Sermon on idolatry, with treatise against usury
Creator: Richard Porder | Date: 1570 | Identifier: STC 20117
- Title
- Sermon on idolatry, with treatise against usury
- Creator
- Richard Porder
- Date
- 1570
- Identifier
- STC 20117
A_sermon_of_gods_fearefull_thr-image-1.png
Transcription: v0
A Sermon of gods fearefull threatnings for Idolatrye, mixing of religion, retayning of Ido- latrous remnaunts, and other wickednesse: with a Treatise against Usurie. Preached in Baules Churche the. 26. daye of Maye. 1570. being Monday in Whit- son weeke. Written and dedicated to the Magi- strates and all the Citizens of London: with a briefe table to finde out the principall matters contay- ned therin: by Richarde Porder. Seene and allowed according to the Queenes Iniunctions. EZECHIEL. 3. Thus the Lorde God hath spoken whether you heare or heare not. Imprinted by Henry Denham.
A_sermon_of_gods_fearefull_thr-image-3.png
Transcription: v0
A.j.
A_sermon_of_gods_fearefull_thr-image-4.png
Transcription: v0
To the Right Honora- ble Lorde Mayor, of the Citis of London, and to his right worshipfull brethren the Al- dermen, with Merchants, and Commoners of the same Citie. Richard Porder Person of Saint Peters on Cornchill in London aforesayd: wisheth helth and prosperitie, with the feare of God, and eternall saluation in Christ. BEING THO- rowlye perswaded (Right Honorable, Woorshipfull, and dearely beloued in our Saviour Christ) that other Citizens and folk of townes and Countries tho- rowe this whole Realme, doe take (as it were) light and in- structions at you of this honourable Citie: I haue thought it most meete to direct this my simple worke to you, and you to be defenders thereof against the aduersarie, to the ende that those, who take ensample of you, maye see, A.3. that
A_sermon_of_gods_fearefull_thr-image-6.png
Transcription: v0
The Epistle. shine foorth light of good conuersation, and honest lawfull trade, whereby others maye followe your good example, and that God may be glorified. Let euery man put to his helping hand, the Magistrate with power, and the in- ferior with prayer to God. There wanteth but only good will. We haue but a short race here to runne, and how short god onely knoweth, happy is he that runneth a good course to the ende. Let vs be moued while God doth yet call and beseech vs, least he kepe silence & scurge vs. And though the wicked, who regarde not God, will giere, cauill, scoffe, flaunder, kick, and will not be moued with any thing to leaue e- uill: yet I know the godly and wise (for whose sake I haue chiefly done it) wil be content with this my trauayle, and will gladly and thank- fullye embrace the truth, and endeuor to re- dresse faultes without delay. To whome God for Christes sake giue strength: and perfite his woorke in them, and deliuer our Queene, this our Citie and Realme, from plagues now im- minent, and blesse and defende the godlye inhabitants to the glory of his holy Maiestie, and destruction of Satans kingdome. Amen. The Preface to the Reader. ALBEIT, good Rea- der, that a- mongest o- ther vices, I haue in this Sermon (as also hereto- fore in sun- dry other hy mee preached at Paules Crosse) in- ueyghed chiefly against Usurie: it was not for that I did or doe account Usury in it selfe to be the most horriblest vice beyonde all other, but because the same vice in this our time, is so vniversally committed, that not only money men, Merchant men, and Citizens, be Usu- rers: but also Noblemen, Courtiers, Gentlemen, Grasiers, Farmers, Plowmen and Artificers, yea, I would the
A_sermon_of_gods_fearefull_thr-image-7.png
Transcription: v0
To the Reader. the Clergie were free. So that the vice Usurie, amongst the multitude, is accounted no vice, and thought so necessarie: that without it men (generally) cannot liue. There- fore I thought good (so speciallye) to re- prove the same vice, and to shewe men (if they will see) this their fault. For though Usurie be but a part (yet a great part) of extortion and oppressi- on, and extortion and oppression, be but fruites of Couetousnesse, and ambiti- on, and all these doe spring out of insi- delitie and distrusting God, (which di- strust is the roote of euery wicked act:) yet when such euill fruite shall be so v- niuersally eaten, as Usurie now is, e- uen with greedinesse and delight: it is more than time to shewe the perill therof, yea, and that with all diligence. And except we shoulde be content wil- linglye to see (as it were) the blinde drowne himselfe in the ditche, and the childe To the Reader. childe to play with the Serpent, or eate sweete Rattes bane to his owne poyso- ning and destruction: we cannot omit to shewe the generall abuse in trades, by Usurie, and so specially to reprove it, and tell men the daunger of it, namely, that Usurie being a fruite of insidelitie: cannot but poyson the re- ceyuer. Wherefore, that God forbiddeth U- surie, I haue shewed by the Lawe, by the Prophets, and by the Gospell. Also I haue shewed howe godlye men and good Magistrates both Christen and Heathen, haue detested the same vice, & him that committed it: & what punish- ments some people executed vpon such offenders. And partly, I haue shewed (for I thinke no man can fully declare it) what hurt there groweth by Usurie to the Church of God, & to the common weale. I haue also shewed the abuse of trades by that they are generally con- tracted
A_sermon_of_gods_fearefull_thr-image-10.png
Transcription: v0
Sophonias, cap. Primo. I Will gather vp all things in the lande (saith the Lord) I will gather vp man and beast, I will gather vp the fowles in the ayre, and the fishe in the waters, and destructions shall be to the wicked, & I will vtterly roote out the men from of the lande, sayth the Lord, I will stretch out my hande vppon Iuda, and vppon all the indwellers at Ierusalem. Thus will I roote out the remnants of Baall from this place, and the names of the Chemarims, with the Priests, yea, and such as vpon the house toppes doe worship and bowe themselues to the host of heauen: which sweare by the Lorde, and by their Malchom also. Which start backe from the Lorde, and neyther seeke after the Lorde, nor regarde him. We reade in the fourth Booke of Kings, & also in the seconde of the Chronicles, that after the death of good Ezechias: wicked Manasses succeeded king of Iuda & Ierusalem, who did euil in the sight of the Lorde, as did the heathen whom the Lord cast out before the B. I. The Text. 2. 3 4 6 7 4. Reg. ca. 21. 2. Paral. ca. 33.
A_sermon_of_gods_fearefull_thr-image-11.png
Transcription: v0
A Sermon preached children of Israel, for he set vp all the abominations which his father put downe, as hill aultars, Idoll groues, aultars vnto Baall, as Ahab did, and worshipped [th]e host of heauen. He offered his sonne in fire, brought an Idol into [th]e Lords temple, and gaue heede to witch- craft and sorcerie, and mainteyned workers with spirites, and fortune tel- lers. Whereby he made Iuda and the indwellers of Ierusalem to erre, and to doe worse than the Heathen whome the Lorde destroyed before them. Wherefore the Lorde brought him into the handes of the Affrican Cap- taines his enimies, who bounde him in chains, and led him prisoner to Babi- lon, where he repented and humbled himselfe before the Lord God. And be- ing restored to his kingdome, he sought a reformation according to the will of God, whome he learned more exactlye to knowe, by chains and prison: than euer he did before by his crowne and scepter. < Afflictions profitable to Gods chil- dren.> 2 in Paules Church. scepter. And after Manasses death, his sonne Amon was made king in his place, who walked in all the abhomi- nations of his father, & did that which was euill in the sight of the Lorde. He neither regarded the commaundement of God, nor the example of his fathers repentance. Wherefore God punished his sinne by sinne, what time his ser- uantes conspired and slewe him in his owne house. After whose death (about. 3312. yeares from the making of the worlde, and. 658. yeares before the incarnation of Christ, the sonne of Amon, godlye Iosias, at the age of eyght yeares, was made king ouer Iuda and Ierusalem. He did that which was right in [th]e sight of the Lorde, and walked in the wayes of his father David, & neyther bowed to the right hande nor to the left. Hee speedilye began to seeke the Lorde, and in the twelfth yeare of his reygne, he beganne to purge Iuda and Ierusa- lem In that wic- ked fathers haue good children, and good fathers wicked chil- dren, it is sene that goodnes is not of na- ture, but of grace.
A_sermon_of_gods_fearefull_thr-image-12.png
Transcription: v0
A Sermon preached in Paules Church. 3 the Lord what was to be done concer= ning that booke. We read this Booke himselfe vnto all the people when hee had gathered them togither, and made a couenant with the Lord touching the same to gouerne according to the pre= cise rules thereof. In the. 11. yeere of this Kings reigne, Sophony the Prophet began to speake in the name of the Lord. The beginning of whose prophecie are these wordes, which first I read vnto you. The same wordes doe contayne, an exceeding terrible or fearefull threate= ning against the people of Iuda and Ierusalem, for their sinnes, but speci= ally for Idolatrie. In handling wherof, I meane to vse none other methode: than that which the Prophet hath prouided for me, who first threatneth a rooting out of Idola= ters, and mixers of religion, with the rennaunts of Idolatry. And then A= pollates, and those that neyther seeke after Godly Prin= ces doe helpe their neigh= bours to re= foyne abuses in religion. 2. Paral. 3. 4. 3. Reg. 13. 2 Ieremie. 1. 4. Re. 22. 23. 2. Paral. 34. Tirannie and negligence, darkness of truth.
