and
           Pharisies
           taught
           first
           ,
           that
           the
           third
           commaundement
           was
           to
           be
           vnderstood
           of
           perjurie
           onely
           or
           false
           swearing
           ,
           euen
           as
           they
           vnderstood
           the
           sixt
           and
           seuenth
           commaundement
           of
           outward
           murther
           onely
           ,
           and
           adulterie
           :
           and
           secondly
           ,
           that
           not
           all
           false
           swearing
           is
           forbidden
           ,
           but
           onely
           when
           the
           name
           of
           God
           is
           interposed
           ,
           or
           something
           else
           ,
           which
           immediatly
           belonged
           to
           his
           worship
           ,
           as
           the
           
             gold
             of
             the
             temple
          
           ,
           which
           was
           consecrated
           to
           the
           Lord
           ,
           
           and
           the
           
             gift
             vpon
             the
             Altar
          
           ,
           which
           was
           offered
           vnto
           God
           :
           Our
           Sauiour
           Christ
           sheweth
           that
           in
           the
           third
           commaundement
           is
           forbidden
           not
           onely
           perjurie
           and
           false
           swearing
           by
           the
           name
           of
           God
           ,
           but
           also
           all
           rash
           and
           ordinarie
           swearing
           in
           our
           common
           talke
           ,
           whether
           by
           the
           name
           of
           God
           ,
           or
           by
           any
           of
           his
           creatures
           :
           Because
           the
           offence
           committed
           in
           swearing
           amisse
           by
           them
           ,
           
           redoundeth
           to
           the
           dishonour
           of
           God.
           
           Our
           Sauiour
           therefore
           
           speaketh
           not
           of
           publicke
           oaths
           before
           a
           magistrat
           (
           for
           in
           them
           they
           sware
           by
           the
           name
           of
           God
           alone
           )
           but
           of
           priuat
           oaths
           in
           their
           ordinary
           talke
           and
           communication
           ,
           and
           in
           respect
           thereof
           he
           commandeth
           vs
           not
           to
           sweare
           at
           all
           ,
           neither
           by
           the
           name
           of
           God
           ,
           nor
           by
           any
           of
           his
           creatures
           :
           For
           so
           he
           saith
           ,
           
           
             But
             let
             your
             communication
             be
             yea
             ,
             yea
             ,
             nay
             ,
             nay
             :
          
           which
           Iames
           expresseth
           thus
           ,
           
             Let
             your
             yea
          
           ,
           that
           is
           your
           affirmation
           ,
           
             be
             yea
             ;
             and
             your
             nay
             ,
          
           that
           is
           your
           negation
           ,
           
             be
             nay
          
           :
           that
           is
           to
           say
           ,
           if
           you
           haue
           occasion
           to
           affirme
           any
           thing
           ,
           let
           it
           be
           sufficient
           to
           say
           ,
           yea
           ;
           and
           when
           you
           are
           to
           denie
           any
           thing
           ,
           let
           it
           be
           sufficient
           to
           say
           nay
           .
           Neither
           doth
           our
           Sauiour
           Christ
           simply
           condemne
           all
           oathes
           in
           our
           ordinarie
           talke
           ,
           but
           such
           as
           are
           needlesse
           or
           superfluous
           :
           For
           so
           he
           saith
           ,
           
           Whatsoeuer
           is
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           that
           is
           ,
           
             redundant
             aboue
             these
          
           ,
           it
           is
           of
           euill
           .
           For
           an
           oath
           is
           not
           a
           good
           thing
           ,
           but
           vpon
           necessitie
           ,
           and
           therefore
           is
           not
           to
           be
           vsed
           but
           vpon
           necessitie
           :
           for
           a
           necessary
           good
           without
           the
           bonds
           of
           necessitie
           ,
           is
           not
           good
           .
        
         
           Hereby
           therefore
           it
           appeareth
           ,
           that
           as
           here
           it
           is
           made
           a
           note
           of
           a
           godly
           man
           to
           sweare
           ,
           and
           hauing
           sworne
           to
           keepe
           his
           oath
           ,
           so
           it
           is
           lawfull
           for
           a
           Christian
           man
           to
           take
           an
           oath
           :
           prouided
           alwayes
           that
           those
           duties
           be
           obserued
           in
           swearing
           ,
           which
           the
           holy
           Ghost
           hath
           required
           in
           oathes
           .
           As
           first
           in
           respect
           of
           the
           object
           ,
           that
           we
           sweare
           by
           the
           Lord
           alone
           :
           for
           seeing
           what
           we
           sweare
           by
           ,
           that
           we
           deifie
           and
           make
           our
           God
           ;
           therefore
           we
           forsake
           the
           true
           God
           ,
           if
           we
           sweare
           by
           that
           which
           is
           not
           God
           ,
           and
           consequently
           by
           this
           sinne
           prouoke
           the
           Lord
           to
           execute
           his
           judgements
           ,
           not
           onely
           vpon
           vs
           ,
           but
           also
           vpon
           the
           countrie
           wherein
           we
           liue
           .
           As
           he
           saith
           by
           his
           Prophet
           Ieremie
           to
           Ierusalem
           ,
           
           
             How
             should
             I
             spare
             thee
             in
             this
             ,
             thy
             children
             haue
             forsaken
             me
             .
          
           How
           so
           ?
           
             they
             haue
             sworne
             by
             that
             which
             is
             not
             God.
             
          
        
         
           Secondly
           ,
           in
           respect
           of
           the
           manner
           :
           that
           we
           sweare
           in
           truth
           ,
           
           judgement
           ,
           and
           righteousnesse
           .
           In
           truth
           ,
           that
           we
           may
           be
           able
           to
           say
           with
           the
           Apostle
           ,
           
           
             I
             speake
             the
             truth
             in
             
             Christ
             ,
             I
             lie
             not
             ,
             my
             conscience
             bearing
             me
             witnesse
             in
             the
             holy
             Ghost
             :
          
           In
           judgement
           ,
           that
           is
           aduisedly
           and
           vpon
           necessarie
           occasion
           :
           In
           righteousnesse
           ,
           promising
           by
           oath
           nothing
           but
           that
           which
           is
           lawfull
           and
           just
           .
           Thirdly
           ,
           in
           respect
           of
           the
           end
           ,
           that
           by
           our
           oath
           God
           may
           be
           glorified
           ,
           our
           duty
           discharged
           ,
           controuersies
           appeased
           ,
           our
           brethren
           satisfied
           ,
           our
           innocencie
           cleared
           .
        
         
           And
           forasmuch
           as
           the
           child
           of
           God
           who
           is
           here
           described
           ,
           is
           carefull
           to
           performe
           these
           duties
           required
           in
           oathes
           ,
           we
           may
           bee
           assured
           that
           he
           is
           none
           of
           these
           rash
           and
           ordinarie
           swearers
           :
           but
           as
           he
           knoweth
           an
           oath
           to
           be
           an
           holy
           ordinance
           of
           God
           ,
           wherein
           the
           holy
           ,
           glorious
           ,
           
           and
           dreadfull
           name
           of
           the
           Lord
           our
           God
           is
           vsed
           and
           called
           vpon
           ;
           so
           he
           will
           be
           carefull
           in
           all
           good
           conscience
           to
           sweare
           holily
           and
           reuerently
           .
           And
           as
           he
           knoweth
           that
           an
           oath
           is
           not
           good
           but
           whē
           it
           is
           necessarie
           ,
           so
           he
           will
           not
           sweare
           vnlesse
           he
           be
           drawne
           thereto
           by
           necessity
           :
           
           for
           so
           much
           seemeth
           to
           be
           implied
           to
           the
           Hebrew
           word
           which
           is
           〈◊〉
           ,
           and
           signifieth
           to
           be
           sworne
           ,
           rather
           than
           to
           sweare
           .
           As
           for
           those
           which
           sweare
           vpon
           no
           necessitie
           ,
           vsually
           and
           ordinarily
           in
           their
           common
           talke
           ,
           they
           do
           most
           vilely
           prophane
           and
           pollute
           the
           holy
           name
           of
           God
           ,
           turning
           the
           sanctuarie
           of
           truth
           and
           veritie
           ,
           into
           a
           common
           house
           of
           vanitie
           ;
           
           and
           therefore
           are
           such
           as
           the
           Lord
           will
           not
           hold
           guiltlesse
           .
           
           For
           as
           the
           sonne
           of
           Syrach
           saith
           ,
           A
           man
           that
           vseth
           much
           swearing
           is
           ful
           of
           iniquitie
           ,
           and
           the
           Plague
           shall
           neuer
           go
           from
           his
           house
           .
           Yea
           so
           farre
           are
           the
           common
           swearers
           from
           being
           reputed
           the
           children
           of
           God
           ,
           as
           that
           by
           the
           judgement
           of
           Salomon
           it
           is
           a
           note
           of
           a
           godly
           man
           to
           feare
           an
           oath
           ,
           and
           a
           badge
           of
           a
           wicked
           man
           to
           make
           no
           conscience
           of
           swearing
           :
           For
           when
           hee
           would
           by
           this
           particular
           signifie
           that
           which
           he
           had
           affirmed
           in
           generall
           ,
           that
           the
           wicked
           and
           the
           good
           are
           manie
           times
           alike
           in
           their
           outward
           estate
           ,
           
           
             He
             that
             sweareth
          
           (
           sayth
           he
           )
           
             as
             he
             that
             feareth
             an
             oath
             .
          
        
         
           Thus
           much
           may
           suffice
           to
           haue
           spoken
           of
           the
           former
           
           question
           cōcerning
           the
           taking
           of
           oaths
           :
           it
           remaineth
           that
           I
           should
           intreat
           of
           the
           other
           ,
           concerning
           the
           keeping
           of
           oaths
           ,
           viz.
           whether
           all
           oaths
           are
           to
           be
           performed
           ,
           or
           not
           ?
           Whereunto
           I
           aunswere
           ,
           that
           all
           oaths
           ,
           which
           are
           lawfull
           and
           in
           our
           power
           ,
           are
           religiously
           and
           faithfully
           to
           be
           performed
           and
           kept
           :
           For
           this
           faithfulnesse
           is
           both
           commanded
           and
           commended
           to
           vs
           in
           the
           Scripture
           ,
           and
           the
           contrarie
           vnfaithfulnesse
           condemned
           ,
           Num.
           30
           ,
           
           
             Whosoeuer
             voweth
             a
             vow
             vnto
             the
             Lord
             ,
             or
             sweareth
             an
             oath
             binding
             himselfe
             by
             a
             bond
             ,
             he
             shall
             not
             breake
             his
             promise
             ,
             but
             shall
             do
             according
             to
             all
             that
             proceedeth
             out
             of
             his
             mouth
             .
          
           Neither
           is
           it
           commanded
           among
           matters
           of
           lesse
           importance
           ,
           but
           among
           the
           weightier
           points
           of
           the
           law
           ,
           Mat.
           23
           ,
           
           it
           is
           commended
           vnto
           vs
           :
           First
           ,
           by
           the
           example
           of
           the
           Lord
           himselfe
           ,
           whose
           fidelitie
           in
           keeping
           of
           his
           promises
           is
           to
           bee
           imitated
           of
           vs
           ,
           if
           we
           would
           be
           reputed
           his
           children
           :
           Secondly
           ,
           by
           this
           testimonie
           of
           the
           holy
           Ghost
           ,
           where
           it
           is
           made
           one
           of
           the
           notes
           of
           Gods
           children
           ;
           as
           also
           Psal.
           24
           :
           
           Thirdly
           ,
           by
           the
           promise
           of
           great
           blessing
           ;
           
           for
           as
           Salomon
           saith
           ,
           
             A
             faithfull
             man
             shall
             abound
             in
             blessings
             .
          
           As
           for
           vnfaithfulnesse
           in
           breaking
           promises
           and
           oaths
           ,
           it
           is
           condemned
           as
           one
           of
           the
           sinnes
           of
           the
           heathen
           ,
           who
           were
           giuen
           ouer
           to
           a
           reprobat
           mind
           ,
           Rom.
           1.
           30
           ,
           
           where
           he
           saith
           they
           were
           couenant
           breakers
           ,
           and
           punished
           in
           Sauls
           posteritie
           ,
           because
           he
           had
           broken
           the
           couenant
           made
           by
           oath
           with
           the
           Gibeonites
           :
           
           and
           in
           Zedekiah
           who
           had
           broken
           the
           oath
           and
           couenant
           which
           he
           had
           made
           with
           Nebuchadnezar
           ,
           
           in
           regard
           whereof
           Ezekiel
           saith
           ,
           
           
             Shall
             he
             breake
             the
             couenant
             and
             be
             deliuered
             ?
             As
             I
             liue
             saith
             the
             Lord
             ,
             I
             will
             surely
             bring
             mine
             oath
             that
             he
             hath
             despised
             ,
             and
             my
             couenant
             that
             he
             hath
             broken
             ,
             vpon
             his
             owne
             head
             ,
             &c.
             
          
           
           For
           not
           to
           performe
           an
           oath
           ,
           when
           a
           man
           may
           lawfully
           and
           is
           able
           to
           performe
           it
           ,
           is
           perjurie
           :
           For
           perjury
           properly
           is
           not
           to
           sweare
           falsly
           ,
           but
           not
           to
           performe
           the
           oath
           which
           thou
           hast
           made
           .
           Mat.
           5.
           33.
           
           But
           what
           if
           the
           thing
           which
           by
           oath
           is
           promised
           ,
           be
           either
           vnlawfull
           ,
           or
           not
           in
           our
           power
           ?
           If
           when
           we
           take
           the
           oath
           ,
           we
           know
           it
           
           either
           to
           be
           vnlawfull
           ,
           or
           not
           in
           our
           power
           ,
           we
           sinne
           fearfully
           in
           swearing
           thereto
           :
           For
           he
           that
           sweareth
           to
           performe
           that
           which
           he
           knowes
           to
           be
           vnlawfull
           ,
           if
           he
           hath
           a
           purpose
           to
           performe
           it
           ,
           he
           sinneth
           with
           an
           high
           hand
           ,
           of
           setled
           purpose
           and
           full
           resolution
           ,
           which
           he
           feareth
           not
           to
           bind
           with
           an
           oath
           ;
           and
           therein
           to
           call
           vpon
           God
           both
           as
           his
           suretie
           that
           he
           shall
           performe
           it
           ,
           and
           as
           his
           judge
           and
           reuenger
           ,
           if
           he
           do
           not
           :
           If
           he
           hath
           no
           purpose
           to
           performe
           it
           ,
           he
           sweareth
           falsly
           ,
           and
           deceiueth
           his
           neighbor
           vnder
           the
           religion
           of
           an
           oath
           ,
           and
           prophaneth
           the
           name
           of
           God
           ,
           whom
           he
           calleth
           to
           witnesse
           an
           vntruth
           ;
           and
           that
           which
           is
           worst
           of
           all
           ,
           he
           desparatly
           tempteth
           God
           ,
           and
           as
           it
           were
           dareth
           him
           to
           his
           face
           ,
           when
           he
           feareth
           not
           to
           call
           vpon
           God
           to
           execute
           his
           vengeance
           on
           him
           ,
           if
           he
           performe
           not
           that
           which
           he
           hath
           no
           purpose
           to
           performe
           :
           If
           he
           knoweth
           it
           to
           be
           a
           thing
           to
           him
           vnpossible
           ,
           or
           not
           in
           his
           power
           ,
           and
           yet
           will
           sweare
           to
           do
           it
           ,
           he
           wilfully
           forsweareth
           himselfe
           ,
           and
           desparatly
           prouoketh
           God
           to
           execute
           his
           vengeance
           on
           him
           ,
           and
           in
           all
           respects
           sinneth
           as
           the
           former
           ,
           who
           sweareth
           to
           that
           which
           he
           hath
           no
           purpose
           to
           performe
           .
           But
           if
           at
           the
           first
           the
           matter
           do
           not
           appeare
           to
           be
           either
           vnlawfull
           or
           vnpossible
           ,
           and
           yet
           afterward
           proue
           so
           ,
           then
           he
           which
           so
           deposeth
           ,
           sweareth
           rashly
           and
           vnaduisedly
           :
           For
           we
           ought
           to
           be
           well
           assured
           both
           of
           the
           lawfulnesse
           and
           possibilitie
           of
           a
           thing
           before
           we
           may
           presume
           to
           bind
           our selues
           by
           oath
           to
           the
           performance
           of
           it
           .
           Howsoeuer
           it
           be
           ,
           an
           oath
           so
           soone
           as
           it
           appeareth
           vnto
           vs
           to
           be
           vnlawfull
           or
           impossible
           ,
           it
           is
           void
           of
           none
           effect
           ,
           neither
           doth
           it
           bind
           vs
           :
           for
           an
           oath
           may
           not
           be
           the
           bond
           of
           iniquity
           ,
           neither
           can
           it
           tie
           vs
           to
           impossibilities
           .
           If
           therefore
           thou
           hast
           sworne
           to
           a
           thing
           vnlawfull
           ,
           thou
           hast
           sinned
           in
           swearing
           vnlawfully
           ,
           and
           for
           that
           thou
           art
           to
           craue
           pardon
           at
           the
           hands
           of
           God
           :
           but
           that
           which
           thou
           hast
           vnlawfully
           promised
           ,
           thou
           maist
           not
           wickedly
           performe
           .
           
           Vnlawfull
           oaths
           are
           laudably
           broken
           ,
           and
           damnably
           kept
           ,
           as
           one
           saith
           ,
           in
           swearing
           so
           ,
           thou
           
           hast
           sinned
           ;
           but
           it
           is
           no
           sinne
           to
           breake
           an
           vnlawfull
           oath
           ,
           he
           that
           performeth
           it
           addeth
           sinne
           vnto
           sinne
           ,
           and
           vnto
           a
           lesse
           sinne
           manie
           times
           he
           addeth
           a
           greater
           ,
           to
           the
           rashnesse
           of
           swearing
           ,
           the
           wickednesse
           of
           performing
           ▪
           
           Herod
           made
           a
           rash
           oath
           ,
           and
           as
           it
           proued
           ,
           also
           a
           wicked
           oath
           :
           which
           if
           he
           had
           not
           performed
           he
           had
           sinned
           no
           further
           in
           that
           matter
           ;
           but
           by
           performing
           it
           ,
           vnto
           the
           rashnesse
           of
           his
           swearing
           ,
           he
           added
           fearfull
           murther
           of
           the
           holy
           man
           of
           God.
           
           Dauid
           also
           tooke
           an
           vnlawfull
           oath
           to
           reuenge
           himselfe
           vpon
           Nabal
           :
           but
           when
           by
           Abigail
           he
           was
           informed
           of
           the
           vnlawfulnesse
           thereof
           ,
           he
           not
           onely
           desisteth
           from
           his
           purpose
           and
           breaketh
           that
           oath
           :
           but
           also
           blesseth
           God
           that
           had
           sent
           her
           ,
           &
           blesseth
           her
           that
           had
           kept
           him
           from
           shedding
           blood
           or
           reuenging
           his
           owne
           quarrell
           .
           If
           further
           it
           be
           demaunded
           ,
           What
           if
           that
           which
           a
           man
           promiseth
           by
           oath
           ,
           cannot
           be
           performed
           without
           his
           losse
           or
           hinderance
           ?
           The
           holy
           Ghost
           resolueth
           vs
           in
           this
           place
           ,
           That
           it
           is
           the
           propertie
           of
           Gods
           children
           to
           keepe
           their
           oath
           ,
           though
           it
           be
           to
           their
           hinderance
           .
           But
           what
           if
           a
           man
           be
           forced
           to
           sweare
           to
           that
           which
           is
           against
           his
           profit
           ?
           if
           it
           be
           not
           also
           vnlawfull
           ,
           he
           is
           to
           performe
           it
           .
           To
           vnlawfull
           oaths
           we
           ought
           not
           to
           suffer
           our selues
           by
           any
           meanes
           to
           be
           forced
           .
           But
           if
           through
           feare
           or
           infirmitie
           we
           haue
           yeelded
           to
           take
           an
           vnlawful
           ,
           oath
           ,
           we
           haue
           sinned
           in
           swearing
           ,
           but
           we
           are
           not
           bound
           to
           performe
           it
           .
        
         
           The
           ninth
           marke
           or
           note
           ,
           whereby
           the
           holy
           ghost
           describeth
           a
           sound
           Christian
           and
           citisen
           of
           heauen
           ,
           is
           ,
           
             That
             he
             doth
             not
             giue
             out
             his
             money
             to
             vsurie
             :
          
           but
           contrariwise
           (
           for
           vnder
           the
           negatiue
           wee
           are
           to
           vnderstand
           the
           affirmatiue
           )
           justly
           getteth
           his
           goods
           ,
           and
           charitably
           exposeth
           them
           to
           the
           benefit
           of
           others
           ,
           as
           it
           is
           said
           Psal.
           112.
           5
           ,
           A
           good
           man
           is
           mercifull
           ,
           and
           lendeth
           :
           and
           againe
           Psal.
           37.
           26
           ,
           The
           righteous
           man
           is
           euer
           mercifull
           ,
           and
           lendeth
           .
           
           I
           will
           first
           speak
           of
           the
           negatiue
           .
           And
           because
           ,
           as
           some
           worthie
           writers
           testifie
           ,
           it
           is
           but
           a
           small
           matter
           not
           to
           put
           forth
           money
           vnto
           
           vsurie
           ,
           I
           will
           afterwards
           shew
           ,
           that
           it
           is
           required
           of
           euery
           Christian
           ,
           both
           (
           quoad
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           )
           in
           respect
           of
           the
           possession
           ,
           that
           he
           get
           his
           goods
           justly
           :
           and
           also
           (
           quoad
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           )
           in
           respect
           of
           the
           vse
           ,
           that
           he
           be
           willing
           freely
           to
           communicate
           them
           to
           the
           reliefe
           of
           others
           .
        
         
           
             M.
             Luther
          
           writing
           on
           these
           words
           ,
           sayth
           ,
           
             Iste
             versus
             non
             indiget
             expositione
             sed
             impletione
             :
          
           This
           verse
           needeth
           not
           to
           bee
           expounded
           for
           the
           rectifying
           of
           our
           judgement
           ,
           but
           to
           bee
           performed
           in
           our
           practise
           for
           the
           sanctifying
           of
           our
           life
           .
           For
           in
           Luthers
           time
           ,
           and
           in
           all
           the
           ages
           before
           him
           ,
           although
           many
           practised
           vsurie
           ,
           as
           they
           did
           other
           kinds
           of
           theft
           and
           robberie
           ,
           yet
           there
           was
           neuer
           any
           controuersie
           among
           the
           learned
           concerning
           the
           lawfulnesse
           of
           vsurie
           ,
           more
           than
           of
           other
           kinds
           of
           theft
           ,
           but
           all
           with
           one
           consent
           condemned
           vsurie
           and
           vsurers
           vnto
           hell
           .
           But
           if
           Luther
           were
           liuing
           in
           these
           our
           times
           ,
           and
           vnderstood
           besides
           the
           common
           practise
           of
           vsurie
           openly
           ,
           and
           the
           cunning
           shifts
           whereby
           it
           is
           cloaked
           ,
           the
           open
           defence
           also
           thereof
           vndertaken
           not
           only
           by
           vsurers
           themselues
           ,
           who
           haue
           learned
           many
           subtile
           distinctions
           and
           instances
           to
           justifie
           their
           trade
           ;
           but
           also
           by
           diuerse
           diuines
           ,
           otherwise
           godly
           and
           learned
           ,
           who
           haue
           either
           spoken
           or
           written
           more
           wittily
           than
           truly
           ,
           in
           fauour
           of
           vsurie
           :
           assuredly
           he
           would
           confesse
           ,
           that
           there
           is
           scarcely
           any
           one
           morall
           point
           of
           diuinitie
           ,
           which
           needeth
           more
           fully
           to
           be
           expounded
           ,
           and
           more
           exquisitly
           to
           be
           discussed
           .
           And
           although
           it
           may
           not
           be
           expected
           at
           my
           hands
           in
           this
           mediocritie
           or
           meannesse
           of
           gifts
           ,
           that
           I
           should
           more
           fully
           and
           more
           learnedly
           discourse
           of
           this
           controuersie
           ,
           than
           it
           hath
           been
           handled
           by
           others
           ,
           men
           of
           greater
           reading
           and
           riper
           experience
           :
           yet
           seeing
           the
           holy
           ghost
           in
           this
           place
           reckoneth
           abstinence
           from
           vsurie
           among
           the
           markes
           of
           Gods
           children
           ,
           whereunto
           we
           are
           now
           by
           order
           come
           ,
           hauing
           alreadie
           intreated
           of
           those
           which
           goe
           before
           ,
           I
           may
           not
           nor
           will
           not
           refuse
           to
           set
           downe
           what
           we
           are
           to
           hold
           concerning
           this
           controuersie
           ,
           and
           as
           God
           shall
           enable
           me
           to
           
           determine
           this
           question
           :
           That
           if
           vsurie
           shall
           be
           found
           to
           be
           lawfull
           and
           warrantable
           by
           the
           word
           of
           God
           ,
           the
           vsurers
           may
           hereafter
           practise
           it
           in
           faith
           (
           which
           hetherto
           it
           is
           more
           than
           probable
           they
           could
           neuer
           doe
           :
           )
           or
           if
           it
           shall
           appeare
           to
           be
           vtterly
           vnlawfull
           ,
           that
           they
           wholly
           abstain
           and
           desist
           from
           the
           practise
           thereof
           ,
           as
           euer
           they
           hope
           to
           rest
           in
           the
           mountaine
           of
           Gods
           holinesse
           .
        
         
           
             
               
                 
                   Of
                   the
                   name
                   of
                   Vsurie
                   ,
                   and
                   of
                   contracts
                   in
                   generall
                   .
                
                 
                   VSurie
                   hath
                   his
                   name
                   of
                   the
                   Latine
                   word
                   Vsura
                   ,
                   which
                   in
                   the
                   first
                   signification
                   thereof
                   ,
                   signifieth
                   the
                   vse
                   or
                   fruition
                   of
                   any
                   thing
                   ,
                   as
                   of
                   money
                   ,
                   
                     Cic.
                     1.
                     
                     Tuscul.
                     Natura
                     dedit
                     vsuram
                     vitae
                     tanquam
                     pecuniae
                     .
                  
                
                 
                   Secondly
                   ,
                   Vsura
                   signifieth
                   any
                   accession
                   ,
                   addition
                   ,
                   ouerplus
                   or
                   increase
                   aboue
                   the
                   principall
                   ,
                   which
                   is
                   yeelded
                   to
                   the
                   creditour
                   in
                   respect
                   of
                   the
                   vse
                   of
                   money
                   lent
                   or
                   forborne
                   ,
                   or
                   of
                   any
                   thing
                   else
                   which
                   is
                   spent
                   in
                   the
                   vse
                   .
                   And
                   this
                   increase
                   is
                   either
                   voluntarie
                   or
                   exacted
                   .
                   The
                   voluntarie
                   increase
                   is
                   a
                   free
                   gift
                   ,
                   gratuitie
                   ,
                   or
                   reward
                   ,
                   which
                   the
                   borrower
                   or
                   debtour
                   hauing
                   gained
                   by
                   the
                   imployment
                   of
                   the
                   money
                   borrowed
                   ,
                   voluntarily
                   and
                   freely
                   giueth
                   to
                   the
                   lender
                   ,
                   in
                   testimonie
                   of
                   his
                   thankfulnesse
                   for
                   the
                   benefit
                   receiued
                   ;
                   which
                   some
                   call
                   vsuram
                   or
                   
                     foenus
                     liberale
                  
                   .
                   The
                   exacted
                   increase
                   ,
                   is
                   that
                   which
                   the
                   creditour
                   demaundeth
                   either
                   as
                   a
                   recompence
                   of
                   some
                   losse
                   or
                   hinderance
                   which
                   he
                   sustaineth
                   through
                   the
                   default
                   of
                   the
                   borrower
                   ,
                   or
                   as
                   a
                   gaine
                   couenanted
                   for
                   loane
                   .
                   The
                   former
                   is
                   called
                   
                     Vsura
                     compensatoria
                  
                   ,
                   recompencing
                   vsurie
                   or
                   interest
                   ;
                   the
                   latter
                   is
                   termed
                   
                     Vsura
                     quaestuosa
                  
                   ,
                   or
                   foenus
                   ,
                   gainefull
                   vsurie
                   .
                
                 
                   Of
                   the
                   liberall
                   Vsurie
                   (
                   if
                   I
                   may
                   so
                   call
                   it
                   )
                   which
                   is
                   nothing
                   else
                   but
                   a
                   thankfull
                   reward
                   ,
                   or
                   gratuitie
                   ,
                   as
                   also
                   of
                   the
                   recompencing
                   vsurie
                   or
                   interest
                   ,
                   there
                   is
                   no
                   question
                   to
                   be
                   made
                   ,
                   but
                   that
                   in
                   themselues
                   they
                   are
                   lawfull
                   :
                   but
                   of
                   the
                   gainefull
                   vsurie
                   is
                   all
                   the
                   controuersie
                   .
                   And
                   thus
                   the
                   Latine
                   word
                   Vsura
                   is
                   distinguished
                   ;
                   the
                   English
                   word
                   
                   Vsurie
                   ,
                   though
                   deriued
                   thence
                   ,
                   yet
                   is
                   otherwise
                   vsed
                   :
                   for
                   neither
                   is
                   it
                   taken
                   at
                   any
                   time
                   for
                   vse
                   ,
                   or
                   for
                   liberall
                   vsurie
                   ,
                   or
                   recompencing
                   vsurie
                   ,
                   but
                   onely
                   for
                   gainefull
                   vsurie
                   ,
                   whereof
                   our
                   question
                   is
                   .
                   And
                   in
                   this
                   sence
                   it
                   is
                   taken
                   two
                   wayes
                   ,
                   either
                   for
                   the
                   gaine
                   it selfe
                   ,
                   couenanted
                   or
                   principally
                   intended
                   for
                   loane
                   ,
                   which
                   in
                   Latine
                   is
                   properly
                   called
                   foenus
                   ;
                   or
                   for
                   the
                   contract
                   it selfe
                   of
                   lending
                   for
                   gaine
                   ,
                   which
                   properly
                   is
                   called
                   foeneratio
                   .
                   Of
                   the
                   contract
                   ,
                   the
                   holy
                   ghost
                   speaketh
                   in
                   this
                   place
                   ,
                   whereby
                   a
                   man
                   giueth
                   or
                   putteth
                   forth
                   his
                   money
                   to
                   vsurie
                   .
                
                 
                   Whereas
                   therefore
                   Vsurie
                   is
                   a
                   contract
                   ,
                   let
                   vs
                   briefely
                   distinguish
                   those
                   contracts
                   which
                   concerne
                   the
                   alienation
                   or
                   permutation
                   of
                   goods
                   ,
                   that
                   it
                   may
                   the
                   better
                   appeare
                   ,
                   what
                   kind
                   of
                   contract
                   it
                   is
                   :
                   for
                   such
                   contracts
                   are
                   either
                   for
                   the
                   perpetuall
                   alienation
                   of
                   goods
                   ,
                   or
                   but
                   for
                   a
                   time
                   .
                   The
                   perpetuall
                   alienation
                   ,
                   if
                   it
                   be
                   liberall
                   and
                   free
                   ,
                   is
                   giuing
                   :
                   if
                   for
                   recompence
                   ,
                   then
                   is
                   it
                   a
                   commutation
                   either
                   of
                   ware
                   for
                   ware
                   ,
                   which
                   is
                   called
                   barterie
                   ;
                   or
                   of
                   money
                   for
                   money
                   ,
                   which
                   is
                   called
                   exchange
                   ;
                   or
                   of
                   ware
                   for
                   money
                   ,
                   which
                   is
                   selling
                   ;
                   or
                   of
                   money
                   for
                   ware
                   ,
                   which
                   is
                   buying
                   .
                   The
                   alienation
                   which
                   is
                   but
                   for
                   a
                   time
                   ,
                   is
                   either
                   of
                   the
                   vse
                   onely
                   ,
                   or
                   of
                   the
                   propertie
                   also
                   :
                   that
                   which
                   is
                   of
                   the
                   vse
                   only
                   ,
                   if
                   it
                   be
                   liberall
                   and
                   free
                   ,
                   is
                   called
                   commodation
                   ,
                   or
                   lending
                   to
                   vse
                   ;
                   if
                   for
                   recompence
                   or
                   hire
                   ,
                   then
                   is
                   it
                   called
                   location
                   ,
                   or
                   letting
                   to
                   hire
                   ;
                   that
                   which
                   is
                   not
                   onely
                   of
                   the
                   vse
                   ,
                   but
                   of
                   the
                   propertie
                   also
                   ,
                   if
                   it
                   be
                   liberall
                   and
                   free
                   ,
                   it
                   is
                   called
                   mutuation
                   ,
                   or
                   lending
                   to
                   spend
                   ;
                   if
                   illiberall
                   and
                   for
                   gaine
                   ,
                   it
                   is
                   called
                   vsurie
                   .
                
              
            
          
        
         
           
             
               
                 
                   What
                   Vsurie
                   is
                   .
                
                 
                   Wherefore
                   the
                   contract
                   of
                   vsurie
                   is
                   nothing
                   else
                   but
                   illiberall
                   mutuation
                   ,
                   and
                   may
                   thus
                   briefely
                   be
                   defined
                   :
                   Vsurie
                   is
                   mutuation
                   ,
                   or
                   lending
                   for
                   gaine
                   .
                   This
                   briefe
                   definition
                   doth
                   fully
                   set
                   forth
                   the
                   true
                   nature
                   of
                   vsurie
                   ,
                   and
                   sufficiently
                   distinguisheth
                   it
                   from
                   all
                   other
                   contracts
                   whatsoeuer
                   .
                
              
            
          
        
         
         
           For
           first
           I
           say
           it
           is
           mutuation
           or
           lending
           ,
           wherein
           all
           learned
           men
           almost
           ,
           whether
           they
           write
           for
           vsurie
           or
           against
           it
           ,
           
           doe
           agree
           .
           
             In
             solo
             mutuo
          
           (
           sayth
           one
           )
           
             vero
             vel
             interpretatiuo
             consistit
             vsura
             secundum
             omnes
             doctores
             ,
          
           that
           is
           ,
           Vsurie
           according
           to
           all
           the
           Doctors
           ,
           consisteth
           only
           in
           loane
           ,
           whether
           it
           be
           a
           bare
           contract
           of
           loane
           ,
           or
           else
           cloaked
           vnder
           some
           other
           contract
           ,
           which
           may
           be
           resolued
           or
           reduced
           vnto
           loane
           .
           
           Likewise
           
             Car.
             Molinaeus
          
           ,
           the
           chiefe
           patrone
           of
           Vsurie
           ,
           It
           is
           the
           common
           opinion
           of
           all
           (
           sayth
           hee
           )
           that
           Vsurie
           properly
           is
           not
           committed
           but
           in
           loane
           :
           and
           again
           loane
           is
           the
           subject
           of
           vsurie
           .
           
           Which
           is
           also
           presupposed
           in
           the
           Scripture
           ,
           
             Exod.
             22.
             25
             ,
             If
             thou
             lend
             money
             to
             my
             people
             ,
          
           namely
           and
           especially
           
             to
             the
             poore
             with
             thee
             ,
             thou
             shalt
             not
             be
             as
             an
             exactour
             or
             as
             an
             vsurer
             vnto
             him
             ,
             you
             shall
             not
             impose
             vsurie
             vpon
             him
             .
          
           And
           the
           same
           ,
           if
           need
           were
           ,
           might
           be
           prooued
           by
           the
           other
           relatiue
           ,
           which
           is
           borrowing
           :
           for
           lending
           and
           borrowing
           are
           relatiues
           .
           And
           if
           he
           which
           taketh
           vp
           money
           vpon
           vsurie
           ,
           be
           a
           borrower
           ,
           then
           he
           that
           giueth
           or
           putteth
           it
           forth
           vnto
           vsurie
           ,
           is
           a
           lender
           .
        
         
           The
           contract
           therefore
           of
           Vsurie
           is
           a
           contract
           of
           lending
           :
           and
           whatsoeuer
           is
           not
           a
           contract
           of
           lending
           either
           plainely
           or
           couertly
           ,
           that
           is
           not
           a
           contract
           of
           vsurie
           .
           Now
           in
           the
           contract
           of
           mutuation
           or
           lending
           ,
           diuerse
           things
           concurre
           ,
           which
           also
           belong
           to
           the
           nature
           of
           vsurie
           .
        
         
           1.
           
           That
           it
           is
           of
           such
           things
           as
           are
           spent
           in
           the
           vse
           ,
           and
           consist
           in
           quantitie
           ,
           that
           is
           to
           say
           ,
           in
           number
           ,
           weight
           ,
           or
           measure
           ;
           as
           money
           and
           victuals
           ,
           corne
           ,
           wine
           ,
           oyle
           ,
           &c.
           which
           are
           particularly
           mentioned
           ,
           
             Deut.
             23.
             19.
             
             Leuit.
             25.
             37.
             
             Neh.
          
           5.
           11.
           
        
         
           2.
           
           And
           therefore
           is
           alienation
           not
           onely
           of
           the
           vse
           ,
           but
           also
           of
           the
           propertie
           ,
           from
           which
           the
           vse
           (
           of
           such
           things
           as
           are
           spent
           in
           the
           vse
           )
           cannot
           be
           seuered
           .
        
         
           3.
           
           As
           the
           propertie
           is
           transferred
           to
           the
           borrower
           ,
           so
           the
           borrower
           standeth
           to
           the
           hazard
           of
           the
           thing
           borrowed
           .
        
         
           4.
           
           That
           it
           is
           not
           a
           perpetuall
           alienation
           of
           that
           which
           
           is
           lent
           but
           for
           a
           time
           ,
           which
           time
           being
           expired
           ,
           the
           borrower
           is
           bound
           to
           restore
           the
           principall
           .
        
         
           5.
           
           Because
           the
           thing
           borrowed
           is
           to
           be
           spent
           in
           the
           vse
           ,
           therefore
           the
           borrower
           is
           bound
           not
           to
           restore
           the
           selfesame
           particular
           which
           he
           borrowed
           ,
           but
           so
           much
           in
           the
           same
           kind
           or
           of
           the
           same
           value
           .
        
         
           6.
           
           It
           belongeth
           to
           the
           nature
           of
           lending
           ,
           that
           it
           bee
           free
           and
           liberall
           .
           But
           herein
           vsurie
           peruerteth
           the
           contract
           of
           lending
           ,
           being
           illiberall
           and
           for
           gaine
           :
           for
           vsurie
           is
           a
           contract
           of
           lending
           ,
           wherein
           the
           creditour
           or
           lender
           requireth
           of
           the
           borrower
           not
           onely
           the
           principall
           in
           the
           equiualent
           or
           full
           value
           thereof
           ,
           but
           also
           an
           ouerplus
           or
           gaine
           .
           And
           this
           is
           that
           which
           followeth
           in
           the
           definition
           ,
           as
           the
           difference
           to
           distinguish
           it
           from
           free
           lending
           ,
           that
           it
           is
           for
           gaine
           .
        
         
           By
           gaine
           is
           meant
           any
           addition
           ouerplus
           or
           increase
           ouer
           and
           aboue
           the
           *
           principall
           ,
           whether
           it
           be
           money
           or
           money
           worth
           ,
           required
           not
           for
           the
           indemnitie
           of
           the
           creditour
           ,
           to
           saue
           him
           harmelesse
           ,
           but
           for
           his
           aduantage
           to
           make
           him
           a
           gainer
           by
           lending
           ;
           for
           that
           onely
           is
           to
           bee
           esteemed
           gaine
           ,
           which
           is
           an
           ouerplus
           ,
           clearely
           gotten
           aboue
           the
           principall
           .
           And
           whereas
           I
           say
           it
           is
           either
           mony
           or
           money
           worth
           :
           this
           money
           worth
           reacheth
           farre
           ,
           not
           onely
           to
           goods
           and
           wares
           ,
           but
           also
           to
           labours
           and
           seruices
           ,
           and
           whatsoeuer
           else
           being
           valuable
           by
           money
           ,
           may
           lawfully
           be
           let
           or
           sold
           for
           money
           .
           And
           when
           I
           say
           that
           vsurie
           is
           lending
           for
           gaine
           ,
           it
           is
           meant
           ,
           that
           in
           the
           first
           act
           of
           lending
           vpon
           vsurie
           ,
           or
           afterwards
           in
           the
           forbearing
           ,
           whereby
           that
           lending
           is
           continued
           ,
           gaine
           is
           ,
           if
           not
           couenanted
           for
           ,
           yet
           at
           the
           least
           intended
           .
           So
           that
           where
           there
           is
           a
           couenant
           or
           intent
           of
           gaine
           by
           loane
           ,
           whether
           it
           be
           in
           the
           first
           act
           of
           lending
           ,
           or
           afterwards
           in
           the
           forbearing
           ,
           it
           is
           vsurie
           :
           and
           contrariwise
           ,
           where
           there
           is
           neither
           a
           couenant
           nor
           intent
           of
           gaine
           in
           lending
           or
           forbearing
           ,
           there
           is
           not
           vsurie
           ,
           though
           there
           be
           an
           ouerplus
           or
           increase
           receiued
           ouer
           and
           besides
           the
           principall
           .
           Now
           ,
           that
           Vsurie
           is
           
           thus
           to
           be
           defined
           ,
           it
           is
           euident
           :
           first
           ,
           because
           as
           all
           vsurie
           is
           lending
           for
           gaine
           (
           as
           no
           man
           of
           learning
           will
           denie
           )
           so
           reciprocally
           all
           lending
           for
           gaine
           is
           vsurie
           ;
           neither
           can
           it
           truly
           be
           referred
           to
           any
           other
           contract
           :
           as
           I
           will
           make
           it
           plaine
           anone
           ,
           when
           I
           shall
           shew
           ,
           how
           Vsurie
           by
           his
           definition
           is
           distinguished
           from
           all
           other
           contracts
           whatsoeuer
           .
           Secondly
           ,
           because
           all
           lending
           for
           gaine
           ,
           and
           all
           gaine
           required
           for
           loane
           ,
           is
           in
           the
           Scriptures
           condemned
           vnder
           the
           name
           of
           vsurie
           .
        
         
           The
           Hebrew
           word
           Neshek
           is
           the
           ordinarie
           name
           to
           signifie
           vsurie
           ,
           as
           foenus
           in
           Latine
           ,
           or
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           in
           Greeke
           ,
           or
           vsurie
           in
           English.
           For
           the
           mony
           which
           is
           lent
           vpon
           vsurie
           ,
           is
           called
           Noshek
           ,
           a
           biter
           ,
           or
           which
           biteth
           :
           and
           the
           Hebrew
           phrase
           ,
           which
           signifieth
           to
           be
           lent
           vpon
           vsurie
           ,
           is
           to
           bite
           ,
           as
           appeareth
           plainely
           ,
           
             Deut.
             23.
             19
             ,
             Thou
             shalt
             not
             lend
             vpon
             vsurie
             to
             thy
             brother
             money
             or
             meat
             ,
             or
             any
             thing
             else
             ,
             Asheriishak
             ,
          
           which
           biteth
           ,
           that
           is
           ,
           which
           is
           lent
           vpon
           vsurie
           :
           for
           whatsoeuer
           the
           vsurer
           lendeth
           ,
           it
           hath
           teeth
           and
           jawes
           to
           eat
           and
           consume
           the
           substance
           of
           other
           men
           ;
           his
           corne
           or
           victuals
           which
           were
           made
           to
           be
           eaten
           ,
           doe
           eat
           ;
           and
           his
           money
           which
           was
           made
           to
           be
           spent
           ,
           doth
           wast
           the
           substance
           of
           others
           .
           And
           therefore
           Hebrew
           writers
           doe
           teach
           ,
           that
           in
           the
           name
           of
           vsurie
           is
           included
           an
           admonition
           ,
           not
           to
           borrow
           vpon
           vsurie
           :
           for
           he
           which
           taketh
           money
           vpon
           vsurie
           ,
           taketh
           as
           it
           were
           a
           serpent
           into
           his
           bosome
           .
           Now
           the
           money
           which
           is
           lent
           vpon
           vsurie
           ,
           is
           said
           to
           bite
           or
           gnaw
           ,
           because
           it
           biteth
           &
           gnaweth
           away
           some
           of
           the
           borrowers
           goods
           ,
           which
           when
           it
           is
           repaid
           ,
           it
           bringeth
           with
           it
           to
           the
           lender
           :
           and
           for
           this
           cause
           the
           vsurer
           who
           lendeth
           forth
           his
           mony
           vpō
           vsurie
           ,
           is
           said
           in
           the
           same
           place
           ,
           
           to
           cause
           his
           mony
           to
           bite
           ;
           and
           the
           gaine
           or
           ouerplus
           ,
           whether
           it
           be
           more
           or
           lesse
           ,
           which
           the
           money
           lent
           vpon
           vsury
           hath
           bitten
           away
           from
           the
           borrower
           ,
           whither
           he
           be
           rich
           or
           poore
           ,
           is
           call
           Neshek
           .
        
         
           And
           further
           that
           Neshek
           is
           the
           ordinarie
           word
           in
           the
           Scriptures
           to
           signifie
           vsurie
           ,
           and
           also
           that
           all
           increase
           and
           
           gaine
           aboue
           the
           principall
           exacted
           for
           loane
           is
           vsurie
           ,
           is
           manifestly
           proued
           by
           the
           other
           words
           which
           the
           holy
           Ghost
           vseth
           to
           expound
           the
           word
           Neshek
           ,
           and
           to
           signifie
           vsurie
           ;
           those
           are
           Tarbith
           and
           Marbith
           ,
           both
           deriued
           from
           the
           same
           root
           Rabah
           ,
           which
           signifieth
           to
           increase
           :
           &
           they
           are
           fitly
           translated
           
             incrementū
             ,
             augmentum
          
           ,
           increase
           ;
           amplius
           ,
           more
           :
           so
           that
           he
           which
           exacteth
           an
           increase
           or
           gain
           aboue
           his
           principall
           ,
           or
           requireth
           more
           by
           couenant
           than
           hee
           lent
           ,
           he
           taketh
           Tarbith
           or
           Marbith
           ,
           that
           is
           vsurie
           .
           The
           Grecians
           translate
           it
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           that
           is
           ,
           sayth
           
             Balsamon
             Nysseni
             scholiastes
          
           ,
           when
           a
           man
           doth
           lend
           any
           thing
           that
           hee
           may
           receiue
           more
           than
           he
           gaue
           .
           And
           that
           these
           words
           are
           vsed
           for
           exposition
           of
           Neshek
           first
           the
           text
           it selfe
           in
           the
           Scripture
           ,
           
             Leuit.
             25.
             36
             ,
             37.
             
             Pro.
             28.
             8.
             
             Ezec.
          
           18.
           13.
           
           &
           22.
           12.
           doth
           plainely
           proue
           :
           Where
           these
           words
           being
           vsed
           as
           Synonyma
           ,
           that
           is
           ,
           as
           words
           of
           the
           same
           signification
           ,
           Tarbith
           and
           Marbith
           ,
           are
           set
           after
           Neshek
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           that
           is
           ,
           by
           way
           of
           exposition
           .
           This
           is
           also
           testified
           by
           
             D.
             Kimhi
          
           writing
           vpon
           Ezech.
           18
           ,
           where
           he
           setteth
           this
           downe
           as
           the
           receiued
           opinion
           of
           the
           Iewes
           ,
           
           that
           Neshek
           and
           Tarbith
           are
           all
           one
           .
           And
           the
           same
           is
           confessed
           by
           Caluin
           himselfe
           ,
           that
           wheras
           vsurers
           auoided
           the
           name
           Neshek
           ,
           which
           signified
           biting
           ,
           as
           they
           doe
           the
           name
           vsurie
           among
           vs
           ,
           as
           being
           odious
           ;
           and
           therefore
           alledged
           ,
           that
           they
           tooke
           not
           Neshek
           but
           Tarbith
           ,
           as
           among
           vs
           they
           will
           not
           be
           thought
           to
           take
           vsurie
           ,
           but
           consideration
           ,
           
           vsance
           ,
           or
           interest
           :
           therefore
           the
           Lord
           forbiddeth
           as
           well
           Tarbith
           as
           Neshek
           ,
           whereby
           hee
           condemneth
           generally
           
             Quamlibet
             sortis
             accessionem
          
           (
           sayth
           Caluin
           )
           any
           addition
           or
           increase
           aboue
           the
           principall
           .
           And
           vpon
           Ezechiel
           ,
           cap.
           18.
           he
           sayth
           ,
           The
           Prophet
           condemneth
           not
           only
           Neshek
           ,
           which
           signifieth
           biting
           ,
           but
           also
           Tarbith
           ,
           which
           he
           translateth
           
             incrementū
             ,
             increase
             :
             hoc
             est
          
           (
           sayth
           he
           )
           
             quicquid
             lucri
             sibi
             auari
             homines
             conciliant
             ex
             mutuo
             ,
          
           that
           is
           ,
           whatsoeuer
           gaine
           couetous
           men
           doe
           get
           to
           themselues
           by
           loane
           .
           And
           the
           like
           may
           be
           said
           of
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           and
           foenus
           ,
           which
           are
           the
           fruit
           or
           birth
           of
           money
           ,
           be
           it
           more
           or
           lesse
           .
           Lastly
           ,
           this
           is
           the
           
           receiued
           opinion
           of
           the
           most
           approoued
           and
           ancient
           writers
           in
           the
           Church
           of
           Christ
           ,
           as
           of
           
             Ambrose
             ,
             Hicrome
          
           ,
           and
           Augustinc
           ,
           to
           which
           wee
           may
           adde
           the
           authoritie
           of
           the
           counsell
           held
           at
           Agatha
           ,
           all
           which
           are
           to
           this
           purpose
           cited
           by
           Gratian
           ,
           
           to
           prooue
           ,
           that
           whensoeuer
           any
           gaine
           is
           exacted
           for
           loane
           aboue
           the
           principall
           ,
           it
           is
           vsurie
           :
           for
           whereas
           some
           imagined
           ,
           that
           they
           committed
           not
           vsurie
           ,
           because
           they
           tooke
           no
           increase
           or
           gaine
           in
           money
           ,
           but
           in
           wares
           and
           other
           commodities
           ,
           
           Ambrose
           sayth
           ,
           
             Et
             esc●
             vsur●
             est
             ,
             &
             vestis
             vsur●
             est
             ,
             &
             quodcunque
             sorti
             accedit
             vsur●
             est
             :
             quod
             ●elis
             ei
             nomen
             imponas
             ,
             vsur●
             est
             :
          
           Meat
           is
           vsurie
           ,
           and
           garment
           is
           vsurie
           ,
           and
           whatsoeuer
           is
           added
           ouer
           and
           besides
           the
           principall
           ,
           it
           is
           vsurie
           ;
           giue
           it
           what
           name
           you
           will
           ,
           it
           is
           vsurie
           .
           
           Hierome
           likewise
           :
           Some
           think
           (
           sayth
           he
           )
           that
           vsurie
           is
           onely
           in
           money
           ;
           which
           the
           holy
           Scripture
           foreseeing
           ,
           taketh
           away
           the
           ouerplus
           of
           euery
           thing
           ,
           
             Vt
             plus
             non
             recipi●s
             quam
             dedisti
             ,
          
           That
           thou
           receiue
           no
           more
           than
           thou
           diddest
           giue
           .
           Againe
           ,
           some
           (
           sayth
           he
           )
           for
           money
           lent
           ,
           receiue
           gifts
           of
           diuerse
           kinds
           ,
           and
           they
           doe
           not
           vnderstand
           that
           it
           is
           called
           vsurie
           and
           increase
           ,
           whatsoeuer
           it
           be
           that
           they
           receiue
           aboue
           that
           which
           they
           gaue
           .
           And
           to
           the
           same
           purpose
           is
           that
           which
           is
           alleadged
           out
           of
           the
           counsell
           held
           at
           Agatha
           ,
           
             Vsur●
             est
             vbi
             amplius
             requiritur
             quā
             datur
             ,
          
           It
           is
           vsurie
           ,
           when
           more
           is
           required
           than
           is
           lent
           .
           Augustine
           goeth
           further
           ,
           
           If
           thou
           (
           sayth
           he
           )
           hast
           lent
           money
           to
           any
           man
           ,
           of
           whom
           thou
           lookest
           to
           receiue
           more
           than
           thou
           gauest
           ,
           not
           money
           alone
           ,
           but
           any
           thing
           more
           than
           thou
           gauest
           ,
           whether
           it
           be
           wheat
           ,
           or
           wine
           ,
           or
           oyle
           ,
           or
           any
           thing
           else
           ;
           if
           thou
           expectest
           to
           receiue
           more
           than
           thou
           gauest
           ,
           thou
           art
           an
           vsurer
           .
        
         
           Vpon
           which
           testimonies
           Gratian
           concludeth
           ,
           behold
           it
           is
           euidently
           declared
           ,
           That
           whosoeuer
           for
           loane
           is
           exacted
           aboue
           the
           principall
           ,
           
           it
           is
           vsurie
           .
           Lactantius
           also
           speaking
           of
           vsurie
           ,
           sayth
           ,
           To
           receiue
           more
           than
           thou
           gauest
           ,
           it
           is
           vnjust
           :
           and
           afterwards
           addeth
           ,
           That
           a
           justman
           will
           not
           defile
           himselfe
           with
           such
           gaine
           .
           Likewise
           ,
           all
           increase
           
           whatsoeuer
           required
           for
           loane
           ,
           in
           the
           ciuile
           law
           also
           is
           accounted
           vsurie
           .
           Lastly
           ,
           the
           common
           lawyers
           are
           of
           the
           same
           judgement
           :
           For
           Glanuile
           ,
           who
           was
           lord
           chiefe
           Iustice
           of
           England
           in
           the
           dayes
           of
           Henry
           the
           second
           ,
           teacheth
           ,
           that
           vsurie
           is
           committed
           ,
           when
           a
           man
           hauing
           lent
           any
           thing
           that
           doth
           consist
           vpon
           number
           ,
           weight
           ,
           and
           measure
           ,
           doth
           take
           any
           thing
           ouer
           and
           aboue
           his
           loane
           ,
           
             Lib.
             10.
             cap.
          
           3.
           
        
         
           And
           thus
           it
           appeareth
           ,
           that
           the
           true
           nature
           of
           vsurie
           is
           expressed
           in
           this
           definition
           .
           Let
           vs
           now
           see
           how
           by
           this
           definition
           vsurie
           is
           distinguished
           from
           other
           contracts
           ,
           and
           also
           other
           things
           which
           may
           seeme
           to
           haue
           some
           affinitie
           therewith
           :
           for
           of
           the
           rest
           it
           is
           needlesse
           to
           speake
           .
        
         
           It
           is
           therefore
           distinguished
           I.
           from
           all
           liberall
           contracts
           ,
           as
           that
           of
           donation
           ,
           or
           free
           gift
           ▪
           of
           mutuation
           ,
           or
           free
           lending
           to
           spend
           ;
           of
           commodation
           ,
           or
           free
           lending
           to
           vse
           ;
           because
           they
           be
           free
           and
           liberall
           ,
           but
           vsurie
           is
           illiberall
           and
           for
           gaine
           .
        
         
           2.
           
           From
           all
           lawfull
           buying
           :
           because
           in
           buying
           there
           is
           a
           perpetuall
           alienation
           of
           money
           ,
           in
           vsurie
           but
           for
           a
           time
           :
           and
           therefore
           in
           the
           contract
           of
           buying
           &
           selling
           ,
           the
           seller
           is
           not
           bound
           to
           restore
           the
           money
           againe
           ;
           but
           in
           the
           contract
           of
           vsurie
           ,
           being
           a
           contract
           of
           mutuation
           or
           loane
           ,
           the
           debtour
           is
           bound
           after
           a
           time
           to
           restore
           the
           money
           againe
           .
           Whereby
           it
           appeareth
           ,
           that
           a
           contract
           of
           buying
           rents
           ,
           whether
           for
           euer
           ,
           or
           for
           a
           mans
           life
           ,
           wherein
           there
           is
           an
           absolute
           bargaine
           and
           sale
           ,
           and
           a
           perpetuall
           alienation
           of
           the
           principall
           ,
           howsoeuer
           there
           may
           be
           injustice
           therein
           ,
           if
           equalitie
           be
           not
           obserued
           ,
           yet
           is
           it
           not
           vsurie
           :
           for
           the
           subject
           of
           vsurie
           is
           loane
           ,
           and
           by
           the
           contract
           of
           loane
           the
           borrower
           vndertaketh
           after
           a
           time
           to
           repay
           the
           principall
           .
        
         
           3.
           
           From
           lawfull
           Location
           or
           letting
           to
           hire
           :
           which
           is
           the
           rather
           to
           be
           obserued
           ,
           because
           some
           imagine
           ,
           that
           money
           and
           other
           things
           which
           are
           lent
           vpon
           vsurie
           ,
           may
           as
           well
           be
           let
           as
           other
           things
           .
           But
           there
           is
           great
           difference
           
           betwixt
           vsurie
           and
           the
           lawfull
           contract
           of
           Location
           or
           letting
           .
           And
           first
           they
           differ
           in
           the
           subjects
           :
           so
           that
           the
           things
           which
           be
           lent
           vpon
           vsurie
           cannot
           bee
           let
           ,
           namely
           ,
           to
           that
           vse
           for
           which
           they
           are
           lent
           ,
           and
           those
           things
           which
           be
           let
           cannot
           be
           lent
           vpon
           vsurie
           .
        
         
           
             
               
                 Vsurie
                 is
                 in
                 those
                 things
                 which
                 are
                 spent
                 in
                 the
                 vse
                 ,
                 and
                 consist
                 in
                 quantitie
                 ,
                 standing
                 in
                 number
                 ,
                 weight
                 ,
                 and
                 measure
                 .
              
               
                 Location
                 ,
                 is
                 of
                 such
                 things
                 as
                 are
                 not
                 spent
                 in
                 the
                 vse
                 ,
                 neither
                 stād
                 in
                 number
                 ,
                 weight
                 ,
                 and
                 measure
                 .
              
            
             
               
                 The
                 subject
                 of
                 vsurie
                 ,
                 are
                 such
                 things
                 as
                 haue
                 no
                 fruitful
                 vse
                 in
                 themselues
                 ,
                 but
                 the
                 gain
                 which
                 is
                 to
                 bee
                 raised
                 by
                 imployment
                 of
                 them
                 ,
                 is
                 to
                 be
                 imputed
                 to
                 the
                 industrie
                 and
                 skil
                 of
                 the
                 imployer
                 .
              
               
                 The
                 subject
                 of
                 location
                 ,
                 haue
                 a
                 fruitful
                 vse
                 in
                 thēselues
                 naturally
                 .
              
            
             
               
                 The
                 vse
                 of
                 things
                 lent
                 vpō
                 vsury
                 cannot
                 bee
                 seuered
                 ,
                 or
                 reckoned
                 apart
                 from
                 the
                 propertie
                 and
                 dominion
                 ;
                 because
                 they
                 are
                 such
                 things
                 as
                 are
                 spēt
                 in
                 the
                 vse
                 ,
                 and
                 therefore
                 if
                 you
                 vse
                 them
                 ,
                 you
                 spend
                 them
                 .
              
               
                 The
                 fruitfull
                 vse
                 of
                 things
                 lent
                 ,
                 may
                 be
                 seuered
                 and
                 reckoned
                 apart
                 ,
                 and
                 is
                 valuable
                 by
                 it self
                 ,
                 as
                 of
                 lād
                 ,
                 goods
                 ,
                 house
                 ,
                 &c.
                 which
                 remain
                 in
                 the
                 vse
                 vnspēt
                 .
              
            
             
               
                 In
                 the
                 cōtract
                 of
                 loane
                 ,
                 whether
                 free
                 ,
                 or
                 vpon
                 vsury
                 ,
                 the
                 lender
                 graunteth
                 to
                 the
                 borrower
                 ,
                 not
                 only
                 the
                 vse
                 ,
                 but
                 also
                 the
                 propertie
                 of
                 the
                 thing
                 lent
                 ,
                 frō
                 which
                 the
                 vse
                 of
                 that
                 ,
                 which
                 we
                 lend
                 to
                 be
                 spent
                 in
                 the
                 vse
                 ,
                 cannot
                 be
                 seuered
                 :
                 hēce
                 it
                 is
                 called
                 mutuum
                 ,
                 because
                 by
                 lending
                 it
                 is
                 made
                 
                   ex
                   meo
                   tuum
                
                 .
              
               
                 In
                 the
                 contract
                 of
                 location
                 ,
                 the
                 letter
                 granteth
                 to
                 him
                 that
                 taketh
                 to
                 hire
                 ,
                 the
                 vse
                 only
                 of
                 the
                 things
                 ,
                 retaining
                 the
                 propertie
                 to
                 himselfe
                 .
              
            
             
               
                 Because
                 that
                 which
                 is
                 the
                 subject
                 of
                 loane
                 and
                 vsury
                 is
                 spent
                 in
                 the
                 vse
                 ,
                 and
                 is
                 lent
                 to
                 be
                 spent
                 ;
                 therfor●
                 the
                 borrower
                 is
                 bound
                 to
                 restore
                 ,
                 not
                 the
                 same
                 particular
                 which
                 he
                 borrowed
                 ,
                 but
                 so
                 much
                 in
                 quantitie
                 or
                 full
                 value
                 in
                 the
                 same
                 kind
                 ,
                 without
                 any
                 impairing
                 or
                 diminution
                 .
              
               
                 Because
                 that
                 which
                 is
                 the
                 subject
                 of
                 commoditie
                 and
                 location
                 is
                 lent
                 &
                 let
                 ,
                 not
                 to
                 bee
                 spent
                 ,
                 but
                 only
                 to
                 be
                 vsed
                 ;
                 therfore
                 he
                 that
                 taketh
                 the
                 same
                 to
                 vse
                 ,
                 is
                 bound
                 to
                 restore
                 the
                 selfe
                 same
                 particular
                 which
                 for
                 the
                 most
                 part
                 is
                 impaired
                 and
                 made
                 worse
                 in
                 the
                 vse
                 .
              
            
             
               
                 As
                 in
                 mutuation
                 and
                 vsurie
                 ,
                 the
                 propertie
                 is
                 translated
                 to
                 the
                 borrower
                 ,
                 so
                 with
                 the
                 propertie
                 also
                 the
                 hazard
                 wholly
                 appertaineth
                 to
                 the
                 borrower
                 :
                 for
                 the
                 verie
                 contract
                 of
                 mutuation
                 includeth
                 in
                 it
                 an
                 obligation
                 binding
                 the
                 borrower
                 ,
                 that
                 whatsoeuer
                 becommeth
                 of
                 this
                 particular
                 which
                 he
                 borroweth
                 ,
                 he
                 shall
                 restore
                 the
                 full
                 value
                 thereof
                 at
                 the
                 day
                 appointed
                 ,
                 in
                 the
                 same
                 kind
                 .
                 And
                 to
                 this
                 purpose
                 the
                 borrower
                 maketh
                 promise
                 ,
                 either
                 by
                 word
                 or
                 writing
                 ,
                 entereth
                 into
                 bonds
                 and
                 statutes
                 ,
                 laying
                 his
                 goods
                 to
                 pawne
                 ,
                 or
                 his
                 lands
                 to
                 morgage
                 ,
                 giueth
                 sureties
                 ,
                 to
                 assure
                 and
                 secure
                 the
                 creditor
                 for
                 the
                 principall
                 .
              
               
                 As
                 in
                 location
                 the
                 vse
                 is
                 communicated
                 to
                 the
                 hirer
                 ,
                 but
                 the
                 letter
                 retaineth
                 the
                 propertie
                 ;
                 so
                 the
                 perill
                 and
                 hazard
                 of
                 the
                 thing
                 ,
                 if
                 it
                 shall
                 miscarie
                 without
                 the
                 default
                 of
                 the
                 hirer
                 ,
                 belongeth
                 to
                 the
                 letter
                 ,
                 and
                 not
                 to
                 the
                 hirer
                 ;
                 because
                 it
                 came
                 for
                 his
                 hire
                 ,
                 Exod.
                 22.
                 14.
                 
                 And
                 it
                 is
                 a
                 rule
                 in
                 law
                 ,
                 To
                 whom
                 the
                 hazard
                 appertaineth
                 ,
                 to
                 him
                 the
                 fruit
                 and
                 profit
                 belongeth
                 .
              
            
          
        
         
         
           To
           conclude
           therefore
           ,
           things
           that
           stand
           in
           quantitie
           ,
           in
           number
           ,
           weight
           and
           measure
           ,
           as
           money
           ,
           meat
           ,
           and
           drinke
           ,
           wine
           ,
           oyle
           ,
           &c.
           and
           are
           lent
           to
           be
           spent
           ,
           
             Non
             cadunt
             in
             commod●tum
             aut
             locatum
             ,
          
           they
           cannot
           be
           let
           .
           For
           in
           such
           things
           ,
           contrarie
           to
           the
           contract
           of
           Location
           ,
           the
           propertie
           with
           the
           vse
           is
           transferred
           to
           the
           borrower
           ,
           and
           hee
           becommeth
           owner
           for
           the
           time
           thereof
           :
           neither
           is
           there
           in
           such
           things
           themselues
           any
           fruitfull
           vse
           ,
           which
           is
           valuable
           by
           it selfe
           ,
           being
           spent
           in
           the
           vse
           :
           but
           if
           there
           arise
           any
           gaine
           ,
           it
           is
           to
           be
           ascribed
           to
           the
           skill
           and
           industrie
           of
           the
           borrower
           ,
           who
           is
           the
           owner
           for
           the
           time
           of
           that
           which
           he
           borroweth
           .
           Neither
           is
           he
           to
           restore
           the
           same
           particular
           ,
           impaired
           by
           the
           vse
           ,
           but
           the
           full
           value
           in
           the
           same
           kind
           with
           better
           rather
           than
           worse
           :
           neither
           doth
           the
           lender
           but
           the
           borrower
           stand
           wholly
           to
           the
           hazard
           and
           perill
           .
           And
           therefore
           the
           letting
           of
           such
           things
           as
           are
           not
           lettable
           ,
           is
           nothing
           but
           meere
           vsurie
           vnder
           another
           name
           .
           Indeed
           if
           such
           things
           as
           stand
           in
           quantitie
           ,
           as
           money
           and
           such
           like
           ,
           be
           not
           lent
           to
           be
           spent
           according
           to
           that
           vse
           for
           which
           they
           were
           ordained
           ,
           but
           to
           some
           other
           vse
           and
           purpose
           ;
           the
           lender
           communicating
           onely
           the
           vse
           ,
           and
           retaining
           the
           propertie
           ,
           requiring
           again
           the
           selfe-same
           particular
           to
           be
           restored
           ,
           himselfe
           also
           perhaps
           standing
           to
           the
           hazard
           ,
           if
           it
           miscarrie
           without
           the
           borrowers
           default
           ;
           thē
           this
           contract
           is
           not
           mutuation
           (
           for
           therby
           the
           property
           is
           alwaies
           altered
           )
           or
           vsurie
           ,
           but
           cōmodation
           ,
           if
           it
           be
           free
           ;
           or
           location
           ,
           if
           it
           be
           for
           hire
           .
           Howbeit
           ,
           this
           hire
           ,
           vnlesse
           the
           letter
           do
           stand
           to
           the
           hazard
           ,
           or
           vnlesse
           the
           thing
           be
           impaired
           in
           the
           vse
           ,
           ought
           to
           be
           little
           or
           nothing
           :
           for
           if
           there
           be
           inequalitie
           betwixt
           the
           hire
           and
           the
           vse
           ,
           though
           there
           be
           not
           vsurie
           in
           such
           a
           cōtract
           ,
           yet
           there
           is
           vnjustice
           .
        
         
           4.
           
           From
           the
           contract
           of
           partnership
           :
           wherein
           one
           man
           hauing
           perhaps
           no
           skill
           in
           merchandise
           ,
           committeth
           a
           stocke
           of
           mony
           to
           another
           ,
           being
           a
           marchant
           or
           tradesman
           ,
           to
           the
           end
           that
           he
           may
           imploy
           the
           same
           in
           some
           lawfull
           traffique
           ,
           and
           couenanteth
           with
           him
           not
           onely
           to
           be
           
           partner
           with
           him
           in
           a
           proportionable
           part
           of
           his
           gaine
           ,
           if
           it
           please
           God
           to
           make
           him
           a
           gainer
           ,
           but
           also
           to
           partake
           with
           him
           in
           the
           losse
           ,
           which
           without
           his
           default
           hee
           shall
           sustaine
           .
           For
           here
           ,
           although
           there
           be
           expectation
           of
           gain
           ,
           yea
           and
           a
           requiring
           and
           taking
           of
           gaine
           for
           the
           most
           part
           ,
           yet
           there
           is
           not
           vsurie
           :
           for
           in
           partnership
           ,
           the
           propertie
           of
           the
           money
           is
           not
           transferred
           vnto
           him
           that
           receiueth
           it
           ,
           but
           remaineth
           in
           him
           which
           did
           deliuer
           it
           ,
           and
           at
           his
           hazard
           and
           perill
           it
           is
           imployed
           :
           and
           therefore
           in
           partnership
           there
           is
           not
           so
           much
           as
           loane
           ,
           and
           much
           lesse
           vsurie
           :
           for
           as
           Molinaeus
           truly
           saith
           ,
           
             In
             contraectu
             societatis
             cessat
             subiectum
             vsur●
             ,
             scil
             .
             mutuum
             :
             in
             partnership
             the
             subiect
             of
             vsurie
             ce●seth
             ,
             viz.
             loane
             .
          
           For
           in
           loane
           the
           propertie
           is
           transferred
           to
           the
           borrower
           ,
           and
           with
           the
           propertie
           the
           hazard
           :
           so
           that
           if
           the
           principall
           miscarry
           ,
           it
           miscarrieth
           to
           the
           borrower
           ;
           it
           is
           safe
           to
           the
           lender
           ,
           by
           the
           very
           contract
           of
           mutuation
           or
           lending
           ,
           wherein
           the
           borrower
           secureth
           the
           lender
           by
           such
           securitie
           as
           the
           lender
           thinketh
           sufficient
           ,
           whether
           it
           be
           his
           word
           ,
           or
           his
           bill
           ,
           or
           his
           bond
           ,
           or
           his
           pawne
           ,
           or
           his
           suretie
           ,
           for
           the
           repayment
           of
           the
           principall
           .
           In
           the
           contract
           of
           partnership
           ,
           he
           that
           deliuereth
           his
           money
           to
           the
           other
           ,
           doth
           not
           couenant
           absolutely
           for
           the
           restitution
           of
           his
           principall
           ,
           and
           much
           lesse
           for
           gaine
           ,
           but
           conditionally
           ,
           according
           to
           the
           euent
           or
           successe
           of
           the
           negotiation
           ;
           couenanting
           as
           well
           to
           be
           partaker
           of
           the
           losse
           as
           of
           the
           gaine
           .
           But
           the
           contract
           of
           mutuation
           or
           free
           lending
           ,
           bindeth
           the
           borrower
           by
           an
           absolute
           couenant
           to
           restore
           the
           principall
           :
           and
           the
           contract
           of
           vsurie
           bindeth
           the
           borrower
           by
           an
           absolute
           couenant
           ,
           not
           only
           to
           repay
           the
           principall
           ,
           but
           also
           to
           yeeld
           the
           ouerplus
           couenanted
           for
           .
           And
           this
           absolute
           couenant
           is
           not
           an
           abuse
           besides
           the
           nature
           of
           this
           contract
           (
           as
           some
           haue
           imagined
           )
           but
           as
           the
           absolute
           couenant
           of
           the
           restitution
           of
           the
           principall
           is
           included
           in
           the
           contract
           of
           mutuation
           ,
           so
           the
           absolute
           couenant
           not
           only
           of
           repaying
           the
           principal
           ,
           but
           also
           of
           paying
           vsury
           ,
           is
           included
           in
           the
           cōtract
           of
           actual
           ,
           or
           
           as
           they
           call
           it
           ,
           formall
           vsurie
           :
           and
           is
           so
           of
           the
           nature
           of
           this
           contract
           ,
           that
           where
           this
           absolute
           couenant
           is
           not
           ,
           there
           is
           not
           actuall
           and
           formall
           vsurie
           .
           For
           if
           there
           be
           a
           couenant
           onely
           in
           
             euentum
             lucri
          
           ,
           to
           gaine
           if
           he
           gaine
           ;
           or
           a
           bare
           expectation
           of
           gaine
           for
           loane
           without
           any
           further
           couenant
           ,
           but
           for
           the
           restitution
           of
           the
           principall
           ,
           then
           is
           the
           former
           not
           formall
           vsurie
           ,
           though
           it
           bee
           mentall
           and
           actuall
           in
           part
           ,
           and
           the
           latter
           is
           but
           mentall
           vsurie
           :
           &
           not
           then
           neither
           ,
           if
           as
           on
           the
           one
           side
           there
           is
           a
           couenant
           of
           partaking
           gaine
           ,
           if
           there
           be
           gaine
           ;
           so
           on
           the
           other
           side
           there
           be
           a
           couenant
           of
           partaking
           losse
           :
           or
           as
           there
           is
           expectation
           of
           gaine
           ,
           if
           the
           borrower
           gaine
           ,
           so
           there
           be
           an
           vnfained
           purpose
           of
           bearing
           part
           of
           the
           losse
           ,
           which
           the
           borrower
           without
           his
           default
           shall
           sustaine
           :
           for
           then
           the
           former
           is
           the
           contract
           of
           partnership
           ;
           and
           the
           latter
           in
           respect
           of
           the
           outward
           act
           ,
           is
           the
           contract
           of
           lending
           :
           but
           in
           regard
           of
           the
           purpose
           of
           the
           heart
           ,
           intending
           gaine
           where
           there
           is
           gaine
           ,
           and
           purposing
           to
           beare
           part
           of
           the
           losse
           where
           there
           is
           losse
           ,
           it
           is
           partnership
           .
           Where
           by
           the
           way
           we
           are
           to
           note
           ,
           that
           howsoeuer
           vsurers
           doe
           build
           their
           practise
           vpon
           the
           judgement
           of
           some
           diuines
           ,
           yet
           no
           godly
           learned
           diuine
           doth
           allow
           the
           vsurie
           which
           is
           vsually
           practised
           .
           And
           I
           am
           persuaded
           ,
           that
           if
           they
           vnderstood
           this
           absolute
           couenant
           or
           expectation
           of
           gaine
           ,
           without
           purpose
           of
           hazarding
           the
           principall
           or
           any
           part
           thereof
           ,
           to
           be
           of
           the
           very
           nature
           of
           an
           vsurious
           contract
           ,
           as
           indeed
           it
           is
           ,
           they
           would
           neuer
           haue
           spoken
           or
           written
           word
           in
           the
           defence
           of
           vsurie
           .
           For
           they
           would
           not
           haue
           a
           man
           to
           make
           an
           absolute
           couenant
           for
           gaine
           ,
           but
           in
           
             euentum
             lucri
          
           ,
           that
           is
           ,
           that
           he
           may
           couenant
           ,
           if
           the
           borrower
           shall
           raise
           a
           lawfull
           gaine
           ,
           to
           haue
           part
           thereof
           .
           And
           they
           define
           that
           vsurie
           which
           they
           allow
           ,
           to
           be
           
             partem
             lucri
          
           ,
           part
           of
           the
           borrowers
           gaine
           .
           So
           that
           by
           their
           judgement
           ,
           if
           a
           man
           borrow
           money
           ,
           not
           to
           make
           a
           gaine
           of
           it
           ,
           but
           otherwise
           for
           his
           necessarie
           vses
           ,
           of
           such
           an
           one
           no
           gaine
           is
           to
           be
           required
           :
           or
           if
           the
           borrower
           ,
           which
           takes
           vp
           money
           ,
           
           hoping
           to
           raise
           a
           gaine
           thereby
           ,
           shall
           not
           gaine
           ,
           of
           him
           there
           is
           no
           gaine
           to
           be
           exacted
           .
           But
           if
           the
           borrower
           shall
           not
           onely
           bee
           no
           gainer
           ,
           but
           notwithstanding
           hee
           hath
           vsed
           his
           skill
           and
           diligence
           in
           his
           trade
           ,
           shall
           also
           prooue
           a
           looser
           ,
           the
           constant
           judgement
           of
           learned
           diuines
           in
           this
           case
           is
           ,
           That
           the
           lender
           ,
           which
           for
           his
           loane
           either
           couenanteth
           or
           looketh
           for
           gaine
           ,
           must
           be
           content
           to
           beare
           part
           of
           the
           losse
           :
           so
           that
           the
           difference
           which
           is
           in
           substance
           of
           matter
           betwixt
           those
           diuines
           which
           seeme
           to
           speake
           for
           vsurie
           ,
           and
           vs
           that
           speake
           against
           it
           ,
           is
           very
           small
           .
           They
           allow
           that
           contract
           ,
           in
           which
           there
           is
           a
           conditionall
           couenant
           for
           gaine
           ,
           if
           the
           borrower
           gaine
           ,
           with
           an
           vnfained
           purpose
           of
           partaking
           in
           his
           losse
           :
           We
           allow
           that
           contract
           wherein
           there
           is
           a
           couenant
           ,
           as
           of
           partaking
           in
           the
           gaine
           when
           there
           shall
           be
           gaine
           ,
           so
           of
           bearing
           part
           of
           the
           losse
           ,
           when
           there
           shall
           be
           losse
           ,
           without
           his
           default
           that
           receiued
           the
           money
           to
           employ
           it
           ,
           that
           so
           there
           may
           be
           equalitie
           .
           Which
           contract
           in
           substance
           differeth
           little
           from
           the
           former
           :
           for
           if
           thou
           must
           haue
           an
           vnfained
           purpose
           to
           beare
           part
           of
           the
           borrowers
           losse
           ,
           and
           art
           bound
           in
           conscience
           to
           put
           that
           purpose
           in
           execution
           ,
           when
           he
           is
           a
           looser
           ;
           why
           shouldest
           thou
           not
           make
           thy
           couenant
           accordingly
           ,
           if
           thou
           hast
           to
           deale
           with
           an
           honest
           man
           ?
           And
           why
           mayest
           thou
           not
           as
           well
           make
           thy
           contract
           so
           ,
           if
           the
           purpose
           of
           thy
           heart
           be
           vpright
           ,
           as
           to
           thinke
           ,
           that
           after
           thy
           contract
           is
           made
           ,
           thou
           art
           bound
           in
           conscience
           so
           to
           deale
           ?
           Now
           if
           thou
           diddest
           couenant
           equally
           to
           beare
           part
           of
           the
           losse
           ,
           as
           well
           as
           to
           reape
           part
           of
           the
           gaine
           ,
           then
           were
           thy
           contract
           neither
           vsurie
           nor
           loane
           ,
           but
           partnership
           ,
           which
           is
           a
           lawfull
           contract
           .
           Indeed
           ,
           I
           doe
           confesse
           ,
           it
           is
           more
           fit
           many
           times
           that
           the
           borrower
           should
           stand
           to
           the
           lenders
           courtesie
           ,
           than
           the
           lender
           altogether
           to
           the
           borrowers
           fidelitie
           :
           and
           therfore
           though
           there
           be
           a
           couenant
           on
           the
           one
           side
           ,
           in
           
             euentum
             lucri
          
           ,
           to
           partake
           in
           the
           gaine
           ,
           if
           there
           shall
           be
           gaine
           ;
           and
           on
           the
           other
           side
           ,
           but
           a
           purpose
           of
           bearing
           part
           in
           the
           losse
           ,
           so
           
           that
           purpose
           be
           vpright
           and
           vnfained
           ,
           I
           would
           not
           altogether
           condemne
           such
           a
           contract
           .
           It
           were
           therefore
           to
           be
           wished
           ,
           that
           men
           hauing
           learned
           to
           distinguish
           vsurie
           from
           other
           lawfull
           contracts
           ,
           would
           according
           to
           the
           scriptures
           simply
           and
           absolutely
           condemne
           it
           ,
           rather
           than
           they
           should
           by
           seeming
           to
           allow
           and
           commend
           vnder
           the
           name
           of
           vsurie
           some
           other
           lawfull
           contract
           (
           which
           indeed
           are
           not
           vsurious
           )
           giue
           an
           occasion
           of
           so
           great
           offence
           to
           couetous
           worldlings
           :
           who
           when
           they
           heare
           some
           vsurie
           allowed
           by
           diuines
           ,
           they
           doubt
           not
           (
           such
           is
           our
           naturall
           selfeloue
           )
           that
           the
           vsurie
           which
           themselues
           practise
           ,
           is
           to
           be
           warranted
           ,
           though
           their
           practise
           differ
           neuer
           so
           much
           from
           the
           judgement
           of
           all
           learned
           and
           godly
           diuines
           .
        
         
           5.
           
           It
           is
           distinguished
           from
           three
           other
           things
           ,
           to
           which
           the
           name
           of
           vsurie
           especially
           in
           the
           Latine
           tongue
           is
           assigned
           ,
           but
           are
           not
           this
           gainefull
           vsurie
           ,
           wherof
           we
           speak
           :
           the
           first
           of
           these
           is
           the
           aduenturers
           vsurie
           ,
           which
           in
           Latin
           is
           called
           nauticum
           ,
           or
           
             m●ritimum
             ●oenus
          
           ,
           and
           is
           a
           gaine
           or
           allowance
           made
           for
           money
           ,
           which
           is
           transported
           beyond
           the
           seas
           ,
           at
           the
           perill
           and
           hazard
           of
           the
           creditour
           ,
           contrarie
           to
           the
           contract
           either
           of
           gainefull
           vsurie
           or
           free
           loane
           ,
           and
           seemeth
           to
           draw
           neere
           to
           partnership
           ,
           the
           manner
           whereof
           is
           thus
           :
           I
           deliuer
           to
           a
           marchant
           who
           is
           to
           trauell
           beyond
           seas
           ,
           a
           summe
           of
           money
           for
           him
           to
           vse
           in
           negotiation
           ,
           as
           he
           thinketh
           best
           for
           his
           aduantage
           ,
           conditioning
           with
           him
           ,
           that
           if
           his
           ship
           miscarie
           ,
           I
           will
           loose
           not
           onely
           my
           hope
           of
           gaine
           ,
           but
           also
           the
           principall
           it selfe
           :
           but
           if
           his
           ship
           shall
           come
           safe
           to
           land
           ,
           by
           the
           ariuall
           wherof
           hee
           is
           sure
           of
           good
           gaine
           ,
           I
           looke
           for
           an
           allowance
           proportionable
           to
           that
           hazard
           which
           I
           sustaine
           .
           And
           this
           hazard
           ,
           men
           were
           wont
           to
           vndertake
           ,
           either
           for
           the
           whole
           voyage
           ,
           couenanting
           for
           a
           certaine
           gaine
           ,
           if
           the
           ship
           arriued
           safe
           at
           the
           same
           port
           from
           whence
           it
           first
           set
           forth
           (
           which
           kind
           the
           Grecians
           call
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           )
           ;
           or
           else
           but
           for
           the
           one
           part
           of
           the
           voyage
           ,
           as
           from
           one
           port
           to
           
           another
           ;
           
           as
           from
           London
           to
           Venice
           ,
           which
           they
           called
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           .
           But
           for
           as
           much
           as
           couetous
           men
           were
           apt
           to
           vse
           this
           practise
           as
           a
           cloke
           to
           couer
           their
           vsurie
           ,
           pretending
           great
           aduenture
           or
           hazard
           when
           there
           was
           little
           or
           none
           ,
           &
           to
           exact
           an
           vnreasonable
           gaine
           far
           aboue
           the
           proportion
           of
           their
           aduenture
           or
           hazard
           :
           Therefore
           Iustini●n
           stinted
           this
           vsurie
           at
           12
           in
           the
           hundred
           :
           And
           the
           Canon
           Law
           is
           thought
           wholly
           to
           condemne
           it
           .
           
             Decr.
             Greg.
             l.
             5.
             ti●
             .
             devsuris
             Q.
             Nauiganti
             .
          
           But
           as
           Hotoman
           hath
           shewed
           ,
           the
           text
           is
           either
           corrupted
           ,
           the
           word
           (
           not
           )
           being
           omitted
           (
           for
           Gregorie
           in
           that
           chapter
           setteth
           downe
           three
           cases
           ,
           wherof
           this
           is
           the
           first
           ,
           which
           he
           exempteth
           from
           vsury
           :
           )
           or
           else
           the
           law
           is
           verie
           vnreasonable
           ,
           seeing
           where
           is
           hazard
           ,
           there
           may
           be
           gaine
           required
           as
           the
           due
           price
           thereof
           .
           And
           therefore
           aduenturers
           vsurie
           may
           be
           allowed
           ,
           not
           onely
           in
           
             tr●iectiti●
             pecuni●
          
           ,
           that
           is
           ,
           in
           money
           sent
           ouer
           the
           sea
           at
           the
           creditors
           perill
           ;
           but
           also
           in
           other
           cases
           wherein
           the
           creditor
           sustaineth
           the
           like
           hazard
           :
           Prouided
           alwayes
           ,
           that
           there
           bee
           an
           aduenture
           or
           hazard
           in
           truth
           ,
           and
           not
           in
           pretence
           onely
           :
           and
           also
           that
           the
           gaine
           be
           proportionable
           to
           the
           hazard
           .
        
         
           The
           second
           is
           that
           which
           some
           call
           liberall
           vsurie
           ,
           being
           indeed
           a
           gratuitie
           or
           free
           gift
           ,
           which
           the
           borrower
           finding
           himselfe
           much
           benefited
           by
           the
           lenders
           curtesie
           ,
           doth
           of
           his
           owne
           accord
           in
           testimonie
           of
           his
           thankfulnes
           ,
           freely
           giue
           to
           the
           lender
           ,
           who
           neither
           intended
           when
           he
           lent
           ,
           nor
           expected
           whiles
           he
           forbore
           ,
           any
           gaine
           ,
           and
           much
           lesse
           couenanted
           for
           it
           :
           For
           in
           this
           case
           ,
           although
           the
           lēder
           receiue
           some
           allowance
           aboue
           the
           principall
           ,
           yet
           he
           committeth
           not
           vsurie
           :
           because
           neither
           the
           contract
           which
           he
           made
           ,
           was
           lending
           for
           gaine
           ;
           neither
           is
           the
           ouerplus
           which
           he
           receiueth
           ,
           a
           gaine
           ,
           either
           couenanted
           ,
           or
           intended
           ,
           or
           required
           for
           loane
           ;
           but
           a
           gratuitie
           or
           thankfull
           curtesie
           ,
           which
           may
           with
           good
           conscience
           be
           giuen
           and
           receiued
           from
           an
           able
           and
           willing
           gi●uer
           .
           For
           as
           the
           lenders
           curtesie
           hath
           not
           made
           him
           vncapable
           of
           a
           good
           
           turne
           from
           the
           borrower
           ,
           which
           before
           hee
           had
           lent
           ,
           he
           might
           haue
           receiued
           :
           so
           doth
           it
           bind
           the
           borrower
           to
           duties
           of
           thankfulnesse
           ,
           which
           they
           call
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           especially
           if
           he
           haue
           well
           gained
           by
           that
           which
           the
           creditor
           could
           not
           well
           forbeare
           .
        
         
           The
           third
           ,
           is
           that
           which
           is
           called
           
             vsur●
             compens●tor●●
             ,
             recompencing
             vsurie
          
           ,
           which
           we
           call
           interest
           :
           For
           although
           interest
           among
           Lawyers
           be
           of
           a
           more
           large
           signification
           ,
           as
           belongeth
           not
           onely
           to
           loane
           ,
           but
           also
           to
           some
           other
           contracts
           :
           yet
           as
           it
           is
           referred
           to
           loane
           ,
           it
           is
           in
           effect
           the
           same
           with
           recompencing
           vsurie
           ,
           which
           is
           nothing
           else
           but
           a
           just
           recompence
           which
           the
           debtor
           ,
           hauing
           through
           his
           default
           bene
           the
           effectuall
           cause
           of
           the
           creditors
           hinderance
           ,
           doth
           owe
           vnto
           him
           by
           the
           law
           of
           nature
           .
           And
           that
           hinderance
           may
           be
           twofold
           ,
           
             damnum
             emergens
             ,
             losse
             arising
          
           ,
           or
           
             lucrum
             cessans
             ,
             gaine
             ce●sing
          
           :
           But
           this
           ceasing
           gaine
           which
           must
           come
           into
           estimation
           ,
           must
           not
           be
           vncertaine
           and
           doubtfull
           ,
           but
           certaine
           :
           or
           at
           lest
           very
           probable
           .
           For
           if
           the
           creditor
           through
           the
           default
           ,
           either
           incurre
           losse
           ,
           or
           be
           hindered
           of
           certaine
           gaine
           ,
           it
           is
           verie
           equall
           that
           thou
           shouldest
           make
           him
           such
           recompence
           
             quanto
             creditoris
             interest
             ,
             as
             he
             is
             damaged
             or
             hindered
             by
             the
             delay
             .
          
           And
           it
           is
           very
           lawfull
           that
           the
           creditor
           should
           prouide
           for
           his
           owne
           indemnitie
           in
           this
           behalfe
           :
           For
           it
           is
           against
           equitie
           (
           as
           the
           Apostle
           saith
           in
           a
           like
           case
           )
           that
           to
           the
           creditor
           should
           be
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
           and
           to
           the
           debtor
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ;
           but
           the
           hinderance
           is
           to
           be
           recompenced
           ,
           that
           there
           may
           bee
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           that
           is
           ,
           it
           is
           vnjust
           that
           the
           creditor
           should
           sustaine
           losse
           or
           hinderance
           through
           the
           debtors
           default
           :
           or
           that
           the
           debtor
           should
           bee
           enriched
           with
           the
           creditors
           losse
           or
           hinderance
           :
           But
           equitie
           requireth
           that
           a
           full
           recompence
           be
           made
           ,
           that
           the
           creditor
           may
           receiue
           his
           owne
           without
           ●olle
           or
           hinderance
           ;
           and
           the
           debtor
           hauing
           bin
           through
           his
           delay
           the
           cause
           of
           the
           creditors
           hinderance
           ,
           should
           sustaine
           the
           penalty
           of
           his
           owne
           ,
           either
           negligence
           or
           vnfaithfulnesse
           :
           For
           interest
           in
           respect
           of
           the
           creditor
           ,
           is
           a
           
           just
           recōpence
           of
           his
           hinderance
           sustained
           by
           the
           debtors
           fault
           ;
           &
           in
           regard
           of
           the
           debtor
           ,
           it
           is
           a
           penaltie
           :
           For
           which
           cause
           it
           is
           called
           
             cōpensatori●
             vsur●
          
           ,
           in
           respect
           of
           the
           creditors
           losse
           ,
           so
           also
           
             punitoria
             vsur●
          
           ,
           in
           respect
           of
           the
           debtors
           defalt
           .
           As
           for
           example
           ,
           I
           lend
           thee
           one
           hundreth
           pounds
           ,
           which
           thou
           vndertakest
           to
           repay
           at
           the
           end
           of
           six
           moneths
           :
           which
           time
           being
           expired
           ,
           and
           thou
           either
           through
           negligence
           or
           vnfaithfulnesse
           failing
           of
           thy
           promise
           ,
           I
           incurre
           a
           losse
           (
           perhaps
           by
           forfeiture
           of
           a
           bond
           ,
           pawne
           ,
           or
           by
           taking
           vp
           money
           vpon
           vsurie
           to
           preuent
           that
           losse
           )
           or
           else
           hauing
           necessarie
           occasion
           to
           imploy
           my
           mony
           to
           my
           certaine
           or
           very
           likely
           gaine
           ,
           am
           hindered
           of
           that
           gaine
           :
           In
           this
           case
           I
           may
           lawfully
           prouide
           for
           mine
           indemnitie
           ,
           by
           exacting
           an
           equall
           recompence
           at
           thine
           hands
           :
           and
           thou
           art
           bound
           in
           conscience
           to
           make
           good
           this
           losse
           or
           hinderance
           which
           through
           thy
           default
           I
           sustaine
           .
           But
           here
           certaine
           cautions
           are
           to
           bee
           remembred
           .
        
         
           First
           ,
           that
           interest
           be
           esteemed
           not
           according
           to
           the
           gaine
           or
           benefit
           which
           the
           borrower
           hath
           reaped
           by
           the
           imployment
           of
           the
           money
           ,
           but
           according
           to
           the
           hinderance
           or
           losse
           which
           the
           creditor
           sustaineth
           through
           the
           borrowers
           default
           .
        
         
           Secondly
           ,
           that
           interest
           is
           not
           to
           be
           required
           ,
           
             nisipost
             morā
          
           ,
           but
           only
           after
           delay
           &
           defalt
           cōmitted
           by
           the
           borrower
           :
           for
           vntill
           then
           ,
           the
           borrower
           (
           vnlesse
           he
           were
           such
           a
           one
           as
           could
           compell
           the
           creditor
           to
           lend
           )
           is
           not
           the
           effectuall
           cause
           of
           the
           creditors
           losse
           .
        
         
           Thirdly
           ,
           that
           not
           alwayes
           after
           delay
           it
           is
           to
           be
           required
           ,
           but
           onely
           then
           ,
           when
           the
           creditor
           hath
           indeed
           sustained
           losse
           or
           hinderance
           by
           the
           borrowers
           delay
           .
        
         
           Fourthly
           ,
           that
           he
           do
           not
           voluntarily
           incurre
           any
           losse
           ,
           meaning
           to
           lay
           the
           burthen
           thereof
           on
           the
           borrower
           ,
           but
           do
           his
           true
           endeuour
           to
           auoid
           it
           ,
           either
           in
           whole
           or
           in
           part
           .
        
         
           Fiftly
           ,
           that
           when
           he
           suspecteth
           losse
           or
           hinderance
           by
           
           the
           debtors
           delay
           ,
           he
           descend
           not
           vnto
           extremities
           with
           those
           who
           haue
           broken
           day
           ,
           not
           through
           negligence
           or
           vnfaithfulnesse
           ,
           but
           through
           want
           and
           necessitie
           ,
           which
           they
           did
           not
           foresee
           :
           and
           let
           him
           remember
           ,
           that
           where
           is
           no
           fault
           ,
           there
           ought
           to
           be
           no
           punishment
           .
        
         
           Sixtly
           ,
           that
           the
           estimation
           of
           the
           interest
           be
           not
           referred
           to
           the
           creditors
           owne
           arbitrement
           (
           for
           it
           is
           not
           fit
           that
           euerie
           creditor
           should
           be
           his
           owne
           caruer
           )
           but
           committed
           to
           the
           judgement
           of
           some
           other
           honest
           and
           discreet
           men
           .
           [
           And
           for
           as
           much
           as
           it
           is
           supposed
           that
           the
           creditor
           might
           (
           to
           preuent
           his
           losse
           )
           borrow
           according
           to
           the
           rate
           permitted
           by
           law
           ,
           
           therefore
           Iustini●n
           stinted
           recompencing
           vsurie
           ,
           at
           six
           in
           the
           hundred
           .
           ]
           Which
           conditions
           being
           obserued
           ,
           it
           is
           lawfull
           for
           the
           creditor
           to
           require
           an
           ouerplus
           besides
           his
           principall
           :
           which
           ouerplus
           ,
           notwithstanding
           is
           not
           vsurie
           .
           For
           there
           is
           great
           difference
           betwixt
           vsurie
           and
           interest
           .
           In
           vsurie
           ,
           the
           lender
           intendeth
           and
           seeketh
           gaine
           ;
           by
           interest
           ,
           he
           onely
           prouideth
           for
           his
           indemnitie
           .
           Vsurie
           is
           intended
           ,
           or
           perhaps
           couenanted
           for
           in
           the
           very
           contract
           :
           interest
           is
           not
           intended
           at
           the
           first
           ,
           but
           happeneth
           after
           delay
           .
           Vsurie
           is
           a
           gaine
           which
           from
           the
           time
           of
           the
           contract
           ,
           vntill
           the
           time
           of
           payment
           ,
           accrueth
           to
           the
           lender
           :
           interest
           is
           a
           recompence
           of
           the
           losse
           ,
           which
           after
           the
           day
           appointed
           for
           payment
           ,
           the
           creditor
           sustaineth
           through
           the
           borrowers
           default
           .
        
         
           When
           as
           therefore
           men
           pretend
           the
           honest
           name
           of
           interest
           to
           their
           gainfull
           vsurie
           ,
           
           it
           is
           pernicious
           Sophistrie
           ,
           sayth
           Melancthon
           .
        
         
           And
           thus
           you
           haue
           heard
           what
           vsurie
           is
           .
           Now
           we
           are
           to
           proceed
           to
           a
           threefold
           destinction
           thereof
           .
           And
           first
           ,
           that
           vsurie
           is
           either
           inward
           and
           mentall
           ,
           or
           outward
           and
           actuall
           .
           
           The
           mentall
           is
           a
           lending
           for
           gaine
           without
           couenant
           ,
           that
           is
           ,
           when
           the
           creditor
           onely
           intendeth
           and
           looketh
           for
           gaine
           by
           lending
           and
           forbearing
           his
           money
           ,
           but
           doth
           not
           indent
           or
           couenant
           with
           the
           borrower
           for
           
           gaine
           .
           And
           this
           may
           be
           called
           the
           vsurie
           of
           the
           heart
           :
           for
           the
           Law
           of
           God
           being
           spirituall
           ,
           
           doth
           not
           onely
           restraine
           the
           hands
           ,
           and
           outward
           man
           ;
           but
           also
           the
           intent
           and
           purpose
           of
           the
           heart
           :
           in
           so
           much
           that
           morall
           actions
           ,
           though
           in
           shew
           good
           ,
           are
           to
           be
           judged
           euill
           ,
           if
           they
           proceed
           from
           an
           ill
           intent
           ,
           and
           tend
           to
           an
           ill
           end
           :
           For
           he
           that
           intendeth
           euill
           ,
           hath
           the
           like
           euill
           will
           with
           him
           that
           worketh
           euill
           :
           And
           he
           which
           by
           lending
           onely
           intendeth
           his
           owne
           gaine
           ,
           he
           lendeth
           for
           gaine
           .
           And
           therefore
           ,
           if
           actuall
           vsurie
           be
           euill
           ,
           then
           the
           intent
           and
           purpose
           thereof
           is
           also
           euill
           .
           For
           lending
           is
           a
           worke
           of
           charitie
           ,
           and
           an
           act
           of
           liberalitie
           ,
           wherein
           if
           we
           haue
           true
           charitie
           ,
           we
           respect
           not
           our
           owne
           profit
           ,
           but
           the
           benefit
           of
           the
           borrower
           .
           Wherefore
           as
           Augustine
           saith
           ,
           
           If
           thou
           lookest
           to
           receiue
           more
           than
           thou
           gauest
           ,
           thou
           art
           an
           vsurer
           .
           And
           hereunto
           the
           most
           writers
           referre
           the
           speech
           of
           our
           Sauiour
           ,
           Luk.
           6.
           35
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           Lend
           ,
           looking
           for
           nothing
           ;
           that
           is
           ,
           for
           no
           gaine
           or
           profit
           thence
           :
           For
           as
           the
           Canonists
           and
           Schoolemen
           say
           ,
           
             Sola
             spes
             vsurarium
             facit
          
           ,
           hope
           alone
           maketh
           an
           vsurer
           :
           But
           that
           is
           thus
           to
           be
           vnderstood
           .
        
         
           1.
           
           When
           the
           expectation
           of
           gaine
           is
           the
           cause
           of
           our
           lending
           ;
           and
           when
           our
           owne
           profit
           is
           principally
           intended
           ,
           that
           is
           ,
           when
           we
           so
           lend
           for
           our
           owne
           gaine
           ,
           as
           that
           were
           it
           not
           for
           the
           expectation
           of
           gaine
           ,
           we
           would
           not
           lend
           :
           For
           if
           our
           chiefe
           regard
           bee
           to
           helpe
           our
           neigbour
           ,
           and
           haue
           but
           a
           secondary
           respect
           to
           our
           owne
           profit
           ,
           as
           if
           that
           were
           not
           we
           would
           notwithstanding
           lend
           for
           charity
           and
           humanitie
           sake
           ;
           this
           secondarie
           respect
           maketh
           not
           an
           vsurer
           ,
           though
           it
           something
           detract
           from
           the
           puritie
           of
           our
           loue
           ,
           and
           the
           commendation
           of
           our
           loane
           .
        
         
           2.
           
           When
           there
           is
           expectation
           and
           purpose
           of
           gaine
           ,
           without
           any
           intent
           of
           partaking
           in
           the
           losse
           :
           For
           when
           the
           lender
           so
           intendeth
           his
           owne
           gaine
           in
           the
           borrowers
           gaine
           ,
           as
           also
           he
           purposeth
           vnfainedly
           to
           beare
           part
           of
           his
           losse
           ,
           this
           intent
           is
           not
           vsurious
           .
           For
           although
           his
           outward
           act
           bee
           a
           contract
           of
           loane
           ;
           yet
           in
           respect
           of
           the
           
           purpose
           and
           intent
           of
           his
           heart
           it
           is
           partnership
           :
           when
           as
           therefore
           the
           lender
           principally
           intendeth
           his
           own
           gaine
           ,
           without
           purpose
           to
           beare
           part
           of
           the
           borrowers
           losse
           ,
           that
           intent
           or
           expectation
           of
           gaine
           maketh
           an
           vsurer
           .
           An
           vsurer
           I
           say
           ,
           before
           God
           ,
           but
           not
           before
           man
           :
           an
           vsurer
           in
           the
           inward
           court
           of
           conscience
           ,
           but
           not
           in
           the
           outward
           and
           ciuile
           court
           ,
           which
           taketh
           no
           notice
           of
           mentuall
           vsurie
           :
           neither
           can
           it
           be
           punished
           by
           the
           lawes
           of
           men
           ,
           who
           cannot
           search
           the
           heart
           .
        
         
           Outward
           and
           actuall
           vsurie
           is
           ,
           
           when
           the
           creditor
           doth
           not
           onely
           intend
           certaine
           gaine
           by
           lending
           ,
           but
           also
           couenanteth
           for
           a
           certaine
           summe
           to
           be
           allowed
           him
           at
           a
           certaine
           time
           ,
           or
           times
           .
           This
           in
           the
           Scriptures
           is
           called
           imposing
           of
           vsurie
           ,
           
             Exod.
             22.
             25
             ,
             Thou
             sh●lt
             not
             impose
             vsurie
             vpon
             him
             :
          
           wherefore
           in
           actuall
           vsurie
           ,
           a
           couenant
           is
           made
           for
           certaine
           gaine
           ;
           and
           in
           that
           couenant
           the
           verie
           forme
           of
           actuall
           vsury
           consisteth
           :
           For
           which
           cause
           some
           do
           call
           such
           a
           contract
           ,
           Formall
           vsurie
           .
           And
           this
           couenant
           vseth
           to
           be
           confirmed
           by
           obligation
           ,
           either
           verball
           ,
           as
           bils
           and
           bonds
           ;
           or
           reall
           ,
           as
           pawnes
           ,
           or
           morgage
           ;
           or
           personall
           ,
           as
           suretiship
           ;
           whereby
           the
           creditor
           is
           secured
           for
           the
           receit
           ,
           and
           the
           debtor
           bound
           for
           the
           payment
           ,
           both
           of
           the
           principall
           and
           also
           of
           the
           vsurie
           .
           But
           in
           this
           actuall
           and
           outward
           vsurie
           ,
           there
           is
           a
           couenant
           vsually
           made
           for
           the
           payment
           ,
           not
           onely
           of
           a
           certaine
           summe
           ,
           but
           also
           at
           certaine
           times
           .
           The
           summe
           is
           proportionated
           or
           rated
           according
           to
           the
           quantitie
           of
           the
           principall
           ,
           or
           stocke
           which
           is
           lent
           ,
           and
           according
           to
           the
           length
           of
           the
           time
           :
           For
           by
           how
           much
           the
           principal
           is
           greater
           ,
           &
           the
           time
           lōger
           ,
           so
           much
           greater
           allowance
           is
           made
           .
           Now
           the
           principall
           ,
           be
           it
           more
           or
           lesse
           ,
           is
           reduced
           to
           the
           rate
           of
           an
           hundred
           ,
           to
           the
           imitation
           of
           the
           Grecians
           and
           Latines
           :
           For
           whereas
           the
           Mina
           among
           the
           Grecians
           contained
           an
           hundred
           Drachmas
           ,
           they
           brought
           the
           principall
           to
           the
           rate
           of
           the
           Mina
           ,
           and
           the
           vsurie
           was
           reckoned
           according
           to
           the
           number
           of
           Drachmas
           .
           The
           Romans
           also
           reduced
           
           the
           principall
           to
           the
           centenarie
           number
           .
           And
           because
           the
           
             centesim●
             vsur●
             (
             an
             vsurie
             of
             the
             hundred
             part
             ,
          
           that
           is
           ,
           of
           one
           in
           the
           hundred
           monthly
           )
           was
           the
           greatest
           which
           by
           law
           was
           permitted
           among
           them
           ,
           therefore
           it
           was
           esteemed
           as
           As
           or
           
             assis
             vsurarum
          
           ,
           that
           is
           ,
           as
           the
           grosse
           or
           totall
           summe
           of
           vsurie
           :
           and
           all
           lesser
           vsuries
           were
           tearmed
           by
           the
           parts
           of
           the
           Assis.
           And
           for
           as
           much
           as
           the
           Assis
           containeth
           twelue
           Vncias
           ,
           and
           euery
           Vncia
           is
           the
           hundred
           part
           of
           the
           principall
           ,
           which
           was
           payed
           monthly
           for
           the
           
             centesimae
             vsurae
          
           ;
           hence
           it
           is
           ,
           that
           the
           diuerse
           notes
           of
           vsurie
           among
           vs
           may
           easily
           be
           reckoned
           ,
           according
           to
           the
           Romane
           computation
           .
        
         
           For
           the
           
             centesimae
             vsurae
          
           ,
           which
           were
           one
           in
           the
           hundred
           monthly
           ,
           are
           in
           a
           twelue
           month
           (
           which
           is
           a
           yeare
           )
           twelue
           in
           the
           hundred
           .
        
         
           So
           Deunx
           is
           11.
           dext●ns
           or
           
             decumo
             .
             10.
             
             Dodrans
             .
             9.
             
             Bes.
             8.
             
             Septunx
             .
          
           
           7.
           
           
             Semi●
             .
             6.
             
             Quincunx
             .
             5.
             
             Triens
             ,
          
           that
           is
           ,
           the
           third
           part
           of
           the
           centesim●
           ,
           
           4.
           
           Quadrans
           ,
           which
           is
           the
           fourth
           part
           of
           the
           
             centesima
             ,
             3.
             
             Sextans
          
           ,
           which
           is
           the
           fixt
           part
           of
           the
           
             centesima
             ,
             2.
             
             Vncia
          
           ,
           which
           is
           the
           twelfth
           part
           of
           the
           centesima
           ,
           is
           one
           in
           the
           hundred
           by
           the
           yeare
           .
           As
           touching
           the
           time
           ,
           vsurers
           among
           the
           Grecians
           and
           Romans
           ,
           
           were
           wont
           to
           couenant
           for
           their
           vsurie
           to
           bee
           paid
           monthly
           .
           For
           which
           cause
           ,
           
           Basil
           calleth
           vsurers
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           monthly
           exactours
           ;
           and
           compareth
           them
           to
           those
           vncleane
           spirits
           ,
           which
           cause
           the
           monthly
           fits
           of
           the
           falling
           sicknesse
           .
           And
           according
           to
           that
           summe
           which
           was
           monthly
           payed
           ,
           was
           the
           vsurie
           named
           :
           if
           the
           hundred
           part
           of
           the
           principall
           was
           payed
           monthly
           for
           vsurie
           (
           which
           was
           after
           twelue
           in
           the
           hundred
           by
           the
           yeare
           )
           it
           was
           called
           
             centesi●ae
             vsurae
          
           ,
           and
           among
           the
           Grecians
           
             vsur●
             drachm●lis
          
           :
           if
           the
           150
           part
           (
           which
           was
           after
           eight
           in
           the
           hundred
           by
           the
           yeare
           )
           it
           was
           called
           
             bes
             centesimae
          
           :
           if
           the
           200
           part
           (
           which
           was
           after
           six
           in
           the
           hundred
           by
           the
           yeare
           )
           semis
           or
           
             dimidi●
             centesimae
          
           :
           if
           the
           300
           part
           (
           which
           was
           after
           foure
           in
           the
           hundred
           by
           the
           yeare
           )
           it
           was
           called
           triens
           or
           
             tertia
             pars
             centesimae
          
           .
           
           Seeing
           therefore
           vsurie
           was
           payed
           monthly
           ,
           and
           had
           the
           name
           of
           that
           summe
           which
           was
           monthly
           payed
           ,
           it
           were
           too
           great
           an
           absurditie
           for
           any
           man
           to
           imagine
           (
           as
           some
           haue
           done
           )
           that
           
             Semisses
             vsurae
          
           are
           fiftie
           in
           the
           hundred
           ,
           
           that
           is
           ,
           halfe
           of
           the
           principall
           ;
           or
           trientes
           ,
           to
           bee
           the
           third
           part
           of
           the
           principall
           :
           for
           then
           
             Semisses
             vsurae
          
           should
           be
           fiftie
           in
           the
           hundred
           monthly
           ,
           and
           
             trientarium
             ●oenus
          
           should
           be
           after
           33
           pound
           ,
           6
           shillings
           ,
           8
           pence
           ,
           monthly
           for
           an
           hundred
           ,
           &c.
           
           Whereas
           
             Antonius
             Pius
          
           is
           commended
           for
           exercising
           
             trientarium
             soenus
          
           ,
           as
           the
           least
           which
           then
           was
           in
           vse
           ,
           that
           with
           his
           substance
           he
           might
           heape
           mony
           .
           And
           accordingly
           Iustinian
           ,
           when
           he
           stinteth
           vsurie
           ,
           permitteth
           gentlemen
           and
           noblemen
           to
           take
           
             tertiam
             partem
             centesimae
          
           ,
           that
           is
           ,
           foure
           in
           the
           hundred
           :
           and
           to
           march●●ts
           ,
           
             Vsque
             ad
             bessem
          
           (
           not
           sortis
           ,
           but
           )
           centesimae
           ,
           that
           is
           ,
           ●fter
           eight
           in
           the
           hundred
           .
        
         
           Secondly
           ,
           
           Vsurie
           is
           either
           manifest
           ,
           or
           couert
           .
           The
           manifest
           vsurie
           is
           a
           plaine
           contract
           of
           lending
           for
           gaine
           :
           as
           when
           a
           man
           lendeth
           10
           pounds
           ,
           with
           this
           couenant
           expressed
           ,
           that
           at
           the
           yeares
           end
           he
           shail
           receiue
           11
           pounds
           .
           And
           this
           vsurie
           commonly
           is
           contained
           within
           those
           limits
           and
           bounds
           ,
           wherewith
           the
           positiue
           laws
           of
           countries
           doe
           stint
           and
           circumscribe
           it
           .
        
         
           The
           couert
           vsurie
           ,
           
           is
           a
           couert
           lending
           for
           gain
           ;
           which
           is
           practised
           either
           when
           men
           being
           ashamed
           of
           vsurie
           ,
           seeke
           some
           honest
           pretext
           to
           hide
           their
           couetousnesse
           ;
           or
           not
           being
           contented
           with
           that
           moderat
           vsurie
           which
           is
           permitted
           by
           humane
           lawes
           ,
           find
           out
           other
           deuises
           ,
           which
           some
           call
           mysteries
           ,
           whereby
           they
           may
           defeat
           the
           lawes
           which
           stint
           vsurie
           ,
           and
           may
           exact
           without
           danger
           of
           the
           law
           ,
           immoderat
           and
           excessiue
           gaine
           .
           But
           this
           mysticall
           vsurie
           is
           not
           vnworthily
           of
           some
           called
           
             terrestris
             pyr●tic●
          
           ,
           land-pyracie
           .
           Now
           it
           is
           called
           couert
           vsurie
           ,
           because
           whereas
           vsurie
           is
           a
           contract
           of
           lending
           for
           gaine
           ,
           this
           in
           apparance
           seemeth
           to
           be
           a
           contract
           either
           not
           of
           lending
           ,
           or
           not
           for
           gaine
           .
           When
           it
           seemeth
           not
           to
           be
           a
           contract
           of
           
           lending
           ,
           it
           is
           cloaked
           vnder
           some
           other
           contract
           ,
           which
           is
           to
           be
           resolued
           into
           loane
           :
           for
           vsurie
           masketh
           sometimes
           vnder
           the
           vizard
           of
           selling
           ,
           or
           buying
           ,
           or
           letting
           ,
           or
           partnership
           ,
           or
           exchange
           ,
           or
           aduenturers
           vsurie
           :
           examples
           of
           all
           which
           are
           to
           be
           produced
           :
           
           and
           first
           of
           selling
           .
           For
           when
           the
           seller
           exacteth
           an
           ouerplus
           ,
           more
           than
           the
           just
           value
           of
           the
           ware
           ,
           onely
           for
           the
           time
           of
           forbearance
           which
           himselfe
           graunteth
           to
           the
           buyer
           ,
           hee
           committeth
           vsurie
           .
        
         
           When
           I
           say
           an
           ouerplus
           aboue
           the
           just
           value
           ,
           I
           cal
           that
           a
           just
           value
           ,
           when
           there
           is
           an
           equalitie
           betwixt
           the
           ware
           and
           the
           price
           ,
           according
           to
           the
           common
           estimation
           at
           the
           time
           of
           the
           sale
           :
           but
           of
           that
           equalitie
           there
           is
           some
           latitude
           ;
           and
           we
           may
           not
           thinke
           that
           price
           to
           bee
           vnjust
           ,
           which
           is
           but
           a
           little
           vnder
           or
           ouer
           the
           precise
           Arithmeticall
           equalitie
           .
           And
           therefore
           the
           seller
           who
           graunteth
           time
           ,
           so
           long
           as
           he
           keepeth
           himselfe
           within
           the
           latitude
           or
           compasse
           of
           an
           ordinarie
           and
           equall
           price
           ,
           he
           may
           not
           be
           thought
           to
           commit
           vsurie
           .
           And
           it
           may
           so
           fall
           out
           ,
           that
           the
           buyer
           will
           not
           bee
           brought
           to
           giue
           the
           equall
           price
           ,
           vnlesse
           he
           may
           haue
           some
           time
           graunted
           for
           the
           payment
           :
           In
           which
           case
           ,
           though
           the
           buyer
           may
           perhaps
           thinke
           that
           he
           payeth
           the
           dearer
           for
           the
           forbearance
           ,
           yet
           there
           is
           no
           vsurie
           ,
           because
           the
           seller
           doth
           not
           sell
           the
           dearer
           for
           time
           .
           And
           when
           I
           say
           (
           onely
           for
           the
           time
           of
           forbearance
           )
           I
           insinuate
           ,
           that
           there
           may
           be
           some
           other
           reasons
           ,
           why
           the
           seller
           graunting
           time
           ,
           may
           sell
           the
           dearer
           :
           as
           first
           ,
           when
           he
           knoweth
           ,
           that
           the
           value
           of
           the
           thing
           will
           be
           more
           at
           the
           day
           of
           payment
           ,
           than
           at
           the
           day
           of
           sale
           ,
           he
           may
           sell
           it
           for
           so
           much
           more
           ,
           as
           in
           all
           likelyhood
           it
           will
           be
           clearely
           more
           worth
           his
           charges
           &
           hazard
           (
           if
           there
           shall
           be
           any
           )
           and
           the
           impairing
           or
           deminishing
           of
           the
           thing
           (
           if
           it
           be
           subject
           therunto
           )
           for
           the
           mean
           time
           being
           deducted
           .
           And
           secondly
           ,
           if
           the
           thing
           which
           he
           selleth
           hath
           a
           fruitfull
           vse
           ,
           and
           yet
           notwithstanding
           ,
           that
           vse
           shall
           bee
           in
           all
           likelyhood
           of
           no
           lesse
           price
           at
           the
           day
           of
           payment
           ,
           than
           
           it
           was
           at
           the
           day
           of
           the
           sale
           ,
           hee
           may
           take
           so
           much
           the
           more
           ,
           as
           the
           fruitfull
           vse
           of
           the
           thing
           is
           in
           the
           meane
           time
           clearely
           worth
           ,
           the
           estimation
           of
           the
           hazard
           and
           charge
           being
           deducted
           .
           As
           for
           example
           ,
           when
           a
           man
           selleth
           land
           ,
           and
           graunteth
           time
           for
           the
           payment
           ,
           &c.
           
        
         
           I
           adde
           ,
           for
           the
           time
           which
           himselfe
           graunteth
           to
           the
           buyer
           ,
           because
           if
           the
           buyer
           ,
           detaining
           the
           price
           longer
           than
           the
           appointed
           time
           ,
           shall
           bee
           an
           effectuall
           cause
           of
           losse
           or
           hinderance
           to
           the
           seller
           ,
           he
           is
           to
           allow
           him
           interest
           ,
           and
           the
           seller
           may
           with
           good
           conscience
           exact
           it
           of
           him
           ;
           especially
           if
           not
           through
           want
           ,
           but
           through
           negligence
           and
           vnfaithfulnesse
           ,
           he
           vseth
           delay
           .
        
         
           But
           when
           a
           man
           selleth
           his
           ware
           for
           more
           than
           the
           just
           price
           ,
           onely
           because
           he
           gi●eth
           time
           to
           the
           buyer
           ,
           he
           doth
           indeed
           sell
           time
           ,
           which
           is
           not
           his
           to
           sell
           ,
           and
           vnder
           the
           contract
           of
           selling
           he
           committeth
           vsurie
           :
           for
           when
           the
           seller
           is
           content
           to
           graunt
           time
           to
           the
           buyer
           for
           the
           payment
           of
           the
           price
           agreed
           vpon
           ,
           it
           is
           all
           one
           ,
           as
           if
           hee
           lent
           that
           money
           for
           such
           a
           time
           :
           for
           the
           voluntary
           forbearing
           of
           money
           due
           to
           him
           for
           his
           ware
           ,
           is
           all
           one
           with
           loane
           :
           and
           vpon
           such
           forbearing
           the
           buyer
           becommeth
           a
           debtour
           ,
           and
           the
           seller
           a
           creditour
           .
           As
           for
           example
           ,
           thou
           sellest
           me
           ware
           for
           11
           pounds
           ,
           to
           be
           paid
           at
           the
           end
           of
           six
           months
           ,
           which
           thou
           wouldest
           haue
           sold
           for
           10
           pounds
           in
           present
           money
           :
           This
           men
           may
           call
           what
           they
           will
           ,
           but
           it
           is
           vsurie
           ,
           after
           the
           rate
           of
           twentie
           in
           the
           hundred
           .
           Likewise
           ,
           if
           a
           man
           selling
           a
           cow
           ,
           or
           some
           other
           commoditie
           worth
           fortie
           shillings
           ,
           to
           a
           poore
           man
           ,
           shall
           agree
           with
           him
           ,
           because
           he
           is
           not
           well
           able
           to
           pay
           so
           much
           together
           ,
           to
           take
           twelue
           pence
           a
           weeke
           for
           a
           yeare
           ,
           vnder
           a
           colour
           of
           accommodating
           the
           poore
           man
           ,
           and
           condescending
           in
           his
           sale
           to
           his
           meane
           abilitie
           ,
           he
           requireth
           an
           vsurie
           of
           thirtie
           in
           the
           hundred
           .
        
         
           But
           will
           you
           heare
           a
           mysterie
           ?
           A
           gentleman
           in
           his
           need
           commeth
           to
           an
           vsurer
           to
           borrow
           a
           hundred
           pounds
           ,
           the
           vsurer
           tels
           him
           he
           hath
           no
           money
           ,
           but
           (
           sayth
           hee
           )
           to
           
           accommodate
           you
           ,
           I
           will
           helpe
           you
           with
           a
           commoditie
           worth
           an
           hundred
           pounds
           :
           which
           commoditie
           you
           may
           commit
           to
           such
           an
           one
           (
           meaning
           his
           broker
           )
           and
           he
           will
           sell
           it
           for
           you
           .
           The
           gentleman
           taketh
           the
           commoditie
           ,
           entereth
           into
           a
           bond
           of
           two
           hundred
           pounds
           for
           the
           payment
           of
           an
           hundred
           ,
           and
           perhaps
           with
           vsurie
           for
           the
           said
           commoditie
           :
           he
           intreateth
           the
           broker
           to
           sell
           it
           for
           him
           ,
           promising
           him
           a
           reward
           .
           The
           broker
           vndertaketh
           the
           matter
           ,
           and
           willeth
           the
           gentleman
           to
           repaire
           vnto
           him
           the
           next
           day
           :
           in
           the
           meane
           time
           he
           selleth
           it
           to
           the
           same
           vsurer
           for
           fourescore
           pounds
           ,
           or
           an
           hundred
           markes
           .
           So
           that
           vnder
           the
           colour
           of
           selling
           a
           commoditie
           ,
           the
           vsurer
           lendeth
           but
           fourscore
           or
           an
           hundred
           marks
           ,
           for
           which
           he
           will
           receiue
           a
           hūdred
           ,
           or
           perhaps
           a
           hūdred
           &
           ten
           pounds
           .
           Notwithstanding
           ,
           the
           gentleman
           finding
           his
           present
           need
           supplied
           ,
           is
           wel
           eased
           for
           a
           time
           ,
           like
           to
           a
           man
           which
           in
           the
           fit
           of
           an
           ague
           hath
           drunke
           a
           cup
           of
           cold
           water
           :
           but
           when
           the
           day
           of
           payment
           commeth
           ,
           he
           is
           in
           greater
           distresse
           than
           before
           ;
           for
           now
           being
           not
           able
           to
           pay
           ,
           he
           forfeiteth
           a
           bond
           of
           two
           hundred
           pounds
           .
           But
           you
           may
           not
           thinke
           ,
           that
           the
           vsurer
           will
           straight
           way
           sue
           the
           bond
           :
           No
           ,
           rather
           than
           he
           will
           deale
           extreamely
           with
           him
           ,
           hee
           will
           giue
           him
           a
           new
           day
           ,
           and
           it
           may
           be
           ,
           feed
           his
           prodigalitie
           with
           more
           money
           ,
           to
           the
           intent
           that
           he
           may
           morgage
           his
           land
           to
           him
           ,
           for
           the
           payment
           both
           of
           the
           new
           debt
           ,
           and
           of
           the
           former
           summe
           ,
           with
           vsurie
           :
           which
           payment
           the
           vnthriftie
           gentleman
           being
           not
           able
           to
           make
           ,
           the
           vsurer
           hauing
           according
           to
           that
           curse
           ,
           Psal.
           109.
           11
           ,
           gotten
           his
           lands
           into
           his
           net
           ,
           he
           maketh
           a
           prey
           of
           him
           .
           And
           thus
           the
           possessions
           of
           many
           gentlemen
           ,
           become
           the
           prizes
           ,
           as
           it
           were
           ,
           of
           our
           land-pyrats
           .
        
         
           Secondly
           ,
           
           vsurie
           is
           cloaked
           vnder
           the
           contract
           of
           buying
           ,
           when
           a
           man
           for
           the
           payment
           of
           money
           beforehand
           to
           him
           that
           needeth
           present
           money
           ,
           buyeth
           any
           commoditie
           vnder
           that
           ,
           which
           in
           all
           likelyhood
           will
           be
           the
           price
           or
           true
           value
           thereof
           at
           the
           time
           of
           the
           deliuerie
           .
           I
           say
           
           
             to
             him
             that
             needeth
             present
             money
             .
          
           For
           otherwise
           ,
           no
           man
           will
           sell
           his
           commodities
           vnder
           foot
           ,
           vnlesse
           he
           haue
           need
           of
           readie
           money
           .
           And
           therefore
           this
           aggrauateth
           the
           fault
           of
           such
           buyers
           ,
           who
           take
           aduantage
           by
           their
           neighbours
           necessitie
           ,
           and
           seeke
           to
           gaine
           by
           their
           need
           .
           This
           is
           after
           a
           sort
           as
           the
           Prophet
           Amos
           
           speaketh
           ,
           to
           buy
           the
           poore
           for
           siluer
           ,
           and
           the
           needie
           for
           a
           paire
           of
           shooes
           .
        
         
           I
           adde
           ,
           
             vnder
             the
             true
             value
          
           ,
           because
           if
           it
           bee
           doubtfull
           whether
           the
           commoditie
           will
           beare
           a
           greater
           or
           lesse
           price
           at
           the
           time
           of
           the
           deliuerie
           thereof
           ,
           such
           a
           contract
           is
           not
           to
           be
           blamed
           as
           vsurious
           .
           But
           when
           there
           is
           certaintie
           that
           the
           price
           will
           be
           greater
           ,
           then
           is
           vsurie
           committed
           in
           such
           a
           contract
           :
           for
           the
           laying
           downe
           of
           mony
           before
           hand
           to
           a
           man
           that
           standeth
           in
           need
           thereof
           ,
           is
           in
           effect
           all
           one
           ,
           as
           if
           he
           lent
           him
           so
           much
           mony
           to
           be
           repaid
           in
           ware
           .
           When
           as
           therefore
           he
           couenanteth
           to
           receiue
           ware
           of
           greater
           value
           than
           his
           money
           commeth
           to
           ,
           he
           lendeth
           for
           gaine
           ,
           and
           so
           committeth
           vsurie
           .
        
         
           As
           for
           example
           :
           a
           farmer
           wanting
           money
           to
           pay
           his
           rent
           ,
           entreateth
           an
           vsurer
           to
           lend
           him
           money
           vntill
           Midsummer
           ;
           and
           finding
           him
           backward
           ,
           offereth
           him
           consideration
           :
           nay
           (
           sayth
           he
           )
           I
           will
           not
           require
           vsurie
           of
           thee
           ,
           I
           will
           deale
           better
           with
           thee
           than
           so
           ,
           we
           will
           take
           a
           course
           to
           supply
           one
           anothers
           want
           :
           for
           as
           thou
           wantest
           money
           now
           ,
           so
           shall
           I
           want
           corne
           then
           ;
           here
           is
           sixteene
           pounds
           ,
           for
           which
           thou
           shalt
           giue
           mee
           at
           Midsummer
           twentie
           quarters
           of
           good
           wheat
           .
           This
           bargaine
           the
           farmer
           is
           content
           to
           accept
           ,
           rather
           than
           to
           forfeit
           his
           lease
           ,
           albeit
           he
           knoweth
           well
           ynough
           ,
           that
           at
           Midsummer
           his
           corne
           is
           like
           to
           be
           better
           worth
           than
           twentie
           pounds
           .
        
         
           Againe
           ,
           a
           countreyman
           commeth
           to
           a
           farmer
           ,
           that
           is
           at
           great
           charge
           in
           the
           inning
           of
           his
           haruest
           ,
           and
           vnderstanding
           that
           he
           wanteth
           readie
           money
           to
           defray
           his
           expences
           ,
           vpon
           occasion
           of
           speech
           maketh
           him
           this
           offer
           ,
           to
           let
           him
           haue
           eight
           pounds
           in
           readie
           money
           ,
           if
           the
           farmer
           on
           New-yeares
           day
           will
           deliuer
           to
           him
           twenty
           quarters
           
           of
           barley
           ,
           which
           at
           that
           time
           are
           like
           to
           be
           worth
           11
           or
           12
           pounds
           :
           so
           that
           for
           the
           forbearing
           of
           eight
           pounds
           foure
           moneths
           ,
           he
           would
           gaine
           three
           or
           foure
           pounds
           .
        
         
           This
           kind
           of
           vsurie
           is
           often
           practised
           in
           buying
           of
           rents
           or
           annuities
           :
           But
           forasmuch
           as
           some
           are
           too
           fauourable
           towards
           such
           contracts
           ,
           and
           others
           too
           austere
           against
           them
           ,
           it
           shall
           not
           be
           amisse
           briefly
           to
           determine
           what
           we
           are
           to
           hold
           in
           this
           point
           .
           For
           where
           is
           on
           the
           buyers
           part
           a
           purpose
           and
           an
           absolute
           couenant
           for
           the
           perpetuall
           alienation
           of
           his
           money
           ,
           and
           on
           the
           sellers
           part
           no
           couenant
           for
           the
           redeeming
           of
           his
           rent
           ,
           it
           is
           plaine
           that
           in
           such
           a
           contract
           there
           is
           no
           loane
           ,
           and
           therefore
           no
           vsurie
           :
           Howbeit
           if
           equality
           be
           not
           obserued
           ,
           there
           may
           vnjustice
           and
           oppression
           be
           committed
           .
        
         
           When
           as
           therefore
           a
           man
           hauing
           an
           hundred
           pounds
           ,
           (
           on
           which
           he
           is
           loath
           to
           spēd
           being
           his
           stocke
           )
           buyeth
           an
           annuitie
           or
           rent
           during
           his
           life
           ,
           of
           twentie
           marks
           ,
           or
           14
           or
           15
           pounds
           ,
           as
           shall
           be
           thought
           most
           equall
           ;
           such
           a
           contract
           is
           lawfull
           and
           just
           ,
           and
           is
           especially
           to
           be
           commended
           to
           single
           men
           or
           women
           who
           haue
           no
           charge
           depending
           on
           them
           .
        
         
           Or
           if
           a
           man
           bee
           willing
           to
           leaue
           a
           rent
           or
           annuitie
           to
           others
           after
           him
           ,
           he
           may
           buy
           for
           his
           hundred
           pounds
           a
           proportionable
           rent
           ,
           perhaps
           of
           fiue
           or
           six
           pounds
           for
           euer
           ,
           to
           the
           payment
           whereof
           the
           sellers
           lands
           may
           be
           liable
           .
           But
           what
           if
           a
           man
           buy
           a
           rent
           for
           a
           certaine
           and
           difinit
           time
           ,
           as
           for
           ten
           or
           twentie
           yeares
           ?
           I
           answer
           ,
           if
           it
           be
           a
           true
           contract
           or
           bargaine
           and
           sale
           ,
           and
           a
           proportionable
           rate
           obserued
           ,
           that
           it
           is
           not
           vsurie
           ,
           no
           more
           than
           by
           the
           payment
           of
           a
           fine
           ,
           to
           diminish
           the
           rent
           .
           Howbeit
           vsurie
           many
           times
           is
           cloked
           vnder
           such
           contracts
           :
           As
           for
           example
           ,
           A
           man
           borroweth
           ,
           or
           alreadie
           oweth
           an
           hundred
           pounds
           ,
           which
           because
           he
           is
           not
           able
           to
           pay
           at
           once
           ,
           the
           creditor
           for
           it
           doth
           ,
           as
           it
           were
           ,
           buy
           of
           him
           a
           rent
           of
           twenty
           pounds
           a
           yeare
           for
           ten
           yeares
           ,
           which
           is
           a
           greater
           vsurie
           than
           of
           ten
           in
           the
           hundred
           :
           For
           the
           borrower
           paying
           
           yearely
           ten
           pounds
           of
           the
           principall
           ,
           doth
           notwithstanding
           pay
           yearely
           ten
           pounds
           for
           vsurie
           ,
           as
           though
           no
           part
           of
           the
           principall
           had
           bene
           in
           the
           former
           yeares
           paid
           .
        
         
           And
           thus
           we
           are
           to
           judge
           of
           those
           contracts
           wherein
           there
           is
           an
           absolut
           couenant
           for
           the
           alienation
           of
           the
           principall
           .
           But
           the
           greatest
           controuersie
           is
           concerning
           those
           bargaines
           wherein
           the
           seller
           of
           a
           rent
           reserueth
           libertie
           to
           redeeme
           it
           ,
           and
           the
           buyer
           couenanteth
           vpon
           the
           repayment
           of
           the
           principall
           to
           sell
           it
           backe
           againe
           ,
           or
           rather
           to
           release
           it
           .
           I
           aunswere
           ,
           if
           the
           buyer
           of
           the
           rent
           giueth
           as
           much
           for
           it
           as
           it
           is
           worth
           in
           the
           common
           estimation
           of
           men
           ,
           the
           couenant
           of
           releasing
           it
           to
           the
           seller
           when
           he
           shall
           redeeme
           it
           ,
           maketh
           not
           the
           contract
           vsurious
           .
           For
           that
           couenant
           maketh
           the
           buyers
           bargaine
           the
           worse
           ,
           and
           not
           the
           better
           .
           If
           therefore
           the
           seller
           require
           this
           couenant
           ,
           that
           by
           paying
           the
           principall
           he
           may
           redeeme
           the
           rent
           ,
           not
           because
           of
           the
           inequalitie
           of
           the
           rent
           ,
           but
           onely
           because
           he
           would
           not
           haue
           his
           lands
           liable
           to
           such
           a
           rent
           charge
           ;
           this
           couenant
           which
           maketh
           his
           case
           so
           much
           the
           better
           ,
           doth
           so
           much
           the
           more
           free
           the
           buyer
           from
           vsurie
           .
           But
           when
           this
           couenant
           of
           redeeming
           the
           rent
           is
           made
           ,
           because
           of
           the
           inequalitie
           of
           the
           rent
           ,
           it
           is
           alwayes
           a
           cloke
           of
           vsurie
           :
           For
           neither
           the
           seller
           meaneth
           perpetually
           to
           alienate
           the
           rent
           ,
           the
           greatnesse
           whereof
           forceth
           him
           so
           soone
           as
           he
           able
           to
           redeeme
           it
           ,
           neither
           doth
           the
           buyer
           otherwise
           than
           in
           taking
           a
           pawne
           or
           morgage
           intend
           the
           perpetuall
           alienation
           of
           his
           principall
           .
           But
           you
           will
           say
           ,
           in
           this
           contract
           is
           not
           loane
           ,
           because
           the
           buyer
           hath
           no
           right
           to
           demaund
           his
           principall
           :
           Neither
           doth
           he
           need
           ,
           for
           the
           seller
           will
           be
           sure
           so
           soone
           as
           he
           is
           able
           to
           repay
           it
           .
           And
           therefore
           such
           a
           bargaine
           is
           rather
           a
           contract
           of
           oppignoration
           or
           morgage
           ,
           than
           of
           buying
           or
           selling
           .
           And
           euen
           as
           he
           which
           hath
           a
           pawne
           of
           better
           value
           than
           his
           principall
           ,
           needeth
           not
           as
           in
           respect
           of
           his
           owne
           profit
           to
           be
           ouer-hastie
           with
           the
           borrower
           for
           the
           payment
           of
           his
           principall
           ,
           which
           indeed
           he
           hath
           no
           right
           
           to
           require
           ,
           hauing
           a
           pawne
           of
           more
           worth
           in
           lieu
           therof
           ,
           and
           yet
           is
           truly
           said
           to
           haue
           lent
           vpon
           a
           pawne
           :
           so
           he
           which
           hath
           a
           round
           rent
           assured
           vnto
           him
           ,
           the
           right
           whereof
           is
           of
           more
           worth
           than
           his
           money
           ,
           though
           hee
           may
           not
           ,
           nor
           need
           not
           demaund
           againe
           his
           principall
           ,
           may
           truly
           be
           sayd
           to
           haue
           lent
           as
           it
           were
           on
           a
           pawne
           or
           morgage
           ,
           and
           in
           lending
           to
           haue
           committed
           vsurie
           ;
           because
           euen
           as
           in
           the
           contract
           of
           Antichresis
           ,
           he
           hath
           the
           fruit
           and
           profit
           of
           the
           thing
           pawned
           vntill
           the
           principall
           be
           payd
           ,
           and
           yet
           looketh
           either
           to
           haue
           the
           principall
           wholly
           payed
           ,
           allowing
           nothing
           back
           for
           the
           rent
           which
           he
           hath
           receiued
           in
           the
           meane
           time
           ,
           or
           the
           same
           rent
           to
           be
           continued
           for
           euer
           .
        
         
           Wherfore
           
             M.
             Luther
          
           writing
           on
           this
           Psalme
           ,
           saith
           
             Nostro
             autem
             seculo
             ●oelicissima
             est
             vsura
             ,
             &c.
             
          
           In
           our
           age
           vsurie
           is
           most
           happy
           ,
           being
           by
           the
           authority
           of
           the
           Bishop
           of
           Rome
           ,
           become
           justice
           &
           a
           lawful
           cōtract
           ,
           the
           name
           of
           vsurie
           being
           remoued
           ,
           
           and
           a
           new
           name
           inuented
           ,
           wherby
           it
           is
           now
           called
           
             contractus
             redemptionis
             ,
             The
             contract
             of
             redeeming
             ,
          
           or
           ,
           
             buying
             againe
          
           .
           For
           this
           is
           now
           called
           a
           fine
           figure
           ,
           and
           by
           this
           justice
           the
           whole
           world
           at
           this
           day
           is
           justified
           ,
           especially
           the
           Cleargie
           ,
           and
           that
           monster
           reigneth
           securely
           ,
           the
           Gospell
           being
           by
           this
           meanes
           extinguished
           ,
           and
           all
           the
           righteousnesse
           thereof
           with
           the
           kingdome
           of
           God
           ,
           
             Necsic
             tamen
             Antichristum
             adesse
             vllus
             credit
             :
             and
             yet
             not
             thus
             neither
             doth
             any
             man
             belecue
             that
             Antichrist
             is
             come
             :
          
           And
           for
           the
           same
           cause
           the
           greatest
           patrons
           of
           these
           contracts
           do
           confesse
           ,
           
           that
           they
           haue
           succeeded
           in
           roome
           of
           the
           old
           vsurie
           ,
           from
           which
           they
           differ
           little
           in
           substance
           .
           For
           what
           difference
           is
           it
           whether
           I
           assure
           a
           man
           ten
           pounds
           a
           yeare
           out
           of
           certaine
           lands
           ,
           vntill
           I
           repay
           vnto
           him
           an
           hundred
           pounds
           ,
           or
           enter
           into
           a
           bond
           of
           two
           hundred
           pounds
           for
           the
           payment
           of
           an
           hundred
           and
           ten
           ,
           this
           bond
           beeing
           renewed
           yearely
           vntill
           the
           principall
           be
           payd
           ?
           yet
           this
           difference
           there
           is
           ,
           that
           as
           in
           some
           respects
           the
           new
           vsurie
           is
           better
           than
           the
           old
           ;
           so
           in
           other
           respects
           ,
           worse
           .
           Better
           ,
           because
           
           the
           creditor
           cannot
           force
           the
           debtor
           to
           the
           payment
           of
           the
           principall
           at
           once
           :
           Worse
           ,
           first
           ,
           because
           the
           debtor
           is
           fo●ced
           to
           greater
           securitie
           .
           Secondly
           ,
           because
           whereas
           the
           old
           vsurie
           by
           ,
           the
           ciuile
           law
           ,
           was
           to
           cease
           and
           to
           determine
           so
           soone
           as
           it
           had
           matched
           the
           principall
           ;
           and
           whatsoeuer
           was
           payd
           more
           ,
           was
           to
           be
           abated
           from
           the
           debt
           ,
           〈◊〉
           ●●at
           he
           which
           payeth
           yearely
           ten
           pounds
           for
           an
           hundred
           ,
           should
           by
           the
           ciuile
           law
           ,
           bee
           wholly
           〈◊〉
           charged
           o●
           the
           debt
           in
           the
           end
           of
           twentie
           yeares
           .
           But
           in
           the
           〈…〉
           there
           is
           no
           regard
           had
           of
           equalling
           the
           princi●
           in
           so
           much
           that
           the
           increase
           may
           by
           manie
           degree●
           ex●●ed
           the
           stocke
           it selfe
           .
        
         
           In
           this
           argument
           therefore
           we
           are
           to
           hold
           the
           mean●
           ,
           neither
           condemning
           all
           buying
           of
           rents
           (
           though
           it
           be
           with
           condition
           of
           selling
           backe
           againe
           the
           same
           )
           nor
           yet
           allowing
           all
           .
        
         
           We
           are
           not
           to
           condemne
           the
           buying
           of
           rents
           at
           an
           equall
           rate
           and
           indifferent
           price
           ,
           as
           lands
           and
           rents
           in
           the
           common
           estimation
           of
           men
           are
           valued
           :
           As
           namely
           ,
           after
           the
           rate
           of
           twentie
           yeares
           purchase
           ,
           which
           is
           the
           rate
           obserued
           in
           this
           contract
           of
           redemption
           ,
           by
           the
           imperiall
           law
           of
           Germ●nie
           .
           For
           the
           preception
           of
           this
           rent
           is
           not
           vsurious
           :
           First
           ,
           because
           this
           is
           not
           a
           contract
           of
           loane
           ,
           but
           of
           buying
           and
           selling
           :
           Secondly
           ,
           because
           the
           rent
           which
           he
           receiueth
           is
           the
           fruit
           of
           that
           which
           is
           his
           owne
           ,
           raised
           out
           of
           such
           lands
           as
           are
           at
           his
           perill
           :
           wheras
           in
           vsurie
           ,
           the
           creditor
           receiueth
           profit
           of
           that
           which
           now
           is
           not
           his
           ,
           the
           propertie
           being
           transferred
           vnto
           the
           borrower
           ,
           and
           with
           the
           propertie
           the
           hazard
           .
           Neither
           doth
           the
           couenant
           of
           selling
           backe
           or
           releasing
           the
           rent
           to
           the
           seller
           when
           he
           shall
           redeeme
           it
           ,
           disproue
           the
           propertie
           or
           dominion
           which
           the
           buyer
           hath
           therein
           ,
           but
           onely
           circumscribe
           and
           restraine
           it
           :
           As
           when
           I
           giue
           a
           man
           a
           commoditie
           ,
           with
           this
           condition
           ,
           he
           shall
           not
           allienat
           it
           to
           any
           other
           ;
           I
           giue
           him
           the
           propertie
           and
           dominion
           of
           the
           thing
           ,
           though
           restrained
           .
        
         
         
           Neither
           are
           we
           to
           allow
           those
           bargaines
           wherein
           a
           greater
           rent
           is
           bought
           ,
           than
           the
           money
           is
           worth
           :
           for
           such
           contracts
           ,
           if
           they
           be
           absolutely
           made
           for
           the
           perpetuall
           alienation
           of
           the
           rent
           to
           the
           buyer
           ,
           and
           of
           the
           money
           to
           the
           seller
           ,
           though
           they
           be
           not
           vsurious
           ,
           yet
           are
           they
           vnequall
           and
           vnjust
           .
           But
           if
           they
           bee
           conditionally
           made
           with
           this
           couenent
           ,
           that
           the
           seller
           by
           the
           payment
           of
           the
           principall
           ,
           may
           redeeme
           and
           so
           extinguish
           the
           rent
           ,
           then
           are
           they
           vsurious
           ,
           because
           a
           perpetuall
           alienation
           either
           of
           the
           rent
           by
           the
           seller
           ,
           or
           of
           the
           principall
           by
           the
           buyer
           ,
           is
           not
           intended
           ,
           but
           a
           great
           rent
           by
           way
           of
           morgage
           ,
           according
           to
           the
           contract
           of
           Antichresis
           ,
           made
           ouer
           vnto
           the
           buyer
           ,
           both
           for
           his
           assurance
           in
           receiuing
           of
           his
           principall
           in
           the
           end
           ,
           and
           for
           his
           vsurie
           allowed
           for
           his
           loane
           in
           the
           meane
           time
           .
           And
           forasmuch
           as
           such
           contracts
           are
           vsually
           practised
           in
           the
           Church
           of
           Rome
           ,
           and
           not
           onely
           permitted
           but
           allowed
           and
           authorised
           as
           just
           and
           lawfull
           by
           the
           Pope
           of
           Rome
           ,
           this
           euidently
           proueth
           that
           the
           Romish
           Church
           is
           deeper
           in
           this
           sinne
           of
           vsurie
           ,
           than
           the
           reformed
           Churches
           ,
           whom
           notwithstanding
           the
           Papists
           condemne
           for
           this
           sinne
           :
           For
           albeit
           the
           sinne
           is
           practised
           among
           vs
           ,
           as
           much
           perhaps
           as
           among
           them
           ,
           yet
           do
           not
           our
           lawes
           allow
           vsurie
           as
           good
           ,
           but
           permit
           it
           onely
           ,
           as
           euill
           ,
           and
           permit
           it
           with
           limitation
           and
           restraint
           ,
           as
           shall
           be
           shewed
           .
        
         
           But
           will
           you
           heare
           a
           mysterie
           practised
           in
           buying
           ?
           A
           man
           hauing
           vrgent
           occasion
           to
           vse
           present
           money
           ,
           commeth
           to
           an
           vsurer
           to
           borrow
           fortie
           pounds
           for
           three
           moneths
           :
           the
           vsurer
           pretendeth
           that
           about
           that
           time
           he
           shall
           haue
           occasion
           to
           lay
           out
           his
           mony
           for
           wheat
           ,
           and
           therefore
           couenanteth
           with
           him
           that
           at
           the
           end
           of
           three
           moneths
           he
           shall
           for
           his
           fortie
           pounds
           deliuer
           vnto
           him
           fiftie
           quarters
           of
           good
           wheat
           ,
           or
           for
           want
           thereof
           fiue
           and
           fortie
           pounds
           :
           which
           he
           saith
           not
           ,
           either
           that
           he
           needeth
           corne
           ,
           or
           that
           the
           borrower
           hath
           corne
           to
           sell
           ;
           but
           that
           vnder
           this
           pretence
           of
           buying
           corne
           ,
           he
           would
           exact
           
           an
           vnreasonable
           gaine
           ,
           viz.
           of
           fiue
           in
           the
           fortie
           lent
           for
           three
           moneths
           ,
           which
           is
           after
           fiftie
           in
           the
           hundred
           by
           the
           yeare
           .
        
         
           Thirdly
           ,
           
           vsurie
           is
           practised
           vnder
           the
           colour
           of
           letting
           ,
           so
           oft
           as
           men
           would
           seeme
           to
           let
           things
           which
           are
           not
           letable
           ,
           when
           as
           indeed
           they
           lend
           for
           gaine
           things
           to
           be
           spent
           in
           the
           vse
           ,
           as
           money
           ,
           victuals
           ,
           and
           such
           other
           things
           as
           consist
           in
           quantitie
           ,
           that
           is
           ,
           in
           number
           ,
           weight
           ,
           and
           measure
           :
           For
           such
           things
           neither
           haue
           in
           themselues
           a
           fruitfull
           vse
           which
           may
           be
           let
           ,
           neither
           are
           they
           to
           be
           referred
           in
           the
           same
           particular
           impaired
           by
           the
           vse
           ,
           neither
           doth
           the
           propertie
           or
           hazard
           thereof
           as
           in
           things
           let
           ,
           appertaine
           to
           the
           letter
           .
        
         
           But
           behold
           some
           other
           mysteries
           .
           A
           farmer
           wanting
           money
           to
           store
           himselfe
           with
           cattell
           ,
           commeth
           to
           an
           vsurer
           to
           borrow
           twentie
           pounds
           ,
           and
           being
           loth
           in
           his
           need
           to
           receiue
           a
           repulse
           ,
           offereth
           vsurie
           .
           It
           is
           not
           my
           maner
           ,
           saith
           he
           ,
           to
           put
           out
           my
           mony
           to
           vsurie
           ,
           but
           here
           is
           twentie
           pounds
           for
           thee
           with
           which
           thou
           maist
           buy
           thee
           eight
           kine
           :
           these
           eight
           kine
           I
           will
           let
           thee
           for
           so
           many
           ryals
           yearely
           ,
           prouided
           alwayes
           that
           thou
           shalt
           from
           time
           to
           time
           make
           good
           this
           number
           of
           kine
           ,
           allowing
           me
           the
           hire
           for
           the
           full
           number
           ,
           that
           is
           to
           say
           foure
           pounds
           vsury
           for
           twentie
           pounds
           ,
           which
           is
           after
           twenty
           in
           the
           hundred
           .
           To
           another
           ,
           comming
           to
           borrow
           the
           like
           summe
           ,
           he
           deliuereth
           20
           pounds
           ,
           pretending
           that
           the
           borrower
           shall
           buy
           therewith
           an
           hundred
           sheepe
           :
           this
           hundred
           sheepe
           ,
           saith
           he
           ,
           I
           will
           let
           thee
           yearly
           for
           so
           manie
           shillings
           ,
           so
           as
           thou
           wilt
           vndertake
           to
           make
           alwayes
           my
           stocke
           good
           :
           which
           he
           saith
           not
           ,
           that
           the
           borrower
           should
           bestow
           his
           mony
           in
           sheepe
           ,
           but
           that
           vnder
           pretence
           of
           letting
           ,
           he
           might
           exact
           fiue
           in
           twentie
           ,
           which
           is
           after
           fiue
           and
           twentie
           in
           the
           hundred
           :
           otherwise
           if
           indeed
           he
           did
           let
           cattell
           or
           sheepe
           for
           an
           indifferent
           rate
           ,
           and
           stood
           to
           the
           hazard
           of
           them
           ,
           the
           conaract
           were
           lawfull
           .
           But
           in
           those
           vnreasonable
           couenants
           ,
           the
           cattell
           which
           to
           the
           hirer
           are
           mortall
           and
           
           subject
           to
           many
           casualties
           ,
           are
           intended
           to
           bee
           immortall
           and
           free
           from
           all
           hazard
           to
           the
           letter
           .
        
         
           And
           for
           as
           much
           as
           the
           contract
           of
           
             Facio
             vt
             des
          
           as
           the
           Lawyers
           speake
           ,
           whereby
           a
           man
           letteth
           out
           his
           labour
           for
           reward
           ,
           may
           fitly
           be
           reduced
           to
           the
           contract
           of
           Location
           ,
           therefore
           to
           this
           head
           such
           mysteries
           are
           to
           be
           referred
           as
           are
           practised
           vnder
           pretence
           of
           that
           contract
           .
           As
           for
           example
           ,
           a
           poore
           man
           commeth
           to
           his
           neighbour
           to
           borrow
           20
           shillings
           ,
           he
           hauing
           some
           small
           skill
           in
           Scriueners
           craft
           ,
           pretending
           that
           he
           wil
           lend
           his
           mony
           freely
           ,
           so
           he
           may
           euer
           haue
           it
           againe
           vpon
           small
           warning
           ,
           is
           content
           to
           lend
           his
           mony
           for
           a
           moneth
           ,
           promising
           when
           that
           moneth
           is
           expired
           he
           will
           lend
           it
           him
           for
           another
           moneth
           if
           he
           can
           forbeare
           it
           ,
           and
           so
           from
           moneth
           to
           moneth
           ;
           only
           in
           regard
           of
           his
           paines
           he
           is
           to
           haue
           at
           the
           renewing
           of
           his
           bond
           euerie
           moneth
           twelue
           pence
           ,
           which
           (
           besides
           one
           shilling
           allowed
           him
           for
           a
           couple
           of
           bils
           or
           bonds
           )
           amounteth
           to
           twelue
           shillings
           in
           the
           yeare
           ,
           which
           is
           after
           threescore
           in
           the
           hundred
           .
        
         
           Fourthly
           ,
           
           vsurie
           is
           committed
           vnder
           the
           colour
           of
           partnership
           ,
           so
           oft
           as
           the
           creditor
           couenanteth
           to
           partake
           in
           the
           gaine
           ,
           not
           minding
           to
           beare
           part
           in
           the
           losse
           :
           For
           the
           mony
           which
           is
           to
           be
           imployed
           he
           will
           haue
           acknowledged
           to
           be
           his
           in
           respect
           of
           the
           gaine
           ,
           but
           the
           borrowers
           in
           respect
           of
           the
           losse
           .
        
         
           Fiftly
           ,
           
           vsurie
           is
           practised
           vnder
           exchange
           .
           Now
           exchange
           is
           either
           of
           ware
           for
           ware
           ,
           or
           of
           money
           for
           mony
           .
           The
           former
           is
           called
           barterie
           ;
           wherein
           vsurie
           is
           committed
           ,
           when
           the
           first
           deliuerer
           of
           his
           commoditie
           requireth
           more
           of
           the
           other
           than
           his
           commoditie
           is
           worth
           ,
           in
           respect
           of
           the
           time
           which
           he
           graunteth
           to
           the
           other
           for
           the
           deliuerie
           of
           his
           ware
           .
        
         
           Exchange
           of
           money
           ,
           is
           either
           for
           money
           presently
           deliuered
           ,
           or
           by
           bils
           of
           exchaunge
           assured
           .
           In
           the
           former
           which
           is
           practised
           by
           money-exchaungers
           (
           whom
           the
           Scriptures
           cail
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           and
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           )
           there
           is
           no
           loane
           ,
           
           
           and
           therefore
           no
           vsurie
           ,
           though
           they
           vse
           not
           to
           exchange
           without
           gaine
           :
           For
           seeing
           it
           is
           their
           trade
           wherein
           they
           spend
           their
           time
           ,
           labour
           and
           cost
           ,
           to
           accommodate
           men
           in
           that
           behalfe
           ,
           a
           competent
           gaine
           is
           to
           be
           allowed
           vnto
           them
           .
        
         
           Exchange
           of
           money
           for
           money
           to
           be
           receiued
           vpon
           bils
           ,
           is
           either
           without
           gaine
           ,
           as
           when
           English
           money
           is
           exchanged
           for
           the
           just
           quantitie
           there
           ,
           in
           other
           money
           ,
           according
           to
           the
           publicke
           and
           knowne
           valuation
           thereof
           :
           or
           else
           it
           is
           for
           gaine
           ;
           and
           that
           is
           either
           the
           bankers
           exchange
           ,
           or
           the
           merchants
           exchange
           .
           The
           bankers
           are
           they
           which
           are
           more
           properly
           called
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           Trapezites
           ,
           
           whose
           dealing
           in
           exchange
           by
           bils
           is
           twofold
           :
           For
           somtimes
           they
           giue
           bils
           ,
           and
           sometimes
           they
           take
           :
           they
           giue
           thus
           ;
           A
           man
           being
           to
           trauell
           to
           Venice
           ,
           deliuereth
           to
           a
           banker
           an
           hundred
           pounds
           ,
           which
           he
           desireth
           to
           receiue
           at
           Venice
           :
           The
           banker
           ,
           because
           hee
           is
           at
           charge
           with
           keeping
           seruants
           there
           ,
           as
           also
           for
           that
           he
           taketh
           vpon
           him
           the
           safe
           deliuerie
           of
           the
           money
           ,
           freeing
           the
           traueller
           from
           the
           trouble
           and
           hazard
           of
           the
           cariage
           ,
           thinketh
           himself
           worthy
           perhaps
           of
           4
           or
           5
           pounds
           for
           assuring
           him
           an
           hundred
           at
           Venice
           ;
           and
           accordingly
           for
           his
           hundred
           pounds
           receiued
           here
           ,
           giueth
           him
           a
           bill
           ,
           vpon
           the
           deliuerie
           whereof
           at
           Venice
           ,
           he
           shall
           be
           sure
           to
           receiue
           ninety
           six
           pounds
           .
           In
           this
           contract
           there
           may
           be
           vnjustice
           ,
           if
           the
           banker
           require
           too
           much
           gaine
           ,
           but
           there
           cannot
           be
           vsurie
           on
           his
           part
           ,
           whiles
           he
           lendeth
           not
           :
           nor
           on
           the
           trauellers
           part
           ,
           whiles
           his
           principall
           is
           not
           increased
           but
           diminished
           .
           Againe
           sometimes
           they
           take
           bils
           :
           as
           thus
           ,
           An
           English
           man
           being
           arriued
           at
           Venice
           ,
           and
           hauing
           occasion
           to
           vse
           mony
           there
           ,
           taketh
           of
           a
           banker
           an
           hundred
           pounds
           ,
           in
           Venice
           coine
           ,
           giuing
           him
           a
           bill
           for
           the
           payment
           perhaps
           of
           an
           hundred
           and
           foure
           pounds
           of
           English
           money
           ,
           in
           London
           :
           this
           ouerplus
           if
           it
           were
           required
           in
           respect
           of
           the
           time
           of
           forbearing
           ,
           it
           were
           vsurie
           ;
           but
           being
           required
           in
           this
           regard
           ,
           because
           the
           banker
           vseth
           a
           
           chargeable
           trade
           to
           free
           men
           from
           the
           trouble
           ,
           charge
           ,
           and
           hazard
           of
           conueying
           their
           money
           to
           Venice
           ,
           and
           is
           content
           to
           receiue
           it
           at
           their
           home
           ,
           taking
           the
           whole
           labour
           ,
           charge
           and
           hazard
           vpon
           himselfe
           ,
           it
           is
           as
           lawfull
           as
           the
           former
           .
           For
           this
           allowance
           is
           not
           made
           in
           respect
           of
           the
           loane
           and
           time
           of
           forbearing
           ,
           but
           in
           respect
           of
           the
           place
           of
           payment
           ,
           in
           which
           respect
           the
           banker
           taketh
           a
           trouble
           ,
           charge
           ,
           and
           hazard
           vpon
           himselfe
           to
           free
           the
           traueller
           therefrom
           .
        
         
           The
           merchants
           exchaunge
           of
           money
           by
           bils
           ,
           is
           that
           which
           is
           not
           made
           according
           to
           the
           publicke
           and
           known
           valuation
           of
           coynes
           in
           diuerse
           countries
           ,
           but
           according
           to
           such
           prices
           thereof
           as
           merchants
           do
           set
           among
           themselues
           ,
           respecting
           the
           length
           of
           time
           betwixt
           the
           loane
           and
           payment
           ,
           and
           increasing
           the
           price
           of
           the
           money
           lent
           ,
           according
           as
           the
           time
           is
           longer
           .
           And
           first
           ,
           there
           is
           consideration
           had
           of
           the
           place
           whereunto
           the
           bill
           of
           exchange
           is
           directed
           :
           for
           according
           to
           the
           distance
           ,
           is
           the
           price
           proportionated
           ,
           and
           commonly
           where
           the
           money
           is
           lent
           ,
           it
           is
           of
           a
           higher
           price
           ,
           than
           where
           it
           is
           payd
           .
           But
           suppose
           the
           money
           be
           lent
           vpon
           a
           bill
           of
           exchange
           ,
           to
           be
           exhibited
           at
           Midleborough
           :
           In
           the
           next
           place
           consideration
           is
           had
           of
           the
           time
           ,
           and
           the
           partie
           which
           taketh
           vp
           the
           money
           is
           demaunded
           whether
           he
           will
           haue
           it
           at
           sight
           ,
           or
           at
           vsaunce
           ,
           or
           at
           double
           vsaunce
           ,
           &c.
           
           At
           sight
           ,
           that
           is
           ,
           whether
           he
           will
           giue
           his
           bill
           for
           the
           present
           payment
           of
           the
           money
           at
           the
           sight
           and
           presentation
           of
           the
           bill
           to
           his
           factor
           or
           friend
           that
           dealeth
           for
           him
           at
           Midelborough
           :
           At
           vsaunce
           ,
           that
           is
           ,
           whether
           he
           will
           haue
           it
           for
           a
           moneth
           longer
           ,
           or
           at
           double
           vsaunce
           ,
           that
           is
           ,
           for
           two
           moneths
           .
           When
           the
           partie
           hath
           signified
           for
           how
           long
           he
           would
           haue
           the
           money
           ,
           enquirie
           is
           made
           how
           the
           exchaunge
           goes
           that
           day
           from
           London
           to
           Middleborough
           ,
           which
           euerie
           broker
           in
           the
           exchange
           can
           tell
           .
           To
           day
           perhaps
           twentie
           shillings
           sterling
           at
           sight
           is
           valued
           at
           foure
           and
           thirtie
           shillings
           and
           foure
           pence
           of
           the
           Zelanders
           coine
           ,
           
           and
           it
           may
           be
           to
           morrow
           at
           foure
           and
           thirtie
           shillings
           and
           six
           pence
           ,
           and
           so
           vp
           and
           downe
           as
           the
           price
           of
           corne
           riseth
           and
           falleth
           in
           the
           market
           .
           And
           euen
           as
           there
           be
           hucsters
           and
           ingrossers
           of
           corne
           ,
           by
           whose
           meanes
           the
           price
           of
           corne
           many
           times
           is
           much
           enhaunsed
           ;
           so
           are
           there
           some
           who
           maketh
           a
           trade
           of
           exchaunging
           ,
           and
           combining
           themselues
           together
           ,
           do
           find
           meanes
           to
           engro●●e
           the
           money
           as
           it
           were
           into
           their
           hands
           ,
           especially
           against
           such
           times
           as
           they
           know
           there
           will
           be
           greatest
           vse
           of
           money
           ,
           that
           then
           they
           may
           put
           it
           forth
           at
           what
           prices
           themselues
           list
           .
           Well
           ,
           suppose
           the
           partie
           would
           haue
           the
           money
           at
           sight
           ,
           being
           to
           allow
           for
           euerie
           twentie
           pounds
           sterling
           as
           the
           exchange
           goeth
           ,
           perhaps
           foure
           and
           thirtie
           and
           six
           pence
           of
           that
           coine
           ,
           which
           is
           currant
           at
           Middleborough
           :
           where
           in
           exchange
           the
           English
           money
           is
           not
           so
           high
           rated
           ,
           commonly
           by
           two
           pence
           or
           three
           pence
           in
           the
           pound
           ,
           as
           in
           the
           exchange
           at
           London
           :
           and
           so
           contrariwise
           the
           Zelanders
           coyne
           higher
           rated
           in
           their
           exchange
           commonly
           by
           two
           pence
           or
           three
           pence
           here
           in
           the
           exchange
           at
           London
           ;
           so
           that
           the
           lender
           commonly
           gaineth
           either
           way
           so
           much
           in
           euerie
           pound
           for
           the
           loane
           of
           his
           money
           a
           few
           dayes
           ,
           (
           as
           those
           too
           well
           know
           to
           their
           great
           losse
           ,
           which
           take
           vp
           mony
           both
           by
           exchange
           and
           rechange
           .
           )
           But
           if
           the
           partie
           will
           haue
           the
           money
           at
           vsaunce
           ,
           then
           euerie
           pound
           sterling
           is
           higher
           rated
           by
           foure
           pence
           :
           if
           at
           double
           vsaunce
           ,
           then
           the
           price
           is
           raised
           eight
           pence
           :
           so
           that
           when
           twentie
           shillings
           sterling
           in
           the
           Zelanders
           money
           is
           valued
           at
           foure
           and
           thirtie
           shillings
           and
           foure
           pence
           at
           sight
           ;
           at
           vsaunce
           it
           is
           foure
           and
           thirtie
           shillings
           and
           eight
           pence
           ;
           at
           double
           vsaunce
           fiue
           and
           thirtie
           shillings
           ,
           which
           is
           a
           gaine
           of
           fiue
           markes
           (
           of
           their
           coyne
           )
           in
           the
           hundred
           pounds
           sterling
           for
           two
           moneths
           :
           and
           of
           twentie
           pounds
           of
           their
           money
           in
           an
           hundred
           pounds
           sterling
           by
           the
           yeare
           .
        
         
           In
           this
           exchange
           there
           are
           these
           faults
           :
           Money
           which
           was
           ordained
           to
           be
           the
           price
           of
           all
           wares
           ,
           and
           the
           measure
           
           of
           all
           bargaines
           ,
           is
           not
           onely
           made
           a
           ware
           ,
           contrarie
           to
           the
           nature
           thereof
           (
           
             nam
             quod
             medium
             est
             venditionis
             non
             potest
             esse
             terminus
          
           ;
           )
           but
           also
           the
           price
           thereof
           ,
           which
           ought
           to
           be
           certaine
           and
           certainely
           knowne
           ,
           and
           by
           publicke
           and
           soueraigne
           authoritie
           established
           and
           setled
           in
           euery
           commonwealth
           (
           for
           that
           is
           the
           rule
           and
           measure
           ,
           whereby
           all
           things
           are
           prized
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
           as
           the
           Philosopher
           sayth
           )
           the
           price
           I
           say
           thereof
           ,
           whereby
           all
           things
           are
           prized
           ,
           is
           made
           vncertaine
           ,
           for
           the
           gaine
           of
           some
           other
           men
           ,
           to
           the
           endammaging
           of
           the
           commonwealth
           .
        
         
           2.
           
           Those
           which
           make
           a
           trade
           of
           dealing
           by
           exchange
           ,
           doe
           either
           find
           meanes
           themselues
           to
           raise
           the
           price
           of
           money
           ,
           or
           else
           doe
           lie
           in
           the
           wind
           ,
           till
           the
           prizes
           being
           raised
           ,
           they
           may
           lend
           it
           forth
           for
           greater
           gaine
           .
        
         
           3.
           
           In
           exchange
           at
           sight
           ,
           vsurie
           is
           committed
           by
           them
           which
           seeke
           gaine
           thereby
           ,
           though
           somwhat
           mystically
           ,
           the
           lender
           being
           sure
           almost
           at
           all
           times
           to
           be
           a
           gainer
           by
           his
           loane
           .
           Notwithstanding
           ,
           I
           doe
           not
           absolutely
           condemne
           those
           marchants
           ,
           who
           dealing
           by
           exchange
           at
           sight
           ,
           do
           not
           thereby
           seeke
           gaine
           ,
           but
           mutually
           serue
           one
           anothers
           turne
           ,
           following
           the
           prices
           as
           they
           go
           in
           the
           exchange
           ,
           being
           as
           well
           content
           as
           occasion
           serueth
           ,
           to
           borrow
           after
           this
           manner
           ,
           as
           sometimes
           they
           are
           entreated
           to
           lend
           ,
           sometimes
           also
           ,
           though
           very
           seldome
           ,
           they
           prouing
           no
           gainers
           by
           this
           loane
           .
           Howbeit
           ,
           their
           dealing
           were
           more
           commendable
           ,
           if
           in
           their
           exchange
           they
           could
           and
           would
           follow
           the
           common
           and
           known
           prices
           of
           coynes
           ,
           appointed
           by
           publicke
           and
           soueraigne
           authoritie
           :
           For
           it
           may
           seeme
           strange
           ,
           that
           priuat
           men
           should
           take
           vpon
           them
           to
           alter
           the
           value
           of
           princes
           coynes
           .
        
         
           4.
           
           But
           as
           for
           vsance
           and
           double
           vsance
           ,
           there
           is
           no
           question
           to
           be
           made
           but
           vsurie
           ,
           yea
           great
           vsurie
           is
           therein
           plainely
           committed
           ,
           at
           the
           rate
           of
           twelue
           in
           the
           hundred
           at
           the
           least
           .
        
         
           Now
           the
           marchants
           exchange
           is
           either
           reall
           or
           counterfeit
           :
           the
           reall
           is
           ,
           when
           bils
           of
           exchange
           ,
           whereupon
           
           money
           hath
           beene
           deliuered
           ,
           are
           in
           deed
           and
           in
           truth
           transported
           to
           the
           place
           appointed
           beyond
           seas
           ,
           to
           the
           end
           ,
           that
           thereby
           so
           much
           money
           may
           be
           receiued
           there
           to
           the
           lenders
           behalfe
           ,
           as
           by
           the
           manner
           of
           dealing
           in
           exchange
           before
           specified
           ,
           is
           due
           .
        
         
           The
           counterfeit
           exchange
           is
           ,
           when
           in
           imitation
           of
           the
           reall
           exchange
           ,
           mony
           is
           deliuered
           vpon
           bils
           of
           exchange
           ,
           with
           mention
           also
           of
           the
           places
           of
           exchange
           ,
           not
           to
           the
           intent
           that
           the
           bils
           should
           be
           transported
           for
           the
           satisfying
           of
           the
           creditour
           beyond
           seas
           ,
           but
           that
           the
           lender
           keeping
           the
           bils
           at
           home
           with
           him
           ,
           may
           haue
           the
           like
           allowance
           which
           marchants
           haue
           for
           the
           same
           time
           ,
           dealing
           by
           exchange
           and
           rechange
           ,
           betwixt
           the
           places
           named
           :
           the
           reason
           of
           which
           practise
           is
           ,
           because
           the
           gaine
           which
           is
           reaped
           by
           exchange
           ,
           is
           greater
           than
           any
           other
           which
           is
           tollerated
           by
           the
           magistrat
           :
           insomuch
           ,
           that
           they
           which
           put
           forth
           their
           money
           in
           this
           counterfeit
           exchange
           ,
           are
           supposed
           to
           gaine
           after
           sixteene
           or
           twentie
           in
           the
           hundred
           .
           And
           therefore
           this
           kind
           of
           exchange
           may
           most
           worthily
           be
           called
           
             Cambium
             siccum
          
           ,
           that
           is
           ,
           drie
           exchange
           ;
           because
           it
           is
           void
           of
           charitie
           ,
           
           being
           indeed
           a
           griping
           vsurie
           ,
           practised
           vnder
           the
           colour
           of
           merchandizing
           exchange
           :
           howbeit
           the
           former
           also
           by
           the
           doctrine
           of
           the
           schoolemen
           is
           to
           be
           called
           dry
           exchange
           .
        
         
           6.
           
           Lastly
           ,
           vsurie
           is
           practised
           vnder
           pretence
           of
           the
           aduenturers
           vsurie
           ,
           when
           a
           man
           couenanteth
           for
           gaine
           in
           lending
           ,
           vnder
           pretence
           of
           hazard
           ,
           when
           indeed
           the
           principall
           is
           not
           hazarded
           :
           as
           when
           a
           man
           lendeth
           an
           hundred
           pounds
           ,
           with
           this
           condition
           ,
           if
           himselfe
           and
           two
           or
           three
           other
           ,
           which
           he
           shall
           name
           ,
           or
           any
           of
           them
           ,
           shall
           be
           aliue
           at
           the
           tweluemonths
           end
           ,
           that
           the
           debrour
           shall
           pay
           him
           a
           hundred
           and
           ten
           pounds
           ,
           otherwise
           he
           shal
           pay
           but
           fourescore
           and
           ten
           pounds
           .
           For
           if
           hee
           should
           name
           but
           one
           ,
           it
           were
           seuen
           to
           one
           ,
           that
           he
           should
           be
           liuing
           at
           the
           yeares
           end
           ,
           but
           numbring
           three
           ,
           it
           is
           more
           than
           twentie
           to
           one
           ,
           that
           some
           one
           of
           the
           three
           shall
           suruiue
           :
           this
           
           therefore
           is
           but
           a
           cloake
           of
           vsurie
           .
        
         
           And
           thus
           we
           haue
           heard
           of
           vsurie
           ,
           practised
           in
           such
           contracts
           as
           hauing
           the
           names
           of
           other
           contracts
           ,
           doe
           not
           therefore
           seeme
           (
           though
           indeed
           they
           be
           )
           contracts
           of
           lending
           .
           Now
           we
           are
           briefely
           to
           speak
           of
           vsurie
           cōmitted
           ,
           whē
           there
           seemeth
           to
           be
           no
           contract
           of
           lending
           for
           gain
           .
        
         
           As
           first
           ,
           vsurie
           is
           sometimes
           practised
           vnder
           a
           colour
           of
           free
           lending
           ;
           as
           when
           a
           man
           lending
           an
           hundred
           pounds
           in
           light
           or
           crackt
           angels
           ,
           and
           other
           money
           not
           currant
           ,
           couenanteth
           with
           the
           borrower
           ,
           that
           he
           shall
           repay
           him
           in
           good
           and
           currant
           money
           .
           Such
           was
           the
           vsurie
           practised
           of
           old
           by
           the
           Iewes
           in
           the
           time
           of
           Ezechiel
           ,
           a
           little
           before
           the
           captiuitie
           :
           
           For
           as
           some
           write
           ,
           they
           hauing
           ordained
           a
           new
           shekel
           ,
           exceeding
           the
           old
           two
           and
           thirtie
           graines
           ,
           so
           that
           whereas
           the
           ciuile
           or
           Mosaicall
           shekel
           (
           which
           was
           but
           halfe
           of
           the
           holy
           shekel
           )
           weighed
           an
           hundred
           and
           threescore
           graines
           ,
           
           the
           new
           weighed
           an
           hundred
           ninetie
           and
           two
           ;
           they
           would
           lend
           after
           the
           old
           shekel
           ,
           but
           they
           would
           be
           payed
           according
           to
           the
           new
           .
        
         
           Secondly
           ,
           vsurie
           is
           practised
           in
           lending
           vpon
           pawnes
           .
           For
           although
           by
           taking
           a
           pawne
           which
           the
           debtour
           may
           spare
           ,
           the
           lender
           may
           lawfully
           prouide
           for
           his
           securitie
           &
           indemnitie
           :
           yet
           when
           gaine
           is
           sought
           thereby
           ,
           it
           is
           a
           cloake
           of
           vsurie
           .
           As
           first
           ,
           when
           he
           lendeth
           vpon
           a
           pawne
           which
           is
           much
           better
           than
           his
           money
           ,
           in
           hope
           to
           get
           the
           pawne
           ,
           it
           is
           a
           spice
           of
           vsurie
           .
           Againe
           ,
           when
           the
           creditour
           couenanteth
           to
           haue
           and
           enjoy
           the
           fruitfull
           vse
           of
           the
           pawne
           in
           lieu
           of
           his
           loane
           ,
           abating
           nothing
           of
           the
           principall
           ;
           
           this
           contract
           of
           the
           lawyers
           is
           called
           Antichrests
           ,
           wherein
           at
           the
           first
           sight
           appeareth
           some
           shew
           of
           equalitie
           and
           justice
           ,
           That
           as
           the
           debtour
           vseth
           the
           creditours
           money
           ,
           so
           the
           creditour
           should
           vse
           and
           enjoy
           the
           debtours
           house
           and
           lands
           :
           But
           indeed
           this
           contract
           is
           vnjust
           and
           vsurious
           :
           vsurious
           ,
           because
           it
           is
           nothing
           else
           but
           lending
           for
           gaine
           .
           For
           when
           the
           debtor
           yeeldeth
           to
           the
           creditour
           the
           vse
           of
           his
           house
           and
           land
           for
           the
           vse
           of
           his
           money
           
           it
           is
           all
           one
           ,
           as
           if
           he
           allowed
           him
           the
           rent
           of
           the
           house
           and
           land
           for
           vsurie
           .
           Vnjust
           also
           and
           vnequall
           ;
           first
           ,
           because
           the
           house
           and
           land
           ,
           which
           is
           let
           for
           ten
           pounds
           a
           yeare
           ,
           and
           pawned
           for
           an
           hundred
           pounds
           ,
           is
           worth
           two
           hundred
           or
           perhaps
           three
           hundred
           pounds
           :
           and
           therefore
           it
           is
           vnequall
           ,
           that
           for
           the
           vse
           of
           an
           hundred
           pounds
           ,
           which
           is
           spent
           in
           the
           vse
           ,
           and
           is
           not
           lettable
           ,
           the
           borrower
           should
           yeeld
           the
           fruitfull
           vse
           of
           his
           house
           and
           ground
           ,
           which
           being
           worth
           two
           or
           three
           hundred
           pounds
           ,
           may
           be
           let
           for
           ten
           or
           twelue
           pounds
           a
           yeare
           .
           Besides
           ,
           the
           creditour
           ,
           though
           he
           hath
           the
           profit
           of
           the
           house
           and
           land
           ,
           yet
           hath
           he
           not
           the
           propertie
           ,
           neither
           doth
           he
           beare
           the
           hazard
           thereof
           :
           and
           therefore
           reapeth
           the
           fruit
           of
           that
           which
           is
           not
           his
           owne
           ,
           and
           whereof
           he
           beareth
           not
           the
           hazard
           .
           But
           to
           the
           borrower
           belongeth
           both
           the
           propertie
           and
           the
           hazard
           of
           the
           money
           borrowed
           .
           Wherefore
           the
           Scripture
           condemneth
           the
           vsing
           of
           things
           layd
           to
           pawne
           ,
           as
           lying
           in
           cloathes
           pawned
           ,
           Amos
           2.
           8
           ,
           I
           meane
           such
           an
           vse
           ,
           as
           whereby
           the
           thing
           pawned
           is
           diminished
           or
           impaired
           .
           But
           among
           vs
           there
           are
           vsurers
           which
           commit
           double
           vsurie
           ,
           not
           onely
           couenanting
           for
           vsurie
           in
           money
           ,
           but
           also
           impairing
           the
           thing
           pawned
           (
           as
           plate
           or
           garments
           )
           by
           the
           vse
           thereof
           .
        
         
           Thirdly
           ,
           vnder
           lending
           vpon
           bonds
           .
           For
           although
           it
           be
           lawfull
           for
           a
           man
           to
           take
           bonds
           for
           his
           indemnitie
           ,
           and
           thereby
           by
           way
           of
           interest
           to
           saue
           himselfe
           harmelesse
           ;
           yet
           if
           thereby
           he
           seeke
           for
           gaine
           ,
           he
           committeth
           vsurie
           .
           As
           for
           example
           ,
           one
           comes
           to
           borrow
           of
           thee
           twentie
           pounds
           for
           a
           tweluemonth
           :
           thou
           sayest
           ,
           thou
           canst
           not
           forbeare
           thy
           money
           so
           long
           ,
           therfore
           thou
           wilt
           lend
           him
           so
           much
           freely
           vpon
           his
           bond
           for
           a
           month
           ,
           hoping
           ,
           that
           he
           which
           came
           to
           borrow
           for
           a
           twelue-month
           ,
           will
           not
           be
           in
           case
           to
           pay
           within
           a
           month
           .
           The
           month
           therefore
           being
           expired
           ,
           and
           payment
           not
           made
           ,
           thou
           exactest
           more
           of
           him
           ,
           than
           by
           a
           contract
           of
           vsurie
           thou
           couldest
           haue
           couenanted
           for
           .
           But
           whether
           in
           taking
           bonds
           thou
           playest
           
           the
           vsurer
           ,
           or
           not
           ,
           thou
           mayest
           discerne
           by
           this
           note
           :
           for
           it
           thou
           desirest
           in
           thine
           heart
           ,
           that
           he
           may
           keep
           touch
           with
           thee
           ,
           and
           not
           incurre
           the
           forfeiture
           of
           his
           bond
           ,
           it
           is
           a
           signe
           ,
           that
           thou
           prouidest
           onely
           for
           thine
           indemnitie
           :
           but
           if
           thou
           wishest
           that
           he
           should
           rather
           breake
           his
           day
           ,
           than
           keepe
           touch
           with
           thee
           ,
           it
           is
           a
           signe
           ,
           that
           thou
           lendest
           for
           gaine
           ,
           and
           takest
           a
           bond
           ,
           not
           that
           he
           should
           pay
           the
           sooner
           ,
           but
           the
           more
           .
           But
           if
           thy
           disposition
           be
           such
           ,
           that
           thou
           wouldest
           not
           lend
           to
           a
           landed
           man
           ,
           if
           thou
           diddest
           thinke
           that
           he
           would
           keepe
           touch
           ,
           then
           doest
           thou
           lend
           not
           to
           helpe
           thy
           neighbour
           ,
           but
           to
           vndoe
           him
           :
           and
           whiles
           thou
           layest
           a
           net
           for
           thy
           brother
           ,
           thy selfe
           fallest
           into
           the
           snare
           of
           the
           diuell
           .
        
         
           4.
           
           Lastly
           ,
           vsurie
           is
           practised
           vnder
           the
           colour
           of
           interest
           ,
           so
           oft
           almost
           as
           men
           agree
           for
           interest
           aforehand
           .
           For
           although
           some
           haue
           distinguished
           interest
           ,
           that
           there
           is
           a
           casuall
           interest
           ,
           
           which
           they
           confesse
           is
           not
           to
           be
           regarded
           but
           after
           delay
           :
           &
           a
           promiscuous
           or
           successiue
           interest
           ,
           which
           as
           they
           say
           may
           be
           couenanted
           for
           
             proratione
             temporis
          
           ,
           according
           to
           the
           proportion
           of
           the
           time
           ,
           which
           they
           call
           intervsurium
           ;
           and
           confesse
           it
           to
           be
           called
           in
           the
           law
           vsurious
           interest
           ;
           
           yet
           those
           of
           soundest
           judgement
           doe
           hold
           ,
           that
           interest
           is
           not
           to
           be
           allowed
           ,
           
             nisi
             post
             moram
          
           ,
           but
           after
           delay
           :
           for
           graunt
           intervsurium
           ,
           or
           successiue
           interest
           (
           as
           they
           call
           it
           )
           to
           be
           lawfull
           ,
           then
           can
           you
           not
           but
           allow
           of
           all
           vsurie
           .
           For
           first
           ,
           interest
           is
           to
           be
           measured
           ,
           not
           
             ex
             parte
             debitoris
          
           ,
           but
           
             ex
             parte
             creditoris
          
           .
           And
           therefore
           no
           respect
           is
           had
           therein
           ,
           whether
           the
           debtour
           do
           gaine
           thereby
           ,
           but
           onely
           whether
           the
           forbearing
           of
           the
           money
           be
           an
           hinderance
           to
           the
           creditour
           ,
           or
           not
           .
           And
           secondly
           ,
           if
           it
           be
           lawfull
           for
           a
           man
           to
           agree
           ,
           according
           to
           the
           proportion
           of
           the
           time
           ,
           for
           so
           much
           gaine
           as
           the
           lawes
           permit
           ;
           euery
           lender
           may
           pretend
           ,
           that
           by
           the
           forbearing
           of
           his
           money
           he
           shall
           be
           so
           much
           at
           the
           least
           damnified
           ,
           &
           therefore
           may
           couenant
           for
           so
           much
           at
           the
           least
           by
           way
           of
           interest
           .
        
         
           Notwithstanding
           ,
           I
           will
           not
           denie
           ,
           but
           in
           some
           case
           a
           
           man
           lawfully
           require
           and
           take
           interest
           ,
           though
           the
           borrower
           haue
           not
           made
           delay
           :
           as
           namely
           ,
           when
           by
           the
           borrowers
           authoritie
           ,
           or
           otherwise
           ,
           the
           creditor
           (
           who
           cannot
           without
           his
           losse
           ,
           or
           certaine
           hinderance
           of
           some
           just
           and
           lawfull
           gaine
           ,
           forbeare
           his
           money
           )
           is
           as
           it
           were
           forced
           to
           lend
           to
           a
           man
           ,
           whose
           estate
           or
           abilitie
           is
           such
           ,
           that
           he
           may
           better
           vndertake
           to
           saue
           the
           lender
           harmelesse
           ,
           than
           the
           lender
           may
           want
           his
           money
           :
           prouided
           alwayes
           ,
           that
           it
           be
           true
           interest
           ,
           in
           respect
           either
           of
           certaine
           losse
           to
           be
           incurred
           by
           want
           of
           the
           money
           ,
           or
           of
           certaine
           hinderance
           of
           just
           and
           lawfull
           gaine
           to
           be
           sustained
           .
           For
           in
           this
           case
           ,
           the
           borrower
           being
           the
           effectuall
           cause
           of
           the
           lenders
           hinderance
           or
           losse
           ,
           and
           being
           better
           able
           to
           beare
           that
           imposition
           of
           interest
           ,
           than
           the
           lender
           is
           to
           forbeare
           his
           money
           ,
           I
           doubt
           not
           ,
           but
           the
           lender
           may
           by
           requiring
           interest
           ,
           prouide
           for
           his
           owne
           indemnitie
           .
        
         
           We
           haue
           heard
           two
           distinctions
           of
           vsurie
           :
           the
           third
           and
           last
           remaineth
           ,
           viz.
           That
           vsurie
           is
           either
           simple
           ,
           or
           compound
           :
           the
           simple
           ,
           wheu
           vsurie
           of
           the
           principall
           onely
           is
           exacted
           :
           compound
           ,
           when
           vsurie
           not
           onely
           of
           the
           principall
           is
           required
           ,
           but
           of
           vsurie
           also
           ,
           and
           is
           therefore
           called
           vsurie
           of
           vsurie
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             Aristoph
             .
             Nub.
          
           5.
           
           As
           for
           example
           ,
           when
           a
           man
           hauing
           lent
           an
           hundred
           pounds
           for
           a
           tweluemonth
           ,
           after
           ten
           in
           the
           hundred
           ,
           is
           content
           for
           a
           second
           yeare
           to
           forbeare
           both
           the
           principall
           and
           vsurie
           :
           there
           is
           due
           to
           him
           the
           first
           yeare
           by
           simple
           vsurie
           ,
           a
           hundred
           and
           ten
           pounds
           :
           but
           the
           second
           yeare
           by
           vsurie
           of
           vsurie
           ,
           
           a
           hundred
           and
           one
           and
           twentie
           pounds
           .
           And
           for
           as
           much
           as
           vsurie
           of
           vsurie
           was
           euer
           condemned
           ,
           it
           hath
           beene
           an
           auncient
           practise
           of
           vsurers
           ,
           to
           joyne
           the
           former
           yeares
           vsurie
           vnto
           the
           principall
           ,
           and
           so
           anew
           to
           couenant
           for
           the
           vsurie
           of
           the
           whole
           summe
           .
           Which
           contract
           of
           the
           Grecians
           is
           called
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           and
           of
           
             Tully
             ,
             renouati●
             fanoris
          
           ,
           renewing
           of
           vsurie
           .
        
         
           We
           haue
           shewed
           what
           vsurie
           is
           ,
           and
           how
           many
           wayes
           ▪
           it
           is
           committe●●ow
           we
           are
           to
           consider
           the
           qualitie
           of
           it
           ,
           
           viz.
           whether
           it
           be
           lawfull
           ,
           or
           not
           :
           for
           this
           ,
           the
           couetousnesse
           of
           these
           times
           hath
           made
           a
           controuersie
           ,
           which
           in
           former
           ages
           was
           neuer
           doubted
           of
           .
           But
           not
           to
           hold
           you
           long
           in
           suspence
           ,
           I
           will
           in
           this
           short
           assertion
           determine
           ,
           what
           we
           are
           to
           hold
           concerning
           this
           question
           :
           Which
           assertion
           I
           will
           afterwards
           not
           only
           proue
           by
           testimonies
           of
           Scriptures
           ,
           and
           by
           other
           arguments
           ,
           but
           also
           defend
           and
           maintaine
           against
           the
           objections
           of
           those
           who
           hold
           the
           contrarie
           opinion
           .
           My
           assertion
           therfore
           is
           this
           ,
           That
           all
           vsurie
           (
           which
           I
           haue
           defined
           to
           be
           mutuation
           ,
           or
           lending
           for
           gaine
           )
           whether
           it
           be
           mentall
           or
           actuall
           ,
           whether
           manifest
           or
           couert
           ,
           whether
           simple
           or
           compound
           ,
           is
           simply
           and
           in
           it
           owne
           nature
           vtterly
           vnlawfull
           :
           howsoeuer
           some
           vsurie
           is
           worse
           than
           other
           ,
           according
           either
           to
           the
           estate
           of
           the
           borrower
           ,
           or
           the
           quantitie
           of
           the
           vsurie
           .
        
         
           I
           will
           begin
           with
           the
           law
           of
           God
           ,
           which
           in
           three
           places
           forbiddeth
           vsurie
           ,
           
             viz.
             Exod.
             22.
             25.
             
             Leuit.
             25.
             35
             ,
             36.
             
             Deut.
          
           23.
           19
           :
           against
           which
           places
           the
           patrones
           of
           vsurie
           bring
           many
           exceptions
           ,
           which
           by
           the
           grace
           of
           God
           shall
           be
           refuted
           .
           But
           I
           will
           chiefely
           insist
           on
           that
           place
           of
           Deuteronomie
           ,
           
           
             Thou
             shalt
             not
             lend
             vpon
             vsurie
             to
             thy
             brother
             ,
             the
             vsurie
             of
             money
             ,
             the
             vsurie
             of
             meat
             ,
             the
             vsurie
             of
             any
             thing
             that
             may
             be
             lent
             vpon
             vsurie
             .
          
           That
           is
           ,
           thou
           shalt
           not
           lend
           for
           gaine
           to
           thy
           brother
           ,
           neither
           money
           ,
           nor
           meat
           ,
           nor
           any
           thing
           els
           which
           consisteth
           in
           quantitie
           ,
           as
           in
           number
           ,
           weight
           ,
           and
           measure
           ,
           and
           is
           spent
           in
           the
           vse
           ,
           and
           wherein
           vsurie
           is
           vsually
           committed
           .
        
         
           Against
           these
           allegations
           there
           are
           diuerse
           exceptions
           taken
           ;
           as
           first
           concerning
           the
           words
           wherby
           vsurie
           is
           signified
           in
           the
           Scripture
           :
           For
           in
           that
           place
           of
           Deuteronomie
           ,
           and
           in
           this
           Psalme
           ,
           not
           all
           vsurie
           (
           say
           they
           )
           is
           forbidden
           ,
           but
           Neshek
           ,
           that
           is
           ,
           morsurie
           ,
           or
           biting
           vsurie
           ,
           which
           biteth
           and
           damnifieth
           the
           neighbour
           .
           For
           there
           is
           (
           say
           they
           )
           a
           certaine
           toothlesse
           or
           not
           biting
           vsurie
           ,
           which
           doth
           not
           hurt
           but
           helpe
           the
           neighbour
           .
           But
           I
           haue
           shewed
           before
           that
           Neshek
           is
           the
           common
           and
           ordinarie
           name
           whereby
           
           all
           vsurie
           is
           signified
           in
           the
           Hebrew
           tongue
           .
           And
           therefore
           this
           word
           doth
           not
           distinguish
           one
           kind
           of
           vsurie
           from
           another
           ,
           but
           in
           generall
           signifieth
           ,
           that
           all
           vsurie
           is
           biting
           .
           And
           in
           like
           sort
           ,
           he
           which
           lendeth
           for
           gaine
           ,
           is
           called
           Masshik
           ,
           and
           he
           which
           taketh
           vp
           vpon
           vsurie
           ,
           though
           for
           his
           gaine
           ,
           is
           called
           Nashuk
           ,
           the
           money
           which
           is
           lent
           for
           gaine
           is
           called
           Noshek
           ,
           that
           is
           ,
           which
           biteth
           (
           as
           appeareth
           euidently
           by
           this
           text
           )
           because
           when
           it
           is
           repaid
           ,
           it
           biteth
           and
           as
           it
           were
           gnaweth
           away
           some
           part
           of
           the
           borrowers
           substance
           for
           an
           ouerplus
           or
           gaine
           to
           the
           creditour
           ,
           which
           is
           called
           Neshek
           ,
           as
           it
           were
           the
           bit
           .
           So
           that
           all
           vsurie
           in
           it
           owne
           nature
           is
           biting
           ,
           because
           it
           biteth
           or
           shreddeth
           away
           some
           of
           the
           borrowers
           substance
           .
           And
           although
           perhaps
           the
           borrower
           by
           reason
           of
           his
           wealth
           feeleth
           not
           this
           biting
           ,
           or
           else
           licketh
           himselfe
           whole
           by
           biting
           of
           others
           ;
           yet
           vsurie
           is
           a
           gaine
           which
           is
           bitten
           and
           shred
           away
           from
           the
           borower
           ,
           and
           that
           either
           to
           his
           losse
           ,
           or
           (
           as
           hereafter
           shall
           be
           shewed
           )
           to
           the
           hinderance
           of
           the
           commonwealth
           ,
           whose
           common
           profit
           in
           all
           contracts
           is
           especially
           to
           be
           regarded
           .
        
         
           Secondly
           ,
           I
           haue
           shewed
           before
           ,
           that
           Neshek
           is
           all
           one
           with
           the
           other
           words
           Tarbith
           and
           Marbith
           ,
           whereby
           any
           gaine
           or
           cleare
           increase
           aboue
           the
           principall
           required
           for
           loane
           ,
           is
           signified
           :
           and
           therefore
           the
           least
           gaine
           required
           for
           loane
           ,
           is
           Neshek
           ,
           and
           condemned
           for
           vsurie
           in
           the
           scripture
           :
           as
           Leuit.
           25.
           36
           ,
           Thou
           shalt
           not
           take
           of
           him
           vsurie
           or
           increase
           :
           which
           the
           old
           Latine
           translation
           readeth
           thus
           ,
           
             Thou
             shalt
             not
             take
             vsurie
             of
             him
             ,
             nor
             more
             than
             thou
             gauest
             .
          
           And
           vers
           .
           37
           ,
           
             Thou
             shalt
             not
             lend
             him
             thy
             money
             vpon
             vsurie
             ,
             nor
             thy
             victuals
             for
             increase
             ,
          
           that
           is
           ,
           as
           Ambrose
           readeth
           ,
           
             in
             amplius
             recipiendum
             ,
             to
             receiue
             more
             .
          
           Vpon
           which
           words
           he
           sayth
           ,
           
             Has
             sententia
             dei
             omne
             sortis
             excludit
             augmentum
             ,
          
           
           
             This
             sentence
             of
             God
             excludeth
             all
             increase
             aboue
             the
             principall
             .
          
           Whereunto
           you
           may
           adde
           ,
           
             Pro.
             28.
             8.
             
             Ezech.
          
           18.
           8.
           13.
           17.
           and
           22.
           12
           :
           in
           all
           which
           places
           these
           words
           are
           not
           onely
           vsed
           promiscuously
           to
           signifie
           the
           selfesame
           thing
           ,
           but
           the
           latter
           words
           Tarbith
           
           and
           Marbith
           are
           euer
           added
           as
           the
           exposition
           of
           Neshek
           .
           And
           therefore
           those
           words
           which
           the
           holy
           ghost
           confoundeth
           ,
           let
           not
           vs
           distinguish
           ;
           and
           much
           lesse
           vpon
           this
           friuolous
           distinction
           let
           vs
           build
           our
           practise
           ,
           or
           hazard
           the
           eternall
           saluation
           of
           our
           soules
           .
           For
           you
           know
           who
           hath
           said
           ,
           
           He
           that
           putteth
           forth
           to
           vsurie
           ,
           or
           taketh
           increase
           ,
           shall
           he
           liue
           ?
           he
           shall
           not
           liue
           ,
           he
           shal
           die
           the
           death
           ,
           and
           his
           bloud
           shall
           be
           vpon
           him
           .
        
         
           But
           against
           this
           truth
           concerning
           one
           and
           the
           same
           signification
           of
           Neshek
           and
           Tarbith
           ,
           they
           raise
           againe
           diuerse
           other
           exceptions
           ,
           in
           which
           they
           shift
           from
           one
           to
           another
           ,
           because
           they
           haue
           no
           sure
           ground
           to
           stand
           vpon
           .
           First
           they
           say
           
             we
             must
             distinguish
             betwixt
             Neshek
             and
             Tarbith
             :
             for
             Neshek
             is
             restrained
             to
             money
             ,
             and
             Tarbith
             to
             corne
             and
             victuals
             ,
          
           Leu.
           25
           ,
           
             and
             therefore
             they
             are
             deceiued
             ,
             who
             thinke
             that
             Tarbith
             of
             money
             is
             forbidden
             .
          
        
         
           As
           if
           they
           should
           haue
           said
           ,
           Tarbith
           ,
           that
           is
           ,
           the
           increase
           of
           corn
           and
           victuals
           ,
           is
           indeed
           vnlawfull
           ,
           but
           the
           vsurie
           or
           Tarbith
           of
           mony
           is
           not
           vnlawfull
           ,
           vnlesse
           it
           be
           Neshek
           .
           And
           yet
           themselues
           allow
           as
           great
           increase
           for
           corne
           as
           for
           money
           .
           But
           I
           answere
           first
           ,
           that
           Neshek
           is
           the
           vsurie
           not
           of
           money
           onely
           ,
           but
           of
           corne
           and
           victuals
           ,
           and
           euery
           thing
           else
           which
           is
           put
           to
           vsurie
           ;
           as
           appeareth
           plainely
           Deut.
           23.
           19
           ,
           where
           also
           euery
           thing
           which
           is
           put
           to
           vsurie
           ,
           is
           called
           Noshek
           .
           For
           so
           he
           sayth
           ,
           Thou
           shalt
           not
           take
           the
           Neshek
           of
           money
           ,
           the
           Neshek
           of
           victuals
           ,
           or
           the
           Neshek
           of
           any
           thing
           else
           
             Asher
             jisshak
          
           ,
           which
           is
           put
           to
           vsurie
           .
           Secondly
           ,
           that
           there
           is
           the
           like
           reason
           for
           mony
           and
           other
           things
           ,
           which
           consisting
           in
           quantitie
           ,
           are
           spent
           in
           the
           vse
           :
           and
           therefore
           it
           had
           beene
           all
           one
           ,
           if
           the
           Lord
           had
           said
           ,
           Thou
           shalt
           not
           lend
           thy
           money
           ,
           
             be
             Marbith
          
           ,
           for
           increase
           ;
           nor
           thy
           victuals
           ,
           
             be
             Neshek
          
           ,
           for
           vsurie
           .
           Thirdly
           ,
           the
           Prophets
           vse
           these
           words
           indifferently
           for
           the
           same
           thing
           ,
           as
           
             Ezech.
             18.
             
             &
             22.
             
             Prou.
             28.
             8
             ,
             Yea
             ,
             but
          
           (
           say
           they
           )
           
             the
             Prophets
             ,
             who
             are
             the
             interpretours
             of
             the
             law
             ,
             must
             be
             expounded
             according
             to
             the
             law
             .
          
           Nay
           rather
           if
           they
           be
           interpretours
           of
           the
           law
           ,
           the
           law
           is
           to
           be
           interpreted
           
           by
           them
           .
           But
           they
           vse
           to
           vnderstand
           the
           word
           Tarbith
           as
           an
           exposition
           of
           Neshek
           signifying
           more
           plainely
           that
           same
           thing
           which
           is
           meant
           by
           Neshek
           ;
           and
           therefore
           these
           words
           in
           the
           Law
           are
           so
           to
           be
           vnderstood
           .
        
         
           2.
           
           Their
           second
           exception
           is
           ,
           that
           
             Tarbith
             doth
             signifie
             not
             euericincrease
             ,
             or
             accession
             ,
             but
             multiplication
             ;
             and
             therefore
             by
             that
             name
             ,
             Vsurie
             ,
             vnlesse
             it
             be
             an
             expressiue
             or
             multiplied
             increase
             ,
             is
             not
             forbidden
             :
          
           But
           how
           doth
           this
           answer
           agree
           with
           the
           former
           ,
           wherein
           it
           was
           said
           that
           Tarbith
           of
           money
           was
           not
           condemned
           ,
           but
           of
           corne
           and
           victuals
           ?
           or
           may
           we
           thinke
           that
           an
           expresse
           and
           multiplied
           increase
           of
           money
           is
           to
           be
           allowed
           ?
           And
           therefore
           this
           is
           but
           a
           meere
           shift
           ,
           as
           well
           as
           the
           former
           :
           For
           not
           onely
           all
           antiquitie
           haue
           vnderstood
           by
           this
           word
           ,
           any
           gaine
           ,
           ouerplus
           or
           increase
           whatsoeuer
           aboue
           the
           principall
           ,
           but
           the
           most
           learned
           also
           of
           those
           new
           writers
           ,
           who
           write
           but
           too
           fauourably
           of
           vsurie
           ,
           acknowledge
           that
           hereby
           all
           increase
           or
           accession
           aboue
           the
           principall
           is
           condemned
           ,
           as
           before
           hath
           bene
           shewed
           .
           Yea
           ,
           
             but
             Rabah
             from
             whence
             Tarbith
             is
             deriued
             ,
             signifieth
             to
             multiplie
             ,
          
           as
           Deut.
           17.
           16
           ,
           
             where
             the
             king
             is
             charged
             not
             to
             multiplie
             horses
             :
             for
             he
             is
             not
             forbidden
             to
             haue
             many
             horses
             ;
             but
             to
             exceed
             in
             gathering
             a
             multitude
             of
             them
             .
          
           But
           say
           I
           ,
           in
           the
           next
           verse
           he
           is
           by
           the
           same
           word
           forbidden
           to
           multiplie
           wiues
           ,
           not
           that
           an
           excessiue
           multitude
           only
           ,
           but
           all
           pluralitie
           of
           wiues
           is
           forbidden
           .
           
           And
           as
           Tarbith
           in
           the
           Scriptures
           ;
           
           so
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           in
           Hebrew
           writers
           ,
           is
           deriued
           from
           the
           same
           roote
           ,
           whereby
           notwithstanding
           the
           least
           and
           easiest
           vsuries
           are
           signified
           .
           And
           as
           I
           deny
           not
           but
           that
           Rabah
           signifieth
           to
           multiplie
           ,
           so
           I
           affirme
           that
           sometimes
           it
           signifieth
           to
           grow
           or
           increase
           ,
           and
           sometimes
           including
           a
           comparison
           ,
           to
           be
           more
           or
           greater
           ,
           as
           1.
           
           
             Re.
             4.
             30.
             
             Gen.
          
           43.
           34.
           and
           Hiphil
           to
           augment
           or
           to
           make
           greater
           or
           more
           ,
           as
           Psal.
           71.
           21.
           and
           in
           the
           same
           chapter
           of
           
             Leuit.
             verse
             .
             16.
             1.
             
             Chron.
             4.
             10.
             
             Exod
          
           30.
           15.
           
        
         
           So
           that
           Tarbith
           and
           Marbith
           doth
           signifie
           any
           increase
           whatsoeuer
           ,
           
           when
           more
           is
           required
           than
           was
           lent
           .
           
           And
           if
           any
           shall
           further
           vrge
           the
           force
           of
           the
           word
           multiplying
           ,
           I
           answere
           ,
           that
           in
           vsurie
           there
           is
           multiplying
           ,
           and
           such
           a
           multiplying
           ,
           as
           mony
           being
           put
           forth
           from
           six
           moneths
           to
           six
           moneths
           vnto
           vsurie
           of
           ten
           in
           the
           hundred
           ,
           and
           the
           vsurie
           also
           put
           forth
           to
           increase
           (
           whether
           to
           the
           same
           man
           or
           to
           others
           ,
           that
           maketh
           no
           difference
           ,
           in
           the
           nature
           of
           the
           thing
           )
           doth
           almost
           double
           the
           principall
           in
           seuen
           yeares
           ,
           and
           euerie
           seuen
           yeares
           doubleth
           the
           former
           summe
           ,
           so
           that
           1000
           pounds
           being
           thus
           put
           forth
           for
           seuen
           times
           seuen
           yeares
           ,
           which
           is
           no
           long
           time
           ,
           multiplieth
           it selfe
           to
           128000
           almost
           ,
           and
           in
           seuen
           yeares
           more
           to
           256000
           ,
           &c.
           
        
         
           3.
           
           Others
           haue
           found
           out
           this
           euasion
           ,
           
           That
           Tarbith
           signifieth
           vsurie
           of
           vsurie
           .
           Which
           interpretation
           if
           we
           shall
           follow
           ,
           we
           must
           confesse
           that
           the
           Lord
           condemneth
           no
           vsurie
           of
           corne
           and
           victuals
           ,
           
           vnlesse
           it
           be
           vsurie
           of
           vsurie
           ,
           which
           is
           absurd
           .
           This
           therfore
           is
           a
           certaine
           truth
           ,
           that
           
             Neshek
             ,
             Tarbith
          
           ,
           and
           Marbith
           ,
           are
           words
           of
           the
           same
           signification
           ,
           whereby
           all
           gainefull
           vsurie
           whatsoeuer
           ,
           is
           condemned
           in
           the
           Scriptures
           .
        
         
           4.
           
           Others
           ,
           who
           would
           faine
           prooue
           the
           lawfulnesse
           of
           vsurie
           out
           of
           the
           Scriptures
           ,
           haue
           found
           out
           (
           as
           they
           thinke
           )
           another
           word
           of
           a
           middle
           and
           indifferent
           signification
           .
           And
           therefore
           howsoeuer
           they
           confesse
           that
           all
           
             Neshek
             ,
             Tarbith
          
           and
           Marbith
           are
           forbidden
           ,
           for
           they
           signifie
           biting
           and
           excessiue
           vsurie
           :
           yet
           Masshah
           ,
           whereby
           moderate
           vsurie
           is
           signified
           ,
           is
           not
           onely
           allowed
           and
           commended
           ,
           but
           sometimes
           also
           commaunded
           towards
           the
           rich
           .
        
         
           Whereunto
           I
           answer
           ,
           that
           Masshah
           properly
           signifieth
           an
           exaction
           ,
           and
           in
           those
           places
           which
           concerne
           lending
           and
           borrowing
           ,
           it
           signifieth
           in
           respect
           of
           the
           creditour
           mutuum
           ,
           in
           respect
           of
           the
           debtour
           debitum
           ,
           but
           such
           a
           debt
           as
           the
           creditor
           lendeth
           vpon
           securitie
           ,
           and
           therfore
           meaneth
           to
           exact
           againe
           from
           the
           debtor
           ,
           as
           Deut.
           15.
           2.
           and
           24.
           10.
           
           Prou.
           22.
           26.
           
           And
           that
           in
           the
           Scriptures
           it
           is
           not
           
           vsed
           in
           the
           signification
           of
           vsurie
           .
           For
           whereas
           they
           object
           Nehem.
           5.
           7.
           10
           ,
           I
           aunswere
           ,
           that
           the
           word
           there
           is
           not
           Massbah
           ,
           but
           Massa
           ,
           proceeding
           from
           another
           root
           ,
           and
           signifying
           a
           burden
           ,
           as
           Tremelius
           also
           ,
           and
           Iunius
           translate
           it
           .
           Or
           if
           it
           did
           signifie
           vsurie
           (
           as
           indeed
           by
           that
           burden
           is
           meant
           vsurie
           )
           yet
           is
           it
           there
           condemned
           .
        
         
           Yea
           but
           Nasshah
           the
           verbe
           ,
           whence
           Massbah
           is
           deriued
           ,
           signifieth
           to
           lend
           vpon
           vsurie
           .
        
         
           Nasshah
           signifieth
           properly
           to
           exact
           ,
           and
           is
           vsed
           in
           the
           signification
           of
           lending
           with
           purpose
           to
           exact
           that
           which
           is
           lent
           ,
           whether
           it
           be
           freely
           lent
           or
           for
           gaine
           ;
           as
           when
           men
           lend
           vpon
           bonds
           ,
           sureties
           ,
           or
           pawnes
           (
           in
           which
           sence
           the
           words
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           and
           faenerare
           ,
           are
           often
           vsed
           in
           auncient
           diuines
           .
           )
           And
           when
           it
           is
           vsed
           in
           the
           signification
           of
           free
           lending
           ,
           it
           doth
           not
           signifie
           that
           charitable
           lending
           ,
           whereunto
           our
           Sauiour
           exhorteth
           ,
           Lu.
           6.
           35
           ,
           but
           that
           ciuile
           lending
           vpon
           sufficient
           securitie
           ,
           which
           although
           it
           be
           lawfull
           towards
           the
           rich
           ,
           and
           them
           that
           be
           of
           abilitie
           ,
           yet
           is
           it
           not
           allowable
           towards
           the
           poore
           ,
           to
           whom
           we
           ought
           to
           lend
           looking
           for
           nothing
           againe
           .
           Wherefore
           the
           Lord
           faith
           Exod.
           22
           ,
           when
           thou
           lendest
           to
           the
           poore
           thou
           shalt
           not
           be
           Kenosheh
           ,
           like
           an
           exactor
           vnto
           him
           ,
           neither
           in
           imposing
           vsurie
           vpon
           him
           ,
           verse
           25.
           nor
           yet
           in
           taking
           a
           pawne
           of
           him
           ,
           
           
             verse
             26.
             
             Ezek.
          
           18.
           7.
           12.
           16.
           
           But
           in
           the
           signification
           of
           lending
           for
           gaine
           or
           vsurie
           ,
           it
           is
           neuer
           allowed
           in
           the
           Scriptures
           ,
           or
           vsed
           in
           the
           better
           part
           .
           And
           if
           any
           man
           can
           alledge
           any
           one
           pregnant
           testimonie
           of
           Scripture
           ,
           where
           Masshah
           signifying
           vsurie
           ,
           or
           Nassbah
           signifying
           to
           lend
           vpon
           vsurie
           ,
           is
           either
           commended
           as
           good
           ,
           or
           allowed
           as
           lawfull
           (
           which
           I
           am
           sure
           no
           man
           is
           able
           to
           do
           )
           I
           will
           yeeld
           in
           the
           whole
           controuersie
           .
           And
           yet
           this
           is
           the
           chiefe
           ground
           of
           a
           tedious
           and
           disorderly
           discourse
           written
           ,
           
           but
           not
           printed
           in
           English
           ,
           in
           defence
           of
           vsurie
           :
           wherein
           though
           there
           is
           great
           shew
           made
           of
           learning
           ,
           yet
           do
           I
           not
           find
           manie
           things
           worth
           the
           aunswering
           .
           Those
           reasons
           which
           haue
           anie
           shew
           of
           reason
           shall
           by
           
           the
           grace
           of
           God
           in
           due
           place
           receiue
           their
           answer
           .
           For
           as
           touching
           this
           point
           ,
           whereas
           the
           Author
           of
           that
           Treatise
           alledgeth
           for
           the
           warranting
           of
           vsurie
           ,
           and
           lending
           vpon
           vsurie
           ,
           as
           commended
           vnder
           the
           name
           of
           Masshah
           and
           
             Nassbah
             ,
             Deut.
          
           24.
           10.
           and
           15.
           2.
           2.
           
           
             King.
             4.
             7.
             
             Prou.
          
           22.
           26
           ,
           27.
           
           
             Esay
             .
             24.
             2.
             
             Ier.
          
           15.
           10.
           any
           indifferent
           man
           that
           is
           of
           judgement
           will
           easily
           acknowledge
           ,
           that
           there
           is
           scarcely
           any
           shew
           of
           reason
           in
           these
           allegations
           ,
           as
           the
           bare
           repetition
           of
           the
           places
           will
           sufficiently
           shew
           .
           Deut.
           24.
           10
           ,
           When
           thou
           lendest
           thy
           brother
           any
           loane
           (
           namely
           which
           thou
           purposest
           to
           exact
           againe
           ;
           for
           so
           much
           ,
           as
           I
           said
           ,
           is
           implied
           in
           the
           word
           )
           and
           therfore
           the
           English
           Geneua
           translation
           readeth
           ,
           When
           thou
           shalt
           aske
           againe
           of
           thy
           neighbour
           any
           thing
           lent
           ,
           thou
           shall
           not
           go
           into
           his
           house
           to
           take
           his
           pawne
           :
           Tremelius
           and
           Pagnin
           read
           thus
           ,
           
             Cum
             mutuaueri●
             proximo
             tuo
             vllius
             reimutuum
             ,
             &c.
             
          
        
         
           The
           meaning
           of
           Deut.
           15.
           2.
           is
           this
           ,
           euerie
           creditor
           shall
           forbeare
           to
           exact
           his
           debt
           of
           his
           brother
           in
           the
           seuenth
           yeare
           ,
           which
           is
           the
           yeare
           of
           remission
           or
           freedome
           :
           in
           2.
           
           
             King.
             4.
             7.
             
             Elisha
          
           biddeth
           the
           widdow
           hauing
           sold
           her
           oyle
           ,
           to
           pay
           her
           creditor
           :
           Prou.
           22.
           26
           ,
           27
           ,
           Be
           not
           of
           them
           which
           are
           sureties
           for
           debts
           ;
           if
           thou
           hastnothing
           to
           pay
           ,
           why
           should
           he
           (
           namely
           thy
           creditor
           )
           take
           thy
           bed
           from
           vnder
           thee
           ?
           In
           all
           which
           places
           the
           word
           is
           not
           vsed
           in
           the
           signification
           of
           vsurie
           .
           And
           the
           like
           may
           bee
           said
           of
           the
           other
           two
           places
           ,
           
             Esay
             .
             24.
             2.
             
             Cannosheh
             Caasher
             noshe
             ●o
             ,
          
           It
           shall
           be
           to
           the
           exactor
           ,
           as
           to
           him
           of
           whom
           he
           exacteth
           :
           and
           so
           Ierome
           readeth
           ,
           
             Sicut
             qui
             repetit
             ,
             sic
             qui
             debet
             ,
          
           and
           the
           Septuaginta
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           and
           Ier.
           15.
           10
           ,
           I
           haue
           neither
           lent
           to
           them
           ,
           neither
           haue
           they
           lent
           to
           me
           :
           and
           so
           Tremelius
           and
           Iunius
           read
           ,
           
             Non
             dedi
             mutuum
             ,
             neque
             mutuo
             dederunt
             mihi
             :
          
           or
           if
           any
           shall
           imagine
           that
           the
           signification
           of
           vsurie
           is
           in
           these
           two
           places
           expressed
           ,
           (
           which
           indeed
           cannot
           be
           proued
           ,
           though
           some
           translations
           read
           so
           )
           yet
           is
           vsury
           neither
           commended
           nor
           yet
           condemned
           therein
           .
           But
           I
           shall
           haue
           occasion
           to
           speake
           of
           them
           both
           ,
           when
           I
           shall
           
           intreat
           of
           borrowing
           vpon
           vsurie
           .
        
         
           Now
           I
           proceed
           to
           a
           second
           exception
           ,
           which
           they
           make
           against
           the
           allegation
           of
           Exod.
           22
           ,
           out
           of
           the
           place
           it selfe
           :
           For
           say
           they
           ,
           
             there
             is
             the
             like
             reason
             of
             taking
             vsurie
             ,
             and
             of
             taking
             and
             keeping
             a
             pawne
             ,
          
           vers
           .
           25
           ,
           26
           ,
           27.
           
             but
             a
             pawne
             may
             be
             taken
             of
             the
             rich
             ,
             and
             being
             taken
             may
             be
             kept
             ,
             therefore
             in
             like
             sort
             vsurie
             may
             be
             taken
             of
             the
             rich
             .
          
        
         
           But
           I
           answer
           ,
           that
           there
           is
           not
           the
           like
           reason
           of
           taking
           vsurie
           and
           pawnes
           :
           the
           creditor
           in
           taking
           a
           pawne
           ,
           onely
           prouideth
           for
           his
           indemnitie
           ,
           that
           he
           be
           no
           looser
           ;
           but
           in
           taking
           vsurie
           he
           requireth
           gaine
           :
           and
           yet
           to
           take
           a
           pawn
           of
           a
           poore
           man
           ,
           or
           such
           a
           pawne
           as
           thy
           neighbor
           ,
           though
           not
           so
           poore
           ,
           
           cannot
           spare
           ;
           it
           is
           a
           cruell
           and
           vncharitable
           part
           ,
           
           forbidden
           in
           the
           law
           of
           God.
           The
           sence
           therefore
           of
           that
           place
           is
           thus
           much
           ,
           That
           they
           should
           not
           afflict
           or
           oppresse
           the
           poore
           ;
           but
           contrariwise
           relieue
           thē
           by
           loane
           ,
           and
           in
           lending
           ,
           that
           they
           should
           not
           onely
           abstaine
           from
           seeking
           gaine
           by
           vsurie
           ,
           but
           also
           that
           they
           should
           not
           prouide
           for
           their
           indemnitie
           by
           taking
           pawnes
           .
           And
           therefore
           by
           this
           place
           we
           are
           commanded
           ,
           if
           our
           abilitie
           may
           afford
           so
           much
           ,
           to
           lend
           to
           our
           needie
           brother
           ,
           without
           hope
           not
           onely
           of
           gaine
           ,
           but
           also
           of
           recouerie
           of
           the
           principall
           ,
           he
           being
           not
           able
           to
           repay
           .
           In
           this
           place
           therfore
           there
           are
           two
           degrees
           :
           The
           first
           ,
           that
           we
           oppresse
           not
           the
           poore
           ,
           but
           relieue
           them
           with
           free
           loane
           .
           Secondly
           ,
           that
           in
           loane
           wee
           should
           bee
           so
           farre
           from
           seeking
           gaine
           by
           vsurie
           ,
           that
           we
           should
           not
           take
           a
           pawne
           of
           them
           for
           our
           indemnitie
           .
        
         
           Their
           third
           exception
           is
           against
           the
           allegation
           out
           of
           Leuit.
           25.
           37
           ,
           from
           whence
           they
           reason
           thus
           ,
           
             The
             vsurie
             of
             corne
             is
             as
             much
             forbidden
             as
             of
             money
             ,
             but
             not
             all
             vsurie
             of
             corne
             is
             forbidden
             ,
             but
             onely
             that
             which
             is
             great
             and
             excessiue
             :
             and
             therefore
             not
             all
             vsurie
             of
             money
             is
             forbidden
             ,
             but
             that
             which
             is
             great
             and
             excessiue
             .
          
           The
           assumption
           they
           proue
           first
           by
           the
           confession
           of
           those
           who
           haue
           been
           the
           greatest
           scourgers
           of
           vsurie
           ,
           who
           confesse
           some
           vsurie
           of
           corne
           to
           be
           lawfull
           .
           For
           answer
           
           whereof
           ,
           we
           are
           to
           know
           that
           vsurie
           is
           not
           alwayes
           commited
           in
           corne
           and
           such
           like
           commodities
           ,
           whose
           prices
           do
           rise
           and
           fall
           ,
           so
           oft
           as
           more
           corne
           or
           other
           ware
           is
           required
           than
           was
           lent
           ,
           vnlesse
           more
           in
           worth
           and
           value
           be
           required
           :
           For
           commonly
           foure
           bushels
           of
           wheat
           in
           Iune
           ,
           are
           worth
           fiue
           or
           six
           in
           October
           ;
           and
           therefore
           if
           a
           man
           should
           lend
           corne
           in
           Iune
           to
           receiue
           the
           equall
           worth
           thereof
           by
           all
           likelihood
           in
           October
           ,
           though
           in
           a
           greater
           quantitie
           ,
           it
           were
           no
           vsurie
           ,
           because
           it
           is
           no
           lending
           for
           gaine
           .
           Otherwise
           it
           is
           the
           receiued
           opinion
           of
           the
           learned
           ,
           that
           vsurie
           is
           committed
           in
           all
           those
           things
           which
           are
           spent
           in
           the
           vse
           ,
           
           as
           money
           ,
           meat
           ,
           corne
           ,
           wine
           ,
           oyle
           ,
           
           when
           more
           in
           worth
           and
           value
           is
           required
           than
           was
           lent
           .
        
         
           Secondly
           ,
           they
           alledge
           the
           example
           of
           Ioseph
           ,
           to
           proue
           that
           vsurie
           of
           corne
           is
           not
           vnlawfull
           vnlesse
           it
           be
           excessiue
           :
           
           
             For
             Ioseph
             was
             verie
             good
             to
             the
             Egyptians
             ,
             and
             yet
             notwithstanding
             for
             seed-corne
             once
             giuen
             ,
             be
             required
             a
             fift
             part
             for
             euer
             .
          
           Which
           example
           if
           it
           were
           thus
           rightly
           alledged
           ,
           it
           would
           proue
           that
           for
           a
           quarter
           of
           corne
           lent
           in
           a
           deare
           yeare
           ,
           it
           would
           be
           not
           onely
           a
           lawfull
           ,
           but
           a
           bountifull
           act
           to
           require
           a
           quarter
           at
           the
           lest
           to
           be
           paid
           yearely
           for
           euer
           .
           But
           indeed
           this
           example
           of
           Ioseph
           hath
           no
           affinity
           with
           vsurie
           :
           For
           when
           the
           Egyptians
           money
           and
           cattell
           were
           spent
           ,
           
           and
           now
           had
           nothing
           left
           them
           wherewith
           to
           buy
           food
           for
           themselues
           ,
           and
           seed
           for
           their
           ground
           ;
           in
           this
           extremitie
           they
           come
           to
           Ioseph
           in
           the
           seuenth
           which
           was
           the
           last
           yeare
           of
           the
           famine
           ,
           and
           offer
           to
           sell
           themselues
           and
           their
           land
           to
           Pharao
           for
           food
           and
           seed
           :
           whereupon
           Ioseph
           being
           not
           to
           deale
           for
           himselfe
           but
           for
           the
           king
           ,
           accepteth
           their
           offer
           ,
           and
           buyeth
           both
           them
           and
           their
           land
           to
           the
           kings
           vse
           ,
           and
           in
           testimonie
           that
           the
           right
           propertie
           and
           dominion
           of
           the
           land
           appertained
           to
           Pharao
           ,
           he
           remooueth
           the
           people
           of
           the
           land
           from
           one
           side
           of
           Egypt
           to
           another
           .
           When
           as
           therefore
           the
           right
           and
           propertie
           of
           the
           lands
           of
           all
           the
           Egyptians
           ,
           
           excepting
           the
           priests
           ,
           appertained
           
           to
           Pharao
           ,
           he
           graunted
           the
           same
           vnto
           the
           Egyptians
           ,
           thus
           remoued
           as
           it
           were
           in
           fee
           farme
           ,
           reseruing
           the
           fift
           part
           of
           the
           fruits
           for
           a
           rent
           to
           the
           kings
           vse
           .
           And
           therefore
           in
           this
           example
           there
           is
           no
           vsurie
           ,
           vnlesse
           it
           bee
           vsurie
           for
           a
           man
           hauing
           bought
           lands
           of
           one
           man
           to
           let
           them
           out
           to
           another
           at
           an
           easie
           rent
           .
        
         
           Their
           fourth
           exception
           is
           out
           of
           both
           those
           places
           ,
           
             Exod.
             22.
             25.
             
             Leuit.
             25.
             35.
             viz.
             That
             vsurie
             is
             forbidden
             towards
             the
             poore
             ,
             and
             therefore
             it
             is
             lawfull
             towards
             the
             rich
             :
          
           and
           some
           adde
           ,
           
             That
             not
             all
             vsurie
             towards
             the
             poore
             is
             condemned
             ,
             but
             that
             onely
             which
             biteth
             and
             oppresseth
             them
             :
             For
             there
             may
             some
             vsurie
             be
             imposed
             vpon
             the
             poore
             ,
             which
             shall
             not
             bite
             them
             ,
             but
             rather
             heale
             the
             bite
             which
             their
             pen●rie
             hath
             made
             .
          
        
         
           To
           omit
           the
           common
           practise
           of
           vsurers
           ,
           who
           out
           of
           their
           brothers
           want
           take
           aduantage
           of
           seeking
           the
           more
           gaine
           ;
           I
           answer
           ,
           that
           this
           euasion
           is
           verie
           friuolous
           :
           for
           Deut.
           23.
           19
           ,
           there
           is
           no
           mention
           of
           the
           poore
           ,
           but
           all
           vsurie
           is
           forbidden
           towards
           a
           brother
           ,
           whether
           he
           be
           rich
           or
           poore
           ;
           meaning
           by
           brother
           anie
           either
           Israelit
           or
           proselit
           ,
           or
           as
           
             Clemens
             Alexandrinus
          
           speaketh
           ,
           
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           .
           And
           in
           this
           generall
           sence
           including
           both
           rich
           and
           poore
           ,
           the
           learned
           among
           the
           Iewes
           haue
           vnderstood
           this
           law
           ,
           and
           vnto
           this
           day
           it
           is
           obserued
           among
           them
           ,
           as
           appeareth
           by
           the
           booke
           of
           
             R.
             Abraham
          
           ,
           lately
           set
           foorth
           in
           Latin
           ,
           called
           
             Vox
             Dei.
          
           And
           our
           Sauiour
           Christ
           Luke
           6.
           34
           ,
           giuith
           this
           tetimonie
           to
           the
           verie
           sinners
           of
           his
           time
           among
           the
           Iewes
           ,
           that
           they
           would
           lend
           one
           to
           another
           ,
           that
           they
           might
           receiue
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           so
           much
           as
           they
           lent
           .
           And
           therefore
           it
           is
           certaine
           that
           not
           so
           much
           as
           the
           lest
           vsurie
           was
           lawfull
           towards
           a
           brother
           ,
           whether
           he
           were
           poore
           or
           rich
           .
           Indeed
           if
           the
           Lord
           in
           the
           Scriptures
           had
           put
           such
           a
           difference
           betwixt
           the
           poore
           and
           the
           rich
           ,
           as
           hee
           did
           betwixt
           the
           Israelit
           and
           the
           Canaanit
           ,
           To
           the
           rich
           thou
           mayest
           lend
           vpon
           vsurie
           ,
           but
           to
           the
           poore
           thou
           shalt
           not
           lend
           vpon
           vsurie
           ;
           then
           vsurious
           contracts
           with
           the
           rich
           might
           with
           good
           conscience
           be
           practised
           .
           But
           Deut.
           23.
           19
           ,
           20
           ,
           he
           maketh
           
           opposition
           not
           betwixt
           the
           poore
           and
           the
           rich
           ,
           but
           betwixt
           an
           Israelit
           and
           a
           Canaanit
           :
           and
           in
           other
           places
           of
           Scripture
           ,
           as
           
             Psal.
             15.
             
             Prou.
             28.
             
             Ezek.
          
           18.
           and
           22
           ,
           all
           vsurie
           and
           increase
           is
           absolutly
           and
           generall
           without
           condition
           or
           limitation
           condemned
           .
           In
           these
           two
           places
           ,
           
             viz.
             Exod.
          
           22.
           and
           Leuit.
           25.
           mention
           is
           made
           of
           the
           poore
           and
           needie
           ,
           because
           the
           commaundement
           of
           loane
           is
           especially
           made
           for
           their
           good
           :
           and
           because
           vsurie
           imposed
           vpon
           them
           is
           a
           more
           grieuous
           sin
           .
           But
           may
           we
           conclude
           from
           hence
           (
           as
           indeed
           the
           author
           of
           the
           aforesaid
           english
           Treatise
           concludeth
           )
           We
           may
           not
           take
           vsurie
           of
           a
           poore
           man
           ,
           therefore
           we
           may
           take
           it
           of
           the
           rich
           :
           Then
           by
           the
           same
           reason
           we
           may
           conclude
           ,
           wrong
           is
           not
           to
           be
           done
           to
           the
           poore
           ,
           the
           widdow
           ,
           the
           fatherlesse
           ,
           or
           stranger
           ;
           therefore
           wrong
           may
           be
           done
           to
           the
           rich
           ,
           to
           the
           maried
           wife
           ,
           to
           the
           children
           that
           haue
           their
           parents
           liuing
           ,
           to
           those
           which
           be
           not
           strangers
           :
           
           or
           when
           Salomon
           saith
           ,
           Rob
           not
           the
           poore
           because
           he
           is
           poore
           ;
           we
           might
           infer
           ,
           therefore
           thou
           maist
           rob
           the
           rich
           because
           he
           is
           rich
           .
           But
           the
           Lord
           oftentimes
           when
           he
           speaketh
           against
           the
           sinnes
           of
           the
           sixt
           and
           eighth
           commandements
           ,
           
           maketh
           expresse
           mention
           of
           the
           poore
           and
           helpelesse
           ,
           
           because
           all
           wrong
           ,
           violence
           ,
           robberie
           and
           oppession
           exercised
           towards
           them
           ,
           are
           most
           grieuous
           and
           indeed
           crying
           sinnes
           .
           And
           not
           onely
           in
           that
           respect
           doth
           the
           Lord
           sometimes
           mention
           the
           poore
           and
           needie
           in
           the
           prohibition
           of
           vsurie
           ,
           but
           also
           because
           those
           onely
           which
           haue
           need
           ,
           haue
           just
           occasion
           to
           borrow
           .
           And
           as
           the
           needie
           haue
           most
           occasion
           to
           borrow
           ,
           so
           are
           they
           most
           subject
           to
           the
           oppressions
           and
           injuries
           of
           the
           welthie
           :
           For
           as
           we
           commonly
           say
           ,
           Where
           the
           hedge
           is
           lowest
           ,
           there
           euerie
           one
           goeth
           ouer
           .
        