A_sermon_of_gods_fearefull_thr-image-13.png
Transcription: v0
A Sermon preached after the Lorde nor regarde him. And for these offences it is: that God also threatneth to destroy the place, and the prouision. And that I maye intreate hereof, &c. Here the prayer was made. < The vnrea= sonable crea= tures shall be destroyed for mans sinne, therfore great is Gods an= ger agaynst sinne.> I will gather vp (or make an ende of) all things from off the lande, sayth the Lorde, I will gather vp (or make an ende of) men, and beasts, fowles & fishes. &c. In that God doth threaten here to destroy, not onlye men, but also vnreasona= ble creatures: wee maye learne howe detestable a thing sinne is, in the sight of God, and specially Idolatrie, for as wee reade, though Iosias had now reformed many 4 in Paules Church. many abuses, put downe Idola= trie, and brought in place there= of the true seruice of God: it is sayde, that God was yet angrye for that peoples Idolatrie for= merly committed, and still secret= ly maintayned, notwithstanding the publike reformation. But here two thinges maye seeme strauinge at the first viewe, thone, why now in the dayes of so good a King, who had reformed reli= gion, banished Idolatrie, and executed the Idolaters to the vt= termost of his power: God doth thus threaten more grieuously: than he did in the dayes of Ma= nasses or Amon, those wicked Kings that had set vp Idolatrie. The other, why Sophonic be= ginneth not his Biophecie or preaching with doctrine as com= B.iii. monly < Two things seeme strange here.>
A_sermon_of_gods_fearefull_thr-image-14.png
Transcription: v0
A Sermon preached monly other Prophetes and tea- chers doe: but thundreth euen at the first these horrible threate. Nowbeit, by good considerati- on of that state and time, we shall without difficultie perceyue in the one & the other, the iust and holye iudgements of God, most wisely & orderly put in execution. For though God had now sent these people so good a Prince as had banished Idolatrie, execu- ted the Idolaters, and erected the true worship and seruice of God publikely so much as was in his power both in his owne dominions of Iuda and Ieru- salem, & also amongst his neigh- bours the Israelites: yet those people for the most part playde the hypocrites, and secrete Ido- latrers, and kept remnantes or reliques in Paules Church. reliques of Baal, Moloch, or Mal- chom, and other Idols, they se- cretely worshipped the hoste of heauen, and gaue heede to Wit- ches and spirites of error as may appeare. < Causes why God doth threaten so sharply in this good kings reigne.> Yea though the Prophet Iere- mie (by the space of seauen yeres before Sophonie beganne) had preached to them, shewed them their faultes, and preached doc- trine for their learning (if they woulde haue learned:) yet they neyther regarded that great good gift of god, namely so good a King, that truely worshipped God, and defended true religion and iustice: nor yet his holy word and calling, sent them vnder the same king by the Prophet Iere- mie. And therefore it was, that now God raised vp this prophet Sopho-
A_sermon_of_gods_fearefull_thr-image-15.png
Transcription: v0
A Sermon preached Sophonic, as it were sodeinly to thunder oute these theates, for this their great ingratitude and pestilent perseverance in their Idolatrie, superstition, and other wickednesses, continued in this tyme of so gentle calling, good gouernement, and cleere light. <Hebrues. 2.> For the greater better giftes and benifites that men doe con- temne or neglect, the greater plagues or punishments are de- serued and procured by such in- gratitude. And certainelye a- mongst all theternall giftes of God in this lyfe, there is none comparable to this, that GOD bouchsafeth to let men haue his holy and eternall word preached amongest them, and speciallye when hee ioyneth therewith the power of good magistrates. And therefore 6 in Paules Church. therefore when such treasure is by men neglected or contenned: it is no maruell that GOD doth threaten extreme punishm[en]t, as here he doth by this Sophonic. And though I contende not with those that do thinke Sopho- nic did this by aduysse and consul- tation with Ieremie: yet I am not of their minde, but doe feele otherwise of it, euen that GOD who ministreth perfite medicine according to mens diseases: did stirre vp this Prophet Sophonic to go amongst that people, euen vpon iust and most apt occasion, as it were sodeinlye, thereby, the more to quicken them that were in their dead sleepe of Idolatrie and iniquitie. And though it is most true, that this was not a pollicie or practise
A_sermon_of_gods_fearefull_thr-image-16.png
Transcription: v0
A Sermon preached practise betweene Ieremie and Sophonie, but the worke of God: yet it is certayne that Ieremie did not blame Sophonie for vsing an other order than he had done be= fore him. But contrarywise did well lyke of his doing, knowing who had sent him. For they could in no wise dissent or tarre, being both messengers from God, and gouerned by one spirite. And hereof, those that now do preach the Gospell haue a good rule, namely, that one blame not the other, though one vse sharp= nesse, and an other vse mildenesse in teaching, or that one teache that: which another hath not taught before him, except the doctrine be false and agaynst the truth, or that they preach placen- tia to the stubboyne wicked, and theates in Paules Church. 7 < Discretion in doctrine must be observed.> theates and curses to the peni= tent and broken harted, for ther= in discretion must be vsed, or else they are blame worthie. Now we maye as I sayde, see by this text and consideration of that state and time, howe God doth proceede with them in mer= cie and iudgement, and he is still one and the same God. < God first calleth men by fayre meanes.> He first sendeth them his word and true seruice, by the ministery of a good magistrate, and a holy Prophet, he sheweth them their faultes and offreth them pardon, and praieth them to forsake their lewde wayes, and to turne to him, and he wil yet receiue them. When by these gentle callings great benifits bestowed vpon them, they will not bee wonne, but continue in their vices, and vtterly
A_sermon_of_gods_fearefull_thr-image-17.png
Transcription: v0
A Sermon preached < Secondly, God threatneth, if men do not regarde gentle calling. Ionas. 3. > bitterly thanklesse for those great benifytes: then God doth not yet sodeinly destroy them. But first threatneth that vnlesse they doe repent: hee will scurge, as wee read also that God sayd by Ionas yet forty dayes and Niniue shall be destroyed, and before the floud also: yet the dayes of man shall be a hundreth and twenty yeres, and I will bring a floud vppon the earth. &c. < Genesis. 6. > If yet neyther by gentle calling, nor by threate, they will bee reclaymed, then hee ceaseth speakynge to them, and pulleth awaye his woo[er]de and good magistrates, and for their sinnes he setteth an hypocrite to rule ouer them, sendeth enimies in vppon them, spoyleth them of their ioye, bringeth them into captiuitie, in Paules Church. 8 tie, and so many wayes scurgeth them, that he maketh them know by stripes [tha]t which they woulde neuer know by faire meanes: so it came to passe with these people of Iuda and Ierusalem. For neyther by gentle callinges, nor benifites, nor threate, they woulde cease from their owne wayes, as appeareth that within three or fower monethes after the death of this good king Iosias, < 4. Reg. 25. 6> which for their thanklesnesse was taken away, Idolatrie and superstition was erected again, and within lesse than. xxx. yeares < 4. Reg. 25.> after this prophecie was fulfilled, they were led awaye captive to Babilon, where they continued in captiuitie. lxx. yeares. But though the Lo[rd]s Lo[rd]e rooted out from that lande as well the people
A_sermon_of_gods_fearefull_thr-image-18.png
Transcription: v0
A Sermon preached people as the prouision, in such sort as they coulde not enioy it: yet the destruction and ruine was to the wicked, according to this Prophecie. For even in the captuitie, no doubt God had his beloued seruants, as he sayde of Dauid. If his children forsake my lavves, and vwalke not in my co- uenant, I vvill visite their sinnes vwith scurges, but I vvill not take my louing kindnesse vtterly from them, nor suffer my truth to faile. So that thoughe this people were caried captive, and the prouision and place destroyed for their sinnes, yet euen herein God sheweth loue to his seruants, in that hee bringeth them home, though by stripes, and that hee casteth them not away. So that though the punishment in this lyfe in Paules Church. 9 lyfe be generall: yet the ruine & destruction is only to the wicked, as Dauid sayth: The godly shall be punished, but the vvicked shall be destroyed. And whereas this good king Iosias, and the Prophete Ieremie, did know that religion should de- cay, & that god would shortly af- ter rote out the people, & destroy the place and the prouision, yet they ceased not ech in his calling to doe the vttermost that laye in them to erect and teach the pure seruice and will of GOD, and though they preuayled not, nor had such successe as they wished: yet they ceased not to the ende they did their duties, and ende- uors, & left not God without his witnesse both to that people, and to all ages after them, and so de- liuered C.1. Though pun- ishments be generall, the destruction and ruyns is onely to the wicked. 4. Regum. 21. 2. Paral. 34. The godlye wyll not o= mpt their in= dustrie in do= ing good, though they looke ior small profit to in= sume thereof.