         
           Howbeit
           the
           signification
           of
           a
           needie
           brother
           is
           not
           to
           be
           restrained
           to
           them
           which
           are
           of
           base
           condition
           ,
           but
           is
           to
           be
           extended
           also
           to
           those
           who
           being
           of
           good
           callings
           are
           come
           behind
           hand
           ,
           or
           fallen
           into
           need
           ,
           not
           hauing
           
           meanes
           of
           their
           owne
           to
           supplie
           their
           want
           :
           For
           if
           men
           haue
           meanes
           of
           their
           owne
           ,
           they
           ought
           not
           to
           borrow
           ;
           For
           the
           holy
           ghost
           in
           the
           borrower
           presupposeth
           need
           ,
           
           and
           to
           the
           same
           purpose
           Plato
           prouided
           by
           law
           ,
           that
           no
           man
           should
           fetch
           water
           at
           his
           neighbours
           well
           ,
           vntill
           himselfe
           hauing
           first
           digged
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           vnto
           the
           potters
           earth
           ,
           vnder
           which
           there
           is
           no
           water
           ,
           did
           find
           his
           owne
           ground
           to
           be
           without
           water
           .
           And
           it
           is
           truly
           said
           of
           Plutarch
           ,
           
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           That
           the
           law
           prouideth
           for
           their
           helpe
           who
           want
           meanes
           of
           their
           owne
           .
           And
           therefore
           to
           those
           who
           haue
           no
           need
           to
           borrow
           ,
           we
           need
           not
           lend
           .
           But
           if
           we
           do
           lend
           we
           must
           lend
           freely
           :
           or
           if
           we
           will
           looke
           to
           gaine
           by
           those
           which
           need
           not
           our
           helpe
           ,
           we
           must
           deale
           with
           them
           by
           some
           honest
           contract
           of
           negotiation
           .
           For
           loane
           is
           such
           a
           contract
           as
           God
           hath
           appointed
           to
           be
           free
           ;
           and
           where
           it
           is
           not
           free
           ,
           he
           hath
           condemned
           it
           with
           fearefull
           termes
           vnder
           the
           name
           of
           vsury
           .
           For
           as
           Chemnicius
           well
           faith
           ,
           
           In
           humane
           societies
           God
           would
           not
           haue
           all
           things
           set
           to
           sale
           ;
           but
           hee
           requireth
           that
           some
           duties
           should
           be
           free
           ,
           which
           are
           deformed
           and
           depraued
           ,
           if
           either
           they
           be
           sold
           as
           things
           venall
           ,
           or
           let
           to
           hire
           as
           mercenarie
           duties
           .
           
             And
             surely
          
           ,
           sayth
           he
           ,
           
             if
             the
             Scriptures
             in
             the
             contract
             of
             loane
             should
             graunt
             vsurie
             to
             be
             exercised
             towards
             the
             rich
             ,
             the
             dutie
             of
             free
             lending
             would
             soone
             be
             abolished
             ,
          
           and
           those
           who
           haue
           need
           to
           borrow
           should
           not
           bee
           able
           to
           borrow
           freely
           :
           for
           euerie
           man
           will
           thinke
           he
           giueth
           to
           the
           needie
           so
           much
           as
           he
           might
           gaine
           of
           the
           rich
           (
           and
           you
           may
           be
           sure
           that
           will
           not
           bee
           much
           )
           and
           therefore
           God
           should
           then
           haue
           prouided
           worse
           for
           the
           poore
           ,
           when
           hee
           intended
           to
           haue
           prouided
           best
           for
           them
           :
           for
           mens
           necessitie
           manie
           times
           is
           such
           that
           they
           must
           needs
           borrow
           ,
           and
           better
           vpon
           vsurie
           than
           not
           at
           all
           .
           
             And
             therefore
             ,
             that
             liberalitie
             and
             free
             lending
             should
             not
             faile
             ,
             the
             Scripture
             oftentimes
             doth
             simply
             and
             generally
             condemne
             vsurie
             .
          
        
         
           And
           whereas
           they
           say
           ,
           that
           not
           all
           vsurie
           of
           money
           towards
           the
           poore
           is
           forbidden
           ,
           Exod.
           22.
           25
           ,
           but
           that
           whereby
           
           he
           is
           oppressed
           ,
           nor
           all
           increase
           of
           corne
           and
           victuals
           is
           condemned
           ,
           Leu.
           25.
           36
           ,
           vnlesse
           it
           be
           a
           multiplied
           and
           excessiue
           increase
           :
           I
           answer
           first
           ,
           that
           all
           vsurie
           imposed
           vpō
           the
           poore
           and
           needie
           ,
           is
           an
           oppression
           of
           them
           .
           Whereas
           therefore
           they
           vrge
           ,
           that
           Exod.
           22
           ,
           oppression
           is
           forbidden
           first
           generally
           ,
           and
           after
           particularly
           in
           the
           seuerall
           sorts
           of
           it
           ;
           and
           that
           some
           doe
           so
           read
           that
           place
           ,
           
             You
             shall
             not
             oppresse
             him
             with
             vsurie
             ,
             &c.
          
           themselues
           do
           prooue
           that
           which
           I
           said
           ,
           that
           all
           vsurie
           imposed
           on
           the
           poore
           ,
           is
           a
           kind
           of
           oppression
           .
           And
           yet
           to
           say
           the
           truth
           ,
           the
           words
           of
           the
           text
           ,
           Exo.
           22.
           25
           ,
           are
           ,
           You
           shall
           not
           impose
           vsurie
           vpon
           him
           :
           and
           Leuit.
           25.
           36
           ,
           Thou
           shalt
           not
           take
           vsurie
           of
           him
           .
           The
           same
           doth
           Zanchius
           and
           others
           confesse
           ,
           that
           there
           is
           no
           vsurie
           imposed
           on
           the
           poore
           ,
           but
           it
           is
           a
           biting
           and
           hurting
           of
           him
           .
           
           And
           it
           is
           not
           likely
           ,
           that
           the
           biting
           of
           penurie
           will
           be
           healed
           with
           the
           biting
           of
           vsurie
           .
           No
           man
           (
           sayth
           Basil
           )
           healeth
           one
           wound
           with
           another
           .
        
         
           2.
           
           Againe
           ,
           I
           answere
           ,
           that
           Exod.
           22.
           the
           Lord
           doth
           not
           onely
           forbid
           oppression
           of
           the
           poore
           ,
           but
           also
           commaundeth
           the
           relieuing
           of
           them
           by
           loane
           ;
           and
           withall
           giueth
           charge
           ,
           that
           in
           lending
           to
           the
           poore
           and
           needie
           ,
           they
           should
           not
           onely
           abstaine
           from
           vsurie
           ,
           but
           also
           from
           taking
           of
           pawnes
           .
           And
           surely
           ,
           if
           the
           taking
           of
           pawns
           from
           the
           poore
           ,
           be
           in
           their
           opinion
           an
           oppression
           of
           them
           ,
           whē
           as
           by
           pawnes
           the
           creditour
           onely
           prouideth
           for
           his
           indemnitie
           ;
           how
           much
           more
           is
           all
           imposing
           of
           vsurie
           vpon
           them
           ,
           an
           oppression
           of
           them
           ,
           seeing
           thereby
           he
           doth
           not
           onely
           prouide
           for
           his
           indemnitie
           ,
           but
           also
           requireth
           more
           than
           he
           lent
           ,
           seeking
           gaine
           out
           of
           his
           brothers
           need
           ?
           The
           like
           is
           to
           be
           said
           of
           
             Leuit.
             25.
             35
             ,
             36
             ,
             When
             thy
             brother
             with
             thee
             shall
             fall
             into
             want
             ,
             and
             his
             hand
             shall
             shake
          
           (
           that
           is
           ,
           shall
           want
           meanes
           of
           his
           owne
           to
           supply
           his
           want
           )
           
             thou
             shalt
             sustaine
             him
          
           ,
           (
           namely
           by
           loane
           ,
           as
           it
           were
           by
           putting
           a
           staffe
           into
           his
           hand
           to
           stay
           him
           vp
           )
           
             the
             stranger
             also
             ,
             and
             the
             soiourner
             ,
             that
             〈◊〉
             may
             liue
             with
             thee
             .
             Thou
             shalt
             take
             no
             〈◊〉
             of
             him
             ,
             nor
             vantage
             ,
             but
             thou
             shalt
             feare
             thy
             God
             ,
          
           (
           where
           by
           the
           way
           wee
           gather
           ,
           
           that
           those
           who
           take
           vsurie
           of
           the
           needie
           ,
           haue
           not
           the
           feare
           of
           God
           before
           their
           eyes
           )
           
             that
             thy
             brother
             may
             liue
             with
             thee
             .
          
           From
           whence
           also
           we
           may
           inferre
           ,
           that
           he
           which
           imposeth
           vsurie
           on
           the
           poore
           ,
           taketh
           a
           course
           to
           eat
           them
           vp
           that
           they
           may
           not
           liue
           with
           him
           .
        
         
           Yea
           but
           say
           they
           ,
           
             the
             poore
             sometimes
             is
             relieued
             by
             vsurie
             .
          
           I
           graunt
           he
           is
           relieued
           and
           eased
           for
           a
           time
           by
           the
           loane
           ,
           though
           not
           by
           the
           vsurie
           ;
           for
           that
           ,
           when
           the
           principall
           is
           to
           be
           repaid
           ,
           gnaweth
           and
           biteth
           some
           part
           of
           the
           poor
           mans
           substance
           from
           him
           ,
           and
           so
           increaseth
           his
           want
           ,
           and
           by
           little
           and
           little
           eateth
           him
           vp
           .
           Money
           lent
           vpon
           vsurie
           to
           a
           poore
           man
           to
           supply
           his
           need
           ,
           may
           not
           vnsitly
           be
           compared
           to
           a
           piece
           of
           new
           cloth
           sowed
           vpon
           an
           old
           garment
           :
           for
           that
           ,
           although
           it
           couer
           the
           rent
           for
           a
           time
           ,
           and
           seemeth
           to
           haue
           mended
           the
           garment
           ;
           yet
           after
           a
           while
           ,
           the
           new
           cloth
           fretteth
           the
           old
           ,
           and
           bringeth
           away
           part
           of
           it
           ,
           and
           so
           maketh
           the
           rent
           much
           worse
           .
           This
           therfore
           is
           but
           a
           cruell
           relieuing
           of
           the
           poore
           and
           needie
           .
           For
           the
           like
           might
           be
           said
           of
           a
           victualler
           ,
           who
           selling
           a
           penny
           loafe
           for
           six
           pence
           to
           a
           man
           readie
           to
           die
           for
           hunger
           ,
           doth
           relieue
           him
           in
           his
           want
           ,
           and
           preserueth
           him
           from
           death
           ,
           but
           yet
           his
           and
           the
           vsurers
           mercies
           are
           cruell
           ,
           
           as
           Salomon
           sayth
           of
           all
           the
           wicked
           .
        
         
           Thirdly
           ,
           if
           the
           Lord
           straightly
           commaund
           free
           loane
           towards
           them
           that
           be
           in
           need
           ,
           then
           questionlesse
           all
           vsurie
           ,
           be
           it
           neuer
           so
           small
           ,
           is
           forbidden
           towards
           the
           poore
           :
           but
           the
           former
           is
           certaine
           ,
           as
           we
           shall
           shew
           out
           of
           Deut.
           15.
           8.
           
           &c.
           Luk.
           6.
           35.
           
           And
           therefore
           the
           least
           vsurie
           that
           may
           be
           ,
           is
           forbidden
           towards
           the
           poore
           ,
           and
           that
           vnder
           the
           name
           of
           Neshek
           and
           Tarbith
           ,
           that
           wee
           should
           no
           longer
           dreame
           ,
           that
           no
           vsurie
           is
           Neshek
           ,
           vnlesse
           it
           be
           great
           ,
           nor
           Tarbith
           ,
           vnlesse
           it
           be
           excessiue
           .
        
         
           Their
           fift
           and
           last
           objection
           is
           ,
           that
           the
           law
           which
           forbiddeth
           vsurie
           ,
           is
           not
           morall
           ,
           but
           judiciall
           ,
           and
           therefore
           not
           belonging
           to
           vs.
           They
           prooue
           it
           to
           be
           a
           law
           judiciall
           ,
           because
           Deu.
           23.
           20
           ,
           vsurie
           is
           permitted
           towards
           a
           stranger
           .
        
         
         
           I
           answere
           first
           ,
           if
           it
           were
           a
           judiciall
           law
           ,
           yet
           the
           equitie
           thereof
           ,
           which
           is
           perpetuall
           ,
           would
           appertaine
           to
           vs
           ,
           viz.
           That
           vsurie
           is
           not
           to
           be
           imposed
           vpon
           a
           brother
           :
           But
           behold
           we
           Christians
           are
           all
           brethren
           in
           Christ
           ,
           this
           difference
           of
           Iew
           and
           Gentile
           being
           taken
           away
           .
           Neither
           can
           there
           any
           sufficient
           reason
           be
           giuen
           ,
           why
           we
           should
           not
           deale
           as
           charitably
           one
           with
           another
           ,
           as
           the
           Iewes
           were
           bound
           to
           deale
           among
           themselues
           ,
           seeing
           we
           are
           not
           only
           brethren
           in
           Christ
           ,
           but
           also
           members
           of
           the
           same
           bodie
           ,
           whereof
           Christ
           is
           the
           head
           ;
           especially
           seeing
           our
           Sauiour
           hath
           propounded
           himselfe
           for
           a
           patterne
           ,
           that
           we
           should
           loue
           one
           another
           as
           he
           hath
           loued
           vs
           ,
           and
           hath
           made
           this
           mutuall
           loue
           the
           cognisance
           of
           true
           Christians
           .
           Hereby
           (
           sayth
           he
           )
           all
           men
           know
           you
           to
           be
           my
           disciples
           ,
           if
           you
           loue
           one
           another
           .
           If
           therfore
           it
           were
           vnlawfull
           for
           the
           Iews
           to
           require
           any
           vsurie
           ,
           whether
           it
           were
           more
           or
           lesse
           of
           a
           brother
           ,
           whether
           he
           were
           rich
           or
           poore
           ;
           much
           lesse
           is
           it
           lawfull
           for
           Christians
           ,
           whom
           it
           behoueth
           more
           than
           the
           Iewes
           to
           be
           wained
           from
           couetousnesse
           and
           worldly
           cares
           ,
           and
           to
           whom
           some
           things
           are
           vnlawfull
           ,
           which
           to
           the
           Iewes
           because
           of
           the
           hardnesse
           of
           their
           hearts
           ,
           were
           permitted
           .
           But
           indeed
           the
           law
           forbidding
           vsurie
           ,
           is
           morall
           ,
           as
           diuers
           of
           the
           most
           learned
           patrones
           of
           vsurie
           doe
           confesse
           ,
           whose
           names
           ,
           because
           their
           memorie
           otherwise
           is
           blessed
           ,
           I
           will
           conceale
           .
           For
           it
           cannot
           be
           denied
           ,
           but
           that
           theft
           ,
           oppression
           ,
           and
           whatsoeuer
           is
           vnjust
           and
           vncharitable
           ,
           is
           forbidden
           in
           the
           morall
           law
           of
           God
           ;
           but
           vsurie
           is
           a
           kind
           of
           theft
           and
           oppression
           ,
           it
           is
           vnjust
           and
           vncharitable
           ,
           as
           hereafter
           it
           shall
           be
           prooued
           ,
           therefore
           it
           is
           forbidden
           in
           the
           morall
           law
           of
           God.
           
        
         
           2.
           
           The
           law
           which
           commaundeth
           free
           lending
           ,
           is
           not
           judiciall
           but
           morall
           ,
           and
           is
           therefore
           renewed
           by
           our
           Sauiour
           Christ
           :
           therefore
           the
           law
           which
           forbiddeth
           vsurie
           or
           lending
           for
           gaine
           ,
           is
           morall
           .
           For
           the
           same
           law
           which
           commaundeth
           the
           affirmatiue
           ,
           condemneth
           the
           negatiue
           .
        
         
         
           3.
           
           Vsurie
           is
           reckoned
           in
           the
           Scriptures
           among
           the
           transgressions
           of
           the
           morall
           law
           :
           yea
           ,
           somewheres
           it
           is
           raunged
           among
           the
           abhominations
           ,
           that
           is
           ,
           the
           most
           grieuous
           crimes
           forbidden
           in
           the
           law
           :
           as
           Eze.
           18.
           and
           22.
           12
           ,
           where
           the
           Prophet
           ,
           as
           Basil
           hath
           well
           obserued
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
           placeth
           among
           the
           greatest
           euils
           ,
           the
           taking
           of
           vsurie
           and
           increase
           .
        
         
           4.
           
           Biting
           vsurie
           and
           excessiue
           increase
           ,
           is
           without
           question
           forbidden
           in
           the
           morall
           law
           ,
           as
           an
           high
           degree
           of
           theft
           and
           oppression
           .
           But
           the
           vsurie
           which
           the
           patrones
           of
           vsurie
           vnderstand
           to
           be
           forbidden
           in
           the
           law
           ,
           is
           biting
           vsurie
           ,
           and
           excessiue
           increase
           .
           Therefore
           the
           vsurie
           which
           the
           patrones
           of
           vsurie
           themselues
           vnderstand
           to
           be
           forbidden
           in
           the
           law
           ,
           is
           forbidden
           in
           the
           morall
           law
           of
           God.
           
        
         
           5.
           
           Whereupon
           followeth
           another
           consequent
           ,
           That
           seeing
           the
           same
           vsurie
           which
           is
           forbidden
           in
           the
           law
           ,
           is
           permitted
           towards
           a
           stranger
           ,
           therefore
           this
           permission
           of
           vsurie
           is
           prooued
           to
           be
           judiciall
           ,
           and
           the
           prohibition
           morall
           .
        
         
           But
           for
           the
           better
           vnderstanding
           of
           this
           law
           we
           are
           to
           consider
           who
           is
           meant
           by
           stranger
           in
           this
           place
           .
           The
           Hebrew
           word
           vsed
           here
           is
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           wherby
           is
           meant
           not
           euery
           stranger
           which
           is
           not
           an
           Israelite
           by
           birth
           .
           For
           on
           him
           that
           was
           either
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           that
           is
           aduena
           ,
           a
           proselite
           ,
           dwelling
           among
           them
           ,
           who
           though
           he
           were
           a
           stranger
           by
           birth
           ,
           was
           a
           brother
           in
           religion
           :
           or
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           inquilinus
           ,
           a
           stranger
           by
           birth
           ,
           but
           not
           by
           dwelling
           or
           affection
           ,
           but
           such
           an
           one
           as
           dwelled
           friendly
           among
           them
           ,
           though
           not
           circumcised
           ,
           (
           as
           appeareth
           Exod.
           12.
           43
           ,
           45
           ,
           48.
           )
           vsurie
           was
           not
           to
           be
           imposed
           ,
           Leu.
           25.
           35
           ,
           (
           Thou
           shalt
           relieue
           him
           ,
           viz.
           the
           brother
           ,
           the
           stranger
           also
           and
           sojourner
           ,
           that
           he
           may
           liue
           with
           thee
           )
           but
           onely
           on
           him
           that
           was
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           extraneus
           ,
           or
           histis
           (
           as
           the
           word
           histi
           was
           wont
           to
           signifie
           )
           an
           aliant
           ,
           as
           by
           birth
           ,
           so
           also
           in
           dwelling
           ,
           in
           religion
           ,
           in
           affection
           .
           See
           Obad.
           vers
           .
           11.
           and
           Lament
           .
           5.
           2.
           
        
         
         
           Now
           in
           this
           sence
           the
           word
           may
           signifie
           either
           more
           generally
           any
           one
           that
           was
           a
           meere
           aliant
           from
           the
           commonwealth
           of
           Israel
           ,
           or
           more
           specially
           such
           aliants
           as
           were
           the
           remnants
           of
           the
           Canaanits
           .
           If
           we
           vnderstand
           this
           permission
           of
           vsurie
           to
           be
           extended
           towards
           all
           aliants
           ,
           there
           might
           be
           two
           causes
           rendered
           ,
           why
           the
           Lord
           permitted
           the
           same
           :
           the
           one
           ,
           the
           hardnesse
           of
           the
           Iewes
           hearts
           :
           the
           other
           ,
           the
           vnjustice
           of
           the
           Gentiles
           .
           For
           the
           Lord
           as
           a
           wise
           law
           giuer
           ,
           in
           his
           judiciall
           lawes
           permitteth
           in
           a
           ciuile
           respect
           some
           things
           euill
           in
           themselues
           for
           the
           auoiding
           of
           a
           greater
           mischiefe
           ,
           not
           to
           allow
           or
           justifie
           the
           same
           from
           the
           guilt
           of
           sinne
           ,
           as
           before
           him
           in
           the
           court
           of
           conscience
           ;
           but
           to
           exempt
           the
           same
           from
           ciuile
           punishment
           in
           the
           externall
           court
           before
           the
           magistrate
           :
           as
           for
           example
           ,
           the
           hardnesse
           of
           the
           Iews
           hearts
           being
           such
           ,
           that
           when
           they
           set
           their
           affections
           on
           other
           women
           ,
           and
           waxed
           wearie
           of
           their
           wiues
           ,
           they
           would
           either
           put
           them
           away
           
             to
             their
          
           shame
           and
           vtter
           vndoing
           ,
           or
           else
           tyrannize
           ouer
           them
           ,
           if
           they
           continued
           with
           them
           ;
           the
           Lord
           therfore
           by
           a
           ciuile
           or
           judiciall
           law
           permitted
           men
           to
           put
           away
           their
           wiues
           without
           the
           crime
           of
           adulterie
           ,
           so
           as
           they
           could
           giue
           them
           a
           bill
           of
           diuorcement
           ,
           wherein
           they
           should
           giue
           testimonie
           to
           their
           wiues
           chastitie
           .
           And
           yet
           whosoeuer
           did
           put
           away
           his
           wife
           without
           the
           crime
           of
           fornication
           ,
           howsoeuer
           he
           were
           by
           this
           ciuile
           permission
           free
           from
           punishment
           of
           the
           magistrat
           ,
           notwithstanding
           ,
           he
           was
           guiltie
           of
           adulterie
           before
           God
           ,
           as
           our
           Sauiour
           Christ
           teacheth
           ,
           Matth.
           19.
           
           So
           the
           hardnesse
           of
           the
           Iewes
           harts
           ,
           and
           couetousnesse
           being
           such
           ,
           that
           if
           they
           were
           not
           permitted
           to
           practise
           vsurie
           towards
           strangers
           ,
           they
           would
           exercise
           it
           against
           their
           brethren
           ;
           and
           likewise
           ,
           the
           injustice
           of
           the
           Gentiles
           with
           whom
           they
           did
           traffique
           ,
           being
           such
           ,
           as
           they
           would
           be
           sure
           to
           exact
           vsurie
           of
           the
           Iews
           :
           therefore
           ,
           that
           neither
           the
           Gentiles
           by
           inequalitie
           of
           negotiation
           should
           eat
           vp
           the
           Iewes
           ,
           nor
           yet
           the
           Iewes
           should
           oppresse
           one
           another
           by
           vsurie
           ,
           it
           might
           
           be
           ,
           that
           in
           these
           ciuile
           respects
           the
           Lord
           permitted
           it
           towards
           the
           Gentiles
           .
           And
           therefore
           as
           the
           permission
           ,
           which
           gaue
           leaue
           to
           the
           Iews
           to
           put
           away
           their
           innocent
           wiues
           with
           a
           bill
           of
           diuorcement
           ,
           doth
           not
           disprooue
           the
           law
           forbidding
           adulterie
           to
           be
           morall
           ,
           but
           prooueth
           it selfe
           to
           be
           judiciall
           :
           so
           the
           permission
           of
           vsurie
           towards
           strangers
           ,
           doth
           not
           prooue
           the
           law
           forbidding
           vsurie
           to
           be
           morall
           ,
           but
           it selfe
           is
           euidently
           prooued
           to
           be
           judiciall
           .
           And
           as
           he
           which
           without
           the
           crime
           of
           adulterie
           putteth
           away
           his
           wife
           ,
           is
           notwithstanding
           that
           ciuile
           permission
           an
           adulterer
           before
           God
           :
           so
           hee
           which
           practiseth
           vsurie
           ,
           as
           permitted
           to
           him
           either
           by
           the
           law
           of
           Moses
           ,
           against
           any
           stranger
           ,
           or
           by
           the
           ciuile
           lawes
           of
           men
           ,
           is
           notwithstanding
           a
           theefe
           before
           God.
           
        
         
           But
           in
           my
           judgement
           we
           shall
           more
           rightly
           expound
           this
           place
           ,
           if
           by
           stranger
           wee
           doe
           not
           vnderstand
           any
           stranger
           ,
           but
           that
           stranger
           ,
           that
           is
           to
           say
           ,
           the
           remnants
           of
           the
           Canaanites
           ,
           by
           whose
           impouerishing
           the
           L.
           would
           haue
           the
           Iewes
           enriched
           .
           For
           first
           the
           words
           are
           not
           Lenokri
           ,
           as
           Dent.
           14.
           21
           ,
           but
           Lanokri
           ,
           that
           is
           ,
           
             extraneo
             ifti
          
           ,
           as
           Tremellius
           and
           I●nius
           translate
           ,
           adding
           this
           exposition
           ,
           
             extraneo
             ifti
          
           ,
           to
           this
           stranger
           ,
           that
           is
           ,
           to
           the
           reliques
           or
           remnants
           of
           the
           Canaanits
           ,
           whom
           the
           Lord
           had
           appointed
           to
           destruction
           ,
           and
           would
           haue
           by
           little
           and
           little
           consumed
           .
           And
           to
           the
           like
           purpose
           Ambro●e
           expoundeth
           this
           place
           :
           
             But
             perhaps
          
           (
           sayth
           he
           )
           
             you
             will
             say
          
           ,
           
           
             it
             is
             written
             ,
             thou
             shalt
             lend
             vpon
             vsurie
             to
             a
             stranger
             ,
             &c.
             
             Who
             then
             was
             the
             stranger
             ?
             but
             the
             Amalekite
             ,
             but
             the
             Amorrhite
             ,
             but
             the
             enemies
             of
             the
             people
             of
             God
             ?
             there
             (
             sayth
             he
             )
             exact
             vsuric
             ,
             whom
             thou
             desirest
             to
             hurt
             worthily
             ;
             against
             whom
             thou
             goest
             to
             warre
             lawfully
             ,
             on
             him
             thou
             mayest
             lawfully
             impose
             vsurie
             :
             whom
             thou
             canst
             not
             easily
             ouercome
             by
             warre
             ,
             on
             him
             thou
             mayest
             easily
             wreakethy
             selfe
             by
             vsurie
             .
             Ab
             hoc
             〈◊〉
             am
             exige
             ,
             quem
             no●
             sit
             crimen
             occidere
             .
             Take
             vsurie
             of
             him
             whom
             thou
             mayest
             lawfully
             kill
             :
             therefore
             ,
             vbiius
             belli
             ,
             ibietiam
             ius
             vsurarum
             ,
             against
             whom
             there
             is
             right
             to
             wage
             warre
             ,
             against
             them
             there
             is
             right
             to
             practise
             vsurie
             .
          
        
         
         
           And
           this
           exposition
           seemeth
           therefore
           the
           rather
           to
           be
           embraced
           ,
           because
           when
           these
           remnants
           of
           the
           Canaanites
           were
           rooted
           out
           ,
           all
           vsurie
           afterwards
           is
           generally
           and
           absolutely
           forbidden
           ,
           without
           exception
           of
           any
           as
           
             Psal.
             15.
             
             Prou.
             28.
             8.
             
             Eze.
          
           18.
           and
           22.
           
           
             Rabbi
             Salomo
          
           ,
           as
           Lyranus
           reporteth
           in
           Exod.
           22.
           25.
           denieth
           it
           to
           be
           lawfull
           for
           a
           Iew
           to
           take
           vsurie
           of
           a
           stranger
           .
           And
           the
           Hebrew
           glosse
           so
           vnderstandeth
           this
           text
           ,
           
           That
           hath
           not
           giuen
           his
           money
           to
           vsurie
           ,
           
           
             no
             not
             to
             a
             Gentile
          
           ,
           sayth
           he
           .
           Which
           
             P.
             Galatinus
          
           also
           doth
           note
           to
           haue
           bin
           the
           judgemēt
           of
           the
           Rabbines
           .
           
           And
           this
           progresse
           Ierome
           well
           obserued
           .
           
             Vide
             profectum
          
           :
           See
           the
           proceeding
           (
           sayth
           he
           )
           of
           the
           holy
           ghost
           ,
           
             In
             the
             beginning
             of
             the
             law
             vsurie
             is
             forbidden
             onely
             towards
             brethren
             :
             but
             in
             the
             Prophet
             it
             is
             forbidden
             towards
             all
             ,
          
           without
           limitation
           .
        
         
           But
           this
           permission
           ,
           or
           if
           you
           will
           ,
           allowance
           of
           vsurie
           towards
           the
           Canaanite
           doth
           no
           more
           prooue
           the
           law
           against
           vsurie
           not
           to
           be
           morall
           ,
           than
           the
           allowance
           of
           manslaughter
           in
           warre
           doth
           prooue
           the
           law
           forbidding
           murther
           ,
           to
           be
           judiciall
           .
           For
           although
           the
           law
           condemning
           vsurie
           be
           neuer
           so
           perpetual
           or
           morall
           ,
           yet
           notwithstanding
           as
           all
           other
           commaundements
           of
           God
           ,
           so
           is
           it
           to
           be
           vnderstood
           with
           this
           limitation
           and
           restraint
           ,
           namely
           ,
           vnlesse
           God
           otherwise
           appoint
           .
           It
           is
           a
           morall
           law
           which
           forbiddeth
           other
           theft
           as
           well
           as
           vsurie
           ;
           but
           if
           the
           Lord
           by
           speciall
           warrant
           allow
           the
           Israelites
           to
           spoyle
           the
           Egyptians
           at
           their
           departure
           out
           of
           Egypt
           ,
           they
           may
           lawfully
           doe
           it
           .
           It
           is
           a
           fearefull
           sinne
           forbidden
           in
           the
           sixt
           commaundement
           of
           the
           morall
           law
           ,
           if
           a
           father
           shall
           kill
           his
           onely
           sonne
           :
           but
           if
           the
           Lord
           appoint
           Abraham
           to
           kill
           his
           owne
           sonne
           ,
           he
           is
           authorised
           to
           doe
           it
           .
           For
           if
           princes
           may
           dispense
           with
           their
           owne
           lawes
           ,
           much
           more
           is
           this
           pr
           erogatiue
           royall
           to
           be
           graunted
           to
           the
           Lord
           ,
           whose
           wil
           is
           the
           rule
           of
           justice
           ,
           hauing
           this
           priuiledge
           ,
           that
           whatsoeuer
           it
           willeth
           ,
           is
           therefore
           just
           ,
           because
           he
           willeth
           it
           .
        
         
           Whereas
           therefore
           some
           object
           ,
           
             That
             if
             vsurie
             be
             permitted
             towards
             a
             stranger
             ,
             therefore
             simply
             it
             is
             lawfull
             :
          
           I
           answer
           ,
           
           if
           it
           be
           permitted
           ,
           it
           is
           thereby
           rather
           prooued
           to
           be
           vnlawfull
           in
           it selfe
           :
           For
           if
           it
           were
           lawfull
           in
           it self
           ,
           it
           should
           not
           need
           to
           bee
           permitted
           ,
           as
           the
           putting
           away
           of
           a
           mans
           innocent
           wife
           ,
           being
           a
           thing
           simply
           and
           in
           it selfe
           euill
           ,
           was
           notwithstanding
           permitted
           to
           the
           Iewes
           .
        
         
           Yea
           ,
           
             but
             now
             all
             difference
             of
             brother
             and
             stranger
             is
             taken
             away
             :
             and
             therefore
             that
             which
             is
             lawfull
             towards
             one
             ,
             is
             not
             vnlawfull
             towards
             another
             .
          
           Assume
           ,
           
             but
             vsurie
             is
             lawfull
             towards
             one
             ,
          
           that
           I
           denie
           .
           It
           was
           lawfull
           towards
           the
           stranger
           ,
           because
           it
           was
           allowed
           by
           a
           judiciall
           permission
           ,
           or
           dispensation
           ;
           but
           is
           not
           now
           lawfull
           ,
           because
           by
           the
           morall
           law
           it
           is
           generally
           and
           perpetually
           forbidden
           .
           
             Yea
             ,
             but
             now
             difference
             of
             brother
             and
             stranger
             is
             taken
             away
             :
          
           It
           is
           true
           indeed
           among
           those
           that
           beleeue
           in
           Christ
           ,
           otherwise
           there
           are
           brothers
           and
           strangers
           still
           .
           But
           what
           is
           hereof
           to
           bee
           inferred
           ?
           Surely
           ,
           if
           all
           difference
           of
           brother
           and
           stranger
           be
           taken
           away
           ,
           then
           is
           not
           vsurie
           lawfull
           among
           those
           that
           professe
           the
           name
           of
           Christ
           :
           for
           we
           are
           all
           brethren
           in
           Christ
           ,
           and
           therefore
           that
           which
           is
           not
           lawfull
           among
           brethren
           ,
           is
           not
           lawfull
           among
           vs.
           For
           I
           hope
           none
           will
           bee
           so
           absurd
           ,
           as
           to
           conclude
           ,
           that
           all
           difference
           of
           brother
           and
           stranger
           being
           taken
           away
           ,
           we
           are
           all
           aliants
           and
           strangers
           one
           to
           another
           ,
           and
           therefore
           that
           vsurie
           among
           vs
           may
           be
           lawfull
           ,
           as
           it
           was
           lawfull
           for
           the
           Israelits
           towards
           the
           Canaanits
           .
           But
           how
           was
           it
           permitted
           towards
           the
           stranger
           ?
           Surely
           as
           a
           grieuous
           punishment
           ,
           whereby
           the
           Lord
           would
           haue
           him
           impouerished
           and
           consumed
           .
           If
           therefore
           the
           Lord
           permitted
           or
           allowed
           vsurie
           to
           bee
           exercised
           onely
           against
           the
           Canaanits
           ,
           whom
           he
           had
           appointed
           to
           destruction
           ,
           and
           whom
           he
           would
           haue
           by
           degrees
           wasted
           and
           consumed
           ,
           Deut.
           7.
           22.
           and
           also
           permitted
           it
           to
           this
           end
           ,
           that
           thereby
           they
           might
           be
           wasted
           and
           impouerished
           :
           doest
           thou
           thinke
           that
           thou
           canst
           in
           charitie
           impose
           the
           same
           vpon
           thy
           brother
           ?
        
         
           And
           thus
           haue
           I
           manifestly
           prooued
           ,
           that
           all
           vsurie
           or
           lending
           for
           gain
           is
           condemned
           in
           the
           morall
           law
           of
           God
           :
           
           howsoeuer
           the
           judiciall
           law
           allowed
           the
           practise
           of
           it
           towards
           that
           aliant
           ,
           that
           is
           to
           say
           ,
           the
           Canaanite
           .
        
         
           To
           these
           places
           of
           the
           law
           ,
           I
           will
           adde
           the
           example
           of
           Nehemias
           that
           godly
           magistrat
           ,
           
           in
           the
           fist
           chapter
           of
           that
           booke
           :
           for
           when
           as
           the
           needier
           sort
           had
           made
           complaint
           that
           whereas
           they
           being
           imployed
           about
           the
           building
           of
           the
           wals
           of
           Ierusalem
           ,
           and
           neglecting
           their
           owne
           particular
           ,
           were
           fallen
           into
           want
           ,
           by
           reason
           of
           their
           great
           charge
           of
           wife
           and
           children
           ,
           and
           wanting
           means
           of
           their
           owne
           ,
           had
           beene
           forced
           to
           borrow
           of
           the
           wealthier
           sort
           corne
           ,
           wine
           ,
           &
           oyle
           ,
           for
           their
           sustenance
           ,
           &
           mony
           for
           payment
           of
           the
           kings
           tribute
           :
           so
           it
           was
           ,
           that
           the
           wealthier
           sort
           had
           not
           only
           taken
           their
           houses
           ,
           lands
           ,
           and
           vineyards
           to
           pawne
           ,
           but
           also
           exacted
           of
           them
           for
           vsurie
           the
           hundreth
           part
           ouer
           and
           aboue
           the
           principall
           :
           Nehemias
           therfore
           hearing
           this
           complaint
           ,
           was
           greatly
           offended
           with
           these
           rich
           men
           ,
           who
           contrarie
           to
           the
           law
           of
           God
           required
           vsurie
           of
           their
           brethren
           ,
           and
           causeth
           them
           not
           onely
           to
           remit
           this
           vsurie
           of
           the
           hundreth
           part
           ,
           which
           he
           calleth
           a
           burthen
           ,
           
           and
           would
           haue
           the
           people
           eased
           thereof
           ;
           but
           also
           to
           restore
           vnto
           thē
           their
           lands
           ,
           their
           vineyards
           ,
           their
           oliue
           grounds
           ,
           and
           their
           houses
           which
           they
           had
           taken
           to
           pawne
           .
           Where
           the
           
             centesima
             vsura
          
           ,
           that
           is
           ,
           the
           vsurie
           of
           the
           hundred
           part
           ,
           which
           as
           it
           seemeth
           was
           permitted
           by
           the
           laws
           of
           the
           Persians
           ,
           as
           after
           it
           was
           by
           the
           laws
           of
           the
           Grecians
           and
           Romans
           (
           among
           whō
           it
           being
           exacted
           monthly
           ,
           was
           an
           vsurie
           of
           12
           in
           the
           hundred
           )
           is
           plainly
           condemned
           .
           But
           against
           this
           allegation
           I
           find
           three
           exceptions
           :
           the
           first
           ,
           that
           
             the
             vsurie
             which
             is
             here
             condemned
             ,
             was
             exacted
             of
             the
             poore
             ;
             and
             they
             doe
             not
             denie
             ,
             but
             that
             vsurie
             is
             vnlawfull
             toward
             the
             poore
             :
          
           I
           answere
           ,
           that
           although
           these
           borrowers
           were
           in
           want
           ,
           yet
           were
           they
           not
           such
           poore
           men
           as
           these
           patrones
           of
           vsurie
           imagine
           :
           for
           they
           had
           houses
           ,
           lands
           ,
           vineyards
           ,
           and
           oliue
           grounds
           ,
           and
           in
           regard
           thereof
           were
           to
           pay
           tribute
           to
           the
           king
           :
           but
           now
           being
           cast
           behind
           hand
           for
           the
           reasons
           aforesaid
           ,
           were
           forced
           to
           borrow
           ,
           
           and
           being
           not
           able
           to
           borrow
           without
           a
           pawne
           ,
           nor
           yet
           without
           allowance
           of
           vsurie
           ,
           had
           yeelded
           in
           their
           necessitie
           not
           onely
           to
           pawne
           their
           houses
           and
           lands
           ,
           but
           also
           to
           graunt
           an
           vsurie
           of
           twelue
           in
           the
           hundred
           to
           their
           creditours
           .
           And
           therefore
           this
           place
           prooueth
           ,
           that
           men
           of
           wealth
           ought
           to
           lend
           freely
           not
           onely
           to
           the
           poore
           and
           base
           sort
           of
           people
           ,
           but
           also
           to
           men
           of
           better
           place
           and
           calling
           ,
           being
           in
           need
           .
        
         
           The
           second
           exception
           is
           ,
           
           that
           some
           vnderstand
           this
           place
           not
           of
           the
           creditours
           taking
           vsurie
           for
           loane
           ,
           but
           of
           the
           gouernours
           exacting
           allowance
           of
           their
           needie
           brethren
           for
           their
           maintenance
           .
           Which
           they
           prooue
           ,
           because
           vsurie
           was
           execrable
           among
           the
           Iewes
           :
           and
           therefore
           the
           centesima
           or
           hundreth
           part
           here
           mentioned
           ,
           was
           not
           vsurie
           ,
           but
           the
           hundreth
           part
           of
           their
           rents
           and
           goods
           which
           they
           payd
           for
           the
           stipends
           of
           their
           gouernours
           .
        
         
           First
           to
           their
           reason
           I
           answere
           :
           that
           to
           so
           many
           of
           the
           Iews
           as
           feared
           God
           ,
           vsurie
           was
           execrable
           ,
           as
           I
           partly
           obserued
           before
           out
           of
           Leuit.
           25.
           36.
           but
           it
           is
           the
           want
           of
           the
           feare
           of
           God
           ,
           which
           Nehemias
           objecteth
           vnto
           the
           rich
           men
           in
           this
           place
           ,
           vers
           .
           9.
           who
           neglecting
           or
           forgetting
           the
           law
           of
           God
           in
           this
           behalfe
           ,
           had
           learned
           the
           customes
           of
           the
           Medes
           and
           Persians
           ,
           in
           requiring
           vsurie
           for
           loane
           .
        
         
           Secondly
           ,
           as
           touching
           the
           objection
           it selfe
           ,
           to
           the
           priuat
           judgement
           of
           one
           or
           two
           I
           oppose
           the
           generall
           and
           receiued
           opinion
           of
           all
           the
           learned
           besides
           ,
           who
           either
           expound
           or
           translate
           this
           place
           ,
           vnderstanding
           the
           same
           with
           one
           consent
           of
           vsurie
           .
           And
           that
           this
           is
           the
           true
           meaning
           of
           the
           place
           ,
           appeareth
           both
           by
           the
           complaint
           of
           them
           which
           were
           oppressed
           ,
           (
           who
           borrowing
           money
           for
           the
           kings
           tribute
           ,
           
           and
           corne
           and
           victuals
           for
           their
           sustenance
           ,
           were
           faine
           to
           pawne
           their
           houses
           and
           lands
           ,
           yea
           some
           had
           bound
           ouer
           their
           children
           to
           their
           creditours
           )
           and
           also
           by
           the
           remedie
           prouided
           by
           Nehemiah
           ,
           which
           was
           ,
           that
           the
           creditours
           should
           restore
           their
           pawnes
           ,
           and
           
           remit
           the
           hundreth
           part
           of
           the
           money
           ,
           corne
           ,
           wine
           ,
           and
           oyle
           :
           for
           these
           were
           the
           particulars
           which
           they
           had
           lent
           ,
           and
           for
           the
           loane
           whereof
           they
           required
           ,
           
             vsur
             as
             centesimas
          
           ,
           that
           is
           ,
           vsurie
           of
           the
           hundreth
           part
           .
        
         
           Thirdly
           ,
           out
           of
           this
           place
           the
           aforesaid
           author
           of
           the
           English
           Treatise
           laboureth
           to
           prooue
           the
           lawfulnesse
           of
           vsurie
           by
           the
           example
           of
           Nehemiah
           himselfe
           and
           his
           followers
           ,
           who
           had
           lent
           vpon
           vsurie
           to
           these
           men
           ;
           for
           so
           he
           readeth
           vers
           .
           10.
           for
           euen
           I
           my
           brethren
           and
           my
           seruants
           did
           lend
           them
           vpon
           vsurie
           money
           and
           corne
           :
           the
           word
           is
           Noshim
           ,
           of
           the
           verbe
           Nashah
           ,
           which
           as
           I
           haue
           said
           before
           ,
           signifieth
           either
           to
           exact
           ,
           or
           to
           lend
           with
           purpose
           to
           require
           or
           exact
           againe
           that
           which
           is
           lent
           ;
           and
           so
           in
           this
           place
           is
           interpreted
           two
           wayes
           ,
           either
           in
           the
           sence
           of
           free
           lending
           (
           as
           the
           most
           do
           read
           )
           wherein
           Nehemiah
           commendeth
           his
           owne
           example
           to
           be
           followed
           ;
           or
           in
           the
           sence
           of
           exacting
           ,
           as
           Tremellius
           and
           Iunius
           translate
           .
           As
           if
           Nehemias
           had
           said
           ,
           If
           your
           dealing
           with
           your
           brethren
           were
           to
           be
           allowed
           ,
           then
           much
           more
           might
           I
           and
           my
           brethren
           and
           seruants
           exact
           of
           them
           that
           which
           is
           due
           vnto
           vs
           :
           But
           that
           (
           as
           afterwards
           he
           sheweth
           )
           he
           had
           forborne
           all
           the
           time
           of
           his
           gouernment
           :
           
           for
           the
           sence
           which
           that
           authour
           giueth
           ,
           is
           repugnant
           to
           the
           text
           it selfe
           .
           For
           why
           should
           Nehemiah
           bee
           so
           angrie
           with
           the
           other
           wealthie
           men
           ,
           if
           himselfe
           and
           his
           followers
           ,
           who
           were
           to
           giue
           them
           example
           of
           charitable
           dealing
           ,
           had
           practised
           the
           same
           thing
           ?
           or
           how
           could
           he
           reprooue
           them
           so
           sharpely
           ,
           if
           himselfe
           were
           guiltie
           of
           the
           same
           offence
           ?
           or
           would
           he
           alledge
           his
           owne
           practise
           of
           vsurie
           ,
           to
           persuade
           them
           to
           desist
           therefrom
           ?
           or
           if
           hee
           condemne
           vsurie
           in
           himselfe
           and
           his
           followers
           ,
           as
           well
           as
           in
           the
           rest
           (
           as
           he
           doth
           ,
           if
           that
           interpretation
           were
           good
           )
           how
           is
           vsurie
           justified
           by
           his
           example
           ?
        
         
           Now
           I
           come
           to
           those
           places
           of
           Scripture
           wherein
           vsurie
           is
           generally
           and
           absolutly
           condemned
           ,
           and
           they
           are
           foure
           .
           The
           first
           is
           the
           text
           which
           we
           haue
           in
           hand
           ,
           
           where
           ,
           
           vnto
           the
           Prophet
           demaunding
           who
           shall
           sojourne
           in
           the
           Lords
           Tabernacle
           ,
           and
           who
           shall
           rest
           in
           the
           mountaine
           of
           his
           holinesse
           ,
           
             He
             that
             giueth
             not
             his
             money
             to
             vsurie
             ,
          
           that
           is
           ,
           that
           lendeth
           not
           for
           gaine
           .
           Out
           of
           which
           place
           this
           syllogisme
           may
           bee
           gathered
           ;
           whereunto
           let
           euerie
           vsurer
           consider
           how
           he
           shall
           be
           able
           to
           answer
           before
           the
           Lord.
           He
           that
           shall
           inherit
           the
           kingdome
           of
           heauen
           doth
           not
           put
           forth
           his
           money
           to
           vsurie
           ,
           but
           thou
           ,
           (
           say
           I
           ,
           to
           the
           vsurer
           or
           him
           that
           lendeth
           for
           gaine
           )
           dost
           put
           forth
           thy
           money
           to
           vsurie
           ,
           thou
           therefore
           (
           vnlesse
           thou
           repent
           )
           shalt
           not
           inherit
           the
           kingdome
           of
           heauen
           ,
           but
           shalt
           be
           cast
           out
           of
           the
           heauenly
           Ierusalem
           ,
           and
           shalt
           haue
           thy
           part
           in
           the
           lake
           ,
           which
           burneth
           with
           fire
           and
           brimstone
           ,
           where
           is
           weeping
           and
           wailing
           and
           gnashing
           of
           teeth
           :
           
           For
           as
           Ambrose
           inferreth
           vpon
           this
           place
           ,
           
             If
             therefore
             he
             be
             blessed
          
           (
           saith
           he
           )
           
             that
             hath
             not
             giuen
             his
             money
             to
             vsury
             :
             then
             no
             doubt
             he
             is
             accursed
             who
             hath
             put
             forth
             his
             money
             to
             vsurie
             .
          
           Yea
           but
           (
           saith
           the
           vsurer
           )
           the
           word
           here
           vsed
           is
           Neshek
           ,
           which
           signifieth
           biting
           ,
           and
           therefore
           so
           long
           as
           I
           bite
           no
           bodie
           ,
           this
           conclusion
           includeth
           not
           me
           .
           Whereunto
           I
           answer
           ,
           that
           Neshek
           is
           the
           generall
           word
           whereby
           all
           vsurie
           is
           signified
           ,
           and
           therefore
           that
           all
           lending
           for
           gaine
           is
           Neshek
           ,
           as
           I
           haue
           manifestly
           proued
           before
           .
           Neither
           is
           it
           called
           Neshek
           because
           the
           lender
           biteth
           ,
           but
           because
           the
           money
           lent
           vpon
           vsurie
           biteth
           or
           gnaweth
           away
           some
           part
           of
           the
           borrowers
           substance
           ,
           and
           so
           he
           which
           lendeth
           causeth
           his
           money
           to
           bite
           ,
           as
           the
           Hebrew
           words
           do
           plainly
           signifie
           ,
           Deut.
           23
           ,
           19.
           
           And
           therefore
           consider
           well
           whether
           this
           distinction
           of
           biting
           &
           not
           biting
           vsurie
           ,
           grounded
           vpon
           the
           notation
           of
           the
           word
           (
           which
           indeed
           distinguisheth
           not
           one
           kind
           of
           vsurie
           from
           another
           ,
           as
           though
           one
           did
           bite
           and
           another
           did
           not
           bite
           ,
           but
           rather
           impor●eth
           that
           all
           vsurie
           is
           biting
           )
           be
           so
           sure
           a
           distinction
           as
           thou
           wilt
           aduenture
           thy
           saluation
           thereupon
           .
        
         
           The
           second
           testimonie
           is
           of
           the
           wise
           king
           Salomon
           ,
           
           
             Pro.
             28.
             8.
             
             He
             that
             increaseth
             or
             multiplieth
             his
             riches
             by
             vsurie
             and
             
             increase
             ,
             gathereth
             them
             for
             him
             that
             will
             be
             mercifull
             to
             the
             poore
             :
          
           that
           is
           ,
           riches
           gotten
           by
           lending
           vpon
           vsurie
           and
           by
           taking
           increase
           ,
           shall
           be
           translated
           from
           the
           couetous
           vsurer
           ,
           who
           is
           commonly
           cruel
           and
           vnmerciful
           to
           the
           poore
           ,
           vnto
           the
           liberall
           and
           bountifull
           man
           who
           will
           be
           mercifull
           to
           the
           poore
           :
           For
           the
           translation
           of
           riches
           threatned
           ,
           is
           an
           euident
           argument
           of
           vnjust
           possession
           .
           From
           hence
           therefore
           all
           that
           are
           addicted
           to
           wealth
           are
           to
           be
           exhorted
           ,
           that
           as
           they
           desire
           the
           continuance
           of
           their
           riches
           which
           are
           so
           deere
           vnto
           them
           ,
           so
           they
           would
           not
           gather
           the
           same
           by
           vsurie
           .
        
         
           Against
           this
           testimonie
           they
           make
           three
           exceptions
           :
           The
           first
           ,
           
             that
             not
             all
             vsurie
             or
             increase
             is
             here
             condemned
             ,
             but
             biting
             vsurie
             and
             multiplied
             increase
             .
          
           I
           answer
           ,
           that
           all
           gaine
           or
           cleere
           increase
           aboue
           the
           principall
           couenanted
           for
           ,
           or
           exacted
           for
           loane
           ,
           is
           Neshek
           and
           Tarbith
           here
           condemned
           ,
           as
           I
           haue
           proued
           before
           .
        
         
           Secondly
           they
           object
           ,
           
             that
             the
             prouerbe
             speaketh
             of
             him
             who
             lending
             vpon
             vsurie
             to
             the
             poore
             ,
             oppresseth
             them
             thereby
             ,
             for
             so
             much
             the
             prouerbe
             doth
             not
             obscurely
             signifie
             ,
             that
             goods
             taken
             from
             the
             poore
             by
             couctous
             vsurers
             ,
             shall
             by
             iust
             and
             liberall
             men
             be
             restored
             vnto
             them
             againe
             .
          
           This
           collection
           I
           denie
           not
           to
           be
           wittie
           ,
           but
           I
           denie
           it
           to
           be
           sound
           .
           For
           no
           more
           can
           necessarily
           be
           gathered
           hence
           ,
           but
           thus
           much
           as
           I
           sayd
           ,
           that
           goods
           vnjustly
           gotten
           by
           men
           couetous
           and
           vnmercifull
           ,
           shall
           be
           transferred
           from
           them
           ,
           to
           the
           liberall
           and
           mercifull
           .
           To
           which
           purpose
           the
           holy
           ghost
           often
           speaketh
           in
           other
           places
           of
           Scripture
           ,
           as
           Prou.
           13.
           22
           ,
           The
           riches
           of
           the
           sinner
           is
           laid
           vp
           for
           the
           just
           :
           Eccle.
           2.
           26
           
           ;
           Vpon
           the
           sinner
           the
           Lord
           sendeth
           trouble
           and
           molestation
           to
           gather
           and
           scrape
           together
           ,
           that
           he
           may
           giue
           to
           the
           man
           that
           is
           good
           before
           him
           :
           Iob.
           27.
           16
           ,
           17
           ,
           Though
           the
           wicked
           should
           heape
           vp
           siluer
           as
           the
           dust
           ,
           and
           prepare
           raiment
           as
           the
           clay
           ,
           he
           may
           prepare
           it
           ,
           but
           the
           just
           shall
           put
           it
           on
           ,
           and
           the
           innocent
           shall
           diuide
           the
           siluer
           .
        
         
           The
           truth
           of
           which
           commination
           daily
           experience
           
           doth
           proue
           ,
           for
           seldome
           doe
           vsurers
           children
           thriue
           or
           come
           to
           good
           .
           And
           that
           which
           commonly
           is
           sayd
           ,
           
             De
             male
             quasitis
             non
             gaudet
             tertius
             haeres
             ,
          
           is
           verified
           by
           
             Salomon
             ,
             Eccles.
          
           5.
           12
           ,
           13.
           
        
         
           And
           for
           as
           much
           as
           vsurours
           doe
           not
           vse
           to
           trust
           the
           poore
           but
           with
           small
           summes
           ,
           out
           of
           which
           ariseth
           a
           small
           increase
           ;
           it
           is
           not
           therefore
           likely
           that
           great
           riches
           are
           gathered
           by
           vsurie
           exacted
           onely
           of
           the
           poore
           :
           and
           therfore
           the
           prouerbe
           seemeth
           to
           speake
           of
           vsurie
           required
           not
           only
           of
           the
           poore
           ,
           but
           also
           of
           the
           richer
           sort
           ,
           to
           whom
           the
           greater
           summes
           lent
           ,
           do
           raise
           greater
           gaine
           .
        
         
           Thirdly
           ,
           they
           object
           
             that
             the
             prouerbe
             speaketh
             of
             him
             whose
             trade
             and
             profession
             is
             to
             seeke
             gaine
             by
             vsurie
             ,
             and
             whose
             great
             wealth
             hath
             no
             otherwise
             risen
             but
             by
             vsurie
             .
          
        
         
           To
           which
           I
           answer
           ,
           If
           to
           lend
           vpon
           vsurie
           were
           a
           thing
           lawfull
           ,
           why
           should
           not
           the
           custome
           or
           trade
           of
           lending
           vpon
           vsurie
           be
           lawfull
           ,
           as
           well
           as
           the
           custome
           or
           trade
           of
           seeking
           gaine
           by
           other
           lawfull
           contracts
           .
           But
           now
           say
           the
           patrons
           of
           vsurie
           ,
           it
           is
           vtterly
           vnlawfull
           to
           make
           a
           trade
           of
           vsurie
           .
           Yea
           Caluin
           plainely
           affirmeth
           ,
           
             that
             whosoeuer
             maketh
             a
             profession
             of
             vsurie
             ,
          
           
           
             he
             ought
             to
             be
             excluded
             from
             the
             companie
             of
             men
             ,
             and
             that
             he
             ought
             not
             to
             be
             suffered
             in
             the
             Church
             of
             God
             ,
             for
             an
             vsurer
             is
             euer
             a
             theefe
             .
          
           How
           then
           can
           lending
           vpon
           vsurie
           ,
           though
           but
           for
           once
           or
           twice
           ,
           be
           lawfull
           ?
           for
           if
           it
           were
           lawfull
           for
           once
           or
           twice
           ,
           why
           not
           for
           three
           or
           foure
           times
           ?
           and
           if
           so
           oft
           ,
           why
           not
           for
           fiue
           or
           six
           times
           ?
           and
           if
           so
           ,
           why
           not
           for
           ten
           or
           twentie
           ,
           or
           for
           so
           oft
           as
           you
           will
           ?
        
         
           Now
           if
           you
           lay
           these
           three
           exceptions
           together
           ,
           you
           shall
           perceiue
           that
           this
           patron
           of
           vsurie
           would
           haue
           none
           to
           be
           cōdemned
           by
           this
           place
           ,
           but
           such
           as
           making
           a
           trade
           of
           exacting
           great
           and
           excessiue
           vsurie
           of
           the
           poore
           ,
           do
           thereby
           alone
           gather
           great
           wealth
           :
           so
           that
           there
           can
           scarcely
           be
           found
           any
           so
           wicked
           an
           vsurer
           ,
           who
           may
           not
           by
           these
           exceptions
           elude
           and
           shift
           off
           from
           himselfe
           this
           so
           plaine
           a
           testimonie
           against
           all
           vsurie
           .
        
         
         
           I
           proceed
           to
           the
           third
           testimonie
           ,
           Eze.
           18
           ,
           which
           if
           there
           were
           no
           more
           ,
           might
           alone
           suffice
           for
           the
           condemnation
           of
           all
           vsurie
           whatsoeuer
           :
           For
           there
           the
           holy
           Ghost
           ,
           vers
           .
           8
           ,
           and
           17
           ,
           describing
           a
           just
           man
           that
           shall
           surely
           liue
           ,
           among
           other
           markes
           he
           reciteth
           this
           twice
           ,
           
             And
             hath
             not
             giuen
             forth
             vpon
             vsurie
             ,
             neither
             hath
             taken
             any
             increase
             :
          
           And
           againe
           desciphring
           a
           wicked
           man
           who
           should
           not
           liue
           but
           die
           the
           death
           ;
           he
           setteth
           downe
           diuerse
           notes
           ,
           any
           one
           whereof
           should
           (
           without
           repentance
           )
           be
           sufficient
           for
           his
           condemnation
           :
           for
           so
           he
           faith
           ,
           vers
           .
           10.
           
           and
           11
           ,
           
           If
           a
           just
           man
           be
           get
           a
           sonne
           that
           is
           a
           theefe
           ,
           or
           a
           sheder
           of
           bloud
           ,
           if
           he
           do
           anie
           one
           of
           these
           things
           :
           though
           hee
           doe
           not
           all
           these
           things
           ,
           but
           either
           hath
           eaten
           vpon
           the
           mountaines
           ,
           or
           defiled
           his
           neighbors
           wife
           ,
           
           or
           hath
           oppressed
           the
           poore
           and
           needie
           ,
           or
           hath
           spoiled
           by
           violence
           ,
           or
           hath
           not
           restored
           the
           pledge
           ,
           or
           hath
           lift
           vp
           his
           eyes
           vnto
           the
           idols
           ,
           or
           hath
           committed
           abhomination
           ,
           or
           hath
           giuen
           forth
           vpon
           vsurie
           ,
           or
           hath
           taken
           increase
           ,
           
           shall
           he
           liue
           ?
           he
           shall
           not
           liue
           ,
           seeing
           he
           hath
           done
           all
           these
           abhominations
           ,
           he
           shall
           die
           the
           death
           ,
           and
           his
           bloud
           shall
           be
           vpon
           him
           .
           Where
           we
           
           may
           note
           that
           not
           onely
           the
           act
           of
           couenanting
           for
           gaine
           in
           the
           contract
           of
           loane
           ,
           but
           the
           exacting
           also
           of
           an
           ouerplus
           or
           cleare
           increase
           ,
           though
           perhaps
           without
           any
           couenant
           going
           before
           ,
           is
           condemned
           .
           And
           that
           it
           is
           condemned
           
           not
           onely
           among
           other
           crimes
           forbidden
           in
           the
           morall
           Law
           ,
           but
           also
           is
           reckoned
           among
           those
           abhominations
           :
           for
           the
           cōmitting
           of
           any
           wherof
           without
           repentance
           :
           the
           Lord
           denounceth
           certain
           death
           ;
           asking
           with
           indignation
           ,
           that
           any
           man
           should
           make
           a
           question
           whether
           vsurie
           be
           a
           damnable
           sinne
           ,
           or
           whether
           the
           vsurer
           dying
           in
           that
           sinne
           without
           repentance
           should
           bee
           saued
           ,
           
             That
             hath
          
           (
           saith
           he
           )
           
             giuen
             forth
             vpon
             vsurie
             ,
             or
             hath
             taken
             increase
             ,
             shall
             he
             liue
             ?
             he
             shall
             not
             liue
             ,
             he
             shall
             die
             the
             death
             ,
             and
             his
             bloud
             shall
             be
             vpon
             him
             .
          
           And
           lastly
           ,
           that
           all
           vsurie
           or
           taking
           increase
           is
           
           generally
           forbidden
           ,
           without
           limitation
           of
           circumstances
           .
           Whereas
           therefore
           the
           holie
           Ghost
           setteth
           downe
           
           this
           proposition
           ,
           
             Whosoeuer
             putteth
             forth
             his
             money
             to
             vsurie
             ,
             or
             taketh
             increase
             ,
             shall
             surely
             die
             ,
          
           meaning
           thereby
           eternal
           death
           .
           It
           is
           a
           wonder
           if
           the
           conscience
           of
           the
           vsurer
           do
           not
           from
           thence
           assume
           and
           conclude
           thus
           ,
           
             But
             thou
             lendest
             forth
             vpon
             vsurie
             ,
             thou
             takest
             increase
             ,
          
           therefore
           if
           thou
           continuest
           in
           this
           sinne
           ,
           
             thou
             shalt
             surely
             die
             eternally
             ,
             and
             thy
             bloud
             shall
             be
             vpon
             thee
             .
          
        
         
           Against
           this
           allegation
           they
           object
           ,
           first
           ,
           
             that
             the
             generall
             which
             is
             here
             forbidden
             ,
             is
             oppression
             of
             the
             poore
             :
             of
             which
             generall
             ,
             this
             is
             one
             speciall
             kind
             ,
             biting
             or
             multiplication
             :
             The
             former
             of
             money
             ,
             the
             latter
             of
             other
             things
             .
             If
             therefore
             vsurie
             be
             so
             tempered
             that
             it
             oppresse
             not
             the
             poore
             ,
             it
             is
             not
             forbidden
             :
             much
             losse
             ,
             if
             it
             relieue
             him
             .
          
        
         
           I
           aunswere
           ,
           that
           to
           speake
           properly
           ,
           nothing
           is
           here
           commaunded
           or
           forbidden
           ,
           but
           certaine
           notes
           are
           recited
           both
           of
           the
           just
           man
           who
           is
           to
           be
           saued
           ,
           from
           the
           fift
           verse
           to
           the
           tenth
           :
           and
           also
           of
           a
           wicked
           man
           who
           should
           not
           liue
           but
           die
           ,
           from
           the
           tenth
           verse
           to
           the
           fourteenth
           :
           And
           that
           among
           the
           notes
           of
           the
           just
           man
           ,
           abstinence
           from
           oppression
           ,
           is
           not
           set
           downe
           as
           a
           generall
           including
           other
           specials
           ,
           but
           as
           a
           distinct
           note
           :
           or
           if
           it
           were
           set
           downe
           as
           the
           genus
           of
           vsurie
           ,
           what
           other
           thing
           could
           be
           concluded
           thence
           ,
           but
           that
           all
           vsurie
           is
           oppression
           .
           Now
           in
           the
           catalogue
           of
           those
           markes
           whereby
           a
           wicked
           man
           is
           deciphred
           ,
           
           betwixt
           oppression
           of
           the
           poore
           and
           vsury
           ,
           idolatrie
           is
           placed
           :
           which
           is
           a
           sufficient
           argument
           that
           vsurie
           is
           not
           here
           set
           downe
           as
           a
           species
           of
           oppression
           of
           the
           poore
           and
           needie
           before
           specified
           ;
           howbeit
           this
           is
           to
           be
           acknowledged
           ,
           that
           vsurie
           so
           often
           as
           it
           is
           exercised
           towards
           the
           poore
           ,
           is
           an
           oppression
           of
           them
           .
           But
           if
           you
           desire
           to
           know
           the
           true
           genus
           of
           vsurie
           ,
           you
           may
           say
           it
           is
           theft
           :
           For
           vsurie
           is
           the
           lenders
           theft
           ,
           which
           if
           it
           be
           exercised
           towards
           the
           poore
           and
           needie
           ,
           is
           also
           oppression
           and
           robberie
           .
        
         
           Secondly
           ,
           they
           object
           that
           in
           this
           place
           of
           Ezekiell
           ,
           the
           retaining
           of
           the
           pledge
           is
           as
           well
           cōdemned
           ,
           as
           the
           taking
           
           of
           vsury
           :
           But
           the
           retaining
           of
           a
           pledge
           is
           somtimes
           lawful
           ,
           therfore
           also
           vsurie
           .
           I
           answer
           ,
           that
           by
           the
           same
           reasō
           other
           malefactors
           might
           defend
           their
           robberie
           &
           idolatry
           ,
           and
           such
           other
           abhominations
           ,
           some
           whereof
           are
           here
           inter●erted
           betwixt
           the
           detaining
           of
           a
           pledge
           &
           taking
           vsury
           .
           But
           hereby
           you
           may
           perceiue
           the
           strange
           dealing
           of
           these
           men
           :
           for
           whereas
           among
           nine
           or
           ten
           notes
           one
           onely
           is
           found
           which
           is
           not
           simply
           euill
           ,
           namely
           the
           retaining
           of
           a
           pledge
           ;
           hence
           they
           will
           conclude
           that
           there
           is
           the
           same
           reason
           of
           taking
           vsurie
           ,
           and
           of
           keeping
           a
           pledge
           .
           Why
           do
           they
           not
           rather
           gather
           seeing
           vsurie
           is
           reckoned
           among
           eight
           or
           nine
           other
           notes
           ,
           which
           be
           of
           things
           simply
           euill
           and
           abhominable
           ,
           that
           vsurie
           in
           like
           sort
           is
           simply
           euill
           and
           abhominable
           ?
           and
           that
           is
           Ambrose
           his
           collection
           ,
           Vide
           ,
           saith
           he
           ,
           
             quemodo
             foeneratorem
             cum
             idololatra
             copulauit
             ,
             quasi
             crimen
             equaret
             ,
          
           See
           how
           he
           hath
           coupled
           the
           vsurer
           with
           the
           idolater
           ,
           as
           though
           hee
           would
           haue
           vsurie
           esteemed
           an
           equall
           crime
           with
           idolatrie
           .
        
         
           There
           remaineth
           the
           last
           testimonie
           ,
           Ezech.
           22
           ,
           against
           which
           no
           such
           exceptions
           can
           be
           taken
           .
           For
           among
           other
           abhominations
           ,
           for
           which
           the
           Lord
           threatneth
           destruction
           against
           Ierusalem
           ,
           this
           is
           reckoned
           ,
           
             verse
             12
             ,
             Thou
             hast
             taken
             Neshek
             ,
             Vetarbith
             ,
             vsurie
             and
             increase
             :
          
           from
           whence
           we
           may
           plainely
           gather
           ,
           that
           seeing
           vsurie
           is
           called
           an
           abhomination
           ,
           and
           is
           reckoned
           among
           things
           not
           only
           simply
           euill
           ,
           but
           also
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           as
           Basill
           obserueth
           ,
           the
           most
           outragious
           transgressions
           of
           the
           morall
           law
           ,
           that
           it
           also
           is
           of
           the
           like
           nature
           ;
           and
           that
           it
           is
           such
           a
           grieuous
           sinne
           as
           that
           it
           pulleth
           downe
           the
           wrath
           of
           God
           ,
           not
           onely
           vpon
           the
           vsurer
           himselfe
           ,
           but
           also
           against
           the
           country
           wherein
           he
           liueth
           .
           And
           here
           we
           are
           to
           obserue
           that
           the
           taking
           of
           vsurie
           and
           increase
           is
           so
           condemned
           for
           such
           an
           abhomination
           as
           I
           haue
           said
           ,
           as
           that
           no
           such
           exception
           can
           with
           anie
           shew
           of
           reason
           be
           objected
           against
           this
           place
           as
           against
           the
           former
           :
           For
           here
           is
           no
           mention
           either
           of
           the
           poore
           ,
           as
           though
           it
           were
           committed
           against
           them
           alone
           ,
           
           or
           of
           the
           detaining
           of
           a
           pledge
           as
           though
           vsurie
           were
           to
           be
           matched
           therewith
           ,
           for
           it
           is
           matched
           with
           murther
           ,
           idolatrie
           ,
           incest
           ,
           and
           other
           such
           abhominations
           ,
           neither
           that
           it
           is
           in
           this
           place
           so
           subjected
           to
           oppression
           as
           a
           species
           thereof
           ,
           but
           generally
           and
           simply
           it
           is
           condemned
           as
           a
           grieuous
           abhomination
           ,
           whereby
           the
           vsurer
           prouoketh
           the
           vengeance
           of
           God
           not
           onely
           against
           himselfe
           ,
           but
           also
           against
           the
           societie
           wherein
           he
           doth
           liue
           .
        
         
           And
           thus
           we
           see
           all
           vsurie
           or
           lending
           for
           gaine
           ,
           by
           diuerse
           testimonies
           of
           Scripture
           to
           be
           plainely
           and
           manifestly
           condemned
           .
        
         
           Of
           which
           doctrine
           the
           couetous
           worldlings
           are
           apt
           to
           make
           this
           vse
           ,
           
             If
             it
             be
             so
             that
             we
             may
             not
             by
             the
             word
             of
             God
             lend
             vpon
             vsurie
             ,
             then
             surely
             we
             will
             not
             lend
             at
             all
             .
          
           Answer
           ,
           it
           is
           a
           greater
           sinne
           not
           to
           lend
           at
           all
           to
           a
           man
           who
           is
           in
           great
           need
           ,
           than
           to
           lend
           vnto
           him
           vpon
           vsurie
           :
           Euen
           as
           it
           were
           a
           greater
           offence
           altogether
           to
           denie
           food
           to
           him
           that
           is
           almost
           famished
           ,
           than
           to
           sell
           it
           vnto
           him
           at
           an
           vnreasonable
           rate
           .
           And
           therefore
           manie
           commonweales
           do
           tollerate
           such
           vsurie
           as
           is
           not
           immoderat
           ,
           for
           the
           good
           both
           of
           the
           borrower
           and
           also
           of
           the
           lender
           :
           Of
           the
           borrower
           ,
           because
           his
           necessitie
           manie
           times
           is
           such
           ,
           that
           it
           is
           farre
           better
           for
           him
           to
           borrow
           vpon
           vsurie
           ,
           than
           not
           to
           borrow
           at
           all
           :
           Of
           the
           lender
           ,
           because
           to
           lend
           vpon
           moderat
           vsurie
           to
           them
           that
           must
           needs
           borrow
           ,
           is
           a
           lesse
           sinne
           than
           not
           to
           lend
           at
           all
           .
           But
           as
           the
           afore
           cited
           places
           condemne
           the
           negatiue
           ,
           and
           forbid
           lending
           for
           gain
           ,
           so
           there
           are
           diuerse
           manifest
           testimonies
           of
           Scripture
           injoyning
           the
           affirmatiue
           ,
           and
           commaunding
           vs
           to
           lend
           freely
           .
           And
           therefore
           as
           we
           are
           to
           abstaine
           from
           vsurie
           because
           God
           forbiddeth
           it
           ,
           so
           must
           we
           practise
           free
           loane
           because
           God
           commaundeth
           it
           .
           These
           places
           because
           they
           are
           so
           manie
           euidences
           against
           vsurie
           ,
           I
           will
           the
           rather
           recite
           :
           And
           first
           ,
           that
           in
           Deut.
           15
           ,
           where
           the
           Lord
           hauing
           prouided
           by
           law
           ,
           that
           in
           the
           seuenth
           yeare
           no
           debt
           should
           be
           demaunded
           ;
           and
           foreseeing
           that
           hereby
           the
           couetous
           
           would
           take
           occasion
           when
           the
           seuenth
           yeare
           should
           draw
           neere
           ,
           to
           refuse
           to
           lend
           to
           them
           that
           were
           in
           need
           ;
           therefore
           vers
           .
           7.
           and
           8.
           the
           Lord
           straitly
           chargeth
           them
           not
           only
           at
           other
           times
           to
           lend
           freely
           to
           their
           needie
           brother
           ,
           but
           euen
           then
           also
           when
           the
           seuenth
           yeare
           was
           at
           hand
           .
           His
           words
           are
           these
           ,
           If
           any
           one
           of
           thy
           brethren
           with
           thee
           be
           poore
           and
           needie
           within
           any
           of
           thy
           gates
           in
           thy
           land
           which
           the
           Lord
           thy
           God
           giueth
           thee
           ,
           thou
           shalt
           not
           harden
           thine
           heart
           ,
           nor
           shut
           thine
           hand
           from
           thy
           poore
           brother
           ,
           but
           thou
           shalt
           liberally
           open
           thine
           hand
           vnto
           him
           ,
           and
           thou
           shalt
           in
           lending
           lend
           ,
           that
           is
           ,
           freely
           lend
           him
           sufficient
           for
           his
           need
           which
           he
           hath
           .
           Beware
           that
           there
           be
           not
           a
           wicked
           thought
           in
           thine
           heart
           ,
           to
           say
           ,
           the
           seuenth
           yeare
           ,
           the
           yeare
           of
           freedome
           (
           wherein
           debts
           were
           not
           to
           be
           required
           )
           is
           at
           hand
           ;
           nor
           that
           thine
           eie
           be
           euill
           towards
           thy
           needie
           brother
           ,
           so
           that
           thou
           wilt
           not
           giue
           vnto
           him
           ,
           and
           so
           he
           crie
           vnto
           the
           Lord
           against
           thee
           ,
           and
           
             it
             be
             sinne
             vnto
             thee
          
           .
           Thou
           shalt
           freely
           giue
           vnto
           him
           ,
           and
           let
           not
           thine
           heart
           be
           euill
           when
           thou
           giuest
           vnto
           him
           ;
           for
           because
           of
           this
           the
           Lord
           thy
           God
           shall
           blesse
           thee
           in
           all
           thy
           workes
           ,
           and
           in
           all
           that
           thou
           puttest
           thine
           hand
           to
           .
           In
           which
           words
           the
           Lord
           not
           onely
           commandeth
           them
           straightly
           ,
           to
           lend
           freely
           to
           their
           brethren
           being
           in
           need
           ,
           not
           onely
           at
           other
           times
           ,
           but
           euen
           immediatly
           before
           the
           yeare
           of
           remission
           wherein
           no
           debts
           were
           to
           be
           demaunded
           :
           but
           also
           vseth
           two
           effectuall
           reasons
           to
           persuade
           them
           to
           the
           voluntary
           and
           cheerefull
           performance
           of
           this
           dutie
           .
           The
           former
           ,
           because
           if
           they
           should
           refuse
           to
           lend
           to
           their
           brother
           in
           his
           need
           ,
           it
           should
           be
           a
           sinne
           vnto
           them
           ,
           and
           good
           reason
           :
           for
           we
           are
           not
           absolut
           Lords
           of
           that
           which
           we
           haue
           ,
           but
           onely
           the
           Lords
           stewards
           ,
           who
           must
           one
           day
           giue
           an
           account
           of
           our
           stewardship
           ,
           and
           therefore
           we
           are
           bound
           in
           conscience
           so
           to
           imploy
           those
           goods
           which
           hee
           hath
           committed
           to
           our
           trust
           ,
           as
           he
           appointeth
           .
           And
           therfore
           seeing
           the
           Lord
           commaundeth
           those
           which
           be
           of
           ability
           ,
           as
           his
           stewards
           to
           lend
           to
           them
           that
           are
           in
           need
           ,
           it
           is
           a
           
           sinne
           vnto
           them
           if
           they
           shall
           refuse
           to
           lend
           freely
           vnto
           them
           .
           The
           second
           reason
           to
           persuade
           men
           cheerfully
           to
           lend
           to
           them
           which
           are
           in
           need
           ,
           is
           the
           gracious
           promise
           of
           God
           :
           For
           because
           of
           this
           ,
           the
           Lord
           thy
           God
           shall
           blesse
           thee
           in
           all
           thy
           workes
           ,
           &c.
           
           Now
           if
           this
           promise
           with
           some
           others
           in
           the
           word
           of
           God
           doe
           not
           preuaile
           with
           vs
           in
           this
           behalfe
           ,
           we
           shall
           bewray
           notable
           infidelitie
           .
           If
           a
           poore
           man
           bring
           vnto
           thee
           a
           rich
           man
           to
           be
           his
           suretie
           ,
           thou
           wilt
           not
           feare
           to
           lend
           vnto
           him
           :
           but
           when
           the
           Lord
           becommeth
           a
           poore
           mans
           suretie
           ,
           nay
           promiseth
           himselfe
           to
           be
           thy
           paymaister
           and
           to
           make
           thee
           full
           recompence
           ,
           thou
           wilt
           not
           take
           his
           word
           ;
           no
           not
           his
           written
           word
           ,
           Prou.
           19.
           17
           ,
           He
           that
           dealeth
           graciously
           with
           the
           poore
           ,
           whether
           it
           bee
           by
           free
           giuing
           or
           free
           lending
           ,
           lendeth
           vnto
           the
           Lord
           ,
           and
           the
           Lord
           will
           recompence
           him
           that
           which
           he
           hath
           giuen
           .
        
         
           But
           lest
           any
           should
           alledge
           ,
           though
           falsly
           ,
           that
           this
           is
           a
           judiciall
           law
           ,
           and
           therfore
           bindeth
           not
           them
           :
           I
           will
           therfore
           produce
           two
           testimonies
           out
           of
           the
           Gospell
           of
           our
           Sauiour
           Christ.
           The
           former
           ,
           Mat.
           5.
           42
           ,
           Giue
           to
           him
           that
           asketh
           ,
           and
           from
           him
           that
           would
           borrow
           of
           thee
           turne
           not
           away
           .
           What
           then
           (
           will
           you
           say
           )
           is
           euerie
           one
           bound
           to
           lend
           to
           euerie
           one
           that
           asketh
           ?
           I
           answer
           ,
           respect
           is
           to
           be
           had
           of
           thine
           abilitie
           ,
           and
           of
           his
           necessitie
           ,
           and
           also
           (
           if
           it
           be
           not
           a
           case
           of
           vrgent
           and
           present
           necessitie
           )
           of
           his
           honestie
           :
           If
           his
           necessitie
           vrge
           him
           to
           borrow
           ,
           and
           thine
           estate
           enable
           thee
           to
           lend
           ,
           thou
           art
           bound
           to
           lend
           vnto
           him
           ,
           especially
           if
           his
           honestie
           deserue
           to
           be
           respected
           .
           The
           other
           testimonie
           is
           Luke
           .
           6.
           35.
           
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           Lend
           ,
           looking
           for
           nothing
           thence
           :
           which
           words
           though
           they
           be
           diuersly
           read
           and
           expounded
           ,
           yet
           in
           euerie
           sence
           they
           commaund
           the
           dutie
           of
           free
           lending
           .
        
         
           The
           word
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           admitteth
           diuerse
           significations
           ,
           as
           first
           to
           bring
           into
           despaire
           ;
           according
           to
           which
           sence
           thus
           much
           is
           insinuated
           ,
           that
           those
           which
           refuse
           to
           lend
           vnto
           men
           in
           their
           need
           ,
           cause
           them
           to
           despaire
           .
           But
           this
           sence
           
           is
           not
           incident
           vnto
           this
           place
           ,
           vnlesse
           we
           read
           as
           indeed
           the
           Syriacke
           interpreter
           doth
           ,
           insteed
           of
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           for
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           lend
           causing
           no
           man
           to
           despaire
           .
           For
           they
           that
           go
           on
           borrowing
           they
           go
           on
           sorrowing
           ,
           and
           when
           others
           will
           not
           lend
           when
           they
           must
           needs
           borrow
           ,
           they
           are
           out
           of
           heart
           and
           do
           as
           it
           were
           sinke
           vnder
           the
           burden
           of
           their
           want
           .
           When
           as
           therfore
           thy
           brother
           commeth
           to
           borrow
           of
           thee
           for
           the
           supply
           of
           his
           want
           ,
           
           turne
           not
           thy
           face
           from
           him
           ,
           
           neither
           harden
           thy
           hart
           towards
           him
           ,
           nor
           shut
           thine
           hand
           from
           him
           ,
           
           but
           when
           his
           hand
           doth
           shake
           ,
           stay
           him
           and
           hold
           him
           vp
           ,
           suffer
           him
           not
           to
           sinke
           vnder
           his
           necessitie
           .
        
         
           Secondly
           ,
           it
           signifieth
           to
           despaire
           ,
           or
           to
           be
           out
           of
           hope
           .
           In
           which
           sence
           our
           Sauiours
           words
           may
           thus
           be
           expounded
           ,
           Lend
           ,
           nothing
           despairing
           of
           recompence
           :
           as
           if
           he
           should
           haue
           said
           ,
           let
           not
           distrust
           or
           despaire
           conceiued
           at
           thy
           neighbours
           want
           ,
           keepe
           thee
           from
           lending
           ,
           as
           though
           thou
           shouldest
           be
           a
           looser
           by
           thy
           loane
           ,
           but
           lend
           him
           freely
           for
           the
           supply
           of
           his
           want
           ,
           though
           he
           be
           not
           likely
           either
           to
           repay
           the
           principall
           ,
           or
           to
           doe
           thee
           as
           good
           a
           turne
           .
           For
           your
           reward
           ,
           saith
           our
           Sauiour
           Christ
           ,
           shall
           be
           great
           ,
           
           God
           himselfe
           will
           be
           your
           pay
           master
           :
           as
           elsewhere
           he
           hath
           promised
           .
        
         
           Thirdly
           ,
           it
           signifieth
           
             aliunde
             sperare
          
           ,
           to
           hope
           from
           anie
           thing
           :
           as
           if
           hee
           had
           said
           ,
           looking
           for
           nothing
           thence
           ,
           that
           is
           ,
           either
           from
           your
           courtesie
           of
           lending
           ,
           or
           of
           the
           thing
           that
           is
           lent
           :
           from
           or
           by
           reason
           of
           your
           courtesie
           of
           lending
           ,
           looke
           for
           nothing
           ;
           that
           is
           ,
           for
           no
           profit
           or
           benefit
           of
           your
           owne
           .
           In
           lending
           ,
           respect
           not
           your
           owne
           good
           or
           profit
           ,
           but
           the
           benefit
           of
           the
           borrower
           .
           Which
           generall
           sence
           is
           very
           fit
           &
           apt
           ,
           including
           in
           it
           these
           two
           particulers
           ,
           of
           either
           whereof
           some
           do
           vnderstand
           this
           place
           ,
           that
           is
           ,
           either
           of
           the
           like
           good
           turne
           ,
           or
           of
           vsurie
           .
           1.
           
           Of
           the
           like
           good
           turne
           ,
           as
           if
           our
           Sauior
           had
           said
           ,
           Lend
           where
           you
           do
           not
           looke
           to
           borrow
           or
           to
           receiue
           the
           like
           benefit
           ,
           either
           because
           they
           are
           vnable
           or
           vnthankfull
           ;
           not
           
           that
           it
           is
           vnlawfull
           to
           lend
           where
           a
           man
           may
           looke
           to
           borrow
           or
           to
           receiue
           the
           like
           courtesie
           :
           but
           our
           Sauiour
           would
           not
           haue
           vs
           rest
           there
           ,
           for
           sinners
           will
           lend
           to
           sinners
           to
           receiue
           the
           like
           ;
           but
           his
           meaning
           is
           ,
           that
           we
           should
           not
           onely
           lend
           to
           our
           friend
           and
           such
           as
           are
           both
           willing
           and
           able
           to
           make
           vs
           recompence
           ,
           but
           also
           to
           others
           who
           are
           either
           vnwilling
           or
           vnable
           to
           shew
           the
           like
           courtesie
           to
           vs.
           And
           thus
           Zanchius
           expoundeth
           this
           place
           ,
           conferring
           it
           with
           the
           like
           in
           the
           fourteenth
           Chapter
           of
           the
           same
           Gospell
           ,
           
           When
           thou
           makest
           a
           dinner
           or
           supper
           call
           not
           thy
           friends
           ,
           nor
           thy
           brethren
           and
           kinsmen
           ,
           nor
           thy
           rich
           neighbours
           ,
           lest
           they
           also
           bid
           thee
           againe
           ,
           and
           a
           recompence
           bee
           made
           thee
           :
           but
           when
           thou
           makest
           a
           feast
           call
           the
           poore
           ,
           the
           maimed
           ,
           the
           lame
           ,
           and
           the
           blind
           ,
           and
           thou
           shalt
           bee
           blessed
           ,
           because
           they
           cannot
           recompence
           thee
           :
           for
           thou
           shalt
           be
           recompenced
           at
           the
           resurrection
           of
           the
           just
           .
           Not
           that
           it
           is
           simply
           vnlawfull
           for
           a
           man
           to
           inuite
           his
           friends
           and
           rich
           neighbours
           ,
           but
           that
           of
           the
           two
           sorts
           ,
           the
           poore
           are
           the
           rather
           to
           be
           inuited
           ;
           for
           the
           other
           is
           but
           an
           act
           of
           common
           ciuilitie●
           ,
           but
           this
           is
           a
           worke
           of
           Christian
           charitie
           ,
           which
           shall
           not
           want
           his
           reward
           .
        
         
           Secondly
           ,
           it
           is
           expounded
           of
           vsurie
           ,
           which
           is
           the
           most
           vsuall
           interpretation
           of
           this
           place
           ,
           as
           if
           our
           Sauiour
           had
           said
           ,
           Lend
           ,
           looking
           for
           no
           gaine
           from
           thence
           ,
           as
           
             Henry
             Stephen
          
           also
           in
           his
           marginall
           notes
           translateth
           ,
           
             Nihil
             inde
             lucri
             〈◊〉
             antes
          
           ,
           hoping
           for
           no
           gaine
           thence
           .
           Yea
           Zanchius
           sometimes
           so
           readeth
           ,
           but
           with
           this
           addition
           ,
           
             scil
             .
             Ob
             officium
             mutuation
             is
             ,
          
           hoping
           for
           nothing
           thence
           that
           is
           for
           the
           dutie
           of
           lending
           .
           And
           in
           this
           sence
           all
           authors
           almost
           that
           haue
           in
           former
           times
           written
           against
           vsury
           ,
           vnderstand
           this
           place
           :
           For
           according
           to
           this
           (
           which
           as
           I
           said
           is
           the
           most
           common
           )
           interpretation
           ,
           all
           vsurie
           ,
           whether
           it
           be
           actuall
           or
           mentall
           ,
           is
           by
           these
           words
           most
           plainely
           condemned
           :
           and
           whereas
           some
           of
           latter
           times
           (
           as
           you
           shall
           heare
           )
           vnderstand
           this
           nothing
           of
           the
           principall
           ,
           others
           affirme
           ,
           that
           you
           
           might
           as
           well
           put
           out
           the
           word
           lend
           ,
           and
           say
           giue
           ,
           because
           the
           contract
           of
           lending
           presupposeth
           both
           in
           the
           lender
           an
           intent
           of
           alienating
           the
           principall
           but
           for
           a
           time
           ,
           and
           in
           the
           borrower
           a
           couenant
           ,
           to
           restore
           after
           a
           time
           the
           principall
           .
        
         
           Lastly
           ,
           it
           is
           expounded
           as
           I
           said
           ,
           of
           the
           principall
           or
           the
           thing
           lent
           :
           and
           then
           the
           sence
           must
           be
           this
           ,
           Lend
           ,
           looking
           for
           nothing
           thereof
           againe
           .
           As
           if
           he
           should
           haue
           said
           ;
           Lend
           not
           only
           to
           such
           as
           from
           whom
           you
           may
           hope
           by
           reason
           of
           their
           abilitie
           or
           such
           securitie
           as
           they
           shall
           giue
           you
           ,
           to
           receiue
           your
           owne
           againe
           ;
           but
           also
           to
           such
           ,
           as
           by
           reason
           of
           their
           want
           you
           cannot
           hope
           to
           receiue
           the
           principall
           againe
           .
           And
           this
           by
           the
           context
           it selfe
           doth
           seeme
           to
           haue
           beene
           the
           meaning
           of
           our
           Sauiour
           Chirst
           in
           this
           place
           :
           for
           (
           sayth
           he
           )
           in
           the
           former
           verses
           ,
           If
           you
           loue
           them
           that
           loue
           you
           ,
           and
           doe
           good
           to
           them
           that
           doe
           good
           to
           you
           ,
           and
           lend
           to
           them
           of
           whom
           you
           hope
           to
           receiue
           ,
           viz.
           that
           which
           you
           haue
           lent
           ,
           what
           thank
           shall
           you
           haue
           ?
           for
           euen
           sinners
           and
           such
           as
           are
           meere
           natural
           men
           ,
           void
           of
           the
           grace
           of
           God
           ,
           doe
           loue
           them
           of
           whom
           they
           are
           loued
           ,
           and
           doe
           good
           to
           those
           that
           doe
           good
           to
           them
           ,
           and
           lend
           to
           such
           as
           themselues
           ,
           that
           they
           may
           receiue
           as
           much
           againe
           :
           but
           you
           (
           sayth
           our
           Sauiour
           )
           loue
           not
           onely
           your
           friends
           ,
           as
           sinners
           doe
           ,
           but
           also
           your
           enemies
           ,
           and
           doe
           good
           to
           those
           of
           whom
           you
           looke
           for
           no
           good
           ,
           and
           lend
           not
           onely
           to
           them
           of
           whom
           you
           hope
           to
           receiue
           your
           owne
           againe
           (
           for
           so
           much
           sinners
           are
           readie
           to
           doe
           one
           to
           another
           )
           but
           also
           to
           those
           of
           whom
           you
           can
           haue
           no
           hope
           to
           receiue
           your
           owne
           againe
           .
           So
           that
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           vers
           .
           35.
           is
           all
           one
           with
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           vers
           .
           34.
           
           And
           therefore
           our
           Sauiour
           Christ
           requireth
           an
           higher
           degree
           of
           loue
           ,
           than
           abstinence
           from
           vsurie
           :
           for
           he
           would
           haue
           vs
           to
           lend
           not
           onely
           without
           hope
           of
           gaine
           ,
           but
           also
           if
           need
           require
           ,
           without
           hope
           of
           recouering
           the
           principall
           .
           And
           (
           which
           is
           duly
           to
           be
           obserued
           )
           he
           giueth
           this
           testimonie
           to
           the
           very
           sinners
           of
           his
           time
           ,
           That
           they
           would
           
           lend
           to
           sinners
           ,
           that
           they
           might
           receiue
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ▪
           so
           much
           againe
           .
           For
           as
           I
           haue
           shewed
           before
           ,
           when
           wee
           lend
           by
           mutuation
           ,
           we
           doe
           not
           looke
           to
           receiue
           the
           same
           particular
           againe
           ,
           as
           in
           commodation
           ;
           but
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           so
           much
           as
           is
           equiualent
           thereunto
           .
           Whereof
           we
           may
           necessarily
           inferre
           ,
           that
           those
           which
           will
           not
           lend
           to
           receiue
           so
           much
           againe
           ,
           but
           more
           ,
           are
           worse
           than
           the
           very
           sinners
           among
           the
           Iewes
           .
           And
           therefore
           that
           which
           our
           Sauiour
           vttered
           concerning
           the
           Pharisies
           ,
           may
           well
           be
           said
           of
           those
           sinners
           in
           respect
           of
           vs
           :
           vnlesse
           our
           righteousnesse
           exceed
           the
           righteousnesse
           of
           these
           sinners
           of
           whom
           our
           Sauiour
           speaketh
           ,
           
           we
           shall
           neuer
           enter
           into
           the
           kingdome
           of
           heauen
           :
           but
           if
           our
           righteousnesse
           be
           exceeded
           by
           them
           ,
           how
           shall
           wee
           escape
           the
           condemnation
           that
           is
           to
           come
           ?
           Against
           this
           testimonie
           alledged
           out
           of
           Luk.
           6
           ,
           I
           find
           three
           exceptions
           made
           by
           one
           and
           the
           same
           authour
           .
           They
           say
           this
           place
           
             maketh
             nothing
             against
             vsurie
             ,
             first
             because
             Christ
             speaketh
             not
             of
             negotiation
             and
             gainefull
             contracts
             ,
             such
             as
             vsurie
             is
             ,
             but
             of
             the
             relieuing
             of
             the
             po●e
             ,
             as
             appeareth
          
           vers
           .
           30.
           
        
         
           Answ.
           If
           our
           Sauiour
           doe
           not
           in
           expresse
           words
           forbid
           vsurie
           ,
           as
           he
           doth
           ,
           if
           the
           words
           are
           so
           to
           be
           read
           ,
           Lend
           looking
           for
           no
           gaine
           ;
           yet
           he
           doth
           by
           consequent
           forbid
           it
           :
           First
           ,
           in
           that
           he
           commaundeth
           free
           lending
           :
           Secondly
           ,
           in
           that
           he
           giueth
           testimonie
           to
           the
           very
           sinners
           ,
           That
           they
           would
           lend
           to
           receiue
           their
           owne
           againe
           .
           And
           therefore
           sayth
           ,
           it
           is
           not
           a
           thing
           thanks-worthie
           before
           God
           ,
           if
           men
           will
           no
           otherwise
           lend
           ,
           but
           to
           receiue
           as
           much
           againe
           .
           Thirdly
           ,
           in
           that
           he
           would
           haue
           vs
           lend
           without
           expectation
           of
           the
           principall
           it selfe
           ,
           or
           any
           part
           thereof
           :
           and
           therefore
           if
           our
           neighbour
           is
           to
           be
           holpen
           (
           as
           Beza
           sayth
           )
           without
           regard
           of
           recouering
           the
           stocke
           ,
           much
           more
           are
           all
           vsurious
           contracts
           forbidden
           .
        
         
           Neither
           doth
           our
           Sauiour
           Christ
           speake
           onely
           of
           relieuing
           the
           poore
           ,
           but
           also
           of
           ciuile
           lending
           ,
           wherein
           a
           man
           looketh
           to
           receiue
           his
           owne
           againe
           :
           for
           we
           may
           not
           so
           vnderstand
           our
           Sauior
           Christ
           ,
           as
           though
           he
           did
           forbid
           
           men
           to
           loue
           their
           louers
           ,
           or
           to
           do
           good
           to
           those
           that
           haue
           deserued
           well
           at
           their
           hands
           ,
           or
           to
           lend
           to
           such
           of
           their
           friends
           and
           acquaintance
           ,
           as
           will
           restore
           what
           they
           haue
           borrowed
           ;
           for
           they
           that
           will
           not
           do
           thus
           much
           ,
           are
           worse
           than
           the
           very
           sinners
           of
           whom
           our
           Sauiour
           speaketh
           :
           but
           he
           requireth
           a
           higher
           degree
           of
           Christian
           loue
           in
           those
           that
           be
           his
           followers
           ,
           viz.
           to
           loue
           not
           only
           those
           that
           loue
           vs
           ,
           but
           also
           them
           that
           hate
           vs
           ;
           to
           doe
           good
           not
           only
           to
           those
           that
           do●
           good
           to
           vs
           ,
           but
           also
           to
           them
           that
           deserue
           ill
           at
           our
           hands
           ;
           to
           lend
           not
           only
           to
           those
           who
           will
           repay
           ,
           but
           also
           to
           such
           ,
           as
           of
           whom
           we
           cannot
           hope
           to
           receiue
           that
           which
           we
           lent
           :
           so
           that
           our
           Sauiour
           Christ
           requireth
           both
           ,
           as
           in
           a
           copulatiue
           sentence
           (
           the
           notes
           whereof
           be
           ,
           
             not
             onely
             ,
             but
             also
          
           )
           but
           commendeth
           the
           latter
           especially
           vnto
           vs.
           For
           whereas
           lending
           proceedeth
           from
           one
           of
           these
           three
           fountaines
           ,
           as
           Zanchius
           also
           hath
           obserued
           ,
           namely
           ,
           either
           from
           couetousnesse
           ,
           when
           men
           by
           lending
           seeke
           their
           owne
           gaine
           ,
           as
           vsurers
           doe
           vse
           to
           lend
           ;
           or
           from
           naturall
           courtesie
           and
           ciuilitie
           ,
           when
           men
           lending
           freely
           to
           gratifie
           their
           friends
           ,
           intend
           to
           require
           their
           owne
           againe
           ,
           as
           ciuile
           honest
           men
           (
           whom
           notwithstanding
           our
           Sauiour
           Christ
           calleth
           sinners
           )
           were
           wont
           to
           lend
           ;
           or
           from
           Christian
           charitie
           for
           the
           Lords
           sake
           ,
           as
           true
           Christians
           are
           willing
           to
           lend
           :
           our
           Sauiour
           Christ
           is
           so
           far
           from
           allowing
           the
           first
           ,
           that
           he
           would
           not
           haue
           Christians
           to
           rest
           in
           the
           second
           .
           And
           whereas
           men
           doe
           chuse
           rather
           to
           lend
           after
           the
           ciuile
           manner
           ,
           vpon
           securitie
           to
           receiue
           the
           principall
           ,
           rather
           than
           after
           the
           Christian
           manner
           for
           charitie
           sake
           ,
           not
           taking
           so
           much
           care
           for
           our
           principall
           ,
           as
           to
           help
           our
           Christian
           brother
           ,
           because
           the
           former
           seemeth
           to
           stand
           rather
           with
           their
           profit
           ,
           our
           Sauiour
           Christ
           therefore
           euen
           in
           this
           respect
           also
           preferreth
           the
           latter
           .
           For
           if
           men
           will
           lend
           onely
           vpon
           securitie
           to
           receiue
           their
           principall
           ,
           
           what
           thankes
           haue
           they
           ,
           sayth
           our
           Sauiour
           ,
           or
           as
           Matthew
           reporteth
           ,
           what
           reward
           haue
           they
           ?
           for
           sinners
           will
           so
           lend
           ,
           to
           receiue
           recompence
           from
           men
           by
           the
           repayment
           
           of
           the
           principall
           .
           But
           they
           that
           are
           readie
           to
           lend
           for
           the
           Lords
           sake
           in
           Christian
           charitie
           towards
           their
           neighbour
           to
           supply
           his
           want
           ,
           though
           they
           haue
           no
           hope
           to
           receiue
           their
           principall
           at
           the
           borrowers
           hand
           ,
           their
           reward
           shall
           be
           great
           ,
           and
           in
           stead
           of
           recompence
           at
           the
           borrowers
           hand
           ,
           they
           shall
           receiue
           plentifull
           recompence
           from
           the
           Lord.
           Secondly
           they
           object
           ,
           
             That
             what
             our
             Sauiour
             Christ
             commaundeth
             ,
             he
             commaundeth
             to
             be
             performed
             towards
             an
             enemie
             ,
             but
             I
             am
             not
             bound
             to
             lend
             to
             mine
             enemie
             ,
             vnlesse
             he
             be
             oppressed
             with
             want
             :
             therefore
             this
             commaundement
             enioyneth
             this
             dutie
             of
             free
             lending
             onely
             towards
             such
             as
             be
             oppressed
             with
             want
             .
          
        
         
           I
           graunt
           ,
           that
           we
           are
           not
           bound
           to
           lend
           to
           any
           but
           to
           such
           as
           be
           in
           want
           .
           But
           if
           I
           be
           bound
           to
           lend
           freely
           to
           mine
           enemie
           ,
           being
           oppressed
           with
           want
           ,
           or
           to
           an
           vngodly
           man
           in
           his
           extreame
           need
           ,
           for
           that
           also
           may
           be
           gathered
           out
           of
           this
           place
           ;
           how
           much
           more
           am
           I
           bound
           to
           lend
           freely
           to
           one
           ,
           that
           being
           not
           an
           enemie
           ,
           is
           also
           of
           the
           houshold
           of
           faith
           ?
           But
           the
           former
           they
           themselues
           confesse
           ,
           and
           reason
           prooueth
           it
           .
           For
           if
           I
           ought
           to
           help
           and
           relieue
           the
           oxe
           or
           asse
           of
           mine
           enemie
           failing
           vnder
           his
           burden
           ,
           
           how
           much
           more
           am
           I
           bound
           to
           helpe
           and
           succour
           himselfe
           ,
           failing
           and
           fainting
           vnder
           the
           burden
           of
           his
           want
           ?
           See
           Rom.
           12.
           20.
           
           &
           Prou.
           25.
           21.
           
           Thirdly
           they
           alledge
           ,
           
             That
             our
             Sauiour
             Christ
             doth
             not
             forbid
             expectation
             of
             gaine
             ,
             but
             of
             the
             principall
             it selfe
             :
          
           for
           vers
           .
           34.
           he
           
             teacheth
             that
             one
             sinner
             wil
             lend
             to
             another
             ,
             that
             he
             may
             receiue
             so
             much
             as
             he
             lent
             .
             And
             therefore
             that
             they
             which
             will
             approoue
             their
             pietie
             ,
             must
             lend
             ,
             though
             they
             bee
             not
             like
             to
             receiue
             any
             thing
             againe
             .
          
        
         
           I
           answere
           ,
           if
           men
           ought
           to
           lend
           without
           prouiding
           for
           their
           indemnitie
           in
           receiuing
           the
           principall
           ,
           if
           so
           their
           brothers
           need
           require
           ;
           much
           more
           ought
           they
           to
           lend
           without
           requiring
           an
           ouerplus
           ouer
           and
           aboue
           the
           principall
           .
           And
           againe
           ,
           if
           sinners
           be
           content
           to
           lend
           without
           gaine
           ,
           so
           they
           may
           haue
           their
           owne
           againe
           ;
           what
           shall
           we
           thinke
           of
           those
           who
           will
           not
           lend
           to
           receiue
           so
           much
           as
           
           they
           lent
           ,
           vnlesse
           they
           may
           receiue
           more
           ?
           And
           lastly
           ,
           if
           our
           Sauiour
           Christ
           allowed
           of
           vsurie
           ,
           he
           would
           acknowledge
           ,
           that
           the
           lender
           should
           doe
           an
           act
           worthy
           of
           great
           thanks
           ,
           if
           he
           would
           lend
           freely
           ,
           though
           vpon
           couenant
           to
           receiue
           his
           owne
           againe
           :
           for
           he
           that
           should
           lend
           an
           hundred
           pounds
           ;
           should
           besides
           the
           supplying
           of
           his
           neighbours
           want
           ,
           do
           him
           as
           great
           a
           pleasure
           ,
           as
           if
           he
           gaue
           him
           ten
           pounds
           out
           of
           his
           purse
           :
           but
           when
           as
           he
           sayth
           ,
           if
           you
           lend
           to
           them
           of
           whom
           you
           hope
           to
           receiue
           that
           which
           you
           lent
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ;
           what
           thank
           shal
           you
           haue
           ?
           he
           euidently
           sheweth
           himselfe
           to
           be
           so
           farre
           from
           allowing
           vsurie
           ,
           that
           he
           would
           not
           haue
           men
           to
           rest
           in
           ciuile
           lending
           .
           But
           the
           Lord
           acknowledgeth
           no
           further
           benefit
           done
           by
           lending
           ,
           than
           the
           supply
           of
           the
           borrowers
           want
           ,
           and
           signifieth
           ,
           that
           he
           which
           lendeth
           in
           assured
           hope
           to
           receiue
           his
           owne
           ,
           hath
           full
           recompence
           made
           him
           by
           the
           borrower
           ,
           when
           he
           restoreth
           the
           principall
           in
           the
           full
           value
           thereof
           ;
           whereas
           they
           which
           lend
           without
           hope
           of
           receiuing
           the
           principall
           at
           the
           borrowers
           hands
           ,
           shall
           receiue
           a
           great
           reward
           at
           the
           hands
           of
           God.
           
        
         
           And
           thus
           haue
           we
           heard
           out
           of
           the
           written
           word
           of
           God
           ,
           what
           is
           his
           both
           reuealed
           will
           and
           also
           judgement
           concerning
           vsurie
           .
           His
           will
           ,
           both
           in
           that
           hee
           straightly
           commaundeth
           free
           loane
           ,
           and
           also
           seuerely
           forbiddeth
           lending
           for
           gaine
           .
           His
           judgement
           ,
           not
           onely
           in
           that
           he
           censureth
           vsurie
           as
           a
           fearefull
           sinne
           ,
           and
           calleth
           it
           an
           abhomination
           ,
           but
           also
           in
           that
           accordingly
           hee
           threateneth
           his
           fearefull
           judgements
           ,
           both
           temporall
           against
           the
           vsurer
           himselfe
           ,
           and
           that
           which
           is
           more
           ,
           against
           the
           countrey
           wherein
           it
           is
           commited
           ;
           
           and
           also
           spirituall
           ,
           asking
           with
           indignation
           ,
           Whether
           an
           vsurer
           should
           liue
           ?
           &
           plainly
           affirming
           that
           he
           shall
           surely
           die
           ,
           
           
             moriendo
             morietur
          
           .
           Now
           the
           will
           of
           God
           is
           the
           rule
           of
           justice
           ,
           and
           whatsoeuer
           hee
           willeth
           ,
           it
           is
           therefore
           good
           and
           just
           because
           he
           willeth
           it
           ;
           and
           consequently
           ,
           simple
           and
           absolute
           obedience
           must
           be
           performed
           thereunto
           ,
           whatsoeuer
           arguments
           ,
           
           impediments
           ,
           or
           inconueniences
           can
           be
           pretended
           to
           the
           contrarie
           .
           And
           therefore
           though
           no
           other
           reason
           could
           be
           giuen
           why
           men
           should
           lend
           freely
           and
           not
           for
           gaine
           ,
           yet
           this
           alone
           were
           sufficient
           ,
           because
           God
           would
           haue
           vs
           lend
           freely
           ,
           and
           not
           for
           gaine
           .
           It
           ought
           to
           haue
           beene
           argument
           sufficient
           to
           our
           first
           parents
           to
           restraine
           them
           from
           the
           forbidden
           fruit
           ,
           That
           God
           had
           forbidden
           it
           ;
           though
           they
           had
           other
           reasons
           to
           induce
           them
           to
           eat
           thereof
           .
           And
           as
           in
           that
           case
           ,
           so
           in
           this
           ,
           it
           is
           sinne
           and
           folly
           to
           enter
           into
           disputation
           against
           the
           word
           of
           God
           ,
           according
           vnto
           which
           we
           shall
           be
           judged
           in
           the
           last
           day
           .
        
         
           But
           as
           by
           the
           written
           word
           of
           God
           the
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           or
           vnlawfulnesse
           of
           vsurie
           is
           sufficiently
           prooued
           ,
           so
           also
           by
           other
           euident
           arguments
           and
           testimonies
           it
           may
           be
           conuicted
           to
           be
           sinfull
           both
           in
           it selfe
           and
           in
           the
           judgements
           of
           all
           those
           who
           haue
           liued
           in
           former
           ages
           .
           Whereupon
           it
           will
           also
           follow
           ,
           that
           the
           vsurer
           sinneth
           not
           onely
           against
           the
           law
           of
           God
           ,
           but
           also
           against
           the
           light
           and
           law
           of
           nature
           .
        
         
           And
           thus
           he
           sinneth
           against
           his
           
             
               neighbour
               .
            
             
               God.
               
            
             
               himselfe
               .
            
          
        
         
           Against
           his
           neighbour
           .
           For
           whereas
           there
           are
           two
           duties
           especially
           to
           bee
           practised
           towards
           our
           neighbour
           ,
           that
           is
           to
           say
           ,
           Iustice
           and
           Charitie
           ;
           justice
           ,
           to
           giue
           euery
           man
           his
           owne
           ;
           
           and
           charitie
           ,
           not
           to
           seeke
           our
           owne
           but
           other
           mens
           profit
           ;
           justice
           ,
           to
           do
           no
           man
           wrong
           ,
           charitie
           ,
           to
           do
           good
           to
           all
           :
           vsurie
           offendeth
           against
           both
           ,
           as
           being
           both
           vnjust
           and
           vncharitable
           .
           Which
           copulation
           is
           duly
           to
           be
           marked
           .
           For
           whereas
           some
           alledge
           ,
           that
           vsury
           is
           not
           against
           charitie
           ,
           when
           neither
           the
           lender
           nor
           borrower
           is
           hurt
           thereby
           ;
           it
           shall
           hereby
           appeare
           ,
           that
           if
           at
           any
           time
           it
           may
           seeme
           not
           to
           bee
           opposed
           to
           charitie
           as
           an
           hurtfull
           thing
           ,
           yet
           is
           it
           alwaies
           opposed
           as
           an
           vnjust
           and
           vnequall
           thing
           .
           For
           first
           ,
           the
           generall
           law
           both
           of
           justice
           &
           charitie
           
           is
           this
           ,
           As
           you
           would
           that
           men
           should
           doe
           to
           you
           ,
           so
           doe
           you
           to
           them
           likewise
           .
           
           But
           when
           you
           haue
           need
           to
           borrow
           ,
           you
           would
           that
           men
           should
           lend
           you
           freely
           ,
           
           and
           not
           impose
           vsurie
           vpon
           you
           :
           therefore
           in
           like
           case
           ,
           when
           others
           would
           borrow
           of
           you
           in
           their
           necessity
           ,
           you
           ought
           to
           lend
           them
           freely
           ,
           and
           not
           impose
           vsurie
           vpon
           them
           .
        
         
           But
           against
           this
           argument
           diuerse
           things
           are
           objected
           :
           First
           ,
           
             by
             this
             reason
             (
             say
             they
             )
             no
             man
             ought
             to
             let
             his
             horse
             or
             house
             for
             hire
             ,
             or
             to
             sell
             his
             ware
             for
             an
             equall
             price
             .
             For
             who
             would
             not
             rather
             borrow
             things
             to
             vse
             freely
             ,
             than
             to
             take
             them
             vpon
             hire
             ?
             and
             who
             would
             buy
             ware
             ,
             if
             he
             might
             haue
             it
             giuen
             him
             ?
          
        
         
           I
           answere
           ,
           not
           euery
           thing
           which
           we
           would
           that
           men
           should
           doe
           to
           vs
           ,
           are
           we
           to
           doe
           to
           them
           ;
           but
           that
           which
           in
           equitie
           and
           with
           good
           conscience
           we
           desire
           to
           be
           done
           to
           vs
           :
           otherwise
           ,
           he
           which
           desireth
           to
           be
           slaine
           ,
           might
           lawfully
           kill
           others
           .
           But
           by
           commodation
           ,
           a
           man
           cannot
           desire
           in
           equitie
           and
           with
           a
           good
           conscience
           to
           borrow
           freely
           that
           which
           is
           lettable
           ,
           nor
           by
           free
           donation
           to
           receiue
           that
           which
           is
           saleable
           ,
           vnlesse
           it
           be
           of
           some
           speciall
           friend
           ,
           or
           of
           some
           that
           looketh
           for
           as
           good
           a
           turne
           at
           our
           hands
           ,
           or
           in
           case
           of
           present
           or
           vrgent
           necessitie
           :
           for
           that
           were
           to
           desire
           another
           mans
           losse
           ,
           without
           making
           of
           recompence
           .
           But
           he
           which
           hath
           need
           to
           borrow
           by
           mutuation
           ,
           may
           in
           equitie
           and
           with
           a
           good
           conscience
           desire
           to
           borrow
           freely
           of
           him
           that
           is
           able
           to
           lend
           ,
           because
           he
           doth
           not
           onely
           purpose
           yea
           couenant
           to
           make
           full
           recompence
           ,
           by
           restoring
           the
           full
           value
           of
           that
           which
           he
           borroweth
           (
           for
           so
           much
           is
           implied
           in
           the
           very
           contract
           of
           mutuation
           )
           but
           also
           if
           he
           be
           an
           honest
           man
           ,
           will
           be
           as
           willing
           to
           gratifie
           his
           creditor
           wherein
           he
           lawfully
           may
           ,
           as
           now
           he
           desireth
           to
           be
           holpen
           by
           him
           .
        
         
           2.
           
           Againe
           ,
           some
           who
           exercise
           moderat
           vsurie
           ,
           alledge
           for
           the
           justifying
           of
           themselues
           ,
           
             That
             if
             they
             had
             occasion
             to
             borrow
             ,
             they
             would
             be
             willing
             to
             borrow
             vpon
             vsurie
             ,
             after
             eight
             or
             ten
             in
             the
             hundred
             .
             Yea
             ,
             they
             would
             thinke
             themselues
             beholding
             to
             such
             an
             one
             as
             would
             lend
             vnto
             them
             after
             that
             rate
             .
             And
             therefore
             
             they
             doe
             as
             they
             would
             be
             done
             vnto
             in
             the
             like
             case
             .
          
           I
           answer
           first
           ,
           that
           no
           man
           ought
           to
           desire
           to
           borrow
           ,
           but
           for
           need
           :
           and
           therefore
           ,
           what
           men
           which
           do
           not
           borrow
           for
           need
           ,
           may
           desire
           ,
           it
           is
           not
           materiall
           .
           And
           secondly
           ,
           that
           no
           man
           which
           borroweth
           for
           his
           need
           ,
           is
           willing
           simply
           or
           with
           an
           entire
           will
           to
           borrow
           vpon
           vsurie
           ,
           but
           vpon
           a
           conditionall
           necessitie
           ,
           for
           auoiding
           a
           greater
           mischiefe
           .
           As
           he
           which
           casteth
           his
           goods
           into
           the
           sea
           to
           lighten
           the
           ship
           in
           a
           dangerous
           tempest
           ,
           is
           simply
           vnwilling
           to
           cast
           away
           his
           goods
           ;
           and
           yet
           is
           willing
           so
           to
           doe
           ,
           vpon
           a
           conditionall
           necessitie
           to
           saue
           his
           life
           .
           And
           as
           he
           which
           falling
           among
           theeues
           ,
           giueth
           them
           his
           purse
           ,
           being
           forced
           thereto
           by
           a
           conditionall
           necessitie
           ,
           viz.
           if
           he
           will
           saue
           his
           life
           ,
           being
           simply
           vnwilling
           to
           forgoe
           his
           money
           :
           so
           he
           which
           in
           his
           necessitie
           yeeldeth
           to
           pay
           vsurie
           ,
           doth
           it
           (
           as
           the
           Poet
           speaketh
           )
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           willingly
           ,
           for
           auoiding
           a
           greater
           inconuenience
           ,
           but
           simply
           against
           his
           will.
           For
           that
           which
           a
           man
           doth
           not
           
             integra
             voluntate
          
           ,
           
           
             with
             an
             entire
             will
          
           ,
           he
           doth
           
             inuitus
             ,
             against
             his
             will
          
           ,
           
           say
           the
           Lawyers
           .
           Which
           alwaies
           happeneth
           in
           these
           mixt
           actions
           ,
           wherein
           the
           agent
           is
           (
           as
           the
           Philosopher
           sayth
           )
           to
           be
           esteemed
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           that
           is
           ,
           
             not
             willing
          
           .
        
         
           When
           as
           therefore
           they
           object
           ,
           
             Volenti
             non
             fit
             iniuria
             ,
             Wrong
             is
             not
             done
             to
             him
             that
             is
             willing
             :
          
           I
           answere
           ,
           that
           neither
           is
           the
           borrower
           simply
           willing
           ,
           neither
           is
           that
           axiome
           generally
           true
           ;
           for
           then
           Ioseph
           had
           not
           sinned
           against
           his
           mistresse
           ,
           if
           he
           had
           graunted
           her
           desire
           ,
           neither
           had
           Sauls
           armour
           bearer
           beene
           worthie
           of
           blame
           ,
           
           if
           at
           Sauls
           owne
           request
           he
           had
           killed
           him
           ,
           being
           the
           annointed
           of
           the
           Lord.
           But
           Ioseph
           confesseth
           ,
           
           that
           he
           should
           haue
           sinned
           fearefully
           ,
           if
           he
           had
           yeelded
           to
           her
           desire
           :
           
           And
           Dauid
           putteth
           to
           death
           that
           pickthanke
           ,
           who
           had
           (
           as
           he
           said
           )
           at
           Sauls
           owne
           entreatie
           slaine
           him
           .
           And
           therefore
           ,
           seeing
           vsurie
           is
           as
           well
           forbidden
           in
           the
           Scriptures
           ,
           as
           murther
           or
           adulterie
           ,
           it
           is
           not
           the
           borrowers
           entreatie
           that
           can
           make
           it
           lawfull
           .
        
         
         
           Yea
           but
           say
           they
           ,
           
             The
             borrower
             is
             willing
             ,
             he
             seekes
             to
             me
             ,
             he
             intreates
             me
             ,
             yea
             &
             of
             his
             owne
             accord
             he
             offers
             me
             vsurie
             .
          
           I
           answer
           ,
           and
           yet
           is
           he
           not
           simply
           willing
           thereto
           ,
           but
           his
           necessity
           for
           auoiding
           a
           greater
           inconuenience
           ,
           maketh
           him
           seeme
           willing
           to
           that
           whereunto
           he
           is
           simply
           vnwilling
           :
           For
           doth
           not
           the
           mariner
           in
           the
           tempest
           vse
           all
           expedition
           with
           earnestnesse
           to
           cast
           out
           his
           goods
           ,
           as
           though
           he
           earnestly
           desired
           to
           be
           rid
           of
           them
           ,
           and
           yet
           is
           indeed
           vnwilling
           to
           be
           depriued
           of
           them
           ?
           Doth
           not
           the
           partie
           which
           is
           fallen
           among
           theeues
           and
           is
           afraid
           of
           his
           life
           ,
           earnestly
           intreat
           them
           to
           take
           his
           goods
           ,
           and
           readily
           giue
           his
           purse
           and
           what
           else
           he
           hath
           ,
           so
           they
           will
           spare
           his
           life
           ;
           and
           yet
           simply
           is
           vnwilling
           to
           loose
           his
           money
           if
           otherwise
           he
           could
           chuse
           ?
           Or
           if
           that
           example
           mislike
           the
           vsurer
           ,
           suppose
           a
           man
           in
           extremitie
           of
           hunger
           comming
           to
           another
           to
           buy
           bread
           ,
           who
           meaning
           (
           as
           the
           vsurer
           commonly
           doth
           )
           to
           take
           aduantage
           by
           his
           neighbours
           want
           ,
           seemeeth
           vnwilling
           to
           sell
           him
           any
           food
           :
           will
           not
           this
           party
           in
           his
           extremitie
           offer
           the
           other
           twelue
           pence
           for
           that
           which
           is
           not
           worth
           two
           pence
           ,
           and
           intreat
           him
           that
           he
           would
           take
           his
           money
           ,
           and
           perhaps
           tell
           him
           that
           in
           so
           doing
           he
           shall
           saue
           his
           life
           ?
           and
           yet
           no
           man
           is
           simply
           willing
           to
           giue
           twelue
           pence
           for
           that
           which
           is
           worth
           but
           two
           pence
           ,
           or
           if
           he
           were
           ,
           his
           desire
           would
           not
           excuse
           the
           receiuer
           .
           It
           is
           euident
           therefore
           that
           the
           vsurer
           breaketh
           the
           generall
           law
           of
           justice
           and
           charitie
           ,
           in
           doing
           to
           others
           as
           he
           would
           not
           that
           others
           should
           do
           to
           him
           ,
           and
           also
           in
           taking
           another
           mans
           goods
           without
           the
           others
           mans
           good
           will.
           
        
         
           But
           I
           will
           shew
           you
           seuerally
           ,
           first
           ,
           that
           vsurie
           is
           vnjust
           :
           and
           secondly
           ,
           that
           it
           is
           vncharitable
           .
           All
           illiberall
           contracts
           are
           vnjust
           ,
           wherein
           commutatiue
           justice
           is
           not
           obserued
           ;
           and
           commutatiue
           justice
           is
           not
           obserued
           where
           is
           not
           equality
           kept
           of
           the
           things
           committed
           ,
           whether
           the
           commutation
           be
           of
           the
           things
           themselues
           for
           recompence
           ,
           or
           of
           the
           vse
           onely
           for
           hire
           .
           Now
           that
           there
           
           may
           be
           equality
           ,
           allowance
           is
           to
           be
           made
           of
           the
           necessary
           cost
           ,
           hazard
           and
           labour
           which
           appertaine
           thereto
           ,
           for
           all
           these
           are
           valuable
           :
           as
           for
           example
           .
           A
           merchant
           trauelling
           beyond
           seas
           ,
           buyeth
           commodities
           there
           at
           an
           easie
           rate
           ,
           which
           hauing
           transported
           into
           his
           owne
           countrey
           ,
           he
           may
           with
           a
           good
           conscience
           sell
           so
           much
           dearer
           ,
           according
           to
           the
           proportion
           of
           his
           necessarie
           labour
           ,
           cost
           ,
           and
           hazard
           .
           And
           where
           none
           of
           these
           considerations
           are
           ,
           there
           ought
           to
           be
           no
           gaine
           :
           or
           if
           there
           bee
           ,
           there
           is
           inequalitie
           ,
           and
           so
           vnjustice
           .
           But
           you
           will
           say
           :
           what
           if
           a
           man
           sustaine
           losse
           ,
           is
           not
           allowance
           to
           be
           made
           thereof
           ?
           If
           any
           man
           hath
           bene
           the
           effectuall
           cause
           of
           that
           losse
           ,
           he
           and
           no
           other
           is
           to
           make
           recompence
           :
           but
           if
           losse
           be
           sustained
           by
           the
           hand
           of
           God
           ,
           we
           must
           beare
           it
           as
           a
           crosse
           which
           the
           Lord
           hath
           laid
           vpon
           vs
           ,
           and
           not
           presume
           to
           lay
           it
           vpon
           any
           other
           mans
           shoulders
           who
           hath
           not
           bene
           the
           effectuall
           cause
           of
           our
           losse
           .
        
         
           But
           now
           (
           say
           I
           )
           vsurie
           is
           an
           illiberall
           contract
           ,
           and
           although
           it
           be
           in
           truth
           no
           other
           contract
           but
           lending
           for
           gaine
           ,
           yet
           it
           putteth
           on
           the
           habit
           of
           letting
           ,
           exchange
           ,
           partnership
           ,
           and
           is
           not
           onely
           an
           vncharitable
           lending
           ,
           as
           shall
           be
           shewed
           ,
           but
           also
           an
           vnjust
           letting
           ,
           an
           vnequall
           exchange
           ;
           and
           an
           vnconscionable
           partnership
           .
           And
           first
           ,
           it
           is
           a
           most
           wicked
           and
           vnjust
           kind
           of
           letting
           ,
           agreeing
           with
           true
           letting
           in
           nothing
           else
           but
           in
           taking
           an
           ouerplus
           :
           for
           first
           as
           I
           haue
           shewed
           heretofore
           ,
           Location
           is
           of
           such
           things
           as
           are
           not
           spent
           in
           the
           vse
           ,
           but
           haue
           a
           fruitfull
           vse
           in
           themselues
           which
           may
           be
           valued
           apart
           from
           the
           propertie
           and
           dominion
           :
           and
           therefore
           he
           which
           letteth
           any
           thing
           ,
           he
           alienateth
           the
           vse
           for
           an
           equall
           price
           ,
           retaining
           to
           himselfe
           the
           property
           .
           But
           vsurie
           is
           of
           such
           things
           as
           are
           spent
           in
           the
           vse
           ,
           and
           are
           lent
           to
           bee
           spent
           ,
           neither
           haue
           they
           anie
           fruitfull
           vse
           in
           themselues
           which
           may
           be
           valued
           apart
           from
           the
           propertie
           ,
           because
           they
           be
           spent
           in
           the
           vse
           ;
           and
           therefore
           hee
           which
           putteth
           forth
           vpon
           vsurie
           alienateth
           not
           onely
           the
           vse
           but
           the
           propertie
           also
           ,
           
           from
           which
           ,
           as
           it
           is
           the
           subject
           of
           mutuation
           or
           vsurie
           ,
           the
           vse
           cannot
           be
           seuered
           .
           As
           for
           example
           ,
           If
           I
           let
           an
           house
           or
           a
           peece
           of
           ground
           ,
           &c.
           
           I
           let
           the
           fruitfull
           vse
           which
           is
           in
           themselues
           naturally
           ,
           retaining
           still
           the
           propertie
           to
           my selfe
           :
           But
           he
           which
           putteth
           forth
           money
           ,
           or
           meat
           ,
           or
           any
           thing
           else
           that
           is
           spent
           in
           the
           vse
           ,
           he
           cannot
           let
           the
           fruitfull
           vse
           of
           them
           ,
           or
           value
           it
           apart
           from
           the
           property
           ,
           for
           there
           is
           no
           such
           fruitfull
           vse
           in
           them
           that
           can
           bee
           valued
           apart
           ,
           and
           therefore
           with
           the
           vse
           if
           he
           lend
           them
           to
           be
           spent
           ,
           he
           must
           needs
           alienat
           the
           propertie
           also
           .
           For
           the
           vse
           of
           money
           and
           victuals
           and
           such
           like
           things
           (
           as
           they
           are
           the
           subject
           of
           mutuation
           )
           is
           the
           spending
           and
           distraction
           of
           them
           ;
           &
           if
           any
           fruit
           or
           profit
           be
           raised
           by
           the
           distractiō
           of
           them
           ,
           it
           is
           to
           be
           ascribed
           to
           the
           industrie
           and
           skill
           of
           him
           that
           doth
           imploy
           them
           ;
           and
           consequently
           the
           gaine
           ,
           if
           there
           be
           any
           ,
           of
           right
           belongeth
           to
           him
           ,
           who
           being
           now
           the
           owner
           thereof
           (
           for
           as
           I
           sayd
           ,
           in
           mutuation
           the
           propertie
           is
           transferred
           to
           the
           borrower
           )
           bestoweth
           his
           skill
           and
           industrie
           to
           raise
           a
           profit
           out
           of
           that
           which
           is
           his
           owne
           .
        
         
           Secondly
           ,
           in
           location
           the
           letter
           alienating
           the
           vse
           only
           and
           not
           the
           propertie
           ,
           is
           to
           receiue
           againe
           the
           selfe
           same
           particular
           ,
           after
           it
           hath
           bene
           vsed
           of
           the
           hirer
           ,
           being
           for
           the
           most
           part
           impaired
           in
           the
           vse
           ,
           in
           respect
           whereof
           there
           is
           a
           second
           reason
           of
           demaunding
           and
           taking
           the
           hire
           .
           But
           in
           vsurie
           ,
           the
           lender
           alienating
           not
           onely
           the
           vse
           but
           the
           propertie
           also
           ,
           couenanteth
           to
           receiue
           againe
           not
           the
           selfe
           same
           particuler
           impaired
           in
           the
           vse
           ,
           but
           the
           full
           value
           thereof
           in
           the
           same
           kind
           ,
           without
           any
           impairing
           or
           diminution
           of
           the
           principall
           ,
           and
           therefore
           in
           vsurie
           there
           is
           no
           such
           reason
           of
           an
           ouerplus
           ,
           as
           in
           location
           .
        
         
           Thirdly
           ,
           in
           location
           the
           letter
           as
           he
           retaineth
           the
           propertie
           of
           that
           which
           is
           let
           ,
           so
           he
           also
           beareth
           the
           hazard
           thereof
           .
           In
           so
           much
           that
           if
           it
           miscarie
           without
           the
           hirers
           default
           ,
           it
           miscarieth
           to
           the
           letter
           ,
           and
           not
           to
           him
           :
           for
           he
           is
           onely
           to
           pay
           the
           hire
           ,
           Exod.
           22.
           14
           ,
           in
           respect
           whereof
           
           there
           is
           a
           third
           reason
           of
           the
           hire
           demaunded
           ,
           as
           being
           in
           part
           the
           price
           of
           the
           hazard
           .
           But
           in
           vsurie
           the
           lender
           as
           he
           alienateth
           the
           propertie
           with
           the
           vse
           ,
           so
           also
           with
           the
           propertie
           he
           transferreth
           the
           hazard
           to
           the
           borrower
           :
           in
           so
           much
           that
           if
           the
           principall
           ,
           or
           any
           part
           thereof
           miscary
           ,
           it
           miscaries
           to
           the
           borrower
           ,
           it
           is
           safe
           to
           the
           lender
           ,
           by
           the
           verie
           contract
           of
           mutuation
           .
           
           Now
           it
           is
           a
           principle
           in
           the
           law
           ,
           
             Vbi
             periculum
             ,
             ibi
             lucrum
             collocandum
             est
             ,
             To
             whom
             the
             hazard
             belongeth
             ,
             to
             him
             appertaineth
             the
             gaine
             :
          
           
           And
           that
           no
           man
           ought
           to
           reape
           gaine
           by
           that
           whereof
           he
           beareth
           not
           the
           hazard
           :
           
           and
           againe
           ,
           That
           there
           is
           no
           gaine
           allowable
           by
           law
           ,
           which
           hath
           no
           hazard
           joyned
           with
           it
           .
        
         
           Lastly
           ,
           the
           letter
           many
           times
           is
           at
           charge
           about
           such
           things
           as
           he
           doth
           let
           ,
           as
           in
           repairing
           of
           houses
           ,
           in
           keeping
           of
           houses
           ,
           &c.
           which
           may
           be
           a
           fourth
           reason
           of
           demāding
           hire
           :
           but
           there
           is
           no
           such
           respect
           in
           vsurie
           .
           Nay
           the
           vsurer
           hauing
           transferred
           the
           propertie
           of
           that
           which
           is
           lent
           ,
           to
           the
           borrower
           ,
           &
           with
           the
           propertie
           the
           labor
           which
           is
           to
           be
           imployed
           ,
           the
           hazard
           which
           is
           to
           be
           sustained
           ,
           the
           cost
           which
           is
           to
           be
           borne
           for
           the
           raising
           of
           any
           commoditie
           by
           the
           imployment
           of
           the
           money
           ;
           notwithstanding
           ,
           he
           would
           haue
           the
           money
           to
           be
           thought
           his
           ,
           in
           respect
           of
           the
           gain
           ,
           though
           the
           borrowers
           in
           respect
           of
           the
           losse
           .
           Now
           if
           you
           lay
           these
           things
           together
           ,
           you
           shall
           in
           part
           perceiue
           how
           vnjust
           &
           vnconscionable
           a
           gaine
           vsurie
           is
           ,
           euen
           then
           when
           the
           borrower
           seeketh
           to
           be
           a
           gainer
           by
           the
           imploimēt
           of
           that
           which
           he
           hath
           borrowed
           .
           1.
           
           In
           that
           the
           vsurer
           letteth
           that
           which
           is
           not
           lettable
           ,
           &
           requireth
           an
           hire
           for
           the
           fruitful
           vse
           of
           that
           which
           hath
           in
           it self
           no
           fruitful
           vse
           ,
           but
           is
           spent
           in
           the
           vse
           ;
           and
           therefore
           being
           not
           valuable
           by
           it selfe
           ,
           ought
           not
           to
           bee
           paid
           for
           by
           it selfe
           ,
           as
           it
           is
           ,
           when
           in
           respect
           thereof
           an
           hire
           is
           required
           ouer
           and
           aboue
           the
           principall
           .
           Secondly
           ,
           in
           that
           hee
           requireth
           gaine
           or
           hire
           for
           another
           mans
           industrie
           and
           skill
           ,
           hazard
           and
           charge
           imployed
           about
           that
           which
           now
           is
           not
           the
           vsurers
           ,
           but
           the
           other
           mans
           which
           vseth
           his
           skill
           and
           
           paines
           ,
           and
           beareth
           the
           hazard
           and
           cost
           about
           it
           ;
           the
           vsurer
           in
           the
           meane
           time
           hauing
           nothing
           to
           do
           with
           the
           money
           ,
           hauing
           transferred
           the
           propertie
           thereof
           to
           the
           borrower
           ,
           neither
           yet
           bearing
           the
           hazard
           or
           charge
           ,
           or
           being
           at
           the
           paines
           of
           the
           imployment
           of
           the
           money
           .
        
         
           But
           against
           this
           argument
           ,
           diuerse
           things
           are
           objected
           .
           First
           ,
           they
           say
           
             money
             is
             not
             spent
             in
             the
             vse
             .
          
           I
           answer
           ,
           it
           is
           spent
           to
           the
           borrower
           so
           soone
           as
           hee
           hath
           vsed
           it
           ,
           though
           the
           substance
           thereof
           remaine
           in
           other
           mens
           hands
           :
           and
           it
           is
           lent
           to
           be
           spent
           .
           For
           therefore
           the
           borrower
           is
           bound
           by
           the
           contract
           of
           mutuation
           to
           restore
           not
           the
           same
           particuler
           (
           for
           that
           is
           to
           be
           spent
           and
           gone
           )
           but
           so
           much
           :
           and
           it
           is
           all
           one
           to
           the
           vsurer
           ,
           not
           onely
           by
           the
           contract
           of
           vsurie
           ,
           but
           of
           mutuation
           ,
           whether
           the
           principall
           be
           kept
           ,
           or
           spent
           ,
           or
           lost
           ,
           or
           imployed
           to
           aduantage
           ,
           the
           borrower
           being
           bound
           alike
           ,
           whatsoeuer
           becommeth
           of
           that
           particuler
           ,
           to
           restore
           the
           full
           value
           of
           the
           principall
           .
           It
           is
           nothing
           to
           the
           lender
           how
           the
           money
           lent
           be
           vsed
           ,
           for
           the
           time
           of
           the
           loane
           ,
           so
           that
           the
           principall
           bee
           restored
           in
           due
           time
           .
        
         
           2.
           
           Yea
           but
           although
           the
           money
           itselfe
           remaine
           not
           to
           the
           borrower
           after
           he
           hath
           vsed
           it
           ,
           yet
           it
           remaineth
           in
           the
           equiualent
           ,
           that
           is
           ,
           in
           some
           commoditie
           or
           ware
           which
           hath
           bene
           bought
           therewith
           ,
           by
           vttering
           whereof
           ,
           some
           gaine
           may
           be
           raised
           .
        
         
           I
           answer
           ,
           first
           ,
           that
           it
           is
           all
           one
           to
           the
           vsurer
           by
           the
           verie
           contract
           of
           vsurie
           ,
           whether
           I
           giue
           the
           money
           borrowed
           ,
           or
           loose
           it
           ,
           or
           mispend
           it
           ,
           or
           pay
           a
           debt
           with
           it
           ,
           or
           buy
           a
           commoditie
           with
           it
           ;
           and
           if
           I
           buy
           a
           commoditie
           ,
           whether
           it
           be
           such
           as
           is
           to
           be
           spent
           in
           necessarie
           vses
           ,
           as
           victuals
           and
           such
           like
           ,
           or
           whether
           it
           be
           to
           remaine
           with
           me
           ,
           or
           be
           a
           ware
           which
           I
           would
           sell
           to
           others
           .
           And
           likewise
           the
           vse
           of
           money
           is
           one
           and
           the
           same
           ,
           viz.
           the
           distraction
           or
           spending
           of
           it
           :
           For
           whatsoeuer
           I
           doe
           with
           the
           money
           ,
           and
           howsoeuer
           I
           vse
           it
           ,
           whether
           to
           my
           losse
           or
           gaine
           ,
           I
           am
           by
           the
           very
           contract
           of
           vsurie
           bound
           to
           restore
           the
           principall
           with
           the
           vsurie
           ,
           and
           therefore
           these
           
           are
           but
           friuolous
           pretences
           .
           But
           suppose
           I
           buy
           a
           commoditie
           which
           I
           meane
           to
           sell
           for
           gaine
           :
           first
           ,
           I
           imploy
           my
           skill
           and
           industrie
           according
           to
           my
           trade
           ,
           for
           the
           following
           whereof
           I
           am
           at
           charge
           ;
           I
           onely
           beare
           the
           hazard
           of
           the
           bargaine
           ,
           which
           many
           times
           falleth
           to
           my
           losse
           ;
           and
           lastly
           ,
           the
           commoditie
           which
           I
           sell
           is
           mine
           owne
           ,
           and
           therefore
           the
           gaine
           as
           well
           as
           the
           losse
           ,
           if
           there
           be
           any
           ,
           belongeth
           of
           right
           to
           my selfe
           and
           no
           man
           else
           .
           But
           as
           I
           said
           ,
           whether
           I
           gaine
           or
           lose
           by
           the
           imployment
           of
           the
           money
           ,
           I
           am
           bound
           alike
           by
           the
           contract
           of
           vsury
           to
           pay
           the
           principall
           with
           the
           increase
           ,
           and
           therefore
           my
           gaine
           ,
           is
           no
           more
           the
           cause
           of
           his
           gaine
           (
           though
           that
           be
           pretended
           )
           than
           my
           losse
           ,
           because
           in
           both
           hee
           gaineth
           alike
           .
        
         
           3.
           
           Obiection
           .
           But
           although
           money
           it selfe
           hath
           no
           fruitfull
           vse
           ,
           
           yet
           as
           Salomon
           saith
           ,
           money
           answereth
           all
           things
           ,
           and
           therefore
           with
           money
           I
           may
           buy
           that
           which
           hath
           a
           fruitfull
           vse
           ,
           as
           namely
           cattell
           ,
           house
           ,
           or
           lands
           ,
           &c.
           and
           what
           reason
           can
           be
           giuen
           why
           I
           may
           not
           as
           well
           let
           my
           hundred
           pounds
           in
           money
           ,
           as
           my
           hundred
           pounds
           worth
           of
           cattell
           ,
           houses
           or
           lands
           ,
           which
           I
           buy
           with
           my
           money
           ?
        
         
           Answer
           .
           Your
           money
           cannot
           bee
           let
           for
           the
           reasons
           aforesayd
           ,
           and
           being
           lent
           it
           is
           the
           borrowers
           ,
           who
           bearing
           the
           hazard
           of
           it
           besides
           his
           paines
           and
           charges
           ,
           is
           to
           reape
           the
           gaine
           thereof
           :
           but
           cattell
           ,
           house
           and
           lands
           ,
           may
           be
           let
           ,
           they
           haue
           a
           fruitfull
           vse
           which
           is
           valuable
           ,
           they
           remaine
           yours
           notwithstanding
           they
           be
           let
           ,
           and
           the
           hazard
           of
           them
           appertaines
           to
           you
           .
        
         
           4.
           
           Suppose
           a
           man
           of
           better
           estate
           than
           my selfe
           ,
           borroweth
           of
           me
           an
           hundred
           pounds
           ,
           and
           therewith
           buyeth
           lands
           ,
           and
           out
           of
           his
           land
           receiueth
           the
           fruits
           or
           rent
           thereof
           .
           What
           reason
           is
           there
           that
           he
           should
           receiue
           a
           rent
           for
           the
           land
           bought
           with
           my
           money
           ,
           and
           I
           in
           the
           meane
           time
           haue
           none
           allowance
           for
           my
           money
           ?
        
         
           I
           answer
           ,
           in
           such
           a
           case
           thou
           needest
           not
           lend
           ,
           or
           if
           thou
           doest
           ,
           thou
           mayest
           lend
           thy
           money
           vpon
           this
           condition
           ,
           That
           so
           much
           land
           as
           is
           bought
           therewith
           shall
           be
           morgaged
           vnto
           thee
           ,
           that
           so
           the
           bargaine
           may
           be
           thine
           ,
           
           and
           the
           rent
           thereof
           paid
           to
           thee
           ,
           vntill
           thou
           receiue
           thy
           principall
           .
           But
           you
           will
           say
           ?
           
             Might
             I
             not
             as
             well
             lend
             my
             money
             for
             gaine
             ?
          
           I
           answer
           ,
           no
           :
           for
           if
           he
           besides
           the
           charges
           do
           also
           beare
           the
           hazard
           of
           the
           land
           which
           hee
           hath
           bought
           and
           is
           his
           owne
           ,
           it
           is
           good
           reason
           that
           he
           should
           haue
           the
           fruits
           thereof
           .
           And
           what
           reason
           is
           it
           that
           when
           he
           which
           beareth
           all
           the
           charge
           and
           hazard
           ,
           receiueth
           scarce
           fiue
           pounds
           a
           yeare
           ,
           he
           should
           allow
           thee
           ten
           ?
           But
           if
           thou
           takest
           the
           bargaine
           into
           thine
           hands
           ,
           the
           fruit
           that
           riseth
           ,
           is
           of
           thine
           owne
           ;
           and
           as
           thou
           bearest
           the
           hazard
           ,
           either
           in
           respect
           of
           the
           title
           ,
           or
           in
           regard
           of
           some
           common
           calamitie
           ,
           so
           is
           it
           good
           reason
           thou
           sholdest
           haue
           the
           profit
           thereof
           .
           As
           for
           the
           other
           ,
           he
           sustainenth
           no
           disaduantage
           :
           for
           by
           this
           means
           he
           may
           be
           assured
           of
           the
           land
           which
           he
           desireth
           ,
           when
           he
           can
           procure
           the
           money
           :
           and
           if
           he
           neuer
           procure
           the
           money
           ,
           it
           is
           no
           reason
           he
           should
           euer
           haue
           the
           lands
           .
        
         
           5.
           
           Againe
           ,
           whereas
           I
           said
           that
           money
           being
           lent
           is
           the
           borrowers
           ,
           both
           in
           respect
           of
           the
           propertie
           ,
           and
           also
           of
           the
           hazard
           ,
           and
           therefore
           the
           profit
           thereof
           belongeth
           to
           the
           borrower
           and
           not
           to
           the
           lender
           ,
           who
           hath
           transferred
           from
           himselfe
           both
           the
           propertie
           and
           the
           hazard
           for
           a
           time
           ;
           the
           vsurer
           demaundeth
           ,
           
             What
             reason
             is
             there
          
           (
           saith
           he
           )
           
             that
             I
             should
             lend
             my
             money
             ,
             and
             by
             lending
             make
             it
             another
             mans
             ,
             without
             recompence
             ?
          
        
         
           I
           answer
           ,
           if
           you
           do
           but
           lend
           your
           money
           ,
           the
           borrower
           is
           bound
           by
           the
           very
           contract
           of
           loane
           to
           make
           you
           recompence
           by
           restoring
           the
           principall
           in
           the
           full
           value
           thereof
           .
           
             Yea
             ,
             but
             why
             should
             I
             make
             that
             which
             is
             mine
             another
             mans
             ,
             and
             transferre
             the
             dominion
             and
             propertie
             from
             my selfe
             to
             another
             ,
             if
             I
             may
             not
             require
             some
             gaine
             therefore
             ?
          
           I
           answer
           ,
           because
           the
           Lord
           himselfe
           hath
           so
           straightly
           commaunded
           thee
           who
           art
           of
           abilitie
           ,
           to
           lend
           freely
           to
           thy
           brother
           being
           in
           need
           ,
           
           as
           that
           if
           thou
           refusest
           to
           lend
           vnto
           him
           ,
           it
           is
           sinne
           vnto
           thee
           .
           And
           secondly
           ,
           because
           he
           hath
           most
           straightly
           forbidden
           all
           lending
           for
           gaine
           ,
           and
           condemneth
           
           it
           as
           an
           abhomination
           ,
           which
           whosoeuer
           committeth
           he
           shall
           not
           liue
           ,
           but
           die
           an
           euerlasting
           death
           .
           And
           thirdly
           ,
           because
           the
           patrons
           of
           vsurie
           themselues
           do
           confesse
           ,
           That
           for
           the
           dutie
           or
           curtesie
           it selfe
           of
           lending
           ,
           that
           is
           ,
           of
           making
           that
           which
           is
           mine
           to
           be
           thine
           for
           a
           time
           ,
           no
           gaine
           ought
           to
           be
           required
           ,
           or
           if
           there
           be
           ,
           it
           is
           damnable
           vsurie
           .
           Whereupon
           I
           inferre
           another
           consequent
           ,
           that
           if
           thou
           mayest
           not
           require
           gaine
           for
           the
           act
           of
           lending
           it selfe
           ,
           whereby
           thou
           makest
           that
           which
           is
           thine
           to
           be
           another
           mans
           for
           the
           time
           ,
           because
           the
           Lord
           forbiddeth
           it
           ,
           and
           the
           patrons
           of
           vsurie
           confesse
           so
           much
           ;
           then
           canst
           thou
           not
           require
           a
           gaine
           ,
           much
           lesse
           a
           certaine
           gaine
           ,
           not
           onely
           out
           of
           the
           profit
           which
           hee
           may
           perhaps
           reape
           of
           the
           money
           which
           now
           is
           his
           ,
           and
           whereof
           besides
           his
           skill
           ,
           industrie
           and
           charge
           ,
           hee
           alone
           doth
           beare
           the
           hazard
           ,
           but
           also
           out
           of
           his
           losse
           .
           Thus
           therefore
           it
           appeareth
           that
           vsurie
           is
           a
           very
           vnjust
           letting
           .
        
         
           2.
           
           It
           is
           also
           a
           very
           vnequall
           exchange
           ,
           when
           for
           an
           hundred
           pounds
           deliuered
           ,
           an
           hundred
           and
           ten
           pounds
           is
           required
           .
        
         
           Why
           ,
           
             But
             by
             this
             reason
          
           ,
           you
           will
           say
           ,
           
             you
             condemne
             all
             gaine
             ,
             and
             negotiation
             for
             gaine
             .
             May
             not
             the
             merchant
             lawfully
             for
             his
             wares
             bought
             in
             another
             countrey
             for
             one
             hundred
             pounds
             ,
             require
             one
             hundred
             and
             ten
             here
             ?
          
           I
           answer
           as
           before
           ,
           that
           there
           are
           three
           considerations
           ,
           viz.
           of
           necessarie
           cost
           ,
           industrie
           ,
           and
           hazard
           ;
           for
           all
           or
           any
           whereof
           ,
           a
           proportionable
           gaine
           may
           bee
           allowed
           ,
           but
           where
           none
           of
           those
           are
           found
           ,
           there
           ought
           to
           be
           no
           gaine
           :
           consider
           then
           whether
           any
           of
           these
           are
           to
           be
           found
           in
           vsurie
           or
           not
           :
           doth
           the
           vsurer
           therefore
           take
           any
           paines
           for
           the
           gaine
           which
           he
           requireth
           by
           vsurie
           ?
           Nothing
           lesse
           .
           Vsurie
           is
           a
           gainefull
           idlenesse
           ,
           whereby
           men
           do
           eat
           of
           the
           sweat
           of
           other
           mens
           browes
           .
           For
           whether
           they
           eat
           or
           drinke
           ,
           sleepe
           or
           wake
           ,
           worke
           or
           play
           ,
           their
           gaine
           by
           vsurie
           commeth
           in
           alike
           .
           Is
           he
           at
           any
           cost
           for
           the
           getting
           of
           this
           gaine
           ?
           Not
           of
           an
           halfepenie
           .
           Doth
           hee
           beare
           any
           hazard
           ?
           It
           is
           no
           part
           of
           
           his
           meaning
           .
           He
           requireth
           a
           couenant
           of
           the
           borrower
           for
           the
           payment
           both
           of
           the
           principall
           and
           also
           of
           the
           vsurie
           ,
           at
           a
           certaine
           time
           ;
           and
           for
           the
           performance
           of
           that
           couenant
           ,
           before
           he
           will
           lend
           his
           money
           he
           will
           be
           sure
           of
           so
           much
           securitie
           as
           himselfe
           thinketh
           to
           be
           sufficient
           ,
           whether
           it
           be
           by
           bonds
           or
           statutes
           ,
           by
           pawnes
           or
           sureties
           :
           so
           that
           if
           the
           principall
           or
           any
           part
           thereof
           be
           lost
           ,
           it
           is
           lost
           to
           the
           borrower
           ,
           but
           it
           is
           safe
           to
           the
           vsurer
           ,
           by
           the
           very
           contract
           of
           vsurie
           ,
           ratified
           by
           other
           securities
           .
        
         
           What
           then
           is
           the
           reason
           of
           this
           excesse
           or
           inequalitie
           in
           the
           contract
           of
           vsurie
           ,
           that
           for
           an
           hundred
           pounds
           ,
           one
           hundred
           and
           ten
           pounds
           of
           the
           like
           mony
           should
           be
           required
           ?
        
         
           Forsooth
           ,
           saith
           one
           ,
           
             this
             gaine
             I
             require
             for
             the
             forbearance
             of
             my
             money
             ?
          
           Why
           ,
           but
           say
           I
           ,
           if
           thou
           lendest
           thy
           money
           for
           a
           time
           ,
           thou
           must
           needs
           forbeare
           it
           for
           the
           time
           of
           the
           loane
           .
           And
           if
           thou
           must
           lend
           it
           freely
           and
           take
           no
           gaine
           for
           the
           courtesie
           of
           lending
           ,
           thou
           must
           also
           forbeare
           it
           freely
           ,
           and
           take
           no
           gaine
           for
           the
           courtesie
           of
           forbearing
           for
           the
           time
           of
           the
           loane
           .
           
             Yea
             but
             I
             forbeare
             it
             to
             my
             hinderance
             ,
             and
             therefore
             so
             much
             as
             I
             am
             hindered
             ,
             I
             may
             lawfully
             require
             by
             way
             of
             interest
             .
          
        
         
           Hinderance
           I
           confesse
           is
           to
           be
           recompenced
           by
           him
           who
           is
           the
           effectuall
           cause
           thereof
           ,
           and
           interest
           I
           haue
           shewed
           before
           to
           be
           lawfull
           :
           and
           therefore
           if
           the
           borrower
           through
           his
           default
           bee
           the
           effectuall
           cause
           of
           the
           lenders
           losse
           ,
           the
           lender
           may
           with
           a
           good
           conscience
           require
           interest
           ,
           and
           thereby
           prouide
           for
           his
           owne
           indemnitie
           .
           But
           indeed
           the
           borrower
           ,
           vnlesse
           hee
           forced
           the
           creditor
           to
           lend
           ,
           is
           not
           the
           effectuall
           cause
           of
           the
           creditors
           losse
           ,
           vntill
           he
           hath
           made
           delay
           .
           Neither
           is
           the
           creditor
           after
           delay
           to
           demaund
           interest
           ,
           vnlesse
           by
           the
           delay
           he
           incurre
           some
           losse
           ,
           or
           sustaine
           hinderance
           of
           some
           lawfull
           and
           certaine
           gaine
           .
        
         
           
             We
             confesse
          
           (
           say
           they
           )
           
             that
             the
             casuall
             or
             moment
             anie
             interest
             ,
          
           
           
             whereof
             you
             speake
             ,
             is
             not
             to
             be
             allowed
             or
             regarded
             but
             after
             delay
             :
             
             but
             the
             promiscuous
             or
             successiue
             interest
             is
             to
             be
             allowed
             according
             to
             the
             proportion
             of
             the
             time
             of
             the
             loane
             euen
             before
             delay
             .
          
           And
           what
           is
           this
           successiue
           interest
           I
           pray
           you
           ?
           
             Forsooth
             an
             allowance
             to
             be
             made
             for
             the
             forbearance
             of
             money
             ,
             pro
             rata
             temporis
             ,
             according
             to
             the
             rate
             and
             proportion
             of
             the
             time
             ,
             which
             is
             also
             called
             ,
             inter
             vsurium
             ,
             and
             by
             our
             vsurers
             ,
             interest
             .
          
           I
           heare
           new
           names
           ,
           but
           the
           thing
           thereby
           signified
           is
           the
           grosse
           and
           common
           vsurie
           which
           is
           forbidden
           in
           the
           Scripture
           ,
           and
           hath
           bene
           condemned
           in
           all
           ages
           ,
           as
           I
           haue
           shewed
           heretofore
           .
           For
           interest
           is
           to
           be
           esteemed
           not
           according
           to
           the
           borrowers
           successe
           in
           the
           imployment
           of
           money
           ,
           but
           according
           to
           the
           hinderance
           which
           the
           lender
           sustaineth
           by
           the
           forbearance
           of
           his
           money
           ,
           and
           thereof
           it
           hath
           the
           name
           .
           And
           whereof
           is
           the
           hinderance
           which
           he
           sustaineth
           ?
           Forsooth
           of
           so
           much
           gaine
           as
           either
           himselfe
           might
           haue
           raised
           by
           his
           money
           in
           the
           same
           time
           ,
           or
           another
           would
           haue
           allowed
           him
           according
           to
           the
           lawes
           .
        
         
           Wouldest
           thou
           then
           haue
           imployed
           it
           thy selfe
           ?
           Perhaps
           it
           is
           but
           a
           vsurious
           pretence
           .
           But
           be
           it
           so
           :
           How
           wouldest
           thou
           haue
           imployed
           it
           ?
           By
           negotiation
           or
           traffique
           ?
           That
           is
           not
           likely
           :
           Vsurers
           loue
           not
           to
           bee
           aduenturers
           ,
           there
           is
           too
           much
           hazard
           in
           traffique
           .
           But
           if
           thou
           wouldest
           ,
           it
           may
           bee
           thou
           shouldest
           haue
           bene
           a
           looser
           :
           and
           therefore
           set
           thy
           feare
           of
           losse
           by
           aduenturing
           ,
           which
           thou
           escapest
           by
           not
           hazarding
           the
           principall
           ,
           against
           your
           hope
           of
           gaine
           which
           you
           looked
           to
           receiue
           ,
           if
           you
           had
           aduentured
           ,
           and
           let
           thy
           possible
           gaine
           which
           thou
           hast
           missed
           ,
           bee
           recompenced
           with
           the
           possible
           losse
           which
           thou
           hast
           escaped
           .
           And
           know
           this
           ,
           that
           the
           hinderance
           of
           vncertaine
           gaine
           is
           not
           to
           be
           allowed
           after
           delay
           ,
           much
           lesse
           before
           :
           neither
           can
           vncertaine
           hopes
           be
           sold
           with
           a
           good
           conscience
           for
           certaine
           gaine
           ,
           especially
           to
           those
           that
           do
           not
           buy
           them
           .
        
         
           Yea
           but
           another
           would
           haue
           allowed
           mee
           after
           ten
           in
           the
           hundred
           .
        
         
           But
           lawfull
           interest
           is
           an
           allowance
           of
           lawfull
           gaine
           :
           
           After
           delay
           made
           by
           the
           borrower
           ,
           the
           lender
           cannot
           with
           a
           good
           conscience
           by
           way
           of
           interest
           require
           allowance
           for
           the
           hinderance
           of
           either
           vncertaine
           or
           vnlawfull
           gaine
           ,
           much
           lesse
           may
           it
           be
           required
           before
           hand
           ,
           and
           yet
           much
           lesse
           may
           it
           be
           couenanted
           before
           hand
           .
        
         
           Yea
           but
           what
           reason
           is
           there
           that
           I
           should
           susteine
           hinderance
           without
           recompence
           ?
        
         
           Lay
           aside
           vsurious
           pretences
           .
           Canst
           thou
           not
           indeed
           without
           thine
           hinderance
           forbeare
           thy
           money
           ?
           consider
           then
           the
           estate
           of
           him
           that
           is
           to
           borrow
           .
           Is
           he
           a
           prodigall
           gentleman
           ,
           or
           riotous
           person
           ?
           feed
           not
           his
           riot
           and
           vanitie
           .
           Is
           he
           a
           couetous
           tradesman
           that
           seekes
           to
           compasse
           great
           matters
           ,
           and
           to
           bee
           an
           engrosser
           or
           forestaller
           of
           commodities
           ,
           to
           the
           prejudice
           of
           the
           common
           wealth
           ?
           make
           not
           thy selfe
           accessarie
           to
           his
           couetous
           practises
           ,
           to
           such
           thou
           oughtest
           not
           to
           lend
           .
           Hath
           the
           partie
           no
           great
           need
           to
           borrow
           ?
           to
           such
           thou
           needest
           not
           lend
           ,
           or
           if
           thou
           doest
           ,
           thine
           hinderance
           ,
           if
           thou
           sustainest
           any
           ,
           is
           meerely
           voluntarie
           ,
           and
           of
           such
           an
           hinderance
           thou
           canst
           require
           no
           recompence
           of
           him
           who
           hath
           not
           bene
           the
           effectuall
           cause
           thereof
           .
           Is
           the
           partie
           an
           honest
           man
           ,
           and
           hath
           need
           to
           borrow
           ?
           then
           if
           the
           Lord
           hath
           enabled
           thee
           to
           lend
           ,
           thou
           art
           bound
           to
           lend
           ,
           though
           thou
           shalt
           sustaine
           some
           hinderance
           ,
           yea
           though
           thou
           shouldest
           hazard
           the
           principall
           ,
           thou
           must
           willingly
           yeeld
           to
           both
           ,
           as
           imposed
           of
           the
           Lord
           :
           neither
           must
           thou
           seeke
           gaine
           out
           of
           his
           need
           ,
           but
           lend
           freely
           for
           the
           Lords
           sake
           ,
           who
           requireth
           this
           dutie
           at
           thy
           hand
           ,
           and
           will
           be
           sure
           to
           recompence
           thee
           not
           by
           ten
           in
           the
           hundred
           ,
           but
           by
           hundreds
           for
           thy
           tens
           ,
           if
           not
           in
           this
           life
           ,
           as
           many
           times
           he
           doth
           ,
           yet
           in
           the
           life
           to
           come
           .
           Lend
           ,
           saith
           our
           Sauiour
           Christ
           ,
           looking
           for
           nothing
           thence
           ,
           and
           your
           reward
           shall
           be
           great
           ,
           &c.
           
        
         
           If
           then
           the
           forbearance
           of
           the
           mony
           ,
           
           and
           this
           vsurious
           interest
           (
           as
           the
           Law
           doth
           terme
           it
           )
           be
           not
           a
           good
           reason
           to
           justifie
           the
           inequalitie
           which
           is
           in
           vsurie
           ,
           what
           other
           reason
           may
           there
           be
           thereof
           ?
        
         
         
           Forsooth
           ,
           sayth
           another
           ,
           the
           vse
           of
           the
           money
           .
           Why
           ,
           but
           the
           selling
           of
           the
           vse
           of
           a
           thing
           is
           the
           letting
           of
           the
           thing
           ,
           but
           money
           cannot
           be
           lawfully
           let
           ,
           as
           I
           haue
           sufficiently
           prooued
           .
           The
           vse
           of
           money
           is
           the
           spending
           of
           it
           ,
           as
           the
           vse
           of
           victuals
           is
           the
           eating
           of
           it
           :
           and
           in
           things
           spent
           in
           the
           vse
           ,
           thou
           canst
           not
           without
           great
           inequalitie
           require
           one
           allowance
           for
           the
           thing
           ,
           and
           another
           for
           the
           vse
           ,
           which
           cannot
           be
           reckoned
           apart
           from
           the
           thing
           ,
           or
           seuered
           from
           the
           propertie
           .
           If
           thou
           lend
           me
           ten
           loaues
           ,
           thou
           shouldest
           deale
           very
           vnequally
           with
           mee
           ,
           if
           thou
           shouldest
           require
           eleuen
           ;
           or
           if
           hauing
           taken
           the
           price
           of
           the
           loaues
           themselues
           ,
           thou
           shouldest
           also
           demaund
           a
           price
           for
           the
           vse
           ,
           which
           is
           the
           eating
           of
           them
           :
           and
           in
           like
           sort
           ,
           if
           hauing
           lent
           me
           ten
           pounds
           ,
           thou
           shouldest
           require
           eleuen
           ,
           that
           is
           ,
           ten
           for
           the
           principall
           ,
           and
           one
           for
           the
           vse
           ,
           which
           was
           nothing
           but
           the
           spending
           of
           the
           money
           .
           But
           this
           indeed
           is
           not
           the
           reason
           of
           the
           ouerplus
           demaunded
           ,
           though
           sometimes
           it
           be
           pretended
           .
           For
           ,
           that
           in
           truth
           is
           the
           reason
           of
           the
           vsurie
           simply
           ,
           according
           to
           which
           the
           vsurie
           is
           proportioned
           ;
           the
           vsurie
           being
           lesse
           when
           that
           is
           lesse
           ,
           and
           greater
           when
           that
           is
           more
           :
           that
           is
           ,
           the
           time
           of
           forbearance
           or
           successiue
           interest
           ,
           whereof
           I
           spake
           euen
           now
           .
           If
           you
           say
           ,
           it
           is
           the
           time
           of
           the
           vse
           ,
           I
           answere
           ,
           as
           the
           time
           of
           the
           vse
           of
           meat
           is
           the
           time
           of
           eating
           it
           ,
           so
           the
           time
           of
           the
           vse
           of
           the
           mony
           borrowed
           ,
           is
           the
           time
           of
           spending
           it
           .
           For
           after
           it
           is
           once
           spent
           ,
           as
           perhaps
           it
           is
           the
           same
           day
           it
           is
           borrowed
           ,
           the
           borrower
           neuer
           vseth
           it
           more
           ,
           though
           it
           were
           lent
           him
           for
           a
           long
           time
           ,
           it
           is
           gone
           from
           him
           ,
           and
           to
           him
           (
           as
           the
           lawyers
           speak
           )
           extinguished
           .
           Now
           if
           the
           same
           day
           ,
           after
           I
           haue
           vsed
           ,
           and
           in
           the
           vse
           spent
           your
           money
           ,
           I
           hauing
           receiued
           as
           much
           elsewhere
           ,
           should
           bring
           you
           so
           much
           as
           I
           borrowed
           ,
           you
           would
           require
           nothing
           for
           the
           vse
           or
           yet
           for
           the
           time
           of
           the
           vse
           ;
           which
           notwithstanding
           had
           beene
           one
           and
           the
           same
           ,
           if
           you
           had
           lent
           and
           forborne
           the
           money
           for
           a
           tweluemonth
           .
           This
           then
           is
           not
           the
           matter
           ,
           neither
           the
           vse
           ,
           nor
           the
           time
           of
           the
           vse
           .
        
         
         
           
             No
             saith
             the
             vsurer
             ,
             I
             require
             not
             allowance
             for
             his
             vse
             in
             spending
             the
             money
             ,
             but
             for
             the
             vse
             of
             the
             money
             employed
             to
             his
             aduantage
             .
             For
             what
             reason
             is
             there
             that
             another
             man
             should
             gaine
             by
             my
             money
             ,
             and
             not
             make
             me
             partaker
             of
             his
             gaine
             ?
          
           This
           also
           is
           another
           vsurious
           pretence
           .
           For
           in
           the
           contract
           of
           vsurie
           the
           lender
           maketh
           an
           absolute
           couenant
           for
           certaine
           gaine
           ,
           without
           respect
           of
           the
           borrowers
           either
           losse
           or
           gaine
           :
           and
           by
           vertue
           of
           the
           same
           contract
           ,
           demaundeth
           his
           certaine
           allowance
           or
           gaine
           ,
           as
           well
           out
           of
           the
           borrowers
           losse
           ,
           as
           out
           of
           his
           gaine
           .
           The
           borrower
           you
           say
           borroweth
           the
           money
           ,
           that
           he
           might
           employ
           it
           to
           his
           gaine
           ;
           and
           therefore
           you
           couenant
           for
           gaine
           by
           this
           loane
           :
           For
           why
           should
           he
           gaine
           by
           your
           money
           ,
           and
           not
           you
           ?
           I
           answere
           ,
           though
           he
           intend
           to
           vse
           the
           money
           to
           his
           aduantage
           and
           gaine
           ,
           yet
           many
           times
           he
           prooueth
           no
           gainer
           ,
           but
           rather
           a
           looser
           .
           What
           then
           is
           the
           reason
           of
           your
           demanded
           gaine
           ?
           is
           it
           not
           sufficient
           for
           him
           to
           loose
           the
           employment
           of
           his
           labour
           and
           skill
           ,
           vnlesse
           out
           of
           his
           losse
           ,
           he
           also
           make
           you
           againe
           ?
           And
           hereby
           also
           it
           appeareth
           ,
           that
           the
           best
           kind
           of
           vsurie
           (
           I
           meane
           when
           gaine
           is
           required
           of
           those
           onely
           that
           borrow
           to
           gaine
           )
           is
           an
           vnconscionable
           partnership
           :
           For
           there
           is
           no
           lawfull
           partnership
           ,
           where
           is
           not
           partaking
           in
           the
           losse
           as
           well
           as
           in
           the
           gaine
           .
           The
           vsurer
           will
           partake
           in
           the
           borrowers
           gaine
           ,
           but
           in
           the
           losse
           he
           will
           haue
           no
           part
           .
           Yea
           whiles
           he
           seeketh
           ,
           nay
           couenanteth
           for
           certaine
           gaine
           out
           of
           the
           vncertaine
           negotiation
           of
           the
           borrower
           (
           which
           is
           most
           vnequall
           )
           he
           exacteth
           the
           same
           gaine
           couenanted
           for
           ,
           as
           well
           out
           of
           the
           borrowers
           losse
           ,
           as
           out
           of
           his
           gaine
           :
           which
           is
           most
           vnconscionable
           .
           
             But
             what
             if
             I
             couenant
             for
             gaine
             in
             euentum
             lucri
             ,
             that
             is
             ,
             to
             gaine
             ,
             if
             he
             gaine
             ;
             but
             if
             he
             doe
             not
             gaine
             ,
             then
             to
             require
             securitie
             onely
             for
             my
             principall
             ?
          
           That
           practise
           is
           farre
           more
           tollerable
           than
           the
           other
           ,
           yet
           this
           also
           is
           vnequall
           ,
           vnlesse
           as
           you
           couenant
           for
           gaine
           ,
           if
           he
           do
           gaine
           ,
           so
           you
           be
           also
           content
           to
           beare
           part
           in
           that
           losse
           ,
           which
           without
           his
           default
           he
           shall
           sustaine
           .
           
             But
             why
             should
             be
             gaine
             with
             my
             money
             ,
             and
             I
             haue
             no
             part
             therein
             ?
          
           
           because
           the
           money
           being
           his
           for
           the
           time
           ,
           he
           bestoweth
           the
           paines
           and
           the
           cost
           in
           the
           employment
           of
           it
           ,
           and
           also
           beareth
           the
           hazard
           thereof
           alone
           .
           Wherefore
           if
           thou
           wilt
           couenant
           for
           gaine
           to
           be
           raised
           by
           the
           employment
           of
           thy
           money
           ,
           thou
           must
           by
           way
           of
           partnership
           put
           it
           forth
           to
           be
           occupied
           ,
           and
           not
           hauing
           transferred
           the
           propertie
           thereof
           ,
           to
           beare
           the
           hazard
           of
           the
           negotiation
           ;
           that
           it
           being
           still
           thine
           ,
           and
           occupied
           at
           thine
           hazard
           ,
           a
           proportionable
           part
           of
           the
           profit
           which
           is
           raised
           thereof
           may
           in
           justice
           and
           equitie
           belong
           to
           thee
           .
           Otherwise
           ,
           if
           thou
           wilt
           not
           enter
           into
           a
           contract
           of
           partnership
           ,
           this
           is
           all
           which
           thou
           mayest
           lawfully
           do
           :
           Lend
           thy
           money
           to
           an
           honest
           and
           a
           thriftie
           man
           ,
           taking
           securitie
           onely
           for
           the
           principall
           ,
           and
           referre
           the
           rest
           to
           the
           blessing
           of
           God
           ,
           and
           the
           borrowers
           fidelitie
           and
           thankfulnesse
           ;
           but
           remember
           this
           withall
           ,
           that
           to
           thine
           expectation
           of
           gaine
           ,
           there
           must
           be
           an
           answerable
           purpose
           of
           partaking
           in
           the
           losse
           .
           Or
           if
           thou
           wilt
           couenant
           for
           gaine
           if
           he
           doe
           gaine
           ,
           thou
           must
           also
           be
           content
           to
           beare
           part
           with
           him
           in
           the
           losse
           .
           But
           you
           will
           say
           :
           
             If
             I
             may
             receiue
             from
             the
             borrower
             an
             ouerplus
             ,
             which
             of
             his
             owne
             accord
             he
             giueth
             to
             me
             in
             testimonie
             of
             his
             good
             will
             and
             thankefulnesse
             ,
             why
             may
             not
             I
             couenant
             with
             him
             therfore
             ?
             especially
             seeing
             it
             is
             a
             generall
             rule
             of
             all
             contracts
             ,
             that
             what
             I
             may
             receiue
             from
             another
             when
             he
             willingly
             offereth
             it
             ,
             I
             may
             exact
             the
             same
             of
             him
             ,
             so
             that
             prouision
             be
             made
             for
             his
             indemnitie
             ?
          
           Nay
           rather
           this
           is
           a
           rule
           of
           contracts
           ,
           That
           whatsoeuer
           I
           cannot
           lawfully
           take
           of
           my
           neighbour
           ,
           I
           ought
           not
           to
           couenant
           for
           it
           :
           but
           I
           ought
           not
           to
           take
           gaine
           of
           the
           borrower
           when
           he
           is
           a
           looser
           ,
           and
           enrich
           my selfe
           by
           his
           losse
           ,
           and
           therefore
           I
           ought
           not
           to
           make
           an
           absolute
           couenant
           for
           gaine
           ,
           whether
           he
           gaine
           or
           loose
           .
           But
           on
           the
           other
           side
           ,
           it
           is
           lawfull
           sometimes
           to
           receiue
           things
           voluntarily
           giuen
           ,
           which
           it
           were
           vtterly
           vnlawfull
           to
           couenant
           for
           beforehand
           .
           Many
           things
           are
           honestly
           receiued
           ,
           which
           cannot
           honestly
           be
           demaunded
           ,
           and
           much
           lesse
           by
           couenant
           be
           exacted
           .
           It
           is
           lawfull
           in
           the
           commonwealth
           for
           priuat
           men
           ,
           when
           
           the
           magistrats
           haue
           done
           them
           justice
           ,
           and
           defended
           them
           from
           wrong
           ,
           in
           testimonie
           of
           their
           loue
           and
           thankfulnesse
           to
           bring
           them
           some
           present
           :
           in
           the
           church
           it
           is
           lawfull
           for
           the
           ministers
           hauing
           beene
           freely
           preferred
           by
           their
           patrones
           ,
           to
           giue
           them
           some
           gratuitie
           in
           token
           of
           their
           loue
           and
           thankfulnesse
           :
           and
           it
           is
           lawfull
           for
           the
           magistrat
           and
           patron
           to
           accept
           of
           such
           gratuities
           ,
           the
           magistrat
           hauing
           intended
           justice
           ,
           and
           not
           respected
           rewards
           ;
           and
           the
           patrone
           hauing
           regarded
           nothing
           else
           but
           the
           discharge
           of
           his
           dutie
           in
           preferring
           a
           worthie
           man.
           But
           if
           the
           magistrat
           should
           couenant
           with
           the
           priuat
           man
           ,
           to
           doe
           him
           justice
           for
           reward
           ,
           it
           were
           the
           detestable
           sinne
           of
           briberie
           ,
           and
           selling
           of
           justice
           :
           and
           if
           the
           patrone
           should
           indent
           with
           the
           minister
           for
           reward
           ,
           it
           were
           the
           sacrilegious
           sinne
           of
           symonie
           .
           In
           like
           case
           it
           is
           lawfull
           for
           a
           creditour
           ,
           who
           hauing
           intended
           the
           helpe
           of
           his
           brother
           ,
           and
           not
           his
           owne
           profit
           ,
           by
           free
           loane
           ,
           to
           accept
           from
           the
           borrower
           a
           gratuitie
           in
           testimonie
           of
           his
           loue
           and
           thankfulnesse
           :
           but
           if
           he
           should
           beforehand
           couenant
           with
           him
           therefore
           ,
           it
           were
           the
           damnable
           sinne
           of
           vsurie
           .
        
         
           And
           whereas
           they
           add
           ,
           That
           we
           may
           make
           such
           a
           couenant
           ,
           so
           we
           prouide
           for
           the
           borrowers
           indemnitie
           :
           I
           answere
           ,
           that
           the
           contract
           of
           actuall
           vsurie
           including
           an
           absolute
           couenant
           for
           gaine
           ,
           prouideth
           for
           the
           lenders
           certaine
           gaine
           ,
           as
           well
           out
           of
           the
           borrowers
           losse
           ,
           as
           out
           of
           his
           gaine
           ,
           which
           is
           most
           vnequall
           and
           vnconscionable
           .
        
         
           Thus
           haue
           I
           prooued
           vsurie
           to
           bee
           an
           vnjust
           and
           vnequall
           thing
           .
           Whereupon
           doth
           follow
           the
           proofe
           of
           the
           second
           point
           ,
           that
           it
           is
           also
           an
           vncharitable
           thing
           :
           for
           where
           there
           is
           no
           justice
           ,
           there
           can
           be
           no
           charitie
           .
           But
           my
           meaning
           is
           to
           prooue
           ,
           that
           as
           it
           is
           an
           vnjust
           and
           vnequall
           thing
           in
           it selfe
           ,
           so
           it
           is
           an
           hurtfull
           thing
           to
           our
           neighbour
           .
           And
           this
           I
           will
           prooue
           first
           in
           generall
           .
           For
           vsurie
           ,
           as
           it
           is
           an
           illiberall
           ,
           so
           also
           an
           vncharitable
           lending
           ,
           not
           onely
           peruerting
           and
           deprauing
           ,
           but
           also
           euerting
           and
           extinguishing
           that
           most
           necessarie
           act
           and
           dutie
           of
           charity
           and
           
           liberalitie
           ,
           that
           is
           to
           say
           ,
           free
           lending
           :
           and
           consequently
           is
           most
           hurtfull
           and
           pernicious
           both
           to
           priuat
           men
           in
           particular
           ,
           and
           to
           humane
           societies
           in
           generall
           .
           Now
           this
           is
           a
           principle
           ,
           That
           whatsoeuer
           peruerteth
           &
           ouerturneth
           an
           act
           of
           vertue
           ,
           especially
           such
           a
           necessarie
           act
           to
           humane
           societies
           ,
           it
           is
           not
           onely
           a
           vice
           ,
           but
           a
           detestable
           vice
           :
           for
           nothing
           is
           opposit
           to
           vertue
           but
           vice
           .
           As
           for
           free
           lending
           ,
           it
           is
           a
           commendable
           act
           of
           liberalitie
           ,
           and
           a
           necessary
           dutie
           of
           charitie
           .
           There
           are
           two
           acts
           of
           liberalitie
           ,
           
             dono
             dare
             ,
             &
             mutuo
             dare
             ,
          
           
           to
           giue
           freely
           ,
           and
           to
           lend
           freely
           .
           And
           this
           latter
           ,
           whereby
           one
           man
           doth
           supply
           the
           necessities
           of
           another
           ,
           is
           so
           necessarie
           ,
           that
           humane
           societies
           cannot
           stand
           without
           it
           .
           Vsurie
           hauing
           stept
           into
           the
           roume
           of
           free
           lending
           ,
           you
           shall
           heare
           vsurers
           and
           patrons
           of
           vsurie
           not
           ashamed
           to
           say
           ,
           that
           commonwealths
           cannot
           stand
           without
           vsurie
           :
           without
           lending
           indeed
           they
           cannot
           ,
           but
           without
           vsurie
           they
           both
           might
           and
           ought
           .
           And
           surely
           ,
           if
           lending
           were
           taken
           away
           ,
           necessitie
           would
           driue
           many
           men
           into
           desperat
           courses
           ;
           as
           the
           Syriack
           interpreter
           vnderstood
           that
           speech
           of
           our
           Sauior
           ,
           Luke
           6.
           35
           ,
           Lend
           ,
           causing
           no
           man
           to
           despaire
           .
        
         
           But
           vsurie
           peruerteth
           and
           depraueth
           this
           necessarie
           act
           of
           liberalitie
           and
           charitie
           ,
           turning
           it
           vnto
           an
           act
           of
           selfeloue
           ,
           couetousnesse
           ,
           and
           crueltie
           .
           For
           whereas
           by
           the
           ordinance
           of
           God
           ,
           and
           by
           the
           law
           of
           nature
           ,
           lending
           is
           free
           and
           charitable
           ,
           intending
           the
           good
           of
           the
           borrower
           ,
           and
           not
           of
           the
           lender
           ;
           vsurie
           hath
           made
           it
           illiberall
           and
           vncharitable
           ,
           intending
           the
           lenders
           profit
           chiefely
           ,
           if
           not
           onely
           ,
           and
           seeking
           yea
           couenanting
           for
           the
           lenders
           gaine
           as
           well
           out
           of
           the
           losse
           of
           the
           borrower
           as
           out
           of
           his
           gain
           .
           The
           propertie
           of
           charitie
           is
           not
           to
           seeke
           her
           owne
           ,
           
           but
           the
           good
           of
           others
           ;
           and
           whereas
           other
           vertues
           serue
           for
           the
           good
           of
           the
           subject
           wherein
           they
           are
           ,
           the
           acts
           of
           charitie
           and
           liberalitie
           are
           referred
           to
           the
           good
           of
           others
           :
           Lending
           therefore
           being
           an
           act
           of
           liberalitie
           and
           charitie
           ,
           ought
           to
           respect
           the
           good
           of
           the
           borrower
           ,
           if
           not
           only
           ,
           
           yet
           chiefely
           :
           but
           lending
           by
           vsurie
           is
           made
           an
           act
           of
           selfeloue
           ,
           wherein
           the
           good
           of
           the
           borrower
           is
           sought
           either
           not
           at
           all
           ,
           or
           but
           in
           a
           secondarie
           respect
           ,
           as
           it
           serueth
           to
           further
           the
           lenders
           gaine
           .
           For
           indeed
           the
           lender
           by
           vsurie
           couenanteth
           absolutely
           for
           gaine
           ,
           which
           happeneth
           sometimes
           out
           of
           the
           borrowers
           losse
           ,
           and
           somtimes
           also
           out
           of
           his
           gaine
           ,
           which
           the
           vsurer
           will
           pretend
           to
           seeke
           and
           respect
           ,
           but
           the
           truth
           is
           ,
           he
           will
           neuer
           look
           after
           his
           neighbours
           profit
           ,
           vnlesse
           therein
           he
           may
           be
           sure
           to
           find
           his
           owne
           gaine
           .
        
         
           The
           vsurers
           lending
           therefore
           is
           an
           act
           of
           selfeloue
           ,
           and
           it
           is
           also
           an
           act
           of
           couetousnesse
           .
           For
           whereas
           lending
           proceedeth
           from
           one
           of
           these
           three
           fountains
           ,
           either
           from
           Christian
           charitie
           ,
           or
           from
           ciuile
           loue
           and
           humanitie
           ,
           or
           from
           couetousnesse
           ;
           he
           is
           said
           to
           lend
           in
           Christian
           charitie
           ,
           who
           lendeth
           for
           the
           Lords
           sake
           to
           his
           needie
           neighbour
           ,
           looking
           for
           nothing
           againe
           ;
           in
           ciuile
           charitie
           or
           courtesie
           ,
           who
           lendeth
           to
           pleasure
           his
           friend
           ,
           looking
           for
           his
           owne
           againe
           ;
           in
           couetousnesse
           who
           looketh
           for
           more
           than
           his
           owne
           .
           For
           indeed
           ,
           what
           is
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           that
           is
           ,
           couetousnesse
           ,
           but
           an
           vnlawfull
           desire
           of
           hauing
           more
           ?
           If
           any
           man
           object
           ,
           that
           by
           the
           same
           reason
           I
           condemne
           all
           gaine
           which
           men
           doe
           seeke
           after
           by
           other
           contracts
           :
           I
           answere
           ,
           That
           in
           the
           lawfull
           contracts
           of
           negotiation
           ,
           a
           man
           may
           as
           well
           seeke
           his
           owne
           profit
           as
           another
           mans
           ;
           for
           therefore
           they
           were
           ordained
           ,
           that
           by
           the
           mutuall
           communication
           of
           things
           vpon
           equall
           conditions
           ,
           both
           parties
           might
           be
           mutually
           profited
           .
           And
           moreouer
           ,
           the
           gaine
           which
           is
           gotten
           by
           them
           ,
           may
           well
           stand
           with
           that
           equalitie
           which
           in
           commutatiue
           justice
           is
           required
           .
           But
           lending
           was
           not
           ordained
           to
           be
           a
           contract
           of
           negotiation
           ,
           but
           an
           act
           of
           charitie
           and
           liberalitie
           ,
           wherein
           the
           lender
           should
           not
           respect
           his
           owne
           gaine
           ,
           but
           the
           borrowers
           good
           ;
           and
           the
           gaine
           which
           is
           sought
           for
           by
           lending
           ,
           doth
           not
           nor
           cannot
           stand
           with
           equalitie
           and
           justice
           ,
           as
           I
           haue
           prooued
           before
           .
           Whereas
           therefore
           lending
           was
           ordained
           
           of
           God
           to
           be
           a
           contract
           ,
           whereby
           the
           lender
           should
           seeke
           the
           good
           of
           the
           borrower
           ,
           without
           respect
           of
           his
           owne
           profit
           ,
           so
           far
           should
           he
           be
           from
           doing
           wrong
           therein
           ;
           the
           vsurer
           hath
           made
           lending
           a
           contract
           ,
           wherein
           he
           seeketh
           for
           his
           owne
           gaine
           not
           onely
           vncharitably
           ,
           without
           respect
           of
           the
           borrowers
           either
           profit
           or
           losse
           ;
           but
           also
           vnjustly
           ,
           seeking
           gaine
           where
           he
           beares
           no
           hazard
           ,
           and
           taking
           another
           mans
           goods
           without
           his
           good
           will.
           
        
         
           Lastly
           ,
           whereas
           lending
           is
           an
           act
           of
           bountie
           and
           mercie
           ,
           as
           the
           Psalmist
           sayth
           ,
           
           A
           good
           man
           is
           mercifull
           and
           lendeth
           :
           vsurie
           hath
           turned
           it
           into
           an
           act
           of
           inhumanitie
           and
           crueltie
           .
           
           For
           as
           Basil
           well
           sayth
           ,
           In
           very
           deed
           it
           is
           an
           excesse
           of
           inhumanitie
           ,
           when
           the
           borrower
           wanting
           necessaries
           ,
           and
           seeking
           to
           borrow
           for
           the
           comfort
           of
           his
           life
           ,
           the
           lender
           should
           not
           content
           himselfe
           with
           the
           principall
           ,
           but
           should
           out
           of
           the
           want
           and
           necessitie
           of
           his
           needie
           brother
           seeke
           gaine
           and
           aduantage
           vnto
           himselfe
           .
           And
           therefore
           as
           it
           is
           said
           of
           the
           good
           man
           ,
           that
           he
           is
           mercifull
           and
           lendeth
           :
           so
           may
           it
           be
           said
           of
           the
           vsurer
           ,
           that
           he
           is
           cruell
           and
           lendeth
           .
           For
           that
           which
           is
           said
           of
           wicked
           men
           in
           generall
           ,
           may
           principally
           be
           applied
           to
           the
           vsurer
           ,
           That
           his
           very
           mercies
           are
           cruell
           .
           For
           when
           he
           would
           seeme
           to
           support
           a
           man
           ,
           he
           doth
           supplant
           him
           ;
           when
           he
           seemeth
           to
           cure
           ,
           
           he
           inflicteth
           a
           deeper
           wound
           ;
           and
           when
           he
           seemeth
           to
           haue
           relieued
           a
           man
           ,
           he
           casteth
           him
           into
           greater
           want
           .
           
           And
           therefore
           Luther
           doubted
           not
           to
           call
           the
           vsurer
           ,
           a
           blood
           sucker
           of
           the
           people
           .
           And
           in
           the
           judgement
           of
           the
           wise
           Cato
           ,
           
           it
           is
           no
           more
           lawfull
           to
           be
           an
           vsurer
           than
           to
           be
           a
           murtherer
           .
           Thus
           you
           see
           how
           vsury
           hath
           peruerted
           lending
           ,
           conuerting
           it
           from
           a
           work
           of
           charitie
           ,
           liberalitie
           ,
           and
           mercie
           ,
           into
           an
           act
           of
           selfeloue
           ,
           couetousnesse
           ,
           and
           crueltie
           .
           And
           for
           this
           cause
           the
           vsurer
           is
           not
           vnfitly
           compared
           by
           some
           ,
           to
           the
           Magicians
           of
           Egypt
           :
           for
           whereas
           the
           Lord
           hath
           ordained
           the
           contract
           of
           lending
           to
           be
           as
           a
           staffe
           which
           the
           wealthier
           man
           is
           to
           put
           into
           the
           hands
           of
           his
           neighbour
           ,
           
           to
           stay
           and
           support
           him
           when
           
           his
           hands
           doe
           shake
           ,
           and
           himselfe
           doth
           shrinke
           vnder
           the
           burthen
           of
           his
           want
           ,
           the
           vsurer
           hath
           turned
           this
           staffe
           into
           a
           serpent
           .
        
         
           But
           vsurie
           doth
           not
           only
           corrupt
           and
           depraue
           the
           dutie
           of
           lending
           ,
           but
           also
           extinguish
           all
           free
           loane
           where
           it
           taketh
           place
           ,
           drying
           vp
           the
           fountaine
           of
           loue
           ,
           whose
           streames
           were
           wont
           to
           run
           foorth
           to
           the
           refreshing
           of
           others
           .
           And
           it
           doth
           not
           onely
           harden
           the
           heart
           ,
           and
           shut
           vp
           the
           hands
           ,
           and
           close
           the
           bowels
           of
           compassion
           in
           the
           vsurers
           themselues
           ,
           as
           wofull
           experience
           sheweth
           ;
           but
           in
           others
           also
           it
           hath
           made
           the
           dutie
           of
           free
           lending
           ,
           to
           seeme
           so
           great
           a
           benefit
           ,
           and
           of
           so
           high
           a
           price
           ,
           
           that
           as
           Bucer
           truly
           sayth
           ,
           A
           man
           may
           seeme
           now
           adayes
           to
           be
           very
           impudent
           ,
           that
           shall
           desire
           to
           borrow
           freely
           :
           For
           he
           that
           lendeth
           freely
           ,
           doth
           for
           the
           most
           part
           make
           this
           estimation
           of
           his
           benefit
           ,
           that
           besides
           the
           forbearance
           of
           his
           money
           ,
           wherewith
           he
           doth
           pleasure
           the
           borrower
           ,
           he
           doth
           as
           much
           for
           him
           besides
           ,
           as
           if
           he
           gaue
           him
           the
           tenth
           part
           of
           the
           principall
           out
           of
           his
           purse
           .
           And
           thus
           by
           meanes
           of
           vsurie
           ,
           charitie
           is
           frozen
           among
           men
           ,
           and
           the
           bowels
           of
           compassion
           shut
           vp
           ;
           needie
           men
           are
           driuen
           vnto
           extremities
           ,
           
           and
           the
           wealthier
           sort
           depriued
           of
           that
           great
           reward
           which
           is
           promised
           to
           those
           that
           lend
           freely
           .
           
        
         
           But
           I
           will
           shew
           more
           particularly
           ,
           how
           vsurie
           offendeth
           both
           against
           priuat
           and
           publicke
           charitie
           ,
           as
           being
           euer
           hurtfull
           and
           pernicious
           either
           to
           the
           particular
           men
           that
           doe
           borrow
           ,
           or
           else
           to
           the
           body
           of
           the
           common-wealth
           ,
           whose
           common
           profit
           is
           in
           all
           contracts
           especially
           to
           be
           regarded
           .
           The
           partie
           that
           taketh
           vp
           mony
           vpon
           vsurie
           ,
           doth
           either
           borrow
           for
           the
           supply
           of
           his
           necessitie
           and
           want
           ,
           or
           else
           to
           raise
           a
           gaine
           by
           the
           employment
           of
           the
           money
           to
           his
           best
           aduantage
           .
           Hee
           that
           imposeth
           vsurie
           vpon
           him
           that
           borroweth
           for
           meere
           necessitie
           ,
           in
           stead
           of
           helping
           him
           increaseth
           his
           need
           ,
           &
           vnder
           a
           shew
           of
           relieuing
           him
           ,
           he
           seeketh
           his
           vndoing
           :
           for
           such
           a
           one
           commonly
           ,
           the
           more
           and
           the
           longer
           he
           borroweth
           ,
           the
           
           more
           vnable
           he
           is
           to
           pay
           ,
           and
           so
           at
           length
           is
           brought
           vnto
           extreame
           penurie
           ,
           vsurie
           hauing
           turned
           all
           his
           substance
           into
           debt
           ,
           and
           eaten
           him
           out
           of
           house
           and
           home
           .
           And
           therefore
           ,
           though
           the
           vsurers
           sometimes
           doe
           vaunt
           ,
           how
           kindly
           they
           deale
           with
           their
           debtours
           in
           forbearing
           them
           from
           yeare
           to
           yeare
           :
           yet
           the
           truth
           is
           ,
           the
           longer
           they
           forbeare
           ,
           the
           greater
           is
           their
           gaine
           ,
           and
           though
           they
           deferre
           the
           borrowers
           misery
           ,
           yet
           in
           deferring
           it
           ,
           they
           do
           increase
           it
           :
           and
           therefore
           by
           some
           are
           not
           vnfitly
           compared
           to
           the
           greedy
           cat
           ,
           which
           though
           for
           a
           while
           she
           plaieth
           with
           the
           silly
           mouse
           ,
           yet
           in
           the
           end
           she
           will
           be
           sure
           to
           deuour
           it
           .
           And
           here
           I
           cannot
           omit
           that
           notable
           speech
           of
           the
           authour
           of
           the
           worke
           vnfinished
           vpon
           Matthew
           ,
           
           though
           it
           be
           commonly
           cited
           by
           those
           which
           write
           of
           this
           argument
           .
           Christ
           therefore
           (
           sayth
           he
           )
           
             commaundeth
             vs
             to
             lend
             ,
             but
             not
             vpon
             vsurie
             .
             For
             he
             that
             lendeth
             vpon
             vsurie
             ,
             at
             the
             first
             sight
             seemeth
             to
             giue
             his
             owne
             ,
             but
             indeed
             he
             is
             so
             farre
             from
             giuing
             his
             owne
             ,
             that
             he
             taketh
             that
             which
             is
             another
             mans
             :
             for
             he
             seemeth
             to
             relieue
             a
             mans
             necessitie
             ,
             but
             indeed
             casteth
             him
             into
             a
             greater
             necessitie
             .
             He
             looseth
             him
             of
             one
             bond
             ,
             and
             binds
             him
             with
             more
             :
             neither
             doth
             he
             lend
             for
             the
             righteousnesse
             of
             God
             ,
             but
             for
             his
             owne
             gaine
             .
             For
             the
             vsurers
             money
             is
             like
             the
             biting
             of
             the
             Aspe
             ;
             for
             euen
             as
             he
             which
             is
             bitten
             of
             the
             Aspe
             ,
             goeth
             to
             sleepe
             ,
             as
             if
             he
             were
             delighted
             ,
             and
             through
             the
             pleasantnesse
             of
             his
             sleepe
             dieth
             :
             so
             he
             which
             borroweth
             vpon
             vsurie
             is
             delighted
             for
             a
             time
             ,
             as
             one
             that
             had
             receiued
             a
             good
             turne
             :
             and
             so
             through
             the
             pleasure
             of
             the
             imagined
             benefit
             be
             doth
             not
             perceiue
             how
             he
             is
             taken
             captiue
             .
             For
             euen
             as
             the
             poyson
             of
             the
             Aspe
             ,
             secretly
             conveying
             it selfe
             into
             all
             the
             members
             ,
             corrupteth
             the
             whole
             bodie
             :
             so
             vsurie
             dispersing
             it selfe
             through
             all
             the
             borrowers
             goods
             ,
             conuerteth
             them
             into
             debt
             .
             And
             euen
             as
             leauen
             which
             is
             put
             into
             meale
             ,
             infecteth
             the
             whole
             lumpe
             ,
             &
             drawing
             it
             to
             it selfe
             ,
             turneth
             it
             into
             the
             nature
             of
             leauen
             :
             so
             when
             vsurie
             entreth
             into
             any
             mans
             house
             ,
             it
             draweth
             all
             his
             substance
             vnto
             it
             ,
             and
             turneth
             it
             into
             debt
             .
          
           But
           the
           patrones
           of
           vsurie
           themselues
           confesse
           ,
           that
           vsurie
           imposed
           vpon
           a
           man
           that
           borroweth
           for
           need
           ,
           is
           euer
           a
           biting
           and
           damnifying
           of
           him
           ,
           and
           that
           men
           ought
           by
           the
           commaundement
           
           of
           God
           to
           lend
           to
           such
           freely
           :
           and
           therefore
           I
           shall
           not
           need
           to
           prooue
           such
           vsurie
           to
           be
           vncharitable
           .
        
         
           If
           therefore
           the
           borrower
           taketh
           vp
           mony
           to
           imploy
           it
           to
           his
           gaine
           ,
           it
           may
           be
           ,
           that
           hauing
           vsed
           all
           his
           skill
           ,
           and
           employed
           all
           his
           industrie
           in
           the
           occupying
           of
           it
           ,
           he
           shall
           not
           be
           able
           to
           gaine
           so
           much
           clearely
           as
           will
           pay
           the
           vsurer
           ;
           but
           allowing
           more
           than
           all
           his
           gaine
           to
           the
           vsurer
           ,
           and
           getting
           nothing
           but
           his
           labour
           for
           his
           pains
           ,
           and
           gaining
           nothing
           towards
           his
           liuing
           but
           losse
           ,
           at
           length
           becommeth
           a
           bankrupt
           .
           And
           that
           this
           also
           is
           vncharitable
           ,
           I
           shall
           not
           need
           to
           prooue
           ,
           seeing
           the
           patrones
           of
           vsurie
           themselues
           allow
           no
           vsurie
           ,
           but
           that
           which
           is
           part
           of
           the
           borrowers
           gaine
           .
           But
           suppose
           the
           borrower
           doe
           gaine
           ,
           yet
           notwithstanding
           the
           contract
           of
           vsurie
           is
           neuerthelesse
           vnequall
           and
           vncharitable
           ,
           because
           the
           vsurer
           couenanteth
           for
           certaine
           gaine
           out
           of
           the
           borrowers
           vncertaine
           traffique
           ,
           and
           whether
           he
           gaine
           or
           loose
           ,
           whether
           he
           sinke
           or
           swim
           ,
           or
           whatsoeuer
           become
           of
           the
           principall
           ,
           whether
           it
           be
           lost
           by
           fire
           ,
           or
           be
           taken
           away
           by
           theeues
           ,
           or
           miscarrie
           by
           any
           other
           calamitie
           ,
           he
           hauing
           made
           an
           absolute
           couenant
           for
           the
           restitution
           of
           the
           principall
           with
           vsurie
           ,
           is
           by
           vertue
           of
           the
           same
           to
           demaund
           it
           as
           well
           out
           of
           the
           losse
           of
           the
           borrower
           ,
           as
           out
           of
           his
           gaine
           .
           And
           therefore
           although
           in
           respect
           of
           the
           euent
           ,
           the
           borrower
           be
           not
           bitten
           or
           damnified
           ,
           yet
           the
           contract
           of
           vsurie
           is
           neuerthelesse
           vnequall
           and
           vncharitable
           .
           But
           although
           vsurie
           in
           this
           case
           be
           not
           hurtfull
           to
           the
           borrower
           ,
           yet
           is
           it
           very
           hurtfull
           to
           the
           commonwealth
           ,
           and
           especially
           to
           the
           communaltie
           which
           payeth
           this
           vsurie
           :
           for
           whosoeuer
           thriueth
           by
           occupying
           money
           borrowed
           vpon
           vsurie
           ,
           he
           hath
           so
           pitched
           the
           prices
           of
           his
           commodities
           ,
           as
           that
           besides
           a
           competent
           gaine
           raised
           for
           the
           maintenance
           of
           himselfe
           and
           his
           charge
           ,
           he
           also
           hath
           gathered
           vp
           an
           ouerplus
           of
           a
           tenth
           part
           for
           the
           vsurer
           .
           And
           thus
           by
           vsurie
           the
           prices
           of
           all
           commodities
           are
           enhaunced
           ,
           whiles
           the
           sellers
           who
           borrow
           vpon
           vsurie
           ,
           if
           they
           will
           thriue
           ,
           must
           
           needs
           make
           the
           buyers
           pay
           two
           shillings
           in
           the
           pound
           more
           than
           otherwise
           were
           sufficient
           .
           But
           you
           will
           say
           ,
           
             He
             that
             borroweth
             vpon
             vsurie
             ,
             must
             sell
             as
             others
             doe
             ,
             which
             doe
             not
             borrow
             vpon
             vsurie
             ;
             and
             therefore
             vsurie
             is
             not
             the
             cause
             why
             the
             prices
             of
             things
             be
             raised
             .
          
           I
           answere
           ,
           because
           they
           which
           doe
           borrow
           vpon
           vsurie
           ,
           must
           needs
           sell
           for
           so
           much
           as
           they
           may
           gaine
           both
           for
           themselues
           and
           the
           vsurers
           ;
           therfore
           the
           rest
           doe
           pitch
           the
           prices
           of
           their
           commodities
           accordingly
           :
           otherwise
           they
           which
           occupie
           with
           money
           borrowed
           vpon
           vsurie
           ,
           could
           neuer
           thriue
           :
           but
           because
           somtimes
           they
           doe
           thriue
           ,
           it
           is
           euident
           ,
           that
           all
           of
           the
           same
           trades
           doe
           so
           pitch
           their
           prices
           ,
           as
           if
           all
           did
           borrow
           vpon
           vsurie
           .
        
         
           Thus
           vsurie
           cloggeth
           the
           commonwealth
           with
           a
           very
           great
           and
           I
           had
           almost
           said
           an
           intollerable
           burthen
           .
           For
           this
           cannot
           be
           doubted
           of
           ,
           but
           that
           many
           millions
           of
           pounds
           are
           put
           out
           to
           vsurie
           in
           this
           land
           yearely
           ,
           partly
           in
           money
           borrowed
           vpon
           vsurie
           ,
           partly
           in
           wares
           taken
           vp
           on
           trust
           ,
           whether
           by
           marchants
           thēselues
           ,
           or
           by
           retailers
           from
           them
           ,
           or
           by
           the
           particular
           buyers
           from
           the
           retailers
           :
           the
           vsurie
           of
           euery
           million
           (
           which
           are
           many
           )
           after
           ten
           in
           the
           hundred
           ,
           being
           an
           hundred
           thousand
           pounds
           .
           Of
           which
           burthen
           the
           commonwealth
           might
           be
           eased
           ,
           if
           vsurie
           could
           be
           abolished
           .
           Wherefore
           as
           he
           which
           imposeth
           vsurie
           vpon
           his
           needie
           brother
           ,
           doth
           cruelly
           oppresse
           him
           ;
           so
           he
           which
           lendeth
           vpon
           vsurie
           to
           those
           which
           borrow
           to
           gaine
           thereby
           ,
           with
           engrossers
           and
           forestallers
           ,
           and
           such
           like
           publicke
           theeues
           ,
           he
           doth
           his
           indeuour
           that
           the
           prices
           of
           all
           things
           may
           be
           inhaunced
           ,
           and
           maketh
           himselfe
           guiltie
           ,
           as
           accessarie
           at
           the
           least
           of
           publicke
           theft
           .
        
         
           By
           this
           which
           hath
           beene
           said
           ,
           we
           may
           easily
           answere
           their
           objections
           ,
           who
           alledge
           first
           ,
           
             That
             by
             vsurie
             charitie
             is
             not
             broken
             ,
             when
             both
             the
             lender
             and
             the
             borrower
             are
             gainers
             .
          
           
           For
           when
           the
           contract
           of
           mutuation
           ,
           which
           the
           Lord
           hath
           ordained
           to
           be
           an
           act
           of
           charitie
           and
           liberalitie
           ,
           is
           
           turned
           into
           an
           act
           of
           selfeloue
           and
           couetousnesse
           ,
           it
           cannot
           be
           denied
           ,
           but
           that
           charitie
           is
           violated
           ,
           and
           liberalitie
           set
           to
           sale
           .
           But
           when
           out
           of
           the
           vncertaine
           negotiation
           of
           
           the
           borrower
           ,
           the
           lender
           couenanteth
           for
           certaine
           gaine
           ,
           and
           accordingly
           exacteth
           his
           couenanted
           gaine
           ,
           as
           well
           out
           of
           the
           borrowers
           losse
           ,
           as
           out
           of
           his
           gaine
           ,
           it
           must
           needs
           be
           graunted
           ,
           that
           vsurie
           is
           vncharitable
           ,
           vnjust
           ,
           and
           vnconscionable
           .
           But
           though
           priuat
           charitie
           were
           not
           violated
           ,
           
           yet
           the
           publicke
           is
           ,
           for
           when
           both
           the
           lender
           and
           borrower
           be
           gainers
           ,
           the
           commonwealth
           doth
           pay
           the
           vsurie
           .
        
         
           2.
           
           And
           whereas
           againe
           they
           alledge
           ,
           
             That
             many
             by
             employment
             of
             money
             borrowed
             vpon
             vsurie
             ,
             haue
             growne
             rich
             :
          
           I
           will
           not
           answere
           with
           Basil
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           that
           is
           ,
           but
           
             I
             thinke
             more
          
           (
           sayth
           he
           )
           
             haue
             come
             to
             the
             halter
          
           ;
           but
           I
           thinke
           more
           haue
           prooued
           bankrupts
           .
           And
           although
           some
           for
           a
           time
           may
           seeme
           to
           be
           rich
           by
           that
           which
           they
           haue
           borrowed
           vpon
           vsurie
           ,
           yet
           vsurie
           at
           the
           length
           consumeth
           them
           and
           eateth
           them
           vp
           .
           Neither
           doth
           this
           prosperous
           ●uent
           of
           the
           borrower
           justifie
           the
           contract
           of
           vsurie
           ,
           which
           couenanteth
           for
           gaine
           not
           in
           
             euentum
             lucri
          
           ,
           but
           absolutely
           ,
           and
           therefore
           out
           of
           his
           losse
           as
           well
           as
           out
           of
           his
           gaine
           .
           And
           lastly
           I
           adde
           ,
           that
           the
           more
           the
           borrower
           is
           inriched
           by
           this
           means
           ,
           the
           more
           the
           commonwealth
           is
           damnified
           .
        
         
           But
           besides
           that
           hinderance
           which
           hath
           been
           mentioned
           ,
           the
           commonwealth
           sustaineth
           many
           inconueniences
           by
           vsurers
           ,
           as
           being
           not
           only
           vnprofitable
           ,
           but
           also
           hurtfull
           members
           thereof
           .
        
         
           For
           they
           which
           liue
           in
           idlenesse
           ,
           and
           walke
           inordinatly
           ,
           gathering
           wealth
           by
           vnlawfull
           meanes
           ,
           they
           are
           vnprofitable
           members
           of
           the
           commonwealth
           ,
           and
           vnprofitable
           burthens
           of
           the
           earth
           .
           For
           as
           in
           the
           naturall
           bodie
           there
           is
           not
           ,
           so
           in
           the
           body
           politicke
           there
           ought
           not
           to
           be
           any
           member
           which
           hath
           not
           his
           vse
           and
           function
           seruing
           for
           the
           good
           of
           the
           whole
           body
           :
           But
           vsurers
           (
           I
           mean
           
           especially
           such
           as
           make
           a
           trade
           of
           vsury
           )
           they
           liue
           in
           idlenesse
           :
           for
           vsurie
           ,
           
           as
           one
           well
           sayth
           ,
           is
           
             quaestuos
             a
             segnities
          
           ,
           gainefull
           idlenesse
           ;
           they
           walke
           inordinatly
           ,
           seeking
           gain
           by
           a
           trade
           of
           sinne
           ,
           euen
           as
           the
           common
           theefe
           or
           baud
           doth
           :
           for
           what
           is
           an
           vsurer
           ,
           but
           as
           Bernard
           sayth
           ,
           
             fur
             legatis
          
           ,
           a
           theefe
           ,
           which
           for
           the
           hardnesse
           of
           mens
           hearts
           the
           laws
           doe
           tollerate
           .
           The
           Philosopher
           matcheth
           the
           vsurer
           with
           the
           baud
           :
           and
           to
           the
           same
           purpose
           obserue
           the
           cohaerence
           ,
           Deut.
           23.
           18
           ,
           19.
           
           It
           is
           a
           wonder
           therefore
           ,
           that
           in
           the
           hiue
           as
           it
           were
           of
           the
           commonwealth
           ,
           such
           drones
           are
           suffered
           ,
           which
           liue
           of
           the
           sweat
           ,
           yea
           blood
           of
           other
           men
           :
           who
           out
           of
           other
           mens
           labour
           attaine
           ease
           ,
           out
           of
           other
           mens
           hazard
           gaine
           securitie
           ,
           out
           of
           other
           mens
           losse
           reap
           gaine
           .
        
         
           For
           whereas
           vsurers
           desire
           to
           be
           borne
           with
           ,
           because
           they
           haue
           no
           other
           trade
           to
           liue
           by
           ,
           therein
           they
           are
           most
           intollerable
           .
           
           Heare
           what
           Augustine
           sayth
           ,
           
             Audent
             etiam
             f●eneratores
             dicere
             ,
             Non
             habeo
             aliud
             vnde
             v●uam
             ,
             &c.
             
             Vsurers
             also
             are
             not
             afraid
             to
             say
             ,
             I
             haue
             no
             other
             meanes
             to
             liue
             .
             The
             same
             might
             the
             robber
             ,
             the
             burglar
             ,
             the
             baud
             ,
             and
             the
             witch
             ,
             alledge
             for
             themselues
             :
             as
             though
             this
             especially
             were
             not
             to
             be
             punished
             in
             them
             ,
             that
             they
             haue
             chosen
             to
             themselues
             artem
             nequitiae
             ,
             an
             art
             or
             trade
             of
             wickednesse
             whereby
             to
             liue
             ,
             and
             will
             thereby
             sustaine
             themselues
             ,
             whereby
             they
             may
             offend
             him
             ,
             by
             whom
             all
             are
             sustained
             .
          
           But
           why
           will
           they
           not
           follow
           some
           other
           trade
           of
           life
           ?
           because
           they
           being
           giuen
           to
           idlenesse
           ,
           and
           daring
           not
           trust
           Gods
           prouidence
           with
           their
           goods
           ,
           they
           therfore
           follow
           this
           trade
           ,
           though
           neuer
           so
           vnjust
           ,
           because
           it
           promiseth
           them
           great
           gaine
           ,
           without
           either
           pains
           ,
           or
           cost
           ,
           or
           hazard
           ,
           whereunto
           other
           professions
           are
           subject
           .
           And
           for
           this
           cause
           againe
           ,
           vsurie
           is
           a
           great
           hinderance
           to
           the
           weale
           publicke
           ,
           and
           would
           be
           much
           more
           ,
           if
           men
           could
           be
           persuaded
           of
           the
           lawfulnesse
           thereof
           .
           And
           therefore
           it
           cannot
           truly
           be
           denied
           (
           though
           the
           patrones
           of
           vsurie
           giue
           out
           the
           contrarie
           )
           but
           that
           they
           doe
           a
           very
           profitable
           and
           necessarie
           seruice
           to
           the
           commonweale
           ,
           who
           doe
           
           effectually
           either
           speake
           or
           write
           against
           vsurie
           .
           For
           certainely
           ,
           if
           men
           could
           be
           persuaded
           out
           of
           the
           word
           of
           God
           ,
           that
           vsurie
           were
           lawfull
           ,
           it
           would
           be
           the
           vtter
           decay
           (
           as
           it
           is
           already
           in
           part
           )
           of
           all
           honestarts
           and
           occupations
           .
           For
           who
           would
           toile
           and
           moile
           ,
           who
           would
           carke
           and
           care
           ,
           who
           would
           beare
           the
           charge
           and
           hazard
           of
           other
           professions
           ,
           for
           an
           vncertaine
           and
           it
           may
           be
           no
           gaine
           ;
           who
           might
           be
           assured
           ,
           that
           the
           time
           ,
           which
           is
           the
           parent
           of
           vsurie
           ,
           as
           Basil
           sayth
           ,
           would
           bring
           him
           in
           without
           his
           labour
           ,
           without
           his
           cost
           ,
           without
           his
           hazard
           ,
           a
           very
           great
           and
           certain
           gaine
           ?
           For
           to
           omit
           the
           practises
           of
           those
           vsurers
           ,
           that
           know
           how
           by
           an
           hundred
           pounds
           to
           gaine
           fortie
           or
           fiftie
           pounds
           by
           the
           yeare
           ;
           who
           knoweth
           not
           ,
           that
           mony
           continually
           put
           foorth
           to
           vsurie
           after
           ten
           in
           the
           hundred
           ,
           doth
           in
           seauen
           yeares
           almost
           double
           the
           principall
           ,
           and
           in
           euery
           seauen
           yeares
           double
           the
           former
           summe
           .
           So
           that
           1000
           pounds
           let
           out
           after
           this
           rate
           from
           three
           months
           to
           three
           months
           ,
           ariseth
           in
           seuen
           yeares
           to
           almost
           2000
           ,
           in
           14
           yeares
           to
           4000
           ,
           in
           21
           years
           to
           8000
           ,
           in
           28
           to
           16000
           ,
           in
           35
           to
           32000
           ,
           in
           42
           to
           64000
           ,
           in
           49
           to
           128000
           ,
           in
           56
           to
           256000
           pounds
           in
           63
           to
           512000
           ,
           in
           70
           yeares
           to
           more
           than
           a
           million
           ,
           and
           that
           is
           ten
           hundred
           thousand
           pounds
           .
           Who
           would
           not
           sel
           his
           lands
           and
           goods
           and
           all
           that
           he
           can
           spare
           to
           raise
           a
           stocke
           of
           money
           ,
           that
           thereout
           he
           might
           by
           vsurie
           reape
           so
           great
           and
           so
           certaine
           a
           gaine
           ,
           if
           once
           in
           his
           conscience
           he
           were
           assured
           ,
           that
           vsurie
           is
           lawfull
           ?
           Yea
           husbandrie
           it selfe
           (
           from
           which
           through
           the
           blessing
           of
           God
           there
           doth
           arise
           many
           times
           so
           great
           increase
           )
           
           would
           be
           in
           smal
           request
           ,
           
           if
           vsurie
           might
           be
           esteemed
           as
           lawfull
           as
           it
           .
           Alphius
           the
           vsurer
           ,
           in
           Horace
           ,
           hauing
           recounted
           all
           the
           commendations
           of
           the
           country
           life
           ,
           and
           seeming
           for
           the
           time
           to
           be
           rauished
           therewith
           ,
           
           resolued
           straightwayes
           to
           be
           a
           countreyman
           :
           and
           hauing
           to
           that
           end
           gathered
           vp
           his
           money
           in
           the
           ides
           of
           one
           month
           ,
           he
           seeketh
           to
           put
           it
           forth
           to
           vsurie
           in
           the
           beginning
           of
           the
           next
           .
           Hence
           it
           is
           ,
           that
           gentlemen
           when
           they
           can
           scarce
           raise
           an
           hundred
           pounds
           
           a
           yeare
           for
           their
           lands
           without
           racking
           their
           rents
           ;
           are
           so
           readie
           to
           sell
           them
           ,
           and
           hauing
           put
           the
           price
           thereof
           to
           vsury
           (
           perhaps
           for
           three
           or
           foure
           hundred
           pounds
           a
           yeare
           )
           giue
           ouer
           hospitalitie
           and
           betake
           themselues
           to
           some
           priuat
           house
           in
           a
           citie
           ,
           where
           they
           may
           liue
           priuatly
           at
           small
           charge
           ,
           as
           though
           they
           were
           borne
           for
           themselues
           alone
           .
           Hence
           also
           it
           is
           that
           tradesmen
           hauing
           once
           gotten
           a
           good
           stocke
           ,
           giue
           ouer
           their
           trade
           and
           traffique
           ,
           and
           giue
           themselues
           wholly
           to
           vsurie
           .
           And
           the
           rest
           whose
           stocks
           are
           not
           great
           ,
           do
           follow
           traffique
           ,
           but
           so
           as
           either
           they
           borrow
           money
           of
           the
           wealther
           vpon
           vsurie
           to
           traffique
           withall
           ,
           or
           else
           take
           vp
           their
           wares
           on
           trust
           at
           an
           high
           rate
           ,
           and
           sell
           them
           againe
           for
           time
           at
           an
           higher
           price
           to
           such
           as
           do
           retaile
           ,
           and
           they
           lastly
           do
           vtter
           them
           to
           particuler
           men
           at
           an
           excessiue
           rate
           .
           And
           therefore
           hence
           proceedeth
           in
           part
           the
           deernesse
           of
           all
           things
           ,
           as
           I
           haue
           shewed
           before
           .
        
         
           Again
           ,
           there
           is
           such
           inequalitie
           in
           vsurie
           that
           many
           men
           being
           consumed
           therby
           ,
           the
           wealth
           of
           the
           country
           where
           it
           is
           cōmonly
           practised
           ,
           commeth
           into
           the
           hands
           of
           a
           few
           .
           Now
           polititians
           haue
           obserued
           ,
           
           that
           nothing
           is
           more
           dangerous
           for
           the
           conuersion
           or
           euersion
           of
           kingdomes
           ,
           than
           the
           great
           wealth
           of
           a
           few
           ,
           and
           the
           great
           want
           of
           the
           most
           ;
           and
           that
           is
           no
           way
           so
           much
           effected
           as
           by
           vsurie
           .
           And
           therefore
           the
           enriching
           of
           a
           few
           by
           the
           impouerishing
           of
           many
           ,
           through
           vsurie
           ,
           hath
           bene
           (
           as
           the
           histories
           of
           all
           ages
           do
           testifie
           )
           an
           vsuall
           occasion
           of
           raising
           seditions
           and
           ciuile
           contentions
           in
           common
           weales
           ,
           when
           the
           feare
           of
           God
           hath
           not
           cōtained
           men
           within
           their
           bounds
           ,
           as
           it
           alwayes
           ought
           to
           do
           .
           
             ●ane
             vetus
             vrbi
             foenebre
             malum
             ,
             &
             seditionum
             discordiarumque
             creberrima
             causa
             ,
          
           Vsurie
           ,
           saith
           Tacitus
           ,
           hath
           bene
           an
           old
           mischife
           to
           the
           citie
           of
           Rome
           ,
           
           and
           the
           most
           frequent
           cause
           of
           seditions
           and
           ciuile
           discords
           .
           In
           all
           cities
           ,
           
           saith
           Ierome
           ,
           it
           is
           the
           greatest
           cause
           of
           sedition
           .
           It
           is
           manifest
           ,
           
           saith
           
             Phil.
             Melancthon
          
           ,
           that
           by
           reason
           of
           the
           inequalitie
           which
           is
           in
           vsurie
           ,
           the
           greatest
           part
           of
           men
           
           where
           it
           is
           vsed
           are
           impouerished
           ,
           and
           that
           for
           the
           same
           cause
           seditions
           haue
           often
           bene
           raised
           in
           kingdomes
           .
           A
           spice
           whereof
           we
           may
           see
           ,
           Nehem.
           5.
           
        
         
           And
           yet
           these
           are
           not
           all
           the
           mischiefes
           which
           come
           to
           the
           common
           wealth
           by
           vsurie
           :
           for
           ouer
           and
           besides
           all
           these
           ,
           it
           pulleth
           downe
           the
           fearefull
           judgements
           of
           God
           vpon
           that
           country
           wherein
           it
           being
           publickly
           allowed
           ,
           is
           vsually
           and
           openly
           practised
           ;
           as
           appeareth
           by
           that
           destruction
           threatned
           against
           Ierusalem
           for
           this
           sinne
           ,
           
             Ezek.
             22.
             12
             ,
             13.
             
             Thou
             hast
             taken
             vsuri●
             and
             increase
             ,
             and
             hast
             gained
             from
             thy
             nei●ghbour
             by
             deceit
             ,
             and
             hast
             forgotten
             me
             ,
             saith
             the
             Lord
             God
             ,
             wherefore
             behold
             I
             clap
             my
             hands
             because
             of
             thy
             gaine
             ,
          
           that
           is
           ,
           (
           as
           appeareth
           out
           of
           the
           former
           chapter
           )
           I
           will
           ,
           
           as
           it
           were
           by
           clapping
           of
           hands
           ,
           set
           other
           nations
           vpon
           thee
           to
           ouercome
           thee
           ,
           &c.
           
        
         
           Wherefore
           wise
           men
           when
           they
           haue
           considered
           not
           onely
           the
           wrong
           which
           is
           done
           to
           particuler
           men
           ,
           but
           also
           the
           manifold
           inconueniences
           and
           mischiefes
           which
           come
           to
           the
           common
           wealth
           by
           vsurie
           ,
           they
           haue
           confidētly
           affirmed
           ,
           that
           vsurers
           are
           worse
           than
           other
           theeues
           ,
           and
           that
           it
           were
           better
           for
           the
           common
           wealth
           that
           there
           should
           be
           a
           thousand
           theeues
           in
           it
           ,
           than
           an
           hundred
           vsurers
           .
           For
           the
           further
           proofe
           whereof
           ,
           I
           referre
           you
           to
           the
           writings
           of
           that
           worthie
           Bishop
           Iewell
           vpon
           1.
           
           Thes.
           4.
           6.
           
           
           Yea
           some
           haue
           not
           doubted
           to
           say
           ,
           that
           the
           vsurer
           is
           to
           be
           esteemed
           as
           a
           common
           enemie
           to
           all
           men
           .
           Luther
           saith
           ,
           An
           vsurer
           is
           a
           blood-sucker
           of
           the
           people
           :
           
           &
           as
           a
           worme
           in
           an
           apple
           or
           nut
           consumeth
           all
           that
           is
           within
           ,
           so
           an
           vsurer
           deuoureth
           the
           substance
           of
           the
           cittie
           by
           wonderfull
           and
           secret
           meanes
           .
        
         
           Now
           if
           any
           man
           shall
           object
           that
           notwithstanding
           all
           that
           hath
           bene
           said
           ,
           vsurie
           may
           seeme
           profitable
           and
           necessarie
           vnto
           common
           wealthes
           ,
           because
           the
           lawes
           of
           all
           common
           wealthes
           haue
           allowed
           the
           practise
           thereof
           .
           I
           answer
           ,
           first
           ,
           that
           seldome
           or
           neuer
           haue
           the
           lawes
           of
           any
           countries
           allowed
           of
           vsurie
           :
           But
           euer
           the
           Lawgiuers
           
           when
           they
           saw
           any
           hope
           of
           abolishing
           it
           altogether
           ,
           haue
           wholly
           condemned
           it
           :
           or
           if
           the
           couetousnesse
           and
           hardnesse
           of
           mens
           hearts
           would
           not
           suffer
           them
           to
           conceiue
           any
           such
           hope
           ,
           they
           haue
           laboured
           to
           restraine
           it
           onely
           ,
           and
           to
           keepe
           it
           within
           some
           compasse
           ,
           that
           it
           should
           not
           be
           ouer-burdensome
           either
           to
           the
           borrowers
           or
           to
           the
           common
           wealth
           .
           Among
           others
           ,
           
             Solon
             ,
             Lycurgus
          
           ,
           and
           Plato
           in
           his
           booke
           of
           Lawes
           ,
           haue
           wholly
           forbidden
           it
           .
           The
           ancient
           Romans
           who
           are
           renowmed
           for
           wisedome
           and
           politicke
           justice
           ,
           
           first
           stinted
           vsurie
           at
           one
           in
           the
           hundred
           ,
           and
           by
           the
           lawes
           of
           the
           twelue
           Tables
           ordained
           that
           if
           any
           vsurer
           should
           take
           aboue
           one
           in
           the
           hundred
           ,
           
           he
           should
           be
           punished
           fourefold
           ;
           whereas
           a
           theefe
           by
           the
           same
           lawes
           was
           to
           be
           punished
           but
           twofold
           .
           Whereby
           you
           may
           gather
           ,
           saith
           Cato
           ,
           how
           much
           they
           esteemed
           an
           vsurer
           to
           be
           a
           worse
           common-wealths
           man
           than
           a
           theefe
           .
           Within
           one
           hundred
           and
           three
           yeares
           after
           (
           as
           Bodin
           hath
           obserued
           )
           and
           that
           
             Duilia
             rogatione
          
           ,
           it
           was
           reduced
           ,
           
             ad
             semuncias
          
           ,
           
           saith
           Tacitus
           ,
           that
           is
           ,
           to
           halfe
           a
           pound
           in
           an
           hundred
           ;
           and
           the
           next
           yeare
           after
           ,
           that
           also
           was
           abolished
           ,
           
             Genucia
             rogatione
          
           ,
           
           saith
           Bodin
           ,
           whereby
           it
           was
           enacted
           ,
           
             Ne
             vllo
             modo
             foenerari
             liceret
          
           ,
           that
           it
           should
           not
           be
           lawfull
           at
           all
           to
           lend
           vpon
           vsurie
           ,
           as
           
             Alexander
             ab
             Alexandro
          
           reporteth
           .
           Afterwards
           when
           vsurie
           grew
           to
           an
           head
           again
           ,
           it
           was
           sometimes
           stinted
           at
           six
           ,
           and
           sometimes
           at
           foure
           in
           the
           hundred
           ,
           and
           sometimes
           altogether
           prohibited
           .
           At
           length
           Iustinian
           so
           accommodated
           the
           limitation
           of
           vsurie
           to
           the
           diuerse
           estates
           and
           conditions
           of
           men
           ,
           
           that
           to
           them
           which
           could
           better
           forbeare
           their
           money
           ,
           lesse
           vsurie
           should
           bee
           permitted
           ,
           and
           to
           them
           which
           could
           worse
           forbeare
           it
           ,
           more
           .
           To
           Noblemen
           therefore
           and
           Gentlemen
           who
           vse
           not
           to
           occupie
           their
           mony
           for
           gaine
           ,
           he
           permitted
           Trientes
           ,
           that
           is
           ,
           foure
           in
           the
           hundred
           :
           To
           merchants
           and
           tradsemen
           ,
           who
           liue
           by
           the
           imployment
           of
           money
           in
           negotiation
           ,
           he
           permitted
           besses
           ,
           that
           is
           ,
           eight
           in
           the
           hundred
           :
           And
           to
           all
           other
           men
           semisses
           ,
           that
           is
           ,
           six
           in
           
           the
           hundred
           :
           And
           in
           
             traiectitijs
             pecunijs
          
           ,
           that
           is
           ,
           in
           money
           sent
           beyond
           sea
           at
           the
           creditors
           perill
           ,
           and
           in
           two
           other
           cases
           ,
           he
           granted
           centesimas
           ,
           that
           is
           ,
           twelue
           in
           the
           hundred
           .
           But
           in
           these
           latter
           times
           the
           ciuile
           Law
           hath
           beene
           corrected
           according
           to
           the
           canon
           Law
           :
           For
           in
           the
           Diet
           held
           at
           Augusta
           by
           Charles
           the
           fift
           ,
           all
           vsurie
           is
           condemned
           ;
           and
           in
           steed
           thereof
           a
           contract
           of
           buying
           rents
           after
           fiue
           in
           the
           hundred
           (
           which
           is
           after
           twentie
           yeares
           purchase
           )
           allowed
           ,
           with
           a
           couenant
           of
           releasing
           or
           selling
           backe
           the
           same
           ,
           when
           the
           seller
           shall
           tender
           the
           principall
           .
           And
           not
           the
           Popes
           onely
           by
           their
           canon
           law
           ,
           but
           euen
           Ma●omet
           also
           in
           his
           Alcoron
           hath
           forbidden
           all
           vsurie
           .
           
        
         
           But
           forasmuch
           as
           some
           patrons
           of
           vsurie
           haue
           taught
           ,
           that
           a
           Christian
           man
           may
           with
           a
           good
           conscience
           take
           so
           much
           vsurie
           as
           the
           lawes
           of
           the
           countrey
           wherein
           he
           dwelleth
           do
           permit
           ,
           and
           withall
           confesse
           that
           he
           cannot
           with
           a
           good
           conscience
           take
           aboue
           that
           rate
           which
           is
           limited
           by
           the
           lawes
           ;
           it
           behoueth
           vs
           therefore
           to
           enquire
           what
           our
           lawes
           haue
           determined
           concerning
           vsurie
           .
           And
           to
           omit
           the
           lawes
           of
           former
           times
           wherein
           vsurie
           hath
           bene
           sometimes
           restrained
           and
           stinted
           ,
           as
           in
           the
           time
           of
           Henry
           the
           eight
           ;
           sometimes
           altogether
           forbidden
           ,
           as
           in
           the
           time
           of
           Edward
           the
           sixt
           ;
           and
           to
           come
           to
           those
           lawes
           which
           now
           are
           in
           force
           ,
           which
           are
           as
           concerning
           this
           matter
           and
           other
           criminall
           causes
           ,
           of
           two
           sorts
           :
           the
           canon
           Law
           ,
           wherein
           it
           is
           not
           disagreeable
           to
           the
           word
           of
           God
           ;
           and
           the
           penall
           statute
           made
           in
           the
           13
           yeare
           of
           Queene
           Elizabeth
           .
           The
           canons
           of
           the
           ancient
           councels
           do
           wholly
           and
           absolutly
           forbid
           and
           condemne
           all
           vsurie
           ,
           and
           the
           ancient
           Bishops
           of
           Rome
           were
           of
           the
           same
           judgement
           ,
           but
           as
           I
           noted
           before
           ,
           and
           as
           Bodin
           also
           hath
           obserued
           ,
           the
           latter
           Bishops
           
             de
             via
             deflexerunt
          
           ,
           are
           turned
           out
           of
           the
           way
           :
           For
           although
           according
           to
           the
           rest
           of
           their
           Antichristian
           hypocrisie
           they
           do
           in
           word
           and
           in
           shew
           condemne
           all
           vsury
           ,
           permitting
           not
           so
           much
           as
           Christian
           buriall
           to
           him
           that
           dieth
           an
           vsurer
           ;
           yet
           indeed
           they
           haue
           allowed
           ,
           yea
           as
           
           Bodin
           saith
           ,
           
           brought
           in
           a
           contract
           of
           redeeming
           rents
           which
           as
           it
           is
           practised
           by
           their
           leaue
           and
           allowance
           ,
           is
           worse
           than
           the
           vsurie
           allowed
           any
           where
           else
           .
           But
           as
           in
           other
           things
           so
           in
           this
           point
           ,
           where
           the
           Canon
           law
           swarueth
           from
           the
           word
           of
           God
           we
           do
           forsake
           it
           ,
           and
           where
           it
           agreeth
           therewith
           ,
           we
           embrace
           it
           .
        