A_sermon_of_gods_fearefull_thr-image-19.png
Transcription: v0
A Sermon preached liuered their owne soules, as Ezechiel.3. sayth Ezechiel, wherein Magi= strates are taught, and Prea= chers also, howe they ought to deale in their seuerall charges, and if they minde to please God, and haue regarde to discharge their duties, and so deliuer their owne soules, they will no doubt take patterne and follow the ex= amples of these. Wee see also by that hath bene sayde, how fowly they are decey= ued, that in reformation of reli= gion, think it inough to remooue grosse ydolatrie, and superstiti= on, and for pollicies sake to re= tayne certaine (as they count them) light abuses, which doe serue for pleasure, or profite. For if this good king with all his power and industry, togither with in Paules Church. 10 with the vehement exhortations of the Prophete Ieremie, coulde not roote out the remnants of I= dolatrie: but that within fowre monthes after Iosias death, all I Idolatrie and superstition was vp agayne publikely. What con= tinuance maye we looke for of our halfe reformation? < Unperfite re= formation cau= seth the aduersarie to hange in hope.> If Iosias cast downe all Idols and monumentes of Idolatrie, and executed the Idolatrye vp a= gayne in so short space: what may wee looke for, that want so much of that perfection? Naye, that maintain and defend openly such things as hee destroyed. I would our Ieremie also were not to slack in these days. But it is to C.11. be
A_sermon_of_gods_fearefull_thr-image-20.png
Transcription: v0
A Sermon preached be feared in [tha]t he is so slack: that our misery is the neerer at hand. Our remnaunts of ydolatrie are not sought for to be destroyed, as Iosias sought for them in his time. But rather maynteyned, against his example: yet let vs marke diligentlye what God sayth by this Prophet Sophonic, to them of Iuda and Ierusalem, for retayning such remnants secretly. I will, sayth God, roote out from of this lande, man and beast, fowle and fish. I will stretch out my hand vpon Iuda and vpon Ierusalem, and so will I roote out from this place all the remnaunts of Baal. &c. It is most like that this people was so stubborneye addicted to Idolatrie and superstitions, that when in Paules Church. 11 when they saw the king to ouerthrow the ydols, & to burne their monuments: they hid from him as many thereof as they coulde, with this minde, that though the King did what he coulde, yet he shoulde neuer roote out all, but that they woulde keepe them secret, and worship them secretly. But, sayth God, by the Prophet, novv, I will. &c. as if God should haue sayde. My seruaunt Iosias hath taken away (as much as lieth in him) Idolatrie and superstition, with such monumentes thereof as he was able, euen as I willed. My seruant Ieremie also hath not ceased to call you from those offences. But you against my will, and against your publike magistrate, without regard of my goodnesse, and voyce C.iii. sent
A_sermon_of_gods_fearefull_thr-image-21.png
Transcription: v0
A Sermon preached in Paules Church. 12 this lande: I made beastes, fowles, and fishes to serue your turne, but for this your great and continuall ingratitude: I will gather them vp from you, with all other prouision that I appointed for you in this lande: yea, and I will roote you oute also, least you might say, your Idols preserued you. Let see if Baall or your other Idols be able to fede, helpe, or deliuer you. You wretched rebels that consider not from whence your help commeth, but ascribe the same to your Idols and Gods of your owne making, and withe rather to wallow in that erro[ur], than to come into lyght, you esteeme darkenesse more than light, errour more than truth, and euill C.iii. more < God will take the matter in hande for hee seeth the hart.> < God did fetch Broomes to sweepe, or rather fire flames fro[m] Babilon to consume awaye those things that displeased him when his seruaunt Iosias could not reforme them.>
A_sermon_of_gods_fearefull_thr-image-22.png
Transcription: v0
A Sermon preached more than goodnesse. And this is euer proper to I- dolatrers and Bellygods, that if they bee bridled of their wills, that they cannot haue their plea- sure, and Idols to worship them. <Properties of Idolatours.> Or that they be brought perforce to heare the true seruice of God: then they murmur and swell, & this is their sentence common- lye: it was merie with vs when we knew none of this geare. As nowe in these dayes our Papists and irreligious bellials haue the same maner of grud- ging and saying: it was mery in Englande before this Syble and Englishe seruice came abrode, <Bapistes are grudgers, murmurers, and speakers against the truth.> men liued quietly when they had lesse preaching, when the Masse was vp, we had all things plea- sant and plentifull. But 13 in Paules Church. <The Idolat- ters in Ie- remies tyme murmured.> But so sayde this people here vnder this good king Iosias in Ie- remies time, it was merye wyth vs when we serued the Queene of heauen, &c. <Idolatrous hethen in Cy- prians tyme murmured.> The like sayde the heathen in Cyprians time, which is aboute 1300. yeares past, that the Chri- stians by their religion brought in all vnquietnesse and miseries, and that it was well with them when they serued theyr heathen Gods, and were not disturbed by the Christians, and so layd all the cause of their miseryes to the Christian religion. The children of Israell in like maner, murmured agaynst Mo- ses, saying: it was wel with them when they were in Egypt and serued Pharao. So thankefull they were for their deliuerance. <Idolatrous Israelytes in Moyles time murmured.> But
A_sermon_of_gods_fearefull_thr-image-23.png
Transcription: v0
A Sermon preached in Paules Church. 14 Gatherenites, or beastly Belli= als in this our time: are no bet= ter than murmuring Rebels a= gainst God and his doctrine, and traytours to their native Coun= trye, and to those noursing Fa= thers and Mothers, whom God hath placed in authoritie, to re= forme abuses, and conserue his Church in godly peace. And for this murmuring re= bellion and Idolatrous broode, God doth, as I said, by his Pro= phet, threaten a generall rooting out, both of man and beast. The Prophete doth expressye name Iuda, and Ierusalem, to be subiect to this plague threat= ned, which was done by Gods prouidence, least these people might haue thought the prophet had not ment them, for they did know,
A_sermon_of_gods_fearefull_thr-image-24.png
Transcription: v0
A Sermon preached know, that Ierusalem was cal- led the holy Citie: and that there was the Temple of the Lowde, whose foundation was layde to endure as the earth, and that they (being of Iuda) could not decay, what euer they did, for they had in memorie what excellent pro- mises both Iuda and Ierusalem had of safetie, as of Iuda it is sayde. Sceptrum non receder de Iuda. &c. The Scepter shall not be taken from Iuda till Sylo come. And againe, God sayth. I haue sworne by my holinesse, I will not fayle Dauid, his seede shall stand fast for euer. And this might be their minds and sayings also, wee see the reast of the trybes ca- ryed captive, and yet wee see Iu- da and Ierusalem remaine safe, therefore these places cannot de- cay in Paules Church. 15 say whatsoever we doe, we may doe as we lyst. But hereby let vs Christian men note and beware, that wee make not the mercifull promises of God, a defence for vs to work iniquitie by: for God aboue all thinges will surely scourge that offence, because naturally Gods kindnesse leadeth men to repen- taunce, and not giue boldnesse to sinne, nor licence to continue in sinne. As here wee see the Prophet, (to frustrate the Iewes of suche vaine trust) doth expressly name that GOD will stretch oute his hande vpon Iuda and Ierusa- lem, and roote from those places by name both man and beast. &c. And the Prophete Ieremie al- so before pulleth them from that their
A_sermon_of_gods_fearefull_thr-image-25.png
Transcription: v0
A Sermon preached their vaine trust, saying. Trust not in lying wordes: saying, here is the temple of the Lorde, here is the temple of the Lord, here is the temple of the Lorde. Let your deedes bee amended, and cease from Idolatrie, and so you shall enioy the place, otherwise do not think it to be my house, which is your theuish den, or that I will preserue a denne of theeues, for by iustice I muste punishe and roote out both den and theeues. < Looke vpon Silo: and se that place saueth not.> Loke vpon Silo where my name vas, and what I did thereto for the faults of the people there com- mitted. &c. but they gaue no eare to Ieremy, who by doctrine called them, for they perseuered in their Idolatrie and vnrighteousnesse, the publique reformation not- withstanding, and therefore God by in Paules Church. 16 by this Prophete Sophonie doth threate by name, both Iuda and Ierusalem, therefore holinesse of place is no prerogatiue for ini- quitie, but both the offenders and the place shall bee destroyed, the place for the offenders sakes, wherto Gregorie agreeth where he sayth. Si desit spiritus, non ad- iuuat locus. If the spirite of God bee absent: the place helpeth no- thing, for Lot was holy amongst the Sodomites, and a sinner in the Mountayne. And againe, the same Gregorie sayth. Si locus saluare potuisset: Satan de Coelo non cecidisset. If the place could haue saued: Satan should not haue fallen from hea- uen, nor our parents fro[m] Paradice. And Cyrill doeth shewe that neyther holinesse of place doeth purifie < Holinesse of place is no prerogatiue for [th]e wicked.> < Gregorie in Ezech. lib. 1. Homil. 9.> Cyril in Leuiticus.