         
           And
           as
           touching
           the
           statute
           made
           in
           the
           thirteenth
           yeare
           of
           Queene
           Elizabeth
           ,
           howsoeuer
           the
           most
           (
           looking
           to
           the
           practise
           of
           vsurers
           and
           conniuencie
           of
           magistrats
           ,
           and
           not
           to
           the
           act
           of
           Parliament
           it selfe
           )
           
           do
           imagine
           that
           vsurie
           ,
           after
           the
           rate
           of
           ten
           in
           the
           hundred
           ,
           is
           thereby
           allowed
           ;
           yet
           the
           truth
           is
           ,
           that
           it
           is
           not
           so
           much
           as
           permitted
           thereby
           .
           Not
           allowed
           :
           for
           it
           is
           an
           act
           against
           vsurie
           as
           being
           a
           sinne
           ,
           yea
           and
           a
           detestable
           sinne
           ,
           as
           the
           statute
           it selfe
           doth
           call
           it
           :
           wherein
           also
           it
           is
           acknowledged
           ,
           that
           all
           vsurie
           is
           forbidded
           by
           the
           Law
           of
           God.
           Not
           permitted
           :
           for
           as
           all
           vsurie
           aboue
           ten
           in
           the
           hundred
           ,
           is
           thereby
           to
           be
           punished
           with
           the
           forfeiture
           of
           the
           triple
           value
           of
           the
           principall
           :
           so
           all
           vsurie
           ,
           whether
           it
           be
           after
           the
           rate
           of
           ten
           in
           the
           hundred
           ,
           or
           vnder
           ,
           though
           it
           were
           but
           of
           one
           in
           the
           hundred
           ,
           is
           to
           be
           punished
           with
           the
           forfeiture
           of
           the
           vsurie
           or
           increase
           .
           From
           hence
           therefore
           the
           argument
           of
           the
           patrons
           of
           vsurie
           in
           England
           ,
           may
           easily
           be
           returned
           vpon
           themselues
           :
           So
           much
           vsurie
           and
           no
           more
           ,
           say
           they
           ,
           may
           with
           good
           conscience
           be
           taken
           ,
           as
           the
           laws
           of
           the
           land
           do
           allow
           and
           permit
           .
           But
           now
           say
           I
           ,
           the
           laws
           of
           the
           land
           do
           not
           allow
           ,
           no
           nor
           yet
           permit
           ten
           ,
           nor
           fiue
           ,
           nor
           yet
           one
           in
           the
           hundred
           ;
           therefore
           in
           England
           a
           man
           cannot
           with
           a
           good
           conscience
           take
           after
           ten
           ,
           nor
           fiue
           ,
           nor
           yet
           one
           in
           the
           hundred
           .
        
         
           But
           suppose
           that
           humane
           lawes
           did
           permit
           vsurie
           ,
           as
           our
           statute
           doth
           in
           the
           case
           of
           orphanes
           only
           ,
           doth
           not
           the
           permission
           sufficiently
           argue
           the
           thing
           in
           it selfe
           to
           bee
           euill
           ?
           and
           if
           the
           thing
           be
           euill
           in
           it selfe
           ,
           can
           the
           permission
           justifie
           the
           practise
           of
           it
           before
           God
           ?
           No
           ,
           the
           law
           of
           man
           may
           cleere
           thee
           from
           ciuile
           penalties
           in
           the
           outward
           
           court
           ,
           and
           before
           the
           magistrat
           :
           but
           it
           cannot
           cleere
           thee
           from
           the
           guilt
           of
           sin
           in
           the
           court
           of
           conscience
           ,
           and
           from
           the
           penalties
           that
           are
           due
           to
           the
           same
           by
           the
           morall
           law
           of
           God.
           Neither
           is
           the
           law
           of
           man
           ,
           but
           the
           law
           of
           God
           ,
           the
           rule
           of
           thy
           conscience
           :
           and
           therefore
           though
           man
           had
           nothing
           to
           punish
           in
           thee
           for
           thy
           vsurie
           ,
           yet
           the
           Lord
           hath
           more
           than
           ynough
           to
           condemne
           thee
           for
           the
           same
           .
        
         
           But
           you
           will
           say
           ,
           May
           humane
           lawes
           permit
           such
           things
           as
           be
           euill
           ?
           For
           answer
           ,
           I
           will
           set
           downe
           the
           true
           and
           learned
           sentence
           of
           reuerend
           Beza
           in
           his
           Annotations
           vpon
           
             Mathew
             ,
             Chapter
             19.
             verse
             8.
             
             The
             morall
             law
          
           (
           saith
           he
           )
           
             because
             it
             respecteth
             the
             conscience
             ,
             it
             simply
             commaundeth
             good
             things
             and
             forbiddeth
             euill
             :
             But
             ciuile
             lawes
             ,
             if
             they
             be
             well
             ordained
             ,
             they
             do
             indeed
             commaund
             nothing
             which
             God
             hath
             forbidden
             ,
             and
             they
             forbid
             nothing
             that
             God
             hath
             commaunded
             ,
             but
             by
             the
             wickednesse
             of
             men
             they
             are
             forced
             onely
             to
             moderat
             many
             things
             which
             they
             cannot
             wholly
             abolish
             :
             and
             these
             are
             the
             things
             which
             are
             sayd
             to
             be
             permitted
             by
             lawes
             .
             As
             for
             example
             ,
             Christian
             charitie
             forbiddeth
             to
             lend
             vpon
             vsurie
             :
             notwithstanding
             many
             magistrats
             do
             see
             that
             in
             respect
             of
             traffique
             and
             dealings
             among
             men
             ,
             they
             cannot
             simply
             forbid
             vsurie
             .
             Therefore
             (
             which
             is
             the
             onely
             thing
             which
             remaineth
             for
             them
             to
             do
             )
             they
             stint
             vsurie
             .
             But
             may
             a
             man
             therefore
             with
             a
             good
             conscience
             lend
             vpon
             vsurie
             ?
             No
             surely
             :
             For
             the
             rule
             of
             our
             conscience
             is
             to
             be
             fetched
             not
             from
             the
             ciuile
             lawes
             of
             men
             ,
             but
             from
             the
             word
             of
             God.
             Nay
             the
             ciuile
             lawes
             themselues
             doe
             not
             allow
             ,
             but
             rather
             condemne
             that
             which
             they
             doe
             onely
             tolerat
             ,
             forced
             thereto
             by
             the
             wickednesse
             of
             men
             .
             Thus
             also
             the
             Lord
             by
             Moses
             making
             ciuile
             lawes
             ,
             doth
             not
             commaund
             diuorces
             (
             for
             so
             he
             should
             haue
             bene
             contrarie
             to
             himselfe
             )
             but
             to
             such
             as
             could
             not
             bee
             got
             to
             retaine
             their
             wiues
             ,
             hee
             commaunded
             them
             to
             giue
             their
             wiues
             a
             bill
             of
             diuorcement
             ,
             that
             prouision
             might
             be
             made
             for
             them
             against
             their
             husbands
             crueltie
             :
             and
             yet
             for
             all
             that
             ,
             they
             which
             put
             away
             their
             wiues
             ceassed
             not
             to
             be
             adulterers
             before
             God.
          
           So
           say
           I
           againe
           ,
           The
           lawes
           of
           men
           do
           not
           commaund
           nor
           allow
           vsurie
           :
           (
           For
           so
           should
           they
           be
           contrarie
           to
           the
           lawes
           of
           God
           )
           and
           yet
           
           to
           them
           who
           cannot
           be
           got
           to
           lend
           freely
           ,
           they
           permit
           to
           lend
           vpon
           vsurie
           ,
           so
           as
           they
           do
           not
           exceed
           such
           a
           stint
           ;
           that
           prouision
           might
           be
           made
           for
           men
           that
           be
           in
           need
           ,
           both
           that
           they
           might
           borrow
           ,
           and
           also
           that
           when
           they
           must
           needs
           borrow
           ,
           they
           should
           not
           be
           too
           much
           oppre●●ed
           .
           And
           yet
           for
           all
           this
           ,
           as
           he
           was
           an
           adulterer
           that
           put
           away
           his
           wife
           vnlesse
           it
           were
           for
           the
           crime
           of
           adulterie
           ,
           as
           our
           Sauior
           there
           proueth
           ;
           
           so
           is
           he
           guiltie
           of
           theft
           before
           God
           ,
           who
           practiseth
           vsurie
           though
           it
           be
           permitted
           by
           men
           .
           But
           as
           I
           sayd
           ,
           our
           law
           doth
           not
           permit
           vsury
           as
           men
           commonly
           imagine
           ,
           but
           is
           as
           well
           contriued
           (
           considering
           the
           iniquitie
           of
           the
           times
           )
           as
           could
           almost
           be
           wished
           .
           Onely
           these
           two
           things
           I
           desire
           may
           be
           now
           considered
           of
           in
           parliament
           ;
           First
           ,
           whether
           it
           were
           not
           more
           behoofefull
           for
           the
           common
           weale
           ,
           if
           vsurie
           were
           stinted
           at
           six
           rather
           than
           at
           ten
           in
           the
           hundred
           ;
           or
           rather
           that
           all
           vsurie
           being
           forbidden
           ,
           men
           should
           be
           allowed
           to
           vse
           in
           steed
           thereof
           ,
           the
           contract
           of
           redemption
           ,
           in
           that
           manner
           which
           before
           I
           approued
           ,
           buying
           a
           rent
           after
           fiue
           ,
           as
           in
           Germanie
           ;
           or
           (
           because
           of
           our
           greater
           vse
           of
           money
           in
           traffique
           by
           reason
           of
           our
           more
           commodious
           nauigation
           )
           after
           six
           in
           the
           hundred
           ,
           or
           more
           ,
           if
           more
           be
           thought
           more
           equall
           ,
           with
           a
           couenant
           of
           redemption
           in
           the
           behalfe
           of
           the
           borrower
           ,
           or
           rather
           seller
           ,
           if
           he
           desire
           it
           .
           For
           first
           it
           may
           seeme
           vnreasonable
           ,
           that
           wheras
           of
           an
           hundred
           pounds
           worth
           of
           land
           (
           which
           is
           fruitfull
           by
           nature
           )
           a
           man
           can
           hardly
           raise
           a
           rent
           of
           fiue
           or
           six
           pounds
           a
           yeare
           ;
           an
           hundred
           pounds
           in
           money
           which
           hath
           in
           it selfe
           no
           fruitfull
           vse
           ,
           should
           without
           his
           paines
           ,
           cost
           ,
           or
           hazard
           ,
           yeeld
           him
           ten
           pounds
           a
           yeare
           .
           Secondly
           ,
           it
           would
           in
           mine
           opinion
           be
           a
           notable
           meanes
           to
           diminish
           the
           number
           of
           vsurers
           ,
           and
           also
           to
           ease
           both
           the
           borrowers
           in
           particuler
           of
           oppression
           ,
           and
           the
           common
           wealth
           in
           generall
           of
           that
           great
           burden
           of
           vsurie
           whereof
           I
           spake
           before
           .
           And
           thirdly
           ,
           it
           would
           be
           a
           meanes
           to
           preuent
           both
           the
           vsuall
           committing
           of
           this
           
           sinne
           ,
           and
           also
           the
           punishment
           which
           God
           hath
           threatned
           for
           the
           same
           .
        
         
           The
           second
           thing
           which
           I
           desire
           may
           be
           considered
           of
           ,
           is
           ,
           the
           permission
           of
           vsurie
           in
           the
           behalfe
           of
           orphanes
           .
           For
           if
           it
           be
           simply
           euill
           ,
           it
           cannot
           bee
           good
           in
           them
           ,
           neither
           can
           the
           respect
           had
           of
           them
           make
           it
           good
           in
           others
           .
           And
           it
           is
           a
           principle
           in
           Diuinitie
           ,
           
           Euill
           may
           not
           be
           done
           ,
           that
           good
           may
           come
           thereof
           .
           Augustine
           giueth
           this
           charge
           (
           which
           afterwards
           was
           placed
           among
           the
           canons
           of
           the
           law
           )
           That
           men
           should
           not
           lend
           vpon
           vsurie
           ,
           
           though
           they
           would
           giue
           that
           which
           is
           gotten
           by
           vsurie
           as
           almes
           to
           the
           poore
           .
           
           And
           Chrysostome
           ,
           when
           some
           made
           this
           excuse
           ,
           
             I
             lent
             indeed
             vpon
             vsurie
          
           ,
           
           
             but
             that
             which
             I
             gained
             thereby
             I
             gaue
             to
             the
             poore
             :
          
           he
           sayth
           plainely
           ,
           that
           God
           doth
           not
           accept
           such
           sacrifices
           :
           and
           addeth
           ,
           that
           it
           were
           better
           not
           to
           giue
           to
           the
           poore
           ,
           than
           so
           to
           giue
           .
           It
           is
           a
           good
           rule
           in
           the
           Canon
           law
           ,
           if
           one
           cannot
           be
           relieued
           without
           another
           be
           hurt
           ,
           it
           were
           better
           neither
           should
           be
           holpen
           ,
           than
           either
           wronged
           .
           Charitie
           as
           it
           rejoyceth
           in
           the
           truth
           ,
           so
           also
           in
           justice
           :
           and
           therefore
           whatsoeuer
           is
           vnjust
           and
           against
           the
           law
           of
           God
           ,
           it
           cannot
           be
           charitable
           .
           Neither
           doth
           charitie
           require
           ,
           that
           I
           should
           sinne
           to
           do
           another
           man
           good
           ,
           or
           to
           cast
           away
           my
           soule
           by
           sinne
           ,
           though
           it
           were
           to
           saue
           another
           mans
           life
           .
           For
           he
           that
           shall
           be
           saued
           ,
           doth
           not
           put
           forth
           his
           money
           to
           vsurie
           :
           and
           he
           that
           doth
           ,
           
           shall
           he
           liue
           saith
           the
           Lord
           ?
           
           he
           shall
           not
           liue
           ,
           but
           he
           shal
           die
           the
           death
           .
           Wherefore
           vsurie
           being
           simply
           euill
           ,
           and
           generally
           forbidden
           in
           the
           word
           of
           God
           ,
           it
           cannot
           in
           any
           case
           be
           exercised
           with
           a
           good
           conscience
           .
        
         
           You
           will
           say
           then
           ,
           What
           shall
           become
           of
           Orphanes
           ,
           if
           they
           may
           not
           be
           maintained
           with
           the
           increase
           of
           their
           stocke
           ,
           but
           be
           forced
           to
           liue
           vpon
           their
           stocke
           ,
           and
           so
           to
           spend
           it
           ?
        
         
           Answer
           .
           You
           might
           better
           aske
           ,
           what
           shall
           become
           of
           those
           Orphanes
           who
           haue
           no
           stocke
           :
           for
           whom
           notwithstanding
           the
           Lord
           doth
           graciously
           prouide
           ,
           according
           
           to
           his
           mercifull
           promises
           .
           I
           answer
           therefore
           that
           orphanes
           and
           widowes
           haue
           a
           notable
           priuiledge
           of
           diuerse
           gracious
           promises
           peculiarly
           made
           to
           them
           :
           
           Let
           them
           therfore
           ,
           
           or
           their
           friends
           for
           them
           ,
           depend
           vpon
           the
           gracious
           prouidence
           and
           promises
           of
           God
           ,
           in
           the
           vse
           of
           lawfull
           meanes
           :
           Let
           them
           either
           imploy
           their
           goods
           in
           some
           honest
           trade
           or
           negotiation
           ,
           wherein
           they
           haue
           as
           good
           cause
           to
           expect
           a
           blessing
           from
           God
           ,
           as
           any
           other
           ;
           or
           let
           them
           deale
           by
           partnership
           :
           or
           if
           other
           meanes
           faile
           ,
           let
           annuities
           be
           bought
           for
           their
           liues
           ,
           or
           lands
           ,
           or
           rents
           purchased
           for
           euer
           ,
           or
           let
           some
           other
           honest
           course
           be
           tataken
           which
           wise
           men
           can
           easily
           deuise
           ,
           if
           they
           list
           ,
           how
           orphanes
           may
           be
           maintained
           ,
           without
           impairing
           of
           their
           stocke
           ,
        
         
           Againe
           ,
           if
           any
           man
           to
           make
           good
           the
           former
           objection
           concerning
           the
           profitablenesse
           of
           vsurie
           to
           common
           weales
           ,
           
           shall
           alledge
           (
           as
           some
           haue
           done
           )
           that
           the
           ciuile
           law
           alloweth
           thereof
           ,
           and
           doth
           not
           onely
           permit
           ,
           but
           authorise
           vsurie
           according
           to
           the
           rates
           aforesaid
           .
           I
           answer
           ,
           that
           by
           the
           law
           it selfe
           it
           euidently
           appeareth
           ,
           that
           it
           doth
           not
           allow
           it
           as
           good
           ,
           but
           permit
           it
           as
           euill
           ,
           for
           the
           auoiding
           of
           greater
           inconueniences
           ;
           and
           permit
           it
           with
           a
           threefold
           restraint
           .
           The
           first
           ,
           in
           respect
           of
           the
           quantitie
           :
           for
           the
           law
           stinteth
           the
           merchants
           vsurie
           at
           eight
           ,
           the
           gentlemens
           and
           noblemens
           vsurie
           at
           foure
           ,
           and
           the
           vsury
           of
           other
           men
           at
           six
           in
           the
           hundred
           .
           The
           second
           restraint
           is
           in
           respect
           of
           the
           continuance
           :
           For
           the
           ciuile
           law
           prouideth
           that
           when
           the
           vsurie
           which
           in
           the
           continuance
           of
           the
           loane
           hath
           bene
           paid
           already
           ,
           doth
           amount
           to
           as
           great
           a
           summe
           as
           the
           principall
           it selfe
           ,
           that
           then
           it
           shall
           ceasse
           ,
           and
           whatsoeuer
           is
           paid
           afterwards
           should
           be
           reckoned
           in
           the
           principall
           :
           As
           for
           example
           ,
           ten
           in
           the
           hundred
           do
           match
           the
           principall
           in
           ten
           yeares
           ,
           after
           which
           time
           no
           more
           vse
           is
           to
           be
           payd
           :
           or
           if
           any
           be
           payd
           ,
           it
           is
           to
           be
           abated
           in
           the
           principall
           .
           The
           third
           restraint
           is
           in
           respect
           of
           the
           compound
           vsurie
           ,
           which
           is
           called
           vsurie
           of
           vsurie
           ;
           for
           
           that
           is
           absolutely
           forbidden
           by
           the
           ciuile
           law
           .
           Which
           two
           latter
           restraints
           doe
           also
           prooue
           ,
           that
           vsurie
           by
           the
           ciuile
           law
           is
           judged
           a
           thing
           euill
           in
           it selfe
           .
           For
           if
           vsurie
           of
           ten
           in
           the
           hundred
           be
           lawfull
           for
           ten
           years
           together
           ,
           why
           not
           for
           the
           eleuenth
           and
           twelfth
           ,
           &c.
           the
           principall
           being
           still
           forborne
           ?
           and
           if
           the
           vsurie
           of
           the
           principall
           be
           lawfull
           the
           first
           yeare
           ,
           why
           is
           not
           that
           vsurie
           of
           the
           vsurie
           being
           lent
           to
           the
           same
           man
           the
           second
           yeare
           ,
           as
           lawfull
           as
           if
           it
           were
           lent
           to
           another
           man
           ?
        
         
           But
           whatsoeuer
           other
           lawgiuers
           haue
           judged
           of
           vsurie
           ,
           it
           is
           plaine
           ,
           that
           the
           Lord
           ,
           who
           is
           the
           supreme
           ,
           and
           in
           respect
           of
           the
           conscience
           ,
           the
           onely
           lawgiuer
           ,
           condemneth
           all
           vsurie
           by
           his
           law
           morall
           ;
           neither
           by
           his
           judiciall
           law
           permitted
           the
           same
           to
           be
           exercised
           by
           the
           subjects
           of
           that
           commonwealth
           which
           he
           ordained
           ,
           among
           themselues
           .
           And
           therfore
           it
           cannot
           without
           contumelie
           against
           the
           wisedome
           of
           God
           be
           affirmed
           ,
           that
           a
           commonwealth
           cannot
           well
           stand
           without
           vsurie
           ;
           especially
           considering
           that
           the
           holy
           ghost
           hath
           made
           the
           vsuall
           practise
           of
           vsurie
           countenanced
           by
           the
           state
           ,
           a
           note
           of
           a
           corrupt
           state
           .
           For
           so
           the
           seuentie
           interpreters
           ,
           
           Psa.
           55.
           11
           ,
           for
           the
           Hebrew
           Toc
           read
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           which
           as
           some
           thinke
           is
           deriued
           thence
           ,
           and
           the
           auncient
           writers
           doe
           read
           the
           place
           thus
           ,
           Vsurie
           and
           deceit
           depart
           not
           from
           her
           streets
           .
           
           And
           the
           Prophet
           
             Ezechiel
             ,
             chap.
          
           22.
           12
           ,
           among
           other
           enormities
           ,
           or
           as
           he
           calleth
           them
           abhominations
           of
           the
           citie
           Ierusalem
           ,
           he
           reckoneth
           this
           for
           one
           ,
           
             Thou
             hast
             taken
             vsurie
             and
             increase
             .
          
           And
           contrariwise
           ,
           among
           the
           notes
           of
           a
           good
           gouernour
           this
           is
           mentioned
           ,
           Psal.
           72.
           14
           ,
           That
           he
           should
           free
           his
           subjects
           from
           vsurie
           ,
           (
           for
           so
           againe
           the
           auncient
           interpreters
           doe
           read
           )
           and
           violence
           :
           a
           notable
           example
           whereof
           we
           haue
           in
           Nehemias
           that
           godly
           magistrat
           ,
           chap.
           5.
           
           And
           hereunto
           we
           may
           adde
           the
           judgement
           of
           that
           notable
           Historiographer
           and
           wise
           Polititian
           
             Cornelius
             Tacitus
          
           ,
           
           who
           ,
           as
           he
           judgeth
           vsurie
           to
           be
           a
           mischiefe
           to
           the
           commonwealth
           ,
           so
           he
           noteth
           ,
           that
           it
           was
           repressed
           in
           the
           auncient
           common-wealth
           
           of
           the
           Romanes
           ,
           when
           their
           manners
           were
           farthest
           from
           corruption
           .
           
           And
           to
           conclude
           ,
           Caluin
           himselfe
           is
           of
           this
           judgement
           ,
           that
           an
           vsurer
           ought
           not
           to
           be
           suffered
           in
           a
           well
           ordered
           commonwealth
           .
        
         
           And
           thus
           you
           haue
           heard
           how
           vsurie
           offendeth
           against
           our
           neighbour
           ,
           as
           being
           both
           vnjust
           and
           vncharitable
           .
           Now
           let
           vs
           briefely
           consider
           how
           the
           vsurer
           sinneth
           against
           God
           ,
           not
           only
           mediatly
           by
           vnjustice
           and
           vncharitablenesse
           ,
           but
           also
           immediatly
           by
           impietie
           and
           vngodlinesse
           .
        
         
           For
           first
           seeing
           the
           practise
           of
           vsurie
           cannot
           stand
           with
           the
           true
           feare
           of
           God
           ,
           as
           may
           be
           gathered
           out
           of
           that
           opposition
           ,
           
           Leuit.
           25.
           36
           ,
           Thou
           shalt
           take
           no
           vsurie
           of
           thy
           needy
           brother
           ,
           nor
           increase
           ,
           but
           thou
           shalt
           feare
           thy
           God
           :
           it
           is
           euident
           therefore
           ,
           that
           they
           which
           take
           vsurie
           of
           them
           which
           borrow
           for
           need
           ,
           do
           not
           walke
           in
           the
           feare
           of
           God
           ,
           
           as
           Nehemias
           telleth
           the
           vsurers
           of
           his
           time
           .
        
         
           Secondly
           ,
           the
           vsurer
           sinneth
           against
           God
           by
           disobedience
           and
           contempt
           :
           for
           he
           disobeyeth
           the
           commaundements
           of
           God
           ,
           straightly
           commaunding
           free
           loane
           ,
           and
           sharply
           forbidding
           vsurie
           ,
           and
           contemneth
           the
           threatenings
           of
           God
           denounced
           against
           the
           same
           .
        
         
           Thirdly
           ,
           by
           infidelitie
           ,
           in
           not
           belieuing
           the
           gracious
           promises
           of
           God
           made
           to
           those
           who
           lend
           freely
           :
           For
           as
           Chrysostome
           hath
           well
           said
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           Vsurie
           is
           the
           off-spring
           of
           infidelitie
           .
           And
           therefore
           ,
           whereas
           the
           Lord
           hath
           promised
           to
           such
           ,
           that
           they
           shall
           be
           the
           children
           of
           the
           most
           high
           ,
           
           that
           they
           shall
           be
           blessed
           ,
           and
           receiue
           great
           reward
           at
           his
           hands
           ;
           
           those
           that
           will
           not
           beleeue
           these
           promises
           ,
           are
           to
           feare
           ,
           that
           they
           are
           not
           the
           children
           of
           God
           ,
           and
           that
           in
           stead
           of
           that
           blessing
           and
           reward
           promised
           ,
           there
           remaineth
           to
           them
           the
           fearfull
           curse
           of
           God
           ,
           and
           condemnation
           .
        
         
           Fourthly
           ,
           by
           diffidence
           ,
           ending
           commonly
           in
           prophanenesse
           .
           For
           the
           Lord
           would
           haue
           our
           faith
           concerning
           spirituall
           blessings
           in
           heauenly
           things
           ,
           to
           be
           exercised
           
           and
           confirmed
           by
           our
           affiance
           reposed
           in
           his
           goodnesse
           for
           temporall
           blessings
           in
           earthly
           things
           ,
           as
           may
           be
           gathered
           by
           the
           order
           of
           the
           fourth
           and
           fifth
           petitions
           of
           the
           Lords
           prayer
           .
           For
           if
           we
           cannot
           find
           in
           our
           hearts
           to
           depend
           vpon
           the
           goodnesse
           of
           God
           for
           these
           vile
           and
           transitorie
           things
           ;
           how
           can
           we
           persuade
           our selues
           ,
           that
           we
           truly
           beleeue
           in
           him
           concerning
           the
           forgiuenesse
           of
           our
           sinnes
           ,
           and
           eternall
           life
           ?
           The
           Lord
           therefore
           would
           haue
           vs
           ,
           whether
           we
           want
           meanes
           ,
           or
           whether
           we
           haue
           them
           ,
           as
           well
           in
           the
           vse
           of
           meanes
           as
           in
           the
           want
           of
           them
           ,
           to
           depend
           vpon
           his
           prouidence
           ,
           and
           to
           cast
           our
           care
           vpon
           him
           .
           If
           he
           lay
           a
           crosse
           vpon
           vs
           ,
           or
           seeme
           to
           depriue
           vs
           of
           our
           goods
           ,
           it
           is
           his
           good
           pleasure
           that
           we
           should
           flie
           vnto
           him
           by
           prayer
           :
           if
           he
           vouchsafe
           to
           blesse
           vs
           ,
           thankes
           are
           to
           be
           giuen
           vnto
           him
           ,
           as
           to
           the
           authour
           of
           all
           good
           things
           .
           In
           a
           word
           ,
           in
           all
           estates
           it
           behooueth
           a
           true
           Christian
           to
           walke
           with
           God
           ,
           and
           to
           haue
           dayly
           recourse
           to
           him
           .
        
         
           But
           the
           vsurers
           whole
           endeauour
           is
           to
           settle
           himselfe
           and
           his
           estate
           as
           it
           were
           out
           of
           the
           gunshot
           of
           Gods
           prouidence
           :
           he
           will
           not
           deale
           by
           husbandrie
           or
           traffique
           ,
           because
           of
           the
           hazards
           whereunto
           either
           of
           both
           is
           subject
           ;
           that
           is
           to
           say
           ,
           because
           of
           his
           diffidence
           in
           God
           ,
           to
           whose
           prouidence
           he
           dare
           not
           trust
           his
           goods
           :
           and
           therefore
           he
           will
           make
           sure
           worke
           for
           himselfe
           ,
           that
           he
           shall
           not
           need
           to
           stand
           to
           Gods
           courtesie
           .
           The
           practise
           of
           vsurie
           shall
           be
           as
           a
           tower
           of
           Babel
           vnto
           him
           ,
           that
           whether
           God
           doe
           blesse
           the
           traffique
           of
           men
           ,
           or
           not
           ,
           or
           whether
           it
           goe
           well
           or
           ill
           with
           husbandrie
           ,
           he
           will
           be
           sure
           both
           of
           his
           principall
           and
           of
           his
           gaine
           .
           All
           is
           one
           to
           him
           ,
           whether
           the
           marchants
           gaine
           or
           loose
           ,
           sinke
           or
           swim
           ,
           whether
           there
           be
           famine
           or
           plentie
           ,
           faire
           weather
           or
           foule
           ,
           he
           feareth
           no
           flouds
           .
           He
           looketh
           not
           vp
           to
           heauen
           with
           the
           good
           husbandman
           or
           godly
           marchant
           ,
           either
           to
           craue
           the
           blessing
           of
           God
           vpon
           his
           labours
           ,
           or
           to
           returne
           thankes
           for
           the
           same
           :
           but
           is
           so
           wholly
           addicted
           to
           the
           earth
           and
           to
           his
           
           vsurious
           cogitations
           ,
           that
           he
           is
           seldome
           seen
           to
           looke
           vp
           :
           insomuch
           ,
           that
           many
           times
           by
           his
           very
           looke
           and
           gate
           an
           vsurer
           may
           be
           discerned
           .
           In
           a
           word
           ,
           his
           chiefe
           indeauour
           is
           ,
           that
           in
           respect
           of
           worldly
           things
           he
           may
           haue
           nothing
           to
           doe
           with
           God
           :
           and
           so
           at
           length
           of
           a
           faithlesse
           man
           he
           becommeth
           also
           prophane
           ,
           hauing
           forgotten
           God
           ,
           as
           for
           this
           sinne
           the
           Lord
           chargeth
           Ierusalem
           ,
           
           Ezech.
           22.
           12
           :
           neither
           is
           God
           ,
           
           I
           meane
           the
           true
           God
           ,
           in
           all
           his
           thoughts
           .
           For
           his
           God
           Mammon
           doth
           wholly
           possesse
           his
           heart
           :
           
           and
           therefore
           hee
           sinneth
           also
           by
           idolatrie
           .
           For
           seeing
           the
           root
           of
           vsurie
           is
           couetousnesse
           (
           which
           is
           the
           root
           of
           all
           euill
           )
           it
           cannot
           be
           denied
           ,
           but
           that
           euery
           vsurer
           is
           couetous
           :
           And
           euery
           couetous
           man
           is
           an
           idolater
           ,
           Eph.
           5.
           5.
           and
           a
           seruitour
           of
           Mammon
           ,
           Mat.
           6.
           24
           ,
           and
           therefore
           no
           true
           seruant
           of
           the
           Lord.
           Now
           you
           must
           remember
           ,
           that
           for
           couetous
           persons
           and
           idolaters
           ,
           
           there
           is
           no
           inheritance
           in
           heauen
           .
        
         
           And
           therefore
           the
           vsurer
           as
           he
           sinneth
           against
           God
           by
           manifold
           impietie
           ,
           so
           also
           against
           himselfe
           by
           desperat
           folly
           .
           For
           as
           euery
           notorious
           malefactor
           may
           truly
           be
           said
           to
           cast
           away
           himselfe
           ,
           and
           is
           guiltie
           of
           selfe-murther
           ,
           as
           it
           is
           said
           of
           Korah
           and
           his
           complices
           ,
           
           Num.
           16.
           38
           :
           so
           the
           vsurer
           likewise
           pulleth
           vpon
           himselfe
           the
           fearfull
           judgements
           of
           God
           ,
           and
           is
           guiltie
           of
           his
           owne
           ouerthrow
           .
           For
           the
           Lord
           hath
           threatened
           not
           onely
           the
           translation
           of
           their
           goods
           from
           them
           in
           this
           world
           ,
           
           Prou.
           28.
           8
           ,
           but
           also
           as
           touching
           the
           world
           to
           come
           ,
           that
           they
           shall
           not
           dwell
           in
           the
           mountaine
           of
           Gods
           holinesse
           (
           as
           may
           be
           gathered
           out
           of
           this
           Psalme
           )
           but
           that
           they
           shall
           die
           the
           death
           (
           meaning
           thereby
           the
           death
           of
           the
           soule
           :
           )
           and
           that
           you
           may
           know
           to
           whom
           the
           cause
           of
           the
           vsurers
           damnation
           is
           to
           be
           imputed
           ,
           
           it
           is
           added
           ,
           
             and
             his
             bloud
             shall
             be
             vpon
             him
             .
          
           And
           that
           is
           it
           which
           Leo
           sayth
           ,
           
           
             Foenus
             pecuniae
             funus
             est
             animae
             ,
             The
             gaine
             of
             vsurie
             is
             the
             graue
             of
             the
             soule
             .
          
        
         
           Wherefore
           what
           extreame
           folly
           and
           desperat
           madnesse
           is
           this
           ,
           for
           the
           vsurie
           ,
           that
           is
           ,
           as
           it
           were
           ,
           the
           tenths
           of
           
           thine
           owne
           money
           ,
           to
           cast
           away
           thy
           soule
           ,
           which
           thou
           oughtest
           not
           to
           hazard
           for
           the
           gaine
           of
           the
           whole
           world
           .
           For
           as
           our
           Sauior
           sayth
           ,
           What
           will
           it
           profit
           a
           man
           though
           he
           should
           gaine
           the
           whole
           world
           ,
           if
           he
           loose
           his
           owne
           soule
           ?
           
           Mar.
           8.
           36.
           
        
         
           To
           these
           arguments
           I
           might
           adde
           if
           it
           were
           needfull
           ,
           the
           testimonies
           of
           all
           wise
           and
           learned
           men
           who
           haue
           liued
           vntill
           our
           age
           :
           for
           first
           ,
           the
           Philosophers
           ,
           though
           heathens
           ,
           haue
           written
           and
           spoken
           against
           it
           :
           the
           fathers
           of
           the
           church
           haue
           with
           one
           consent
           condemned
           it
           euen
           to
           the
           pit
           of
           hell
           :
           the
           Christian
           councels
           haue
           seuerely
           censured
           it
           :
           the
           schoolemen
           ,
           though
           corrupt
           in
           many
           other
           things
           ,
           yet
           herein
           they
           retaine
           the
           doctrine
           of
           the
           primitiue
           Church
           :
           the
           godly
           learned
           diuines
           of
           this
           age
           ,
           and
           namely
           of
           this
           our
           Church
           ,
           doe
           for
           the
           most
           part
           inueigh
           against
           it
           :
           those
           few
           among
           vs
           that
           seeme
           to
           defend
           ●surie
           ,
           doe
           in
           substance
           differ
           little
           from
           the
           rest
           ,
           erring
           especially
           in
           this
           ,
           that
           vnder
           the
           odious
           name
           of
           vsurie
           they
           defend
           and
           maintaine
           a
           lawfull
           contract
           of
           partnership
           ,
           as
           I
           haue
           shewed
           before
           .
           And
           because
           the
           judgements
           of
           those
           learned
           men
           ,
           who
           seeme
           not
           to
           condemne
           all
           vsurie
           ,
           are
           of
           such
           force
           with
           vsurers
           ,
           that
           they
           seeme
           to
           build
           their
           practise
           vpon
           their
           authoritie
           ;
           I
           will
           also
           take
           this
           hold
           from
           them
           ,
           and
           out
           of
           their
           writings
           manifestly
           demonstrate
           before
           their
           eies
           ,
           that
           the
           vsurie
           which
           is
           practised
           in
           the
           world
           ,
           is
           not
           allowed
           of
           any
           godly
           diuine
           .
        
         
           For
           first
           ,
           though
           they
           thinke
           a
           man
           may
           now
           and
           then
           lend
           vpon
           vsurie
           ,
           such
           cautions
           obserued
           as
           they
           prescribe
           ,
           yet
           they
           hold
           it
           to
           be
           vtterly
           vnlawfull
           for
           a
           man
           to
           be
           an
           vsurer
           ,
           or
           to
           make
           a
           trade
           of
           it
           .
           Now
           whereas
           they
           doe
           not
           denie
           ,
           but
           that
           a
           man
           may
           make
           a
           trade
           of
           gaining
           by
           any
           honest
           or
           lawfull
           contract
           ,
           this
           euidently
           sheweth
           ,
           that
           euen
           out
           of
           their
           assertions
           it
           may
           be
           prooued
           ,
           that
           vsurie
           is
           not
           a
           lawfull
           contract
           .
           
             Quisquis
             ex
             professo
             foeneratur
          
           (
           sayth
           Caluin
           )
           
           
             ille
             omnino
             debet
             ab
             hominum
             consortio
             
             reijci
             .
          
           Whosoeuer
           is
           a
           professed
           vsurer
           ,
           he
           ought
           to
           be
           excluded
           out
           of
           all
           humane
           societie
           .
           And
           againe
           ,
           an
           vsurer
           ought
           not
           to
           be
           suffered
           in
           the
           Church
           of
           God.
           
        
         
           Secondly
           ,
           they
           absolutly
           condemne
           vsurie
           of
           vsurie
           ,
           which
           in
           it selfe
           is
           no
           more
           vnlawfull
           than
           vsurie
           of
           the
           principall
           .
           
             Vsura
             vsurarum
             iudicio
             bonorum
             omnium
             etiam
             apud
             infideles
             damnata
             semper
             &
             infamis
             fuit
             .
             Iun.
             in
             Leuit.
             
          
        
         
           The
           conditions
           whereby
           they
           circumscribe
           vsurie
           ,
           are
           these
           and
           such
           like
           .
        
         
           As
           first
           ,
           That
           it
           be
           not
           required
           of
           them
           ,
           who
           being
           in
           want
           ,
           doe
           borrow
           for
           the
           supply
           of
           their
           necessitie
           ;
           but
           onely
           of
           those
           who
           borrow
           mony
           to
           make
           a
           gaine
           thereof
           :
           And
           that
           their
           lending
           to
           such
           ,
           doe
           not
           hinder
           them
           from
           free
           lending
           to
           those
           which
           would
           borrow
           for
           need
           .
        
         
           2.
           
           That
           they
           require
           not
           gaine
           of
           him
           which
           borroweth
           for
           gaine
           ,
           vnlesse
           he
           be
           a
           gainer
           .
           And
           therefore
           they
           define
           that
           vsurie
           which
           they
           allow
           ,
           to
           be
           part
           of
           the
           borrowers
           gaine
           ,
           and
           but
           such
           a
           part
           as
           the
           borrower
           may
           liue
           of
           the
           rest
           .
        
         
           3.
           
           That
           he
           which
           lendeth
           for
           gaine
           ,
           must
           not
           onely
           require
           no
           gaine
           ,
           but
           also
           must
           be
           content
           to
           beare
           part
           of
           the
           borrowers
           losse
           ,
           if
           without
           his
           owne
           default
           he
           prooue
           a
           looser
           .
        
         
           4.
           
           That
           the
           end
           of
           this
           lending
           must
           bee
           charitie
           ,
           wherby
           the
           lender
           is
           bound
           to
           seeke
           the
           borrowers
           good
           rather
           than
           his
           owne
           .
        
         
           5.
           
           That
           in
           this
           contract
           he
           respect
           the
           good
           not
           only
           of
           the
           borrower
           ,
           but
           also
           of
           the
           commonwealth
           :
           and
           therefore
           that
           he
           require
           not
           so
           much
           gaine
           as
           the
           partie
           cannot
           raise
           by
           lawfull
           meanes
           .
        
         
           6.
           
           That
           this
           lending
           be
           agreeable
           to
           naturall
           equity
           ,
           which
           is
           to
           be
           judged
           of
           not
           by
           mens
           practise
           ,
           but
           by
           the
           word
           of
           God.
           
        
         
           7.
           
           That
           it
           be
           contained
           within
           those
           limits
           which
           the
           laws
           of
           euery
           countrey
           concerning
           vsurie
           do
           appoint
           .
        
         
         
           These
           cautions
           men
           must
           obserue
           ,
           or
           else
           they
           may
           not
           build
           their
           practise
           vpon
           the
           authoritie
           of
           godly
           learned
           men
           ;
           who
           haue
           by
           these
           and
           such
           like
           conditions
           so
           qualified
           vsurie
           ,
           as
           that
           where
           they
           be
           obserued
           ,
           there
           is
           no
           vsurie
           ,
           or
           at
           least
           no
           actuall
           vsurie
           committed
           .
        
         
           And
           because
           the
           authoritie
           of
           that
           excellent
           instrument
           of
           God
           ,
           
             I.
             Caluin
          
           ,
           is
           much
           pretended
           for
           the
           defence
           of
           vsurie
           ,
           I
           will
           therefore
           shew
           you
           briefely
           ,
           how
           little
           encouragement
           vsurers
           can
           truly
           receiue
           from
           him
           .
           
           He
           sayth
           it
           is
           more
           than
           a
           rare
           thing
           ,
           that
           the
           same
           man
           shold
           be
           an
           vsurer
           and
           an
           honest
           man.
           Nay
           ,
           he
           sayth
           ,
           
           That
           an
           vsurer
           is
           euer
           a
           theefe
           and
           a
           robber
           :
           and
           although
           hee
           sayth
           ,
           it
           may
           happen
           sometimes
           ,
           that
           a
           man
           may
           in
           some
           case
           take
           vsurie
           ,
           and
           cannot
           precisely
           bee
           condemned
           therefore
           ,
           yet
           he
           setteth
           downe
           this
           assertion
           :
           
             But
             we
             must
             alwayes
             hold
             it
             to
             be
             a
             thing
             scarcely
             possible
             ,
             that
             he
             which
             taketh
             vsurie
             ,
             should
             not
             wrong
             his
             brother
             .
             And
             therefore
             it
             were
             to
             be
             wished
             ,
             that
             the
             very
             name
             of
             vsurie
             were
             buried
             and
             vtterly
             blotted
             out
             of
             the
             memorie
             of
             men
             .
          
           
           And
           in
           another
           place
           ,
           
             It
             were
             to
             be
             wished
          
           (
           sayth
           he
           )
           
             that
             all
             vsurie
             ,
             yea
             and
             the
             name
             of
             it
             were
             banished
             out
             of
             the
             world
             .
          
        
         
           Hauing
           thus
           by
           testimonies
           of
           scripture
           and
           by
           other
           arguments
           and
           testimonies
           prooued
           vsurie
           to
           be
           vnlawfull
           ,
           it
           now
           remaineth
           ,
           that
           for
           the
           better
           satisfying
           of
           the
           reader
           ,
           I
           should
           answere
           such
           arguments
           as
           are
           made
           in
           defence
           of
           vsurie
           .
        
         
           But
           that
           you
           may
           not
           thinke
           ,
           that
           the
           patrons
           of
           vsurie
           doe
           promiscuously
           defend
           all
           vsurie
           ,
           therefore
           they
           circumscribe
           that
           vsurie
           which
           they
           allow
           with
           these
           conditions
           :
           first
           ,
           That
           it
           be
           moderat
           ;
           secondly
           ,
           That
           it
           be
           not
           required
           of
           the
           poore
           and
           needie
           ;
           thirdly
           ,
           That
           it
           be
           not
           hurtfull
           to
           the
           borrower
           .
           Where
           ,
           by
           the
           way
           we
           are
           to
           obserue
           ,
           that
           no
           man
           of
           vnderstanding
           goeth
           about
           to
           justifie
           that
           vsurie
           which
           is
           commonly
           practised
           in
           the
           world
           :
           in
           which
           ,
           being
           immoderat
           for
           the
           most
           part
           ,
           though
           it
           be
           but
           after
           ten
           in
           the
           hundred
           ,
           there
           is
           seldome
           
           or
           neuer
           any
           thing
           else
           looked
           after
           but
           the
           lenders
           securitie
           ,
           without
           respect
           ,
           whether
           the
           borrower
           be
           wealthie
           or
           needie
           ,
           or
           whether
           he
           shall
           gaine
           or
           loose
           thereby
           .
        
         
           But
           let
           vs
           examine
           these
           three
           conditions
           seuerally
           :
           for
           as
           touching
           the
           first
           ,
           whereas
           I
           haue
           prooued
           before
           ,
           that
           euery
           ouerplus
           or
           gaine
           required
           for
           loane
           ,
           is
           that
           vsurie
           which
           is
           condemned
           in
           the
           Scriptures
           ,
           and
           that
           it
           is
           a
           thing
           in
           it selfe
           simply
           euill
           and
           vnlawfull
           ,
           therefore
           I
           say
           with
           learned
           Chemnicius
           ,
           
           That
           when
           men
           make
           question
           of
           moderat
           vsurie
           ,
           whether
           that
           be
           lawfull
           ,
           or
           not
           ,
           they
           might
           as
           wel
           make
           question
           ,
           whether
           moderat
           adulterie
           ,
           or
           moderat
           lying
           ,
           or
           moderat
           theft
           is
           lawfull
           :
           for
           as
           adulterie
           ,
           as
           lying
           ,
           as
           theft
           are
           things
           in
           themselues
           simply
           euill
           and
           vnlawfull
           ,
           and
           therefore
           cannot
           well
           bee
           done
           ,
           so
           is
           vsurie
           ,
           as
           I
           haue
           prooued
           .
           It
           is
           a
           good
           saying
           and
           a
           true
           of
           
             D.
             Wilson
          
           in
           his
           booke
           of
           vsurie
           ,
           That
           there
           is
           no
           meane
           in
           this
           vice
           ,
           more
           than
           is
           in
           murther
           ,
           theft
           ,
           or
           whoredome
           :
           and
           as
           the
           stealing
           of
           one
           penny
           is
           theft
           ,
           so
           is
           the
           least
           vsurie
           ,
           though
           it
           be
           but
           of
           a
           penny
           .
        
         
           And
           as
           touching
           the
           second
           ,
           whereas
           they
           allow
           moderat
           vsurie
           taken
           of
           the
           wealthie
           :
           I
           answere
           (
           as
           before
           )
           That
           if
           God
           in
           his
           word
           had
           made
           this
           difference
           of
           vsurie
           in
           respect
           of
           the
           poore
           and
           the
           rich
           ,
           as
           he
           doth
           in
           respect
           of
           the
           Israelite
           and
           the
           Canaanite
           ,
           To
           the
           poore
           thou
           shalt
           not
           lend
           vpon
           vsurie
           ,
           but
           to
           the
           rich
           thou
           mayest
           ;
           their
           practise
           had
           beene
           justifiable
           ,
           who
           require
           vsurie
           of
           the
           rich
           :
           but
           the
           Lord
           in
           diuerse
           places
           of
           the
           Scripture
           in
           generall
           tearmes
           absolutely
           condemneth
           all
           vsurie
           ,
           as
           I
           haue
           shewed
           .
           And
           therefore
           ,
           if
           because
           in
           the
           prohibition
           of
           vsurie
           in
           one
           or
           two
           places
           there
           is
           mention
           made
           of
           the
           poore
           ,
           we
           may
           inferre
           ,
           that
           therefore
           vsurie
           is
           lawfull
           towards
           the
           rich
           ;
           by
           the
           same
           reason
           the
           most
           notorious
           sinnes
           against
           the
           sixth
           and
           eighth
           commaundements
           may
           be
           justified
           ,
           if
           they
           be
           not
           committed
           against
           the
           poore
           and
           helpelesse
           ,
           because
           in
           the
           prohibition
           of
           those
           sinnes
           ,
           there
           is
           expresse
           mention
           made
           in
           
           diuerse
           places
           ,
           of
           the
           poore
           ,
           the
           fatherlesse
           ,
           the
           widdow
           ,
           the
           stranger
           ,
           and
           such
           others
           as
           are
           helpelesse
           .
           And
           therfore
           when
           the
           holy
           Ghost
           saith
           ,
           Prou.
           22.
           22
           ,
           Rob
           not
           the
           poore
           because
           he
           is
           poore
           ;
           the
           robber
           might
           by
           the
           same
           reason
           justifie
           his
           robbing
           of
           the
           rich
           .
        
         
           And
           lastly
           whereas
           they
           allow
           vsurie
           ,
           so
           it
           be
           not
           joyned
           with
           the
           hurt
           of
           the
           borrower
           :
           I
           answer
           ,
           that
           by
           the
           same
           reason
           they
           may
           justifie
           the
           officious
           lye
           which
           is
           vttered
           to
           helpe
           and
           not
           to
           hurt
           the
           neighbour
           .
           But
           charitie
           as
           it
           rejoyceth
           in
           the
           truth
           ,
           so
           also
           in
           justice
           ;
           and
           as
           a
           lye
           ,
           so
           also
           vsurie
           is
           euer
           opposed
           to
           charitie
           ,
           if
           not
           as
           an
           hurtfull
           thing
           to
           our
           neighbour
           ,
           yet
           as
           an
           vnjust
           thing
           in
           it selfe
           .
           And
           it
           is
           a
           rule
           in
           Diuinitie
           ,
           
           That
           we
           may
           not
           do
           euill
           ,
           that
           good
           may
           come
           thereof
           :
           and
           therefore
           vsury
           though
           it
           were
           not
           hurtfull
           ,
           yet
           were
           it
           vnlawfull
           .
           But
           as
           it
           is
           vnlawfull
           in
           it selfe
           ,
           so
           is
           it
           euer
           hurtfull
           ,
           if
           not
           to
           the
           borrower
           in
           particuler
           (
           as
           most
           commonly
           it
           is
           ,
           in
           the
           judgement
           of
           Caluin
           )
           yet
           (
           as
           I
           haue
           before
           shewed
           )
           to
           the
           common
           weale
           ,
           which
           is
           worse
           .
           Besides
           in
           the
           contract
           of
           vsurie
           there
           is
           an
           absolut
           couenant
           for
           gaine
           :
           and
           therefore
           no
           prouision
           made
           for
           the
           borrowers
           indemnitie
           ,
           seeing
           by
           the
           very
           contract
           of
           vsurie
           ,
           the
           same
           gaine
           is
           to
           be
           required
           out
           of
           the
           borrowers
           losse
           as
           well
           as
           out
           of
           his
           gaine
           .
           Whereas
           therefore
           they
           say
           ,
           vsurie
           is
           to
           be
           allowed
           ,
           when
           prouision
           is
           made
           that
           the
           borrower
           shall
           not
           be
           hurt
           or
           damnified
           thereby
           :
           it
           is
           all
           one
           as
           if
           they
           had
           sayd
           ,
           that
           vsurie
           is
           then
           to
           be
           allowed
           ,
           when
           it
           is
           no
           vsurie
           .
        
         
           But
           let
           vs
           consider
           their
           reasons
           ,
           which
           are
           of
           three
           sorts
           ,
           viz.
           proofes
           out
           of
           the
           Scripture
           ,
           with
           other
           arguments
           and
           testimonies
           .
        
         
           Their
           proofes
           out
           of
           the
           Scriptures
           are
           these
           .
           First
           the
           example
           of
           
             Ioseph
             ,
             Ge.
          
           47.
           which
           I
           haue
           heretofore
           shewed
           to
           haue
           none
           affinitie
           with
           vsurie
           .
        
         
           Secondly
           ,
           out
           of
           Deut.
           15.
           1
           ,
           2
           ,
           3
           ,
           4
           ,
           the
           author
           of
           the
           aforesayd
           English
           Treatise
           would
           prooue
           ,
           that
           in
           the
           seuenth
           
           yeare
           of
           freedome
           the
           rich
           debtor
           was
           by
           the
           appointment
           of
           the
           Lord
           himselfe
           to
           pay
           his
           debt
           with
           the
           vsurie
           thereof
           ,
           though
           the
           poore
           were
           exempted
           from
           payments
           of
           debts
           that
           yeare
           :
           for
           so
           it
           is
           sayd
           vers
           .
           4.
           
           Saue
           when
           there
           shall
           be
           no
           poore
           with
           thee
           :
           
             as
             if
             the
             Lord
             bad
             said
          
           (
           saith
           he
           )
           
             prouided
             alwayes
             that
             thy
             rich
             debtor
             shall
             haue
             no
             such
             priuiledge
             ,
             &c.
             
          
           And
           how
           is
           this
           proued
           ?
           Forsooth
           because
           the
           word
           Masshah
           which
           (
           as
           he
           saith
           )
           signifieth
           vsurie
           ,
           and
           the
           verbe
           Nashah
           which
           signifieth
           to
           lend
           vpon
           vsurie
           ,
           are
           there
           vsed
           .
           But
           I
           aunswere
           ,
           that
           Masshah
           in
           no
           place
           of
           Scripture
           signifieth
           vsurie
           ,
           and
           in
           that
           place
           signifieth
           a
           debt
           which
           the
           creditor
           lendeth
           with
           purpose
           to
           exact
           againe
           :
           but
           there
           the
           Lord
           taketh
           order
           that
           it
           should
           not
           be
           exacted
           in
           the
           seuenth
           yeare
           .
           And
           Nashah
           in
           this
           place
           as
           appeareth
           by
           the
           text
           it selfe
           ,
           and
           by
           the
           consent
           of
           all
           writers
           ,
           signifieth
           onely
           to
           lend
           with
           purpose
           to
           exact
           againe
           that
           which
           is
           lent
           .
           For
           otherwise
           the
           Lord
           should
           allow
           the
           lending
           vpon
           vsurie
           to
           the
           poore
           ,
           and
           the
           exacting
           of
           it
           also
           ,
           so
           it
           were
           not
           in
           the
           seuenth
           yeare
           .
           But
           that
           author
           absolutly
           condemneth
           all
           vsurie
           towards
           the
           poore
           :
           yea
           he
           affirmeth
           (
           though
           without
           reason
           )
           that
           the
           exacting
           of
           the
           principall
           alone
           from
           the
           poore
           is
           vsurie
           .
           But
           of
           the
           signification
           of
           these
           words
           I
           haue
           sufficiently
           spoken
           before
           .
           As
           for
           the
           prouiso
           which
           (
           as
           he
           saith
           )
           followeth
           ,
           vers
           .
           4
           ,
           it
           appeareth
           by
           the
           reason
           following
           ,
           that
           it
           is
           not
           an
           exception
           of
           the
           rich
           ,
           
           
             for
             the
             Lord
             shall
             blesse
             thee
             ,
          
           &c
           for
           the
           words
           as
           Iunius
           readeth
           ,
           and
           Caluin
           expoundeth
           them
           ,
           are
           thus
           to
           be
           red
           ,
           Only
           because
           thy
           brother
           ought
           not
           by
           thy
           meanes
           to
           become
           poore
           ,
           or
           be
           impouerished
           ,
           and
           therefore
           are
           a
           reason
           of
           that
           law
           of
           remission
           .
           For
           seeing
           in
           that
           yeare
           of
           Sabbath
           the
           ground
           was
           to
           rest
           ,
           and
           men
           had
           not
           the
           meanes
           of
           raising
           profits
           whereby
           to
           pay
           their
           debts
           as
           in
           other
           years
           ;
           therefore
           if
           the
           creditors
           should
           that
           yeare
           haue
           exacted
           their
           debts
           ,
           they
           would
           haue
           brought
           many
           to
           beggerie
           :
           for
           the
           preuention
           whereof
           ,
           the
           Lord
           saith
           he
           instituted
           
           this
           law
           concerning
           the
           remission
           of
           debts
           in
           that
           yeare
           of
           freedome
           .
           And
           that
           the
           creditors
           should
           not
           alledge
           for
           themselues
           ,
           that
           they
           should
           be
           vnable
           to
           forbeare
           their
           money
           so
           long
           ;
           the
           Lord
           addeth
           another
           reason
           ,
           being
           a
           promise
           ,
           That
           if
           they
           kept
           that
           &
           other
           his
           commandements
           hee
           would
           blesse
           them
           in
           the
           land
           ,
           
           and
           so
           blesse
           them
           ,
           that
           they
           should
           be
           able
           to
           lend
           to
           many
           nations
           ,
           and
           should
           not
           need
           to
           borrow
           of
           them
           .
           So
           that
           in
           conclusion
           ,
           this
           being
           not
           an
           exceprion
           of
           the
           rich
           ,
           and
           the
           word
           Masshah
           not
           signifying
           vsurie
           ,
           there
           is
           no
           shew
           of
           reason
           in
           this
           allegation
           .
        
         
           Thirdly
           ,
           no
           more
           is
           there
           in
           the
           next
           out
           of
           Pro.
           22.
           16
           ,
           which
           notwithstanding
           the
           same
           author
           commendeth
           as
           a
           notable
           place
           to
           proue
           that
           the
           rich
           ought
           to
           giue
           interest
           or
           increase
           .
           
             He
             that
             oppresseth
             the
             poore
          
           (
           saith
           Salomon
           )
           
             to
             increase
             himselfe
             ,
             and
             giueth
             to
             the
             rich
             ,
             shall
             surely
             come
             to
             pouertie
             :
          
           whence
           he
           inferreth
           these
           consequences
           :
           First
           ,
           
             that
             it
             is
             as
             great
             a
             fault
             to
             giue
             or
             lend
             freely
             to
             the
             rich
             ,
             as
             to
             oppresse
             the
             poore
             by
             taking
             vsurie
             of
             them
             ,
             because
             the
             same
             punishment
             ,
          
           Viz.
           
             pou●rtie
             ,
             is
             awarded
             to
             both
             .
          
           And
           secondly
           from
           the
           contrary
           ,
           
             that
             it
             is
             as
             lawful
             and
             good
             to
             lend
             to
             the
             rich
             with
             a
             iust
             increase
             ,
             as
             to
             giue
             or
             lend
             freely
             to
             the
             poore
             :
          
           and
           that
           
             the
             like
             opposit
             blessing
             of
             plenteousnesse
             equally
             belongeth
             to
             both
             .
             As
             if
             Salomon
             had
             also
             said
             ,
             he
             that
             giueth
             to
             the
             poore
             freely
             and
             cheerefully
             ,
             and
             lendeth
             to
             the
             rich
             to
             increase
             himselfe
             ,
             shall
             vndoubtedly
             attaine
             to
             great
             riches
             .
          
           Thus
           you
           see
           how
           a
           partiall
           and
           prejudicat
           mind
           ,
           seeketh
           rather
           to
           draw
           the
           Scriptures
           to
           it selfe
           ,
           than
           to
           conforme
           it selfe
           to
           the
           Scriptures
           .
           This
           prouerbiall
           sentence
           is
           diuersly
           expounded
           :
           the
           most
           of
           them
           ,
           that
           I
           haue
           seene
           ,
           expound
           the
           latter
           clause
           as
           a
           punishment
           of
           the
           former
           .
           As
           if
           this
           were
           the
           sence
           and
           meaning
           of
           this
           prouerbe
           ,
           That
           he
           which
           seeketh
           to
           enrich
           himselfe
           by
           oppressing
           the
           needie
           ,
           shall
           contrarie
           to
           his
           expectation
           ,
           either
           by
           bribes
           giuen
           to
           magistrats
           that
           he
           may
           escape
           the
           punishments
           which
           by
           the
           lawes
           belong
           vnto
           him
           ,
           or
           else
           by
           forfeiture
           of
           his
           goods
           into
           great
           mens
           hands
           ,
           fall
           into
           
           pouertie
           .
           Others
           obserue
           here
           to
           be
           noted
           two
           practises
           of
           worldly
           men
           ,
           which
           they
           read
           copulatiuely
           ;
           that
           is
           ,
           to
           take
           from
           the
           poore
           and
           to
           giue
           to
           the
           rich
           ,
           both
           of
           them
           in
           their
           intent
           and
           purpose
           referred
           to
           the
           enriching
           of
           themselues
           ,
           but
           by
           the
           just
           prouidence
           of
           God
           so
           disposed
           ,
           that
           in
           the
           euent
           they
           tend
           to
           their
           impouerishment
           .
           As
           if
           Salomon
           had
           said
           ,
           He
           that
           taketh
           from
           the
           poore
           to
           enrich
           himselfe
           ,
           and
           giueth
           to
           the
           rich
           ,
           that
           from
           them
           he
           may
           receiue
           greater
           benefits
           (
           which
           commonly
           is
           the
           end
           of
           gifts
           giuen
           to
           great
           men
           )
           shall
           by
           the
           just
           judgement
           of
           God
           come
           to
           pouertie
           :
           or
           as
           one
           vnderstandeth
           this
           prouerbe
           ,
           He
           that
           oppresseth
           the
           poore
           to
           enrich
           himself
           :
           also
           who
           giueth
           to
           the
           rich
           small
           things
           ,
           that
           he
           may
           receiue
           from
           him
           greater
           matters
           ,
           and
           that
           he
           may
           do
           it
           ,
           oppresseth
           the
           poore
           in
           the
           meane
           while
           ,
           that
           he
           may
           haue
           to
           giue
           to
           the
           rich
           ;
           hee
           shall
           surely
           come
           to
           pouertie
           .
        
         
           But
           suppose
           the
           holy
           Ghost
           did
           here
           match
           these
           two
           as
           equall
           sinnes
           ,
           to
           take
           from
           the
           poore
           ▪
           and
           to
           giue
           to
           the
           rich
           ;
           yet
           the
           latter
           is
           not
           generally
           to
           bee
           vnderstood
           ,
           either
           as
           a
           sinne
           in
           it selfe
           ,
           as
           though
           it
           were
           simply
           vnlawfull
           to
           giue
           any
           thing
           to
           the
           rich
           ,
           or
           as
           great
           a
           sinne
           as
           to
           lend
           vpon
           vsurie
           to
           the
           poore
           :
           but
           with
           limitation
           to
           such
           things
           as
           are
           giuen
           to
           the
           rich
           ,
           being
           vnjustly
           taken
           ,
           or
           vncharitably
           withheld
           from
           the
           poore
           .
           Howsoeuer
           it
           is
           ,
           the
           holy
           ghost
           doth
           not
           speake
           here
           of
           lending
           at
           all
           ,
           and
           therefore
           those
           two
           collections
           from
           hence
           are
           absurd
           and
           impudent
           ,
           either
           that
           lending
           freely
           to
           the
           rich
           is
           as
           great
           a
           sinne
           as
           lending
           vpon
           vsurie
           to
           the
           poore
           ;
           or
           that
           lending
           vpon
           vsurie
           to
           the
           rich
           is
           as
           good
           a
           thing
           in
           his
           kind
           ,
           as
           lending
           freely
           to
           the
           poore
           .
           Which
           wicked
           and
           shamelesse
           assertions
           of
           this
           patron
           of
           vsurie
           ,
           I
           wish
           ,
           may
           bee
           an
           admonition
           both
           to
           others
           that
           haue
           taken
           vpon
           them
           the
           defence
           of
           the
           same
           cause
           ,
           that
           through
           the
           partialitie
           of
           their
           affections
           they
           runne
           not
           into
           the
           like
           extremities
           ;
           and
           also
           to
           vsurers
           ,
           
           that
           they
           relie
           not
           much
           vpon
           such
           patrons
           ,
           nor
           hazard
           their
           saluation
           vpon
           their
           credit
           :
           who
           are
           now
           growne
           to
           this
           passe
           ,
           as
           to
           call
           vertue
           vice
           ,
           and
           vice
           vertue
           .
           Would
           a
           man
           thinke
           it
           credible
           ,
           that
           a
           Christian
           man
           hauing
           knowledge
           and
           learning
           joyned
           with
           a
           profession
           of
           the
           truth
           ,
           should
           euer
           conceiue
           ,
           and
           much
           lesse
           commit
           to
           writing
           ,
           That
           to
           lend
           freely
           to
           the
           rich
           is
           as
           great
           a
           fault
           as
           to
           lend
           vpon
           vsurie
           to
           the
           poore
           ;
           and
           to
           lend
           vpon
           vsurie
           to
           the
           rich
           as
           lawfull
           and
           good
           a
           thing
           ,
           as
           to
           lend
           freely
           to
           the
           poore
           ?
           
             O
             tempora
             !
             ●o
             mores
          
           !
           in
           which
           it
           is
           a
           sinne
           not
           to
           be
           an
           vsurer
           ,
           and
           a
           vertue
           not
           to
           be
           liberall
           ,
           friendly
           ,
           courteous
           ,
           or
           ciuile
           .
           In
           which
           ,
           religion
           is
           made
           to
           countenance
           vsurie
           for
           a
           vertue
           ,
           and
           to
           condemne
           liberalitie
           and
           humanitie
           for
           a
           vice
           .
        
         
           
             Fourthly
             ,
             they
             alledge
          
           ,
           Ier.
           15.
           10.
           
           I
           neither
           lent
           vpon
           vsurie
           ,
           neither
           haue
           they
           lent
           me
           vpon
           vsurie
           .
           Whence
           they
           gather
           ,
           that
           lending
           vpon
           vsurie
           is
           of
           the
           same
           nature
           with
           borrowing
           vpon
           vsurie
           ,
           and
           both
           of
           them
           are
           there
           mentioned
           as
           indifferent
           things
           .
        
         
           I
           answer
           that
           the
           Prophet
           speaketh
           not
           of
           lending
           vpon
           vsurie
           ,
           or
           borrowing
           vpon
           vsurie
           ,
           though
           some
           translations
           so
           read
           ;
           but
           of
           lending
           vpon
           securitie
           ,
           or
           with
           purpose
           to
           exact
           that
           which
           is
           lent
           .
           And
           this
           signification
           better
           fitteth
           the
           purpose
           of
           the
           Prophet
           ,
           which
           is
           to
           shew
           the
           contentious
           disposition
           of
           the
           people
           ,
           who
           contended
           with
           him
           when
           he
           had
           giuen
           them
           not
           onely
           no
           cause
           (
           as
           he
           had
           done
           if
           hee
           had
           bene
           an
           vsurer
           )
           but
           none
           occasion
           of
           cursed
           contention
           :
           for
           he
           had
           forborne
           all
           worldly
           (
           though
           otherwise
           lawfull
           )
           contracts
           ,
           from
           whence
           many
           times
           contentions
           arise
           among
           men
           :
           as
           if
           he
           had
           said
           ,
           I
           did
           neither
           meddle
           nor
           make
           with
           them
           in
           worldly
           affaires
           ,
           neither
           bought
           nor
           sold
           ,
           neither
           borrowed
           nor
           lent
           ,
           and
           yet
           they
           contend
           .
           Or
           if
           the
           Prophet
           had
           spoken
           of
           vsurie
           in
           this
           place
           ,
           it
           would
           serue
           rather
           for
           the
           condemnation
           of
           borrowing
           vpon
           vsurie
           ,
           which
           in
           manie
           cases
           is
           vnlawfull
           ,
           than
           for
           justification
           of
           lending
           vpon
           vsurie
           ,
           which
           in
           no
           case
           is
           lawfull
           ;
           the
           Prophet
           
           disclaiming
           the
           one
           as
           well
           as
           the
           other
           ,
           as
           causes
           ,
           or
           at
           the
           lest
           as
           occasions
           of
           contention
           .
        
         
           
             And
             these
             with
             some
             few
             other
             before
             confuted
             ,
             are
             all
             their
             allegations
             out
             of
             the
             old
             Testament
             .
             Let
             vs
             come
             to
             the
             new
             :
             for
             (
             as
             some
             of
             them
             say
             ,
             )
          
           It
           is
           not
           to
           be
           omitted
           that
           the
           Apostles
           of
           Christ
           in
           their
           sundry
           catalogues
           of
           sinnes
           do
           neuer
           once
           make
           mention
           of
           vsurie
           ,
           which
           is
           an
           argument
           that
           it
           is
           lawfull
           ,
           especially
           seeing
           in
           the
           Romane
           empire
           vnder
           which
           they
           liued
           ,
           it
           was
           commonly
           exercised
           euen
           vnto
           twelue
           in
           the
           hundred
           ,
           as
           also
           among
           the
           Iewes
           ,
           to
           whom
           Iames
           ,
           Peter
           ,
           and
           Iohn
           did
           write
           .
        
         
           I
           answer
           ,
           first
           ,
           although
           it
           be
           not
           forbidden
           by
           name
           in
           the
           new
           Testament
           ,
           yet
           that
           proueth
           it
           not
           to
           bee
           lawfull
           .
           An
           argument
           drawne
           from
           the
           testimonie
           of
           some
           one
           part
           of
           the
           Scripture
           negatiuely
           ,
           doth
           not
           hold
           ;
           it
           is
           sufficient
           that
           it
           is
           forbidden
           in
           the
           old
           Testament
           ,
           and
           namely
           in
           the
           morall
           law
           of
           God
           ,
           which
           is
           common
           and
           perpetuall
           .
           And
           farre
           be
           it
           from
           vs
           to
           thinke
           that
           Christ
           in
           his
           Gospell
           alloweth
           any
           sinne
           which
           is
           forbidden
           in
           the
           morall
           law
           ,
           as
           I
           haue
           prooued
           vsurie
           to
           be
           .
           Againe
           ,
           there
           are
           many
           other
           sinnes
           forbidden
           in
           the
           morall
           law
           ,
           which
           are
           not
           once
           mètioned
           in
           the
           new
           Testament
           .
           For
           to
           seeke
           no
           further
           ,
           biting
           and
           griping
           vsurie
           is
           condemned
           in
           the
           morall
           law
           ,
           and
           is
           a
           thing
           in
           the
           confession
           of
           all
           ,
           simply
           and
           vtterly
           vnlawfull
           ;
           and
           yet
           thereof
           is
           no
           mention
           made
           in
           all
           the
           new
           Testament
           :
           and
           therefore
           if
           this
           argument
           be
           good
           ,
           no
           vsurie
           at
           all
           ,
           be
           it
           neuer
           so
           immoderat
           or
           excessiue
           ,
           is
           vnlawfull
           .
        
         
           Secondly
           I
           answer
           ,
           that
           vsurie
           is
           forbidden
           and
           condemned
           in
           the
           new
           Testament
           ,
           not
           indeed
           expresly
           and
           by
           name
           ,
           neither
           is
           that
           needfull
           ,
           for
           many
           things
           are
           contained
           in
           the
           Scriptures
           ,
           which
           are
           not
           expresly
           mentioned
           in
           the
           Scriptures
           .
           There
           be
           ,
           I
           doubt
           not
           ,
           some
           sinnes
           condemned
           in
           the
           morall
           law
           ,
           which
           neither
           in
           the
           law
           ,
           nor
           gospell
           ,
           nor
           any
           where
           in
           the
           Scriptures
           are
           once
           named
           ;
           for
           the
           condemnation
           whereof
           it
           is
           sufficient
           ,
           if
           it
           may
           by
           just
           consequence
           be
           deducted
           out
           of
           the
           
           Scriptures
           .
           But
           vsurie
           is
           condemned
           both
           in
           the
           old
           Testament
           and
           the
           new
           :
           In
           the
           old
           ,
           expresly
           and
           by
           name
           ;
           In
           the
           new
           ,
           by
           necessarie
           consequence
           ,
           as
           sometimes
           vnder
           the
           contrarie
           affirmatiue
           :
           for
           where
           free
           lending
           is
           commaunded
           ,
           as
           Mat.
           5.
           42
           ,
           not
           free
           lending
           (
           that
           is
           ,
           vsury
           )
           is
           condemned
           ;
           sometimes
           vnder
           the
           general
           ,
           as
           
             Eph.
             4.
             28.
             1.
             
             Thes.
          
           4.
           6
           ,
           Let
           him
           that
           stole
           steale
           no
           more
           ,
           Let
           no
           man
           oppresse
           or
           defraud
           his
           brother
           ,
           1.
           
           Corinth
           .
           6.
           10.
           neither
           theeues
           nor
           couetous
           persons
           shall
           inherit
           the
           kingdome
           of
           God.
           Sometimes
           abstinence
           from
           vsurie
           is
           commanded
           vnder
           the
           arguments
           of
           the
           greater
           and
           lesse
           ,
           as
           Luke
           6.
           35.
           
           Lend
           looking
           for
           nothing
           thence
           .
           For
           if
           I
           must
           lend
           without
           respect
           of
           mine
           owne
           profit
           ,
           or
           without
           expectation
           of
           any
           benefit
           or
           gaine
           thereby
           ,
           as
           the
           most
           expound
           that
           place
           ;
           then
           much
           more
           must
           I
           lend
           without
           a
           couenant
           ,
           especially
           without
           an
           absolut
           couenant
           for
           gaine
           .
           And
           if
           I
           must
           lend
           without
           hope
           or
           expectation
           of
           recouering
           my
           principall
           ,
           as
           others
           vnderstand
           that
           place
           ,
           then
           much
           more
           must
           I
           lend
           without
           expectation
           of
           a
           gain
           and
           ouerplus
           aboue
           my
           principall
           :
           and
           if
           without
           expectation
           of
           gaine
           ,
           much
           more
           without
           a
           couenant
           for
           gaine
           .
           Hence
           Ierome
           saith
           ,
           
             In
             euangelio
          
           ,
           
           
             virtutis
             augmentum
             est
          
           ,
           
           
             &
             Ambrose
             ,
             euangelium
             dicit
             quod
             est
             plenius
             .
          
           Sometimes
           againe
           by
           an
           argument
           drawne
           from
           the
           lesse
           .
           Euen
           sinners
           ,
           saith
           our
           Sauiour
           ,
           
           are
           willing
           and
           readie
           to
           lend
           one
           to
           another
           without
           vsurie
           ,
           how
           much
           more
           doth
           it
           become
           you
           that
           are
           Christians
           to
           lend
           one
           to
           another
           without
           vsurie
           ?
           Do
           sinners
           ,
           who
           are
           but
           naturall
           and
           ciuile
           men
           ,
           in
           common
           courtesie
           and
           humanitie
           lend
           one
           to
           another
           ,
           to
           receiue
           their
           owne
           without
           increase
           ,
           and
           shal
           it
           not
           be
           a
           shame
           to
           such
           as
           professe
           themselues
           members
           of
           Christ
           ,
           to
           be
           behind
           sinners
           ?
           And
           whereas
           they
           affirme
           that
           vsurie
           was
           in
           the
           time
           of
           Christ
           and
           his
           Apostles
           commonly
           practised
           among
           the
           Romanes
           and
           the
           Iewes
           ,
           I
           greatly
           doubt
           of
           the
           truth
           of
           that
           assertion
           ,
           in
           respect
           of
           the
           Romanes
           ,
           seeing
           Tiberius
           in
           the
           latter
           part
           of
           
           his
           reigne
           had
           vsed
           effectuall
           meanes
           for
           the
           abolishing
           of
           vsurie
           ,
           
           as
           
             Alexander
             ab
             Alexandro
          
           reporteth
           :
           but
           much
           more
           in
           respect
           of
           the
           Iewes
           ,
           among
           whom
           the
           practise
           of
           vsurie
           was
           forbidden
           by
           the
           law
           of
           God
           ,
           and
           to
           whom
           in
           the
           sixt
           of
           Luke
           our
           Sauiour
           giueth
           this
           testimonie
           ,
           
           That
           the
           very
           sinners
           among
           thē
           would
           lend
           one
           to
           another
           to
           receiue
           as
           much
           as
           they
           lent
           .
           
           Iames
           also
           in
           his
           Epistle
           findeth
           fault
           with
           the
           rich
           men
           of
           that
           time
           ,
           that
           they
           suffered
           their
           gold
           and
           siluer
           to
           rust
           ,
           which
           they
           would
           not
           haue
           done
           if
           they
           had
           bene
           addicted
           to
           vsury
           :
           and
           therefore
           the
           lesse
           practise
           of
           vsurie
           in
           those
           times
           ,
           may
           be
           some
           reason
           why
           it
           is
           not
           expresly
           mentioned
           in
           the
           writings
           of
           the
           Apostles
           .
           And
           hereunto
           I
           might
           add
           the
           testimony
           of
           some
           Historiographers
           ,
           
           who
           affirm
           that
           vsurie
           in
           the
           primitiue
           Church
           ,
           &
           in
           the
           time
           of
           the
           Apostles
           was
           most
           odious
           among
           all
           that
           professed
           the
           name
           of
           Christ.
           But
           (
           say
           they
           again
           ,
           )
           
             What
             if
             our
             Sauiour
             Christ
             beso
             far
             from
             condemning
             vsurie
             ,
             that
             he
             approueth
             it
             :
             for
             when
             as
             he
             condemneth
             that
             slouthfull
             seruāt
             because
             he
             had
             not
             occupied
             his
             talent
             ,
             he
             saith
             ,
             that
             he
             should
             haue
             put
             forth
             his
             mony
             to
             the
             bankers
             ,
             that
             at
             his
             cōming
             he
             might
             receiue
             his
             own
             with
             vsurie
             ,
          
           
           
             Mat.
             25.
             27.
             
             Where
          
           (
           say
           they
           )
           
             our
             Sauior
             speaketh
             of
             vsurie
             as
             of
             a
             lawfull
             gaine
             :
             and
             withall
             signifieth
             ,
             that
             it
             is
             better
             for
             a
             man
             ,
             who
             hath
             no
             other
             lawful
             trade
             to
             gain
             by
             ,
             to
             put
             forth
             his
             mony
             to
             vsury
             ,
             than
             to
             haue
             it
             idle
             by
             him
             .
          
           And
           how
           is
           it
           proued
           that
           Christ
           speaketh
           of
           vsury
           as
           of
           a
           lawful
           gain
           ,
           seeing
           this
           is
           not
           Christs
           own
           speech
           ,
           but
           by
           him
           assigned
           to
           a
           worldly
           master
           ?
           Forsooth
           ,
           
             because
             by
             this
             Lord
             or
             master
             ,
             Christ
             himselfe
             is
             represented
             :
             and
             therefore
             it
             is
             not
             likely
             that
             he
             would
             assign
             to
             him
             such
             a
             speech
             as
             should
             contain
             any
             dishonest
             thing
             in
             it
             .
          
           Answ.
           First
           ,
           it
           may
           be
           doubted
           whether
           this
           lord
           or
           master
           would
           haue
           had
           his
           mony
           put
           forth
           to
           vsury
           ,
           though
           he
           speake
           of
           receiuing
           it
           again
           with
           vsurie
           .
           For
           when
           any
           thing
           is
           restored
           to
           a
           man
           with
           increase
           ,
           that
           increase
           by
           a
           metaphoricall
           speech
           is
           called
           vsurie
           .
           As
           for
           example
           :
           the
           earth
           is
           sayd
           by
           the
           Orator
           neuer
           to
           repay
           that
           which
           it
           receiued
           ,
           without
           vsurie
           ,
           and
           therefore
           
           that
           is
           called
           naturall
           vsurie
           .
           
           The
           Lord
           is
           said
           to
           repay
           him
           that
           is
           mercifull
           to
           the
           poore
           ,
           as
           it
           were
           with
           vsurie
           .
           Likewise
           when
           men
           shal
           haue
           imployed
           the
           gifts
           of
           God
           to
           the
           glorie
           of
           God
           and
           good
           of
           his
           Church
           ,
           the
           Lord
           when
           he
           shall
           call
           his
           seruants
           to
           an
           account
           ,
           wil
           acknowledge
           that
           he
           hath
           receiued
           his
           owne
           with
           vsurie
           :
           and
           this
           (
           as
           also
           the
           former
           )
           is
           called
           spirituall
           vsurie
           ,
           whereof
           the
           holy
           Ghost
           speaketh
           in
           this
           place
           .
           Againe
           ,
           when
           the
           debtor
           hauing
           gained
           by
           the
           imployment
           of
           the
           money
           borrowed
           ,
           doth
           restore
           the
           principall
           ,
           with
           the
           increase
           of
           a
           free
           gift
           or
           gratuitie
           ,
           the
           creditor
           may
           be
           said
           to
           receiue
           his
           owne
           with
           vsurie
           :
           and
           that
           is
           called
           liberall
           vsurie
           .
           Likewise
           if
           a
           man
           should
           deale
           by
           way
           of
           partnership
           with
           a
           merchant
           or
           exchanger
           ,
           which
           in
           this
           place
           is
           called
           a
           Trapezite
           ,
           to
           receiue
           part
           of
           their
           gaine
           when
           they
           do
           gaine
           ;
           he
           may
           be
           said
           when
           by
           partnership
           he
           proueth
           a
           gainer
           ,
           to
           receiue
           his
           owne
           with
           vsurie
           .
        
         
           But
           suppose
           this
           speech
           were
           so
           to
           be
           vnderstood
           ,
           as
           that
           this
           Maister
           would
           haue
           had
           his
           seruant
           to
           haue
           put
           forth
           his
           money
           to
           vsurie
           :
           yet
           this
           prooueth
           not
           ,
           that
           Christ
           doth
           therefore
           approue
           vsurie
           .
           First
           ,
           because
           the
           maister
           speaketh
           of
           himselfe
           according
           to
           that
           opinion
           which
           his
           seruant
           had
           conceiued
           of
           him
           ;
           Thou
           knowest
           me
           to
           be
           an
           hard
           man
           ,
           
           who
           (
           as
           vsurers
           vsually
           doe
           )
           take
           vp
           which
           I
           laid
           not
           downe
           ,
           and
           reape
           where
           I
           sowed
           not
           ,
           and
           gather
           where
           I
           strewed
           not
           ,
           why
           then
           diddest
           thou
           not
           accommodate
           thy selfe
           to
           my
           disposition
           ,
           and
           do
           thy
           best
           indeuour
           that
           I
           might
           receiue
           mine
           own
           with
           vantage
           ?
           Or
           if
           thou
           wert
           so
           idle
           as
           that
           thou
           wouldest
           not
           according
           to
           my
           commaundement
           ,
           
           Luke
           19.
           13.
           take
           the
           paines
           ,
           or
           so
           diffident
           and
           distrustfull
           ,
           as
           that
           thou
           wouldest
           nor
           beare
           the
           hazard
           of
           negotiation
           ;
           yet
           at
           the
           lest
           thou
           mightest
           haue
           committed
           it
           to
           the
           bankers
           .
           From
           whence
           you
           may
           gather
           by
           the
           way
           ,
           that
           the
           course
           of
           vsurie
           fitteth
           them
           best
           ,
           who
           are
           both
           idle
           and
           distrustfull
           .
           But
           this
           speech
           of
           this
           maister
           ,
           who
           representeth
           
           our
           Sauiour
           Christ
           ,
           doth
           no
           more
           prooue
           ,
           that
           he
           alloweth
           vsurie
           ,
           than
           that
           he
           acknowledgeth
           himselfe
           to
           be
           an
           hard
           and
           austere
           master
           ,
           who
           taketh
           vp
           where
           he
           laid
           not
           downe
           ,
           &c.
           
        
         
           And
           suppose
           againe
           ,
           that
           our
           Sauior
           Christ
           had
           compared
           himselfe
           to
           a
           master
           who
           was
           an
           hard
           man
           indeed
           ,
           and
           would
           require
           his
           seruants
           to
           put
           forth
           his
           money
           to
           vsurie
           ;
           yet
           this
           would
           not
           be
           a
           sufficient
           warrant
           either
           for
           the
           hardnesse
           or
           austeritie
           of
           masters
           ,
           or
           yet
           for
           the
           vsurie
           practised
           by
           the
           seruants
           .
           For
           euen
           as
           here
           hee
           compareth
           the
           bestowing
           of
           his
           gifts
           vpon
           his
           seruants
           ,
           (
           that
           they
           employing
           them
           and
           vsing
           them
           to
           his
           glorie
           and
           good
           of
           their
           brethren
           ,
           and
           increasing
           them
           in
           the
           vse
           ,
           he
           might
           seeme
           to
           receiue
           his
           own
           with
           vauntage
           )
           to
           a
           straight
           and
           austere
           masters
           deliuerie
           of
           talents
           to
           his
           seruants
           ,
           that
           they
           might
           occupie
           or
           traffique
           therewith
           ,
           to
           the
           end
           that
           he
           might
           make
           vs
           all
           carefull
           to
           vse
           and
           imploy
           the
           good
           gifts
           of
           God
           according
           to
           our
           seuerall
           places
           and
           callings
           ,
           remembring
           that
           we
           shall
           be
           called
           to
           a
           straight
           account
           for
           the
           same
           :
           so
           elsewhere
           he
           compareth
           his
           comming
           to
           the
           suddain
           comming
           of
           a
           theefe
           ,
           
           to
           the
           end
           that
           he
           might
           make
           vs
           vigilant
           and
           watchfull
           :
           
           and
           yet
           me
           thinkes
           this
           should
           be
           but
           small
           warrant
           for
           theeues
           suddainly
           to
           breake
           into
           mens
           houses
           .
        
         
           Yea
           but
           (
           say
           they
           )
           
             though
             theft
             it selfe
             be
             vnlawfull
             ,
             yet
             the
             wisedome
             of
             theeues
             in
             chusing
             a
             fit
             time
             ,
             in
             respect
             whereof
             the
             comming
             of
             Christ
             is
             compared
             to
             their
             comming
             ,
             is
             not
             vnlawfull
             .
          
           To
           omit
           ,
           that
           the
           comming
           of
           Christ
           is
           compared
           to
           the
           comming
           of
           theeues
           onely
           in
           respect
           of
           suddainnesse
           :
           it
           cannot
           truly
           be
           said
           ,
           that
           the
           wisdome
           of
           theeues
           in
           chusing
           their
           best
           oportunitie
           ,
           is
           lawfull
           :
           for
           all
           such
           wisdom
           Iames
           calleth
           earthly
           ,
           
           carnall
           ,
           and
           diuellish
           .
           Yea
           ,
           but
           you
           will
           say
           ,
           although
           the
           vnjust
           stewards
           dealing
           with
           his
           master
           were
           vnjust
           and
           vnfaithfull
           ,
           Luke
           16.
           8
           ,
           yet
           our
           sauiour
           Christ
           commendeth
           his
           wisdome
           .
           I
           answere
           ,
           euen
           as
           in
           that
           place
           our
           Sauiour
           Christ
           ,
           though
           the
           dealing
           of
           
           that
           steward
           were
           vnjust
           ,
           yet
           commendeth
           his
           wisdome
           ;
           not
           that
           he
           simply
           allowed
           thereof
           ,
           for
           it
           was
           (
           as
           Iames
           sayth
           of
           all
           such
           wisdome
           )
           earthly
           and
           diuellish
           ,
           but
           commendeth
           it
           to
           his
           disciples
           ,
           to
           be
           imitated
           in
           spirituall
           things
           ,
           that
           we
           likewise
           should
           make
           vs
           friends
           with
           the
           riches
           of
           iniquitie
           ,
           that
           when
           we
           must
           giue
           vp
           our
           stewardship
           ,
           we
           may
           be
           receiued
           into
           euerlasting
           habitations
           :
           So
           in
           this
           place
           he
           speaketh
           not
           of
           vsurie
           as
           of
           a
           lawfull
           gaine
           ,
           but
           commendeth
           the
           wisedome
           and
           care
           of
           the
           children
           of
           this
           world
           (
           who
           are
           wiser
           in
           their
           generation
           than
           the
           children
           of
           light
           )
           to
           be
           imitated
           of
           the
           faithfull
           in
           spirituall
           things
           .
           For
           as
           worldly
           men
           hauing
           receiued
           talents
           from
           their
           master
           to
           occupie
           for
           his
           best
           aduantage
           ,
           vse
           not
           to
           keepe
           his
           mony
           idle
           by
           them
           ,
           but
           do
           their
           best
           indeuour
           to
           increase
           the
           stocke
           committed
           to
           them
           ,
           by
           traffique
           or
           negotiation
           ;
           or
           if
           they
           be
           idle
           or
           distrustfull
           ,
           will
           commit
           it
           to
           the
           bankers
           ,
           that
           their
           master
           may
           receiue
           his
           owne
           with
           vsurie
           :
           so
           those
           who
           haue
           receiued
           spirituall
           gifts
           and
           graces
           from
           God
           to
           be
           employed
           to
           his
           glory
           ,
           ought
           not
           to
           burie
           or
           to
           hide
           them
           ,
           but
           ought
           to
           imploy
           them
           as
           it
           were
           by
           traffique
           and
           mutuall
           communication
           of
           them
           for
           the
           common
           good
           of
           the
           church
           ;
           that
           by
           the
           imployment
           of
           them
           ,
           the
           Church
           being
           profited
           ,
           and
           the
           gifts
           themselues
           increased
           ,
           the
           Lord
           may
           receiue
           his
           owne
           with
           vantage
           .
           For
           such
           is
           the
           bountie
           of
           the
           Lord
           ,
           that
           he
           accounteth
           the
           good
           of
           the
           church
           and
           the
           increase
           of
           his
           graces
           in
           his
           seruants
           ,
           to
           be
           his
           owne
           gaine
           .
        
         
           Thus
           haue
           I
           shewed
           ,
           that
           although
           the
           similitude
           be
           pressed
           for
           the
           proofe
           of
           other
           matters
           than
           for
           which
           it
           is
           brought
           ,
           yet
           nothing
           can
           be
           concluded
           thence
           for
           the
           justifying
           of
           vsurie
           .
           But
           now
           I
           answere
           further
           ,
           That
           a
           similitude
           ought
           not
           to
           be
           pressed
           for
           the
           proofe
           of
           any
           matter
           besides
           the
           purpose
           for
           which
           it
           is
           bought
           :
           otherwise
           ,
           from
           parables
           and
           similitudes
           a
           man
           might
           inferre
           very
           many
           absurd
           consequences
           .
           It
           is
           therefore
           a
           principle
           
           among
           schoole-diuines
           ,
           that
           
             Theologia
             symbolica
             non
             est
             argumentatius
          
           :
           that
           is
           ,
           That
           arguments
           drawne
           from
           symbolicall
           and
           parabolicall
           speeches
           ,
           prooue
           nothing
           in
           diuinitie
           .
           And
           Basil
           speaking
           of
           this
           very
           parable
           ,
           giueth
           this
           rule
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           Parables
           doe
           not
           in
           their
           specialtie
           ,
           
           or
           seuerally
           by
           themselues
           yeeld
           full
           rules
           or
           documents
           ,
           but
           they
           lead
           a
           mans
           mind
           to
           the
           argument
           or
           cause
           which
           is
           in
           hand
           .
           The
           scope
           therefore
           and
           purpose
           of
           this
           parable
           ,
           is
           to
           teach
           vs
           ,
           that
           for
           as
           much
           as
           we
           are
           all
           to
           giue
           a
           straight
           account
           vnto
           God
           of
           those
           gifts
           and
           talents
           which
           we
           haue
           receiued
           from
           him
           ,
           it
           behooueth
           vs
           therfore
           diligently
           and
           carefully
           to
           vse
           and
           imploy
           them
           ,
           that
           by
           the
           imployment
           of
           them
           our
           brethren
           being
           profited
           ,
           and
           the
           graces
           themselues
           being
           increased
           in
           vs
           ,
           God
           may
           haue
           the
           glorie
           ,
           and
           we
           euerlasting
           comfort
           .
           This
           doctrine
           our
           Sauiour
           Christ
           illustrateth
           by
           a
           parable
           or
           fained
           example
           of
           a
           master
           ,
           who
           hauing
           at
           his
           departure
           into
           a
           strange
           countrey
           giuen
           talents
           to
           his
           seruants
           in
           diuerse
           degrees
           to
           be
           occupied
           ,
           at
           his
           returne
           calleth
           them
           to
           an
           account
           ,
           how
           they
           haue
           imployed
           his
           talents
           ,
           and
           accordingly
           rewardeth
           the
           diligent
           &
           faithfull
           ,
           and
           punisheth
           the
           idle
           and
           vnfaithfull
           seruant
           ,
           taking
           from
           him
           his
           excuses
           ,
           and
           condemning
           him
           out
           of
           his
           owne
           mouth
           :
           this
           was
           the
           proposition
           of
           the
           similitude
           ,
           the
           reddition
           (
           which
           is
           not
           expressed
           )
           is
           this
           :
           So
           our
           Lord
           and
           master
           ,
           both
           when
           he
           ascended
           into
           heauen
           gaue
           ,
           and
           also
           since
           by
           his
           spirit
           giueth
           gifts
           and
           graces
           to
           men
           ,
           to
           some
           more
           ,
           to
           some
           lesse
           ,
           that
           we
           may
           imploy
           them
           to
           his
           glory
           ,
           and
           to
           the
           good
           of
           our
           brethren
           ;
           and
           at
           his
           return
           in
           the
           day
           of
           judgement
           ,
           he
           shall
           call
           vs
           all
           to
           an
           account
           ,
           how
           we
           haue
           imployed
           our
           talents
           ;
           and
           so
           many
           as
           he
           findeth
           to
           haue
           beene
           diligent
           and
           faithfull
           seruants
           ,
           he
           will
           reward
           with
           euerlasting
           joy
           and
           happinesse
           ;
           but
           such
           as
           haue
           buried
           the
           gifts
           of
           God
           by
           idlenesse
           and
           vnfaithfulnesse
           ,
           he
           will
           punish
           ,
           taking
           from
           them
           their
           friuolous
           
           excuses
           ,
           and
           euen
           condemne
           them
           out
           of
           their
           owne
           mouth
           .
           When
           as
           therefore
           they
           say
           ,
           that
           our
           Sauiour
           Christ
           in
           this
           parable
           signifieth
           ,
           
             That
             it
             were
             better
             for
             a
             man
             to
             put
             forth
             his
             money
             to
             vsurie
             ,
             than
             to
             keepe
             it
             idle
             by
             him
             :
          
           I
           answere
           ,
           That
           this
           is
           altogether
           besides
           the
           purpose
           and
           intendment
           of
           our
           Sauiour
           Christ
           in
           this
           place
           :
           His
           drift
           is
           to
           shew
           ,
           that
           as
           worldly
           masters
           require
           their
           seruants
           to
           increase
           their
           worldly
           wealth
           by
           one
           meanes
           or
           other
           ,
           and
           will
           not
           admit
           their
           excuses
           which
           they
           pretend
           to
           their
           idlenesse
           and
           vnfaithfulnesse
           :
           so
           the
           Lord
           requireth
           of
           all
           his
           seruants
           ,
           that
           they
           should
           vse
           all
           diligence
           to
           imploy
           his
           spirituall
           gifts
           to
           his
           glorie
           :
           neither
           will
           he
           accept
           the
           friuolous
           pretences
           of
           such
           as
           are
           idle
           and
           vnfaithfull
           .
           And
           to
           this
           purpose
           onely
           ,
           as
           I
           take
           it
           ,
           is
           this
           speech
           concerning
           the
           putting
           forth
           of
           the
           mony
           to
           the
           bankers
           ,
           vsed
           ;
           not
           that
           the
           like
           is
           to
           be
           done
           or
           can
           be
           done
           in
           spirituall
           things
           .
        
         
           3.
           
           Againe
           ,
           they
           alledge
           the
           authoritie
           of
           
             Iohn
             Baptist
          
           ,
           
           for
           when
           as
           the
           Publicanes
           ,
           who
           fermed
           the
           customes
           ,
           tolls
           ,
           and
           tributes
           in
           euery
           prouince
           ,
           and
           vsed
           to
           put
           forth
           money
           which
           they
           gathered
           ,
           vnto
           vsurie
           ,
           demaunded
           of
           him
           ,
           what
           they
           should
           doe
           ;
           
             Iohn
             Baptist
          
           answered
           ,
           Exact
           nothing
           aboue
           that
           which
           is
           appointed
           you
           .
           Which
           the
           author
           of
           the
           aforesaid
           English
           Treatise
           vnderstandeth
           thus
           ,
           
             That
             they
             should
             not
             in
             taking
             vsurie
             exceed
             the
             centefima
             ,
             that
             is
             ,
             twelue
             in
             the
             hundred
             :
          
           as
           if
           Iohn
           had
           approoued
           vsurie
           ,
           so
           it
           exceeded
           not
           that
           rate
           .
        
         
           I
           answere
           ,
           That
           the
           Publicans
           who
           came
           to
           Iohn
           ,
           were
           not
           Romanes
           ,
           of
           the
           worshipfull
           order
           of
           knights
           ,
           or
           other
           Gentiles
           ,
           but
           certaine
           of
           the
           Iews
           ,
           who
           being
           called
           
             soc●●
             publicanorum
          
           ,
           the
           Publicanes
           associats
           ,
           as
           Beza
           rightly
           judgeth
           ,
           were
           hired
           by
           the
           Romane
           Publicanes
           to
           helpe
           and
           assist
           them
           ,
           in
           gathering
           the
           customes
           ,
           tolls
           ,
           tributes
           ,
           and
           reuenewes
           which
           were
           due
           in
           Iurie
           ,
           being
           a
           prouince
           to
           the
           citie
           of
           Rome
           :
           for
           which
           cause
           ,
           though
           they
           practised
           not
           vsurie
           ,
           these
           Publicanes
           being
           Iewes
           ,
           were
           hated
           
           and
           detested
           of
           the
           other
           Iews
           ,
           and
           esteemed
           as
           most
           notorious
           sinners
           ,
           insomuch
           ,
           that
           they
           might
           not
           enter
           into
           their
           assemblies
           ,
           both
           because
           they
           associated
           themselues
           vnto
           Gentiles
           ,
           and
           also
           assisted
           them
           in
           a
           businesse
           most
           odious
           to
           them
           ,
           viz.
           in
           exacting
           tributes
           and
           tolls
           from
           them
           ,
           being
           a
           free
           people
           .
           These
           Publicans
           therefore
           being
           in
           this
           common
           disgrace
           ,
           and
           comming
           to
           
             Iohn
             Baptist
          
           to
           be
           baptized
           ,
           propound
           this
           question
           to
           him
           ,
           Whether
           it
           were
           lawfull
           for
           them
           to
           exact
           the
           tributes
           in
           behalfe
           of
           the
           Romanes
           ;
           or
           if
           it
           be
           ,
           how
           they
           were
           to
           demeane
           themselues
           ,
           and
           to
           that
           purpose
           aske
           him
           ,
           What
           shall
           we
           doe
           ?
           Vnto
           which
           question
           Iohn
           answereth
           thus
           ,
           Require
           or
           exact
           no
           more
           than
           is
           appointed
           for
           you
           .
           Which
           answere
           most
           plainely
           concerneth
           their
           dutie
           in
           exacting
           of
           tributes
           ,
           tolls
           and
           customes
           ,
           that
           they
           should
           extort
           no
           more
           than
           was
           due
           ,
           as
           the
           Publicans
           by
           forged
           cauillations
           many
           times
           did
           .
           
        
         
           Vnto
           these
           testimonies
           the
           same
           authour
           addeth
           two
           more
           ,
           Mar.
           4.
           25
           ,
           To
           him
           that
           hath
           ,
           it
           shall
           be
           giuen
           :
           and
           Act.
           20.
           35
           ,
           It
           is
           a
           more
           blessed
           thing
           to
           giue
           than
           to
           receiue
           :
           but
           I
           will
           not
           trouble
           the
           reader
           with
           them
           .
        
         
           And
           these
           are
           their
           allegations
           out
           of
           the
           Scripture
           .
           Now
           I
           desire
           euery
           Christian
           in
           the
           feare
           of
           God
           and
           without
           partialitie
           to
           compare
           these
           allegations
           which
           haue
           beene
           made
           for
           vsurie
           ,
           with
           those
           testimonies
           of
           Scripture
           which
           before
           I
           produced
           against
           it
           :
           &
           namely
           with
           that
           one
           ,
           Ezek.
           18.
           13
           ,
           He
           that
           lendeth
           vpon
           vsurie
           ,
           or
           taketh
           increase
           ,
           shall
           he
           liue
           saith
           the
           Lord
           ?
           he
           shall
           not
           liue
           ,
           but
           he
           shall
           die
           the
           death
           ,
           and
           his
           blood
           shall
           be
           vpon
           him
           .
           And
           let
           him
           vprightly
           consider
           to
           which
           part
           he
           ought
           rather
           to
           incline
           :
           For
           this
           may
           not
           be
           denied
           ,
           but
           that
           if
           vsurie
           may
           be
           lawfully
           practised
           ,
           it
           is
           to
           be
           done
           in
           faith
           ,
           that
           is
           ,
           in
           a
           sound
           persuasion
           out
           of
           the
           word
           of
           God
           ,
           that
           it
           is
           lawfull
           .
           But
           whereupon
           shall
           this
           found
           persuasion
           be
           grounded
           ?
           On
           a
           few
           far-fetched
           allegations
           drawne
           into
           the
           defence
           of
           vsurie
           perforce
           ,
           contradicted
           
           with
           such
           manifest
           testimonies
           of
           scripture
           ,
           and
           confuted
           by
           most
           euident
           arguments
           ?
        
         
           But
           it
           may
           be
           ,
           though
           their
           allegations
           out
           of
           scripture
           be
           weake
           ,
           yet
           their
           reasons
           are
           strong
           .
           Though
           they
           were
           neuer
           so
           strong
           ,
           yet
           ought
           we
           rather
           to
           denie
           our
           owne
           reason
           ,
           than
           not
           to
           yeeld
           simple
           and
           absolute
           obedience
           to
           the
           word
           of
           God.
           But
           let
           vs
           examine
           their
           strength
           .
        
         
           And
           first
           ,
           that
           vsurie
           so
           qualified
           as
           I
           said
           before
           ,
           is
           not
           vnlawfull
           ,
           they
           prooue
           first
           by
           the
           name
           thereof
           .
           For
           say
           they
           ,
           
             Although
             the
             name
             vsurie
             in
             English
             tongue
             be
             odious
             through
             the
             abuse
             of
             the
             ignorant
             ,
             yet
             in
             the
             learned
             tongues
             it
             is
             of
             a
             middle
             and
             indifferent
             nature
             .
          
        
         
           Answ.
           By
           the
           learned
           tongues
           ,
           are
           commonly
           vnderstood
           the
           Hebrew
           ,
           Greeke
           ,
           and
           Latine
           :
           the
           first
           and
           ordinarie
           name
           of
           vsurie
           in
           Hebrew
           is
           Neshek
           ,
           in
           Greeke
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           in
           Latine
           
             foenus
             .
             Neshek
          
           signifieth
           biting
           ,
           and
           is
           deriued
           from
           the
           same
           verbe
           which
           oftentimes
           in
           the
           scripture
           is
           ascribed
           to
           the
           biting
           of
           serpents
           .
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           is
           deriued
           either
           of
           the
           Hebrew
           Toc
           ,
           which
           signifieth
           deceit
           and
           by
           the
           Grecians
           is
           translated
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           Psal.
           55.
           13
           
           &
           72.
           14.
           as
           also
           
             Isb
             Tecachim
             ,
             Prou.
          
           29.
           13.
           
           The
           man
           of
           deceit
           ,
           is
           commonly
           vnderstood
           to
           be
           the
           vsurer
           ,
           and
           so
           by
           diuerse
           is
           translated
           .
           Or
           else
           of
           the
           verbe
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           to
           signifie
           (
           as
           the
           Philosopher
           rightly
           noted
           )
           that
           vsurie
           is
           a
           monstrous
           and
           vnnaturall
           contract
           ,
           whereby
           money
           ,
           and
           other
           things
           which
           naturally
           do
           not
           fructifie
           nor
           haue
           no
           fruitfull
           vse
           ,
           but
           are
           spent
           in
           the
           vse
           ,
           are
           made
           against
           nature
           to
           fructifie
           and
           to
           bring
           forth
           gaine
           .
           For
           which
           cause
           Ch●ysosiome
           calleth
           vsurie
           a
           pestiferous
           wombe
           .
           
           Others
           giue
           this
           reason
           of
           the
           Greeke
           name
           ,
           that
           vsurie
           is
           called
           Tokos
           ,
           because
           it
           breedeth
           griefe
           to
           the
           borrower
           ,
           or
           as
           Ambrose
           sayth
           ,
           
           because
           it
           worketh
           in
           the
           borrowers
           soule
           griefes
           answerable
           to
           the
           paines
           of
           childbirth
           .
           In
           Latine
           it
           is
           called
           foenus
           ,
           either
           
             quasi
             foetus
          
           ,
           as
           
             Nonius
             Marcellus
          
           and
           others
           haue
           taught
           ,
           by
           the
           same
           reason
           that
           it
           is
           
           called
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           in
           Greeke
           ,
           because
           it
           is
           as
           it
           were
           the
           monstrous
           and
           vnnaturall
           brood
           of
           that
           which
           is
           borrowed
           :
           or
           else
           it
           is
           named
           ,
           
             foenus
             ,
             quasi
             funus
          
           (
           for
           in
           many
           Latine
           words
           u
           is
           changed
           into
           oe
           dipthong
           :
           as
           in
           Pomoerium
           for
           Pomurium
           ,
           and
           
             Moenia
             a
             muniendo
          
           )
           because
           it
           is
           the
           graue
           of
           the
           borrowers
           state
           ,
           and
           of
           the
           lenders
           soule
           .
           Wherefore
           Ambrose
           sayth
           ,
           
           
             Nihil
             interest
             inter
             foenus
             &
             funus
             .
          
           And
           Leo
           sayth
           ,
           
             Foenus
             pecuniae
             ,
             sunus
             animae
          
           .
        
         
           The
           other
           words
           ,
           
             viz.
             Tarbith
          
           and
           Marbith
           in
           Hebrew
           ,
           signifying
           increase
           ,
           and
           vsura
           in
           Latin
           ,
           were
           as
           Caluin
           faith
           deuised
           by
           vsurers
           themselues
           ,
           when
           as
           the
           odious
           names
           of
           Neshek
           and
           foenus
           did
           seeme
           to
           make
           their
           practise
           odious
           .
           And
           therefore
           disclaiming
           Neshek
           and
           foenus
           ,
           they
           professed
           themselues
           to
           take
           Tarbith
           and
           vsura
           ;
           euen
           as
           vsurers
           among
           vs
           and
           the
           French
           refusing
           the
           name
           vsurie
           ,
           as
           growne
           odious
           ,
           haue
           deuised
           the
           names
           of
           interest
           ,
           vse
           ,
           and
           vsance
           .
           But
           for
           as
           much
           as
           the
           vsurers
           among
           the
           Iewes
           ,
           vnder
           the
           name
           Tarbith
           exercised
           Neshek
           ,
           among
           the
           Romans
           vnder
           the
           name
           vsura
           practised
           foenus
           ,
           euen
           as
           the
           vsurers
           among
           the
           French
           ,
           as
           Caluin
           sayth
           ,
           and
           also
           among
           vs
           ,
           vnder
           the
           names
           of
           interest
           ,
           vse
           ,
           &
           vsance
           ,
           practise
           plaine
           vsurie
           ;
           therefore
           the
           words
           Tarbith
           and
           Marbith
           are
           euery
           where
           taken
           in
           the
           ill
           sence
           ,
           and
           are
           forbidden
           as
           well
           as
           foenus
           :
           and
           vsura
           among
           the
           latter
           Latine
           writers
           growne
           as
           odious
           as
           
             foenus
             .
             Quid
             foenus
             &
             Calendarium
             &
             vsura
             ,
          
           
           sayth
           
             Seneca
             ,
             nisi
             humanae
             cupiditatis
             extra
             naturam
             quaesita
             nomina
             ?
          
           What
           is
           foenus
           and
           the
           Kalender
           (
           for
           so
           the
           vsurers
           debt-booke
           was
           called
           )
           and
           vsurie
           ,
           but
           names
           of
           mens
           couetousnesse
           sought
           out
           besides
           nature
           ?
           And
           therfore
           it
           is
           a
           wonder
           ,
           that
           any
           learned
           man
           should
           affirme
           ,
           that
           the
           name
           of
           vsurie
           in
           the
           learned
           tongues
           is
           of
           a
           middle
           and
           indifferent
           nature
           .
           Wherefore
           from
           these
           premisses
           this
           first
           argument
           may
           be
           retorted
           vpon
           them
           which
           made
           it
           .
           For
           if
           as
           the
           names
           of
           things
           be
           ,
           such
           commonly
           be
           the
           things
           ,
           for
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           sayth
           Aristotle
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           names
           doe
           follow
           or
           imitate
           the
           things
           :
           and
           
           Plato
           calleth
           names
           the
           similitudes
           and
           resemblances
           of
           things
           ;
           
           then
           ,
           odious
           and
           detestable
           names
           ,
           are
           arguments
           of
           odious
           and
           detestable
           things
           :
           but
           the
           names
           of
           vsurie
           are
           odious
           ,
           as
           hath
           beene
           shewed
           ,
           for
           which
           cause
           the
           vsurers
           themselues
           do
           auoid
           them
           ,
           and
           are
           ashamed
           of
           them
           ,
           and
           therefore
           such
           a
           thing
           is
           vsurie
           it selfe
           .
        
         
           2.
           
           Obiection
           .
           No
           vsurie
           is
           forbidden
           by
           the
           law
           of
           God
           and
           by
           the
           law
           of
           nature
           ,
           but
           that
           which
           is
           hurtfull
           ,
           and
           ioyned
           with
           the
           hurt
           or
           losse
           of
           the
           neighbour
           .
        
         
           But
           some
           vsurie
           is
           not
           hurtfull
           but
           rather
           helpefull
           to
           the
           neighbor
           .
           Therefore
           some
           vsurie
           is
           not
           forbidden
           .
        
         
           First
           ,
           the
           proposition
           is
           vntrue
           ,
           and
           of
           dangerous
           consequence
           :
           for
           the
           law
           of
           God
           forbiddeth
           all
           vsurie
           in
           generall
           ,
           as
           a
           thing
           in
           it
           own
           nature
           and
           in
           his
           whole
           kind
           simply
           vnlawfull
           ,
           without
           any
           such
           restraint
           or
           limitation
           ,
           euen
           as
           it
           condemneth
           adulterie
           ,
           lying
           ,
           theft
           ,
           or
           any
           other
           notorious
           sinne
           .
           And
           therefore
           ,
           if
           it
           were
           lawfull
           thus
           to
           argue
           in
           fauour
           of
           vsurie
           ,
           mincing
           the
           commaundement
           of
           God
           in
           an
           intollerable
           presumption
           ,
           and
           restraining
           and
           limitting
           the
           same
           out
           of
           our
           owne
           braine
           :
           why
           may
           it
           not
           be
           lawfull
           so
           to
           argue
           in
           defence
           of
           other
           sinnes
           ;
           as
           indeed
           some
           haue
           done
           in
           defence
           of
           lying
           ,
           which
           as
           you
           heard
           before
           is
           generally
           forbidden
           as
           a
           thing
           simply
           euill
           ,
           and
           yet
           some
           haue
           taken
           vpon
           them
           the
           defence
           of
           such
           lies
           as
           are
           not
           hurtfull
           but
           helpefull
           to
           the
           neighbour
           .
           And
           why
           might
           not
           the
           pick-thanke
           as
           well
           haue
           justified
           his
           murthering
           of
           Saule
           ,
           if
           he
           had
           according
           to
           his
           owne
           report
           slaine
           him
           in
           charitie
           ,
           and
           at
           his
           owne
           intreatie
           to
           end
           his
           paine
           ,
           being
           past
           recouerie
           ,
           and
           to
           preuent
           the
           scornings
           of
           the
           Philistimes
           ,
           which
           he
           feared
           more
           than
           death
           ?
        
         
           But
           they
           prooue
           their
           proposition
           thus
           .
        
         
           Vsurie
           is
           not
           forbidden
           ,
           but
           as
           it
           is
           against
           charitie
           ,
           for
           charitie
           is
           the
           summe
           of
           the
           law
           ,
           and
           he
           which
           obserueth
           the
           rules
           of
           charitie
           ,
           keepeth
           the
           law
           .
        
         
           But
           that
           which
           is
           not
           hurtfull
           to
           the
           neighbour
           ,
           is
           not
           against
           
           charitie
           ,
           therefore
           that
           vsurie
           which
           is
           not
           hurtfull
           to
           the
           neighbour
           ,
           is
           not
           forbidden
           .
        
         
           Answ.
           Charitie
           ,
           which
           is
           the
           summe
           of
           the
           law
           ,
           hath
           reference
           towards
           God
           ;
           towards
           our
           neighbour
           ,
           not
           only
           in
           priuat
           ,
           but
           also
           in
           publicke
           ;
           and
           towards
           a
           mans
           selfe
           .
           And
           in
           this
           sence
           I
           acknowledge
           the
           proposition
           of
           this
           syllogisme
           to
           be
           true
           ,
           viz.
           that
           vsurie
           is
           not
           forbidden
           ,
           but
           as
           it
           is
           repugnant
           to
           charitie
           .
           But
           hereby
           the
           assumption
           of
           this
           syllogisme
           is
           prooued
           to
           be
           false
           ,
           for
           there
           be
           many
           things
           which
           are
           not
           perhaps
           hurtfull
           to
           our
           neighbour
           in
           particular
           ,
           with
           whom
           we
           deale
           ,
           which
           are
           notwithstanding
           repugnant
           to
           charitie
           .
           The
           officious
           lie
           helpeth
           the
           particular
           neighbour
           ,
           in
           whose
           fauour
           it
           is
           told
           ,
           yet
           because
           it
           is
           repugnant
           to
           veritie
           ,
           it
           is
           repugnant
           to
           charitie
           .
           God
           who
           is
           truth
           hath
           forbidden
           all
           vntruth
           ,
           and
           he
           will
           destroy
           euery
           one
           that
           speaketh
           lies
           :
           The
           lying
           mouth
           destroyeth
           the
           soule
           :
           therefore
           no
           lying
           can
           stand
           with
           that
           charitie
           and
           obedience
           which
           we
           owe
           to
           God
           ,
           nor
           with
           that
           loue
           which
           we
           owe
           to
           our
           own
           soules
           .
           So
           in
           like
           sort
           suppose
           that
           the
           borrower
           sometimes
           is
           not
           hurt
           by
           vsurie
           ,
           but
           rather
           holpen
           ;
           yet
           notwithstanding
           all
           vsurie
           is
           against
           charitie
           ,
           for
           the
           practise
           of
           it
           cannot
           stand
           with
           charitie
           and
           our
           allegiance
           to
           God
           ,
           who
           hath
           forbidden
           it
           ,
           denounced
           his
           judgements
           against
           it
           ,
           made
           gracious
           promises
           to
           them
           that
           will
           do
           the
           contrarie
           :
           nor
           with
           our
           charitie
           and
           dutie
           to
           our
           countrey
           ,
           vnto
           which
           vsurie
           is
           in
           many
           respects
           noysome
           ,
           as
           hath
           beene
           shewed
           :
           nor
           with
           that
           loue
           which
           we
           owe
           to
           our
           owne
           soules
           ;
           for
           whosoeuer
           putteth
           foorth
           to
           vsurie
           ,
           or
           taketh
           increase
           ,
           he
           shall
           not
           liue
           ,
           but
           die
           the
           death
           .
           And
           moreouer
           ,
           you
           may
           remember
           what
           I
           haue
           before
           prooued
           ,
           that
           vsurie
           is
           euer
           repugnant
           to
           charitie
           ,
           if
           not
           as
           a
           hurtfull
           thing
           to
           our
           neighbour
           ,
           yet
           as
           an
           vnjust
           thing
           in
           it selfe
           .
        
         
           Yea
           but
           say
           they
           againe
           ,
           to
           proue
           the
           former
           proposition
           ,
           
             That
             vsurie
             which
             is
             ioyned
             with
             the
             hurt
             of
             the
             neighbour
             ,
             is
             
             condemned
             ,
             therefore
             that
             which
             is
             not
             ioyned
             with
             the
             hurt
             of
             the
             neighbour
             is
             not
             condemned
             .
          
        
         
           Answer
           .
           I
           denie
           the
           consequence
           :
           for
           there
           are
           other
           respects
           which
           make
           vsurie
           vnlawfull
           ,
           besides
           the
           hurt
           of
           the
           neighbour
           ,
           as
           euen
           now
           I
           shewed
           .
           By
           the
           same
           reason
           the
           patrones
           of
           officious
           lies
           might
           argue
           thus
           :
           God
           forbiddeth
           vs
           to
           tell
           a
           lie
           against
           our
           neighbour
           ;
           therefore
           the
           lie
           which
           is
           not
           against
           the
           neighbour
           ,
           but
           for
           him
           ,
           is
           not
           forbidden
           .
           But
           you
           will
           say
           ,
           
             All
             lying
             is
             forbidden
          
           :
           so
           is
           all
           vsurie
           ,
           as
           I
           haue
           alreadie
           prooued
           .
        
         
           And
           thus
           I
           haue
           shewed
           against
           the
           proposition
           ,
           that
           all
           vsurie
           is
           vnlawfull
           ,
           though
           all
           were
           not
           hurtfull
           .
           Now
           I
           add
           against
           the
           assumption
           of
           the
           first
           syllogisme
           ,
           That
           all
           vsury
           is
           hurtfull
           :
           hurtfull
           I
           say
           ,
           either
           to
           the
           borrower
           ,
           as
           commonly
           it
           is
           ,
           or
           else
           to
           the
           commonwealth
           ,
           as
           before
           hath
           beene
           prooued
           .
        
         
           Obiection
           .
           3.
           
           
             Vsurie
             is
             not
             vncharitable
             neither
             in
             respect
             of
             the
             borrower
             ,
             nor
             yet
             in
             regard
             of
             the
             common-weale
             :
             the
             former
             they
             prooue
             thus
             .
          
           There
           is
           no
           propertie
           of
           charitie
           which
           may
           not
           well
           stand
           with
           vsurie
           .
           No
           not
           that
           ,
           charitie
           seeketh
           not
           her
           owne
           :
           for
           I
           am
           not
           otherwise
           bound
           to
           loue
           my
           neighbour
           than
           my selfe
           .
           Nay
           rather
           the
           debtor
           should
           offend
           against
           charitie
           in
           too
           much
           seeking
           his
           owne
           ,
           if
           he
           would
           haue
           another
           mans
           money
           freely
           ,
           by
           which
           he
           is
           sure
           in
           all
           likelyhood
           to
           gaine
           .
        
         
           Answer
           .
           In
           traffique
           and
           negotiation
           it
           is
           lawfull
           for
           a
           man
           as
           well
           to
           respect
           his
           owne
           gaine
           ,
           as
           another
           mans
           good
           .
           But
           in
           lending
           ,
           which
           is
           an
           act
           of
           charitie
           ,
           and
           a
           contract
           ordained
           for
           the
           good
           of
           the
           borrower
           ,
           to
           seeke
           gaine
           ,
           it
           is
           against
           charitie
           ,
           which
           seeketh
           not
           her
           owne
           .
           We
           ought
           to
           lend
           by
           the
           commaundement
           of
           Christ
           ,
           not
           respecting
           our
           profit
           or
           gaine
           ,
           but
           the
           good
           of
           the
           borrower
           .
           But
           the
           vsurers
           charitie
           is
           ,
           by
           his
           lending
           to
           seeke
           ease
           out
           of
           the
           borrowers
           labour
           ,
           securitie
           out
           of
           his
           hazard
           ,
           and
           gaine
           as
           well
           out
           of
           his
           losse
           as
           out
           of
           his
           gaine
           .
        
         
         
           Againe
           ,
           out
           of
           the
           vncertaine
           negotiation
           of
           the
           borrower
           to
           couenant
           for
           certaine
           gaine
           ,
           it
           is
           not
           onely
           vncharitable
           but
           also
           vnjust
           and
           vnequall
           .
           But
           in
           the
           contract
           of
           actuall
           vsurie
           there
           is
           an
           absolut
           couenant
           for
           certaine
           gaine
           ,
           as
           I
           haue
           proued
           before
           ,
           which
           the
           borrower
           whether
           he
           shall
           gaine
           or
           loose
           is
           absolutly
           bound
           to
           pay
           together
           with
           the
           principall
           .
           And
           this
           absolut
           couenant
           for
           certaine
           gaine
           ,
           is
           not
           an
           abuse
           happening
           besides
           the
           nature
           of
           the
           contract
           ,
           but
           of
           the
           verie
           nature
           and
           essence
           of
           actuall
           vsurie
           .
           
             But
             the
             borrower
          
           (
           you
           say
           )
           
             is
             in
             a
             maner
             sure
             to
             gaine
             .
          
           Why
           then
           (
           say
           I
           )
           will
           you
           not
           aduenture
           with
           him
           ?
           for
           if
           the
           lender
           will
           be
           content
           to
           hazard
           his
           principall
           ,
           so
           as
           he
           will
           not
           onely
           looke
           for
           no
           gaine
           but
           when
           the
           borrower
           gaineth
           ,
           but
           also
           will
           bee
           content
           to
           beare
           part
           with
           him
           in
           his
           losse
           ,
           hee
           shall
           not
           deale
           by
           vsurie
           ,
           but
           by
           partnership
           .
        
         
           And
           whereas
           they
           say
           that
           the
           borrower
           should
           offend
           against
           charitie
           in
           seeking
           too
           much
           his
           owne
           ,
           if
           hee
           would
           desire
           to
           borrow
           freely
           ,
           &c.
           
           I
           answer
           by
           distinction
           ,
           Men
           borrow
           either
           to
           supply
           their
           need
           ,
           or
           to
           procure
           gaine
           :
           Of
           the
           former
           there
           is
           no
           question
           ,
           but
           that
           they
           may
           with
           good
           conscience
           desire
           in
           their
           necessitie
           to
           borrow
           freely
           :
           onely
           men
           must
           beware
           ,
           how
           they
           fall
           into
           this
           necessitie
           .
           As
           for
           them
           which
           borrow
           for
           gain
           ,
           you
           may
           consider
           their
           dealing
           in
           the
           time
           ,
           either
           of
           the
           borrowing
           ,
           or
           of
           the
           payment
           .
           In
           the
           time
           of
           borrowing
           ,
           he
           doth
           not
           therefore
           sinne
           against
           charitie
           ,
           if
           he
           will
           not
           out
           of
           his
           vncertaine
           traffique
           promise
           certaine
           gaine
           to
           the
           lender
           ,
           who
           will
           beare
           no
           hazard
           with
           him
           :
           Indeed
           if
           the
           lender
           will
           be
           content
           to
           beare
           part
           of
           the
           losse
           ,
           the
           borrower
           ought
           to
           yeeld
           him
           part
           of
           the
           gaine
           .
           At
           the
           time
           of
           payment
           he
           is
           bound
           to
           be
           thankfull
           to
           the
           creditor
           if
           he
           haue
           gained
           ,
           and
           willingly
           to
           afford
           him
           some
           part
           of
           that
           gaine
           wherewith
           it
           hath
           pleased
           God
           by
           the
           creditors
           meanes
           to
           blesse
           him
           ,
           especially
           if
           the
           creditor
           could
           not
           well
           forbeare
           his
           money
           .
           As
           touching
           the
           latter
           
           point
           ,
           that
           vsurie
           offends
           not
           against
           publike
           charitie
           ,
           they
           indeuour
           to
           proue
           by
           these
           two
           reasons
           .
           Because
           it
           is
           both
           profitable
           and
           necessarie
           to
           common
           weales
           .
           It
           is
           profitable
           :
           
             For
             if
             the
             creditor
             haue
             no
             skill
             in
             any
             trade
             or
             traffique
             ,
             and
             the
             borrower
             hauing
             skill
             wanteth
             a
             stocke
             ,
             not
             onely
             both
             they
             shall
             be
             gainers
             ,
             but
             the
             commonwealth
             also
             shall
             receiue
             good
             by
             the
             imployment
             of
             the
             one
             mans
             stocke
             ,
             and
             of
             the
             others
             skill
             ,
             whereas
             contrariwise
             the
             common
             wealth
             should
             sustaine
             losse
             ,
             if
             neither
             the
             creditors
             money
             be
             occupied
             ,
             nor
             the
             borrowers
             skill
             imployed
             .
          
        
         
           I
           answer
           ,
           there
           are
           other
           lawfull
           meanes
           whereby
           mens
           money
           may
           better
           be
           imployed
           for
           the
           good
           of
           the
           common
           weale
           ,
           than
           by
           vsurie
           :
           For
           when
           the
           borrowers
           do
           gaine
           by
           that
           which
           they
           haue
           taken
           vp
           on
           vsurie
           ,
           the
           common
           wealth
           commonly
           payeth
           the
           vsurie
           ,
           as
           hath
           bene
           shewed
           .
           But
           why
           wilt
           not
           thou
           imploy
           thy
           mony
           thy selfe
           in
           some
           honest
           contract
           ?
           Is
           it
           because
           thou
           wilt
           take
           no
           paines
           ,
           nor
           beare
           any
           aduenture
           ,
           but
           wilt
           be
           sure
           to
           prouide
           for
           great
           and
           certaine
           gaine
           with
           ease
           ?
           Then
           art
           thou
           an
           vnprofitable
           member
           in
           the
           commonwealth
           ,
           liuing
           of
           the
           sweat
           of
           other
           mens
           browes
           ,
           &c.
           
           Or
           hast
           thou
           any
           lawfull
           reason
           either
           because
           of
           thy
           calling
           ,
           age
           ,
           or
           condition
           ,
           that
           thou
           canst
           not
           indeed
           imploy
           thy
           money
           thy selfe
           ?
           then
           mayest
           thou
           buy
           either
           lands
           or
           rents
           after
           that
           maner
           which
           before
           hath
           bene
           shewed
           ,
           or
           else
           thou
           maiest
           deale
           by
           partnership
           .
           But
           you
           must
           remember
           ,
           there
           is
           no
           partnership
           without
           partaking
           in
           the
           losse
           as
           well
           as
           in
           the
           gaine
           .
        
         
           
             That
             vsurie
             is
             necessarie
             they
             prooue
             ,
          
           Because
           as
           the
           world
           now
           goeth
           ,
           and
           as
           mens
           maners
           now
           are
           ,
           no
           common
           weale
           can
           stand
           without
           it
           .
        
         
           Answer
           .
           If
           that
           be
           true
           ,
           then
           vsurie
           is
           proued
           to
           bee
           a
           necessarie
           euill
           :
           and
           this
           necessitie
           argueth
           not
           the
           lawfulnesse
           of
           vsurie
           ,
           but
           the
           wretched
           estate
           of
           the
           world
           ,
           which
           as
           Iohn
           saith
           ,
           
             lieth
             in
             euil
          
           .
           
           For
           to
           say
           absolutly
           that
           cōmonweales
           cannot
           stand
           without
           vsurie
           ,
           were
           derogatorie
           to
           the
           wisedome
           of
           God
           ,
           who
           would
           not
           suffer
           vsurie
           
           in
           that
           cōmonweale
           which
           he
           ordained
           ,
           as
           hath
           before
           bin
           shewed
           .
           But
           whence
           ariseth
           this
           necessitie
           ?
           the
           necessity
           of
           borrowing
           &
           so
           of
           lending
           ariseth
           frō
           mens
           wants
           ,
           and
           hardly
           can
           humane
           societies
           stand
           without
           that
           contract
           :
           but
           the
           necessitie
           of
           vsurie
           ariseth
           of
           mens
           couetousnes
           and
           hardnesse
           of
           their
           hearts
           .
           For
           although
           there
           may
           be
           a
           necessitie
           of
           borrowing
           vpon
           vsurie
           ,
           when
           men
           that
           must
           needs
           borrow
           cannot
           borrow
           freely
           ,
           yet
           there
           is
           no
           other
           necessitie
           why
           men
           should
           lend
           vpon
           vsurie
           ,
           but
           that
           which
           their
           owne
           couetousnesse
           (
           when
           they
           haue
           once
           said
           they
           will
           be
           rich
           )
           hath
           imposed
           vpon
           them
           :
           
           for
           vnlesse
           thy
           neighbour
           haue
           need
           to
           borrow
           ,
           there
           is
           no
           necessitie
           of
           lending
           at
           all
           imposed
           vpon
           thee
           .
           But
           if
           thy
           neighbour
           haue
           great
           need
           to
           borrow
           ,
           and
           thou
           be
           well
           able
           to
           forbeare
           ,
           the
           Lord
           hath
           laid
           a
           necessitie
           of
           dutie
           vpon
           thee
           to
           lend
           freely
           ,
           which
           without
           sinne
           thou
           canst
           not
           auoid
           .
           Or
           if
           there
           be
           a
           necessitie
           that
           thou
           shouldest
           imploy
           thy
           stocke
           to
           gaine
           ,
           there
           be
           other
           lawfull
           contracts
           to
           that
           purpose
           ,
           so
           that
           thou
           shalt
           not
           need
           (
           vnlesse
           it
           be
           for
           idlenesse
           and
           distrust
           )
           to
           deale
           by
           vsurie
           .
           Now
           if
           a
           pretended
           necessitie
           ,
           arising
           from
           the
           hardnesse
           of
           mens
           hearts
           ,
           and
           setled
           resolution
           to
           go
           on
           in
           the
           practise
           of
           vsurie
           ,
           contrarie
           to
           the
           commaundement
           of
           God
           ,
           be
           of
           sufficient
           force
           to
           justifie
           vsurie
           ;
           then
           by
           the
           same
           argument
           ,
           may
           any
           other
           sinne
           be
           justified
           .
        
         
           Object
           .
           4.
           
           It
           belongeth
           to
           magistrats
           to
           determine
           of
           ciuile
           contracts
           ,
           and
           therefore
           vsurie
           is
           so
           farre
           forth
           lawfull
           ,
           as
           they
           by
           their
           lawes
           allow
           it
           .
        
         
           Answer
           .
           The
           rule
           of
           our
           conscience
           is
           not
           the
           law
           of
           man
           but
           the
           law
           of
           God
           :
           and
           it
           is
           a
           principle
           ,
           That
           the
           law
           of
           the
           inferiour
           cannot
           dispence
           with
           the
           law
           of
           the
           superiour
           .
           If
           therefore
           the
           Law
           of
           God
           condemne
           all
           vsurie
           ,
           no
           law
           of
           man
           can
           make
           any
           vsurie
           lawfull
           .
        
         
           Againe
           ,
           we
           are
           to
           distinguish
           betwixt
           allowing
           and
           permitting
           :
           no
           good
           lawes
           allow
           vsurie
           as
           good
           ,
           though
           some
           permit
           it
           as
           a
           thing
           euill
           ,
           for
           auoiding
           of
           
           greater
           euils
           .
           Magistrats
           are
           faine
           sometimes
           to
           permit
           and
           tollerat
           that
           which
           they
           are
           not
           able
           altogether
           to
           amend
           .
           Moses
           for
           the
           hardnesse
           of
           mens
           hearts
           permitted
           the
           husbands
           to
           put
           away
           their
           wiues
           ,
           so
           that
           they
           did
           giue
           them
           a
           bill
           of
           diuorcement
           ,
           wherein
           their
           wiues
           innocencie
           should
           be
           cleered
           ;
           not
           that
           he
           allowed
           thereof
           ,
           but
           that
           he
           would
           prouide
           for
           the
           wiues
           safetie
           ,
           deliuering
           them
           from
           the
           furie
           or
           tyrannie
           of
           their
           husbands
           .
           But
           notwithstanding
           this
           permission
           ,
           whosoeuer
           put
           away
           his
           wife
           hauing
           not
           broken
           the
           bond
           of
           wedlocke
           by
           committing
           adulterie
           ,
           by
           the
           sentence
           of
           our
           Sauiour
           Christ
           ,
           himselfe
           committed
           adulterie
           .
           
           So
           the
           magistrats
           ,
           by
           reason
           of
           the
           couetousnesse
           and
           hardnesse
           of
           mens
           hearts
           are
           forced
           to
           tollerat
           vsurie
           ,
           so
           it
           be
           kept
           within
           such
           bonds
           as
           they
           prescribe
           ,
           not
           that
           they
           allow
           thereof
           ,
           but
           that
           they
           might
           prouide
           for
           the
           good
           of
           those
           who
           haue
           need
           to
           borrow
           ,
           both
           that
           they
           might
           borrow
           ,
           and
           also
           that
           borrowing
           they
           should
           not
           bee
           too
           much
           oppressed
           .
           But
           notwithstanding
           this
           legal
           tolleration
           ,
           he
           that
           lendeth
           for
           gain
           is
           an
           vsurer
           &
           a
           theefe
           before
           God.
           And
           therefore
           as
           the
           judiciall
           permission
           of
           Moses
           in
           the
           case
           of
           diuorcements
           ,
           so
           the
           ciuile
           permission
           of
           magistrats
           in
           the
           case
           of
           vsurie
           ,
           doth
           not
           serue
           to
           cleere
           a
           man
           from
           the
           guilt
           of
           sinne
           before
           God
           ,
           but
           onely
           to
           exempt
           the
           partie
           from
           ciuile
           punishment
           .
           And
           yet
           it
           cannot
           be
           truly
           said
           that
           our
           lawes
           do
           so
           much
           as
           permit
           any
           vsurie
           ,
           excepting
           in
           the
           case
           of
           orphanes
           .
           Wherefore
           this
           argument
           may
           also
           be
           retorted
           vpon
           our
           patrons
           of
           vsurie
           :
           for
           seeing
           as
           they
           say
           ,
           magistrats
           haue
           authoritie
           by
           their
           lawes
           to
           determine
           of
           ciuile
           contracts
           ;
           and
           seeing
           our
           lawes
           determine
           of
           all
           vsurie
           as
           of
           a
           sinne
           ,
           allowing
           none
           at
           all
           as
           good
           ,
           but
           punishing
           it
           as
           euill
           ,
           and
           not
           so
           much
           as
           permitting
           any
           ,
           except
           in
           the
           case
           of
           orphanes
           ;
           hereof
           it
           is
           to
           be
           inferred
           ,
           that
           no
           vsurie
           among
           vs
           can
           be
           practised
           with
           a
           good
           conscience
           .
        
         
           Object
           .
           5.
           
           If
           letting
           be
           lawfull
           ,
           then
           vsurie
           also
           is
           lawfull
           ,
           for
           
           vsurie
           is
           letting
           of
           money
           ;
           but
           letting
           is
           lawfull
           ,
           therefore
           vsurie
           .
        
         
           Answer
           .
           To
           the
           prosyllogisme
           or
           proofe
           of
           the
           proposition
           :
           I
           haue
           before
           sufficiently
           shewed
           that
           vsurie
           cannot
           be
           cōmitted
           but
           in
           things
           which
           are
           lent
           to
           be
           spent
           ;
           and
           therefore
           as
           they
           are
           the
           subject
           of
           vsurie
           ,
           they
           are
           not
           lettable
           .
           And
           as
           for
           the
           proposition
           it selfe
           ,
           you
           haue
           heard
           ,
           that
           although
           letting
           in
           it selfe
           be
           a
           lawfull
           contract
           ,
           yet
           vsurie
           in
           it selfe
           is
           simply
           and
           vtterly
           vnlawfull
           .
           
             But
             why
             may
             not
             money
             be
             let
             as
             well
             as
             other
             things
             ?
          
           Because
           none
           of
           those
           respects
           are
           incident
           vnto
           money
           ,
           for
           which
           hire
           is
           lawfully
           required
           .
           For
           first
           ,
           things
           which
           may
           be
           let
           haue
           a
           fruitfull
           vse
           in
           themselues
           ,
           which
           a
           man
           may
           let
           and
           alienat
           for
           a
           time
           ,
           reseruing
           the
           propertie
           to
           himselfe
           ;
           but
           money
           and
           those
           other
           things
           which
           are
           the
           subject
           of
           vsurie
           ,
           which
           consisting
           in
           quantitie
           are
           spent
           in
           the
           vse
           ,
           haue
           no
           fruitfull
           vse
           ,
           which
           either
           may
           be
           seuered
           from
           the
           propertie
           ,
           or
           valued
           apart
           ,
           as
           though
           it
           might
           be
           let
           or
           alienated
           ,
           the
           propertie
           reserued
           .
           Secondly
           ,
           the
           partie
           which
           hireth
           things
           that
           be
           let
           ,
           after
           he
           hath
           according
           to
           the
           contract
           of
           hiring
           enjoyed
           the
           vse
           thereof
           ,
           he
           restoreth
           the
           selfe
           same
           particular
           which
           he
           tooke
           to
           hire
           ,
           being
           for
           the
           most
           part
           impaired
           in
           the
           vse
           .
           The
           partie
           which
           borroweth
           money
           and
           such
           other
           things
           as
           consist
           in
           quantity
           ,
           after
           he
           hath
           spent
           the
           same
           ,
           is
           not
           to
           restore
           the
           same
           particular
           which
           he
           hath
           spent
           ,
           impaired
           in
           the
           vse
           ,
           but
           the
           full
           value
           of
           the
           principall
           ,
           with
           better
           rather
           than
           worse
           .
           Thirdly
           ,
           he
           that
           letteth
           any
           thing
           to
           hire
           ,
           as
           he
           retaineth
           the
           propertie
           ,
           so
           he
           beareth
           the
           hazard
           thereof
           :
           but
           it
           is
           concontrarie
           in
           vsurie
           :
           for
           the
           money
           being
           once
           lent
           ,
           the
           propertie
           is
           transferred
           to
           the
           borrower
           ,
           and
           with
           the
           property
           the
           hazard
           .
           To
           omit
           the
           cost
           and
           charge
           which
           the
           letter
           to
           hire
           many
           times
           is
           at
           ,
           with
           those
           things
           which
           he
           letteth
           :
           wheras
           the
           vsurer
           is
           at
           no
           cost
           at
           all
           .
        
         
           There
           being
           these
           foure
           considerations
           ,
           why
           letting
           is
           lawfull
           ,
           and
           vsurie
           vnlawfull
           ,
           the
           patrons
           of
           vsurie
           
           take
           exception
           against
           the
           first
           ,
           neglecting
           the
           rest
           .
           For
           (
           say
           some
           of
           the
           most
           learned
           of
           them
           ,
           )
           
             It
             is
             but
             an
             ignorant
             obiection
             which
             is
             made
             out
             of
             Aristotle
             ,
             that
             vsurie
             is
             a
             gaine
             contrarie
             to
             nature
             ,
             because
             money
             begets
             not
             money
             :
             seeing
             the
             Scripture
             condemneth
             the
             increase
             of
             meat
             as
             of
             money
             .
          
        
         
           Answer
           .
           Be
           it
           so
           ,
           for
           there
           is
           the
           same
           reason
           of
           mony
           and
           of
           other
           things
           which
           are
           spent
           in
           the
           vse
           .
           Let
           the
           Reader
           therfore
           judge
           whether
           Chrysostome
           and
           Ambrose
           which
           make
           this
           objection
           out
           of
           Aristotle
           ,
           or
           he
           which
           vseth
           this
           reason
           ,
           were
           more
           ignorant
           :
           for
           it
           were
           as
           monstrous
           to
           require
           gaine
           for
           the
           fruitfull
           vse
           of
           meat
           being
           spent
           in
           the
           vse
           ,
           besides
           the
           price
           of
           the
           meat
           it selfe
           ,
           as
           to
           require
           a
           gaine
           for
           the
           fruitfull
           vse
           of
           money
           which
           is
           spent
           in
           the
           vse
           ,
           besides
           the
           full
           restitution
           of
           the
           principall
           .
           
             Yea
             but
             money
             ,
             though
             it
             be
             not
             fruitfull
             in
             is
             selfe
             ,
             yet
             by
             negotiation
             it
             bringeth
             forth
             greater
             increase
             them
             other
             things
             which
             are
             let
             .
          
        
         
           Answer
           .
           The
           gaine
           which
           is
           raised
           out
           of
           any
           thing
           which
           hath
           not
           a
           fruitfull
           vse
           in
           it selfe
           but
           is
           spent
           in
           the
           vse
           ,
           is
           not
           the
           fruit
           of
           that
           thing
           ,
           but
           of
           his
           skill
           and
           industrie
           which
           doth
           imploy
           it
           .
           
             No
             more
             haue
             other
             things
          
           (
           say
           they
           )
           
             no
             not
             the
             earth
             it selfe
             ,
             without
             the
             labour
             and
             industrie
             of
             him
             that
             vseth
             the
             same
             .
          
        
         
           Answer
           .
           We
           must
           distinguish
           betwixt
           fructum
           and
           questum
           ,
           fruitfull
           vse
           ,
           and
           gaine
           .
           The
           fruit
           or
           fruitfull
           vse
           ariseth
           from
           the
           nature
           of
           the
           thing
           it selfe
           ,
           and
           as
           the
           Lawyers
           speake
           ,
           
             Ex
             ipso
             cui●sque
             rei
             corpore
          
           ,
           and
           such
           is
           the
           fruit
           or
           fruitfull
           vse
           of
           things
           that
           be
           let
           ,
           as
           of
           cattell
           ,
           their
           yong
           ones
           ,
           their
           milke
           ,
           their
           wooll
           ,
           their
           labour
           in
           drawing
           ,
           and
           cariage
           of
           the
           earth
           ,
           both
           that
           which
           groweth
           within
           it
           ,
           as
           mettals
           and
           minerals
           ,
           &c.
           and
           also
           that
           which
           groweth
           vpon
           it
           ,
           as
           hearbes
           and
           trees
           and
           their
           fruits
           .
           Likewise
           of
           artificiall
           things
           ,
           as
           of
           houses
           ,
           the
           commoditie
           of
           dwelling
           ,
           of
           ships
           ,
           the
           commoditie
           of
           sailing
           ,
           &c.
           
        
         
           Questu●
           ,
           or
           gaine
           ,
           is
           that
           which
           ariseth
           not
           out
           of
           the
           nature
           of
           the
           thing
           it selfe
           ,
           but
           is
           gotten
           by
           negotiation
           
           or
           making
           of
           contracts
           ,
           as
           buying
           and
           selling
           ,
           &c.
           
           And
           thus
           those
           which
           haue
           skill
           and
           will
           be
           at
           the
           paines
           and
           charge
           ,
           may
           raise
           a
           gaine
           not
           onely
           out
           of
           those
           things
           which
           haue
           a
           fruitfull
           vse
           of
           themselues
           ,
           as
           those
           which
           buy
           such
           commodities
           to
           sell
           them
           againe
           vsually
           do
           ,
           as
           horse-coursers
           ,
           drouers
           ,
           and
           other
           trades
           men
           ;
           but
           also
           out
           of
           such
           things
           as
           are
           spent
           in
           the
           vse
           ,
           which
           as
           the
           Lawyers
           speake
           ,
           
             Non
             corpore
             sed
             quantitate
             constant
          
           ,
           as
           victuallers
           ,
           mony
           changers
           ,
           salters
           ,
           vintners
           ,
           and
           such
           as
           buy
           these
           kinds
           of
           commodities
           to
           sell
           them
           againe
           ,
           vsually
           do
           .
           Now
           if
           things
           which
           haue
           a
           fruitfull
           vse
           in
           themselues
           cannot
           be
           let
           in
           respect
           of
           any
           gaine
           which
           may
           be
           raised
           out
           of
           the
           buying
           and
           selling
           of
           them
           ;
           much
           lesse
           may
           those
           things
           which
           in
           themselues
           are
           not
           lettable
           ,
           because
           they
           haue
           no
           fruitfull
           vse
           ,
           neither
           are
           to
           returne
           in
           the
           same
           particuler
           ,
           be
           let
           in
           respect
           of
           any
           gain
           which
           may
           perhaps
           be
           raised
           by
           the
           imployment
           of
           them
           in
           negotiation
           .
        
         
           If
           you
           say
           that
           although
           things
           cannot
           bee
           let
           to
           this
           vse
           ,
           because
           they
           are
           not
           to
           returne
           in
           the
           same
           particuler
           ,
           yet
           they
           may
           be
           sold
           to
           this
           vse
           ,
           and
           in
           respect
           thereof
           may
           be
           sold
           the
           dearer
           :
           I
           answer
           ,
           that
           all
           commodities
           are
           ,
           and
           indeed
           ought
           to
           be
           sold
           cheaper
           to
           such
           as
           buy
           to
           fell
           them
           againe
           ,
           than
           to
           others
           who
           buy
           for
           their
           own
           vse
           ;
           otherwise
           they
           which
           deale
           by
           retailing
           ,
           which
           is
           a
           necessarie
           trade
           ,
           should
           either
           themselves
           be
           continuall
           loosers
           ,
           or
           be
           forced
           to
           enhance
           the
           prices
           of
           commodities
           ,
           to
           the
           prejudice
           of
           the
           common-wealth
           .
           Onely
           the
           vsurers
           who
           ought
           to
           lend
           freely
           to
           those
           which
           are
           in
           need
           ,
           do
           thinke
           they
           may
           put
           forth
           their
           mony
           and
           commodities
           at
           an
           higher
           rate
           ,
           to
           those
           which
           meane
           to
           imploy
           them
           vnto
           gaine
           ;
           whereby
           such
           persons
           become
           either
           banquerups
           ,
           if
           their
           gaine
           be
           not
           great
           ,
           or
           oppressors
           of
           the
           common
           weale
           ,
           if
           it
           be
           .
        
         
           But
           suppose
           that
           money
           hath
           a
           fruitfull
           vse
           in
           respect
           of
           the
           gaine
           which
           is
           raised
           by
           the
           imployment
           of
           it
           ,
           yet
           
           to
           whom
           ought
           the
           profit
           arising
           out
           of
           the
           vse
           thereof
           appertaine
           ?
           surely
           to
           him
           who
           hauing
           the
           property
           of
           the
           money
           ,
           doth
           also
           beare
           the
           hazard
           ,
           sustaineth
           the
           charge
           ,
           taketh
           the
           paines
           ,
           vseth
           his
           skill
           in
           the
           imployment
           of
           it
           ,
           that
           is
           to
           say
           ,
           to
           the
           borrower
           :
           to
           whom
           the
           losse
           also
           if
           there
           be
           any
           ,
           wholly
           appertaineth
           .
           If
           you
           say
           
             that
             by
             the
             same
             reason
             the
             Landlord
             ought
             not
             to
             receiue
             any
             rent
             for
             the
             ground
             which
             he
             letteth
             :
          
           I
           answer
           ,
           first
           ,
           that
           the
           land
           hath
           a
           fruitfull
           vse
           in
           it selfe
           ,
           answerable
           to
           the
           rent
           ,
           both
           without
           mans
           helpe
           ,
           as
           in
           medowes
           ,
           pastures
           ,
           woods
           ,
           and
           mines
           ,
           &c.
           and
           also
           with
           ,
           as
           in
           arable
           grounds
           ,
           wherein
           the
           rent
           is
           proportionated
           according
           to
           the
           fruitfulnesse
           thereof
           .
           Secondly
           ,
           that
           the
           propertie
           of
           the
           ground
           belongeth
           to
           the
           Landlord
           ,
           and
           therefore
           the
           profit
           belongeth
           partly
           to
           him
           in
           respect
           of
           the
           fruitfull
           vse
           of
           that
           which
           is
           his
           ,
           partly
           to
           the
           tenant
           for
           his
           labour
           and
           charges
           .
           
           Thirdly
           ,
           the
           Landlord
           beareth
           the
           hazard
           of
           the
           ground
           ,
           not
           only
           in
           respect
           of
           the
           title
           ,
           but
           also
           in
           respect
           of
           calamities
           ,
           which
           happening
           ,
           he
           is
           as
           well
           to
           loose
           his
           rent
           ,
           as
           the
           tenant
           his
           labour
           and
           charges
           .
        
         
           Againe
           ,
           they
           alledge
           two
           other
           reasons
           ,
           in
           respect
           whereof
           they
           do
           imagine
           that
           money
           may
           as
           well
           be
           put
           to
           hire
           as
           other
           things
           :
           The
           one
           is
           ,
           
             the
             propertie
             of
             continuance
             which
             it
             hath
             ,
             being
             not
             subiect
             to
             be
             consumed
             ,
             as
             other
             things
             ,
             and
             namely
             as
             cattell
             are
             :
          
           The
           other
           ,
           
             because
             by
             mon●y
             a
             man
             may
             buy
             any
             thing
             which
             is
             vsually
             let
             .
          
           The
           former
           reason
           is
           to
           litl●
           purpose
           :
           for
           money
           though
           it
           continueth
           in
           it selfe
           and
           is
           not
           perished
           ,
           yet
           it
           continueth
           not
           to
           him
           that
           vseth
           it
           :
           for
           to
           him
           that
           vseth
           it
           ,
           it
           is
           spent
           ;
           to
           him
           that
           vseth
           it
           not
           ,
           it
           is
           vnprofitable
           :
           whereas
           other
           things
           remaine
           in
           the
           vse
           ,
           and
           continue
           profitable
           to
           them
           which
           vse
           them
           .
           The
           latter
           I
           haue
           answered
           before
           :
           for
           although
           hire
           may
           not
           be
           taken
           for
           money
           ,
           yet
           I
           doe
           not
           deny
           but
           that
           hire
           may
           be
           taken
           for
           things
           which
           are
           bought
           with
           money
           ,
           if
           they
           bee
           not
           such
           as
           are
           spent
           in
           the
           vse
           :
           for
           besides
           other
           respects
           before
           mentioned
           ,
           hee
           that
           letteth
           that
           
           which
           he
           hath
           bought
           ,
           he
           standeth
           to
           the
           hazard
           of
           it
           ;
           but
           so
           doth
           not
           he
           that
           putteth
           forth
           his
           money
           to
           vsury
           .
           These
           with
           some
           others
           which
           before
           I
           refuted
           when
           I
           propounded
           mine
           owne
           arguments
           ,
           are
           the
           chiefe
           objections
           which
           are
           made
           in
           defence
           of
           vsurie
           .
           The
           rest
           ,
           which
           I
           haue
           either
           read
           or
           heard
           ,
           are
           either
           of
           small
           weight
           ,
           or
           altogether
           impertinent
           .
        
         
           Of
           the
           former
           sort
           are
           foure
           other
           arguments
           of
           mine
           English
           author
           :
           
           as
           first
           ,
           If
           men
           may
           not
           sell
           the
           dearer
           for
           time
           ,
           then
           wo-worth
           to
           all
           merchants
           and
           occupiers
           ,
           whose
           vse
           is
           to
           sell
           the
           dearer
           for
           time
           .
        
         
           Answer
           .
           He
           might
           as
           well
           haue
           said
           ,
           If
           men
           may
           not
           lend
           vpon
           vsurie
           lawfully
           ,
           then
           wo-worth
           to
           all
           vsurers
           ,
           whose
           vse
           is
           to
           lend
           for
           gaine
           .
           But
           (
           say
           I
           )
           the
           former
           is
           true
           both
           in
           this
           proposition
           and
           in
           the
           former
           ,
           as
           I
           haue
           proued
           heretofore
           ,
           and
           therfore
           the
           conclusion
           of
           a
           fearfull
           woe
           is
           to
           be
           inferred
           against
           those
           ,
           who
           will
           notwithstanding
           all
           that
           which
           hath
           bene
           said
           ,
           continue
           still
           in
           the
           practise
           either
           of
           open
           vsurie
           ,
           or
           of
           selling
           dearer
           for
           time
           ,
           which
           is
           couert
           vsurie
           .
        
         
           Secondly
           ,
           
           
             Either
             all
             contracts
             o●
             gaine
             are
             vsurious
             ,
             or
             those
             onely
             which
             are
             vniust
             and
             vnequall
             :
             but
             it
             is
             absurd
             to
             say
             that
             all
             contracts
             for
             gaine
             are
             vsurious
          
           (
           and
           that
           he
           proueth
           valiantly
           and
           at
           large
           )
           
             therefore
             those
             onely
             are
             vnlawfull
             ,
             which
             are
             vniust
             and
             vnequall
             .
          
           All
           this
           I
           graunt
           :
           what
           then
           ?
           
             And
             therefore
             by
             consequent
             vsurie
             is
             not
             vnlawfull
             .
          
           But
           how
           is
           that
           consequence
           proued
           ?
           mine
           author
           had
           rather
           the
           reader
           should
           take
           it
           for
           granted
           ,
           than
           put
           him
           to
           proue
           it
           :
           for
           I
           haue
           made
           it
           manifest
           before
           ,
           that
           all
           vsurie
           is
           vnjust
           ,
           vnequall
           ,
           and
           vncharitable
           .
        
         
           Thirdly
           ,
           
           Either
           men
           must
           lend
           vpon
           vsurie
           ,
           or
           else
           let
           their
           money
           he
           idle
           by
           them
           :
           but
           the
           latter
           ought
           not
           to
           be
           done
           ,
           therefore
           the
           former
           may
           .
        
         
           To
           the
           proposition
           I
           answer
           ,
           That
           there
           is
           no
           necessitie
           in
           that
           disjunction
           ,
           for
           men
           must
           neither
           lend
           vpon
           vsurie
           ,
           nor
           yet
           suffer
           their
           mony
           long
           to
           lie
           idle
           by
           them
           ,
           
           but
           part
           they
           are
           to
           communicate
           to
           the
           vse
           of
           others
           ,
           according
           to
           the
           rules
           of
           charitie
           and
           liberalitie
           :
           part
           they
           are
           to
           spend
           for
           their
           owne
           vse
           ,
           according
           to
           the
           rules
           of
           frugalitie
           :
           and
           the
           rest
           they
           may
           imploy
           in
           some
           honest
           contracts
           ,
           according
           to
           the
           rules
           of
           justice
           and
           thrist
           ,
           or
           good
           husbandrie
           .
        
         
           Fourthly
           ,
           
           To
           lend
           vpon
           vsurie
           and
           to
           borrow
           vpon
           vsurie
           are
           relatiues
           ,
           therefore
           if
           to
           lend
           vpon
           vsurie
           be
           a
           sinne
           ,
           it
           is
           a
           sinne
           to
           borrow
           vpon
           vsurie
           ,
           and
           if
           to
           borrow
           vpon
           vsurie
           be
           lawfull
           ,
           than
           is
           it
           lawfull
           to
           lend
           vpon
           vsurie
           .
        
         
           I
           deny
           the
           consequence
           ,
           which
           is
           grounded
           vpon
           a
           false
           supposition
           ,
           that
           there
           is
           alwayes
           the
           like
           reason
           of
           relatiues
           .
           The
           same
           author
           saith
           that
           the
           vsurer
           and
           the
           poore
           are
           as
           relatiues
           ,
           therfore
           by
           this
           reason
           ,
           if
           it
           be
           a
           sin
           to
           be
           an
           vsurer
           ,
           it
           is
           a
           sinne
           also
           to
           be
           poore
           .
           In
           like
           sort
           ,
           the
           oppressour
           ,
           and
           he
           that
           is
           oppressed
           ,
           the
           robber
           ,
           and
           he
           that
           is
           robbed
           ,
           are
           relatiues
           ;
           but
           shall
           we
           hence
           conclude
           ,
           that
           if
           to
           be
           robbed
           ,
           or
           oppressed
           is
           not
           a
           sinne
           ,
           therefore
           it
           is
           not
           a
           sinne
           to
           rob
           or
           to
           oppresse
           ?
        
         
           To
           borrow
           vpon
           vsurie
           is
           lawfull
           onely
           vpon
           necessitie
           ,
           as
           I
           shall
           shew
           ,
           but
           hee
           that
           yeeldeth
           to
           pay
           vsurie
           when
           he
           is
           to
           borrow
           vpon
           necessitie
           ,
           is
           oppressed
           ,
           and
           therefore
           be
           which
           imposeth
           vsurie
           vpon
           him
           ,
           is
           an
           oppressor
           .
           And
           in
           this
           consectarie
           drawne
           from
           relatiues
           ,
           there
           is
           indeed
           
             par
             ratio
          
           the
           same
           ,
           or
           equiualent
           reason
           ,
           on
           both
           sides
           .
           The
           borrower
           vpon
           vsurie
           is
           oppressed
           ,
           therefore
           the
           lender
           vpon
           vsurie
           is
           an
           oppressor
           .
           And
           contrariwise
           .
        
         
           The
           rest
           of
           the
           arguments
           which
           I
           find
           vsed
           in
           defence
           of
           vsurie
           are
           impertinent
           ,
           seruing
           to
           proue
           the
           lawfulnes
           ,
           not
           of
           gainefull
           vsurie
           ,
           whereof
           is
           the
           question
           ;
           but
           either
           of
           liberall
           vsurie
           ,
           or
           recompencing
           vsurie
           and
           interest
           ,
           or
           of
           some
           other
           lawfull
           contract
           .
        
         
           
             And
             first
             for
             liberell
             vsurie
          
           .
           
           Equitie
           requireth
           that
           he
           who
           hath
           gained
           well
           by
           the
           imployment
           of
           money
           borrowed
           ,
           should
           allow
           some
           part
           of
           his
           gaine
           to
           the
           lender
           ,
           especially
           if
           hee
           could
           not
           well
           
           forbeare
           his
           money
           .
        
         
           Secondly
           ,
           Againe
           the
           lender
           hath
           holpen
           thee
           to
           thy
           gaine
           ,
           therefore
           thou
           oughtest
           to
           make
           him
           partaker
           thereof
           .
        
         
           Thirdly
           ,
           Charitie
           requireth
           that
           he
           which
           hath
           raised
           great
           gaine
           out
           of
           my
           money
           ,
           should
           impart
           some
           part
           thereof
           to
           me
           .
        
         
           Fourthly
           ,
           We
           must
           do
           to
           others
           as
           we
           desire
           that
           others
           should
           do
           to
           vs.
           But
           when
           others
           haue
           gained
           well
           by
           our
           money
           ,
           we
           could
           be
           content
           to
           be
           partakers
           of
           that
           gaine
           .
        
         
           Fiftly
           ,
           Should
           a
           richer
           man
           occupie
           a
           poorer
           mans
           stocke
           ,
           and
           gaining
           well
           thereby
           ,
           make
           him
           none
           allowance
           ?
           should
           be
           grow
           rich
           with
           another
           mans
           hinderance
           ?
        
         
           These
           reasons
           prooue
           that
           the
           borrower
           is
           bound
           in
           thankfulnesse
           ,
           when
           hee
           hath
           gained
           well
           by
           that
           which
           he
           hath
           freely
           borrowed
           ,
           to
           impart
           some
           portion
           of
           his
           gaine
           to
           the
           lender
           ,
           especially
           if
           without
           some
           hinderance
           to
           himselfe
           hee
           could
           not
           forbeare
           his
           money
           so
           long
           .
           From
           whence
           this
           conclusion
           may
           be
           inferred
           .
        
         
           That
           which
           the
           borrower
           ought
           willingly
           to
           giue
           ,
           the
           lender
           may
           receiue
           .
        
         
           The
           borrower
           ought
           willingly
           to
           giue
           some
           part
           of
           his
           gaine
           which
           he
           hath
           raised
           by
           the
           money
           freely
           borrowed
           of
           him
           who
           could
           not
           well
           forbeare
           it
           :
        
         
           Therefore
           the
           lender
           may
           receiue
           such
           part
           of
           the
           borrowers
           gaine
           ,
           as
           he
           doth
           willingly
           impart
           vnto
           him
           .
        
         
           All
           this
           I
           graunt
           :
           but
           hereby
           the
           contract
           of
           vsurie
           ,
           wherein
           is
           an
           absolut
           couenant
           for
           the
           receiuing
           of
           the
           principall
           with
           an
           ouerplus
           ,
           whether
           the
           borrower
           gaine
           or
           loose
           ,
           is
           nothing
           at
           all
           justified
           .
        
         
           The
           second
           ranke
           of
           impertinent
           arguments
           fight
           for
           interest
           or
           recompencing
           vsury
           ,
           
           of
           which
           sort
           there
           are
           in
           the
           aforesaid
           english
           Treatise
           ,
           fiue
           ,
           distinguished
           by
           notes
           of
           number
           ,
           that
           author
           (
           as
           it
           seemeth
           )
           laboring
           more
           for
           number
           than
           for
           weight
           of
           arguments
           .
        
         
           First
           ,
           Shall
           the
           debtor
           
             (
             saith
             he
          
           )
           being
           an
           able
           man
           ,
           by
           seeking
           delayes
           gaine
           time
           after
           time
           at
           his
           pleasure
           ,
           to
           the
           losse
           ,
           hurt
           ,
           and
           
           trouble
           of
           his
           creditor
           ,
           without
           recompence
           ?
        
         
           Secondly
           ,
           Is
           it
           reason
           that
           a
           rich
           man
           should
           withhold
           any
           mans
           money
           against
           his
           will
           ,
           and
           make
           his
           priuat
           gaine
           thereof
           ?
        
         
           Thirdly
           ,
           The
           father
           in
           law
           making
           delayes
           for
           the
           payment
           of
           that
           portion
           which
           he
           promised
           with
           his
           daughter
           ,
           is
           to
           make
           allowance
           by
           way
           of
           interest
           to
           his
           sonne
           in
           law
           ,
           who
           beareth
           the
           charge
           and
           burden
           belonging
           to
           marriage
           .
        
         
           Fourthly
           ,
           When
           the
           creditor
           being
           disappointed
           of
           his
           money
           at
           the
           day
           of
           payment
           ,
           is
           forced
           himselfe
           to
           take
           vp
           so
           much
           after
           ten
           in
           the
           hundred
           ,
           may
           not
           he
           require
           the
           same
           to
           be
           allowed
           him
           of
           the
           debtor
           ,
           through
           whose
           default
           he
           sustaineth
           that
           losse
           or
           hinderance
           ?
        
         
           Fiftly
           ,
           When
           the
           suretie
           is
           compelled
           through
           the
           debtors
           default
           to
           pay
           the
           debt
           which
           he
           vndertooke
           for
           him
           ,
           the
           debtor
           is
           bound
           to
           make
           him
           recompence
           ,
           of
           what
           losse
           or
           hinderance
           hee
           sustaineth
           through
           the
           debtors
           default
           .
        
         
           All
           this
           I
           graunt
           :
           but
           gaineful
           vsurie
           differeth
           much
           ,
           as
           I
           haue
           shewed
           before
           ,
           from
           recompencing
           vsurie
           or
           interest
           :
           for
           it
           is
           great
           reason
           that
           he
           which
           seeketh
           to
           be
           no
           gainer
           by
           loane
           ,
           should
           be
           no
           looser
           .
           Neither
           ought
           any
           man
           to
           be
           enriched
           with
           another
           mans
           losse
           .
           But
           whosoeuer
           hath
           bene
           the
           effectuall
           cause
           of
           the
           creditors
           losse
           or
           hinderance
           ,
           he
           ought
           ,
           if
           he
           be
           able
           ,
           to
           make
           him
           recompence
           .
        
         
           
             Sixtly
             ,
             To
             these
             another
             reason
             may
             be
             added
             ,
             which
             is
             the
             onely
             argument
             grounded
             vpon
             the
             Scriptures
             ,
             which
             I
             find
             in
             one
             learned
             patron
             of
             vsurie
             .
          
           There
           is
           the
           like
           reason
           of
           ceassing
           from
           labour
           ,
           and
           forbearing
           of
           money
           :
           but
           he
           that
           causeth
           a
           man
           to
           ceasse
           from
           his
           labour
           ,
           is
           to
           make
           him
           recompence
           according
           to
           the
           law
           ,
           
           Exod.
           21.
           19.
           therefore
           he
           which
           causeth
           another
           man
           to
           forbeare
           his
           money
           ,
           is
           to
           make
           him
           recompence
           according
           to
           the
           time
           of
           forbearance
           .
        
         
           I
           answer
           ,
           first
           ,
           that
           there
           is
           not
           the
           like
           reason
           ,
           betwixt
           a
           mans
           labour
           ,
           and
           the
           vse
           of
           money
           :
           A
           mans
           labour
           being
           lettable
           ,
           and
           yeelding
           to
           the
           labourer
           ,
           if
           he
           worketh
           ,
           certaine
           wages
           .
           Secondly
           ,
           although
           there
           were
           the
           like
           reason
           betwixt
           them
           ,
           yet
           nothing
           could
           bee
           prooued
           
           hence
           ,
           but
           the
           lawfulnesse
           of
           interest
           or
           recompencing
           vsurie
           :
           For
           the
           law
           speaketh
           not
           of
           allowance
           to
           bee
           made
           for
           a
           mans
           voluntarie
           ceassing
           from
           his
           worke
           ,
           but
           when
           he
           ceasseth
           against
           his
           will
           ,
           hauing
           beene
           smitten
           and
           wounded
           by
           another
           man
           ,
           so
           that
           he
           cannot
           worke
           ;
           in
           this
           case
           the
           smiter
           is
           to
           make
           him
           recompence
           for
           the
           losse
           of
           his
           time
           and
           ceassing
           from
           his
           labour
           .
           In
           like
           case
           allowance
           is
           not
           to
           be
           made
           for
           voluntarie
           forbearing
           or
           lending
           of
           money
           :
           but
           when
           the
           creditor
           forbeareth
           it
           against
           his
           will
           ,
           to
           his
           losse
           and
           hinderance
           ,
           through
           the
           debtors
           default
           ;
           the
           debtor
           hauing
           bene
           by
           his
           delay
           the
           effectuall
           cause
           of
           the
           creditors
           losse
           ,
           is
           to
           make
           him
           recompence
           .
        
         
           7
           Lastly
           ,
           He
           which
           hauing
           bought
           wares
           maketh
           default
           of
           payment
           ,
           is
           by
           the
           ciuile
           law
           to
           pay
           vsurie
           to
           the
           seller
           ,
           from
           whom
           the
           price
           is
           detained
           against
           his
           will
           to
           his
           losse
           and
           hinderance
           .
        
         
           Answer
           .
           I
           deny
           not
           but
           that
           if
           the
           price
           were
           equall
           ,
           the
           like
           allowance
           is
           to
           be
           made
           in
           this
           case
           ,
           as
           after
           delay
           in
           that
           which
           is
           borrowed
           :
           but
           this
           allowance
           is
           not
           gainefull
           vsurie
           ,
           but
           recompencing
           vsurie
           or
           interest
           .
        
         
           There
           is
           another
           sort
           of
           impertinent
           arguments
           ,
           
           which
           serue
           to
           proue
           the
           lawfulnesse
           ,
           not
           of
           vsurie
           ,
           but
           of
           the
           contracts
           .
           As
           first
           of
           the
           gainefull
           contracts
           of
           negotiation
           and
           traffique
           ,
           in
           buying
           and
           selling
           :
           for
           some
           haue
           a
           conceit
           ,
           that
           if
           any
           contracts
           of
           gaine
           be
           lawfull
           ,
           vsurie
           (
           which
           they
           like
           so
           wel
           )
           cannot
           be
           vnlawfull
           .
           And
           to
           this
           purpose
           the
           author
           of
           the
           English
           Treatise
           proueth
           ,
           first
           ,
           that
           merchandise
           is
           lawfull
           ,
           by
           the
           description
           of
           the
           vertuous
           ,
           godly
           ,
           and
           wise
           woman
           ,
           Prou.
           31.
           18.
           24.
           
        
         
           Secondly
           ,
           That
           buying
           of
           rents
           and
           lands
           is
           lawfull
           .
        
         
           Thirdly
           ,
           That
           the
           gaine
           of
           drouers
           and
           grasiers
           is
           warrantable
           :
           from
           all
           which
           ,
           as
           so
           many
           arguments
           ,
           he
           would
           haue
           vs
           inferre
           ,
           that
           therefore
           vsurie
           is
           lawfull
           .
           But
           vnlesse
           he
           can
           proue
           that
           men
           may
           as
           well
           lend
           for
           gaine
           ,
           as
           buy
           and
           sell
           for
           gaine
           (
           which
           I
           haue
           before
           disproued
           )
           these
           arguments
           are
           to
           little
           purpose
           .
        
         
         
           Secondly
           ,
           He
           alledgeth
           the
           lawfulnesse
           of
           the
           ciuile
           lending
           ,
           whereby
           a
           man
           lendeth
           expecting
           the
           like
           courtesie
           againe
           :
           as
           for
           example
           ,
           When
           a
           man
           lendeth
           where
           he
           hopeth
           to
           borrow
           as
           much
           another
           time
           ;
           when
           a
           miller
           lendeth
           money
           to
           a
           baker
           ,
           to
           the
           end
           he
           may
           grind
           at
           his
           mill
           ;
           when
           a
           scriuener
           lendeth
           mony
           to
           a
           gentleman
           ,
           to
           the
           end
           that
           hee
           should
           haue
           his
           writings
           made
           with
           him
           ,
           &c.
           
           But
           although
           this
           ciuile
           lending
           with
           expectation
           of
           the
           like
           courtesie
           ,
           be
           not
           so
           commendable
           as
           the
           Christian
           and
           charitable
           lending
           ,
           which
           is
           without
           respect
           of
           our
           owne
           good
           or
           profit
           ,
           euen
           as
           the
           inuiting
           of
           our
           able
           friends
           is
           not
           so
           laudable
           as
           the
           feasting
           of
           the
           poore
           and
           helpelesse
           ,
           yet
           is
           it
           lawfull
           ,
           so
           long
           as
           the
           courtesie
           expected
           is
           not
           valuable
           by
           money
           ,
           or
           such
           as
           is
           commonly
           and
           lawfully
           bought
           and
           sold
           for
           money
           .
           Such
           is
           the
           courtesie
           of
           lending
           expected
           from
           them
           of
           whom
           we
           borrow
           ,
           the
           courtesie
           of
           their
           custome
           in
           frequenting
           our
           shops
           to
           buy
           our
           wares
           ,
           or
           to
           haue
           their
           worke
           done
           with
           vs
           ,
           and
           such
           like
           .
           Howbeit
           if
           we
           couenant
           with
           the
           borrower
           for
           these
           courtesies
           ,
           they
           may
           be
           clokes
           of
           vsurie
           :
           as
           if
           I
           bind
           him
           to
           lend
           who
           will
           be
           more
           like
           to
           borrow
           ,
           &
           more
           willing
           to
           pay
           vsurie
           for
           the
           former
           loane
           ,
           than
           to
           lend
           as
           much
           more
           (
           which
           hath
           bene
           a
           practise
           of
           some
           dissembling
           vsurers
           :
           )
           or
           if
           I
           require
           his
           custome
           ,
           with
           this
           purpose
           ,
           to
           make
           him
           pay
           the
           more
           for
           my
           worke
           or
           ware
           ,
           because
           he
           is
           in
           my
           danger
           ,
           or
           beholden
           to
           me
           .
           Otherwise
           ,
           if
           he
           haue
           a
           peni-worth
           for
           his
           peny
           ,
           and
           be
           as
           well
           dealt
           with
           as
           others
           that
           are
           no
           way
           beholden
           to
           vs
           ,
           euen
           by
           the
           naturall
           obligation
           which
           bindeth
           all
           men
           to
           thankfulnes
           ,
           he
           is
           bound
           to
           shew
           that
           courtesie
           to
           those
           who
           haue
           well
           deserued
           of
           him
           ,
           rather
           than
           to
           others
           .
        
         
           And
           these
           are
           the
           arguments
           which
           are
           brought
           for
           vsurie
           ,
           which
           also
           I
           would
           desire
           the
           Christian
           reader
           to
           compare
           with
           those
           which
           haue
           bene
           brought
           against
           it
           .
           Now
           we
           are
           to
           descend
           to
           their
           testimonies
           ,
           which
           are
           
           partly
           the
           publicke
           allowance
           of
           lawes
           in
           these
           dayes
           ,
           and
           common
           practise
           of
           most
           rich
           men
           in
           all
           Christendome
           ,
           partly
           the
           priuat
           judgements
           of
           diuerse
           learned
           and
           reuerent
           men
           of
           this
           age
           .
        
         
           Of
           the
           lawes
           I
           haue
           spoken
           before
           :
           that
           none
           allow
           vsurie
           ;
           though
           some
           with
           certaine
           restraints
           doe
           permit
           and
           tollerat
           it
           as
           an
           euill
           thing
           ,
           for
           the
           auoiding
           of
           greater
           mischiefe
           .
           The
           commen
           practise
           of
           rich
           men
           doth
           not
           proue
           vsurie
           to
           be
           lawfull
           ,
           but
           themselues
           to
           be
           couetous
           and
           void
           of
           charitie
           .
           As
           for
           the
           judgements
           of
           godly
           learned
           men
           :
           I
           answer
           ,
           That
           none
           such
           do
           allow
           that
           vsurie
           which
           is
           practised
           in
           the
           world
           ,
           or
           if
           any
           do
           ,
           I
           oppose
           to
           them
           the
           judgements
           of
           many
           more
           worthie
           and
           learned
           men
           in
           this
           age
           ,
           the
           testimonies
           of
           all
           the
           learned
           in
           former
           ages
           ,
           both
           Christian
           and
           heathen
           ,
           the
           censures
           of
           Councels
           ,
           the
           authoritie
           of
           the
           word
           of
           God.
           
        
         
           Now
           if
           the
           conscience
           of
           any
           be
           not
           clearly
           conuicted
           by
           the
           euidence
           of
           truth
           ,
           which
           I
           haue
           deliuered
           concerning
           the
           vnlawfulnesse
           of
           vsurie
           ,
           I
           will
           for
           their
           sakes
           add
           a
           further
           consideration
           ;
           whereby
           it
           shall
           appeare
           ,
           that
           although
           we
           were
           not
           sure
           that
           vsurie
           is
           vnlawfull
           ,
           yet
           it
           cannot
           be
           practised
           with
           a
           good
           conscience
           .
           First
           ,
           because
           it
           cannot
           be
           done
           in
           faith
           ,
           that
           is
           to
           say
           ,
           in
           a
           sound
           persuasion
           out
           of
           the
           word
           of
           God
           ,
           
           that
           it
           is
           lawfull
           :
           and
           whatsoeuer
           is
           not
           of
           faith
           is
           sinne
           .
           Wherefore
           ,
           if
           thou
           doest
           but
           doubt
           of
           the
           lawfulnesse
           of
           vsurie
           ,
           thou
           art
           to
           abstaine
           from
           it
           ,
           being
           well
           assured
           ,
           that
           this
           is
           the
           safer
           course
           ,
           for
           men
           are
           not
           to
           doe
           that
           which
           they
           doubt
           of
           ,
           but
           euer
           in
           doubtfull
           things
           they
           must
           chuse
           the
           safer
           way
           .
           But
           it
           is
           to
           be
           feared
           ,
           that
           many
           vsurers
           do
           not
           only
           doubt
           of
           the
           lawfulnesse
           of
           vsurie
           ,
           but
           euen
           in
           their
           own
           consciences
           condemne
           it
           ,
           and
           yet
           against
           their
           conscience
           doe
           practise
           it
           :
           for
           they
           had
           rather
           be
           vsurers
           than
           seeme
           so
           .
           Yea
           they
           account
           it
           a
           reproch
           to
           be
           called
           an
           vsurer
           :
           and
           although
           they
           practise
           the
           thing
           ,
           yet
           they
           
           auoid
           the
           name
           ,
           and
           in
           stead
           of
           vsurie
           vse
           these
           names
           ,
           vse
           ,
           vsance
           ,
           consideration
           ,
           interest
           :
           and
           as
           they
           auoid
           the
           name
           ,
           so
           many
           times
           they
           cloke
           the
           thing
           it selfe
           with
           diuerse
           other
           pretences
           ,
           as
           hath
           beene
           shewed
           .
        
         
           Againe
           ,
           vsurie
           is
           a
           very
           odious
           thing
           and
           of
           ill
           report
           :
           the
           very
           heathen
           by
           the
           light
           of
           nature
           detest
           it
           .
           Tully
           sayth
           ,
           such
           gaines
           are
           to
           be
           misliked
           which
           are
           odious
           ,
           
           as
           namely
           that
           of
           vsurers
           .
           Columella
           sayth
           ,
           
           That
           vsurie
           is
           odious
           euen
           to
           those
           whom
           it
           seemeth
           to
           helpe
           .
           
           Aristotle
           saith
           ,
           it
           is
           hated
           most
           worthily
           :
           
           for
           as
           Plautus
           well
           saith
           ,
           There
           is
           no
           worse
           kind
           of
           men
           this
           day
           ,
           or
           that
           deale
           with
           lesse
           right
           ,
           than
           the
           vsurers
           .
           
             Alexander
             ab
             Alexandro
          
           reporteth
           in
           detestation
           of
           vsurie
           ,
           that
           very
           many
           nations
           did
           so
           abhorre
           it
           ,
           that
           whereas
           they
           punished
           a
           theefe
           twofold
           ,
           they
           punished
           an
           vsurer
           fourefold
           .
           As
           for
           Christians
           ,
           vsurie
           in
           auntient
           time
           was
           so
           odious
           among
           them
           ,
           
           that
           if
           any
           were
           but
           suspected
           to
           be
           an
           vsurer
           ,
           
           his
           house
           was
           counted
           the
           house
           of
           the
           diuell
           ,
           no
           neighbour
           would
           fetch
           fire
           at
           his
           house
           ,
           or
           haue
           any
           thing
           to
           doe
           with
           him
           ,
           children
           would
           point
           at
           him
           in
           the
           streets
           :
           
           yea
           ,
           by
           the
           laws
           of
           Christians
           they
           are
           diffamed
           persons
           .
           The
           scriptures
           as
           you
           haue
           heard
           ,
           censure
           vsurie
           as
           an
           abhomination
           ,
           that
           is
           ,
           as
           a
           sinne
           to
           be
           abhorred
           .
           And
           Psal.
           109.
           11
           ,
           the
           holy
           ghost
           vseth
           this
           interpretation
           against
           the
           wicked
           :
           
             Let
             the
             exactour
          
           (
           meaning
           thereby
           the
           vsurer
           ,
           
           as
           all
           translations
           almost
           besides
           some
           English
           doe
           read
           )
           
             ensnare
             all
             that
             he
             hath
          
           .
           Whereby
           it
           may
           be
           gathered
           ,
           both
           that
           to
           be
           an
           vsurer
           is
           an
           odious
           thing
           ,
           and
           that
           it
           is
           a
           curse
           to
           fall
           into
           his
           snare
           .
        
         
           Now
           the
           Scriptures
           teach
           vs
           ,
           
           that
           we
           should
           doe
           such
           things
           as
           are
           honest
           and
           of
           good
           report
           ,
           
           prouiding
           for
           honest
           things
           not
           onely
           before
           God
           ,
           
           but
           also
           before
           men
           ,
           abstaining
           from
           all
           shewes
           of
           euill
           .
        
         
           Seeing
           therefore
           vsurie
           is
           and
           alwayes
           hath
           beene
           a
           thing
           so
           odious
           and
           of
           so
           bad
           report
           ,
           no
           Christian
           can
           practise
           it
           with
           a
           good
           conscience
           .
        
         
         
           And
           thus
           I
           hope
           this
           question
           of
           vsurie
           is
           sufficiently
           decided
           .
        
         
           Now
           let
           vs
           consider
           what
           vse
           this
           doctrine
           affordeth
           ;
           which
           briefely
           is
           thus
           much
           :
           that
           seeing
           vsurie
           is
           so
           detestable
           a
           sinne
           ,
           as
           hath
           beene
           shewed
           ,
           we
           should
           therefore
           take
           great
           heed
           ,
           that
           we
           be
           not
           guiltie
           thereof
           ,
           either
           as
           principals
           or
           as
           accessaries
           .
        
         
           The
           former
           vse
           concerneth
           either
           those
           who
           haue
           not
           as
           yet
           beene
           attainted
           with
           this
           sinne
           ,
           or
           those
           that
           haue
           practised
           it
           .
           Those
           who
           haue
           not
           defiled
           themselues
           with
           this
           vnjust
           gaine
           ,
           are
           taught
           to
           confirme
           their
           resolution
           of
           abstaining
           from
           vsurie
           ,
           and
           the
           rather
           ,
           seeing
           the
           holy
           ghost
           in
           this
           place
           maketh
           it
           a
           note
           of
           a
           sound
           Christian
           and
           citisen
           of
           heauen
           .
        
         
           As
           for
           those
           who
           haue
           practised
           this
           sinne
           ,
           their
           dutie
           is
           to
           repent
           thereof
           ,
           whereunto
           they
           may
           be
           mooued
           by
           this
           argument
           :
           Those
           that
           shall
           dwell
           in
           the
           mountaine
           Gods
           holinesse
           ,
           are
           such
           as
           doe
           not
           put
           forth
           their
           money
           to
           vsurie
           .
           Thou
           (
           say
           I
           to
           him
           that
           is
           an
           vsurer
           )
           puttest
           forth
           thy
           money
           to
           vsurie
           ,
           therefore
           thou
           shalt
           not
           dwell
           in
           the
           mountaine
           of
           Gods
           holinesse
           ,
           namely
           ,
           vnlesse
           thou
           repent
           .
           And
           againe
           Ezech.
           18
           ,
           He
           that
           putteth
           foorth
           to
           vsurie
           and
           taketh
           increase
           ,
           he
           shall
           not
           liue
           ,
           but
           die
           the
           death
           ,
           viz.
           vnlesse
           he
           repent
           and
           turne
           from
           his
           wickednesse
           :
           for
           that
           condition
           is
           to
           be
           vnderstood
           by
           warrant
           of
           the
           Lords
           owne
           exposition
           ,
           Ezech.
           35.
           14
           ,
           15
           ,
           When
           I
           shall
           say
           to
           the
           wicked
           (
           as
           he
           sayth
           to
           the
           vsurer
           ,
           chap.
           18.
           13
           
           )
           Thou
           shalt
           die
           the
           death
           :
           if
           he
           turne
           from
           his
           sinne
           ,
           and
           doe
           that
           which
           is
           lawfull
           and
           right
           ,
           to
           wit
           ,
           if
           the
           wicked
           restore
           the
           pledge
           and
           giue
           againe
           that
           he
           had
           robbed
           ,
           and
           walke
           in
           the
           statutes
           of
           life
           without
           committing
           iniquitie
           ,
           he
           shall
           surely
           liue
           and
           not
           die
           .
        
         
           Now
           vnto
           repentance
           ,
           besides
           the
           inward
           loathing
           of
           the
           sinne
           and
           sorrow
           conceiued
           for
           it
           ,
           is
           required
           (
           as
           that
           testimonie
           out
           of
           Ezech.
           33.
           14
           ,
           15
           ,
           plainely
           sheweth
           )
           both
           a
           desisting
           from
           the
           practise
           of
           vsurie
           ,
           and
           a
           restitution
           of
           
           that
           which
           hath
           beene
           gotten
           by
           vsurie
           with
           the
           harme
           of
           others
           .
           For
           the
           first
           :
           it
           is
           the
           expresse
           commaundement
           of
           God
           by
           the
           Apostle
           ,
           Eph.
           4.
           28
           ,
           Let
           him
           that
           stole
           ,
           steale
           no
           more
           :
           and
           by
           Nehemiah
           more
           particularly
           in
           this
           case
           of
           vsurie
           ,
           
             chap.
             5.
             10
             ,
             Let
             vs
             cease
             from
             this
             burthen
             ,
          
           meaning
           vsurie
           :
           forsaking
           of
           sinne
           accompanieth
           forgiuing
           of
           sinne
           :
           
             He
             that
             confesseth
             his
             sinne
             and
             forsaketh
             it
             ,
             shall
             haue
             mercie
             ,
             Prou.
          
           28.
           13.
           
           Neither
           may
           we
           thinke
           that
           God
           remitteth
           those
           sinnes
           ,
           which
           we
           our selues
           retaine
           .
           But
           this
           point
           needeth
           no
           proofe
           .
           If
           vsurie
           be
           a
           sinne
           ,
           and
           we
           guiltie
           of
           it
           ,
           our
           conscience
           telling
           vs
           that
           it
           is
           a
           sinne
           ,
           we
           cannot
           be
           saued
           ,
           except
           this
           sinne
           be
           forgiuen
           vs
           ;
           and
           it
           will
           neuer
           be
           forgiuen
           of
           God
           ,
           vnlesse
           also
           it
           be
           forsaken
           of
           vs.
           Now
           vpon
           this
           forsaking
           of
           sinne
           ,
           will
           follow
           the
           second
           dutie
           of
           repentance
           ,
           namely
           restitution
           ,
           as
           a
           necessarie
           consequent
           thereof
           .
           Which
           restitution
           whosoeuer
           maketh
           not
           ,
           being
           able
           to
           restore
           ,
           he
           neither
           hath
           vnfained
           repentance
           for
           this
           sinne
           ,
           nor
           any
           sound
           assurance
           of
           the
           forgiuenesse
           thereof
           .
           He
           hath
           not
           repentance
           :
           for
           he
           doth
           not
           forsake
           the
           sinne
           of
           theft
           and
           vsurie
           ,
           that
           continueth
           in
           it
           ;
           and
           he
           continueth
           therein
           ,
           that
           doth
           not
           make
           restitution
           .
           For
           so
           oft
           as
           a
           man
           remembreth
           ,
           that
           whatsoeuer
           he
           hath
           vnjustly
           gotten
           by
           vsurie
           or
           any
           other
           kind
           of
           theft
           ,
           to
           the
           damnifying
           of
           others
           ,
           is
           not
           his
           owne
           ,
           but
           theirs
           whom
           he
           hath
           wronged
           ,
           and
           yet
           refuseth
           (
           being
           able
           )
           to
           restore
           the
           same
           ,
           so
           often
           he
           committeth
           theft
           .
           
           Therefore
           Augustine
           sayth
           ,
           That
           men
           doe
           repent
           indeed
           ,
           but
           counterfeit
           repentance
           ,
           if
           when
           they
           are
           able
           to
           restore
           other
           mens
           goods
           ,
           wherein
           they
           haue
           offended
           ,
           they
           doe
           not
           restore
           them
           .
           Zachaeus
           so
           soone
           as
           he
           repented
           him
           of
           his
           former
           life
           ,
           promised
           restitution
           .
           Iudas
           hauing
           not
           true
           repentance
           ,
           but
           onely
           a
           remorse
           for
           his
           sinne
           ,
           
           not
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           but
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           restored
           the
           thirtie
           pieces
           of
           money
           ,
           
           for
           which
           he
           had
           betrayed
           his
           master
           .
        
         
           But
           as
           he
           hath
           not
           repentance
           that
           maketh
           not
           restitution
           ,
           if
           he
           be
           able
           ,
           so
           neither
           hath
           he
           any
           sound
           assurance
           
           of
           remission
           .
           It
           is
           a
           true
           saying
           of
           
             Augustine
             ,
             Non
             remitti
             peccatum
          
           ,
           
           
             nisi
             restituatur
             ablatum
          
           ,
           That
           the
           sinne
           is
           not
           remitted
           ,
           vnlesse
           that
           which
           hath
           been
           vnjustly
           taken
           ,
           be
           restored
           ,
           namely
           ,
           if
           the
           partie
           be
           able
           to
           restore
           :
           for
           whiles
           a
           man
           continueth
           in
           a
           sinne
           ,
           he
           cannot
           beleeue
           the
           forgiuenesse
           thereof
           ;
           and
           he
           continueth
           therein
           ,
           vntill
           he
           make
           restitution
           .
           To
           restore
           ,
           is
           to
           cease
           from
           doing
           wrong
           ,
           therefore
           he
           that
           will
           not
           restore
           ,
           doth
           not
           cease
           from
           the
           wrong
           .
        
         
           But
           it
           is
           further
           to
           be
           considered
           ,
           to
           whom
           and
           when
           this
           restitution
           is
           to
           be
           made
           ,
           and
           how
           farre
           foorth
           .
           To
           whom
           ?
           Surely
           to
           him
           that
           hath
           sustained
           losse
           or
           harme
           thereby
           ,
           
             Leuit.
             6.
             5.
             
             Num.
          
           5.
           7
           ,
           8
           ,
           that
           is
           ,
           either
           to
           the
           vse
           of
           the
           debtour
           if
           he
           hath
           beene
           bitten
           ,
           or
           to
           publicke
           and
           godly
           vses
           ,
           if
           the
           commonwealth
           hath
           been
           endamaged
           .
        
         
           When
           ?
           So
           soone
           as
           thou
           desirest
           remission
           of
           thy
           sin
           ,
           and
           reconciliation
           with
           God.
           For
           so
           the
           Lord
           hath
           expressely
           commaunded
           ,
           
             Num.
             5.
             6
             ,
             7
             ,
             8.
             
             Leuit.
             6.
             2
             ,
             3
             ,
             4
             ,
             5
             ,
             6
             ,
             7
             ,
             viz.
          
           that
           first
           the
           sinne
           must
           be
           confessed
           to
           God
           :
           secondly
           ,
           restitution
           is
           to
           be
           made
           to
           the
           partie
           offended
           the
           same
           day
           that
           thou
           seekest
           reconciliation
           with
           God
           ,
           if
           not
           before
           :
           and
           thirdly
           ,
           a
           sacrifice
           was
           to
           be
           offred
           ,
           &c.
           the
           equitie
           whereof
           remaineth
           vnto
           vs
           ;
           that
           in
           the
           third
           place
           we
           should
           call
           vpon
           God
           for
           the
           forgiuenesse
           of
           our
           sinne
           ,
           desiring
           him
           for
           and
           by
           the
           sufficient
           sacrifice
           of
           Christ
           (
           which
           was
           prefigured
           by
           the
           sacrifices
           of
           the
           law
           )
           to
           forgiue
           our
           sinne
           .
           Many
           will
           seeme
           to
           seeke
           reconciliation
           with
           God
           ,
           but
           neuer
           thinke
           of
           making
           amends
           to
           their
           brother
           offended
           .
           But
           our
           Sauiour
           Christ
           teacheth
           vs
           another
           lesson
           ,
           Matth.
           5.
           23
           ,
           24.
           
           For
           whereas
           the
           priests
           and
           Pharisies
           taught
           (
           as
           the
           Papists
           doe
           now
           adayes
           )
           that
           the
           sinnes
           of
           the
           people
           were
           expiated
           by
           those
           oblations
           ,
           whereof
           they
           themselues
           had
           the
           profit
           .
           Our
           Sauiour
           Christ
           therefore
           affirmeth
           ,
           That
           no
           man
           is
           reconciled
           vnto
           God
           ,
           or
           that
           his
           oblation
           is
           acceptable
           vnto
           him
           ,
           that
           seeketh
           not
           to
           satisfie
           his
           brother
           offended
           .
           
           If
           therefore
           (
           sayth
           he
           )
           thou
           bringest
           thy
           gift
           ,
           that
           is
           ,
           thy
           peace
           offering
           ,
           whereby
           thou
           seekest
           reconciliation
           with
           God
           ,
           and
           there
           remembrest
           that
           thy
           brother
           hath
           ought
           against
           thee
           ,
           that
           is
           ,
           that
           thou
           hast
           offended
           him
           and
           not
           made
           him
           amends
           ,
           leaue
           thy
           gift
           there
           ,
           and
           goe
           and
           first
           be
           reconciled
           to
           thy
           brother
           ,
           and
           then
           come
           and
           offer
           thy
           gift
           .
        
         
           How
           farre
           forth
           is
           this
           restitution
           to
           be
           made
           ,
           that
           is
           ,
           of
           what
           vsurie
           ,
           and
           of
           how
           much
           ?
           Not
           of
           mentall
           vsurie
           ,
           where
           gaine
           for
           loane
           is
           intended
           only
           and
           expected
           :
           For
           howsoeuer
           that
           intent
           corrupteth
           the
           act
           of
           lending
           ,
           yet
           it
           polluteth
           not
           the
           free
           gift
           of
           the
           borrower
           ,
           which
           is
           voluntarily
           giuen
           in
           testimonie
           of
           thankfulnesse
           .
           And
           therefore
           it
           bindeth
           not
           the
           lender
           to
           restitution
           to
           bee
           made
           to
           the
           neighbour
           whom
           he
           hath
           not
           wronged
           ,
           but
           to
           repentance
           towards
           God.
           
        
         
           For
           the
           quantitie
           :
           so
           much
           at
           the
           least
           is
           to
           be
           restored
           as
           hath
           beene
           gotten
           by
           vsurie
           with
           the
           harme
           of
           others
           :
           or
           if
           the
           offendour
           be
           not
           able
           to
           restore
           so
           much
           ,
           yet
           he
           must
           restore
           so
           much
           as
           he
           is
           able
           .
           The
           Lord
           in
           his
           law
           commandeth
           ,
           that
           the
           offender
           should
           restore
           the
           whole
           summe
           ,
           and
           also
           adde
           a
           fift
           part
           vnto
           it
           ,
           
             Leuit.
             6.
             5.
             
             Num.
          
           5.
           7.
           
           And
           Zachaeus
           ,
           
           to
           testifie
           his
           repentance
           ,
           promiseth
           fourefold
           :
           that
           those
           men
           may
           know
           how
           farre
           they
           be
           from
           true
           repentance
           ,
           who
           will
           restore
           nothing
           at
           all
           .
        
         
           I
           am
           the
           briefer
           in
           this
           matter
           ,
           because
           this
           doctrine
           of
           restitution
           is
           not
           peculiar
           to
           vsurie
           ,
           but
           generally
           belongeth
           to
           all
           sorts
           of
           vnjust
           getting
           .
           If
           therefore
           any
           shall
           thinke
           or
           say
           ,
           
             Durus
             est
             hic
             sermo
          
           ,
           This
           is
           a
           hard
           or
           harsh
           doctrine
           ,
           which
           is
           not
           so
           esteemed
           in
           respect
           of
           other
           kinds
           of
           theft
           :
           I
           answere
           ,
           the
           harder
           this
           doctrine
           seemeth
           to
           vsurers
           than
           to
           other
           theeues
           and
           robbers
           ,
           the
           more
           desperat
           is
           their
           estate
           than
           of
           others
           .
           And
           this
           may
           be
           another
           argument
           to
           aggrauat
           the
           grieuousnesse
           of
           this
           sin
           ,
           That
           wheras
           other
           theeues
           and
           robbers
           ,
           if
           once
           they
           be
           discouered
           ,
           acknowledge
           their
           fault
           ,
           and
           are
           willing
           to
           
           make
           restitution
           ,
           vsurers
           though
           conuinced
           of
           this
           sinne
           ,
           yet
           stand
           in
           defence
           thereof
           ,
           and
           thinke
           not
           themselues
           bound
           to
           make
           restitution
           .
        
         
           But
           as
           we
           may
           not
           be
           guiltie
           of
           this
           sinne
           as
           principals
           ,
           so
           neither
           as
           accessaries
           .
           For
           they
           are
           worthie
           of
           death
           not
           onely
           that
           commit
           sinne
           ,
           but
           also
           that
           consent
           thereunto
           ,
           Rom.
           1.
           32.
           
           And
           this
           lesson
           concerneth
           either
           brokers
           or
           borrowers
           vpon
           vsurie
           .
        
         
           As
           touching
           brokers
           ,
           there
           is
           no
           question
           ,
           but
           if
           vsurie
           in
           it selfe
           be
           vnlawfull
           ,
           then
           the
           practise
           of
           brokers
           and
           scriueners
           ,
           which
           are
           factors
           for
           vsurers
           ,
           as
           spies
           for
           theeues
           ,
           is
           also
           vnlawfull
           and
           wicked
           :
           not
           onely
           because
           they
           helpe
           the
           vsurer
           to
           rob
           his
           neighbour
           ,
           and
           contriue
           the
           bargaine
           betwixt
           him
           and
           the
           debtour
           :
           but
           also
           because
           they
           haue
           many
           shifts
           and
           deuices
           to
           wring
           from
           the
           borrower
           a
           fee
           for
           themselues
           ,
           as
           it
           were
           for
           their
           brocage
           ,
           besides
           the
           vsurie
           which
           is
           to
           be
           allowed
           to
           the
           creditour
           .
        
         
           But
           the
           greatest
           controuersie
           is
           concerning
           borrowers
           vpon
           vsurie
           :
           for
           some
           doe
           hold
           ,
           that
           all
           borrowing
           vpon
           vsurie
           is
           generally
           and
           simply
           lawfull
           ,
           affirming
           that
           the
           borrower
           vpon
           vsurie
           neuer
           offendeth
           :
           
           others
           contrariwise
           doe
           hold
           all
           borrowing
           vpon
           vsurie
           to
           be
           generally
           and
           simply
           vnlawfull
           ,
           as
           well
           as
           lending
           vpon
           vsurie
           :
           others
           againe
           do
           hold
           ,
           that
           borrowing
           vpon
           vsurie
           is
           neither
           generally
           lawfull
           nor
           generally
           vnlawfull
           ,
           but
           in
           some
           cases
           lawfull
           ,
           and
           in
           some
           other
           vnlawfull
           ;
           which
           assertion
           holding
           the
           meane
           ,
           seemeth
           to
           bee
           true
           rather
           than
           either
           of
           the
           other
           ,
           which
           run
           into
           contrarie
           extremities
           .
           The
           cases
           therefore
           are
           to
           be
           distinguished
           .
        
         
           1.
           
           For
           first
           men
           borrow
           vpon
           vsurie
           ,
           either
           for
           necessitie
           ,
           and
           so
           vnwillingly
           :
           or
           without
           necessitie
           ,
           and
           so
           willingly
           .
           For
           necessitie
           ,
           when
           a
           man
           (
           who
           is
           not
           to
           beg
           )
           must
           needs
           borrow
           for
           the
           supply
           of
           his
           want
           ,
           and
           cannot
           borrow
           freely
           :
           For
           men
           who
           are
           able
           to
           repay
           ▪
           are
           not
           to
           beg
           or
           craue
           ;
           and
           those
           who
           shall
           not
           in
           their
           
           owne
           opinion
           be
           able
           to
           repay
           ,
           they
           are
           not
           to
           borrow
           :
           for
           borrowing
           impheth
           a
           promise
           of
           repaying
           ,
           which
           promise
           a
           man
           ought
           not
           to
           make
           ,
           vnlesse
           in
           his
           own
           purpose
           and
           persuasion
           he
           shall
           be
           both
           willing
           and
           able
           to
           performe
           it
           :
           for
           there
           is
           no
           necessitie
           of
           sinning
           ,
           no
           outward
           inconuenience
           being
           so
           great
           ,
           as
           to
           sinne
           .
           The
           first
           thing
           then
           required
           in
           borrowing
           vpon
           necessitie
           ,
           is
           ,
           that
           the
           partie
           which
           borroweth
           shall
           be
           in
           his
           owne
           persuasion
           able
           to
           repay
           .
        
         
           The
           second
           ,
           that
           he
           be
           in
           present
           want
           ,
           in
           respect
           of
           the
           necessitie
           either
           of
           nature
           ,
           person
           ,
           or
           state
           .
           Of
           nature
           ,
           as
           when
           a
           man
           wanteth
           food
           or
           apparrell
           :
           of
           person
           ,
           as
           when
           a
           man
           wanteth
           necessaries
           for
           his
           familie
           &
           charge
           depending
           on
           him
           :
           of
           state
           ,
           as
           when
           a
           man
           wanteth
           present
           meanes
           for
           the
           maintenance
           of
           his
           credit
           and
           estate
           in
           that
           calling
           wherein
           God
           hath
           placed
           him
           ;
           and
           consequently
           ,
           for
           auoiding
           of
           discredit
           ,
           or
           of
           some
           notable
           impairing
           of
           his
           estate
           .
        
         
           The
           third
           ,
           that
           it
           be
           not
           a
           sleight
           ,
           but
           an
           vrgent
           necessitie
           .
        
         
           The
           fourth
           ,
           that
           the
           partie
           who
           is
           to
           borrow
           ,
           haue
           no
           present
           meanes
           of
           his
           owne
           to
           supply
           his
           want
           .
           For
           he
           that
           hath
           meanes
           of
           his
           owne
           to
           supply
           his
           need
           ,
           though
           it
           be
           by
           selling
           of
           any
           thing
           which
           he
           may
           spare
           ,
           hath
           no
           vrgent
           necessitie
           to
           cause
           him
           to
           borrow
           .
        
         
           The
           fift
           and
           last
           is
           ,
           that
           being
           by
           vrgent
           necessitie
           forced
           to
           borrow
           ,
           he
           cannot
           borrow
           freely
           :
           and
           therefore
           for
           auoiding
           of
           a
           greater
           inconuenience
           ,
           is
           faine
           to
           yeeld
           to
           a
           losse
           .
        
         
           Without
           necessitie
           men
           do
           borrow
           vpon
           vsurie
           ,
           when
           there
           is
           no
           necessitie
           that
           they
           should
           borrow
           ;
           either
           first
           because
           they
           cannot
           borrow
           without
           sinne
           ,
           as
           when
           they
           cannot
           persuade
           themselues
           that
           they
           shall
           be
           able
           to
           repay
           :
           or
           secondly
           ,
           because
           they
           be
           not
           in
           want
           ,
           and
           therefore
           borrow
           not
           for
           need
           ,
           but
           either
           for
           pride
           ,
           for
           ryot
           ,
           or
           for
           couetousnesse
           :
           for
           the
           satisfying
           of
           any
           wherof
           ,
           there
           
           is
           no
           necessitie
           :
           or
           thirdly
           ,
           because
           it
           is
           no
           vrgent
           but
           a
           sleight
           necessitie
           ,
           which
           may
           easily
           be
           either
           auoided
           or
           vndergone
           :
           or
           fourthly
           ,
           because
           they
           haue
           present
           means
           of
           their
           owne
           ,
           whereby
           their
           want
           may
           better
           be
           supplied
           :
           or
           fiftly
           and
           lastly
           ,
           when
           they
           may
           (
           if
           they
           will
           be
           so
           much
           beholden
           to
           others
           )
           borrow
           freely
           .
        
         
           2.
           
           The
           second
           distinction
           ,
           which
           after
           a
           fort
           is
           implied
           in
           the
           former
           ,
           is
           ,
           that
           men
           borrow
           either
           for
           good
           and
           lawfull
           causes
           ,
           or
           for
           bad
           and
           vnlawfull
           purposes
           .
           For
           there
           is
           no
           necessitie
           of
           borrowing
           for
           wicked
           and
           sinfull
           respects
           .
        
         
           3.
           
           The
           third
           ,
           that
           vsurie
           is
           either
           offered
           by
           the
           borrower
           ,
           or
           imposed
           by
           the
           lender
           .
           And
           that
           it
           is
           offered
           either
           at
           the
           first
           ,
           or
           after
           the
           lenders
           plaine
           deniall
           or
           pretended
           excuses
           .
        
         
           4.
           
           The
           fourth
           ,
           that
           men
           borrow
           vpon
           vsurie
           ,
           either
           with
           assurance
           of
           future
           means
           to
           heale
           the
           biting
           of
           vsurie
           without
           the
           injurie
           of
           others
           ,
           or
           impouerishing
           of
           themselues
           ,
           or
           without
           any
           such
           assurance
           .
        
         
           5.
           
           The
           fift
           ,
           that
           the
           necessitie
           whereupon
           men
           borrow
           ,
           is
           either
           contracted
           and
           drawne
           vpon
           themselues
           by
           their
           own
           default
           :
           or
           else
           it
           is
           a
           blamelesse
           necessitie
           .
        
         
           By
           helpe
           of
           these
           distinctions
           it
           will
           not
           be
           hard
           to
           cleare
           this
           controuersie
           ,
           which
           otherwise
           is
           very
           intricat
           .
           For
           hereby
           it
           wil
           appeare
           ,
           that
           neither
           all
           borrowing
           vpon
           vsurie
           is
           to
           be
           allowed
           ,
           nor
           all
           generally
           to
           be
           condemned
           .
        
         
           For
           against
           the
           former
           assertion
           ,
           which
           alloweth
           all
           borrowing
           vpon
           vsurie
           ,
           we
           are
           to
           hold
           ,
           that
           the
           borrower
           vpon
           vsurie
           offendeth
           either
           first
           ,
           when
           he
           borroweth
           without
           necessitie
           ;
           or
           secondly
           ,
           to
           ill
           purposes
           ;
           or
           thirdly
           ,
           when
           he
           induceth
           the
           lender
           to
           lend
           vpon
           vsurie
           ;
           or
           fourthly
           ,
           when
           in
           respect
           either
           of
           the
           time
           to
           come
           he
           shall
           not
           haue
           meanes
           to
           cure
           the
           wound
           which
           vsurie
           hath
           made
           ,
           without
           doing
           wrong
           to
           others
           ,
           or
           impouerishing
           himselfe
           ;
           or
           fiftly
           of
           the
           time
           past
           ,
           when
           as
           
           through
           his
           owne
           former
           default
           he
           hath
           brought
           himselfe
           into
           this
           necessitie
           .
           For
           although
           his
           necessity
           when
           he
           is
           once
           in
           it
           ,
           may
           excuse
           his
           borrowing
           ,
           being
           rightly
           qualified
           according
           to
           the
           foure
           former
           distinctions
           ,
           yet
           his
           fault
           in
           drawing
           vpon
           himselfe
           wilfully
           or
           negligently
           this
           necessitie
           ,
           cannot
           be
           excused
           .
        
         
           But
           these
           fiue
           points
           need
           further
           explication
           .
           First
           therefore
           I
           say
           the
           borrower
           offendeth
           ,
           who
           borroweth
           vpon
           vsurie
           without
           necessitie
           in
           any
           of
           those
           fiue
           respects
           before
           mentioned
           ,
           that
           is
           ,
           if
           either
           he
           find
           himselfe
           vnlike
           to
           repay
           that
           which
           he
           borroweth
           ,
           or
           if
           he
           be
           not
           in
           want
           ,
           or
           if
           his
           necessitie
           be
           not
           vrgent
           ,
           or
           because
           he
           hath
           sufficient
           meanes
           of
           his
           owne
           ,
           or
           if
           he
           might
           borrow
           freely
           if
           he
           would
           .
        
         
           For
           as
           touching
           the
           first
           :
           On
           those
           who
           haue
           no
           good
           hope
           or
           assurance
           that
           they
           shall
           be
           able
           to
           repay
           ,
           the
           Lord
           hath
           not
           laid
           a
           necessitie
           to
           borrow
           ,
           and
           much
           lesse
           vpon
           vsurie
           ,
           but
           to
           seeke
           releefe
           by
           other
           lawfull
           means
           :
           for
           although
           the
           vsurer
           deserue
           to
           be
           deceiued
           ,
           and
           by
           the
           auncient
           lawes
           of
           this
           land
           ,
           it
           hath
           bene
           decreed
           that
           it
           should
           be
           no
           fault
           to
           deceiue
           an
           vsurer
           ;
           to
           which
           purpose
           Plato
           prouided
           also
           by
           law
           ,
           
           that
           it
           should
           be
           lawfull
           for
           the
           debtour
           when
           the
           creditor
           hath
           lent
           vpon
           vsurie
           ,
           to
           pay
           neither
           the
           vsurie
           nor
           the
           det
           :
           yet
           I
           do
           not
           see
           how
           a
           man
           can
           with
           a
           good
           cōscience
           borrow
           ,
           &
           in
           borrowing
           promise
           the
           repayment
           of
           that
           which
           he
           purposeth
           not
           to
           repay
           ,
           especially
           seeing
           the
           holy
           Ghost
           maketh
           it
           a
           note
           of
           the
           wicked
           ,
           
           to
           borrow
           that
           which
           they
           neuer
           meane
           to
           restore
           .
        
         
           As
           touching
           the
           second
           and
           third
           :
           they
           offend
           as
           accessarie
           to
           the
           sinne
           of
           the
           vsurer
           ,
           who
           borrow
           vpon
           vsurie
           without
           necessitie
           ,
           yea
           without
           vrgent
           necessitie
           :
           for
           such
           ,
           hauing
           no
           vrgent
           necessitie
           to
           compel
           them
           to
           borrow
           ,
           do
           willingly
           borrow
           vpon
           vsurie
           ,
           and
           voluntarily
           consent
           to
           the
           vsurers
           sinne
           .
           Now
           this
           is
           the
           sentence
           of
           the
           holy
           Ghost
           ,
           that
           they
           are
           worthie
           of
           death
           ,
           not
           onely
           
           who
           commit
           sinne
           themselues
           ,
           but
           also
           willingly
           consent
           to
           the
           sinne
           of
           others
           ,
           
             Rom.
             1
          
           :
           
           and
           therefore
           he
           hath
           giuen
           vs
           in
           charge
           ,
           to
           haue
           no
           fellowship
           with
           the
           vnfruitfull
           workes
           of
           darkenesse
           ,
           but
           rather
           to
           reprooue
           them
           ,
           Ephesians
           .
           5.
           
           
        
         
           Such
           are
           they
           who
           borrow
           not
           for
           any
           great
           need
           ,
           but
           for
           pride
           ,
           riot
           ,
           or
           couetousnesse
           .
        
         
           For
           pride
           and
           ostentation
           :
           as
           those
           who
           desiring
           to
           seeme
           better
           and
           wealthier
           than
           they
           are
           ,
           refuse
           to
           containe
           themselues
           within
           the
           compasse
           of
           their
           calling
           and
           estate
           ,
           but
           desiring
           to
           beare
           an
           higher
           saile
           in
           respect
           of
           their
           diet
           ,
           apparell
           ,
           familie
           and
           port
           ,
           take
           vp
           money
           vpon
           vsurie
           :
           but
           such
           persons
           sinne
           ,
           first
           ,
           in
           respect
           of
           the
           vsurer
           ,
           to
           whose
           sinne
           they
           make
           themselues
           accessarie
           ;
           seeing
           there
           is
           no
           necessitie
           why
           their
           pride
           and
           vanitie
           should
           be
           satisfied
           .
           Secondly
           ,
           in
           respect
           of
           themselues
           ,
           offending
           against
           the
           rules
           of
           frugalitie
           and
           thrift
           :
           for
           whiles
           they
           desire
           to
           seeme
           rich
           ,
           they
           become
           poore
           ,
           vsurie
           conuerting
           their
           substance
           into
           debt
           .
        
         
           For
           riot
           :
           as
           those
           who
           being
           addicted
           to
           gaming
           or
           to
           other
           pleasures
           ,
           as
           whoredome
           ,
           drunkennesse
           ,
           belly-cheare
           ,
           and
           such
           like
           ,
           take
           vp
           money
           vpon
           vsurie
           ,
           that
           there
           may
           not
           want
           matter
           either
           to
           maintaine
           their
           gaming
           ,
           or
           nourish
           their
           pleasures
           ;
           for
           such
           men
           ,
           so
           they
           may
           haue
           present
           money
           to
           satisfie
           their
           lust
           ,
           they
           care
           not
           vpon
           what
           conditions
           they
           procure
           it
           .
           But
           as
           these
           are
           of
           all
           borrowers
           vpon
           vsurie
           the
           most
           foolish
           ,
           so
           those
           which
           lend
           vnto
           them
           to
           these
           vses
           ,
           are
           of
           all
           vsurers
           the
           most
           wicked
           ;
           and
           either
           of
           them
           is
           accessarie
           to
           the
           others
           sinne
           .
           The
           riotous
           person
           to
           the
           sinne
           of
           the
           vsurer
           ,
           wherunto
           he
           voluntarily
           and
           without
           any
           necessitie
           consenteth
           at
           the
           least
           ,
           if
           also
           he
           doe
           not
           mooue
           and
           induce
           the
           lender
           thereunto
           .
           The
           vsurer
           not
           only
           to
           the
           borrowers
           riot
           ,
           whereunto
           he
           affoordeth
           matter
           ,
           but
           also
           to
           his
           vtter
           vndoing
           ,
           which
           he
           furthereth
           not
           onely
           as
           an
           accessarie
           ,
           but
           as
           a
           principall
           also
           .
        
         
         
           Wherefore
           these
           two
           sorts
           of
           men
           ,
           I
           meane
           the
           proud
           and
           riotous
           persons
           ,
           they
           are
           to
           be
           dissuaded
           from
           their
           sinne
           by
           this
           argument
           among
           many
           others
           ,
           That
           besides
           their
           owne
           sinnes
           ,
           which
           are
           too
           heauy
           for
           them
           to
           beare
           ,
           they
           make
           themselues
           accessarie
           to
           the
           sin
           of
           the
           vsurer
           .
           For
           as
           Plutarch
           sayth
           well
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           delicacie
           ,
           riot
           ,
           and
           excesse
           hath
           set
           vp
           vsurers
           .
           For
           if
           these
           men
           would
           liue
           soberly
           and
           frugally
           according
           to
           their
           calling
           and
           estate
           ,
           and
           would
           cut
           out
           their
           garment
           (
           as
           we
           say
           )
           according
           to
           their
           cloth
           ,
           they
           should
           not
           need
           to
           flie
           to
           the
           vsurer
           .
           Wherefore
           as
           others
           when
           they
           be
           in
           the
           vsurers
           danger
           ,
           flie
           to
           sanctuaries
           ;
           so
           to
           preuent
           this
           danger
           ,
           the
           best
           course
           for
           these
           men
           were
           ,
           to
           make
           vnto
           themselues
           a
           sanctuarie
           of
           frugalitie
           ,
           as
           Plutarch
           speaketh
           .
        
         
           Lastly
           for
           couetousnesse
           ,
           as
           those
           which
           seeke
           to
           enrich
           themselues
           by
           borrowing
           vpon
           vsury
           .
           And
           this
           their
           ▪
           couetousnesse
           ,
           for
           which
           they
           borrow
           ,
           is
           commonly
           joyned
           either
           with
           oppression
           and
           hard
           dealing
           ,
           or
           with
           hypocrisie
           and
           dissembling
           ,
           or
           with
           deceit
           and
           cousenage
           .
           Some
           therefore
           borrow
           for
           couetousnesse
           joyned
           with
           oppression
           and
           hard
           dealing
           :
           and
           of
           this
           kind
           there
           be
           diuerse
           sorts
           .
           First
           ,
           those
           who
           borrow
           money
           vpon
           moderat
           vsurie
           ,
           that
           they
           may
           put
           it
           forth
           againe
           vpon
           griping
           vsurie
           :
           a
           generation
           of
           men
           not
           so
           much
           to
           be
           confuted
           by
           a
           minister
           ,
           as
           punished
           by
           the
           magistrat
           .
           Secondly
           ,
           such
           tradesmen
           as
           hauing
           set
           downe
           with
           themselues
           ,
           that
           
             they
             will
             be
             rich
          
           ;
           
           and
           being
           therefore
           not
           content
           to
           traffique
           with
           their
           own
           stocke
           ,
           to
           the
           intent
           they
           may
           compasse
           great
           matters
           ,
           and
           perhaps
           that
           they
           may
           play
           the
           engrossers
           ,
           they
           take
           vp
           money
           vpon
           vsurie
           :
           But
           these
           men
           offend
           ,
           first
           ,
           in
           maintaining
           the
           vsurer
           ,
           and
           consenting
           to
           his
           sinne
           ;
           secondly
           ,
           by
           making
           the
           buyers
           pay
           their
           vsurie
           ;
           thirdly
           ,
           by
           inhaunsing
           the
           prices
           of
           such
           commodities
           as
           they
           ●ell
           ,
           as
           before
           hath
           beene
           shewed
           .
           But
           as
           these
           men
           consent
           to
           the
           sinne
           of
           the
           vsurer
           ,
           so
           is
           the
           vsurer
           also
           accessarie
           to
           their
           oppression
           of
           the
           buyer
           ;
           
           and
           both
           of
           them
           conspire
           to
           the
           robbing
           of
           the
           commonwealth
           .
        
         
           Thirdly
           ,
           those
           which
           borrow
           money
           on
           vsurie
           to
           purchase
           lands
           or
           houses
           :
           for
           besides
           that
           they
           offend
           in
           maintaining
           the
           vsurer
           and
           consenting
           to
           his
           sinne
           ,
           in
           buying
           lands
           with
           money
           borrowed
           vpon
           vsurie
           ,
           either
           they
           ouerreach
           the
           seller
           ,
           taking
           aduantage
           of
           his
           want
           ,
           or
           by
           racking
           of
           their
           rents
           ,
           make
           their
           tennant
           pay
           the
           vsury
           ;
           or
           themselues
           must
           liue
           by
           the
           losse
           ,
           if
           buying
           lands
           after
           twentie
           yeares
           purchase
           ,
           and
           so
           receiuing
           after
           fiue
           in
           the
           hundred
           ,
           themselues
           doe
           pay
           after
           ten
           in
           the
           hundred
           ;
           or
           else
           they
           must
           abate
           so
           much
           of
           their
           hospitalitie
           and
           housekeeping
           to
           the
           hurt
           of
           the
           poore
           ,
           and
           perhaps
           betake
           themselues
           to
           some
           corner
           in
           a
           citie
           ,
           where
           they
           may
           liue
           priuatly
           and
           obscurely
           ,
           as
           if
           they
           were
           born
           only
           for
           themselues
           .
        
         
           Againe
           ,
           there
           are
           which
           borrow
           for
           couetousnesse
           ,
           joyned
           with
           hypocrisie
           and
           dissembling
           :
           as
           those
           which
           being
           indeed
           rich
           ,
           doe
           borrow
           vpon
           vsurie
           ,
           that
           they
           may
           seeme
           poore
           ,
           and
           seeming
           poore
           ,
           may
           auoid
           the
           communication
           of
           their
           goods
           ,
           either
           to
           the
           publicke
           vse
           of
           the
           Church
           ,
           as
           in
           contributions
           ,
           or
           of
           the
           commonweale
           ,
           as
           in
           subsidies
           and
           taxes
           ,
           or
           to
           the
           priuat
           necessities
           of
           their
           brethren
           .
           Would
           you
           borrow
           of
           them
           ?
           alas
           ,
           their
           estate
           is
           such
           ,
           as
           that
           themselues
           are
           faine
           to
           borrow
           ,
           and
           that
           vpon
           vsurie
           .
           Thus
           besides
           their
           wilfull
           communicating
           with
           the
           vsurer
           in
           his
           sinne
           ,
           they
           offend
           through
           couetousnesse
           and
           hypocrisie
           .
        
         
           But
           the
           most
           wicked
           sort
           of
           borrowers
           are
           those
           which
           borrow
           for
           couetousnesse
           ,
           joyned
           with
           deceit
           and
           cousenage
           .
           A
           generation
           of
           men
           in
           these
           dayes
           ,
           who
           neuer
           minding
           to
           repay
           ,
           borrow
           ,
           or
           otherwise
           take
           vp
           on
           trust
           ,
           they
           care
           not
           how
           much
           ,
           nor
           vpon
           what
           conditions
           ;
           and
           when
           their
           credit
           will
           extend
           no
           further
           ,
           they
           become
           voluntarie
           bankrupts
           ;
           and
           by
           that
           meanes
           forcing
           their
           creditors
           to
           take
           a
           third
           or
           fourth
           part
           of
           their
           debt
           ,
           they
           
           enrich
           themselues
           with
           other
           mens
           goods
           :
           the
           most
           vile
           and
           basest
           cousenage
           that
           euer
           was
           practised
           .
           And
           thus
           we
           haue
           heard
           the
           three
           first
           cases
           ,
           wherein
           men
           borrow
           without
           necessitie
           .
        
         
           The
           fourth
           is
           ,
           when
           men
           haue
           sufficient
           and
           conuenient
           meanes
           of
           their
           owne
           to
           supply
           their
           want
           .
           And
           I
           call
           those
           conuenient
           meanes
           ,
           in
           this
           case
           speaking
           by
           comparison
           ,
           which
           would
           not
           bring
           a
           losse
           vpon
           vs
           much
           greater
           than
           the
           biting
           of
           vsurie
           .
           For
           whiles
           a
           man
           hath
           meanes
           of
           his
           owne
           ,
           he
           ought
           not
           to
           borrow
           of
           others
           ,
           and
           much
           lesse
           vpon
           vsurie
           .
           Wherefore
           Plato
           would
           haue
           it
           prouided
           by
           law
           ,
           That
           no
           man
           should
           fetch
           water
           from
           his
           neighbours
           well
           ,
           vntill
           himselfe
           had
           digged
           vnto
           the
           potters
           earth
           .
           The
           Scripture
           alwayes
           speaking
           of
           loane
           ,
           presupposeth
           the
           borrowers
           want
           .
           Why
           therefore
           doest
           thou
           goe
           to
           the
           vsurer
           ,
           seeing
           thou
           hast
           in
           thine
           owne
           store
           a
           remedie
           against
           thy
           necessitie
           ?
           thou
           hast
           plate
           or
           other
           stuffe
           which
           thou
           mayest
           spare
           ,
           yea
           thou
           hast
           some
           lands
           ,
           which
           thou
           mightest
           better
           sell
           than
           borrow
           vpon
           vsurie
           .
           Againe
           consider
           ,
           that
           to
           be
           in
           state
           to
           borrow
           ,
           
           it
           is
           a
           crosse
           ,
           but
           to
           borrow
           vpon
           vsurie
           ,
           and
           so
           to
           fall
           into
           the
           vsurers
           nets
           ,
           it
           is
           a
           curse
           ,
           which
           we
           should
           not
           be
           hastie
           to
           draw
           vpon
           vs
           ,
           
           vnlesse
           it
           be
           for
           auoiding
           of
           that
           which
           is
           a
           greater
           curse
           .
        
         
           The
           fift
           and
           last
           case
           is
           ,
           when
           men
           borrow
           vpon
           vsurie
           ,
           who
           might
           if
           they
           would
           borrow
           freely
           .
           
             Yea
             ,
             but
             I
             had
             rather
          
           (
           sayth
           one
           )
           
             giue
             ten
             in
             the
             hundred
             ,
             than
             make
             my selfe
             so
             much
             beholden
             to
             any
             man.
          
           Why
           ,
           but
           thou
           professest
           thy selfe
           when
           thou
           borrowest
           ,
           much
           beholden
           to
           the
           vsurer
           ,
           and
           so
           art
           ,
           vnlesse
           thou
           dissemblest
           ;
           and
           wilt
           thou
           be
           beholden
           to
           him
           rather
           than
           to
           thy
           friend
           ?
           or
           if
           thou
           wilt
           be
           no
           more
           beholden
           to
           thy
           friend
           than
           to
           him
           ,
           why
           maiest
           thou
           not
           giue
           to
           him
           voluntarily
           as
           much
           one
           way
           or
           other
           ,
           as
           thou
           wouldest
           to
           the
           vsurer
           vpon
           couenant
           ?
           But
           this
           euidently
           sheweth
           ,
           that
           thou
           chuse●t
           rather
           to
           giue
           another
           man
           occasion
           of
           sinning
           by
           the
           practise
           of
           
           vsurie
           ,
           than
           to
           giue
           thy
           friend
           occasion
           of
           well
           doing
           by
           exercising
           his
           liberalitie
           :
           and
           therefore
           canst
           not
           by
           any
           meanes
           excuse
           thy selfe
           from
           a
           wilfull
           consenting
           to
           the
           vsurers
           sinne
           .
           Neither
           mayest
           thou
           hope
           to
           bee
           exempted
           from
           partaking
           in
           the
           vsurers
           punishment
           ,
           if
           thou
           wilt
           be
           partner
           in
           his
           offence
           .
           Thus
           then
           he
           offendeth
           who
           borroweth
           vpon
           vsurie
           without
           necessitie
           :
           and
           that
           offence
           reacheth
           also
           to
           those
           ,
           who
           without
           necessitie
           borrow
           vpon
           vsurie
           ,
           though
           not
           directly
           ,
           when
           as
           they
           taking
           vp
           of
           wares
           vpon
           trust
           ,
           doe
           pay
           the
           dearer
           for
           the
           time
           .
        
         
           The
           second
           point
           wherein
           a
           borrower
           vpon
           vsurie
           may
           offend
           ,
           is
           ,
           when
           as
           he
           taketh
           vp
           money
           to
           ill
           purposes
           :
           as
           when
           he
           borroweth
           to
           maintaine
           his
           vnlawfull
           gaming
           ,
           to
           nourish
           his
           vnhonest
           pleasures
           ,
           to
           execute
           his
           couetous
           designes
           ,
           &c.
           for
           if
           it
           be
           not
           lawfull
           to
           doe
           ill
           that
           good
           may
           come
           thereof
           ;
           
           much
           more
           is
           it
           vnlawfull
           to
           doe
           ill
           ,
           that
           euill
           may
           come
           thereof
           .
           And
           therefore
           he
           which
           borroweth
           for
           any
           ill
           purpose
           ,
           he
           sinneth
           not
           onely
           in
           borrowing
           as
           an
           accessarie
           to
           the
           vsurers
           sinne
           (
           accessarie
           ,
           I
           say
           ,
           because
           he
           willingly
           consenteth
           thereto
           ;
           and
           he
           consenteth
           willingly
           ,
           because
           there
           is
           no
           true
           necessitie
           of
           borrowing
           to
           an
           ill
           purpose
           )
           but
           also
           he
           sinneth
           in
           that
           for
           which
           he
           borroweth
           :
           and
           besides
           the
           vsurers
           sinne
           to
           which
           he
           is
           accessarie
           ,
           he
           addeth
           another
           of
           his
           owne
           ,
           wherein
           he
           is
           principall
           .
        
         
           The
           third
           thing
           wherein
           the
           borrower
           vpon
           vsury
           may
           sin
           ,
           is
           ,
           if
           he
           induce
           the
           lender
           to
           lend
           vpon
           vsurie
           ,
           who
           either
           would
           haue
           lent
           freely
           ,
           if
           it
           were
           needfull
           ,
           or
           if
           it
           were
           not
           needfull
           ,
           would
           not
           haue
           lent
           at
           all
           :
           for
           he
           which
           induceth
           another
           into
           any
           sin
           ,
           which
           otherwise
           he
           were
           not
           willing
           to
           haue
           committed
           ,
           seemeth
           of
           the
           two
           to
           sin
           the
           more
           fearefully
           :
           as
           the
           serpent
           which
           tempted
           Eue
           ,
           and
           as
           Iezabell
           who
           prouoked
           Achab.
           But
           that
           it
           may
           appeare
           ,
           when
           the
           borrower
           induc●th
           the
           lender
           to
           vsury
           ,
           &
           when
           not
           ,
           we
           are
           to
           remember
           the
           third
           distinction
           before
           mentioned
           .
           