A_sermon_of_gods_fearefull_thr-image-26.png
Transcription: v0
A Sermon preached purifie or defend a sinner, nor vilenesse of place seclude the loue of God from the Saintes. But you (sayth he) vvhich followvest Christ and doest immitate him. If thou abide in Gods vworde and meditate his lavve day and night, semper in sanctis es : thou art al- vvaies in holy places, neither shalt thou at any time depart thereout, for holynesse is not to bee sought in places, but in life, actes, and pu- ritie, vvhich if they bee according to the Lorde, and consonant to gods commaundements, although thou bee not in the house of God, yea, though thou bee in the Mar- kette, naye, though thou be in the Theatre, thou art alvvayes in holy places. Our Saviour Christ taryed his fathers calling in Nazareth, which in Paules Church. 17 which was a place so ignomin- ous amongst the Iewes: that as we read, Nathaniell asked whe- ther any good thing coulde come out of Nazareth. Abraham was beloued of God amongst [th]e idolatrous Chaldees, Elizeus at [th]e plow, Moses, David, & Amos at the chepefoldes, & the Apostles at their fisher boles. &c. Which places and examples doe shewe that place maketh not holye an yll doer, nor yet doeth condemne or defile a good man. Whereby we see also the fonde and doctishe opinion of the Pa- pistes touching the holynesse of Rome, and other places of pil- grimages, as they account Rome caput mundi, and there is the A- postolicall sea, the holy see of the holy father, the seate of summus D.1. Ponti-
A_sermon_of_gods_fearefull_thr-image-27.png
Transcription: v0
A Sermon preached Pontifex. etc. The summe of Di= unity resteth in his brest becawse of the place, the place hath that p[er]erogatiue, he hath so much of the place, for if hee were Bishop in any other place, hee shoulde want that excellencie, Ergo, place ministreth holinesse by their say= ing. Papistes af= firme [th]e place ministreth ho= linesse, special= ly Rome. Pisa, and they haue an vnrea= nable strong reason for it, that is, it must needes bee so, because Peters and Paules (but speciallye Peters) being present there, did sanctifye the place. Well, if they both were there (whereof many doubt) I am sure it was to their cost. For Eusebius sayeth, they suffered death there. And I am sure Rome is as much to be pre= ferred or counted holye for that matter: as Ierusalem is for cru= cifying in Paules Church. 18 cifying of Christ, if they were not further drowned in Idolatrye and superstition than euer these Iewes were that dwelt in Iuda & Ierusalem, they would come out of their follies with chame, speciallye seeing their neighbours rounde about them, can poynt at their beastlye and palpable follie. But the whole hath made them so sleepy drunken with hir Aqua= composita & glory, that they can= not awake, for if they coulde see a whit, they must needes see that Christes presence at Ierusalem was as holye as S. Peters at Rome, and that Ierusalem had more excellent elogies tho= rowe the Scripture than euer Rome had. Nay, Ierusalem was a figure of Gods Church, and D. ii. Rome
A_sermon_of_gods_fearefull_thr-image-28.png
Transcription: v0
A Sermon preached: Rome being by the learned cal- led Babilon, is a figure of Sa- thans synagoge, and is in deepe the seate of Antichrist. And yet that synagoge or Churche must holde the Papistes bounde in chaynes, and they must count it holy: euen lyke as they count the Crosse holy whereon Christ suf- fered, bicause an innocent was hanged theron. And in that, God deferreth to plague Rome, it is a token that hee hath prepared the fulnesse of punishment to bee executed eternally vpon them af- ter death: Thus much for place. These Iewes also trusted in their parentage, as I noted, but as place did not helpe them, no more doth parentage longer tha[n] they continue in their fathers steps of faith and honest doings, as in Paules Church. 19 as Saint Paule noteth, and al- so our Sainour Christ telles the Iewes they were of their father the deuill, and that it holpe them, not that they were of Abrahams seed after the fleche, vnlesse they had the fayth, and thereof the deedes that were in Abraham. No more doth it helpe the Pope to brag of Peters see, and that he is his successor, vnlesse he followed Peters steps, which hee abhoreth. No more doth it helpe these yong Roysters and vaine frize- led Noddies with bumbasted breeches to bragge of gentilitie, good parents, great houses and worthye Countries, when they themselues haue not a whitte of honest witte in their heades, nor good condicions in their lyues. D.iii. But
A_sermon_of_gods_fearefull_thr-image-29.png
Transcription: v0
A Sermon preached But by these baine claimes feede with pride their owne fonde deuises, and so holde vp the noddy, and thinke they may worke byth more boldnesse those euils which their naughtie nature or lewde affection doth mooue and instigate them vnto. Like to Dionisius sonne that when his father blamed him for committing adultery with one of his Citizens byues, affirming that hee had no such example of him, neyther by knowledge nor hearesay: aunswered his father in these wordes: Verum est pater hoc abs te nunqua[m] audiui. &c. True it is Father that I neuer knev[er] nor heard so much by thee, but that came to passe, bicause thou hadst not a King to thy father as I haue. To in Paules Church. 20 To whome the fathers replie was, Nec tu quidem fili. &c. Neither thou my sonne except thou ceasse from such villanies, shalt euer haue King to thy sonne. Which came to passe, for shortly after when hee came to succede his father, such were his wicked and vnworthy actes that he was driven out of his kingdome. Macrobius reciteth an example to this purpose, of Iulia the Daughter of Augustus Cæsar, which Damsell being on a tyme admonished of hir pyde and immoderation in apparell, by a friende which wished hir to follow the example of hir father in moderation and sobrietie, aunswered, Pater meus obliuiscitur. &c. My father forgetteth that hee is Emperour of Rome, but I remember A sober replication by Dionisius. Macrob. li. 2. Cap. 5. Satur. Iulia the daughter of Augustus Cæsar. The answere of a baine and grownd minde. A very fine mocke of a Gentlewoman.
A_sermon_of_gods_fearefull_thr-image-30.png
Transcription: v0
A Sermon preached member well that I am the Em- perours Daughter. These actes and answeres are by all wyle mens iudgementes noted for faultes, and thought blameworthye even in the chil- dren of Kings and Emperours, and are noted for reproches to them and that rightly. < Wise and va- nitie are to be blamed in the Children of Emperours and Kings.> Howe farre then doe these Cockescombes and Puppets in this our time exceede in fault? If a Kings sonne be iustly bla- med for byce, and that his birth and countenance was no excuse for his offence: howe shall our lewde Ruffians by a bare name of a baser estate, thinke them- selues lawlesse, or without re- proch? And if it be a great shame for a Kinge or an Emperours daughter wantonlye and immo- derate in Paules Church. 21 derately to decke hir selfe, or to defend the same by hir estate and birth, with howe much shame may our Puppets in these days: declare their vnconstant mindes & variable delights, not onely in wordes: but also by showinge themselues in sundrie speckled colours, and vaine ostentations, without all womanlye shame- fastnesse: and all vnder colour of the name of a Gentlewoman, when many of their coates with their furniture, maye happes be vnpayde for. These are of farre baser estate than eyther Emperours or yet Erles daughters, many honest men do bluste in beholding such provode penish puppets, though their Autish frizled forheades do beare them through the matter < That which is reproued in the greater cannot be al- lowed in the inferiour.>
A_sermon_of_gods_fearefull_thr-image-31.png
Transcription: v0
A Sermon preached with Ruffianlike boldenesse, and haue nothing to bragge of, but place and parentage, nay manye of them haue scarcely so much, though they will bragge thereof. And yet if they were of great pa- rentage, that were no excuse of immoderation, for we see it re- proued in the Emperors daugh- ter, and that God regardeth not Iuda nor yet Ierusalem for pa- rentage longer than those people continue in his feare & sobrietie, for when they thus offende and will not be reclaymed he threat- neth their plague and will surely lende it. It is not place therefore nor parentage [tha]t can defend vs, nay, there is nothing more shame- full for wicked successours and posterities, than to bragge of godly in Paules Church. 22 godly predecessors and proge- nitours. Sophonie sheweth it shall not helpe them more to bragge of parentage, than of place, consi- dering that God will stretche out his handes as well to roote oute from Iuda, as from Ierusalem, the people that there dwelt for theyr Idolatrie and wickednes. God is sayde to stretch out his hande, not that he hath handes, feete or other partes of a visible bodie: but this speach doth ex- presse to our senses and reason, that as a manne who hath hys swoorde or rodde in his hande, in stretching oute the same hande to strike, doeth put strength to his action: so God hauing hys instruments of punishment redy to scourge them for Idolatrie, & con-
A_sermon_of_gods_fearefull_thr-image-32.png
Transcription: v0
A Sermon preached contempt of his clemencie: will put strength to those weapons, agaynst Iuda and Ierusalem, to roote them oute, therefore by this worde hande, in this place is ment, the instrumentes whereby God plagueth, and by stretching it out, is ment power, & strength giuen vnto them, and who is a= ble to withstand gods power and strength? He that beleeveth God to bee true in his sayings, cannot chuse but tremble, when hee heareth God to saye. I will extende pu= nishment vpo[n] thee in my power and strength. Alas mortall cap= tyfe what wilt thou doe, if God extend his strength in punishing thee? to the wicked no doubt hee doth extende this strength, and for iniquitie it is that God exten= deth in Paules Church. 25 deth it, and in this place hee threatneth to extende it, specially for Idolatrie, and secrete wor= shipping of Idolles, and secrete retayning of Idolatrous priests and reliques of Idolatrie: con= trarie to Gods worde, and the publique reformation, made by the good Magistrate. Thus, saith God, will I roote out the remantes of Baall from this place, thus, euen by exten= ding my strength agaynst you, and sweeping you quite from this place and lande. This Baall is thought to be the Idoll of the Sidonians, as Ierom in his Commentaries vpon Osee doth note, and the same that Bell was amongst the Babilonians, which Idoll was by decree of Semiramis Queene of Babylon, worshipped
A_sermon_of_gods_fearefull_thr-image-33.png
Transcription: v0
A Sermon preached worshipped for a God, from whô the kings of the Sidonians tooke their beginning, as appeareth in auncient Histories and Poets. Virgil in Encidos lib. 1. Vergill wryteth that when Dido recepued Aeneas into hir Court, she poured wine for him into that cuppe, whereof Belus and al that came of Bell were wont to drink. The first that brought the wor= ship of this Idoll amongst gods people, was Ahab king of Israel (as it is thought) what tyme hee maryed Iesabell, daughter to the king of Sidon, and so from Isra= ell this Idolatrie overflowed Iuda and Ierusalem. Where we may briefly note by the way, what good commeth of those ma= riages that are made betweene the Christians and the Heathen of Papistes, or in respect of worldly in Paules Church. 24 worldlye dignitie and agaynst Gods lawe, for by such a match thys Achab became an Idola= trer, as also Salomon by the like, which tended to the destruction of their houses. Also wee maye note of what weight and vprightnesse theyr iudgementes are: that woulde haue vs to agree with Rome and Spaine. &c. & to haue Masses a= gaine, then say they we shoulde be in quietnesse and saftie. But let vs know that Except the Lord builde the house, their laboure is lost that builde it. They that will buylde their safetie by commit= ting Idolatrie, may looke to sit as safely as Ahab, or as these Idolatrers that God threatneth destruction vnto by thys Pro= phete. Nowe
A_sermon_of_gods_fearefull_thr-image-34.png
Transcription: v0
A Sermon preached Nowe concerning these remnaunts of Baall, they were no doubt reteyned secretelye, by manye that fauoured the Idoll, who also worshipped him in secrete, the publique reformation and preaching notwithstanding. Like as in these dayes, we haue a great sort of those that fauour the Romishe Baall, and are secret reteyners of his remnantes, as Masles, Coapes, Westmentes, Cossles, Images, Latine service, numbring of prayers, Surplesses, Albes, Stoles, Superaltares, and infinite I know not what, and not onely these monuments, but also the Priestes and worshippers, and fauourers or clotiers of Baals religion: are here called remnants of Baal, al which the Lord saith, he wil thus roote out, in Paules Church. 25 out, euen by stretching forth his strength agaynst those that retaine them, which must needes bee to their vtter ruine and destruction, for god is euer one and the same, his iudgements are in all the world. Hee must needes smite vs if our offences concurre with those of Iuda, and Ierusalem, as no doubt they doe, and exceede them. < Psalme. 104.> For although we haue publike reformation, and God hath sent vs a Queene that is a nursing mother to Gods people, so that publique authoritie is ioyned with the truth: yet wee are so thankelesse to God for it, and so slacke and negligent in the imbracing of such benifytes, that it cannot be thought we shall long enioy them. < Esay. 49.> E. j. Yet
A_sermon_of_gods_fearefull_thr-image-35.png
Transcription: v0
A Sermon preached < The better sort but a remnant in respect of Romishe remnants.> Yet I speake nowe of the better sort. But when I consider what a remnant of the romishe Baall, there is amongst vs, (in respect of whome the better sort is but a remnant:) alas what is to bee looked for? < Chemarims.> The Prophete addeth to these another sort by name, the Chemarims, which God woulde also sweepe out. Some thinke these Chemarims, were an vnder sort of Nouices to the Priestes of Baall, and that they made hote the censoys with fire, whereof it is thought they tooke that name Chemarim, which commeth of the verbe Chamar, to make hote. Others think they were so called in respect of their hote zeale, and others thinke (because Chamar also signifyeth to make blacke) that in Paules Church. 26 that they had their name of the blacknesse of their weeke, as our blacke friers or Monkes, for else it is not like that they had it of blacknesse (vnlesse they were Negros, or like the blacke garde through smoke of the fire: ) or it might bee because Chamar is to resounde, that these were Eccles to the Priestes. But some thinke they tooke that name Chemarim of the Idoll Chamos, that was the Idoll of the Moabites, whose place and Altare this good king Iosias destroyed as hee reade, for < 4. Regu. 23.> in deede these people had many Idols amongst them, not being contented with the true and onely God almightie. It is knowne that God did consecrate the Tribe of Lenie to himselfe, wherout his high priest E. ii. should
A_sermon_of_gods_fearefull_thr-image-36.png
Transcription: v0
A Sermon preached should be taken, and beare chiefe rule in holy things, which highe Priests had alwayes Ministers vnder them seruing to the com= mon exercise in religion, & what things soeuer God appoynted in sacrificing and teaching: the same he appoynted to bee done by the children of Levie. But this people not cotent with one God and his ordinaunces: would haue many gods, of which euery one must haue his seuerall seruice, and ministers according= lye. And hereof it came that they needed, and made for their newe Gods, newe Priestes, with new names after the names of theyr Idols, as Priests of Baall, Che= marims. &c. of which, God by his Prophet, sayth. I will roote out also the names of the Chema- rims in Paules Church. 27 rims togither with the priestes. This peoples heart no doubt (as I haue sayde) was altogy= ther rebellious, for when they coulde not (for they durst not) o= penlye haue their Idolatrous seruices, yet secretly they would, as it were in dispite of God and the king, and contrary to publike reformation: worshippe and re= tayne not onely Baall and his re= liques: but also Chamos and his reliques, yea, Malchom and hys reliques, with many other more: as the hostes of heau[n], the sunne, and Moone, and starres, as Ie- remie the Prophete erclaymeth at this time saying. O Iuda, looke hovve many Cities thou hast and so manye Goddes hast thou made thee also. &c. But this styffenecked people C.iii. would
A_sermon_of_gods_fearefull_thr-image-37.png
Transcription: v0
A Sermon preached would haue it thus, let God and his magistrate commaund what they would, they woulde doe as they listed, they kept secret these Priests of Baal, and Chemarims, and by them and those reliques mayntayned their Idolatries, and superstitions. Euen as at this daye amongst vs, are maintayned and kept se= cret many remnants of Baall, and morrow Masse Chemarims of the Popes broode, who not con= tent w[i]th one God, farre excee= ded in erecting sundry sortes of Idolatrie, and of new orders to supply the abundaunt superstiti= ons by him inuented. Saint Paule witnesseth that our Saviour Christ made some Apostles, some Prophetes, some Euangelistes, some Shepeheardes, and in Paules Church. 28 and some teachers: And for this only purpose they were ordeined to serue for the edifying of the body of Christ, that the doctrine of the Gospell might continually be retained, whereby alone the Churche is gathered togither and conserued. But when this one truth, namely, the euerlasting Gospell of Christ was neglected, and place giuen to Idolatrie and su= perstitions: then new & straunge worshippings deuised, did bring in a necessitie of more ministers than Christ did ordeyne to guyde and instruct his Church. And of these erections of newe worshippings, strong more or= ders of officers in the Church, namely, Ostiarij, Lectores, Exor= ciste, Acolithi, Subdiaconi, Dia- C. iiiij. coni,
A_sermon_of_gods_fearefull_thr-image-38.png
Transcription: v0
A Sermon preached in Paules Church. 29 all other ydolatrous nations of heathen folke. And in seeing these their abho= minable Idolatries, with also their ydlenesse, whoredome, so= dometrie, treasons, conspiracies, and other their most horrible vi= lanies, wherein they doe conti= nue by dispensation of their Mal= chom the Pope: if yet wee wyll mayntayne them, and seeke to preserue them, eyther in corners or openly, wee can not escape greater plagues than are threat= ned to these Iewes, by as much as we retayne more abhoma= ble enimies to GOD and to hys truth than they did: for wee doe not reade in all Iosias reygne which was. 31. yeare, that any of those remnauntes of Baall and Chemarims did cause insurrecti= on
A_sermon_of_gods_fearefull_thr-image-39.png
Transcription: v0
A Sermon preached in Paules Church. 40 thereby: it should not thus con= tinue. Alas, what feare of God or zeale in Gods religion haue wee? I saye the great Baalites & Che= marims neede not to hyde them= selues here amongst vs, for al= most no man seeketh for them, or if they once bee talked withall: what commeth thereof? is there any redresse of their mindes and Idolatries? maye they not vse their secret seruice at their will? God graunt that as our Prince and Magistrates doe allowe of Iosias doings in this point, nowe in the twelfth yere of his reigne, euen so they maye vouchsafe to put in practise after his example with like severitie, the like exe= cution of Idolatrers and Idola= trous remnants, now in the vii. yeare of our Princes reigne, re= mem= < The Rebelli= ons and trav= terous Baali= tes and Che= marims in Iosias time: not so yil no; so hurtfull as our romishe broode at this tyme. Rebellion and Popes pardo. Deutero. 13. Perillous to saue or main= taine such as ought to die.> < Gods lawe is most righte= ous rule to followe.> < Small re= dresse sought.> < The twelfth yere of Iosias reigne, the vii. yeare of our Queenes reigne.>