           For
           it
           is
           one
           thing
           for
           the
           borrower
           to
           offer
           vsurie
           of
           his
           owne
           ac●ord
           ,
           and
           another
           to
           yeeld
           vnto
           it
           vpon
           necessitie
           ,
           being
           imposed
           by
           the
           lender
           :
           for
           he
           that
           doth
           onely
           yeeld
           to
           vsurie
           vpon
           necessitie
           ,
           being
           imposed
           on
           him
           by
           the
           lender
           ,
           cannot
           truly
           be
           said
           either
           to
           induce
           the
           lender
           vnto
           vsurie
           ,
           or
           willingly
           to
           consent
           thereto
           .
           Againe
           ,
           there
           is
           difference
           to
           be
           made
           ,
           whether
           a
           man
           that
           would
           borrow
           ,
           offer
           vsurie
           at
           the
           first
           motion
           of
           borrowing
           ,
           or
           after
           the
           other
           parties
           refusall
           whom
           he
           desireth
           to
           lend
           :
           For
           seeing
           in
           a
           case
           of
           vrgent
           necessitie
           ,
           it
           is
           a
           greater
           sinne
           for
           him
           that
           is
           of
           abilitie
           not
           to
           lend
           at
           all
           ,
           than
           not
           to
           lend
           freely
           ;
           therefore
           he
           who
           being
           in
           vrgent
           necessitie
           ,
           intreateth
           an
           able
           man
           who
           hath
           refused
           to
           lend
           at
           all
           ,
           that
           he
           would
           lend
           though
           it
           be
           vpon
           vsurie
           ,
           cannot
           truly
           be
           said
           ,
           either
           to
           induce
           him
           into
           sin
           ,
           or
           willingly
           to
           consent
           thereto
           :
           for
           he
           doth
           not
           induce
           the
           lender
           into
           sinne
           ,
           when
           onely
           he
           intreateth
           him
           to
           auoid
           the
           greater
           sinne
           ;
           neither
           doth
           he
           willingly
           consent
           to
           that
           ,
           which
           he
           maketh
           choise
           of
           onely
           as
           the
           lesse
           euill
           .
           As
           for
           example
           ,
           a
           man
           being
           diseased
           with
           some
           dangerous
           sicknesse
           ,
           commeth
           to
           a
           Phisition
           to
           be
           cured
           ,
           promising
           an
           equall
           reward
           :
           the
           Phisition
           refuseth
           to
           meddle
           with
           him
           ;
           the
           partie
           being
           in
           this
           extremitie
           ,
           offereth
           the
           Phisition
           ten
           times
           the
           value
           of
           his
           cure
           ,
           so
           he
           will
           not
           refuse
           to
           heale
           him
           :
           to
           refuse
           the
           cure
           altogether
           ,
           is
           in
           a
           case
           of
           extremitie
           ,
           the
           greater
           sinne
           in
           the
           Phisition
           ;
           this
           therefore
           the
           sicke
           partie
           desireth
           him
           to
           auoid
           :
           to
           pay
           an
           vnreasonable
           fee
           ,
           is
           a
           lesse
           euill
           to
           himselfe
           ,
           and
           therefore
           that
           he
           maketh
           choise
           of
           .
           Suppose
           a
           man
           vpon
           the
           way
           to
           faile
           vnder
           his
           burthen
           ,
           or
           to
           bee
           in
           any
           other
           distresse
           (
           as
           wee
           are
           subject
           to
           many
           casualties
           )
           nay
           ,
           suppose
           a
           mans
           horse
           or
           cart
           to
           be
           ouerthrowne
           ,
           and
           himselfe
           not
           able
           to
           relieue
           himselfe
           or
           his
           cattell
           ;
           therefore
           another
           able
           man
           passing
           by
           ,
           who
           both
           could
           and
           ought
           to
           succour
           him
           in
           this
           case
           ,
           he
           intreateth
           his
           helpe
           :
           the
           partie
           churlishly
           refusing
           
           his
           aid
           ,
           he
           offereth
           him
           that
           which
           is
           tenne
           times
           more
           worth
           than
           his
           labour
           ,
           so
           that
           he
           would
           not
           refuse
           to
           helpe
           him
           in
           his
           need
           .
           In
           like
           case
           ,
           a
           man
           being
           in
           great
           need
           ,
           and
           readie
           to
           faile
           vnder
           the
           burthen
           of
           his
           present
           want
           ,
           commeth
           to
           an
           able
           man
           ,
           who
           both
           could
           and
           ought
           to
           relieue
           him
           ,
           and
           intreateth
           him
           to
           lend
           him
           twentie
           pounds
           :
           the
           partie
           vnchristianly
           refusing
           ,
           hee
           sayth
           ,
           Sir
           ,
           if
           you
           will
           lend
           me
           this
           money
           in
           my
           need
           ,
           I
           will
           make
           you
           allowance
           according
           to
           the
           statute
           .
           Why
           this
           borrower
           should
           be
           accessarie
           to
           the
           sinne
           of
           vsurie
           ,
           and
           not
           the
           other
           distressed
           persons
           accessary
           to
           the
           sinne
           of
           oppression
           and
           extortion
           ,
           as
           indeed
           they
           are
           not
           ,
           I
           cannot
           conceiue
           .
           But
           if
           at
           the
           first
           motion
           thou
           offerest
           vsurie
           to
           the
           lender
           ,
           thou
           inducest
           him
           vnto
           vsurie
           :
           and
           whatsoeuer
           thy
           case
           be
           ,
           thou
           art
           accessarie
           to
           his
           sinne
           .
           But
           you
           will
           say
           ,
           he
           is
           a
           knowne
           vsurer
           :
           of
           whom
           if
           I
           do
           but
           aske
           to
           borrow
           freely
           ,
           I
           shall
           be
           sure
           not
           to
           borrow
           at
           all
           .
           Answer
           .
           Thou
           knowest
           not
           how
           God
           may
           moue
           and
           incline
           his
           heart
           to
           thee
           :
           and
           it
           may
           be
           ,
           that
           if
           not
           in
           regard
           of
           thy
           need
           ,
           yet
           in
           regard
           of
           thy
           friendship
           ,
           or
           thy
           friends
           ,
           or
           some
           other
           respect
           ,
           he
           will
           not
           reject
           thee
           .
           Why
           but
           he
           is
           a
           notorious
           vsurer
           alreadie
           ,
           and
           therefore
           my
           motion
           will
           not
           induce
           him
           to
           be
           an
           vsurer
           .
           Distinguish
           betwixt
           the
           habit
           and
           the
           act
           :
           though
           thou
           doest
           not
           induce
           him
           to
           be
           an
           vsurer
           ,
           yet
           thou
           inducest
           him
           to
           commit
           an
           act
           of
           vsurie
           :
           euen
           as
           a
           whoremonger
           alluring
           a
           common
           harlot
           to
           follie
           ,
           though
           he
           doe
           not
           induce
           her
           to
           be
           a
           whore
           ,
           for
           that
           she
           is
           alreadie
           ,
           yet
           hee
           induceth
           her
           to
           the
           actuall
           committing
           of
           whoredome
           .
        
         
           The
           fourth
           case
           ,
           wherein
           borrowers
           vpon
           vsurie
           may
           offend
           ,
           is
           ,
           when
           they
           haue
           no
           good
           assurance
           of
           any
           future
           meanes
           to
           repaire
           the
           losse
           which
           vsurie
           inflicteth
           ,
           without
           either
           the
           damnifying
           of
           others
           ,
           or
           impouerishing
           of
           themselues
           .
           In
           respect
           of
           others
           therefore
           they
           offend
           ,
           when
           as
           they
           purpose
           to
           make
           other
           men
           pay
           their
           vsurie
           :
           As
           he
           which
           borroweth
           money
           vpon
           vsurie
           ,
           
           with
           purpose
           to
           put
           it
           forth
           at
           an
           higher
           rate
           ,
           or
           that
           buyeth
           wares
           either
           vpon
           trust
           ,
           and
           so
           payeth
           the
           more
           ,
           or
           with
           money
           borrowed
           vpon
           vsurie
           ,
           with
           purpose
           to
           pitch
           his
           prices
           so
           ,
           as
           that
           he
           will
           gaine
           sufficient
           both
           for
           himselfe
           and
           the
           vsurer
           too
           ,
           and
           thus
           becommeth
           an
           hurtfull
           member
           to
           the
           commonweale
           :
           or
           buyeth
           lands
           with
           money
           borrowed
           vpon
           vsurie
           ,
           meaning
           so
           to
           racke
           his
           rents
           ,
           as
           that
           his
           poore
           tennants
           must
           pay
           his
           vsurie
           ,
           and
           so
           becommeth
           an
           oppressor
           of
           others
           .
        
         
           In
           respect
           of
           themselues
           ,
           they
           offend
           when
           as
           they
           know
           no
           good
           meanes
           to
           cure
           the
           wound
           which
           the
           biting
           of
           vsurie
           will
           make
           :
           but
           first
           borrow
           of
           one
           ,
           and
           then
           to
           satisfie
           him
           ,
           of
           another
           ,
           and
           so
           of
           a
           third
           ,
           &c.
           the
           debt
           in
           euery
           change
           of
           the
           creditour
           being
           increased
           one
           tenth
           part
           ,
           vntill
           at
           length
           vsurie
           hath
           consumed
           their
           whole
           estate
           .
           Vnlesse
           therfore
           thy
           commings
           in
           do
           so
           much
           exceed
           thy
           expences
           as
           thy
           vsurie
           commeth
           to
           ,
           assure
           thy selfe
           ,
           the
           longer
           thou
           borrowest
           vpon
           vsurie
           ,
           the
           more
           will
           be
           thy
           want
           .
           Neither
           mayest
           thou
           thinke
           ,
           by
           changing
           thy
           vsurious
           creditors
           to
           better
           thine
           estate
           :
           for
           it
           fareth
           with
           such
           a
           man
           as
           with
           him
           who
           sticketh
           deepe
           in
           the
           myre
           and
           clay
           ,
           who
           lifting
           vp
           the
           one
           leg
           ,
           in
           hope
           to
           get
           out
           ,
           thrusteth
           the
           other
           the
           deeper
           in
           ,
           and
           then
           to
           get
           out
           that
           ,
           shifteth
           to
           the
           other
           ,
           but
           the
           oftener
           he
           shifteth
           ,
           the
           deeper
           he
           plungeth
           himselfe
           :
           or
           ,
           that
           I
           may
           vse
           Plutarch
           his
           similitude
           ,
           it
           happeneth
           to
           them
           who
           change
           their
           creditours
           ,
           as
           to
           a
           man
           ,
           which
           being
           fallen
           into
           the
           dirt
           ,
           turneth
           himselfe
           vp
           and
           downe
           ;
           for
           the
           more
           he
           turneth
           ,
           the
           more
           is
           he
           bedirted
           .
           If
           therefore
           thy
           future
           meanes
           are
           not
           like
           to
           be
           better
           than
           the
           present
           ,
           extend
           thy
           present
           meanes
           to
           the
           vttermost
           ,
           for
           the
           supply
           of
           thy
           want
           ,
           and
           where
           they
           be
           defectiue
           ,
           acknowledge
           thy
           want
           ,
           and
           stand
           to
           the
           fauour
           of
           others
           .
           For
           if
           thou
           canst
           not
           beare
           a
           lesse
           burthen
           ,
           now
           when
           thine
           estate
           is
           better
           ,
           how
           wilt
           thou
           beare
           a
           greater
           ,
           when
           thine
           estate
           shall
           be
           weaker
           than
           now
           it
           is
           ?
           Well
           therefore
           
           maiest
           thou
           vse
           that
           rediculous
           prouerbe
           which
           Plutarch
           mentioneth
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           I
           am
           not
           able
           to
           beare
           a
           goat
           ,
           lay
           on
           me
           an
           oxe
           .
        
         
           The
           fift
           and
           last
           thing
           wherein
           borrowers
           vpon
           vsusurie
           do
           sometime
           offend
           ,
           is
           when
           the
           necessitie
           whereupon
           they
           do
           borrow
           ,
           is
           not
           a
           blamelesse
           necessitie
           ,
           but
           drawne
           vpon
           themselues
           through
           their
           owne
           default
           ,
           as
           by
           riot
           ,
           or
           any
           excesse
           ,
           or
           through
           negligence
           ,
           or
           improuidence
           :
           For
           although
           their
           borrowing
           vpon
           such
           a
           necessitie
           may
           be
           excused
           ,
           if
           they
           do
           not
           induce
           the
           lender
           to
           commit
           vsurie
           ,
           &c.
           yet
           they
           cannot
           be
           excused
           for
           casting
           themselues
           into
           that
           necessitie
           .
        
         
           Their
           assertion
           therefore
           which
           hold
           all
           borrowing
           vpon
           vsurie
           to
           be
           lawfull
           ,
           is
           by
           no
           meanes
           to
           be
           retained
           ,
           seeing
           it
           is
           manifest
           that
           borrowers
           may
           and
           often
           doe
           offend
           so
           manie
           wayes
           .
           Neither
           may
           it
           be
           hoped
           that
           vsurers
           will
           make
           conscience
           of
           lending
           vpon
           vsurie
           ,
           vntill
           men
           haue
           learned
           to
           make
           conscience
           of
           borrowing
           vpon
           vsurie
           .
        
         
           Now
           we
           are
           to
           proceed
           to
           the
           other
           contrarie
           assertion
           ,
           which
           affirmeth
           generally
           all
           borrowing
           vpon
           vsurie
           to
           be
           vnlawfull
           :
           for
           although
           I
           must
           confesse
           ,
           that
           I
           neuer
           read
           any
           author
           either
           Papist
           or
           Protestant
           ,
           new
           or
           old
           ,
           that
           maintaineth
           this
           assertion
           ,
           yet
           for
           as
           much
           as
           I
           vnderstand
           it
           to
           be
           the
           priuat
           assertion
           of
           some
           well
           disposed
           persons
           ,
           who
           are
           worthie
           to
           bee
           loued
           and
           reuerenced
           ,
           and
           whose
           arguments
           are
           worth
           the
           scanning
           ,
           I
           will
           therefore
           somewhat
           insist
           vpon
           this
           point
           .
        
         
           But
           first
           you
           are
           to
           remember
           ,
           that
           I
           doe
           not
           justifie
           borrowers
           vpon
           vsurie
           ,
           vnlesse
           themselues
           and
           their
           borrowing
           be
           qualified
           according
           to
           those
           fiue
           points
           which
           before
           I
           recited
           :
           for
           although
           the
           borrower
           is
           to
           be
           condemned
           which
           faileth
           in
           any
           one
           of
           those
           fiue
           ,
           yet
           he
           is
           not
           to
           be
           approued
           or
           excused
           ,
           vnlesse
           there
           be
           a
           concurrencie
           of
           them
           all
           :
           namely
           ,
           vnlesse
           he
           borrow
           ,
           first
           ,
           vpon
           vrgent
           necessitie
           and
           not
           otherwise
           ;
           secondly
           ,
           for
           
           good
           and
           lawfull
           purposes
           ;
           thirdly
           ,
           without
           inducing
           the
           lender
           vnto
           the
           sinne
           of
           vsurie
           ;
           fourthly
           ,
           hauing
           future
           meanes
           to
           repaire
           the
           losse
           which
           by
           vsurie
           he
           sustaineth
           ,
           and
           that
           without
           endamaging
           or
           wronging
           others
           ;
           fiftly
           ,
           his
           necessitie
           whereon
           he
           borroweth
           ,
           being
           not
           drawne
           vpon
           himselfe
           by
           his
           owne
           fault
           ,
           but
           being
           a
           blamelesse
           necessitie
           .
           Which
           fift
           point
           I
           added
           ,
           as
           required
           to
           the
           justifying
           not
           of
           the
           act
           of
           borrowing
           vpon
           vsurie
           ,
           but
           of
           the
           person
           of
           the
           borrower
           ;
           for
           the
           act
           of
           borrowing
           ,
           without
           it
           may
           be
           excused
           ,
           so
           the
           other
           foure
           do
           concurre
           therein
           :
           but
           the
           person
           of
           the
           borrower
           cannot
           be
           cleered
           ,
           who
           by
           his
           default
           hath
           pulled
           vpon
           himselfe
           that
           necessitie
           :
           That
           therefore
           sheweth
           ,
           that
           howsoeuer
           it
           may
           be
           lawfull
           to
           borrow
           on
           vsurie
           in
           a
           case
           of
           vrgent
           necessitie
           ,
           yet
           men
           must
           take
           heed
           that
           they
           doe
           not
           through
           their
           owne
           default
           cast
           themselues
           into
           this
           necessitie
           .
        
         
           But
           let
           vs
           consider
           the
           arguments
           which
           may
           be
           objected
           against
           this
           truth
           ;
           by
           answer
           whereunto
           ,
           it
           shall
           appeare
           ,
           that
           there
           are
           no
           Scriptures
           nor
           sound
           reasons
           against
           it
           ,
           but
           Scriptures
           and
           reasons
           for
           it
           .
        
         
           First
           therefore
           it
           may
           be
           objected
           ,
           
           that
           there
           is
           no
           warrant
           in
           the
           word
           of
           God
           for
           borrowing
           vpon
           vsurie
           ,
           and
           therefore
           that
           it
           cannot
           be
           done
           in
           faith
           :
           and
           whatsoeuer
           is
           not
           of
           faith
           is
           sinne
           .
        
         
           Answer
           .
           Many
           things
           are
           contained
           in
           the
           Scriptures
           which
           are
           not
           expressely
           mentioned
           in
           the
           Scriptures
           ,
           as
           verie
           many
           other
           particulers
           besides
           this
           in
           question
           ;
           which
           notwithstanding
           may
           all
           be
           proued
           lawfull
           by
           just
           and
           necessarie
           consequence
           out
           of
           the
           Scripture
           :
           as
           for
           example
           ,
           Where
           the
           generall
           is
           acknowledged
           to
           be
           no
           sinne
           ,
           there
           also
           the
           specials
           which
           are
           contained
           vnder
           the
           same
           ,
           are
           warranted
           .
           Thus
           therefore
           I
           argue
           .
        
         
           To
           be
           oppressed
           is
           acknowledged
           in
           the
           Scriptures
           to
           be
           no
           sinne
           .
        
         
           To
           borrow
           vpon
           vsurie
           in
           case
           of
           vrgent
           necessitie
           
           (
           with
           such
           cautions
           as
           before
           I
           specified
           )
           is
           to
           be
           oppressed
           .
        
         
           Therefore
           to
           borrow
           vpon
           vsurie
           in
           a
           case
           of
           vrgent
           necessitie
           ,
           is
           acknowleded
           in
           the
           Scriptures
           to
           be
           sinne
           .
        
         
           The
           proposition
           I
           prooue
           ,
           because
           the
           Scripture
           promiseth
           mercy
           to
           them
           that
           are
           oppressed
           ,
           whether
           by
           vsurie
           ,
           or
           taking
           of
           pawnes
           ,
           or
           by
           any
           other
           meanes
           ,
           as
           Exod.
           22.
           23.
           27.
           
           To
           be
           oppressed
           therfore
           is
           a
           thing
           not
           reproued
           of
           God
           ,
           but
           pitied
           .
        
         
           If
           you
           shall
           reply
           ,
           that
           the
           proposition
           is
           to
           bee
           vnderstood
           of
           those
           who
           are
           oppressed
           wrongfully
           and
           against
           their
           wil
           ,
           which
           cannot
           be
           verified
           of
           those
           which
           borrow
           vpon
           vsurie
           :
           I
           answer
           ,
           that
           whosoeuer
           is
           oppressed
           ,
           is
           wrongfully
           oppressed
           and
           against
           his
           will
           :
           for
           there
           is
           no
           oppression
           but
           it
           is
           wrongfull
           ,
           neither
           can
           a
           man
           be
           oppressed
           but
           against
           his
           will
           :
           for
           
             vol●nti
             non
             fit
             iniuria
          
           ,
           he
           that
           is
           willing
           ,
           is
           not
           oppressed
           .
           The
           proposition
           therefore
           is
           generally
           true
           .
           It
           may
           be
           therefore
           that
           you
           will
           alledge
           against
           the
           assumption
           ,
           That
           he
           which
           borroweth
           vpon
           vsurie
           is
           not
           oppressed
           ,
           because
           he
           is
           willing
           to
           borrow
           vpon
           vsurie
           ,
           yea
           and
           so
           willing
           that
           he
           seeketh
           to
           the
           vsurer
           ,
           and
           intreateth
           him
           to
           lend
           ,
           offering
           to
           giue
           him
           consideration
           according
           to
           the
           statute
           ,
           that
           is
           to
           say
           ,
           vsurie
           .
        
         
           I
           answer
           ,
           he
           that
           borroweth
           vpon
           vsurie
           in
           a
           case
           of
           vrgent
           necessitie
           ,
           with
           such
           cautions
           as
           before
           haue
           bene
           specified
           ,
           doth
           yeeld
           to
           vsurie
           against
           his
           will
           ,
           yea
           although
           he
           both
           offer
           and
           promise
           it
           :
           For
           in
           cases
           of
           vrgent
           necessitie
           ,
           men
           seeme
           many
           times
           willing
           to
           that
           which
           is
           indeed
           against
           their
           will.
           When
           a
           man
           is
           in
           danger
           of
           shipwracke
           ,
           as
           before
           I
           haue
           shewed
           ,
           how
           will
           he
           bestirre
           himselfe
           to
           vnlade
           and
           lighten
           the
           ship
           ,
           and
           with
           such
           earnestnesse
           cast
           his
           goods
           into
           the
           sea
           ,
           that
           he
           may
           seeme
           to
           be
           very
           willing
           to
           be
           rid
           of
           them
           :
           and
           yet
           the
           thing
           which
           hee
           willeth
           ,
           is
           not
           the
           casting
           away
           of
           his
           goods
           ,
           but
           the
           safetie
           of
           his
           life
           :
           To
           cast
           away
           his
           goods
           
           he
           is
           simply
           vnwilling
           ,
           and
           yet
           against
           his
           will
           vpon
           a
           conditionall
           necessitie
           he
           seemeth
           willing
           to
           do
           it
           .
           Or
           (
           to
           come
           neerer
           the
           question
           in
           hand
           ,
           )
           A
           needie
           man
           desirous
           to
           borrow
           ,
           which
           without
           giuing
           securitie
           he
           cannot
           obtaine
           ,
           bringeth
           forth
           a
           pawne
           to
           the
           creditor
           (
           who
           by
           the
           law
           might
           not
           enter
           into
           the
           borrowers
           house
           to
           take
           it
           )
           but
           such
           a
           pawne
           as
           indeed
           he
           cannot
           spare
           ,
           
           but
           his
           necessitie
           is
           such
           that
           hee
           offereth
           it
           ,
           and
           bringeth
           it
           forth
           ,
           deliuereth
           it
           to
           the
           creditor
           to
           be
           kept
           as
           a
           pawne
           ,
           vntill
           he
           restore
           the
           money
           borrowed
           :
           notwithstanding
           the
           creditor
           if
           he
           receiue
           this
           pawne
           and
           keepe
           it
           ,
           he
           oppresseth
           the
           borrower
           ,
           
           and
           the
           borrower
           is
           oppressed
           :
           
           For
           indeed
           he
           was
           not
           willing
           to
           giue
           that
           pawne
           which
           he
           could
           not
           spare
           ,
           
           but
           his
           necessitie
           for
           the
           auoiding
           of
           a
           greater
           mischiefe
           made
           him
           seeme
           willing
           to
           that
           wherunto
           he
           was
           simply
           vnwilling
           .
           In
           like
           case
           a
           mā
           compelled
           by
           vrgent
           necessitie
           to
           borrow
           ,
           and
           being
           not
           able
           to
           borrow
           freely
           ,
           offereth
           to
           his
           creditor
           ,
           who
           otherwise
           will
           not
           lend
           ,
           consideration
           after
           tenne
           in
           the
           hundred
           ;
           this
           creditor
           if
           he
           shall
           lend
           vpon
           this
           couenant
           ,
           or
           require
           this
           consideration
           ,
           he
           oppresseth
           the
           borrower
           ,
           and
           the
           borrower
           is
           oppressed
           :
           For
           this
           borrower
           was
           no
           more
           willing
           to
           pay
           vsurie
           than
           the
           other
           was
           to
           giue
           his
           pawne
           ,
           but
           his
           necessitie
           for
           auoiding
           a
           greater
           inconuenience
           ,
           made
           him
           seeme
           willing
           to
           that
           ,
           whereunto
           simply
           he
           was
           vnwilling
           .
        
         
           The
           assumption
           therefore
           may
           be
           proued
           by
           this
           vnanswerable
           argument
           .
        
         
           He
           that
           lendeth
           vpon
           vsurie
           to
           him
           that
           borroweth
           for
           vrgent
           necessitie
           ,
           oppresseth
           the
           borrower
           :
        
         
           Therefore
           he
           which
           borroweth
           vpon
           vsurie
           for
           vrgent
           necessitie
           ,
           is
           oppressed
           ,
           and
           that
           as
           I
           haue
           shewed
           ,
           both
           wrongfully
           and
           against
           his
           will.
           
        
         
           Againe
           ,
           the
           like
           case
           are
           warranted
           in
           the
           word
           of
           God
           ,
           and
           by
           the
           law
           and
           light
           of
           nature
           :
           for
           why
           may
           I
           not
           giue
           vsury
           ,
           or
           promise
           to
           giue
           it
           in
           my
           necessitie
           ?
           you
           
           will
           say
           ,
           because
           the
           lender
           cannot
           take
           it
           without
           committing
           a
           sinne
           ,
           which
           the
           Lord
           hath
           forbidden
           vnder
           paine
           of
           damnation
           .
           If
           then
           I
           shew
           that
           in
           cases
           of
           necessitie
           ,
           one
           man
           may
           offer
           that
           to
           another
           which
           the
           other
           without
           committing
           a
           damnable
           sinne
           cannot
           receiue
           ,
           then
           is
           this
           question
           prooued
           by
           an
           argument
           of
           equals
           .
           Suppose
           then
           a
           man
           fallen
           into
           the
           hands
           of
           robbers
           and
           murderers
           ,
           to
           whom
           he
           promiseth
           for
           the
           safegard
           of
           his
           life
           to
           giue
           them
           not
           onely
           that
           which
           is
           about
           him
           ,
           but
           also
           such
           a
           summe
           of
           money
           besides
           :
           as
           the
           ten
           men
           mentioned
           ,
           Ier.
           41.
           8
           ,
           offered
           to
           Ismael
           and
           the
           cut-throats
           that
           were
           with
           him
           ,
           such
           treasures
           as
           they
           had
           in
           the
           field
           for
           the
           safetie
           of
           their
           liues
           :
           Or
           suppose
           a
           man
           being
           in
           sicknesse
           or
           hunger
           ,
           to
           offer
           ten
           times
           the
           value
           of
           the
           meat
           or
           medicine
           which
           he
           needeth
           ,
           to
           a
           greedie
           cormorant
           that
           will
           take
           no
           lesse
           for
           the
           same
           .
           If
           you
           say
           these
           cases
           of
           necessitie
           concerne
           a
           mans
           life
           ,
           and
           it
           is
           not
           to
           be
           doubted
           but
           that
           a
           man
           may
           giue
           all
           that
           hee
           hath
           to
           saue
           his
           life
           :
           it
           is
           true
           indeed
           ,
           but
           yet
           a
           man
           may
           not
           sinne
           to
           saue
           his
           life
           .
           May
           I
           not
           sinne
           to
           saue
           my
           life
           ,
           and
           may
           I
           giue
           for
           the
           safetie
           of
           my
           life
           that
           to
           another
           which
           he
           cannot
           receiue
           without
           a
           more
           haynous
           sinne
           than
           the
           sinne
           of
           vsurie
           ,
           as
           in
           these
           cases
           euen
           now
           specified
           ?
           then
           it
           is
           apparant
           that
           in
           a
           case
           of
           necessitie
           ,
           a
           man
           may
           lawfully
           offer
           and
           giue
           that
           to
           another
           which
           the
           other
           cannot
           receiue
           without
           committing
           of
           such
           a
           sinne
           as
           the
           Lord
           hath
           forbidden
           vnder
           paine
           of
           damnation
           .
           And
           this
           is
           true
           not
           onely
           in
           those
           cases
           that
           so
           neerely
           touch
           a
           mans
           life
           ,
           but
           in
           all
           other
           cases
           of
           necessitie
           .
           A
           poore
           man
           hauing
           need
           to
           borrow
           ,
           and
           not
           being
           able
           to
           borrow
           without
           giuing
           such
           a
           pawne
           as
           he
           cannot
           spare
           ,
           is
           by
           his
           necessitie
           compelled
           to
           deliuer
           that
           pawne
           ,
           
           which
           the
           lender
           cannot
           receiue
           and
           keepe
           without
           committing
           a
           damnable
           sinne
           .
           
           And
           that
           he
           may
           lawfully
           giue
           such
           a
           pawne
           ,
           
           when
           his
           necessitie
           is
           such
           as
           that
           he
           may
           much
           better
           want
           that
           pawne
           ,
           than
           be
           without
           that
           which
           he
           
           would
           borrow
           ,
           there
           is
           no
           question
           :
           for
           the
           children
           of
           God
           and
           such
           as
           are
           noted
           to
           haue
           feared
           God
           ,
           when
           other
           pawnes
           haue
           failed
           ,
           haue
           bene
           faine
           to
           bind
           ouer
           their
           sonnes
           and
           daughters
           to
           their
           creditors
           .
           
           If
           my
           house
           be
           in
           danger
           to
           fall
           presently
           without
           the
           carpenters
           helpe
           ,
           
           my
           cattell
           being
           diseased
           or
           hurt
           ,
           in
           danger
           to
           miscarie
           without
           present
           cure
           ;
           my
           corne
           or
           hay
           lying
           abroad
           in
           daunger
           to
           be
           spoiled
           vnlesse
           presently
           it
           be
           inned
           ;
           or
           if
           any
           such
           other
           casualtie
           happen
           wherein
           there
           is
           necessitie
           of
           present
           helpe
           ;
           is
           it
           not
           lawfull
           for
           me
           to
           giue
           ,
           yea
           to
           offer
           and
           promise
           to
           such
           vnconscionable
           men
           ,
           as
           taking
           aduantage
           at
           my
           necessitie
           will
           not
           otherwise
           helpe
           me
           ,
           six
           or
           seuen
           times
           the
           value
           of
           that
           which
           in
           equitie
           were
           due
           vnto
           them
           :
           and
           yet
           it
           cannot
           be
           d●nied
           but
           that
           euery
           one
           of
           these
           doth
           sinne
           worse
           than
           the
           vsurer
           .
        
         
           I
           will
           add
           onely
           one
           other
           instance
           which
           will
           make
           this
           matter
           euident
           .
           Suppose
           I
           want
           food
           or
           apparell
           ,
           or
           any
           other
           necessaries
           for
           myselfe
           ,
           or
           those
           that
           belong
           to
           me
           ,
           and
           that
           also
           I
           want
           present
           money
           to
           buy
           that
           I
           need
           ,
           and
           present
           meanes
           whereby
           to
           make
           readie
           money
           ;
           I
           am
           forced
           therefore
           to
           take
           it
           vp
           on
           trust
           for
           three
           or
           six
           moneths
           ,
           according
           as
           I
           shall
           be
           able
           to
           make
           payment
           :
           The
           partie
           which
           selleth
           these
           commodities
           ,
           because
           he
           is
           to
           giue
           day
           of
           payment
           ,
           he
           will
           not
           let
           me
           haue
           that
           vnder
           eleuen
           shillings
           which
           he
           would
           sell
           for
           ten
           shillings
           of
           present
           money
           :
           Well
           ,
           my
           necessitie
           is
           such
           as
           I
           had
           rather
           giue
           twelue
           shillings
           ,
           perhaps
           twenty
           shillings
           than
           not
           buy
           that
           which
           I
           came
           for
           :
           may
           I
           in
           this
           case
           of
           necessitie
           lawfully
           promise
           to
           pay
           at
           the
           end
           of
           six
           moneths
           eleuen
           shillings
           for
           that
           which
           of
           present
           money
           is
           worth
           but
           ten
           shillings
           ?
           as
           I
           thinke
           no
           man
           can
           truly
           denie
           :
           and
           may
           I
           not
           as
           lawfully
           in
           a
           case
           of
           no
           lesse
           necessitie
           promise
           to
           the
           lender
           after
           ten
           in
           the
           hundred
           ?
           Will
           you
           heare
           ?
           this
           partie
           which
           selleth
           thus
           much
           the
           deerer
           for
           time
           ,
           lendeth
           vpon
           vsurie
           ,
           as
           I
           proued
           
           before
           ,
           and
           that
           after
           twentie
           in
           the
           hundred
           :
           therefore
           this
           buyer
           borroweth
           vpon
           vsurie
           ,
           which
           by
           this
           example
           appeareth
           in
           a
           case
           of
           necessitie
           to
           be
           lawfull
           .
        
         
           But
           you
           will
           alledge
           in
           the
           second
           place
           ,
           
           that
           all
           borrowing
           vpon
           vsurie
           is
           condemned
           in
           the
           Scripture
           .
           I
           answer
           ,
           that
           all
           lending
           vpon
           vsurie
           is
           indeed
           condemned
           in
           the
           Scripture
           ,
           but
           that
           all
           borrowing
           vpon
           vsurie
           is
           condemned
           ,
           it
           cannot
           bee
           prooued
           out
           of
           the
           word
           of
           God.
           
        
         
           It
           may
           be
           you
           will
           alledge
           Ierem.
           15.
           10.
           and
           Esay
           .
           24.
           2.
           
           In
           the
           former
           place
           the
           Prophet
           Ieremie
           professeth
           of
           himselfe
           (
           as
           some
           translations
           read
           )
           that
           neither
           he
           had
           lent
           vpon
           vsurie
           ,
           neither
           had
           they
           lent
           to
           him
           vpon
           vsurie
           .
        
         
           Answer
           .
           Suppose
           that
           the
           Prophet
           did
           indeed
           speake
           of
           lending
           and
           borrowing
           vpon
           vsurie
           ;
           yet
           hereof
           it
           would
           not
           follow
           ,
           that
           therefore
           all
           borrowing
           vpon
           vsurie
           is
           vnlawfull
           :
           it
           may
           not
           be
           doubted
           but
           that
           there
           are
           many
           things
           lawfull
           either
           of
           themselues
           ,
           or
           at
           lest
           in
           cases
           of
           vrgent
           necessitie
           ,
           which
           the
           Prophet
           Ieremie
           neuer
           practised
           .
           It
           may
           be
           that
           he
           might
           as
           truly
           haue
           said
           ,
           I
           neither
           *
           bought
           of
           them
           nor
           sold
           to
           them
           ,
           I
           neither
           lent
           to
           them
           vpon
           pawnes
           or
           other
           securitie
           ,
           neither
           haue
           I
           borrowed
           of
           them
           vpon
           securitie
           .
           Would
           it
           therefore
           from
           hence
           follow
           ,
           that
           all
           buying
           and
           selling
           ,
           all
           lending
           and
           borrowing
           vpon
           securitie
           is
           vnlawfull
           ?
           Yea
           but
           the
           Prophet
           disclaimeth
           the
           practise
           of
           lending
           vpon
           vsurie
           ,
           as
           a
           thing
           vnlawfull
           ,
           therfore
           the
           like
           is
           to
           be
           vnderstood
           of
           borrowing
           vpon
           vsurie
           .
           The
           Prophet
           abstained
           indeed
           from
           lending
           vpon
           vsurie
           ,
           because
           it
           was
           vnlawfull
           ,
           but
           thereof
           it
           doth
           not
           follow
           ,
           that
           therefore
           he
           abstained
           from
           borrowing
           also
           ,
           because
           it
           was
           simply
           vnlawfull
           .
           It
           may
           be
           ,
           he
           had
           no
           need
           to
           borrow
           vpon
           vsurie
           :
           and
           therfore
           that
           had
           beene
           vnlawfull
           to
           him
           ,
           without
           necessitie
           ,
           which
           in
           a
           case
           of
           vrgent
           necessitie
           is
           lawfull
           to
           another
           .
           But
           the
           Prophet
           indeed
           ,
           if
           he
           speake
           of
           vsurie
           at
           all
           ,
           disclaimeth
           both
           lending
           and
           borrowing
           ,
           not
           as
           vnlawfull
           
           things
           ,
           though
           to
           him
           both
           of
           them
           had
           beene
           perhaps
           vnlawfull
           ,
           but
           as
           occasions
           of
           contention
           .
           For
           the
           purpose
           of
           the
           Prophet
           is
           to
           shew
           the
           contentious
           disposition
           of
           the
           people
           ,
           who
           contended
           with
           him
           that
           had
           giuen
           them
           no
           occasion
           of
           contention
           ;
           which
           he
           prooueth
           by
           these
           two
           particulars
           of
           lending
           and
           borrowing
           (
           whether
           freely
           or
           vpon
           vsurie
           )
           which
           are
           the
           most
           vsuall
           occasions
           of
           suits
           and
           contentions
           among
           men
           :
           therefore
           the
           Prophets
           meaning
           was
           not
           to
           professe
           ,
           that
           he
           had
           done
           no
           vnlawfull
           thing
           ,
           but
           that
           he
           had
           giuen
           the
           contentious
           people
           no
           occasion
           of
           contention
           .
        
         
           But
           what
           if
           the
           Prophet
           speake
           not
           of
           vsurie
           at
           all
           in
           this
           place
           ,
           as
           indeed
           he
           doth
           not
           ,
           but
           onely
           of
           ciuile
           lending
           vpon
           securitie
           ,
           that
           is
           ,
           when
           a
           man
           lendeth
           with
           purpose
           to
           exact
           againe
           that
           which
           he
           lendeth
           .
           The
           verbe
           Nashah
           which
           here
           is
           vsed
           (
           as
           heretofore
           I
           haue
           shewed
           )
           signifieth
           in
           this
           argument
           exacting
           that
           which
           a
           man
           hath
           lent
           ,
           or
           lending
           with
           purpose
           to
           exact
           that
           which
           is
           lent
           .
           Neither
           is
           there
           any
           necessitie
           that
           we
           should
           vnderstand
           the
           word
           in
           any
           place
           where
           it
           is
           vsed
           in
           the
           Scripture
           of
           lending
           vpon
           vsurie
           .
           Howbeit
           ,
           the
           word
           Nosheh
           ,
           which
           signifieth
           an
           exactour
           ,
           sometimes
           is
           vnderstood
           of
           the
           vsurer
           ,
           because
           he
           of
           all
           creditours
           is
           the
           greatest
           exactour
           .
           And
           because
           the
           vsurers
           aboue
           all
           others
           will
           be
           sure
           to
           lend
           vpon
           securitie
           ,
           purposing
           to
           exact
           not
           only
           their
           owne
           but
           also
           an
           ouerplus
           ,
           therefore
           some
           translatours
           vnderstand
           the
           word
           (
           which
           signifieth
           no
           more
           but
           to
           exact
           ,
           or
           to
           lend
           with
           purpose
           to
           exact
           )
           of
           vsurious
           lending
           .
           Thus
           
             R.
             Dauid
             Kimhi
          
           ,
           vnderstandeth
           this
           place
           of
           lending
           in
           generall
           .
           
           Thus
           Tremellius
           and
           Iunius
           translate
           ,
           
           
             Non
             dedi
             mutuum
             neque
             mutuo
             dederunt
             mihi
             ,
          
           or
           as
           some
           vnderstand
           the
           place
           ,
           I
           am
           not
           in
           debt
           to
           them
           ,
           nor
           they
           to
           me
           .
           Neither
           ought
           that
           to
           trouble
           any
           ,
           that
           the
           Latine
           translation
           hath
           the
           word
           foenerare
           ,
           or
           other
           Latin
           authours
           that
           follow
           it
           ;
           for
           both
           in
           it
           and
           them
           the
           word
           foenerare
           is
           often
           vsed
           in
           the
           sence
           of
           free
           lending
           ,
           as
           appeareth
           
           by
           these
           places
           ,
           Deut.
           15.
           6.
           
           &
           28.
           12.
           44.
           
           Prou.
           19.
           17.
           
           &
           22.
           7.
           
           where
           the
           Hebrew
           text
           and
           other
           translations
           haue
           those
           words
           ,
           which
           signifie
           free
           lending
           :
           as
           also
           Luke
           6.
           34
           ,
           likewise
           Ecclesiast
           .
           29.
           1.
           2.
           
           Out
           of
           which
           places
           it
           is
           euident
           ,
           that
           as
           the
           word
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           in
           Greeke
           authours
           ,
           so
           foenerare
           and
           foenerari
           in
           Latine
           translations
           (
           which
           also
           may
           be
           said
           of
           diuines
           who
           haue
           written
           in
           Latine
           )
           are
           more
           often
           vsed
           in
           the
           signification
           of
           free
           lending
           ,
           than
           of
           lending
           vpon
           vsurie
           .
           And
           euen
           in
           this
           place
           where
           the
           Prophet
           sayth
           ,
           
             Non
             foeneraui
          
           ,
           according
           to
           the
           Latine
           ,
           Ly●anus
           expoundeth
           it
           thus
           ,
           
             i.
             Non
             commodaui
          
           ,
           I
           haue
           not
           lent
           .
           But
           you
           will
           say
           ,
           
             Where
             Nashah
             is
             construed
             with
             the
             preposition
          
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           as
           in
           this
           place
           ,
           
             it
             signifieth
             lending
             vpon
             vsurie
          
           .
           No
           such
           matter
           .
           Indeed
           some
           Hebrew
           writers
           haue
           imagined
           ,
           that
           Nashah
           simply
           signifieth
           to
           borrow
           ;
           but
           with
           the
           preposition
           ,
           to
           lend
           ;
           and
           so
           expound
           and
           read
           this
           place
           ,
           I
           haue
           not
           borrowed
           ,
           neither
           haue
           they
           lent
           to
           me
           ;
           that
           is
           ,
           I
           neither
           sought
           to
           borrow
           of
           them
           ,
           neither
           did
           they
           lend
           to
           me
           of
           their
           owne
           accord
           .
           But
           the
           truth
           is
           ,
           that
           Nashah
           signifieth
           to
           lend
           ,
           and
           where
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           is
           added
           ,
           it
           is
           a
           note
           (
           as
           the
           English
           to
           )
           of
           the
           Datiue
           case
           ,
           hauing
           reference
           to
           the
           partie
           which
           borroweth
           ,
           
           as
           Nehem.
           5.
           10.
           
           I
           and
           my
           brethren
           (
           sayth
           Nehemiah
           )
           lend
           to
           them
           mony
           and
           corne
           :
           vnlesse
           we
           will
           with
           my
           aforesaid
           English
           author
           absurdly
           affirme
           ,
           that
           Nehemiah
           and
           his
           followers
           did
           lend
           to
           their
           needie
           brethren
           vpon
           vsurie
           .
           Or
           if
           I
           would
           in
           like
           sort
           vrge
           the
           signification
           of
           the
           word
           Nosh●h
           (
           which
           is
           more
           often
           vsed
           to
           signifie
           an
           vsurer
           ,
           than
           the
           verbe
           Nashah
           to
           lend
           vpon
           vsurie
           )
           I
           might
           bring
           a
           manifest
           example
           out
           of
           the
           Scriptures
           of
           a
           man
           which
           feared
           God
           to
           prooue
           the
           lawfulnesse
           of
           borrowing
           vpon
           vsurie
           ,
           which
           the
           Prophet
           Elisha
           was
           so
           farre
           from
           condemning
           ,
           that
           he
           helped
           the
           widdow
           of
           that
           partie
           by
           miracle
           to
           pay
           her
           debt
           ,
           and
           as
           the
           Greeke
           translation
           hath
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           the
           vsurie
           ,
           2.
           
           King.
           4.
           1.
           7.
           
        
         
           The
           place
           therefore
           in
           Ieremie
           is
           thus
           to
           be
           read
           I
           ha●e
           
           not
           lent
           (
           meaning
           the
           ciuile
           kind
           of
           lending
           vpon
           securitie
           ,
           for
           so
           much
           the
           word
           signifieth
           )
           neither
           haue
           they
           lent
           to
           me
           .
           And
           therefore
           as
           I
           haue
           no
           cause
           to
           contend
           with
           them
           ,
           besides
           the
           duty
           of
           my
           calling
           in
           striuing
           against
           their
           sinnes
           ,
           so
           neither
           haue
           I
           giuen
           them
           any
           occasion
           to
           contend
           with
           me
           ,
           and
           yet
           I
           am
           a
           man
           of
           contention
           and
           strife
           to
           the
           whole
           land
           ,
           (
           which
           may
           be
           vnderstood
           both
           actiuely
           in
           respect
           of
           their
           opinion
           of
           him
           ,
           and
           passiuely
           in
           respect
           of
           their
           behauiour
           towards
           him
           )
           and
           euerie
           one
           doth
           curse
           me
           .
        
         
           And
           as
           this
           translation
           doth
           best
           expresse
           the
           force
           of
           the
           Hebrew
           text
           ,
           so
           doth
           it
           best
           fit
           the
           scope
           and
           purpose
           of
           the
           Prophet
           ,
           which
           is
           to
           shew
           the
           vntoward
           disposition
           and
           contentious
           behauiour
           of
           the
           people
           towards
           him
           ;
           who
           when
           as
           he
           neither
           cōtended
           with
           them
           about
           any
           worldly
           affaires
           ,
           nor
           yet
           gaue
           them
           any
           occasion
           to
           contend
           with
           him
           (
           he
           had
           neither
           lent
           nor
           borrowed
           ,
           he
           did
           neither
           meddle
           nor
           make
           in
           any
           worldly
           dealing
           or
           traffique
           with
           them
           ,
           from
           which
           contentions
           vsually
           arise
           among
           men
           )
           yet
           they
           contended
           with
           him
           ,
           and
           judged
           him
           a
           contentious
           man
           ,
           and
           for
           that
           cause
           cursed
           him
           .
           But
           the
           signification
           of
           vsurie
           is
           not
           so
           fit
           ,
           for
           the
           Prophet
           meaning
           as
           I
           sayd
           to
           set
           forth
           their
           vntoward
           and
           contentious
           behauiour
           towards
           him
           ,
           would
           signifie
           that
           he
           had
           giuen
           them
           not
           onely
           no
           cause
           ,
           but
           not
           so
           much
           as
           any
           occasion
           of
           contention
           and
           hatred
           :
           for
           although
           he
           had
           not
           dealt
           by
           vsurie
           with
           them
           ,
           nor
           any
           way
           wronged
           them
           ,
           but
           yet
           had
           otherwise
           intermedled
           with
           them
           by
           ciuile
           lending
           and
           borrowing
           ,
           or
           other
           worldly
           affaires
           ,
           they
           might
           haue
           had
           though
           no
           just
           cause
           ,
           yet
           diuerse
           occasions
           of
           contending
           with
           him
           :
           neither
           was
           vsurie
           so
           vsuall
           among
           the
           Iewes
           ,
           as
           that
           he
           should
           mention
           it
           as
           the
           vsuall
           and
           ordinarie
           cause
           of
           contention
           among
           them
           .
           And
           thus
           much
           I
           hope
           may
           suffice
           for
           answer
           to
           that
           allegation
           out
           of
           Ier.
           15.
           10.
           
        
         
           The
           other
           testimonie
           is
           out
           of
           Esay
           24.
           2
           :
           where
           the
           
           Prophet
           hath
           these
           words
           ,
           as
           some
           translations
           read
           ,
           
             Like
             lender
             like
             borrower
             ,
             like
             giuer
             like
             taker
             to
             vsurie
             .
          
        
         
           But
           this
           allegation
           ,
           though
           it
           did
           speake
           of
           lending
           and
           borrowing
           vpon
           vsurie
           (
           as
           I
           haue
           shewed
           there
           is
           no
           necessitie
           to
           graunt
           so
           much
           ,
           seeing
           the
           words
           may
           thus
           be
           read
           ,
           the
           exactour
           ,
           as
           he
           of
           whom
           he
           doth
           exact
           )
           yet
           it
           would
           prooue
           nothing
           concerning
           this
           controuersie
           :
           for
           there
           the
           Lord
           threatneth
           such
           a
           confusion
           of
           all
           estates
           ,
           and
           ouerturning
           of
           the
           commonweale
           ,
           that
           all
           men
           of
           dignitie
           and
           abilitie
           being
           bereaued
           of
           that
           which
           they
           had
           ,
           and
           so
           made
           equall
           with
           them
           of
           low
           degree
           and
           poore
           estate
           ,
           the
           people
           should
           be
           as
           the
           priest
           ,
           the
           seruant
           as
           the
           master
           ,
           the
           handmaid
           as
           the
           mistresse
           ,
           the
           buyer
           as
           the
           seller
           ,
           the
           lender
           as
           the
           borrower
           ,
           the
           exactour
           or
           vsurer
           ,
           as
           he
           of
           whom
           he
           exacteth
           .
        
         
           And
           thus
           much
           concerning
           the
           testimonies
           of
           Scripture
           .
           
           Now
           let
           vs
           consider
           what
           other
           reasons
           may
           be
           alledged
           against
           borrowing
           vpon
           vsurie
           .
        
         
           1.
           
           As
           first
           ,
           that
           lending
           and
           borrowing
           vpon
           vsurie
           are
           relatiues
           ,
           and
           therefore
           if
           to
           lend
           vpon
           vsurie
           be
           vnlawfull
           ,
           it
           cannot
           be
           lawfull
           to
           borrow
           vpon
           vsurie
           .
        
         
           I
           answere
           as
           before
           ,
           that
           relatiues
           are
           not
           alwayes
           of
           the
           like
           nature
           and
           qualitie
           :
           for
           to
           offer
           wrong
           and
           to
           suffer
           wrong
           ,
           to
           oppresse
           and
           to
           be
           oppressed
           ,
           are
           relatiues
           ;
           and
           such
           relatiues
           are
           to
           lend
           vpon
           vsurie
           ,
           and
           to
           borrow
           vpon
           vsurie
           through
           necessitie
           :
           for
           to
           lend
           vpon
           vsurie
           to
           him
           that
           borroweth
           for
           vrgent
           necessitie
           ,
           it
           is
           to
           offer
           wrong
           ,
           and
           to
           oppresse
           :
           therefore
           he
           which
           vpon
           necessitie
           yeeldeth
           to
           pay
           vsurie
           ,
           doth
           suffer
           wrong
           ,
           and
           is
           oppressed
           .
        
         
           Thus
           therefore
           I
           may
           reason
           from
           the
           light
           of
           nature
           ,
           as
           before
           I
           did
           from
           the
           Scripture
           .
        
         
           To
           suffer
           wrong
           is
           not
           sinne
           .
        
         
           The
           borrower
           which
           vpon
           necessitie
           yeeldeth
           to
           pay
           vsurie
           ,
           doth
           suffer
           wrong
           .
           Therefore
           he
           doth
           not
           sinne
           therein
           .
        
         
         
           The
           proposition
           is
           an
           axiome
           of
           Aristotles
           in
           his
           Ethicks
           ,
           where
           proouing
           ,
           
           that
           it
           is
           a
           lesse
           euill
           to
           suffer
           injurie
           than
           to
           offer
           injurie
           ,
           he
           setteth
           downe
           this
           principle
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           .
           To
           be
           wronged
           or
           to
           suffer
           injurie
           ,
           is
           without
           sinne
           and
           vnjustice
           .
           
           And
           in
           another
           place
           he
           sayth
           ,
           That
           just
           dealing
           is
           a
           meane
           betwixt
           offering
           injurie
           and
           suffering
           wrong
           ,
           the
           one
           is
           to
           haue
           too
           much
           ,
           the
           other
           too
           little
           .
           But
           yet
           (
           sayth
           he
           )
           justice
           is
           a
           mean
           not
           as
           each
           other
           morall
           vertue
           is
           ,
           a
           meane
           betwixt
           two
           contrarie
           vices
           ;
           but
           as
           a
           meane
           betwixt
           too
           much
           and
           two
           little
           ,
           that
           is
           to
           say
           ,
           as
           an
           equalitie
           :
           from
           which
           whosoeuer
           swarueth
           ,
           runneth
           into
           both
           the
           extreames
           :
           for
           where
           too
           much
           is
           giuen
           to
           the
           one
           ,
           too
           little
           is
           giuen
           to
           the
           other
           .
           As
           for
           example
           ,
           the
           vsurer
           in
           taking
           from
           the
           borrower
           more
           than
           his
           own
           ,
           leaueth
           to
           the
           borrower
           lesse
           than
           his
           owne
           .
        
         
           2.
           
           You
           will
           say
           ,
           to
           be
           meerely
           oppressed
           ,
           or
           onely
           to
           suffer
           wrong
           ,
           we
           graunt
           to
           be
           no
           sinne
           :
           but
           the
           borrower
           vpon
           vsurie
           willingly
           consenteth
           to
           that
           vsurie
           which
           is
           imposed
           vpon
           him
           ,
           yea
           he
           intreateth
           the
           vsurer
           ,
           that
           hee
           will
           so
           lend
           vnto
           him
           ;
           and
           therefore
           he
           is
           guiltie
           of
           his
           owne
           harme
           ,
           &
           accessarie
           to
           the
           oppression
           of
           the
           vsurer
           .
        
         
           I
           answer
           ,
           he
           that
           borroweth
           vpon
           necessitie
           with
           such
           cautions
           as
           before
           I
           mentioned
           ,
           is
           guiltie
           neither
           of
           the
           one
           nor
           the
           other
           :
           For
           first
           in
           respect
           of
           himselfe
           ,
           wheras
           there
           are
           two
           euils
           propounded
           vnto
           him
           ,
           the
           one
           ,
           the
           inconuenience
           or
           mischiefe
           ,
           for
           auoiding
           whereof
           he
           desireth
           to
           borrow
           ,
           as
           perhaps
           the
           forfeiture
           of
           an
           hundred
           pounds
           :
           the
           other
           ,
           the
           losse
           which
           he
           shall
           sustaine
           by
           vsurie
           ,
           which
           perhaps
           is
           fiue
           in
           fiftie
           ;
           the
           one
           whereof
           he
           must
           needs
           incurre
           :
           therefore
           this
           latter
           being
           the
           lesser
           euill
           ,
           and
           hauing
           the
           respect
           of
           a
           good
           or
           eligible
           thing
           ,
           in
           comparison
           of
           the
           greater
           euill
           ,
           he
           maketh
           choise
           therof
           ;
           not
           minding
           or
           desiring
           his
           owne
           losse
           ,
           but
           hoping
           to
           redeeme
           a
           greater
           losse
           with
           a
           lesse
           .
           And
           yet
           he
           doth
           not
           willingly
           consent
           to
           the
           payment
           of
           vsurie
           ,
           but
           his
           necessitie
           
           for
           auoiding
           a
           greater
           euill
           maketh
           him
           seeme
           willing
           to
           that
           wherunto
           he
           is
           simply
           vnwilling
           ,
           as
           I
           haue
           said
           before
           .
           And
           as
           touching
           the
           vsurer
           ,
           whereas
           the
           borrower
           perceiueth
           him
           resolute
           to
           run
           into
           one
           of
           these
           two
           sinnes
           ,
           either
           not
           to
           lend
           at
           all
           ,
           or
           else
           vpon
           vsurie
           ,
           from
           both
           which
           it
           is
           not
           in
           his
           power
           to
           keepe
           him
           ,
           therefore
           the
           former
           (
           which
           is
           ,
           not
           to
           lend
           at
           all
           to
           him
           that
           vpon
           vrgent
           necessitie
           is
           desirous
           to
           borrow
           )
           being
           the
           greater
           sinne
           ,
           than
           the
           latter
           ,
           which
           is
           to
           lend
           vpon
           vsurie
           ,
           his
           desire
           is
           to
           keep
           both
           the
           lender
           from
           the
           greater
           sinne
           ,
           and
           himselfe
           from
           the
           greater
           euill
           .
        
         
           Why
           ,
           but
           you
           will
           say
           ,
           if
           the
           borrower
           would
           not
           entreat
           the
           other
           to
           lend
           ,
           he
           should
           not
           need
           to
           fall
           into
           eito
           either
           of
           both
           those
           sinnes
           .
        
         
           I
           answere
           ,
           when
           a
           man
           is
           in
           a
           case
           of
           vrgent
           necessity
           ,
           it
           is
           not
           onely
           lawfull
           for
           him
           ,
           but
           also
           he
           is
           bound
           in
           conscience
           to
           vse
           lawfull
           meanes
           to
           come
           out
           of
           the
           same
           .
           When
           as
           therefore
           he
           wanteth
           presentmeans
           of
           his
           own
           ,
           it
           is
           lawfull
           for
           him
           to
           borrow
           ,
           hauing
           an
           honest
           purpose
           to
           repay
           ,
           yea
           and
           to
           desire
           those
           whom
           God
           hath
           enabled
           ,
           to
           lend
           vnto
           him
           .
           In
           desiring
           the
           able
           man
           to
           lend
           ,
           thou
           onely
           moouest
           him
           to
           a
           worke
           of
           charitie
           and
           liberalitie
           :
           but
           if
           vpon
           this
           motion
           of
           thine
           ,
           his
           couetousnesse
           cause
           him
           to
           sinne
           ,
           either
           by
           refusing
           to
           lend
           at
           all
           ,
           or
           by
           requiring
           vsurie
           ;
           well
           may
           that
           motion
           (
           as
           many
           other
           good
           and
           lawfull
           things
           are
           )
           be
           an
           occasion
           of
           his
           sinne
           ,
           but
           there
           is
           no
           cause
           thereof
           but
           his
           owne
           couetousnesse
           and
           the
           hardnesse
           of
           his
           heart
           ,
           and
           thou
           art
           not
           accessarie
           to
           his
           sinne
           .
           But
           if
           at
           the
           first
           motion
           thou
           intreatest
           him
           to
           lend
           ,
           with
           promise
           of
           vsurie
           ,
           then
           thou
           inducest
           him
           to
           sinne
           ,
           and
           art
           accessarie
           to
           his
           offence
           (
           as
           I
           haue
           shewed
           before
           )
           either
           by
           making
           him
           an
           vsurer
           who
           was
           none
           before
           ,
           (
           and
           so
           art
           deeper
           in
           the
           sinne
           than
           hee
           )
           or
           at
           least
           by
           inducing
           him
           to
           the
           actuall
           committing
           of
           vsurie
           .
           Which
           being
           the
           vsuall
           custome
           of
           borrowers
           vpon
           vsurie
           (
           whose
           manner
           is
           to
           goe
           to
           the
           vsurer
           ,
           or
           to
           his
           
           broker
           to
           take
           vp
           on
           interest
           (
           as
           they
           call
           it
           )
           so
           much
           money
           as
           they
           desire
           ,
           perhaps
           an
           hundred
           pounds
           ,
           where
           no
           mention
           being
           made
           but
           of
           the
           principall
           (
           for
           the
           other
           is
           presupposed
           )
           bonds
           are
           drawn
           of
           two
           hundred
           pounds
           for
           the
           payment
           of
           a
           hundred
           and
           ten
           pounds
           )
           it
           cannot
           be
           denied
           ,
           but
           that
           in
           this
           respect
           alone
           (
           not
           to
           mention
           the
           rest
           )
           the
           most
           borrowers
           vpon
           vsurie
           are
           accessarie
           to
           the
           sinne
           of
           vsurie
           .
           At
           the
           first
           motion
           therefore
           thou
           mayest
           not
           offer
           vsurie
           ,
           but
           only
           desire
           to
           borrow
           :
           which
           if
           thy
           need
           require
           ,
           thou
           mayest
           lawfully
           doe
           .
           But
           what
           if
           the
           couetousnesse
           of
           the
           partie
           who
           is
           able
           and
           therefore
           ought
           to
           lend
           ,
           and
           the
           hardnesse
           of
           his
           heart
           be
           such
           ,
           that
           vpon
           thy
           motion
           of
           borrowing
           he
           wil
           either
           require
           vsurie
           ,
           or
           refuse
           to
           lend
           altogether
           ?
           in
           the
           former
           case
           ,
           if
           thy
           necessitie
           be
           such
           ,
           that
           thou
           must
           needs
           borrow
           ,
           and
           knowest
           not
           where
           to
           borrow
           freely
           elsewhere
           ,
           thou
           mayest
           lawfully
           yeeld
           to
           the
           vsurie
           imposed
           :
           for
           in
           yeelding
           ,
           thou
           keepest
           both
           him
           from
           the
           greater
           sinne
           ,
           (
           which
           is
           not
           to
           lend
           at
           all
           )
           and
           thy selfe
           from
           a
           greater
           mischiefe
           .
        
         
           Why
           but
           you
           will
           say
           ,
           ought
           I
           not
           to
           admonish
           him
           at
           the
           least
           ,
           and
           to
           dissuade
           him
           from
           the
           practise
           of
           vsurie
           ,
           seeing
           my
           yeelding
           to
           pay
           ,
           and
           my
           silence
           in
           not
           reproouing
           vsurie
           ,
           may
           argue
           that
           I
           approoue
           it
           ,
           and
           therefore
           am
           guiltie
           thereof
           ,
           as
           accessarie
           thereto
           ?
        
         
           I
           answere
           ,
           that
           difference
           is
           to
           be
           made
           of
           the
           partie
           with
           whom
           you
           deale
           :
           for
           if
           the
           partie
           be
           tractable
           and
           of
           any
           hope
           ,
           that
           Christian
           course
           of
           charitable
           admonition
           and
           brotherly
           reproofe
           is
           to
           be
           taken
           with
           him
           ;
           but
           if
           he
           be
           a
           desperat
           sinner
           (
           such
           as
           common
           vsurers
           commonly
           are
           )
           whom
           if
           you
           admonish
           or
           reprooue
           ,
           you
           shall
           not
           profit
           him
           but
           hurt
           your selfe
           ,
           before
           such
           an
           hog
           the
           precious
           pearle
           of
           Christian
           admonition
           and
           brotherly
           reproofe
           is
           not
           to
           be
           cast
           .
           
        
         
           But
           me
           thinkes
           a
           man
           of
           a
           tender
           conscience
           (
           you
           will
           say
           )
           should
           hardly
           seeke
           to
           such
           a
           man.
           So
           I
           say
           also
           :
           for
           
           if
           his
           necessitie
           doe
           not
           driue
           him
           ,
           he
           should
           not
           seeke
           to
           such
           an
           one
           neither
           hardly
           nor
           at
           all
           .
           But
           seeing
           God
           hath
           enabled
           him
           to
           lend
           ,
           and
           the
           magistrat
           doth
           tollerat
           him
           to
           this
           end
           ,
           that
           he
           may
           supply
           the
           wants
           of
           men
           which
           are
           in
           necessitie
           :
           why
           may
           not
           I
           ,
           vpon
           whom
           the
           Lord
           hath
           laid
           a
           necessitie
           of
           borrowing
           ,
           seeke
           to
           borrow
           of
           him
           who
           ought
           to
           lend
           to
           me
           ?
           so
           long
           as
           I
           induce
           him
           not
           to
           sinne
           ,
           nor
           persuade
           him
           to
           any
           thing
           which
           is
           not
           good
           .
        
         
           But
           you
           will
           say
           ,
           if
           the
           partie
           be
           a
           common
           vsurer
           ,
           you
           know
           beforehand
           ,
           that
           either
           he
           will
           lend
           vpon
           vsurie
           ,
           or
           not
           at
           all
           :
           and
           therefore
           seeing
           vpon
           your
           motion
           he
           will
           take
           occasion
           to
           sinne
           ,
           you
           ought
           rather
           to
           forbeare
           it
           ,
           than
           that
           by
           your
           motion
           you
           should
           giue
           him
           occasion
           of
           sinning
           ,
           which
           for
           no
           temporall
           commoditie
           you
           ought
           to
           doe
           .
        
         
           I
           answere
           ,
           that
           it
           is
           vnknowne
           to
           me
           ,
           how
           the
           Lord
           (
           who
           would
           haue
           the
           wealthie
           men
           tried
           by
           the
           signification
           of
           their
           want
           who
           are
           in
           need
           )
           will
           moue
           his
           heart
           :
           and
           therefore
           so
           long
           as
           I
           mooue
           him
           onely
           to
           that
           good
           which
           he
           ought
           to
           doe
           ,
           if
           he
           will
           thereby
           take
           occasion
           to
           offend
           ,
           
           it
           is
           an
           offence
           taken
           and
           not
           giuen
           .
           And
           for
           as
           much
           as
           this
           passiue
           offence
           is
           not
           of
           ignorance
           or
           infirmitie
           ,
           but
           of
           a
           resolued
           malice
           and
           of
           a
           setled
           resolution
           in
           euill
           ,
           such
           as
           was
           the
           scandale
           of
           the
           Pharisies
           ,
           Mat.
           15.
           14.
           it
           is
           to
           be
           neglected
           ,
           neither
           am
           I
           being
           in
           a
           case
           of
           vrgent
           necessitie
           to
           forbeare
           asking
           to
           borrow
           for
           feare
           of
           this
           passiue
           scandale
           .
        
         
           But
           the
           latter
           point
           is
           more
           difficult
           ,
           viz.
           whether
           after
           deniall
           made
           by
           him
           who
           was
           intreated
           to
           lend
           ,
           a
           man
           in
           case
           of
           vrgent
           and
           extreame
           necessitie
           may
           offer
           that
           condition
           to
           him
           ,
           which
           if
           he
           shall
           accept
           ,
           he
           shall
           offend
           by
           vsurie
           .
           As
           for
           example
           ,
           if
           vpon
           his
           deniall
           he
           should
           reply
           ,
           Refuse
           not
           I
           pray
           you
           to
           lend
           vnto
           me
           ,
           for
           my
           necessitie
           is
           such
           ,
           as
           that
           rather
           than
           I
           would
           not
           borrow
           ,
           I
           would
           yeeld
           to
           very
           hard
           conditions
           ;
           require
           what
           allowance
           
           you
           thinke
           good
           ,
           or
           impose
           what
           condition
           you
           please
           ,
           if
           it
           be
           not
           too
           vnreasonable
           ,
           I
           will
           yeeld
           to
           it
           .
           Such
           an
           offer
           I
           haue
           shewed
           before
           by
           like
           instances
           ,
           not
           to
           be
           vnlawfull
           :
           to
           which
           I
           will
           adde
           some
           others
           .
           Suppose
           a
           man
           in
           extremitie
           of
           hunger
           to
           come
           to
           another
           who
           hath
           victuals
           ,
           intreating
           him
           to
           let
           him
           haue
           some
           food
           for
           his
           readie
           money
           :
           the
           other
           ,
           though
           he
           perceiueth
           his
           need
           ,
           refuseth
           :
           wherupon
           he
           replieth
           ,
           Refuse
           not
           I
           pray
           you
           to
           sell
           me
           food
           ,
           for
           such
           is
           my
           necessitie
           ,
           that
           rather
           than
           I
           would
           not
           buy
           victuals
           at
           this
           time
           ,
           I
           would
           yeeld
           to
           what
           price
           you
           shall
           require
           ,
           demaund
           what
           you
           will
           ,
           though
           it
           be
           the
           double
           price
           ,
           &c.
           
           Or
           suppose
           the
           same
           man
           in
           the
           like
           want
           of
           necessaries
           either
           for
           himselfe
           or
           such
           as
           belong
           vnto
           him
           ,
           but
           wanting
           readie
           money
           ,
           commeth
           to
           one
           who
           hath
           such
           commodities
           to
           sell
           ,
           who
           refusing
           to
           sell
           without
           readie
           money
           ,
           the
           other
           desireth
           him
           to
           let
           him
           haue
           them
           ,
           though
           he
           pay
           the
           dearer
           for
           them
           .
           The
           partie
           thus
           selling
           the
           dearer
           ,
           committeth
           vsurie
           .
           And
           suppose
           againe
           ,
           that
           the
           partie
           who
           is
           intreated
           to
           lend
           ,
           pretendeth
           as
           vsurers
           many
           times
           doe
           ,
           that
           they
           haue
           no
           money
           to
           pleasure
           the
           borrower
           with
           :
           whereupon
           the
           borrower
           intreateth
           him
           to
           helpe
           him
           with
           some
           commoditie
           whereof
           he
           may
           make
           money
           :
           the
           lender
           (
           intending
           perhaps
           to
           buy
           the
           same
           himselfe
           vnder
           hand
           )
           lets
           him
           haue
           a
           commoditie
           ,
           which
           he
           sayth
           is
           worth
           an
           hundred
           pounds
           ,
           and
           causeth
           the
           borrower
           to
           enter
           into
           a
           bond
           for
           the
           payment
           of
           so
           much
           :
           when
           as
           notwithstanding
           ,
           the
           borrower
           when
           he
           selleth
           the
           commoditie
           ,
           cannot
           perhaps
           procure
           fourescore
           pounds
           for
           it
           .
           These
           examples
           with
           those
           before
           mentioned
           ,
           may
           prooue
           ,
           that
           a
           man
           in
           present
           distresse
           may
           make
           such
           an
           offer
           ,
           which
           being
           extorted
           from
           him
           by
           his
           owne
           necessitie
           ,
           and
           by
           the
           hardnesse
           of
           their
           hearts
           with
           whom
           he
           hath
           to
           deale
           ,
           is
           ,
           by
           his
           owne
           necessitie
           compelling
           him
           ,
           to
           make
           choise
           of
           the
           lesse
           euill
           ,
           and
           by
           the
           hardnesse
           of
           their
           hearts
           ,
           whom
           he
           dissuadeth
           from
           the
           greater
           sinne
           ,
           
           to
           be
           excused
           ,
           which
           otherwise
           were
           not
           warrantable
           .
        
         
           3.
           
           But
           it
           may
           be
           objected
           againe
           :
           He
           without
           whom
           the
           vsurer
           cannot
           actually
           accomplish
           his
           sinne
           ,
           is
           partner
           of
           his
           sinne
           .
           Without
           the
           borrower
           vpon
           vsurie
           ,
           the
           vsurer
           cannot
           actually
           commit
           the
           sinne
           of
           vsurie
           ,
           therefore
           the
           borrower
           is
           partner
           of
           the
           vsurers
           sinne
           .
        
         
           The
           proposition
           being
           generally
           vnderstood
           (
           as
           it
           must
           ,
           or
           else
           the
           whole
           argumentation
           is
           a
           paralogisme
           )
           is
           vntrue
           :
           for
           although
           it
           be
           true
           in
           those
           sinnes
           which
           are
           committed
           betwixt
           a
           couple
           by
           the
           voluntarie
           and
           mutuall
           consent
           of
           both
           parties
           ,
           yet
           where
           the
           one
           partie
           yeeldeth
           not
           voluntarie
           consent
           ,
           but
           is
           a
           patient
           ,
           and
           the
           object
           rather
           of
           the
           others
           wrong
           than
           an
           agent
           with
           him
           ,
           it
           is
           vtterly
           false
           .
           The
           sinne
           of
           rape
           can
           no
           more
           be
           committed
           without
           the
           innocent
           partie
           that
           is
           rauished
           ,
           than
           the
           sinne
           of
           whoredome
           without
           the
           companie
           of
           an
           harlot
           ;
           and
           yet
           no
           man
           will
           say
           ,
           that
           she
           which
           is
           rauished
           is
           partner
           of
           his
           sinne
           that
           committeth
           the
           rape
           .
           The
           robber
           by
           the
           high
           way
           cannot
           commit
           robberie
           ,
           vnlesse
           the
           way
           faring
           man
           doe
           trauell
           that
           way
           :
           so
           likewise
           one
           man
           cannot
           oppresse
           ,
           vnlesse
           there
           be
           another
           to
           be
           oppressed
           ,
           nor
           impose
           vsurie
           ,
           vnlesse
           there
           be
           another
           on
           whom
           it
           is
           to
           be
           imposed
           :
           and
           yet
           he
           that
           is
           oppressed
           is
           not
           partner
           of
           the
           oppressours
           sinne
           ,
           nor
           the
           borrower
           who
           vpon
           necessitie
           borroweth
           vpon
           vsurie
           ,
           of
           the
           vsurers
           sinne
           .
           Indeed
           he
           that
           willingly
           and
           without
           necessitie
           maketh
           that
           contract
           of
           vsurie
           ,
           he
           is
           not
           oppressed
           ;
           neither
           may
           it
           be
           denied
           but
           that
           he
           is
           partner
           of
           the
           vsurers
           sinne
           .
           But
           he
           that
           vpon
           necessitie
           and
           against
           his
           will
           yeeldeth
           to
           the
           payment
           of
           vsurie
           ,
           he
           is
           oppressed
           ;
           neither
           can
           it
           truly
           be
           said
           ,
           that
           he
           is
           partner
           of
           the
           vsurers
           sinne
           :
           for
           whosoeuer
           is
           oppressed
           ,
           is
           wrongfully
           oppressed
           and
           against
           his
           will
           :
           and
           whosoeuer
           is
           wrongfully
           oppressed
           and
           against
           his
           will
           ,
           he
           is
           no
           partner
           of
           the
           oppressours
           sinne
           .
           When
           as
           therefore
           it
           is
           said
           ,
           If
           there
           were
           no
           borrowers
           vpon
           vsurie
           ,
           there
           
           would
           be
           no
           vsurers
           :
           to
           prooue
           that
           all
           borrowers
           are
           partakers
           in
           the
           sinne
           of
           vsurie
           ,
           it
           might
           as
           well
           be
           said
           ,
           That
           if
           there
           were
           no
           trauellers
           by
           the
           high
           way
           ,
           there
           would
           be
           no
           robbers
           by
           the
           high
           way
           :
           if
           there
           were
           none
           to
           suffer
           wrong
           ,
           there
           would
           bee
           none
           to
           offer
           wrong
           ;
           if
           there
           were
           none
           to
           be
           oppressed
           ,
           there
           would
           be
           no
           oppressours
           ;
           to
           prooue
           that
           the
           robbed
           ,
           the
           wronged
           ,
           the
           oppressed
           are
           guiltie
           of
           the
           robberie
           ,
           wrong
           ,
           and
           oppression
           that
           is
           done
           vnto
           them
           .
           For
           I
           haue
           prooued
           before
           ,
           that
           the
           borrower
           vpon
           necessitie
           yeelding
           to
           vsurie
           ,
           is
           wronged
           and
           oppressed
           .
        
         
           4.
           
           Againe
           ,
           if
           it
           be
           objected
           ,
           That
           we
           may
           not
           doe
           ill
           that
           good
           may
           come
           thereof
           :
           neither
           may
           we
           vse
           vnlawfull
           meanes
           though
           to
           good
           ends
           ,
           neither
           ought
           any
           worldly
           necessitie
           force
           vs
           to
           sinne
           ;
           all
           this
           I
           freely
           confesse
           ,
           and
           withall
           professe
           ,
           that
           if
           all
           borrowing
           vpon
           vsurie
           were
           an
           euill
           thing
           ,
           (
           meaning
           the
           euill
           of
           sinne
           )
           if
           to
           borrow
           vpon
           vsurie
           vpon
           necessitie
           ,
           were
           to
           vse
           an
           vnlawfull
           meanes
           ;
           or
           if
           it
           were
           to
           sinne
           ,
           that
           this
           euill
           were
           not
           to
           be
           done
           ,
           though
           much
           good
           might
           come
           thereof
           ,
           this
           vnlawfull
           meanes
           were
           not
           to
           bee
           vsed
           ,
           though
           our
           end
           and
           intent
           be
           neuer
           so
           good
           ,
           and
           that
           no
           necessitie
           should
           compell
           vs
           to
           commit
           this
           sinne
           .
           But
           this
           is
           the
           matter
           in
           question
           ,
           which
           must
           be
           prooued
           ,
           and
           not
           taken
           for
           graunted
           .
           For
           the
           contrarie
           part
           I
           haue
           prooued
           ,
           That
           to
           borrow
           in
           time
           of
           need
           is
           a
           lawfull
           meanes
           ,
           and
           to
           yeeld
           to
           vsurie
           vpon
           necessitie
           ,
           with
           such
           cautions
           as
           before
           haue
           bin
           specified
           ,
           is
           not
           to
           do
           an
           euill
           ,
           namely
           of
           sin
           ,
           that
           good
           may
           come
           thereof
           ,
           but
           to
           suffer
           a
           lesse
           euill
           ,
           namely
           of
           losse
           ,
           for
           the
           auoiding
           of
           a
           greater
           .
        
         
           Hitherto
           we
           haue
           spoken
           of
           the
           negatiue
           ,
           that
           is
           to
           say
           ,
           of
           that
           which
           the
           sound
           Christian
           and
           citisen
           of
           heauen
           doth
           not
           ,
           viz.
           That
           he
           doth
           not
           put
           forth
           his
           money
           vnto
           vsurie
           .
           Now
           we
           are
           briefly
           to
           consider
           the
           affirmatiue
           ,
           which
           euerie
           true
           Christian
           in
           respect
           of
           his
           goods
           is
           bound
           to
           do
           :
           For
           whereas
           the
           vsurer
           offendeth
           two
           
           wayes
           ,
           both
           in
           respect
           of
           the
           vse
           ,
           that
           hee
           exposeth
           his
           money
           to
           vsurie
           ;
           and
           in
           respect
           of
           his
           gettings
           ,
           that
           he
           increaseth
           his
           wealth
           by
           vsurie
           :
           we
           are
           to
           shew
           that
           two
           contrarie
           duties
           are
           required
           of
           euery
           faithfull
           man
           ,
           both
           in
           regard
           of
           the
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           that
           is
           ,
           the
           getting
           ,
           that
           hee
           get
           his
           goods
           lawfully
           ;
           and
           also
           in
           respect
           of
           the
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           that
           is
           ,
           the
           vse
           ,
           that
           hee
           freely
           communicate
           them
           to
           the
           good
           of
           others
           .
           Of
           just
           getting
           ,
           because
           it
           is
           equally
           opposit
           to
           the
           vice
           mentioned
           in
           the
           next
           note
           ,
           I
           will
           intreat
           after
           I
           haue
           spoken
           thereof
           ,
           as
           being
           the
           common
           affirmatiue
           to
           both
           these
           negatiues
           .
        
         
           The
           communication
           of
           our
           goods
           ,
           whether
           by
           free
           giuing
           or
           free
           lending
           ,
           to
           the
           good
           of
           others
           ,
           as
           our
           abilitie
           shall
           afford
           ,
           and
           their
           necessitie
           require
           ,
           is
           that
           spirituall
           vsurie
           which
           the
           Lord
           (
           who
           so
           seuerely
           condemneth
           all
           worldly
           vsurie
           )
           doth
           highly
           commend
           vnto
           vs
           in
           diuerse
           places
           of
           the
           Scripture
           ,
           affirming
           ,
           That
           those
           who
           are
           bountifull
           towards
           the
           poore
           and
           needie
           ,
           whether
           by
           free
           lending
           or
           free
           giuing
           ,
           doe
           lend
           as
           it
           were
           vpon
           vsurie
           to
           the
           Lord
           ,
           
           who
           will
           repay
           and
           recompence
           them
           with
           aduantage
           .
           Wherevpon
           
             Augustine
             ,
             Deus
             noster
             qui
             te
             prohibetesse
             foener
             atorem
             ,
          
           
           
             iubet
             te
             esse
             foeneratorem
             ,
             &
             dicitur
             tibi
             ,
             foener●
             Deo
             :
             Our
             God
          
           (
           saith
           he
           )
           
             who
             forbiddeth
             thee
             to
             be
             an
             vsurer
             ,
             commandeth
             thee
             to
             be
             an
             vsurer
             ,
             and
             to
             thee
             it
             is
             sayd
             ,
             Lend
             ,
             as
             it
             were
             vpon
             vsurie
             to
             the
             Lord
             :
          
           To
           which
           purpose
           we
           are
           elsewhere
           exhorted
           ,
           
             to
             distribute
             or
             communicate
             vnto
             the
             necessities
             of
             the
             saints
             .
          
           And
           againe
           ,
           
           
             To
             do
             good
             and
             to
             destribut
             forget
             not
             ,
          
           
           
             for
             with
             such
             sacrifices
             God
             is
             pleased
             .
          
        
         
           But
           there
           are
           three
           obstacles
           and
           impediments
           of
           free
           lending
           and
           free
           giuing
           ,
           by
           the
           remouing
           whereof
           we
           may
           be
           effectually
           persuaded
           to
           put
           in
           practise
           this
           spirituall
           vsurie
           .
           The
           first
           is
           an
           erronious
           conceit
           of
           worldly
           men
           ,
           who
           imagine
           that
           the
           goods
           which
           they
           possesse
           are
           their
           owne
           ,
           to
           dispose
           of
           as
           themselues
           thinke
           good
           ;
           and
           therefore
           that
           they
           are
           not
           bound
           to
           distribut
           or
           communicat
           them
           to
           others
           ,
           &c.
           
        
         
         
           But
           the
           Scriptures
           do
           teach
           vs
           that
           we
           are
           not
           absolut
           Lords
           of
           that
           which
           we
           enjoy
           ,
           
           but
           the
           stewards
           of
           the
           Lord
           ,
           who
           hath
           committed
           these
           goods
           as
           talents
           to
           be
           imployed
           to
           his
           glorie
           in
           the
           good
           of
           our
           brethren
           ,
           and
           that
           of
           our
           stewardship
           we
           are
           one
           day
           to
           render
           a
           straight
           account
           :
           neither
           may
           we
           thinke
           that
           our
           account
           will
           be
           accepted
           ,
           if
           we
           shall
           refuse
           to
           imploy
           the
           good
           gifts
           of
           God
           to
           such
           vses
           as
           he
           hath
           appointed
           .
           If
           a
           noble
           man
           should
           commit
           a
           certaine
           summe
           of
           money
           to
           his
           steward
           ,
           appointing
           him
           to
           destribut
           the
           same
           to
           the
           reliefe
           of
           the
           poore
           ;
           would
           not
           euery
           man
           esteeme
           that
           steward
           to
           be
           worse
           than
           a
           theefe
           ,
           if
           hee
           should
           conuert
           that
           money
           to
           his
           owne
           vses
           ?
           or
           if
           the
           Princes
           Almoner
           should
           not
           communicat
           vnto
           the
           poore
           the
           money
           committed
           to
           his
           trust
           ,
           but
           withhold
           it
           from
           them
           ,
           or
           diuert
           it
           to
           other
           vses
           ,
           would
           not
           euery
           man
           condemne
           him
           in
           like
           sort
           ?
           But
           we
           are
           the
           Lords
           stewards
           ,
           and
           so
           many
           as
           are
           of
           abilitie
           are
           the
           Lords
           Almoners
           ;
           and
           therefore
           if
           when
           God
           hath
           commanded
           vs
           to
           communicat
           or
           destribut
           some
           part
           of
           our
           goods
           to
           the
           poore
           and
           needie
           ,
           are
           not
           we
           as
           bad
           or
           rather
           worse
           than
           theeues
           ,
           if
           we
           being
           of
           abilitie
           shall
           refuse
           to
           communicat
           to
           the
           necessities
           of
           our
           brethren
           ?
           Let
           vs
           then
           consider
           whether
           the
           Lord
           hath
           not
           required
           this
           dutie
           at
           our
           hands
           .
        
         
           The
           precepts
           of
           free
           lone
           I
           haue
           mentioned
           before
           :
           and
           for
           almes
           and
           free
           giuing
           the
           Scripture
           is
           plentifull
           ,
           charging
           not
           onely
           the
           rich
           to
           be
           apt
           to
           communicate
           and
           so
           to
           be
           rich
           in
           good
           workes
           ,
           
           but
           euerie
           one
           that
           is
           not
           poore
           ,
           to
           giue
           almes
           according
           to
           their
           abilitie
           :
           
           and
           we
           must
           not
           onely
           giue
           if
           we
           be
           able
           ,
           but
           also
           we
           must
           doe
           our
           indeuour
           that
           we
           may
           bee
           able
           ,
           and
           if
           other
           meanes
           faile
           ,
           we
           ought
           to
           lobour
           and
           worke
           with
           our
           hands
           that
           which
           is
           good
           (
           that
           is
           ,
           
           to
           take
           paines
           in
           some
           lawfull
           calling
           )
           that
           we
           may
           haue
           to
           giue
           to
           him
           that
           needeth
           .
           Yea
           if
           the
           necessitie
           of
           our
           brethren
           so
           require
           ,
           we
           are
           to
           make
           sale
           of
           our
           goods
           and
           possessions
           for
           their
           
           
           releefe
           ,
           according
           to
           the
           commaundement
           of
           our
           Sauior
           Christ
           ,
           
           and
           the
           practise
           of
           the
           primitiue
           Church
           .
           And
           these
           duties
           of
           free
           lending
           and
           free
           giuing
           are
           to
           be
           performed
           ,
           readily
           ,
           without
           delay
           ,
           Pro.
           3.
           27
           ,
           28
           ,
           constantly
           ,
           without
           wearinesse
           ,
           2.
           
           Cor.
           8.
           11
           ,
           cheerfully
           ,
           without
           grudging
           :
           for
           the
           Lord
           loueth
           a
           cheerfull
           giuer
           ,
           2.
           
           Corinth
           .
           9.
           7.
           
           And
           that
           we
           should
           not
           thinke
           these
           duties
           to
           bee
           arbitrarie
           ,
           or
           the
           neglect
           of
           them
           not
           to
           draw
           vpon
           vs
           either
           guilt
           or
           punishment
           ;
           therefore
           the
           Lord
           besides
           his
           manifold
           precepts
           straightly
           enjoyning
           these
           duties
           ,
           hath
           added
           both
           seuere
           censures
           ,
           and
           dreadfull
           comminations
           against
           the
           neglect
           thereof
           ,
           
           it
           is
           censured
           as
           an
           euident
           signe
           of
           no
           loue
           of
           God
           ,
           
           1.
           
           Iohn
           .
           3.
           17.
           as
           a
           sinne
           ,
           Deut.
           15.
           9.
           yea
           as
           a
           sinne
           of
           Sodome
           ,
           Ezech.
           16.
           49.
           
        
         
           The
           comminations
           are
           either
           generall
           ,
           
           as
           Prou.
           28.
           27
           ,
           He
           that
           hideth
           his
           eyes
           (
           from
           the
           poore
           )
           shall
           abound
           with
           curses
           ;
           or
           speciall
           ,
           in
           this
           life
           ,
           that
           hee
           shall
           not
           obtaine
           any
           thing
           at
           the
           hands
           of
           God
           :
           
             For
             he
             that
             stoppeth
             his
             eare
             at
             the
             crying
             of
             the
             poore
             ,
          
           
           
             he
             shall
             also
             cry
             &
             not
             be
             heard
             :
          
           in
           the
           life
           to
           come
           ,
           that
           he
           shall
           bee
           cast
           into
           euerlasting
           fire
           which
           is
           prepared
           for
           the
           diuell
           and
           his
           angels
           :
           For
           such
           shall
           be
           the
           sentence
           of
           Christ
           our
           judge
           at
           the
           last
           day
           ,
           
             Depart
             from
             me
             you
             cursed
          
           ,
           
           
             into
             euerlasting
             fire
             ,
             for
             I
             was
             an
             hungred
             (
             viz.
          
           in
           my
           poore
           members
           )
           
             and
             you
             gaue
             me
             no
             meat
             ,
             I
             thirsted
             and
             you
             gaue
             me
             no
             drinke
             ,
          
           
           &c.
           
           Seeing
           therefore
           our
           goods
           are
           not
           our
           owne
           but
           the
           Lords
           ,
           whose
           stewards
           we
           are
           ,
           it
           cannot
           bee
           denied
           but
           that
           we
           are
           to
           imploy
           them
           as
           our
           Lord
           and
           maister
           appointeth
           :
           and
           seeing
           our
           Lord
           and
           maister
           appointeth
           vs
           ,
           and
           that
           vpon
           paine
           of
           damnation
           ,
           to
           communicat
           them
           to
           the
           necessities
           of
           our
           brethren
           ,
           as
           their
           need
           shall
           require
           ,
           and
           our
           abilitie
           afford
           ;
           it
           behoueth
           vs
           as
           we
           tender
           our
           owne
           saluation
           ,
           so
           also
           to
           tender
           the
           distressed
           estate
           of
           our
           poore
           brethren
           .
        
         
           The
           second
           impediment
           is
           couetousnesse
           ,
           joyned
           with
           distrust
           :
           for
           when
           as
           men
           are
           couetous
           they
           will
           not
           lay
           forth
           any
           thing
           ,
           vnlesse
           it
           be
           for
           their
           aduantage
           :
           and
           being
           
           distrustfull
           they
           imagine
           that
           what
           is
           giuen
           ,
           is
           lost
           .
           But
           hereunto
           I
           will
           oppose
           ,
           as
           an
           antidote
           ,
           the
           gracious
           promises
           of
           God
           made
           to
           those
           who
           are
           gracious
           to
           the
           poore
           ,
           whether
           by
           free
           giuing
           or
           free
           lending
           .
           Thou
           saist
           thou
           wilt
           not
           giue
           because
           thou
           knowest
           not
           what
           want
           thy selfe
           may
           haue
           :
           but
           what
           saith
           the
           holy
           Ghost
           ,
           
           
             To
             him
             that
             giueth
             vnto
             the
             poore
             shall
             be
             no
             want
             :
             but
             to
             him
             that
             hideth
             his
             eyes
             ,
             shall
             be
             plentie
             of
             cu●ses
             .
          
           Thou
           wilt
           not
           lend
           to
           the
           needie
           ,
           because
           thou
           doubtest
           that
           what
           is
           lent
           to
           them
           will
           neuer
           be
           repaid
           :
           But
           what
           saith
           the
           spirit
           of
           God
           ?
           
             He
             that
             hath
             mercy
             on
             the
             poore
             ,
          
           
           
             lendeth
             vnto
             the
             Lord
             ,
             and
             the
             Lord
             will
             recompence
             him
             that
             which
             he
             hath
             giuen
             .
          
           To
           which
           you
           may
           adde
           ,
           Deut.
           15.
           10.
           
           &
           23.
           20.
           
           Luke
           6.
           35.
           
           Seeing
           therfore
           the
           Lord
           hath
           made
           such
           gracious
           promises
           to
           those
           that
           are
           mercifull
           towards
           the
           poore
           and
           needie
           :
           were
           it
           not
           extreme
           infidelitie
           to
           imagine
           ,
           that
           by
           our
           liberalitie
           towards
           the
           poore
           we
           should
           become
           loosers
           ;
           seeing
           he
           hath
           promised
           to
           repay
           what
           is
           lent
           ,
           and
           to
           reward
           what
           is
           giuen
           ?
           Nay
           ,
           so
           farre
           shalt
           thou
           be
           from
           losse
           or
           hinderance
           by
           the
           charitable
           communicating
           of
           thy
           goods
           ,
           as
           that
           this
           is
           the
           surest
           way
           not
           onely
           of
           sauing
           them
           that
           they
           be
           not
           lost
           ,
           but
           also
           of
           laying
           them
           forth
           to
           increase
           :
           For
           whereas
           we
           are
           stripped
           of
           all
           other
           our
           goods
           by
           death
           ,
           which
           turneth
           vs
           as
           naked
           out
           of
           this
           world
           as
           we
           came
           into
           it
           ;
           these
           which
           we
           haue
           charitably
           giuen
           ,
           do
           remaine
           vnto
           vs
           after
           death
           .
           And
           therefore
           as
           they
           which
           trauell
           into
           forraine
           countries
           ,
           doe
           not
           cary
           their
           mony
           with
           them
           ,
           partly
           for
           feare
           of
           robbing
           by
           the
           way
           ,
           and
           partly
           because
           it
           would
           not
           be
           currant
           in
           the
           countrey
           whereunto
           they
           trauell
           ,
           but
           deliuer
           it
           to
           the
           bankers
           vpon
           a
           bill
           of
           exchange
           ,
           whereby
           they
           may
           be
           assured
           to
           receiue
           their
           money
           :
           so
           we
           ,
           being
           to
           depart
           out
           of
           this
           life
           ,
           for
           as
           much
           as
           we
           cannot
           take
           our
           money
           with
           vs
           ,
           neither
           is
           it
           currant
           in
           heauen
           ,
           ought
           to
           commit
           it
           to
           the
           poore
           and
           needie
           ,
           as
           it
           were
           the
           Lords
           bankers
           ,
           vpon
           his
           promise
           in
           his
           word
           ,
           as
           it
           were
           his
           bill
           of
           exchaunge
           ,
           
           whereby
           he
           assureth
           vs
           of
           full
           recompence
           in
           the
           life
           to
           come
           :
           Wherefore
           that
           which
           we
           commit
           to
           the
           poore
           according
           to
           the
           rules
           of
           charitie
           ,
           
             Illud
             non
             amittimus
             ,
             sed
             promittimus
             ,
          
           That
           we
           do
           not
           loose
           ,
           but
           as
           it
           were
           send
           before
           vs.
           And
           that
           is
           it
           which
           our
           Sauiour
           saith
           ,
           
           
             Make
             you
             friends
             of
             this
             Mammon
             of
             iniquitie
             ,
             &c.
             
          
           For
           it
           is
           most
           certaine
           that
           we
           shall
           be
           put
           out
           of
           the
           stewardship
           by
           death
           ,
           neither
           shall
           the
           administration
           of
           these
           temporal
           goods
           any
           longer
           appertaine
           vnto
           vs.
           What
           course
           therefore
           may
           we
           take
           ,
           that
           when
           we
           are
           put
           out
           of
           our
           stewardship
           ,
           we
           may
           haue
           some
           benefit
           and
           comfort
           by
           the
           imployment
           of
           our
           goods
           in
           the
           time
           of
           our
           stewardship
           ?
           we
           are
           by
           the
           charitable
           exposing
           of
           our
           goods
           ,
           to
           make
           vs
           friends
           of
           this
           vnrighteous
           Mammon
           ,
           that
           when
           we
           shall
           be
           put
           out
           of
           this
           stewardship
           ,
           we
           may
           be
           receiued
           into
           euerlasting
           tabernacles
           .
        
         
           Againe
           ,
           the
           charitable
           exposing
           of
           goods
           ,
           in
           the
           Scriptures
           is
           compared
           to
           sowing
           of
           seed
           in
           the
           ground
           ,
           2.
           
           Cor.
           9.
           6
           ,
           
           Therefore
           as
           the
           husbandman
           casteth
           his
           seed
           into
           the
           ground
           in
           hope
           of
           good
           increase
           in
           time
           of
           haruest
           ,
           although
           his
           seed
           do
           rot
           in
           the
           meane
           time
           ,
           and
           die
           in
           the
           earth
           ;
           so
           we
           should
           cast
           our
           seed
           vpon
           the
           poore
           ,
           as
           it
           were
           the
           Lords
           plowed
           land
           ,
           in
           certaine
           assurance
           of
           a
           plentifull
           increase
           in
           the
           great
           haruest
           ,
           at
           which
           time
           it
           shall
           be
           sayd
           ,
           
           
             Come
             you
             blessed
             of
             my
             father
             ,
             inherit
             the
             kingdome
             which
             is
             prepared
             for
             you
             :
             for
             when
             I
             was
             hungrie
             ,
             you
             gaue
             me
             meat
             ,
             when
             I
             was
             thirstie
             ,
             you
             gaue
             me
             drinke
             ;
             &c.
             
          
           That
           therefore
           which
           hindereth
           men
           from
           giuing
           almes
           (
           that
           is
           a
           couetous
           desire
           of
           bettering
           our
           estate
           )
           would
           chiefly
           stirre
           vs
           vp
           thereto
           ,
           if
           we
           yeelded
           any
           credit
           to
           the
           promises
           of
           God.
           Wouldest
           thou
           then
           thriue
           by
           vsurie
           ?
           lend
           not
           vpon
           worldly
           vsurie
           to
           men
           ,
           who
           will
           pay
           thee
           but
           ten
           in
           the
           hundred
           ,
           but
           lend
           vpon
           spirituall
           vsurie
           vnto
           the
           Lord
           ,
           who
           hath
           promised
           to
           repay
           an
           hundred
           fold
           .
        
         
           The
           third
           and
           last
           impediment
           ,
           is
           hardnesse
           of
           heart
           ,
           
           shutting
           vp
           the
           bowels
           of
           compassion
           in
           the
           richer
           sort
           ,
           and
           taking
           from
           them
           all
           feeling
           and
           regard
           of
           other
           mens
           necessities
           .
           For
           the
           remoouing
           whereof
           ,
           let
           the
           richer
           sort
           consider
           ,
           first
           ,
           that
           the
           poorest
           Christian
           that
           liueth
           ,
           is
           his
           owne
           flesh
           ,
           Esay
           .
           58.
           7.
           
           Secondly
           ,
           that
           he
           is
           his
           brother
           in
           Christ
           ,
           redeemed
           by
           the
           same
           most
           precious
           bloud
           of
           Christ.
           Yea
           thirdly
           ,
           that
           he
           is
           a
           fellow
           member
           of
           the
           same
           bodie
           ,
           whereof
           Christ
           is
           the
           head
           :
           and
           therefore
           in
           the
           fourth
           place
           that
           Christ
           esteemeth
           that
           giuen
           to
           him
           ,
           
           which
           is
           giuen
           to
           his
           poore
           members
           ;
           and
           that
           to
           be
           denied
           to
           himselfe
           ,
           which
           is
           denied
           to
           one
           of
           them
           .
           Consider
           then
           with
           me
           ,
           if
           any
           man
           ought
           to
           deny
           vnto
           Christ
           an
           almes
           ,
           who
           hath
           not
           denied
           himselfe
           to
           vs
           :
           or
           if
           any
           should
           ,
           whether
           he
           were
           not
           to
           be
           esteemed
           a
           most
           wicked
           and
           hard
           hearted
           man.
           If
           you
           shall
           say
           ,
           farre
           be
           it
           from
           vs
           that
           we
           should
           deny
           any
           thing
           to
           Christ
           our
           Sauiour
           ,
           and
           yet
           are
           hard
           hearted
           towards
           the
           poore
           ;
           I
           would
           aduise
           you
           to
           call
           to
           mind
           the
           excuse
           which
           the
           wicked
           shall
           make
           at
           the
           day
           of
           judgement
           ,
           with
           the
           answer
           of
           Christ
           the
           judge
           :
           When
           (
           say
           they
           )
           
             did
             we
             see
             thee
             hungrie
          
           ,
           
           
             or
             thirstie
             ,
             or
             a
             stranger
             ,
             or
             naked
             ,
             or
             sicke
             ,
             or
             in
             prison
             ,
             and
             did
             not
             minister
             vnto
             thee
             ?
          
           To
           whom
           our
           Sauiour
           answereth
           ,
           
             Verily
             I
             say
             vnto
             you
             ,
             in
             as
             much
             as
             you
             did
             it
             not
             to
             one
             of
             the
             least
             of
             these
             ,
             you
             did
             it
             not
             to
             me
             ,
             Mat.
          
           25.
           44
           ,
           45
           ,
           where
           also
           we
           may
           obserue
           that
           the
           sentence
           of
           saluation
           and
           condemnation
           shall
           be
           pronounced
           at
           the
           last
           day
           ,
           according
           either
           to
           the
           performance
           or
           neglect
           of
           this
           dutie
           .
           Wherefore
           as
           we
           tender
           the
           saluation
           of
           our
           soules
           ,
           so
           let
           vs
           thinke
           our selues
           bound
           not
           onely
           to
           abstaine
           from
           all
           worldly
           vsurie
           ,
           which
           I
           proued
           to
           be
           a
           damnable
           sinne
           ;
           but
           also
           to
           practise
           this
           spirituall
           vsurie
           ,
           wherin
           we
           hauing
           lent
           vnto
           the
           Lord
           ,
           shall
           be
           sure
           to
           receiue
           a
           plentifull
           reward
           .
        
         
           THere
           remaineth
           the
           tenth
           and
           last
           note
           of
           the
           sound
           Christian
           and
           citisen
           of
           heauen
           ,
           in
           these
           words
           ,
           
             Nor
             taketh
             
             reward
             against
             the
             innocent
             .
          
           Now
           rewards
           are
           taken
           either
           by
           way
           of
           briberie
           to
           p●ruert
           judgement
           ,
           or
           by
           way
           of
           trecherie
           to
           betray
           innocent
           bloud
           .
           To
           peruert
           judgement
           ,
           bribes
           are
           taken
           :
           first
           ,
           by
           judges
           and
           those
           that
           belong
           to
           them
           ,
           
           after
           the
           example
           of
           the
           sonnes
           of
           Samuell
           ,
           who
           when
           they
           were
           appointed
           judges
           did
           not
           walke
           in
           the
           wayes
           of
           their
           father
           (
           for
           he
           was
           free
           from
           taking
           rewards
           ,
           1.
           
           Sam.
           12.
           3.
           
           )
           but
           turned
           aside
           after
           lucre
           ,
           and
           taking
           rewards
           ,
           peruerted
           judgement
           .
           Secondly
           ,
           by
           counsellors
           and
           aduocats
           ,
           
           after
           the
           example
           of
           Tertullus
           ,
           who
           (
           so
           he
           might
           haue
           his
           fee
           )
           cared
           not
           what
           false
           calumniations
           he
           vttered
           against
           the
           Apostle
           Paul.
           Thirdly
           ,
           by
           witnesses
           who
           are
           hired
           to
           giue
           false
           witnesse
           against
           the
           innocent
           ,
           according
           to
           the
           example
           of
           those
           who
           were
           suborned
           against
           Na●oth
           ,
           
           and
           against
           our
           Sauiour
           Christ
           ,
           
           both
           before
           his
           death
           and
           after
           his
           resurrection
           .
           Of
           trecherie
           also
           we
           haue
           examples
           in
           the
           Scriptures
           ,
           as
           of
           Dalila
           ,
           
           who
           for
           reward
           betrayed
           Sampson
           into
           the
           hands
           of
           the
           Philistines
           ;
           
           and
           of
           Iudas
           the
           traytor
           ,
           who
           for
           thirtie
           peeces
           of
           money
           betrayed
           our
           Sauiour
           Christ.
           
        
         
           But
           that
           I
           may
           speake
           to
           the
           intendment
           of
           the
           holie
           Ghost
           in
           this
           place
           ,
           I
           am
           to
           shew
           ,
           that
           this
           is
           a
           note
           of
           Gods
           children
           ,
           to
           be
           free
           from
           rewards
           :
           For
           the
           Lord
           in
           other
           places
           also
           of
           the
           Scripture
           ,
           propoundeth
           abstinence
           from
           rewards
           as
           a
           note
           of
           the
           godly
           ;
           and
           contrariwise
           the
           taking
           of
           rewards
           ,
           as
           a
           certaine
           badge
           of
           the
           wicked
           .
           For
           as
           touching
           the
           former
           ,
           when
           question
           was
           made
           who
           should
           dwell
           with
           a
           consuming
           fire
           ,
           
           that
           is
           ,
           
           God
           :
           the
           Prophet
           Esay
           maketh
           answer
           Chapter
           .
           33
           ,
           
           
             He
             that
             refuseth
             gaine
             of
             oppression
             ,
             and
             shaketh
             his
             hands
             from
             taking
             of
             gifts
             ,
             &c.
             he
             shall
             dwell
             on
             high
             .
          
           The
           same
           is
           testified
           ,
           
           
             Prou.
             15.
             27.
             
             He
             that
             is
             greedie
             of
             gaine
             ,
             troubleth
             his
             owne
             house
             :
             but
             he
             that
             hateth
             gifts
             ,
             shall
             liue
             .
          
           On
           the
           other
           side
           ,
           taking
           of
           bribes
           is
           acknowledged
           in
           the
           Scripture
           to
           be
           an
           vndoubted
           token
           of
           the
           wicked
           ,
           
           Prou.
           17.
           23.
           
           (
           
             The
             wicked
             man
             taketh
             a
             gift
             out
             of
             the
             bosome
          
           (
           to
           wit
           ,
           of
           the
           giuer
           )
           
             to
             wrest
             the
             wayes
             of
             
             iudgement
             .
          
           )
           Of
           accursed
           persons
           ,
           
           
             Deut.
             27.
             25.
             
             (
             Cursed
             be
             he
             that
             taketh
             a
             reward
             to
             put
             to
             death
             innocent
             bloud
             .
             And
             all
             the
             people
             shall
             say
             Amen
             .
          
           )
           Of
           reprobates
           and
           castawayes
           ,
           
           Iob.
           15.
           34.
           
           (
           
             Fire
             shall
             deuoure
             the
             houses
             of
             bribes
             ,
          
           that
           is
           ,
           of
           them
           that
           take
           bribes
           .
           )
           And
           Psal.
           26.
           9
           ,
           10
           ,
           
           where
           the
           Prophet
           praying
           that
           he
           might
           not
           be
           destroyed
           in
           the
           destruction
           of
           the
           wicked
           and
           reprobat
           ,
           he
           describeth
           them
           by
           this
           note
           ,
           
             Gather
             not
             my
             soule
          
           (
           saith
           he
           )
           
             with
             the
             sinners
             ,
             nor
             my
             life
             with
             the
             bloudie
             men
             :
             in
             whose
             hands
             is
             wickednesse
             ,
             and
             their
             right
             hand
             is
             full
             of
             bribes
             .
          
        
         
           The
           vse
           which
           we
           are
           to
           make
           of
           this
           doctrine
           is
           thus
           much
           ,
           That
           seeing
           abstinence
           from
           rewards
           is
           made
           by
           the
           holy
           Ghost
           a
           note
           of
           the
           righteous
           which
           shall
           be
           saued
           ;
           and
           contrariwise
           ,
           taking
           of
           rewards
           an
           vndoubted
           marke
           of
           the
           wicked
           ,
           who
           if
           they
           continue
           in
           this
           sinne
           shall
           be
           condemned
           :
           therefore
           it
           behooueth
           vs
           to
           shake
           our
           hands
           from
           taking
           of
           rewards
           ,
           if
           we
           would
           haue
           any
           hope
           or
           assurance
           that
           we
           shall
           dwell
           in
           the
           mountaine
           of
           Gods
           holinesse
           :
           For
           they
           that
           shall
           dwell
           in
           the
           mountaine
           of
           God
           ,
           are
           such
           (
           saith
           the
           holy
           Ghost
           )
           as
           doe
           not
           take
           rewards
           against
           the
           innocent
           .
           Wherefore
           if
           thou
           doest
           take
           rewards
           ,
           and
           that
           against
           the
           innocent
           (
           for
           the
           innocent
           partie
           doth
           not
           vse
           to
           giue
           bribes
           ,
           therefore
           bribes
           are
           commonly
           taken
           against
           the
           innocent
           )
           how
           canst
           thou
           hope
           that
           thou
           shalt
           euer
           inherit
           the
           kingdome
           of
           God
           ?
           But
           these
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           these
           takers
           of
           rewards
           ,
           doe
           not
           only
           depriue
           themselues
           of
           all
           true
           hope
           of
           saluation
           ,
           but
           also
           incurre
           most
           certainely
           the
           just
           vengeance
           of
           God
           ,
           which
           they
           pull
           not
           onely
           vpon
           themselues
           and
           their
           houses
           ,
           as
           I
           shewed
           before
           out
           of
           
             Deut.
             27.
             25
             ,
             Prou.
             15.
             27
             ,
             Iob.
          
           15
           ,
           34
           ,
           but
           also
           vpon
           their
           countrey
           ,
           which
           should
           be
           more
           deare
           vnto
           them
           than
           themselues
           ;
           〈◊〉
           therefore
           said
           to
           destroy
           it
           ,
           
             Prou.
             29
             ,
             4
          
           :
           
           For
           among
           the
           〈…〉
           abhominations
           ,
           for
           which
           the
           Lord
           doth
           threat●●●struction
           against
           Ierusalem
           ,
           this
           is
           none
           of
           the
           least
           ,
           
             ●zech
             .
             22.
             12
             ,
             In
             thee
             haue
             they
             taken
             gifts
             to
             shed
             bloud
             ,
          
           
           
             thou
             hast
             
             taken
             vsurie
             and
             increase
             ,
             &c.
             
          
           But
           that
           which
           is
           spoken
           to
           all
           ,
           seemeth
           to
           be
           spoken
           to
           none
           .
           I
           will
           therefore
           conuert
           my
           speech
           to
           all
           the
           sorts
           of
           them
           that
           take
           gifts
           seuerally
           ,
           as
           to
           corrupt
           judges
           ,
           aduocats
           ,
           and
           witnesses
           .
           For
           as
           touching
           traitours
           ,
           whom
           euery
           one
           knoweth
           to
           be
           worse
           than
           common
           cut-throats
           and
           murtherers
           (
           because
           to
           the
           murther
           of
           the
           innocent
           ,
           whereof
           they
           are
           guiltie
           ,
           they
           adde
           persidious
           trecherie
           )
           I
           shall
           not
           need
           to
           speake
           .
        
         
           First
           therefore
           and
           principally
           I
           am
           to
           speake
           to
           judges
           ,
           officers
           ,
           and
           magistrats
           :
           for
           now
           adayes
           briberie
           hath
           so
           corrupted
           publicke
           places
           and
           functions
           ,
           that
           euery
           petite
           office
           ,
           whereof
           the
           stipends
           and
           lawfull
           fees
           are
           but
           small
           ,
           is
           notwithstanding
           by
           such
           corrupt
           wayes
           and
           indirect
           meanes
           as
           are
           found
           out
           ,
           sufficient
           to
           gather
           great
           wealth
           .
        
         
           But
           let
           such
           men
           besides
           the
           generall
           arguments
           ,
           before
           vsed
           ,
           consider
           with
           me
           how
           dangerous
           this
           kind
           of
           filthie
           gaine
           is
           ,
           how
           wicked
           ,
           and
           how
           pernicious
           .
           The
           danger
           is
           shewed
           ,
           
             Deut.
             16.
             19
             ,
             Wrest
             not
             thou
             the
             law
          
           (
           sayth
           the
           Lord
           to
           judges
           and
           officers
           )
           
             nor
             respect
             any
             person
          
           ,
           
           
             neither
             take
             reward
          
           :
           
           
             for
             the
             reward
             blindeth
             the
             eyes
          
           (
           not
           of
           the
           vnwise
           onely
           ,
           but
           )
           
             of
             the
             wise
             ,
             and
             peruerteth
             the
             words
          
           (
           not
           of
           the
           wicked
           onely
           ,
           but
           also
           )
           
             of
             the
             iust
          
           .
           But
           the
           grieuousnesse
           of
           this
           offence
           will
           more
           clearely
           appeare
           ,
           if
           besides
           the
           danger
           to
           themselues
           ,
           we
           shall
           consider
           how
           greatly
           they
           offend
           both
           against
           God
           and
           their
           neighbour
           :
           against
           God
           ;
           
           for
           judges
           and
           magistrats
           are
           by
           the
           holy
           ghost
           in
           the
           Scriptures
           called
           Gods
           ,
           
           because
           they
           are
           the
           Lords
           substitutes
           ,
           sustaining
           his
           person
           :
           and
           the
           judgement
           which
           they
           execute
           ,
           is
           not
           the
           judgement
           of
           man
           but
           of
           God.
           And
           that
           is
           the
           argument
           which
           I●hosophat
           vsed
           ,
           when
           he
           exhorted
           the
           judges
           ,
           whom
           he
           had
           ordained
           ,
           to
           the
           vpright
           performance
           of
           their
           dutie
           ;
           
           
             Take
             heed
             what
             you
             doe
          
           (
           sayth
           he
           )
           
             for
             you
             execute
             not
             the
             iudgements
             of
             man
             ,
             but
             of
             the
             Lord
             ,
             and
             he
             will
             be
             with
             you
             in
             the
             cause
             and
             iudgement
             .
             
             Wherefore
             now
             let
             the
             feare
             of
             the
             Lord
             be
             vpon
             you
             ,
             take
             heed
             and
             doe
             it
             ,
             for
             there
             is
             none
             iniquitie
             with
             the
             Lord
             our
             God
             ,
             neither
             respect
             of
             persons
             ,
             nor
             receiuing
             of
             reward
             .
          
           Whosoeuer
           therefore
           peruerteth
           judgement
           ,
           as
           much
           as
           in
           him
           lieth
           ,
           he
           maketh
           God
           (
           whose
           judgement
           it
           is
           )
           vntrue
           and
           vnjust
           .
        
         
           Secondly
           they
           offend
           against
           that
           justice
           which
           ought
           to
           be
           exercised
           towards
           our
           neighbour
           :
           first
           ,
           because
           they
           doe
           most
           grossely
           abuse
           the
           commonwealth
           ,
           of
           whom
           they
           receiue
           both
           authoritie
           and
           maintenance
           ,
           that
           they
           may
           doe
           much
           mischiefe
           thereunto
           .
           Secondly
           ,
           because
           they
           are
           as
           the
           Prophet
           Esay
           speaketh
           ,
           
           companions
           of
           theeues
           .
           
             Thy
             princes
          
           (
           sayth
           he
           )
           
             are
             companions
             of
             theeues
             :
             euery
             one
             loueth
             gifts
             and
             followeth
             after
             rewards
             .
          