A_sermon_of_gods_fearefull_thr-image-40.png
Transcription: v0
A Sermon preached membryng the perpetuall prayse that remayneth to and for such an acte, as of Iosias it is sayde: 1. Regum. 23. There was no Kinge lyke vnto him, neither before nor after him, that so vwholy turned to GOD vwith all his hart. &c. Surely, there is not this day a greater lette of the increase of GODS Churche, than these Pa- pistes & morrow Masse priestes are. For, where by preaching a- brode in Churches the flocke of Christ shoulde be encreased and instructed, looke what the Prea- cher buildeth by his doctrine, these domesticall Papistes doe peruert and destroy in most pla- ces where they are retayned, whereby they drawe after them many, and many they make lame in religion, that in continuaunce they in Paules Church. 31 they become wearye, and the Gospell is lothsome to them, and so at length they grow to be ha- ters of the truth. And thoughe this sentence bee alwayes true and infallible, namely, that God knoweth his, and will preserue them: yet no man is thereby dis- charged of his dutie, but eche in his office and charge must put to his helping hande to roote oute Idolatrie and errour, or else he shall dearely account for that hee neglected his charge. For God doth make men his instruments, that men shall call men to him, and doth make men ministers of his iustice one to a- nother. And therefore man must carefully & diligently loke to his charge, [tha]t he discharge his dutie to [th]e vttermost of his power, & let God
A_sermon_of_gods_fearefull_thr-image-41.png
Transcription: v0
A Sermon preached God worke the successe. If Magistrates doe not what they can to exterminate these things: they know the perill. I leave them to God. But if they do what they can, and yet cannot preuayle: they shal deliuer their owne soules, and God will fy- nish the worke as he seeth good, like as here, hee sayth, hee will roote out the remnants of Baall, and the names of the Chema- rims, with the Priests. < Men must do what they can and leave the successe to God.> Furthermore, the Lord sayth, that he vwill roote out all such as vworship and bovy on the house tops to the host of heauen. &c. < Starre worshippers in Iuda.> Hereby we see that such there were in Iuda and Ierusalem that did thus worship, we reade that this good king Iosias did put downe the horses of the Sunne, that 42 in Paules Church that the Kinges of Iuda had gi- uen to the sonne, which sheweth that the Sunne was worship- ped, and it is also written that he destroyed the aultars on the top of Ahas parlour, which the kings of Iuda had made, & the aultars that Manasses built in the courts of the Lords house, to the host of heauen, which thinges were built in highe and open places, euen in [th]e face of the firmament, of lyke, to the ende, that this host of Sunne, and Moone, and Starres might see their seruice, and the higher they could climbe to doe their seruices, so much the nearer their Gods they thought themselues, and therefore their seruice the more accepted, they vsed the same by night tymes al- so, that the Starres myght beve < worshippers of the host of heauen.> < 4. Regu. 23.> < It may appeare their houses were built with flat roofes that serued to walke vpon, and for other vses also.> < why they of-fered in the open and high places.>
A_sermon_of_gods_fearefull_thr-image-42.png
Transcription: v0
A Sermon preached their actions the better as they thought. The Planettes and Starres are called the host of heauen eyther for the continuall and orderlye course which they haue kept from the beginning, and in respect of their multitude or number. Or else for that men did attribute to them the power of gouernance in earthly thinges, as mighty Gods. And this errour came first as it is thought from amongst those of the East parts, and was now receyued amongst the Iewes, which caused them so to worship, and to buylde aultars to them. The Astrologians of our time are not fullye so blockishe as to builde aultars, and to worshippe the same ho[n]de of heauen as they did: in Paules Church. 33 did: though they strayne a veyne out of course, in attributing to them the power of gouernment. I think them not much inferiour in that point to these Idolatrers, and therefore I councell them, and others, that are to much addicted vnto them, and to their knowledges, to beware least they runne ouer the heade into the myre. For I am in feare they are already ouer the shooes, and vp to the hammes. We see [tha]t our Astrologians will take vpon them to know by a figure of our birth time, who hath a good fortune, & who contrary: also fortunate dayes, and vnfortunate: also to bring agayne a thing that is lost or stollen. How long one shall liue, of conspiracies, deathes of noble personages, Astrologians of our time, to much enclined to erro[ur] this way. Bolde confidence, predications and attempts of Astrologians in these dayes.
A_sermon_of_gods_fearefull_thr-image-43.png
Transcription: v0
A Sermon preached < These twirle the worlde vpon their thomme, to preuent Gods prouidence.> ges, and alterations of kingdomes and states, howe longe Princes shall lyve, and religion shall continue, and such others I cannot tell howe manye, as plentye and scarsenesse, fayre weather and foule. &c. Now if they can doe in deepe these things which they take vpon them (as I am perswaded they cannot) their cunning is for the rarenesse straunge. < These practises esteemed of the godly, neyther godly nor profitable.> But manye godlye and sober men, thinke it neyther godly nor profitable. And this is certayne, that their calculations and demonstrations are vncertayne, what knowledge soeuer they haue. < Calculations of our Astrologians are vncertayne.> If any thing come to passe according to their foretelling, I count it but an illusion to nouzell them, 34 in Paules Church. < If any thing chaunce: it is an illusion.> them, and such as seeke after them, in that bayne estimation which they haue of their practise, and power of the Starres and Planets, wherein they draw as neere to the Iewes superstition and Idolatrie here exclaymed against, as they can: excepting the external offrings which these Iewes made to them. But admitte their knowledge were certaine, that they could tell how long a man should liue, and howe fortunate or vnfortunate he were: yet what of this? what are they or any man else the better for it? The nature of man is suche, that if hee did knowe his dayes certainly: he would liue in all pleasure till he sawe his ende at hande, if he knewe him fortunate: he woulde be carelesse, and F.11. if
A_sermon_of_gods_fearefull_thr-image-44.png
Transcription: v0
A Sermon preached if vnfortunate: then desperate: for suche are the fruites of mans affections commonly by extreme motions. Then forasmuch as this know- ledge helpeth not, but rather hurteth if it were certaine: what doeth it auaile, beeing altogether vncertaine? certainly it may be counted rightly, a vaine travaile of an irreligious braine. Dauid was well content, and affirmed that hys tyme and for- tune were in the hands & know- ledge of almightie God, and did not desire to knowe his ende by any other meanes than by Gods worde. All the Godly and sober minded haue counted GOD the onely knower of our dayes and destinies, and haue had alwayes this sentence: there is nothing more in Paules Church. 35 more certaine than that we shall die, nor more vncertaine than when we shall die. Whereby we are warned to watche through- out the scriptures: we haue not one example that doth allowe of these vaine searches: but rather reproueth them, and those that sought councell at them, for though the prediction fall out: yet it is but an illusion, euen as Mo- ses sayth. God v[er]rill proue his peo- ple to see if they loue him. &c. In the Prophetic of Mychea, we learne that the kingdome of Christ, hath no communitie with such things. We reade that wicked kinges in Israell and Iuda, did allowe of such fortune tellers, and suche as consulted with Spirites, and that worshipped the host of hea- f[ul] iij. uen, Godly men content to be ignorant of their dayes and destinies. Deutero. 13. Mich. 3. 5 4.
A_sermon_of_gods_fearefull_thr-image-45.png
Transcription: v0
A Sermon preached uen, as Ahab and Manasses. &c. for which they were sayd to haue done that, which was euill in the sight of the Lo[rd]s, and for which God by this Prophete Sophonic here now threatneth, plagues to come vpon the people that offen= ded therein: and further vppon such as sware by the Lo[rd]s and by the p[er] Malchom also. These which swore by GOD and by Malchom, were suche a= mongest the Iewes, as had not vtterly reiected the true GOD, but woulde seeme to holde hym still, for they gloried in the God of their fathers, the God of A= braham, Isaac and Israell, and in their temple and externall sacri= fices and seruices. But withall they had gotten & ioyned to God: new Gods of their owne, which were in Paules Church. 36 were Idols of the heathen, and so mixed religion. Agaynst such, Elias and Osee the Prophetes doe erclayme, saying, howe long will you halt on both the sides, if God bee God followe him, or if Baall be God, then follow him. Saint Paule saith that the tem= ple of God doeth not agree with Images. Our saviour Christ sayth, you cannot serue god and Mammon. The Oxe and the Asse maye not be coupled togither. A field may not be sowed with mingled seede. Garmentes of Linsey woolsey are forbidden. All which sayings do plainly set before vs, that God can not abide a double heart, nor mixture in religion. For by Eze= chiele he saith to such haulters: go serue your Idolles go, let mee alone.
A_sermon_of_gods_fearefull_thr-image-46.png
Transcription: v0
A Sermon preached alone. And let no man think that God liketh or alloweth better of their service: that in one Countrie or place will heare sermons and be Communicantes: and when they come into other Countryes and places, will heare Masses, and kneele and offer candel[es] thereto, or to any other Idoll. These are Utters, that can feyne boyces: as the Crocodile, and chaunge coulors with the Camelion, & like to the backe or flitter mouse, that to deceyue one weazell, who loued to eate birdes fleche, did shewe himselfe a mouse without feathers, and to deceyue an other weazell that loueth to eate mice, did shewe his winges and denie himselfe to be a mouse and affirmed that hee was a Birde as is fabled. in Paules Church. 37 fabled. And while these Utters endeuour to bee of all Religions, to please for aduauntage, they are in Goddes sight more detestable than Reuters, who are of no religion, yea, while they endeuor to be more vnlike themselues, than beastes are to birdes, or birdes to beastes: they doe shewe themselues to bee in deede worse than beastes, or birdes, or anye vnreasonable creature: for though the Lorde doe punish beastes. &c. as here is threatned: yet it is not for the offence of the creature, but for the wickednesse of these hypocrites and such vngodly. God will not giue his glorie to any other: God is a iealous God, and will not suffer anye other to haue his honour byth him, nor aparte from
A_sermon_of_gods_fearefull_thr-image-47.png
Transcription: v0
A Sermon preached from him. For as he alone, is altogither just and true, almightie and most excellent: so is it right and meete that hee alone haue all and ever= lasting prayse, & thankesgiving. And no reason nor equitie that a= ny should be accounted or named comparable to him, neyther that his office or Godhead, should bee attributed or thought to be in a= ny other, but onely in himselfe. While men doe beleeue the al= mightie to be their god and king, & that their whole help commeth of him only, they are content with that god only, & to him alone they will do worship and seruice. But those that do thinke their helpe & preseruation, or part thereof, to come of any other than of God only, those doe beleeue God to be, but in Paules Church. 38 but apart worker of their helth & safetie, & therfore they must haue an other God to make vp their help full, whom they account and ioine equal (in their beliefe) with almightie God. In which they thoughtes, they drawe so muche trust from the almightie, as they giue to any other, which distrust in God, and trust in the other, is in deepe the roote wherof all ex= ternall Idolatrie springeth, and wherein the verie worshippings of straunge Gods do consist. For looke in whome a man hath his chiefe trust, to him doth that ma[n], reuerence and seruice, such as he thinketh shall please most. These sort of Iewes seemed to trust, partly to God, and partly to Malchom, & therfore they wor= ship GOD, and Malchom, they sweare <God will not suffer his ho= nor to be gi= ven to others, nor others to bee ioyned with hym.> <Distrust in God, is the roote wherof all Idolatry springeth.>
A_sermon_of_gods_fearefull_thr-image-48.png
Transcription: v0
A Sermon preached in Paules Church. 39 worship Moloch as God, and so you call him your king, I sweare by him euen as by God, and thus you make him equall with God, but God wil not suffer your Ido= latrie vnpunished. It may be that the prophet na= med this speciall part of Idola= trie, swearing: because their swe= ring by the Idoll was then so commonly knowne, that if anye would haue denyed and dissem= bled their Idolatrie, and haue answered the Prophet that they had beene no Idolatrers: theyr owne voyces woulde haue con= demned them, for all the multi= tude could haue borne witnesse of their swearing by Malchom. Another cause why the Pro= phete threatneth such swearing by name, may be: for that other= voyce
A_sermon_of_gods_fearefull_thr-image-49.png
Transcription: v0
A Sermon preached wyle those blynde wretches woul d haue thought themselues small or none offenders, so long as they vtterly reiected not the true God, though with him they worshipped others, or thoughe they swore by their Malcho[us] also. And here wee are to note and well to consider, that to sweare in in the name & truth of god, in ca= ses of neede, as to preferre right, and truth, and godly quietnesse, is a high honor to God, and a chiefe part of his worship and seruice. Which we cannot doe in the name or truth of any other, without sacrylege and Idolatry commited. Almighty God vouchsafeth to let vs serve our turnes in truth ioyned with necessitie, by the vse of his sacred name, and so doth com= in Paules Church. 40 commaund vs to sweare by hys name, and when it is alledged in witnesse wherby iustice taketh place to extol right and suppresse wrong: then no doubt God is highlye honoured by that othe, and such swearing is a chiefe part of Gods worship, and those that refuse so to sweare, doe re= fuse to honor God. On the other side, whosoeuer woulde bring to passe the mini= stration of true iustice, the extol= ling of vertue, or suppressing of vice, by the credite of any other, whose name they sweare by: they doe (so much as in them is) tranl= ferre Gods worshippe to that thing whereby they sweare, and so doe commit ydolatrie. And forasmuch as this swea= ringe by the Lo[rd]s[hi]p and by Mal- chom
A_sermon_of_gods_fearefull_thr-image-50.png
Transcription: v0
A Sermon preached < The Papists great Idolatrous by mixed othes.> chom also, is here shewed plainlye to be ydolatrie: howe can the Papists denie themselues to be ydolatrers, yea, and much worse than these Iewes? It is well knowne [tha]t not only in swearing, but also in praying, in mediatio[n], and in redemption they eyther put God quite out of hys place, or else they ioyned with him one Malchom or other. Hee was not as they thought able to helpe alone, nor true ynough alone, nor mercifull ynough alone, nor our redeemer alone. And therfore in euerye one of these thinges they ioyned fellow helpers with him, and that no small number. They thought God to bee ouer weake alone, & therfore they would put strength to his strength to make him strong. Hee was and is beholding in Paules Church. 41 holding to them, as much & more than to these Malchomites, and for their seruice let them looke to be rewarded, with such payment as they were, and that double and tryple, yea, centuplum. &c. Whereas Iesus Christ is our one [th]e Mediatour and advocat: they haue placed to hym in that office: aswell the saints of their owne canonising, as also many of the holy Saintes mencioned in the Scripture. Whereof they fayned the blessed Virgins to bee such a one that they desired hir to be (as it were) a stickler in mediation betwixt god the father and the sonne for them. Where they besought hir in these wordes, Roga patrem, & iube natum. &c. Pray the father, and commaund the sonne, &c. G.1. Likewise
A_sermon_of_gods_fearefull_thr-image-51.png
Transcription: v0
A Sermon preached Likewise in redemption and remission of sinnes, where God alone in Christ Iesus hath fully accomplished the same to our e= uerlasting stay and comfort, and therefore onelye is to haue the prayse for it: these endlesse Ido= latrers do ioyne with him in that woorke: the merites of deade Saintes, the bloude of Mar= tirs, works of Supererogation, meryes of prayers, fastings, al= messe deedes, Masses, and their owne good workes, and others infinite. Furthermore, where our helpe and safetie standeth onely in the Lorde, that made both heauen and earth, he onely, to be called vpon for helpe in time of neede: these Romanists teach vs to call vppon saintes departed both for helpe in Paules Church. 42 helpe and safetie. Sometime vt= terlye forgetting and excluding God, as when they say, O Lady Queene of heauen helpe mee, speede me, and saue me, and som= time ioyning them felowes with God, as where they saye, God and our Ladie, God and S. Pe= ter, God and S. Francis, God and S. Anthonie, God and S. Loye, saue, speede, or helpe this or that. And as in these rehearsed, so doe they commit ydolatrie in this part of Gods worship, namely swearing, eyther by pulling it wholy from God, as when ex= cluding God, they sweare by the Masse, the Mattins, our Lady, Saint Iohn. &c. Or else by ioy= ning companions with God, as when they sweare by God and G. ij. by
A_sermon_of_gods_fearefull_thr-image-52.png
Transcription: v0
A Sermon preached by the Masse, by God and by the Mattens, God and our Lady, God and Saint Iohn, by God and by the Worlde, and by God and the Deuill. &c. Thus in euerye part of Gods seruice, they haue made their Mammets, Malchoms, and toyes equall with God, by transferring and attributing that glorie and prapse that belongeth only to God, in, & for these things: to those whome they haue made fellowes and checkmates w[i]th God. And the continuaunce of these abhominations and filthie mixtures, doth not cease to this day, though by writing, preaching, and exhortations, the same haue bene often reprehended. God be thanked that many are reclaymed, in Paules Church. 43 reclaymed, and God send the rest knowledge and feeling. But certainly, these remnantes sticke so fast in a number, that it is to bee feared and loked for, that God by punishing according to this prophecy (or more extreemely) must redresse these things, and sweepe them out. For they bee worse remnants of Idolatry here, than Baals remnants, or swearing by Malchom, were amongst them of Iuda and Ierusalem. A more horrible vice than Idolatrie there is not lightly in the sight of God: but flat blasphemy doth farre exceede it. And that is committed when willingly and wittinglye men sweare by the mightie name of God, in denying of truth, or affirming of falsehoode. For in so doing, they G. iii. make