           Neither
           doe
           they
           onely
           helpe
           the
           wicked
           to
           spoyle
           his
           neighbour
           ,
           but
           themselues
           also
           doe
           rob
           and
           spoyle
           them
           ,
           and
           that
           also
           vnder
           the
           colour
           and
           shew
           of
           judgement
           and
           justice
           .
           So
           that
           whereas
           the
           Lord
           hath
           ordained
           the
           judgement
           seat
           ,
           to
           be
           a
           rocke
           of
           defence
           and
           refuge
           for
           the
           innocent
           and
           guiltlesse
           ,
           they
           haue
           made
           it
           an
           hill
           of
           robbers
           .
           Thirdly
           ,
           because
           they
           haue
           not
           onely
           set
           judgement
           and
           justice
           to
           sale
           (
           which
           is
           an
           abhominable
           practise
           )
           but
           also
           as
           the
           Prophet
           Amos
           speaketh
           ,
           
           
             They
             sell
             the
             righteous
             for
             siluer
             ,
             and
             the
             poore
             for
             a
             paire
             of
             shoes
             .
          
           Such
           judges
           Demosthenes
           compared
           to
           a
           paire
           of
           scoles
           ,
           which
           alwaies
           incline
           on
           that
           side
           whence
           they
           haue
           receiued
           any
           thing
           .
           And
           surely
           ,
           a
           small
           weight
           many
           times
           will
           make
           them
           to
           incline
           to
           the
           wicked
           ,
           who
           seeketh
           to
           corrupt
           them
           ,
           and
           to
           decline
           from
           right
           ,
           
           
             Prou.
             28.
             21
             ,
             To
             haue
             respect
             of
             persons
             it
             is
             not
             good
             :
             for
             that
             man
             will
             transgresse
             for
             a
             piece
             of
             bread
             .
          
           It
           were
           therefore
           to
           be
           wished
           ,
           that
           justice
           and
           judges
           now
           adaies
           were
           such
           ,
           as
           they
           were
           wont
           to
           be
           painted
           :
           for
           justice
           was
           blindfolded
           ,
           and
           judges
           were
           pictured
           without
           hands
           :
           whereby
           was
           signified
           ,
           that
           judges
           should
           not
           receiue
           rewards
           ,
           nor
           respect
           persons
           ,
           which
           is
           commonly
           a
           consequent
           of
           rewards
           .
        
         
           Vpon
           the
           greatnesse
           of
           this
           offence
           followeth
           the
           
           third
           thing
           ,
           namely
           that
           is
           is
           pernicious
           to
           them
           that
           vse
           it
           :
           for
           therefore
           doth
           the
           holy
           ghost
           denounce
           a
           feareful
           woe
           against
           such
           persons
           ,
           
           
             Esay
             5.
             23.
             
             Woe
             be
             to
             them
             which
             iusti●ie
             the
             wicked
             for
             a
             reward
             ,
             and
             take
             away
             the
             righteousnesse
             of
             the
             righteous
             from
             him
             ,
             therefore
             ,
             as
             the
             flame
             of
             fire
             deuoureth
             the
             stubble
             ,
             and
             as
             the
             chaffe
             is
             consumed
             of
             the
             flame
             ,
             so
             their
             root
             shall
             be
             as
             rottenness
             ,
          
           &c.
           
           But
           it
           is
           onely
           pernicious
           to
           themselues
           ,
           but
           also
           to
           the
           countrey
           wherein
           they
           liue
           ,
           as
           I
           haue
           in
           generall
           shewed
           ,
           
           Ezek.
           22.
           12.
           and
           thereunto
           wee
           may
           adde
           the
           testimonie
           of
           the
           Prophet
           Micah
           ,
           
           chap.
           3.
           11
           ,
           12.
           for
           when
           as
           hee
           had
           said
           ,
           that
           the
           heads
           or
           princes
           of
           Ierusalem
           did
           judge
           for
           rewards
           ,
           and
           the
           priests
           did
           teach
           for
           hire
           ,
           he
           inferreth
           ;
           
             Therefore
             shall
             Sion
             for
             your
             sake
             be
             ploughed
             as
             a
             field
             ,
             and
             Ierusalem
             shall
             be
             an
             ●eape
             ,
             and
             the
             mountaine
             of
             the
             house
             as
             the
             high
             places
             of
             the
             forrest
             .
          
        
         
           I
           come
           to
           corrupt
           lawyers
           and
           aduocats
           ;
           who
           so
           often
           take
           reward
           against
           the
           innocent
           ,
           as
           they
           doe
           take
           vpon
           them
           the
           defence
           of
           such
           causes
           ,
           as
           they
           in
           their
           owne
           conscience
           are
           persuaded
           to
           be
           euill
           and
           vnjust
           .
           Which
           being
           so
           common
           a
           fault
           among
           lawyers
           ,
           as
           that
           very
           few
           which
           plead
           causes
           either
           in
           ciuile
           or
           ecclesiasticall
           courts
           doe
           seeme
           to
           make
           any
           conscience
           thereof
           ,
           to
           whom
           all
           is
           fish
           that
           commeth
           to
           their
           nets
           ;
           therefore
           all
           lawyers
           are
           to
           be
           exhorted
           to
           apply
           this
           note
           vnto
           themselues
           .
           For
           if
           those
           which
           shall
           be
           saued
           ,
           are
           such
           as
           doe
           not
           take
           a
           reward
           against
           the
           innocent
           ,
           as
           the
           holy
           ghost
           here
           witnesseth
           ;
           how
           then
           can
           they
           be
           saued
           ,
           whose
           vsuall
           practise
           is
           to
           take
           rewards
           against
           the
           innocent
           ?
           And
           that
           they
           may
           the
           more
           effectually
           be
           dissuaded
           from
           this
           sinne
           ,
           let
           them
           a
           little
           consider
           with
           me
           ,
           how
           fearefully
           they
           sinne
           against
           God
           ,
           their
           neighbour
           ,
           and
           themselues
           .
           Against
           God
           ,
           whiles
           they
           seeke
           to
           ouerthrow
           the
           truth
           ,
           and
           to
           peruert
           the
           Judgement
           ,
           which
           is
           the
           Lords
           .
           Secondly
           ,
           against
           their
           neighbour
           .
           And
           in
           this
           regard
           ,
           euery
           corrupt
           lawyer
           is
           ,
           as
           Salomon
           sayth
           of
           euery
           false
           witnesse
           ,
           
             an
             hammer
          
           ,
           
           
             a
             sword
             ,
             and
             a
             sharpe
             ●rrow
             ,
          
           an
           hammer
           or
           mallet
           to
           
           the
           judge
           ,
           a
           sword
           to
           his
           client
           ,
           and
           an
           arrow
           to
           his
           adursarie
           .
           For
           whiles
           our
           lawyers
           doe
           their
           indeuours
           ,
           as
           the
           Greeke
           sophisters
           were
           wont
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           that
           is
           ,
           to
           make
           the
           worse
           cause
           the
           better
           ,
           they
           doe
           as
           it
           were
           knocke
           the
           judge
           on
           the
           head
           ,
           amasing
           him
           so
           and
           dazeling
           his
           eyes
           ,
           that
           he
           may
           not
           see
           and
           pronounce
           the
           truth
           .
           To
           their
           client
           they
           are
           as
           two
           edged
           swords
           ,
           wounding
           him
           two
           wayes
           ,
           to
           wit
           ,
           in
           body
           and
           soule
           .
           As
           touching
           his
           bodie
           and
           outward
           estate
           ,
           they
           notably
           impouerish
           him
           to
           enrich
           themselues
           ,
           and
           plucke
           off
           his
           feathers
           to
           feather
           their
           owne
           nest
           :
           for
           
             as
             the
             fowlers
             ●age
             is
             full
             of
             birds
             ,
             so
             the
             houses
             of
             these
             faulconers
             are
             full
             of
             riches
             gotten
             by
             deceit
             ,
          
           
           
             as
             Ieremie
          
           speaketh
           .
           The
           soule
           also
           of
           their
           client
           they
           wou●d
           ,
           when
           they
           animate
           him
           to
           goe
           on
           in
           offering
           wrong
           to
           his
           neighbour
           ,
           and
           cause
           him
           to
           sinne
           against
           his
           owne
           soule
           .
        
         
           To
           the
           aduersarie
           ,
           being
           indeed
           the
           innocent
           partie
           ,
           euery
           Tertullus
           is
           a
           sharpe
           arrow
           ,
           wounding
           him
           either
           in
           bodie
           ,
           goods
           ,
           or
           good
           name
           ;
           against
           all
           or
           any
           whereof
           they
           care
           not
           what
           vntruths
           and
           slaunderous
           calumniations
           they
           vtter
           ,
           so
           their
           cause
           may
           therby
           be
           aduantaged
           .
        
         
           Lastly
           ,
           they
           sinne
           against
           themselues
           and
           their
           owne
           soules
           ,
           first
           ,
           because
           they
           aid
           the
           wicked
           vnto
           euill
           which
           is
           forbidden
           ,
           Exod.
           23.
           1.
           and
           is
           reprooued
           ,
           2.
           
           Chron.
           19.
           2
           ,
           as
           also
           
             Psal.
             50.
             18.
             
             When
             thou
             sawest
             a
             theefe
             ,
             thou
             consentedst
             vnto
             him
             ,
          
           and
           is
           condemned
           ,
           Rom.
           1.
           31.
           
           Secondly
           ,
           because
           they
           haue
           sold
           their
           tongues
           to
           speake
           likes
           :
           for
           an
           euill
           cause
           cannot
           be
           maintained
           but
           by
           manifold
           vntruths
           .
           Now
           
             riches
             or
             treasures
             gotten
             by
             a
             deceitfull
             or
             lying
             tongue
             ,
             is
             vanitie
             tossed
             too
             and
             fro
             of
             them
             that
             seeke
             death
             ,
             Prou.
          
           21.
           6.
           
           
           And
           therefore
           it
           is
           greatly
           to
           be
           feared
           ,
           least
           these
           men
           as
           they
           haue
           set
           their
           tongues
           ,
           so
           also
           their
           ●oules
           to
           sale
           :
           for
           that
           is
           truly
           affirmed
           of
           all
           couetous
           persons
           .
           Eccles.
           10.
           9.
           
        
         
           The
           like
           is
           to
           be
           said
           of
           euery
           false
           witnesse
           ,
           who
           for
           reward
           is
           suborned
           to
           testifie
           vntruths
           ,
           That
           hee
           sinneth
           against
           God
           ,
           whose
           judgement
           he
           seeketh
           to
           peruert
           ;
           
           against
           the
           judge
           ,
           whom
           he
           endeuoureth
           to
           auert
           from
           justice
           and
           truth
           ;
           against
           the
           parties
           who
           suborneth
           him
           ,
           to
           whom
           he
           consenteth
           vnto
           euill
           ;
           against
           the
           innocent
           partie
           ,
           whom
           by
           his
           false
           testimonie
           he
           hurteth
           ,
           and
           sometimes
           killeth
           him
           with
           a
           word
           ;
           against
           his
           owne
           soule
           ;
           for
           seeing
           
             a
             false
             witnesse
             is
             an
             abbomination
             vnto
             the
             Lord
             ,
          
           
           Prou.
           6.
           18
           ,
           therefore
           
             he
             shall
             not
             escape
             ,
             but
             surely
             perish
             ,
          
           
           Prou.
           19.
           5.
           9.
           
           And
           yet
           this
           is
           not
           all
           that
           may
           be
           said
           in
           detestation
           of
           false
           witnesse
           bearing
           :
           For
           seeing
           witnesses
           in
           places
           of
           judgement
           doe
           not
           deliuer
           their
           testimonies
           but
           vpon
           an
           oath
           ;
           therefore
           euery
           false
           witnesse
           is
           guiltie
           not
           onely
           of
           false
           witnesse
           bearing
           ,
           but
           also
           of
           perjurie
           :
           whereby
           he
           polluteth
           the
           holy
           name
           of
           God
           ▪
           wrongeth
           the
           innocent
           ,
           abuseth
           the
           judge
           ,
           and
           all
           that
           are
           present
           ,
           and
           that
           vnder
           the
           religion
           of
           an
           oath
           ;
           hee
           citeth
           the
           Lord
           himselfe
           ,
           and
           that
           in
           the
           place
           of
           judgement
           to
           testifie
           an
           vntruth
           ,
           and
           (
           which
           is
           most
           fearfull
           )
           he
           tempteth
           the
           Lord
           ,
           and
           as
           it
           were
           dareth
           him
           in
           the
           audience
           of
           allthat
           are
           present
           to
           execute
           his
           fierce
           wrath
           and
           indignation
           vpon
           him
           .
           For
           in
           othes
           wee
           call
           vpon
           God
           not
           onely
           to
           be
           our
           witnesse
           ,
           that
           we
           sweare
           truly
           ,
           but
           also
           to
           be
           a
           reuenger
           of
           vs
           ,
           if
           we
           sweare
           falsely
           :
           therefore
           he
           which
           sweareth
           that
           which
           he
           knoweth
           to
           be
           vntrue
           ,
           he
           prouoketh
           the
           Lord
           ,
           and
           as
           it
           were
           dareth
           him
           to
           take
           vengeance
           vpon
           him
           .
        
         
           Thus
           then
           we
           see
           by
           these
           two
           last
           notes
           ,
           what
           the
           sound
           Christian
           and
           citizen
           of
           heauen
           doth
           not
           ,
           to
           wit
           ,
           that
           neither
           priuatly
           in
           contracts
           ,
           nor
           publickely
           in
           place
           of
           judgement
           ,
           he
           getteth
           his
           goods
           vnlawfully
           :
           as
           for
           example
           ,
           by
           vsurie
           ,
           or
           briberie
           .
           Now
           we
           are
           briefly
           to
           consider
           the
           contrarie
           affirmatiue
           :
           namely
           ,
           that
           euery
           sound
           Christian
           maketh
           conscience
           of
           his
           gettings
           ,
           hauing
           a
           true
           purpose
           and
           vpright
           endeuour
           to
           obtaine
           and
           procure
           the
           commodities
           of
           this
           life
           onely
           by
           good
           and
           lawfull
           meanes
           ,
           And
           that
           we
           may
           all
           of
           vs
           in
           like
           sort
           be
           persuaded
           to
           make
           conscience
           of
           this
           duty
           ,
           let
           vs
           haue
           
           in
           our
           minds
           these
           considerations
           :
           first
           ,
           that
           riches
           are
           fitly
           compared
           to
           thornes
           ,
           which
           ,
           if
           we
           be
           not
           carefull
           in
           the
           gathering
           of
           them
           ,
           will
           pricke
           and
           wound
           ,
           not
           the
           hand
           but
           the
           conscience
           ;
           yea
           ,
           and
           if
           we
           be
           ouer-greedie
           of
           them
           ,
           will
           pierce
           vs
           through
           with
           many
           sorrowes
           :
           
           and
           secondly
           ,
           that
           so
           oft
           as
           they
           (
           being
           offered
           to
           our
           desire
           )
           cannot
           be
           compassed
           by
           good
           and
           lawfull
           meanes
           ,
           they
           are
           the
           baits
           of
           the
           Diuell
           .
           And
           therefore
           we
           are
           not
           to
           lay
           hold
           vpon
           euerie
           commoditie
           which
           is
           propounded
           vnto
           vs
           ,
           but
           we
           are
           to
           looke
           vnto
           the
           lawfulnes
           of
           the
           meanes
           :
           for
           if
           we
           attaine
           them
           by
           vnlawful
           means
           ,
           we
           do
           with
           them
           swallow
           the
           hooke
           of
           the
           Diuell
           .
           And
           this
           is
           a
           certaine
           truth
           ,
           that
           those
           
             which
             will
             be
             rich
          
           ,
           
           that
           is
           ,
           which
           haue
           set
           downe
           with
           themselues
           that
           they
           will
           attaine
           to
           wealth
           ,
           whether
           the
           Lord
           do
           giue
           them
           lawfull
           meanes
           or
           not
           ;
           they
           fall
           into
           temptation
           and
           snares
           of
           the
           Diuell
           ,
           for
           he
           cannot
           lay
           any
           bait
           of
           commoditie
           to
           entrap
           them
           ,
           which
           they
           will
           not
           be
           readie
           to
           obtaine
           by
           sinne
           ,
           which
           is
           the
           very
           hooke
           of
           the
           Diuell
           .
        
         
           Thirdly
           ,
           we
           are
           to
           acknowledge
           that
           it
           is
           the
           blessing
           of
           God
           which
           maketh
           rich
           ,
           Prou.
           10.
           22
           ,
           and
           that
           the
           Lord
           doth
           not
           blesse
           ill
           gotten
           goods
           ,
           see
           Prou.
           13.
           11.
           and
           I●rem
           .
           chapter
           17.
           11.
           
        
         
           Fourthly
           ,
           that
           better
           is
           a
           little
           with
           righteousnesse
           ,
           than
           great
           reuenews
           without
           equitie
           ,
           
             Prou.
             16.
             8.
             
             Psal.
          
           37.
           16
           ,
           and
           that
           it
           is
           better
           to
           be
           in
           meane
           estate
           with
           a
           good
           conscience
           ,
           
           than
           with
           the
           shipwracke
           of
           a
           good
           conscience
           to
           be
           rich
           .
        
         
           Fiftly
           ,
           ,
           that
           goods
           justly
           gotten
           ,
           are
           the
           good
           gifts
           of
           God
           ,
           and
           pledges
           of
           his
           loue
           towards
           thee
           ,
           if
           also
           thou
           hast
           grace
           to
           vse
           them
           well
           :
           but
           contrariwise
           ,
           that
           ill
           gotten
           goods
           ,
           obtained
           by
           sinne
           in
           the
           seruice
           of
           the
           diuell
           ,
           they
           are
           the
           wages
           which
           the
           prince
           of
           this
           world
           giueth
           to
           his
           seruants
           ,
           and
           are
           as
           Nazianzene
           sayth
           ,
           the
           earnest
           penny
           of
           perdition
           :
           or
           that
           I
           may
           speake
           more
           effectually
           ,
           they
           are
           the
           price
           of
           mens
           soules
           ,
           for
           which
           couetous
           
           men
           ,
           
           who
           haue
           set
           their
           soules
           to
           sale
           ,
           doe
           sell
           them
           to
           the
           diuell
           .
        
         
           Lastly
           ,
           let
           vs
           esteeme
           that
           onely
           to
           be
           gained
           ,
           which
           is
           gotten
           lawfully
           .
           And
           when
           any
           thing
           which
           we
           desire
           cannot
           be
           gotten
           lawfully
           ,
           let
           vs
           remember
           ,
           that
           as
           the
           Apostle
           sayth
           ,
           
           
             Great
             ga●e
             is
             godlinesse
             with
             contentednesse
             :
          
           Whereas
           contrariwise
           ,
           in
           that
           which
           is
           vnjustly
           gotten
           thre
           is
           exceeding
           great
           losse
           .
           And
           therfore
           the
           heathen
           man
           did
           well
           aduise
           vs
           ,
           to
           chuse
           losse
           rather
           than
           vnhonest
           gaine
           :
           for
           the
           one
           (
           sayth
           hee
           )
           will
           grieue
           thee
           but
           once
           ,
           
           and
           the
           other
           for
           euer
           .
           For
           indeed
           ,
           what
           is
           gained
           in
           that
           which
           is
           gotten
           by
           sinne
           ?
           an
           earthly
           commoditie
           ,
           which
           to
           a
           worldly
           man
           is
           not
           onely
           vaine
           and
           vnprofitable
           ,
           but
           also
           hurtfull
           .
           But
           what
           is
           lo●t
           ?
           thy
           soule
           :
           For
           
             the
             wages
             of
             sinne
             as
             death
             ,
          
           and
           
             the
             soule
             that
             s●●neth
             shall
             die
             .
          
           Now
           if
           the
           soule
           should
           bee
           weighed
           in
           the
           ballance
           of
           Critol●us
           against
           al
           the
           commodities
           of
           the
           world
           ,
           it
           would
           ouerweigh
           them
           all
           .
           Wherefore
           let
           that
           diuine
           Oracle
           of
           our
           Sauiour
           Christ
           alwaies
           sound
           in
           our
           eares
           ,
           
             What
             will
             it
             profit
             a
             man
             ,
             if
             hee
             shall
             gaine
             the
             whole
             world
             ,
             and
             loose
             his
             owne
             soule
             .
             Mar.
          
           8.
           36.
           should
           we
           not
           sinne
           to
           gaine
           the
           whole
           world
           ,
           and
           shall
           we
           be
           readie
           to
           sinne
           for
           euery
           trifle
           in
           the
           world
           ?
           Would
           not
           the
           whole
           world
           be
           a
           sufficient
           ransome
           to
           redeeme
           our
           soules
           ,
           and
           shall
           wee
           ●ell
           our
           soules
           to
           the
           diuell
           for
           euery
           nothing
           in
           this
           world
           ?
           Was
           Esau
           prophane
           and
           foolish
           ,
           who
           in
           his
           hunger
           sold
           his
           birthright
           for
           a
           messe
           of
           pottage
           ,
           and
           are
           not
           we
           much
           more
           prophane
           and
           foolish
           ,
           if
           for
           matters
           of
           like
           value
           but
           lesse
           necessitie
           ,
           wee
           shall
           make
           away
           an
           euerlasting
           inheritance
           ,
           yea
           ,
           an
           eternall
           kingdome
           in
           heauen
           ?
        
         
           And
           thus
           much
           may
           suffice
           to
           haue
           spoken
           concerning
           the
           description
           of
           the
           sound
           Christian
           and
           citizen
           of
           heauen
           .
           Now
           followeth
           the
           priuiledge
           of
           euery
           sound
           Christian
           ,
           who
           is
           qualified
           according
           to
           that
           description
           ,
           viz.
           That
           he
           shall
           neuer
           bee
           remooued
           :
           for
           so
           
           sayth
           the
           holy
           ghost
           ,
           
             He
             that
             doth
             these
             things
             ,
             shall
             neuer
             bee
             remooued
             .
          
           Where
           we
           are
           to
           consider
           two
           things
           :
           first
           ,
           who
           it
           is
           to
           whom
           this
           priuiledge
           belongeth
           ;
           and
           secondly
           ,
           what
           this
           priuiledge
           is
           :
           the
           partie
           to
           whom
           it
           belongeth
           ,
           is
           ,
           
             He
             that
             doth
             these
             things
          
           .
           He
           doth
           not
           say
           ,
           he
           that
           knoweth
           these
           things
           ,
           nor
           he
           that
           can
           discourse
           of
           these
           matters
           ,
           but
           he
           that
           doth
           these
           things
           .
           For
           as
           we
           judge
           of
           the
           health
           and
           soundnesse
           of
           the
           heart
           ,
           not
           by
           the
           words
           of
           the
           mouth
           ,
           or
           colour
           of
           the
           countenance
           ,
           but
           by
           the
           pulse
           of
           the
           arme
           :
           so
           of
           the
           soundnesse
           and
           vprightnesse
           of
           the
           heart
           ,
           judgement
           is
           to
           be
           made
           not
           so
           much
           by
           the
           words
           or
           countenance
           ,
           as
           by
           the
           fruits
           of
           the
           hands
           .
           It
           is
           a
           good
           thing
           to
           say
           well
           ,
           but
           we
           are
           no
           sound
           Christians
           or
           citizens
           of
           heauen
           ,
           vnlesse
           also
           we
           doe
           well
           .
           
           
             Not
             euery
             one
             that
             sayth
             vnto
             me
             ,
             Lord
             ,
             Lord
             ,
             shall
             enter
             into
             the
             kingdome
             of
             heauen
             ,
             but
             he
             that
             doth
             the
             will
             of
             my
             father
             which
             is
             in
             heauen
             .
          
           It
           is
           a
           good
           thing
           to
           read
           and
           heare
           ,
           and
           by
           reading
           and
           hearing
           to
           know
           the
           will
           of
           God
           ,
           but
           we
           shall
           neuer
           attaine
           to
           happinesse
           ,
           vnlesse
           we
           be
           also
           carefull
           to
           doe
           it
           .
           
           
             Blessed
             it
             ●e
             which
             readeth
          
           (
           sayth
           Iohn
           the
           Diuine
           )
           
             and
             blessed
             are
             they
             which
             ●e
             are
             the
             words
             of
             this
             prophecie
          
           (
           but
           he
           stayeth
           not
           there
           )
           
             and
             obserue
          
           (
           sayth
           he
           )
           
             the
             things
             which
             are
             written
             therein
             .
          
           It
           is
           a
           good
           thing
           to
           haue
           the
           word
           of
           God
           preached
           and
           a
           miserable
           thing
           to
           be
           without
           it
           ,
           as
           Salomon
           sayth
           ,
           
           Prou.
           29.
           18.
           but
           he
           that
           so
           heareth
           it
           as
           that
           he
           keepeth
           it
           ,
           ô
           happie
           is
           he
           .
           
             They
             are
             blessed
          
           (
           sayth
           our
           Sauiour
           Christ
           )
           
             that
             ●eare
             the
             word
             of
             God
             and
             keepe
             it
             .
          
           
           And
           againe
           ,
           
             If
             you
             know
             these
             things
          
           ,
           
           
             happie
             are
             you
             if
             you
             doe
             them
             .
          
           We
           are
           therefore
           from
           hence
           to
           bee
           exhorted
           vnto
           well
           doing
           :
           For
           seeing
           a
           sound
           Christian
           and
           citizen
           of
           heauen
           is
           to
           be
           discerned
           by
           doing
           these
           things
           ,
           
           as
           the
           holy
           ghost
           here
           teacheth
           ,
           it
           behoueth
           vs
           by
           doing
           them
           to
           make
           our
           calling
           and
           election
           sure
           .
           For
           if
           we
           doe
           these
           things
           ,
           we
           shall
           neuer
           fall
           ,
           as
           Peter
           also
           by
           the
           same
           spirit
           affirmeth
           .
        
         
           The
           priuiledge
           it selfe
           is
           ,
           that
           
             he
             shall
             neuer
             be
             remooued
          
           ,
           or
           as
           some
           read
           ,
           that
           he
           shall
           not
           fall
           for
           euer
           :
           
             not
             for
             euer
          
           ,
           that
           
           is
           ,
           neuer
           ,
           as
           
             Iohn
             13.
             8.
             
             Thou
             shalt
             not
             wash
             myfeet
             for
             euer
             .
          
           And
           the
           same
           priuiledge
           in
           the
           same
           words
           is
           repeated
           ,
           
             Psal.
             112.
             6.
             
             The
             good
             man
             shall
             neuer
             be
             remooued
             :
          
           and
           
             Prou.
             10.
             30.
             
             The
             righteous
             shall
             neuer
             be
             remoued
             .
          
           
           And
           this
           priuiledge
           doth
           so
           truly
           and
           properly
           belong
           to
           euery
           sound
           Christian
           ,
           
           as
           that
           to
           the
           holy
           ghost
           in
           this
           place
           it
           is
           one
           &
           the
           same
           thing
           to
           be
           a
           sound
           Christian
           ,
           and
           to
           be
           such
           an
           one
           as
           shall
           neuer
           be
           remoued
           .
           For
           when
           D●uid
           had
           demanded
           ,
           
             Who
             shall
             soiourne
             in
             tby
             Tabernacle
             ,
             and
             who
             shall
             rest
             in
             thy
             holy
             hill
             ?
          
           that
           is
           ,
           Lord
           ,
           by
           what
           tokens
           may
           a
           sound
           Christian
           and
           heire
           of
           the
           kingdome
           of
           heauen
           be
           discerned
           ?
           The
           Lord
           maketh
           answere
           ,
           He
           that
           walketh
           vprightly
           and
           worketh
           righteousnesse
           ,
           and
           speaketh
           the
           truth
           which
           is
           in
           his
           heart
           ,
           &c.
           he
           is
           a
           sound
           Christian
           ,
           and
           heire
           of
           the
           kingdome
           of
           heauen
           .
           But
           he
           vseth
           not
           those
           words
           ,
           but
           in
           stead
           of
           them
           he
           vseth
           these
           to
           the
           same
           sence
           ,
           
             He
             shall
             neuer
             be
             remoued
          
           .
           Whereupon
           it
           plainely
           followeth
           ,
           that
           euery
           vpright
           and
           sound
           Christian
           is
           such
           an
           one
           as
           shall
           neuer
           be
           remoued
           .
        
         
           These
           words
           therefore
           affoord
           this
           most
           comfortable
           doctrine
           ,
           That
           the
           perseuerance
           ,
           &
           consequently
           the
           saluation
           of
           the
           vpright
           ,
           of
           the
           righteous
           ,
           of
           the
           faithful
           and
           sound
           Christian
           ,
           is
           certaine
           .
           And
           this
           truth
           is
           elsewhere
           in
           the
           Scriptures
           most
           plainely
           and
           plentifully
           taught
           ,
           as
           shal
           be
           shewed
           ,
           when
           my
           treatise
           of
           Perseuerance
           ,
           which
           I
           haue
           alreadie
           finished
           ,
           shall
           be
           thought
           fit
           to
           be
           published
           .
           In
           the
           meane
           time
           ,
           let
           vs
           from
           this
           doctrine
           gather
           this
           vse
           ,
           That
           seeing
           it
           is
           the
           priuiledge
           of
           the
           vpright
           &
           sound
           Christian
           neuer
           to
           be
           remoued
           ,
           we
           ought
           therfore
           by
           walking
           vprightly
           ,
           by
           exercising
           righteousnesse
           ,
           by
           speaking
           the
           truth
           from
           our
           hearts
           ,
           &c.
           labour
           to
           make
           our
           calling
           and
           election
           sure
           ;
           for
           if
           we
           doe
           these
           things
           ,
           wee
           shall
           neuer
           fall
           .
        
         
           FINIS
           .
        
      
    
     
       
         
         
           The
           Faults
           escaped
           are
           thus
           to
           be
           corrected
           .
        
         
           PAg.
           8
           lin
           .
           20.
           care
           .
           p.
           9.
           l.
           a
           fine
           10.
           jagur
           .
           in
           Mar.
           l.
           a
           f.
           5.
           are
           .
           p.
           13.
           l.
           1.
           region
           l.
           15.
           concauam
           .
           l.
           a
           f
           ▪
           10.
           now
           l.
           a
           f.
           5.
           vanitie
           and
           ▪
           p.
           15.
           l.
           18.
           
           &
           19.
           the
           short
           &
           light
           .
           p.
           16.
           
           Marg.
           for
           Heb
           6
           11.
           
           ●
           .
           Heb.
           4.
           11.
           p.
           19.
           l.
           12.
           
           Charitie
           .
           p.
           23.
           l.
           10.
           foure
           are
           ,
           p.
           24.
           l.
           8.
           
           I
           said
           the
           ▪
           p.
           25.
           l.
           2.
           make
           .
           l.
           11.
           with
           perfect
           righteousnes
           .
           p.
           27.
           
           Mar.
           l.
           8.
           
           
             Be
             lo-leb
             valeb
          
           .
           p.
           40.
           l.
           2.
           
           &
           3.
           
           Salomon
           p.
           43.
           l.
           22.
           for
           righteousnes
           r.
           vprightnes
           .
           p.
           59.
           l.
           a
           f.
           6.
           &
           p.
           79.
           l.
           16.
           
           &
           27.
           ingenuous
           .
           p.
           67.
           l.
           15.
           fruits
           .
           p.
           69.
           l.
           22.
           for
           vs.
           Profitable
           .
           p.
           70.
           l.
           a
           f●
           
             vi●
             regni
          
           .
           p.
           71.
           l.
           a
           f.
           8.
           care
           of
           well
           .
           p.
           72.
           l.
           10.
           workes
           which
           in
           l.
           vlt.
           meere
           ciuile
           p.
           73.
           l.
           13.
           they
           are
           fained
           l.
           11.
           bribe
           l.
           23.
           but
           splendida
           .
           l.
           a.
           f.
           8.
           
           By
           this
           l.
           a.
           f.
           6.
           of
           meere
           p.
           74.
           l.
           18.
           child
           of
           God
           p.
           75.
           l.
           a.
           f.
           10
           in
           his
           heart
           p.
           76.
           l.
           vlt.
           But
           yet
           p.
           79.
           l
           ▪
           15.
           seuenthly
           ,
           herunto
           .
           p.
           80.
           l.
           3.
           eightly
           ,
           if
           p.
           90.
           l.
           a
           ▪
           f.
           13.
           
             pereundo
             quaerat
          
           p.
           91.
           l.
           17.
           and
           therefore
           a
           vice
           .
           p.
           93.
           l.
           14.
           celebrate
           l.
           18.
           serpents
           p
           ▪
           101.
           l.
           21.
           we
           are
           freely
           .
           p.
           102.
           l.
           7.
           
           Scripture
           .
           l.
           14.
           is
           the
           pr.
           p.
           103.
           l.
           12.
           premonished
           p.
           117.
           l.
           9.
           
           &
           10.
           to
           reuenge
           ,
           answered
           .
           p.
           121.
           l.
           18
           are
           not
           onely
           mal
           .
           l.
           24.
           peculier
           p.
           125
           ,
           l.
           20.
           howsoeuer
           all
           .
           p.
           129.
           l.
           a.
           f.
           5.
           indices
           p.
           137.
           l.
           12.
           
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ▪
           ●
           .
           15.
           we
           haue
           p.
           145
           ,
           l.
           18.
           implied
           in
           .
           p.
           146.
           
           Ma.
           l.
           a.
           f.
           8.
           peierare
           .
           p.
           147.
           l.
           9.
           
           &
           10.
           void
           ,
           and
           of
           .
           p.
           154.
           l.
           5
           by
           this
           .
           p.
           155.
           l.
           10.
           
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           .
           p.
           136.
           l.
           a.
           f.
           5.
           whatsoeuer
           p.
           159.
           col
           .
           2.
           l.
           2.
           cōmodation
           .
           p.
           164.
           l.
           7.
           contracts
           p.
           166.
           l.
           9.
           as
           belonging
           .
           l.
           19.
           thy
           default
           l.
           22.
           quanti
           l.
           26.
           
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           .
           p.
           167.
           l.
           3.
           cause
           as
           it
           l.
           12.
           certain
           ,
           or
           .
           p.
           170.
           l.
           vlt.
           of
           the
           drachmae
           .
           p.
           171.
           l.
           10.
           diuerse
           rates
           l.
           16.
           decunx
           l.
           17.
           
             quincunx
             .
             Mar.
          
           l.
           5.
           sesquialtera
           l.
           10.
           
             foenerat●rum
             haec
          
           .
           p.
           172.
           l.
           9.
           
           Antoninus
           .
           l.
           11.
           helpe
           .
           p.
           179.
           l.
           16.
           
           Rome
           made
           .
           p.
           180.
           l.
           3.
           to
           giue
           .
           182.
           l.
           11.
           restored
           p.
           183.
           l.
           vlt.
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           p.
           184.
           l.
           8.
           thereof
           p.
           186.
           l.
           6.
           who
           making
           l.
           12.
           twentie
           shillings
           l.
           19.
           then
           in
           .
           p.
           187.
           l.
           9.
           some
           few
           p.
           191.
           l.
           19.
           
             pro
             rata
             temporis
          
           p.
           192.
           l.
           22.
           
           Nubibus
           .
           As
           p.
           196.
           l.
           7.
           excelsiue
           l.
           a
           ▪
           f.
           5.
           in
           hiphil
           .
           p.
           198
           l.
           7.
           
           &
           9.
           &
           l.
           a
           ▪
           f.
           9.
           &
           l.
           199.
           l.
           5.
           
           Nashah
           .
           p.
           203.
           l.
           4.
           generally
           .
           207.
           l.
           14.
           shal
           men
           .
           p.
           208.
           l.
           a
           ▪
           f.
           3
           &
           4.
           hostis
           .
           p.
           209.
           l.
           22
           would
           p.
           216.
           l.
           3
           the
           Lord
           answereth
           ,
           he
           that
           p.
           222.
           l.
           22.
           because
           his
           p.
           235.
           l.
           a
           ▪
           f.
           3.
           commuted
           .
           p.
           238.
           l.
           15.
           of
           horses
           .
           p.
           244.
           l.
           6.
           interusurium
           .
           p.
           252.
           l.
           4
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           &
           l.
           6.
           
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           .
           p.
           259.
           
           Mar.
           l.
           1.
           
           Epod.
           2.
           p.
           260.
           l.
           11.
           wealthier
           p.
           262.
           l.
           a.
           f.
           4.
           trientes
           .
           p.
           263.
           l.
           12.
           
           Alcoran
           p.
           264.
           l.
           16.
           forbidden
           .
           p.
           287.
           l.
           a.
           f.
           3.
           brought
           .
           p.
           301.
           l.
           af
           .
           8.
           cariage
           .
           Of
           p.
           306.
           l.
           2.
           secondly
           ,
           the
           lender
           p.
           308.
           l.
           22.
           but
           of
           other
           .
           p.
           310.
           l.
           4.
           reuerend
           ▪
           p.
           311.
           l
           a
           ▪
           f.
           13.
           imprecation
           .
           In
           Marg.
           l.
           11.
           danisticum
           .
           p.
           313.
           l.
           a
           ▪
           f.
           9.
           
           &
           10.
           do
           not
           repent
           .
           p.
           314.
           l.
           a
           ▪
           f.
           12.
           all-sufficient
           .
           p.
           317.
           l.
           a
           ▪
           f.
           8.
           lesse
           .
           p.
           330.
           l.
           4.
           acknowledged
           in
           the
           Scriptures
           to
           be
           no
           sinne
           .
           p.
           339.
           l.
           10.
           and
           too
           .
           p.
           345.
           l.
           18.
           n
           vsurie
           .
           p.
           350.
           l.
           4.
           praemittimus
           .
        
      
       
         Notes, typically marginal, from the original text
         
           Notes for div A20736-e110
           
             Psal.
             8●
             6.
             
          
           
             Exod.
             22.
             28.
             
          
           
             2.
             
             Pet.
             1.
             10.
             
          
           
             1.
             
             King.
             3.
             6.
             
          
           
             Psal.
             78.
             71.
             72.
             
          
        
         
           Notes for div A20736-e270
           
             The
             Argument
             of
             the
             Psalme
             .
          
           
             Mat
             7.
             21
             ,
             22
             ,
             23.
             
          
           
             The
             meaning
             of
             the
             words
             .
             Ver.
             1.
             
          
           
             2.
             
             Chro.
             3.
             1.
             
          
           
             2.
             
             Tim.
             2.
             19.
             
          
           
             The
             diuision
             〈◊〉
             the
             text
             .
             Vers.
             1.
             
          
           
             Esay
             40.
             22.
             
          
           
             Psal.
             104.
             2.
             
          
           
             Luke
             16.
             9.
             
          
           
             In
             Psal.
             15.
             
          
           
             2.
             
             Cor.
             5.
             1.
             
          
           
             2.
             
             Pet.
             1.
             13
             ,
             14.
             
          
           
             1.
             
             Cor.
             3.
             16.
             
             &
             6.
             19.
             
          
           
             2.
             
             Cor.
             6.
             16.
             
          
           
             Col.
             3.
             5.
             
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             Psal.
             61.
             5.
             
             &c.
             Th●
             Church
             militant
             is
             the
             Tabernacle
             of
             God.
             
          
           
             The
             first
             vse
             .
          
           
             Iob.
             7.
             1.
             
          
           
             1.
             
             Pet.
             5.
             8.
             
          
           
             Iob.
             1.
             
          
           
             Gal.
             5.
             17.
             
          
           
             1.
             
             Tim.
             6.
             
          
           
             1.
             
             Pet.
             2.
             11.
             
          
           
             1.
             
             Cor.
             7.
             31.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             1.
             
             Pet.
             58.
             
          
           
             Eph.
             6.
             14
             ,
             15
             ,
             16
             ,
             17.
             
          
           
             sam
             .
             4.
             7.
             
          
           
             1.
             
             Cor.
             7.
             31.
             
          
           
             Tit.
             2.
             12.
             
          
           
             Psal.
             131.
             2.
             
          
           
             Col.
             3.
             2.
             
          
           
             Gal.
             5
             ▪
             24.
             
          
           
             Col.
             3.
             5.
             
          
           
             Rom
             ,
             13.
             14.
             
          
           
             The
             second
             vse
             .
          
           
             1.
             
             Cor.
             10.
             
          
           
             2.
             
             Chron.
             3.
             1.
             
             &
             5.
             5.
             
          
           
             Heb.
             11.
             37
             ,
             38.
             
          
           
             The
             third
             vse
             .
          
           
             1.
             
             Tim.
             3.
             15.
             
          
           
             2.
             
             Cor.
             6.
             16.
             
          
           
             Eph.
             2.
             21.
             
          
           
             Apoc.
             3.
             12.
             
          
           
             2.
             
             Thess.
             2.
             4.
             
          
           
             Exod.
             25.
             8.
             
          
           
             Leuit.
             26.
             12.
             
          
           
             2.
             
             Cor.
             6.
             16.
             
          
           
             Esay
             12.
             6.
             
          
           
             Deut.
             13.
             14.
             
          
           
             Psal.
             9.
             12.
             
             &
             132.
             13.
             
          
           
             Apoc.
             2.
             1.
             
          
           
             Deut.
             20.
             3.
             
          
           
             Deu●
             .
             9.
             3.
             
          
           
             Deut.
             6.
             15.
             
          
           
             Deut.
             23.
             14.
             
          
           
             God
             more
             especially
             present
             in
             the
             assemblies
             of
             the
             Church
             .
          
           
             Mat.
             18.
             20.
             
          
           
             Gen.
             4.
             15.
             
          
           
             Psal.
             27.
             4.
             
          
           
             Psal.
             42.
             1.
             2.
             4.
             
          
           
             Psal.
             84.
             1
             
             ▪
             2.
             &c
             
          
           
             Psal.
             122.
             1.
             
          
           
             Psal.
             84.
             4.
             10.
             
          
           
             Eccles.
             4.
             17.
             
             &
             5.
             1.
             
          
           
             Exod.
             3.
             5.
             
          
           
             Ios.
             5.
             15.
             
          
           
             Act.
             10.
             33.
             
          
           
             1.
             
             Sam.
             1●
             .
             7.
             
          
           
             Why
             the
             holy
             ghost
             doth
             vse
             the
             phrase
             of
             soiourning
             .
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             True
             heires
             of
             heauen
             ,
             and
             pilgrims
             on
             ea●th
             .
          
           
             ●
             .
             Pet.
             1.
             17.
             
          
           
             Gen.
             47.
             9.
             
          
           
             ●
             Chro.
             2●
             .
             15.
             
          
           
             Heb.
             11.
             13.
             
          
           
             1.
             
             Pet.
             2.
             11
             ,
             12.
             
          
           
             Phil.
             3.
             19
             ,
             20.
             
          
           
             Phil.
             1.
             23.
             
          
           
             2.
             
             Cor.
             5.
             1.
             
          
           
             Mat
             6.
             33.
             
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Basil.
             
          
           
             Mat.
             7.
             14.
             
          
           
             Eph.
             2.
             10.
             
          
           
             Esay
             .
             30.
             21.
             
          
           
             Phil.
             3.
             14.
             
          
           
             Mat.
             10.
             22.
             
          
           
             The
             second
             part
             of
             the
             question
             .
          
           
             What
             is
             meant
             by
             the
             mountain
             of
             God.
             
          
           
             Exod.
             15.
             17.
             
          
           
             Psal.
             2.
             6.
             
          
           
             Heb.
             12.
             22.
             
          
           
             Esay
             .
             14.
             13.
             
          
           
             Psal.
             48.
             2.
             
          
           
             Psal.
             11.
             4.
             
          
           
             Psal.
             3.
             4.
             
          
           
             Heb.
             12.
             
          
           
             Why
             heauen
             is
             called
             the
             mountaine
             of
             God.
             
          
           
             1.
             
             Cor.
             5.
             
          
           
             Mat.
             17.
             4.
             
          
           
             Esay
             .
             33.
             16.
             
          
           
             H●ly
             mountain
             .
          
           
             Exod.
             3.
             5.
             
          
           
             2.
             
             Pet.
             1.
             18.
             
          
           
             Apoc
             21.
             27.
             
          
           
             Heb.
             12.
             14.
             
          
           
             Iohn
             .
             3.
             5.
             
          
           
             The
             phrase
             of
             dwelling
             expounded
             .
          
           
             Hebr.
             9.
             15.
             
          
           
             Luke
             16.
             9.
             
          
           
             1.
             
             Pet.
             1.
             4.
             
          
           
             Dan.
             12.
             2.
             3.
             
          
           
             Mat.
             25.
             46.
             
          
           
             Heb.
             5.
             9.
             
          
           
             2.
             
             Pet.
             1.
             11.
             
          
           
             2.
             
             Pet.
             1.
             10.
             
          
           
             Psal.
             16.
             11.
             
          
           
             2.
             
             Cor.
             4.
             17.
             
          
           
             Heb.
             12.
             1.
             2.
             
          
           
             Rom
             8.
             18.
             
          
           
             2.
             
             Cor.
             4.
             17.
             
          
           
             Apoc.
             14.
             13.
             
          
           
             Psal.
             95.
             &c.
             
          
           
             Heb.
             4.
             
          
           
             Heb.
             4.
             9.
             
          
           
             Heb.
             3.
             7.
             
             &c.
             
          
           
             Heb.
             6.
             11.
             
          
           
             Heb.
             3.
             12.
             
          
           
             Apoc.
             21.
             8.
             
          
           
             Heb.
             4.
             3.
             
          
           
             Heb.
             4.
             8.
             
          
           
             Iohn
             .
             14.
             2.
             
          
           
             Luke
             .
             16.
             22.
             
          
           
             2.
             
             Cor.
             5.
             6.
             
          
           
             2.
             
             Cor.
             5.
             8.
             
          
           
             Of
             the
             parts
             of
             the
             question
             ioyntly
             .
          
           
             Of
             the
             party
             to
             whom
             this
             question
             is
             propounded
             .
          
           
             1.
             
             Cor.
             4.
             13.
             
          
           
             Iohn
             16.
             2.
             ●
             
          
           
             Iohn
             17.
             14.
             
          
           
             Iohn
             15.
             18.
             19.
             
          
           
             Phil.
             1.
             7.
             
          
           
             1.
             
             Iohn
             2.
             19.
             
          
           
             ●at
             .
             22.
             14.
             
          
           
             Ier.
             17.
             9.
             10.
             
          
           
             1.
             
             Thes.
             2.
             4.
             
          
           
             2.
             
             Tim.
             2.
             19.
             
          
           
             Mat.
             25.
             32.
             
          
           
             Gods
             answer
             .
          
           
             Of
             the
             description
             in
             generall
             .
          
           
             1.
             
             Iohn
             .
             3.
             10.
             
          
           
             Gal.
             5.
             6.
             
          
           
             Iam.
             2.
             18.
             
             &
             26
             
          
           
             1.
             
             Iohn
             ●
             .
             20.
             
          
           
             Iohn
             13.
             35.
             
          
           
             Rom.
             13.
             9.
             
          
           
             Psal.
             24.
             3.
             4.
             6.
             
          
           
             Esay
             33.
             14.
             15.
             16.
             
          
           
             The
             parts
             of
             the
             description
             .
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
          
           
             Psal.
             119.
             1.
             
          
           
             Mat.
             7.
             13.
             
          
           
             Luke
             13.
             24.
             
          
           
             Act.
             9.
             2.
             
          
           
             Psal.
             16.
             11.
             
          
           
             Luke
             1.
             79.
             
          
           
             Act.
             16.
             17.
             
          
           
             Act.
             20.
             21.
             24.
             14.
             15.
             16.
             
          
           
             Iohn
             6.
             35.
             
          
           
             Iohn
             14.
             6.
             
          
           
             Eph.
             2.
             10.
             
          
           
             Esay
             30.
             21.
             
          
           
             Phil.
             3.
             14.
             15.
             
          
           
             ●
             .
             Thes.
             4.
             1.
             
          
           
             1.
             
             King.
             18.
             21.
             
          
           
             Phil.
             3.
             18.
             19.
             
          
           
             Prou.
             20.
             9.
             
          
           
             1.
             
             Iohn
             1.
             8.
             
          
           
             Iam.
             3.
             2.
             
          
           
             Eccles.
             7.
             22.
             
          
           
             2.
             
             Chron.
             15.
             17
             ▪
             
          
           
             Chap.
             16.
             
          
           
             What
             vprightnesse
             is
             .
          
           
             Gen.
             17.
             1.
             
          
           
             Luke
             1.
             6.
             
          
           
             Luke
             1.
             73.
             74.
             
          
           
             2.
             
             Cor.
             12.
             19.
             
          
           
             2.
             
             Cor.
             2.
             17.
             
          
           
             Act.
             10.
             33.
             
          
           
             Gal.
             2.
             14.
             
          
           
             1.
             
             Kin.
             18.
             21.
             
          
           
             1.
             
             Chron.
             12.
             33.
             
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             Vers.
             38.
             
          
           
             Psal.
             12.
             2.
             
          
           
             Iam.
             1.
             8.
             
          
           
             Sincerum
             quasi
             sine
             cera
             .
          
           
             1.
             
             Cor.
             5.
             8.
             
          
           
             Luke
             12.
             1.
             
          
           
             Deut.
             22.
             9
             ,
             10
             ,
             11.
             
          
           
             Leuit.
             19.
             19.
             
          
           
             1.
             
             Cor.
             5.
             8.
             
          
           
             Psal.
             51.
             6.
             
          
           
             Iohn
             .
             4.
             24.
             
          
           
             Psal.
             145.
             18.
             
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             Act.
             8.
             21.
             
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             Iam
             1.
             8
             
          
           
             1.
             
             Iohn
             2.
             19.
             
          
           
             Iob.
             8.
             11
             ,
             12
             ,
             13
             
          
           
             Iob.
             27.
             8.
             
          
           
             Mat.
             6.
             2.
             5.
             
          
           
             Iob.
             13.
             16.
             
          
           
             Mat.
             24.
             51.
             
          
           
             Mic.
             6.
             8.
             
          
           
             Psal.
             84.
             11.
             
          
           
             Mat
             7.
             
          
           
             1.
             
             Iohn
             .
             2.
             
             ●9
             .
          
           
             Mat.
             24.
             
          
           
             Psal.
             119.
             1.
             
          
           
             Psal.
             32.
             2.
             
          
           
             Pro.
             20.
             7.
             
          
           
             Pro.
             28.
             18.
             
          
           
             Psal.
             140.
             13.
             
          
           
             Mat.
             5.
             8.
             
          
           
             Deut.
             32.
             15
             
             &
             33.
             5.
             26.
             
          
           
             Esay
             .
             44.
             2.
             
          
           
             Gen.
             25.
             27.
             
          
           
             Psal.
             24.
             4.
             6.
             
          
           
             Psal.
             73.
             1.
             
          
           
             Iohn
             1.
             48.
             
          
           
             Rom.
             2.
             28
             
             ▪
             29.
             
          
           
             Mat.
             24.
             51.
             
          
           
             1.
             
             Thess.
             2.
             4.
             
          
           
             1.
             
             Cor.
             4.
             3.
             
          
           
             1.
             
             Sam.
             15.
             
          
           
             Mat.
             15.
             6.
             
          
           
             Mar.
             8.
             36.
             
          
           
             Phil.
             3.
             19.
             
          
           
             Mat.
             6.
             24.
             
          
           
             Mat.
             7.
             3.
             4.
             
          
           
             Mar.
             6.
             20.
             
          
           
             Psal.
             15.
             4.
             
          
           
             Iohn
             15.
             19.
             
          
           
             1.
             
             Iohn
             .
             3.
             14.
             
          
           
             Luke
             13.
             15.
             
          
           
             Mat.
             12.
             2.
             7.
             
          
           
             Mat.
             23.
             23
             ,
             24.
             
          
           
             Mat.
             27.
             6.
             
          
           
             Iohn
             18.
             28.
             
          
           
             Mic.
             6.
             8.
             
          
           
             Hab.
             2.
             4
             
          
           
             Gen.
             18.
             27.
             
          
           
             Esay
             .
             6.
             5.
             
          
           
             Iob.
             42.
             5.
             6.
             
          
           
             Luke
             5.
             8.
             
          
           
             Pro.
             10.
             9.
             
          
           
             Pro.
             28.
             1.
             
          
           
             Esay
             .
             33.
             14.
             
          
           
             Pro.
             28.
             1.
             
          
           
             Mat.
             7.
             24.
             
          
           
             Luke
             8.
             15.
             
          
           
             Iam.
             1.
             8.
             
          
           
             Hos.
             6.
             4.
             
          
           
             Luke
             8.
             13.
             
          
           
             Mat.
             13.
             21.
             
          
           
             Mat.
             7.
             26.
             
          
           
             Iam.
             1.
             3.
             
          
           
             1.
             
             Pet.
             1.
             7.
             
          
           
             1.
             
             Iohn
             4.
             20.
             
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             Luke
             1.
             6.
             
          
           
             Psal.
             45.
             12.
             
          
           
             Cant.
             1.
             5.
             6.
             
          
           
             Psal
             45.
             13.
             
          
           
             Psal.
             51.
             6.
             
          
           
             Gen.
             5.
             22.
             24.
             
          
           
             Heb.
             11.
             20.
             
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
          
           
             Prou.
             11.
             20.
             
          
           
             Psal.
             4.
             6.
             
          
           
             Psal.
             73.
             1.
             
          
           
             Psal.
             125.
             4.
             5.
             
          
           
             Psal.
             84.
             11.
             
          
           
             Prou.
             2.
             7.
             
          
           
             Prou.
             2.
             21.
             
          
           
             Prou.
             2.
             7.
             
          
           
             Psal.
             7.
             10.
             
          
           
             2.
             
             Chro.
             16.
             9.
             
          
           
             Psal.
             84.
             11.
             
          
           
             Gen.
             22.
             18.
             
          
           
             Luk.
             1.
             73.
             74.
             75.
             
          
           
             Rom.
             8.
             28.
             
          
           
             Iob.
             13.
             15.
             
          
           
             Eccles.
             2.
             26.
             
          
           
             Prou.
             15.
             15.
             
          
           
             2.
             
             Cor.
             1.
             12.
             
          
           
             2.
             
             King.
             20.
             3.
             
          
           
             Psal.
             97.
             11.
             
          
           
             Rom.
             5.
             3.
             4.
             5
             
          
           
             Psal.
             16.
             8.
             
          
           
             Pro.
             28.
             18.
             
          
           
             Psal.
             119.
             1.
             
          
           
             Mat.
             5.
             8.
             
          
           
             Pro.
             20.
             7.
             
          
           
             Psal.
             112.
             2.
             
          
           
             Plato
             .
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             Gen.
             7.
             1.
             
          
           
             Gen.
             15.
             1.
             
          
           
             Psal.
             18.
             23
             
             ▪
             24.
             
          
           
             1.
             
             King.
             3.
             6.
             
          
           
             2.
             
             King.
             20.
             3.
             5.
             
          
           
             Gen.
             5.
             24.
             
          
           
             Heb.
             11.
             5.
             
          
           
             1.
             
             Tim.
             1.
             5.
             
          
           
             2.
             
             Tim.
             1.
             5.
             
          
           
             Act.
             15.
             9.
             
          
           
             Gal.
             5.
             6.
             
          
           
             Iam.
             2.
             
          
           
             Rom.
             12.
             9.
             
          
           
             1
             Pet.
             1.
             22.
             
          
           
             ●
             .
             Iohn
             3.
             18.
             
          
           
             Iam
             3.
             17.
             
          
           
             Mat.
             10.
             16.
             
          
           
             Iam.
             3.
             15.
             
          
           
             Io●l
             .
             2.
             12.
             13.
             
          
           
             Esay
             .
             58.
             5.
             
          
           
             2.
             
             King.
             22.
             19.
             
          
           
             1.
             
             King.
             21.
             27.
             
          
           
             Psal.
             78.
             34.
             36.
             37.
             
          
           
             Iam.
             1.
             27
             
          
           
             Mic.
             6.
             6.
             7.
             
          
           
             Vers.
             8.
             
          
           
             Rom.
             12.
             1.
             
          
           
             Iohn
             4.
             24.
             
          
           
             1.
             
             Tim.
             4.
             8.
             
          
           
             Esay
             29.
             13.
             
          
           
             1
             Col.
             3.
             16.
             
          
           
             2
             Eph.
             6.
             18.
             
          
           
             3
             Psal.
             25.
             1.
             
          
           
             4
             Lam.
             3.
             41.
             
          
           
             5
             Psal
             62.
             8.
             
             Lam.
             2.
             19.
             
             ●
             .
             Sam.
             1.
             15.
             
          
           
             6
             Psal.
             111.
             1.
             
          
           
             1
             Psal.
             119.
             7.
             
          
           
             2
             2.
             
             Tim
             2.
             22.
             
          
           
             3
             Psal.
             17.
             1.
             
          
           
             4
             Psa.
             145.
             18.
             
          
           
             Hos
             7.
             13.
             14.
             
          
           
             Psal.
             78.
             36.
             
          
           
             Heb.
             4.
             13.
             
          
           
             Prou.
             15.
             11.
             
          
           
             Psal.
             66.
             18.
             
          
           
             Esay1
             .
             15.
             
          
           
             Prou.
             ●8
             .
             9.
             
          
           
             2.
             
             Cor.
             2.
             17.
             
          
           
             1.
             
             Thes
             ▪
             2.
             4.
             
          
           
             Gal.
             1.
             10.
             
          
           
             2.
             
             Tim.
             2.
             15.
             
          
           
             Eccles.
             4.
             17.
             
          
           
             1.
             
             Pet.
             2.
             1.
             
          
           
             Luke
             8.
             18.
             
          
           
             Act.
             10.
             33.
             
          
           
             2.
             
             Cor.
             5.
             20.
             
          
           
             1.
             
             Pet.
             4.
             11.
             
          
           
             1.
             
             Thess.
             2.
             13.
             
          
           
             Act.
             8.
             6.
             
          
           
             Luke
             19.
             48.
             
          
           
             Heb.
             2.
             1.
             
          
           
             Esay
             42.
             23.
             
          
           
             Ezec.
             33.
             31.
             
          
           
             Luke
             8.
             15.
             
          
           
             Pro.
             4.
             21.
             
          
           
             Eze.
             33.
             31
             ,
             32.
             
          
           
             Iam.
             1.
             22.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             Act.
             8.
             21.
             23.
             
          
           
             Mat.
             26.
             22.
             
          
           
             Iohn
             12.
             6.
             
          
           
             Iohn
             6.
             70.
             
          
           
             Esay
             66.
             3.
             
          
           
             2.
             
             Chro.
             25.
             2.
             14
             
          
           
             Col.
             3.
             23.
             
          
           
             Rom.
             6.
             17.
             
          
           
             Mat.
             5.
             20.
             
          
           
             Mic.
             6.
             8.
             
          
           
             Gen.
             17.
             1.
             
          
           
             1.
             
             Chron.
             28.
             〈◊〉
             
          
           
             Ios.
             24.
             14.
             
          
           
             Deut.
             18.
             13.
             
          
           
             Iohn
             4.
             23
             
             ▪
             24.
             
          
           
             Rome
             .
             7.
             14.
             
          
           
             Luke
             1.
             73.
             75.
             
          
           
             Pro.
             11.
             20.
             
          
           
             Luke
             .
             16.
             15.
             
          
           
             2.
             
             Tim.
             3.
             5.
             
          
           
             Mat.
             ●5
             .
             8.
             
          
           
             Mat.
             23.
             25.
             
          
           
             Mat.
             23.
             27.
             
          
           
             Mat.
             23.
             28.
             
          
           
             Psal.
             32.
             2.
             
          
           
             Iohn
             1.
             47.
             
          
           
             Esay
             58.
             2.
             
          
           
             Psal.
             78.
             36.
             37.
             
          
           
             Esay
             1.
             11.
             
             &c.
             
          
           
             Mat.
             23.
             14.
             
          
           
             Iohn
             12.
             5
             ,
             6.
             
          
           
             1.
             
             King.
             21.
             9.
             
          
           
             2.
             
             Sam.
             15.
             8.
             
          
           
             Mat.
             28.
             13.
             16.
             
          
           
             In
             Esay
             1●
             .
          
           
             Iam.
             1.
             26.
             
          
           
             Iam.
             1.
             22.
             
          
           
             Mat.
             7.
             26.
             
          
           
             Mat.
             25.
             3.
             
          
           
             Oper.
             imperf
             .
             in
             Matth.
             
          
           
             Apoc
             3.
             1.
             
          
           
             1.
             
             Iohn
             2.
             
             1●
             .
          
           
             Luke
             8.
             13.
             
          
           
             Iob.
             8.
             11
             
             ▪
             12
             ▪
             13
             
          
           
             Eccles.
             1.
             35.
             
          
           
             Luke
             12.
             1
             ,
             2.
             
          
           
             Mat.
             24.
             51.
             
          
           
             Mat.
             5.
             8.
             
          
           
             Iob.
             13.
             16.
             
          
           
             Mat.
             21.
             31.
             
          
           
             Psal.
             16.
             8.
             
          
           
             Psal.
             139.
             7.
             
          
           
             Pro.
             15.
             3.
             
          
           
             Psal.
             139.
             2.
             
          
           
             Epist.
             11.
             in
             fin
             .
          
           
             Heb.
             11.
             27.
             
          
           
             1.
             
             Sam.
             16.
             7.
             
          
           
             Prou.
             15.
             11.
             
          
           
             1.
             
             Chro.
             28.
             9.
             
          
           
             2.
             
             Chron.
             16.
             9.
             
          
           
             Pro.
             2.
             7.
             
          
           
             Psal.
             84.
             11.
             
          
           
             Gen.
             17.
             1.
             
          
           
             Rom.
             2.
             16.
             
          
           
             Eccles.
             12.
             14.
             
          
           
             2.
             
             Cor.
             5.
             10.
             
          
           
             Psal.
             139.
             12.
             
          
           
             Mat.
             24.
             51.
             
          
           
             Mat.
             7.
             22
             ,
             23.
             
          
           
             Mat.
             25.
             3.
             12.
             
          
           
             Ier.
             17.
             10.
             
          
           
             Pro.
             4.
             23.
             
          
           
             Mat.
             15.
             18
             ,
             19.
             
          
           
             Luke
             6.
             45.
             
          
           
             1.
             
             Tim.
             1.
             5.
             
          
           
             Mat.
             23.
             26.
             
          
           
             Iam.
             4.
             8.
             
          
           
             2.
             
             Chro.
             25.
             2.
             14
             
          
           
             Act.
             8.
             21.
             
          
           
             Ier.
             17.
             9.
             
          
           
             Col.
             3.
             22.
             
          
           
             2.
             
             Cor.
             3.
             18.
             
          
           
             Mat.
             10.
             16.
             
          
           
             Iam.
             3.
             17.
             
          
           
             Iam.
             3.
             15.
             
          
           
             Mat.
             10.
             16.
             
          
           
             Rom.
             16.
             19.
             
          
           
             Act.
             2.
             46.
             
          
           
             2.
             
             Cor.
             1.
             
             1●
             .
          
           
             Iohn
             1.
             48.
             
          
           
             Psal
             32.
             2.
             
          
           
             1.
             
             Pet.
             2.
             21
             
             ▪
             22.
             
          
           
             Mark.
             12.
             15.
             
          
           
             Luk.
             20.
             23.
             
          
           
             Psal
             12.
             2.
             
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             I
             liad
             .
             9.
             
          
           
             Zeph.
             3.
             13.
             
          
           
             Psal
             ▪
             109.
             2.
             
          
           
             Psal
             55.
             
             2●
             .
          
           
             Ier.
             9.
             8.
             
          
           
             Vers.
             9.
             
          
           
             Psal.
             34.
             12
             ,
             13.
             
          
           
             1.
             
             Pet.
             2.
             22.
             
          
           
             In
             Iohan.
             1.
             
          
           
             P●o.
             10
             9.
             
          
           
             Psal.
             50.
             19.
             
          
           
             Ier.
             5.
             26.
             
          
           
             Mic
             7.
             2.
             
          
           
             Zeph.
             3.
             13.
             
          
           
             Le●
             .
             19.
             11.
             
          
           
             1.
             
             Thess.
             4.
             6.
             
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             Psal.
             5.
             7.
             
          
           
             Rom.
             1.
             29.
             
          
           
             Ezec.
             22.
             12.
             
          
           
             Psal
             55.
             23.
             
          
           
             1.
             
             Thess.
             4.
             6
             ,
          
           
             Ierem.
             9.
             
             ●
             .
          
           
             Mat.
             5.
             8.
             
          
           
             Act.
             3.
             21.
             
          
           
             Mat.
             24.
             51.
             
          
           
             Theognis
             ,
             vers
             .
             147.
             
          
           
             Arsiot
             .
             Ethic.
             lib.
             5.
             cap
             3.
             
          
           
             Iam
             2.
             8.
             
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
          
           
             Rom.
             13.
             9.
             
          
           
             Mat.
             7.
             12.
             
          
           
             Lamprid
             in
             Alexandr
             .
          
           
             Ezec.
             33.
             32.
             
          
           
             Mat.
             23.
             
          
           
             Mat.
             7.
             21.
             
          
           
             Rom.
             2.
             13.
             
          
           
             Iam.
             1.
             22.
             
          
           
             Mat.
             5.
             20.
             
          
           
             1.
             
             Iohn
             3.
             7.
             
          
           
             See
             Thom.
             2.
             2.
             9.
             58.
             1.
             
          
           
             Rom.
             3.
             10.
             
          
           
             1.
             
             Pet.
             4.
             18.
             
          
           
             1.
             
             King.
             8.
             46.
             
          
           
             Eccles.
             7.
             22.
             
          
           
             Psal.
             143.
             2.
             
          
           
             Eph.
             2.
             10.
             
          
           
             Rom.
             6.
             18.
             
          
           
             verse
             19.
             
          
           
             Esay
             64.
             6.
             
          
           
             Iob.
             1.
             1.
             
          
           
             Luke
             1.
             6.
             
          
           
             Act.
             10.
             22.
             
          
           
             Heb.
             11.
             33.
             
          
           
             Act.
             10.
             35.
             
          
           
             1.
             
             Iohn
             2.
             29.
             
          
           
             1.
             
             Iohn
             310
             ▪
             8.
             
          
           
             Esay
             .
             33.
             15
             ,
             16.
             
          
           
             Pro.
             10.
             30.
             
          
           
             Psal.
             69.
             28.
             
          
           
             2.
             
             Tim.
             4.
             8.
             
          
           
             Psal.
             69.
             28.
             
          
           
             Luke
             14.
             14.
             
          
           
             Psal.
             106.
             3.
             
          
           
             Mat.
             5.
             6.
             
          
           
             Phil.
             3.
             9.
             9.
             
          
           
             Iohn
             15.
             8.
             
          
           
             Phil.
             1.
             11.
             
          
           
             Mat.
             5.
             16.
             
          
           
             1.
             
             Pet.
             2.
             12.
             
          
           
             Eph.
             1.
             4.
             
          
           
             Luke
             .
             1.
             74
             ,
             75.
             
          
           
             Rom.
             6.
             18.
             
             &
             22.
             
          
           
             1.
             
             Pet.
             2.
             24.
             
          
           
             Ehp.
             2.
             10.
             
          
           
             Psal.
             105.
             45.
             
          
           
             Deut.
             10.
             12.
             
          
           
             Cant.
             4.
             12
             ,
             13.
             
          
           
             Luke
             ▪
             3.
             6
             ,
             7.
             
          
           
             Iohn
             15.
             2.
             
          
           
             Mat.
             3.
             10.
             
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             Arist.
             Eth.
             1.
             
             ●
             .
             c.
             3.
             
          
           
             Thom.
             2.
             2.
             
          
           
             q.
             100.
             1.
             
             Pet.
             3.
             1.
             
          
           
             1.
             
             Pet.
             2.
             12.
             
          
           
             2.
             
             Cor.
             9.
             2.
             
          
           
             2.
             
             Pet.
             1.
             10.
             
          
           
             Rom.
             9.
             11.
             2.
             
             Tim.
             1.
             9.
             
          
           
             Rom.
             3.
             28.
             
          
           
             Eph.
             2.
             8.
             9.
             
          
           
             Mat.
             7.
             16.
             201
             
          
           
             Ia●●
             .
             2.
             18.
             
          
           
             1.
             
             Iohn
             .
             3.
             14.
             
          
           
             Iam.
             2.
             26.
             
          
           
             Eph.
             2.
             10.
             
          
           
             〈◊〉
             .
          
           
             Mat.
             25.
             34.
             35.
             
          
           
             Heb.
             11.
             6.
             
          
           
             1.
             
             Tim.
             1.
             5.
             
          
           
             2.
             
             Chron.
             25.
             2
             
          
           
             Luke
             1.
             75.
             
          
           
             De
             〈◊〉
             ad
             Consent
             .
          
           
             Psal.
             12.
             
          
           
             Zeph.
             3.
             13.
             
          
           
             Prou
             ▪
             13.
             5.
             
          
           
             Pro.
             12.
             19.
             
          
           
             Apoc.
             14.
             5.
             4.
             
          
           
             Rom.
             3.
             4.
             
          
           
             1.
             
             Tim.
             2.
             4.
             
          
           
             Iohn
             8.
             44.
             
          
           
             Ios.
             7.
             19.
             
          
           
             Leu.
             6.
             2.
             
          
           
             Eph.
             4
             ▪
             25.
             
          
           
             Zach.
             ●
             .
             16.
             
          
           
             Verse
             19.
             
          
           
             Exod.
             23.
             7.
             
          
           
             Leu.
             19.
             11.
             
          
           
             Ec●les
             .
             1.
             20.
             23
             ,
             24
             ,
             25.
             
          
           
             Col.
             3.
             9.
             
          
           
             Psal.
             51.
             8.
             
          
           
             Pro.
             12.
             
             〈◊〉
             .
          
           
             Pro.
             6.
             17.
             
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             Philo
             Ind.
             
          
           
             Men●nder
             .
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Apollon
             .
          
           
             Deut.
             32.
             4.
             
          
           
             Iohn
             14.
             6.
             
          
           
             Iohn
             16.
             13.
             
          
           
             Iohn
             17.
             17.
             
          
           
             Iohn
             18.
             37.
             
          
           
             P
             ●0
             .
             19
             ,
             5.
             
          
           
             Eccles.
             34.
             4.
             
          
           
             Psal.
             101.
             7.
             
          
           
             Psal.
             5.
             6.
             
          
           
             Pro.
             19.
             9.
             
          
           
             Act.
             5.
             
          
           
             Apoc.
             22.
             15.
             
          
           
             Apoc.
             21.
             8.
             
          
           
             Gen.
             32.
             12.
             
          
           
             1.
             
             Sam.
             13.
             5.
             
          
           
             Psal.
             78.
             27.
             
          
           
             Iohn
             21.
             25.
             
          
           
             Deut.
             5.
             20.
             
          
           
             Esay
             59.
             12.
             
          
           
             Gen.
             30.
             33.
             
          
           
             De
             mendacio
             ad
             Consent
             .
          
           
             Apoc.
             21.
             8.
             
          
           
             Eecles
             .
             7.
             13.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
          
           
             De
             interpr
             .
             1.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             See
             Thom.
             2.
             2.
             q.
             110.
             
          
           
             Ethic.
             4.
             
          
           
             1.
             
             Iohn
             2.
             21.
             
          
           
             2.
             
             Cor.
             13.
             8.
             
          
           
             Moral
             .
             y.
             8.
             cap.
             2.
             
          
           
             Mat.
             12.
             36.
             
          
           
             ●os
             .
             7.
             3.
             
          
           
             De
             mendac
             .
             ad
             Consent
             .
          
           
             Aemilius
             prob
             .
          
           
             1.
             
             Cor.
             13.
             6.
             
          
           
             2.
             
             Cor.
             13.
             8.
             
          
           
             Eth.
             1.
             
          
           
             Rom.
             3.
             8.
             
          
           
             Psal.
             5.
             6.
             
          
           
             VVisd
             .
             1.
             11.
             
          
           
             Gen.
             12.
             10.
             16.
             
             &
             20.
             2.
             
          
           
             Gen
             20.
             12.
             
          
           
             Exod.
             1.
             17.
             19.
             20.
             
          
           
             Moral
             .
             18.
             6.
             2.
             
          
           
             Ios.
             2.
             
          
           
             Heb.
             11
             3●
             .
          
           
             Iam.
             2.
             25.
             
          
           
             Contra
             mendac
             .
             ad
             Consent
             .
          
           
             Pro.
             23.
             23.
             
          
           
             Mar.
             8.
             36.
             
          
           
             De
             mencacio
             ad
             Consent
             .
          
           
             Eccles.
             4.
             33.
             
          
           
             Lib.
             cont
             .
             Mendacium
             ad
             Consent
             .
          
           
             Iob.
             13.
             7.
             8.
             1.
             
             Cor.
             15.
             15.
             
          
           
             Rom.
             3.
             8.
             
          
           
             Gal.
             3.
             10.
             
          
           
             l.
             Pet.
             3.
             15.
             
          
           
             Rom.
             10.
             10.
             
          
           
             Mat.
             10.
             32
             ,
             33.
             
          
           
             Mat.
             7.
             6.
             
          
           
             Mat.
             27.
             11.
             21
             ,
             1.
             
             Tim.
             6.
             13.
             
          
           
             Iohn
             18.
             36
             ,
             37.
             
          
           
             Iohn
             18.
             20
             ,
             21.
             
          
           
             Mat.
             26.
             63
             ,
             64.
             
          
           
             1.
             
             Sam.
             16
             ▪
             2.
             
          
           
             Gen.
             20.
             12.
             
          
           
             Lib.
             cont
             .
             Mendacium
             
          
           
             Plut●rch
             .
             de
             gar●●ulitate
             .
          
           
             Prou.
             18
             ,
             2●
             .
          
           
             Mat.
             12
             ▪
             34.
             
          
           
             Iam.
             1.
             26.
             
          
           
             1.
             
             Cor.
             13.
             6.
             
          
           
             Eph.
             4.
             15.
             
          
           
             Leuit.
             19.
             16.
             
          
           
             Psal.
             50.
             20.
             
          
           
             Ezec.
             22.
             9.
             
          
           
             Rom.
             1.
             29.
             30.
             
          
           
             ●am
             .
             3.
             
          
           
             Ier.
             18.
             18.
             
          
           
             Ier.
             9.
             3.
             
          
           
             Psal.
             120.
             3.
             
          
           
             Psal.
             64.
             3
             ,
             4.
             
          
           
             Psal.
             64.
             3.
             
          
           
             Pro.
             12.
             18.
             
          
           
             Psal.
             55.
             21.
             
          
           
             Psal.
             52.
             2.
             
          
           
             Psal.
             140.
             3.
             
          
           
             Iam.
             3.
             6.
             8.
             
          
           
             Pro.
             25.
             18.
             
          
           
             Eccles.
             7.
             3.
             
          
           
             Pro.
             22.
             1.
             
          
           
             Sonne
             of
             Syrach
             ●
             .
             15.
             
          
           
             2.
             
             Sam.
             16.
             4.
             
          
           
             Pro.
             26.
             20.
             
          
           
             Pro.
             16.
             28.
             
          
           
             Pro.
             18.
             24.
             
          
           
             Mat.
             5.
             9.
             
          
           
             Prou.
             6.
             19.
             
          
           
             Ezec.
             22.
             9.
             
          
           
             1.
             
             Sam.
             22.
             9.
             11
             
          
           
             Psal.
             52.
             2.
             4.
             
          
           
             Pro.
             26.
             22.
             
          
           
             1.
             
             Sam.
             22.
             11.
             
          
           
             Leu●t
             .
             19.
             14
             
          
           
             Deut.
             27.
             24.
             
          
           
             Prou.
             6.
             19.
             
          
           
             2
             Tim
             ,
             3.
             3.
             
          
           
             Tit.
             2.
             3.
             
          
           
             Psal.
             50.
             20
             ,
             21.
             
          
           
             Psal.
             52.
             5.
             
          
           
             Ezec.
             22.
             9.
             
          
           
             1.
             
             Cor.
             6.
             10.
             
          
           
             Iam.
             3.
             2.
             
          
           
             Rom.
             3.
             12
             ,
             13.
             
          
           
             Iam.
             ●
             25.
             
          
           
             Pron
             .
             10.
             
             1●
             .
          
           
             1.
             
             Pet.
             4.
             8.
             
          
           
             Gal.
             6.
             1.
             
          
           
             Leu.
             19.
             17.
             
          
           
             De
             interiori
             domo
             cap.
             42.
             
          
           
             Prou.
             27.
             5
             
             ▪
             6.
             
          
           
             Psal.
             141.
             5.
             
          
           
             Mat.
             18.
             15
             ,
             16
             ,
             17.
             
          
           
             2.
             
             Pet.
             2.
             7.
             8.
             
          
           
             Ezec.
             9.
             4.
             6.
             
          
           
             Psal.
             119.
             158.
             
          
           
             Psal.
             119.
             136.
             
          
           
             Mat.
             7.
             6.
             
          
           
             Prou.
             9.
             7
             ,
             8
             ,
             9.
             
          
           
             Prou.
             10.
             18.
             
          
           
             1.
             
             Pet.
             4.
             8.
             
          
           
             Mat.
             18.
             15
             ,
             16
             ,
             17.
             
          
           
             Gen.
             37.
             2.
             
          
           
             1.
             
             Cor.
             1.
             
             ●1
             .
          
           
             Act.
             23.
             16.
             
          
           
             Ier.
             40.
             14.
             
          
           
             1.
             
             Cor.
             5.
             11.
             
          
           
             Eccles.
             19.
             8.
             
          
           
             Obiection
             .
             1.
             
          
           
             1.
             
             Sam.
             22.
             9
             ,
             10
             
          
           
             1.
             
             Sam.
             21.
             6
             
             ▪
             9.
             
          
           
             Psal.
             52.
             2
             ,
             3
             ,
             4.
             
          
           
             Eccles.
             19
             ▪
             8
             ,
             10
             ,
             11.
             12.
             
          
           
             Serm.
             in
             Ca●
             .
             24
             
          
           
             Pro.
             18.
             8.
             
             &
             26.
             22.
             
          
           
             Psal.
             50.
             21.
             
          
           
             De
             curio●it
             
          
           
             Plutarch
             de
             curiositate
             .
          
           
             1.
             
             Pet.
             4.
             15.
             
          
           
             1●
             Tim.
             5.
             13.
             
          
           
             Heb.
             1●
             .
             ●4
             .
          
           
             Iam.
             3.
             4.
             
          
           
             Rom.
             2.
             1.
             
          
           
             Mat.
             7.
             1
             ,
             2
             ,
             &c.
             
          
           
             De
             interiori
             Demo
             ,
             cap.
             42.
             
          
           
             Tom.
             4.
             ho●il
             .
             3.
             ad
             popul
             .
          
           
             Psal.
             39.
             1.
             
          
           
             Iam.
             3.
             6.
             
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
          
           
             Psal.
             141.
             3.
             
          
           
             Iam.
             3.
             7
             ,
             8.
             
          
           
             Lib.
             8
             ▪
             cap.
             1.
             
          
           
             Iam.
             3.
             2.
             
          
           
             Eccles.
             14.
             
             ●
             .
          
           
             Mat.
             5.
             43.
             
          
           
             Mat.
             5.
             44.
             
          
           
             Luke
             10
             ▪
             37.
             
          
           
             Exod.
             23.
             4
             ,
             5.
             
          
           
             Deut.
             22.
             1
             ,
             2
             ,
             3.
             
          
           
             Leuit.
             19.
             17.
             
          
           
             Act
             17.
             26.
             
          
           
             Esay
             58.
             7.
             
          
           
             Mat.
             5.
             44
             ,
             45.
             
          
           
             1.
             
             Cor.
             6
             ,
             7.
             
          
           
             Gen.
             9.
             6.
             
          
           
             Gal.
             3.
             28.
             
          
           
             Act.
             9.
             4.
             
          
           
             Mat.
             25.
             40.
             45.
             
          
           
             Gal.
             6.
             10.
             
          
           
             Act.
             24.
             16.
             
          
           
             1.
             
             Ioh.
             2.
             10.
             
          
           
             Heb.
             10.
             24.
             
          
           
             1.
             
             Thes.
             5.
             14.
             
          
           
             1.
             
             Sam.
             24.
             18.
             
          
           
             Rom.
             12.
             21.
             
          
           
             1.
             
             Sam.
             24.
             14.
             
          
           
             Mat.
             5.
             44
             ,
             45.
             
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             1.
             
             Iohn
             .
             5.
             19.
             
          
           
             Rom.
             3.
             10.
             12.
             
          
           
             Prou.
             19.
             11.
             
          
           
             2.
             
             Sam.
             16.
             10.
             
          
           
             Gen.
             45.
             5.
             7
             ,
             8.
             
          
           
             Prou.
             10.
             12.
             
          
           
             Rom.
             13.
             4.
             
          
           
             Ier.
             51.
             36.
             
          
           
             Luke
             .
             18.
             7.
             8.
             
          
           
             Leuit.
             19.
             18.
             
          
           
             Rom.
             12.
             19.
             
          
           
             Mat.
             5.
             38.
             39.
             
          
           
             1.
             
             Thes.
             5.
             15.
             
          
           
             Psal.
             94.
             1.
             
          
           
             Ezec.
             25.
             12.
             
          
           
             Eccles.
             28.
             1.
             
          
           
             Mat
             6.
             15.
             
          
           
             Mat.
             18.
             35.
             
          
           
             Rom.
             13.
             4.
             
          
           
             Mat.
             26.
             52.
             
          
           
             Apoc.
             22.
             15.
             
          
           
             Apoc.
             21.
             8.
             
          
           
             Ephes.
             4.
             27.
             
          
           
             2.
             
             Sam.
             19.
             22.
             
          
           
             Heb.
             10.
             24.
             
          
           
             1.
             
             Cor.
             13.
             5.
             
          
           
             Psal.
             24.
             4.
             
          
           
             Esay
             .
             56.
             2.
             
          
           
             1.
             
             Cor.
             3.
             18.
             
          
           
             1.
             
             Cor.
             13.
             5.
             
          
           
             Prou.
             24.
             9.
             
          
           
             Zach.
             8.
             17.
             
          
           
             Gen.
             6.
             5.
             
             &
             8.
             21.
             
          
           
             Prou.
             15.
             26.
             
          
           
             Act.
             8.
             22.
             
          
           
             Esay
             .
             55.
             7.
             
          
           
             Pro●
             .
             12.
             18.
             
          
           
             〈…〉
             
          
           
             De
             interiori
             do●o
             .
          
           
             De
             considerat
             .
             〈◊〉
             .
             2.
             infine
             .
          
           
             Dum
             aurem
             inficit
             ,
             animam
             inter●●it
             .
             Bern.
             
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             Hom.
             3.
             ad
             popul
             .
             ●om
             .
             4.
             
          
           
             Ian.
             5.
             20.
             
          
           
             Eph.
             5.
             11.
             
          
           
             Pro.
             25.
             23.
             
          
           
             Hieronym
             .
          
           
             Esay
             5.
             20.
             
          
           
             1.
             
             Cor.
             13.
             5.
             
          
           
             Eph.
             4.
             15.
             
          
           
             1.
             
             Sam.
             20.
             32.
             
          
           
             1.
             
             Sam
             ,
             24.
             10.
             
          
           
             1.
             
             Sam.
             22.
             17.
             
          
           
             2.
             
             Sam.
             16.
             4.
             
          
           
             Esther
             3.
             10.
             
          
           
             Suetonius
             .
          
           
             Psal.
             101.
             5.
             
          
           
             Exod.
             23
             ▪
             1.
             
          
           
             Thuci
             .
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             Pro.
             17.
             4.
             
          
           
             Aben
             Ezra
             D.
             Kimhi
             .
          
           
             Esay
             53.
             3.
             
          
           
             Ierem.
             22.
             28.
             
          
           
             Mala.
             1.
             7.
             
             &
             2
             ▪
             9
             
          
           
             Dan.
             11.
             21.
             
          
           
             1.
             
             Sam.
             2.
             30.
             
          
           
             Ierem.
             6.
             30.
             
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             Tit.
             1.
             16.
             
          
           
             Rom.
             1.
             28.
             
          
           
             Dan.
             11.
             21.
             
          
           
             Gen.
             3.
             15.
             
          
           
             Prou.
             29.
             27.
             
          
           
             Psa.
             139.
             21
             ,
             22
             
          
           
             Est.
             3.
             
          
           
             Mat.
             26.
             24.
             
          
           
             Luke
             23.
             30.
             
          
           
             Apoc
             6.
             16.
             
          
           
             Iohn
             15.
             19.
             
          
           
             Luke
             23.
             12.
             
          
           
             2.
             
             King
             3.
             
             1●
             .
          
           
             Psal.
             26.
             4.
             5.
             
          
           
             E●cles
             .
             13.
             1.
             
          
           
             Prou.
             13.
             20.
             
          
           
             1.
             
             Cor.
             15.
             
          
           
             Theog●●s
             .
          
           
             1.
             
             Cor.
             5.
             6.
             
          
           
             Psal.
             119.
             115.
             
          
           
             1.
             
             Cor.
             5.
             11.
             
          
           
             Heb.
             10.
             25.
             
          
           
             Prou.
             29.
             5.
             
          
           
             Diogenes
             .
          
           
             Antisthenes
             .
          
           
             Prou.
             28.
             4.
             
          
           
             Pro.
             24.
             24
             ,
             25.
             
          
           
             Psal.
             111.
             10.
             
          
           
             Deut.
             6.
             13.
             
             &
             10.
             12.
             
          
           
             Eccles.
             12.
             13.
             
          
           
             Prou.
             8.
             13.
             
          
           
             Prou.
             14.
             27.
             
          
           
             Prou.
             28.
             14.
             
          
           
             Psal.
             112.
             1.
             
          
           
             Psal.
             128.
             1.
             
          
           
             1.
             
             Cor.
             4.
             13.
             
          
           
             1.
             
             Sam.
             2.
             30.
             
          
           
             In
             oculi●
             f●●re
             .
             ●ach
             .
             2.
             8.
             
          
           
             Iohn
             .
             15.
             19.
             
          
           
             Iohn
             .
             3.
             14.
             
          
           
             1.
             
             Kin.
             18.
             12
             ,
             13.
             
          
           
             Psal.
             16.
             2
             ,
             3
             
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             Heb.
             11.
             24
             ,
             25.
             
          
           
             Luke
             16.
             
          
           
             Chald.
             paraphr
             .
          
           
             Hieronym
             .
          
           
             Aben
             Ezra
             &c.
             
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
          
           
             Leuit.
             23.
             27.
             29.
             32.
             
          
           
             Num.
             30.
             14.
             
          
           
             Psal.
             35.
             13.
             
          
           
             Esay
             .
             58.
             5.
             
          
           
             Psal.
             24.
             4.
             
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Arist.
             
          
           
             Esay
             .
             45.
             23.
             
          
           
             Rom.
             14.
             11.
             
          
           
             Deut.
             6.
             13.
             
             &
             10.
             20.
             
          
           
             Ios.
             7.
             19.
             
          
           
             Iohn
             9.
             24.
             
          
           
             1.
             
             King
             8.
             31.
             
          
           
             Cic.
             pro
             Cornel
             ▪
             Bal.
             &
             pro
             Placc●
             .
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             Num.
             30.
             2.
             
          
           
             Plutarc
             .
             Quest.
             Rom.
             
          
           
             Heb.
             6.
             16.
             
          
           
             Gen.
             21.
             23.
             31.
             
             &
             26.
             28.
             
          
           
             Gen.
             31.
             53.
             
          
           
             1.
             
             King.
             18.
             15.
             
          
           
             2.
             
             King.
             3.
             14.
             
          
           
             Gen.
             24.
             2
             ,
             3.
             
          
           
             Gen.
             47.
             29
             ,
             35.
             
          
           
             Rom.
             1.
             9.
             
             &
             9.
             1.
             
          
           
             2.
             
             Cor.
             1.
             23.
             
             &
             11
             ,
             32.
             
          
           
             Gal.
             1.
             20.
             
          
           
             Phil.
             1.
             8.
             
          
           
             1.
             
             Thess.
             2.
             5.
             
             Apoc.
             10.
             6.
             
          
           
             Gen.
             22.
             
          
           
             Heb.
             6.
             
          
           
             Psal.
             63.
             11.
             
          
           
             Deu.
             6.
             13.
             10.
             20
             
          
           
             Ier.
             4.
             2.
             
          
           
             Esay
             45.
             23.
             
          
           
             Mat.
             5.
             34.
             
          
           
             Mat.
             5.
             17.
             
          
           
             Mat
             ▪
             23.
             16
             ,
             18
             
          
           
             Mat.
             5.
             34
             ,
             〈◊〉
             .
          
           
             Mat.
             23.
             〈…〉
             
          
           
             Iam.
             5.
             12.
             
          
           
             Mat.
             5.
             37.
             
          
           
             Ier.
             5.
             7.
             
          
           
             Ier.
             4.
             2.
             
          
           
             Rom.
             9.
             1.
             
          
           
             Deut.
             28.
             58.
             
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
          
           
             Exod.
             20.
             
          
           
             Eccles.
             23.
             11.
             
          
           
             Eccles.
             9.
             2.
             
          
           
             Num.
             30.
             3.
             
          
           
             Mat.
             23.
             23.
             
          
           
             Psal.
             24.
             4.
             
          
           
             Prou.
             28.
             20.
             
          
           
             Rom.
             1.
             30.
             
          
           
             2.
             
             Sam.
             21.
             6.
             
          
           
             2.
             
             Chron.
             36.
             13.
             
          
           
             Ezek.
             17.
             15.
             19.
             
          
           
             Peiorare
             (
             
               saith
               Tully
            
             )
             non
             est
             fals
             ūiurare
             ,
             sed
             quod
             ex
             animi
             ●ui
             sententia
             iuraris
             ,
             id
             non
             fa
             ●●r●periurium
             est
             .
             3.
             de
             offi●
             .
          
           
             Isidor
             .
          
           
             Mar.
             6.
             23.
             
          
           
             1.
             
             Sam.
             25.
             22.
             32.
             33.
             
          
           
             August
             .
             &
             Luther
             in
             hunc
             Psalm
             .
          
           
             Sum.
             Angel.
             ●
             .
             vs●a
             .
          
           
             De
             Vsur.
             c.
             8.
             
          
           
             Subiectum
             vsurae
             mutuum
             .
          
           
             *
             The
             summe
             lent
             ,
             we
             call
             the
             principall
             :
             the
             Latines
             ,
             sortem
             ,
             the
             Grecians
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             &
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             Deut.
             23.
             19.
             
             
               Lo
               Tasshik
            
             .
          
           
             Hu
             Neshek
             hu
             Tarbith
             .
          
           
             In
             Exod.
             22.
             25
             
             Leuit.
             25.
             36
             ,
             37
             
          
           
             Caus.
             14.
             q.
             3.
             
          
           
             Lib.
             de
             Tob.
             c.
             14.
             
          
           
             Lib.
             6.
             in
             Eze.
             18.
             
          
           
             In
             Ps
             36.
             
          
           
             Lactant.
             de
             vero
             cult
             .
             1.
             6.
             c.
             18.
             
          
           
             Budaeus
             de
             Asse
             Glare●●us
             de
             Asse
             .
             cap.
             12.
             
             Ho●oman
             de
             vsuris
             .
          
           
             2.
             
             Cor.
             8.
             13.
             
          
           
             I
             cos
             qui
             §
             cae●eros
             Cod.
             lib.
             q.
             ●it
             .
             32.
             c.
             26.
             
          
           
             Lib.
             de
             definit
             .
             appellat
             .
          
           
             Mentall
             vsury
             .
          
           
             Rom.
             7.
             14.
             
          
           
             In
             Psal.
             36.
             
          
           
             Actuall
             vsurie
             .
          
           
             Molinaeus
             .
          
           
             Semis
             ad
             trientem
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             Lat.
             sescupla
             sei●
             sesquialter
             .
          
           
             Hinc
             liber
             faenebris
             pecuniae
             Kalendarium
             dictum
             .
          
           
             Faeneratori●
             .
             Haec
             ol●m
             consuetudo
             fuit
             ,
             ut
             vltra
             statutum
             K●lend●rum
             diem
             ,
             in
             Idus
             concederens
             dilationem
             .
             l
             taq
             ,
             solitum
             er●t
             ,
             ut
             quae
             in
             Kalendis
             faenerauerant
             ,
             idibusreciperen●
             &
             relegerent
             .
             Chabot
             .
             in
             Hora.
             epod
             .
             2.
             
          
           
             Vid.
             Budaeum
             de
             Asse
             .
             fol.
             24
             &
             25
             
          
           
             Open
             vsurie
             .
          
           
             Couert
             vsurie
             .
          
           
             Vsurie
             in
             selling
             .
          
           
             Vsurie
             in
             buying
             .
          
           
             Amos
             8.
             6.
             
          
           
             Extrau
             .
             com
             .
             de
             emptione
             &
             ●endi●
             .
             cap.
             I.
             &
             Contractum
             emptionis
             &
             venditionis
             annui
             census
             cum
             condition
             :
             reuenditionis
             non
             esse
             vsurarium
             .
          
           
             Molin●us
             .
          
           
             Vsurie
             in
             letting
             .
          
           
             Vsury
             in
             partnership
             .
          
           
             Vsurie
             in
             exchange
             .
          
           
             Iohn
             .
             2.
             14.
             15.
             
          
           
             Mat.
             25.
             27.
             
          
           
             Eth.
             5.
             5.
             
          
           
             Sum.
             A●gel
             .
             voce
             vsura
             .
             §
             54
             
          
           
             The
             shekel
             of
             the
             Sanctuarie
             320
             gerahs
             .
             Exod.
             30.
             13.
             
          
           
             W.
             H.
             de
             asse
             ▪
             ex
             Munstero
             &
             D.
             Kimhi
             in
             Exod.
             30.
             
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             Molinaeus
             .
             Interesse
             casuale
             momentaneum
             .
             Promisiuum
             &
             successiuum
             .
             Interesse
             vsurarium
             .
          
           
             Fr.
             Hotoman
             .
          
           
             Accessio
             accessionis
             iure
             ciuili
             non
             conceditur
             .
          
           
             Deut.
             23.
             19.
             
          
           
             Lib.
             de
             Tobia
             .
             cap.
             15.
             
          
           
             Eze.
             18.
             13.
             
          
           
             Leuit.
             18.
             18.
             
          
           
             Mal.
             2.
             
          
           
             Leuit.
             25.
             16.
             
          
           
             H.
             Z.
             
          
           
             Leuit.
             25.
             36.
             
          
           
             Deut
             24.
             12.
             
          
           
             The
             Treatise
             beginne●h
             thus
             ,
             The
             question
             of
             vsurie
             ,
             &
             ●
             
          
           
             Deut.
             24.
             6.
             10
             ,
             11
             ,
             12
             ,
             13.
             
          
           
             Exod.
             22.
             22.
             
          
           
             Deut.
             23.
             19.
             
          
           
             Nehem.
             5.
             11.
             
          
           
             Gen.
             47.
             23
             ,
             24
             ,
             25.
             
          
           
             Gen.
             47.
             18
             ,
             19.
             
          
           
             Verse
             20.
             
          
           
             Strom.
             2.
             
          
           
             Prou.
             22.
             22.
             
          
           
             Exod.
             22.
             22.
             23
             ,
             &c.
             
          
           
             Zach.
             7.
             10.
             
          
           
             Deut.
             15.
             7
             ,
             8
             ,
             9
             
          
           
             Plutarch
             ,
             〈…〉
             non
             fae●erand●
             .
          
           
             Loc.
             com
             .
             tom
             .
             2.
             de
             pauper●a
             .
             cap.
             2.
             
          
           
             Cal.
             in
             Ezek.
             18.
             
             A
             p●upere
             semper
             foenus
             exigere
             nefas
             eri●
             .
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             Pio.
             12.
             10.
             
          
           
             In
             Psal.
             15.
             
          
           
             ●ib
             ,
             de
             Tob.
             c.
             15
             
          
           
             Psal.
             15.
             
          
           
             De
             arcanis
             cathol
             .
             verit
             .
             lib.
             II.
             cap.
             4.
             
          
           
             Tom.
             5.
             lib.
             6.
             in
             Ezek.
             18.
             
          
           
             Neh.
             5.
             11.
             
          
           
             Vers.
             7.
             
             &
             10.
             
          
           
             C.
             Molin
             .
          
           
             See
             Ezr.
             4.
             13.
             
             &
             7.
             24.
             
          
           
             Vers.
             14
             ,
             15.
             &c
             
          
           
             Psal.
             15.
             
          
           
             De
             Teb
             .
             c.
             15.
             
          
           
             Prou.
             28.
             8.
             
          
           
             In
             Ezek.
             18.
             
          
           
             Verse
             .
             10.
             
          
           
             Verse
             .
             11.
             
          
           
             Verse
             .
             12.
             
          
           
             Verse
             .
             13.
             
          
           
             Verse
             12
             ,
             13.
             
          
           
             Mat.
             5.
             42.
             
          
           
             Deut.
             15.
             
          
           
             Leuit.
             25.
             35.
             
          
           
             Prou.
             19.
             17.
             
          
           
             Luk.
             14.
             12.
             
          
           
             Mat.
             5
             ,
             20.
             
          
           
             Mat.
             5.
             46.
             
          
           
             Exod.
             23.
             4.
             5.
             
          
           
             Eze.
             22.
             
          
           
             Eze.
             18.
             
          
           
             1.
             
             Cor.
             10.
             24.
             
             &
             13.
             5.
             
          
           
             Luke
             6.
             31.
             
          
           
             Mat.
             7.
             12.
             
          
           
             Qui
             non
             integravoluntate
             consentit
             .
             inuitus
             appellatur
             .
             Hotom
             .
             de
             vsur
             .
             ●●s●metus
             85.
             
             D.
             de
             ad
             .
             haered
             .
          
           
             Eth.
             3.
             1.
             
          
           
             1.
             
             Sam.
             31.
             4.
             
          
           
             Gen.
             39.
             9.
             
          
           
             2.
             
             Sam.
             1.
             9.
             10
             ,
             14.
             
          
           
             Luit
             .
             §.
             pen.
             C.
             de
             fur
             .
          
           
             Hotom
             .
             ex
             Pom.
             in
             l.
             is
             qui
             ,
             13.
             
          
           
             §
             1.
             
             D.
             commod
             In
             si
             non
             fuerunt
             .
             20
             in
             si
             .
             l.
             si
             igitur
             .
             55.
             eod
             .
             &c.
             
          
           
             Eccles.
             10.
             19.
             
          
           
             Deut.
             15.
             8
             ,
             9.
             
          
           
             Molin
             .
          
           
             Interesse
             vsurarium
             .
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Basil.
             
          
           
             1.
             
             Cor.
             13.
             5
             
             &
             10.
             24.
             
          
           
             Psal.
             37.
             26.
             
             &
             112.
             5.
             
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
          
           
             Prou.
             12.
             10.
             
          
           
             In
             Decalog
             .
          
           
             Cato
             interrogatus
             .
             Quid
             faenerari
             ?
             quid
             ,
             inquit
             ,
             hominem
             occidere
             ?
             Cic.
             de
             off
             .
             in
             fine
             .
             Hug.
             Card.
             
          
           
             Leuit.
             25.
             35.
             
          
           
             Append.
             in
             Psal.
             15.
             
          
           
             Luke
             6.
             35.
             
          
           
             Deut.
             15.
             10.
             
             &
             23.
             20.
             
          
           
             Apud
             Chr●sost
             .
             tom
             3.
             homil
             .
             12.
             in
             fine
             .
          
           
             Plin.
             
          
           
             In
             Psal.
             128.
             
          
           
             Exod.
             2.
             
          
           
             Haec
             vbi
             loc●tus
             foenerator
             Alphius
             ,
          
           
             I
             am
             i
             am
             futurus
             rusticus
             ,
             Omnem
             relegit
             idibus
             pecuniā
             :
             Quaerit
             calendis
             ponere
             .
          
           
             Bodin
             de
             rep
             .
             lib.
             5.
             ca.
             2.
             
          
           
             Anal.
             lib.
             6.
             
          
           
             In
             Esay
             58.
             
          
           
             Lib
             de
             difinit
             .
             appellat
             .
          
           
             Ezee.
             21.
             14.
             17.
             
          
           
             Chrysost.
             
          
           
             In
             decalog
             .
          
           
             Taci●
             .
             annal
             .
             lib.
             6.
             
          
           
             Duodecim
             tabulis
             sanctum
             ne
             quis
             vnciario
             faenore
             amplius
             exerceret
             .
             De
             re
             rustica
             .
          
           
             Semunciarium
             foenus
             .
          
           
             Bodin
             ex
             Liu.
             lib.
             7.
             
          
           
             ●od
             .
             lib.
             4.
             tit
             .
             32
             lib.
             26.
             
          
           
             Azoara
             .
             4.
             vid.
             centur
             .
             7.
             
             Magdeburg
             .
          
           
             Etrau
             .
             com
             .
             Calisti
             .
             3.
             
             &
             Martini
             5.
             de
             emptione
             &
             venditione
             cap.
             1.
             
             &
             2.
             
          
           
             Anno
             13.
             
             Eliza.
             cap.
             8.
             
          
           
             Mat.
             19.
             8.
             
          
           
             Rom.
             3.
             8.
             
          
           
             De
             verb.
             domi
             .
             homil
             .
             35.
             
          
           
             Caus.
             14.
             9.
             5.
             
          
           
             In
             Matth.
             homil
             .
             57.
             
          
           
             Psal.
             15.
             
          
           
             Ezek.
             18.
             
          
           
             Psal
             68.
             5
             ,
             &
             14.
             6
             ,
             7.
             
          
           
             ●er
             .
             49.
             11.
             
          
           
             Molin
             .
          
           
             Psal.
             55.
             11.
             
          
           
             Ezck.
             22.
             12.
             
          
           
             Lib.
             6.
             annal
             .
          
           
             In
             Ezek.
             18.
             
          
           
             Leuit.
             25.
             36.
             
          
           
             Nehem.
             5.
             9.
             
          
           
             Luke
             6.
             35.
             
          
           
             Deut.
             15.
             
             &
             25.
             20.
             
          
           
             Ezek.
             22.
             12.
             
          
           
             Psal.
             10.
             4.
             
          
           
             1.
             
             Cor.
             6.
             9
             ,
             10.
             
          
           
             Num.
             16.
             38.
             
          
           
             Prou.
             28.
             8.
             
          
           
             Ezek.
             18.
             13.
             
          
           
             De
             Ieiun
             .
             10.
             mensis
             serm
             .
             6.
             
          
           
             Mark.
             8.
             36.
             
          
           
             〈◊〉
             .
             in
             Eze.
             18.
             
          
           
             Resp●n
             .
             de
             vsur
             .
          
           
             In
             Ezek.
             18.
             
          
           
             Resp.
             de
             vsur
             .
          
           
             
               The
               schoolemen
               say
            
             ,
             Vsura
             est
             peccatum
             non
             solum
             in
             se
             ,
             sed
             etiam
             secundum
             se
             ,
             &
             ideo
             ex
             nulla
             circumstantia
             bene
             potest
             fieri
             .
             Sum.
             Angel.
             
          
           
             Rom.
             3.
             8.
             
          
           
             Quicquid
             fit
             ,
             ne
             patiamini
             vestra
             culpa
             quenquam
             esse
             inter
             vos
             mendicum
             .
             Calu.
             
          
           
             Verse
             4
             ,
             5
             ,
             6.
             
          
           
             Hieronym
             .
             in
             Ezech.
             18.
             
          
           
             Ambros.
             de
             Tobic
             .
             cap.
             15.
             
          
           
             Luk.
             6.
             34.
             
          
           
             Lib.
             1.
             cap.
             7.
             
          
           
             Luke
             6.
             34.
             
          
           
             Iam.
             5.
             3.
             
          
           
             Vincent
             .
             Magdeburg
             ex
             P.
             Cantore
             .
          
           
             Mat.
             25.
             27.
             
          
           
             Cic.
             de
             senect
             .
          
           
             Luke
             19.
             22.
             
          
           
             Luke
             19.
             13.
             
          
           
             Mat.
             24.
             43.
             
          
           
             Apoc.
             16.
             15.
             
          
           
             Iam.
             3.
             15.
             
          
           
             Ascet.
             quest
             .
             254
             
          
           
             Luke
             3.
             12
             ,
             13.
             
          
           
             Luke
             19.
             8.
             
          
           
             In
             Math.
             homil
             .
             57.
             
          
           
             De
             Tob.
             cap.
             12.
             
          
           
             Se●●
             .
             6.
             de
             Ieiunio
             10.
             mensis
             .
          
           
             Lib.
             7.
             de
             benif
             .
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             in
             Craty
             .
          
           
             1.
             
             Iohn
             .
             5.
             19.
             
          
           
             1.
             
             Tim.
             6.
             9.
             
          
           
             Mat.
             19.
             
          
           
             Colonus
             mercedem
             ,
             si
             qua
             calam
             it●●s
             a
             ciderit
             ,
             non
             debet
             .
             l.
             ex
             conducto
             .
             §.
             1.
             
             &
             7.
             
             Dig.
             lib.
             19.
             tit
             .
             2.
             
          
           
             Obiect
             .
             6.
             
          
           
             Obiect
             .
             7.
             
          
           
             Obiect
             .
             8.
             
          
           
             Obiect
             .
             9.
             
          
           
             Obiect
             .
             10.
             
          
           
             Obiect
             .
             11.
             
          
           
             Exod.
             21.
             19.
             
          
           
             Obiect
             .
             12.
             
          
           
             Rom.
             14.
             23.
             
          
           
             De
             off
             .
             lib.
             1.
             
          
           
             De
             re
             rustica
             .
             lib.
             1.
             
          
           
             Polit.
             1.
             
          
           
             Mostellar
             .
             Nullum
             aedipol
             hodie
             genus
             homin●
             est
             te●rius
             ,
             Nec
             minus
             bon●
             cum
             iure
             quam
             Danisticium
             .
          
           
             Lib.
             1.
             cap.
             7.
             
          
           
             Vide
             Centur.
             12.
             cap.
             4.
             inter
             peccata
             7.
             praecepti
             .
          
           
             See
             D.
             Wilson
             ,
             fol.
             13
             6.
             b.
             
          
           
             〈◊〉
             .
          
           
             Phil.
             4.
             8.
             
          
           
             Rom.
             12.
             17.
             
          
           
             1.
             
             Thess.
             5.
             22.
             
          
           
             Si
             res
             alienae
             propter
             quam
             pec●atum
             est
             ,
             cum
             reddi
             possit
             non
             redditur
             ,
             non
             agi●u●
             poe●●tentia
             ,
             sed
             fingitur
             .
          
           
             Luke
             19.
             8.
             
          
           
             Mat.
             27.
             3.
             
          
           
             Epist.
             54.
             ad
             Macedon
             .
          
           
             Luke
             19.
             8.
             
          
           
             Rainerius
             Pantheolog
             .
             tis
             .
             devsur
             .
             cap.
             2.
             
          
           
             5.
             de
             Legib
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             Psal.
             37.
             21.
             
          
           
             Rom.
             1.
             32.
             
          
           
             Eph.
             5.
             11.
             
          
           
             1.
             
             Tim.
             6.
             9.
             
          
           
             Deut.
             28.
             12.
             
             &
             44.
             
             &
             15.
             6.
             
          
           
             Psal.
             109.
             11.
             
          
           
             Rom.
             3.
             8.
             
          
           
             Obiect
             .
             1.
             
          
           
             D●ut
             .
             24.
             10.
             
          
           
             Exo.
             22.
             26
             ,
             27.
             
          
           
             Deut.
             24.
             6
             ,
             10
             ,
             11
             ,
             12
             ,
             13.
             
          
           
             Ezek.
             18.
             7.
             12.
             
          
           
             Exo.
             22.
             26
             
             ▪
             27.
             
          
           
             Deut.
             24.
             6.
             22.
             
          
           
             E●ech
             .
             18.
             12.
             
          
           
             2
             King
             4.
             1.
             
          
           
             Nehem.
             5.
             2.
             5.
             
          
           
             Obiect
             .
             2.
             
          
           
             *
             For
             his
             purchase
             of
             the
             field
             in
             Anathoth
             ,
             was
             afterwards
             Chapter
             32
             ,
             and
             then
             not
             vnd●rtaken
             by
             him
             of
             his
             owne
             accord
             ,
             as
             a
             worldly
             contract
             for
             his
             own
             profit
             ,
             but
             enioyned
             of
             the
             Lord
             ,
             as
             a
             type
             and
             assurance
             of
             the
             restitution
             of
             the
             I●wes
             after
             the●
             captiuitie
             ,
             verse
             7
             ,
             8
             ▪
             15
             ,
             43
             ,
             4●
             .
          
           
             Lib.
             Radic
             .
          
           
             The
             Greeke
             :
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             As
             those
             which
             c●me
             from
             Gnaba●
             ,
             and
             Lauah
             .
          
           
             Nos●im
             Bahem
             .
          
           
             Eth.
             5.
             c.
             11.
             
          
           
             Eth.
             5.
             c.
             5.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             Mat●h
             .
             7.
             6.
             
             Prou.
             9.
             7
             ,
             8.
             
          
           
             See
             Thom.
             Aq.
             sum
             .
             2.
             2.
             q.
             78.
             4.
             ad
             2.
             
          
           
             Prou
             19.
             17.
             
          
           
             In
             Psal.
             36.
             
             Con●
             .
             3.
             
          
           
             Rom.
             12.
             13.
             
          
           
             Heb.
             13.
             16.
             
          
           
             Luk.
             16.
             
             1●
             .
          
           
             1.
             
             Tim.
             6.
             17.
             18
             
          
           
             Luke
             .
             11.
             41.
             
          
           
             Eph.
             4.
             
             ●8
             .
          
           
             〈◊〉
             .
             12.
             33.
             
          
           
             Act.
             4.
             34.
             
          
           
             De.
             1●
             .
             9
             ,
             10
             ,
             11.
             
          
           
             1.
             
             Iohn
             .
             3.
             17.
             
          
           
             Prou.
             28.
             27.
             
          
           
             Prou.
             21.
             13.
             
          
           
             Mat.
             25.
             41
             ,
             42.
             
          
           
             Luke
             16.
             2.
             
          
           
             Prou.
             28.
             27.
             
          
           
             Prou.
             19.
             17.
             
          
           
             Luke
             16.
             9.
             
          
           
             2.
             
             Cor.
             9.
             6.
             
          
           
             Mat.
             25.
             34
             ,
             35.
             
          
           
             Mat.
             25.
             40.
             
             4●
             .
          
           
             Mat.
             25.
             44
             ,
             45.
             
          
           
             1.
             
             Sam.
             8.
             3.
             
          
           
             Act.
             24.
             
          
           
             1.
             
             King.
             21.
             
          
           
             Mat.
             26
             ,
             59
             ,
             60.
             
             &
             28.
             12
             
             ▪
             15.
             
          
           
             Iud.
             16.
             5
             ,
             18.
             
          
           
             Mat.
             26.
             15.
             
             &
             27.
             4.
             
          
           
             Deut.
             4.
             24.
             
          
           
             Heb.
             12.
             19.
             
          
           
             Esay
             .
             33.
             15.
             
          
           
             Prou.
             15.
             27.
             
          
           
             Prou.
             17.
             23.
             
          
           
             Deut.
             27.
             25.
             
          
           
             Iob.
             15.
             34.
             
          
           
             Psal.
             26.
             9.
             10.
             
          
           
             〈…〉
             .
             29
             4.
             
          
           
             Ezech
             22.
             
             1●
             .
          
           
             Deut.
             16.
             19.
             
          
           
             Exod.
             23.
             8.
             
          
           
             Exod.
             22.
             28.
             
          
           
             Psal.
             82.
             6.
             
          
           
             2.
             
             Chron.
             19.
             6.
             
          
           
             Esay
             .
             1.
             23.
             
          
           
             Amos.
             2.
             6.
             
          
           
             Prou.
             28.
             21.
             
          
           
             Esay
             5.
             23.
             
          
           
             Ezek.
             22.
             12.
             
          
           
             Mic.
             3.
             11
             ,
             12.
             
          
           
             Prou.
             25.
             
             1●
             .
          
           
             Ier.
             5.
             26.
             27.
             
          
           
             Prou.
             21
             6.
             
          
           
             Prou.
             6.
             18.
             
          
           
             Prou.
             19.
             5.
             9.
             
          
           
             1.
             
             Tim.
             6.
             10.
             
          
           
             1.
             
             Tim.
             6.
             9.
             
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Hesiod
             .
          
           
             Ec●les
             .
             10.
             9.
             
          
           
             1.
             
             Tim.
             6.
             6.
             
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Chilo
             .
          
           
             Mat.
             7.
             
             2●
             .
          
           
             Apoc.
             1.
             3.
             
          
           
             Prou.
             29.
             18.
             
          
           
             Luke
             11.
             28.
             
          
           
             Iohn
             13.
             17.
             
          
           
             2.
             
             Pet.
             1.
             10.
             
          
           
             Psal.
             112.
             6.
             
          
           
             Prou.
             10.
             30.