A_sermon_of_gods_fearefull_thr-image-53.png
Transcription: v0
A Sermon preached in Paules Church. 44 < Blasphemie is committed when God is called to witnesse an vntruth. Iohn. 8.> is not to sweare by him, and if once to name God in vaine bee forbidden, than to sweare by him when no nede is, must be a greater fault. < A most cursed crime.> To sweare a truth when nede is, by the name of God, is a true worship of God, but wittinglye and willingly to sweare an vntruth by the name of God, is most horrible blasphemy against the spirite. < To sweare wittingly and willingly by God in vntruth: that is blasphemie.> The horrible estate of these offenders our saviour Christ hath pronounced. O let vs beware of these mixtures, which are beginninges of Idolatrie, for one mischief bringeth in another, with too too speedy increase. Let vs watch and looke about vs, for seeing that God will punish this mixt swearing, as here he threat- G.iii. neth
A_sermon_of_gods_fearefull_thr-image-54.png
Transcription: v0
A Sermon preached neth by the Prophet. Wee can- not looke to escape greater pu- nishments, being more guiltye, not only in mixtures of religion, and other, but also in continuall vsing of Gods sacred name in baine, yea, and swearing by it without neede, in buying, selling, and talke, both in matters of weyght and trifles, euen for the gayne of a halfepeny, god graunt it be not vntruly vsed also. Some doe thinke (whome I dissyke not) that these Iewes who sware by the Lo[rd]s and by their Malchom also, were such as did esteeme their king equall with God, and therefore they swore by God and by their king, and because Malchom is by inter- pretation their king, it is so like- ly, lyke as in Egypt where they knewe in Paules Church. 45 knewe not god: they esteemed their King most, and therefore they sware by the soule of Pha- rao. And if it were so: I doubt not, that they haue also num- bers of cosin germanes in Eng- lande at this daye, that to flatter for their owne aduauntage, will not stick to make the King equal with (yea, & aboue) god, though (if God shoulde sende another Prince afterwarde, that were contrarie in religion and all o- ther dispositions) those same Gnatos and flatterers, woulde yet haue him equall with god to. The same estimation & gree- ter, haue the Papistes of their King with the triple crowne. For be he neuer so vicious and vyle a theefe, yet whatsoeuer he com- maundeth, must be preferred to the
A_sermon_of_gods_fearefull_thr-image-55.png
Transcription: v0
A Sermon preached the commaundementes of God, and whatsoeuer hee speaketh, must be esteemed equall with (or aboue) the scripture, and where the Scripture speaketh affirma= tiuely: hee hath authoritie to ex= pounde the same negatiuely, and contrary, if I shoulde prosecute throughly [th]e estimation that they haue of their king, I should ne= uer haue done, let this serue for a taste: whereby may be felt that they make this their Kinge, not only equall with God, but grea= ter than God, though not so commonlye in swearing by him, for they thought him to good, to be ioyned with God in that ser= vice, his trash they thought wor= thy ynough in this part, where= by the honour they gaue him, ap= peareth to be the greater, though subteller in Paules Church. 46 subteller and more hidden. The Prophete Sophonic pro= ceedeth, and sayth, that God vwill also roote out those, that dravy or turne backe behinde the Lorde, least they should learne to knowe him, and follow him. Like as in an other place God sayth. If man withdraw himself: my soule shall haue no pleasure in him. Whereby wee are taught what perill it is: to withdrawe our selues behinde, to be slacke, and to detract oure comming to God: when by his worde he cal= leth vs. This vnwilling mind of ours to follow God, is a token of hard fortune, (vnlikely to haue good successe, true it is, that no man commeth to saluation vnlesse God by his spirit, dravy him. But when God calleth and men haue begonne
A_sermon_of_gods_fearefull_thr-image-56.png
Transcription: v0
A Sermon preached begonne a good waye, and then start backe, and desire not fur= ther to knowe God nor to follow him: it is a shrowde token, and speciallye as I saye, after they haue once begon in a good way, and then ware wearie and sluggi= che, when zeale dyeth in them: for so at length the meditation hearing of Gods word groweth to be lothsome to them, and after= ward many such fal to contenne it, we are therefore diligently to note this matter, and to stande at our watch, & omit none occasion that may helpe vs forward in fo= lowing of God, knowing howe worldly and weake we are of our selues, and easie to be drawne backward from God, we see and haue experience of our selues: howe soone we are wearie of ho= ly in Paules Church. 47 ly exercises, how small occasions in our worldly affayres: do draw vs from those exercises, we can= not intende to heare or read gods worde, if we haue any thing else to doe in the worlde, nay, loth to be long at it, though it be Sun= day, wherein by the law we may not otherwise worke, yet had we rather be occupied in our playing and our owne delights, than in meditation of Gods will. And what doth all this argue vs to be? but drawers back, and not to bee of that companie that desire to dvvell in the house of the Lorde all the dayes of their liues, to beholde the fayre beautie of the Lord. &c. Also farre vnlike those that haue the fountaynes of all their ioy and delight in the church of God, or that esteeme the pros= peritie
A_sermon_of_gods_fearefull_thr-image-57.png
Transcription: v0
A Sermon preached in Paules Church. 48 Now lastly he sayth. That God vwill also roote out, those that nei- ther seeke God, nor regarde him. By which sort, I think the Pro- phet meaneth generally the wic- ked, that wythout regarde of God, or any religion, did wallow in all worldly delightes, let God and religion sinke or swimme, it was all one wyth them, they would follow their waynes and trades, they passed not for God, and therefore they sought not for him, they sought onelye to serue their turnes for the time. I woulde there were none oc- casion to reproduce a fowle num- ber of this fault in this our time. But if liues and trades of men be noted: we shall perceyue the like or worse Athisme, or God- lesnesse in the multitude: let them set
A_sermon_of_gods_fearefull_thr-image-58.png
Transcription: v0
A Sermon preached set what face or visor of religio[n] or ciuility they can: we shal see it to be but pollicy & hypocrisie in the[m]. It were an endlesse worke to enter into all the perticularities, that woulde proue them such hypocrites, neither is it my purpose nor in my power to touch all. Wherefore leauing the reast, I minde to speake at this time of a fewe abuses, but specially of one generall vice aboue the reast, namely Usurie, which is so commonly contracted in mens trades at this time, that the practise thereof will proue the greatest number amongst vs, to be as yll as these Iewes, that neyther seeke for, nor regarde GOD, to which men this Prophet threatneth destruction. But forasmuch as I haue here= tofore 49 in Paules Church. tofore in two Sermons at the Crosse, sayde my minde partlye theresh, according to my simple knowledge. And also that the learned fathers both of olde time and in these our dayes, haue both spoken and written thereof, in much better wise, than I am able, and yet the multitude doe continue herein, rather increasing this vice, than ceasing from it, yea, and do account it no vice: What profite may I looke for to come, of this my trauaile? What successe? or what redresse maye I looke for? If I shoulde herein take vpon me to say more, than the learned haue done: I might bee counted arrogant and voide of discretion. If I cannot saye more than they haue done: (as in deede I cannot
A_sermon_of_gods_fearefull_thr-image-59.png
Transcription: v0
A Sermon preached cannot say so much by much) then what shal it availe that I speake thereof: seeing those learned, cannot perswade these Usurers that they be faultie? And if I shal now say no more, than heretofore I my selfe haue sayde: I shall be counted lyke to the Cuckooe, or Stockdoue, for being alwayes in one song. If I shall touch the quicke by examination: I am like to winne hatred of the multitude, whose faultes I reproue. And if I shall proue subiect the trades of this tyme, to the defi- nition or corruption of forbidden Usurie, then I shall bee counted not to vnderstande what is ment by the definition, and to haue spo- ken I know not what. As some haue traueyed with me, in Paules Church. 50 me, to make me beleeue, that I did not knowe what vsurie was, nor wherein it consisted: but I was Didimus therein, as loth to beleue them, as they were to bee reformed. So that all these thinges with the malice of men cosidered, and specially seeing I shall speake a- gainst such contracts as are cou- ted lawfull, and therfore honest: (for so some conclude.) If I had not an eie to an other matter from all these thinges: I might looke to profit as much by mine industrie: as Sisyphus, qui est versans saxum sudans nitendo neque proficit hylum, who (is fayned) tumbling a stone vp a steepe hill, and continually swea- ting through that labour: profi- teth not the blacke of a beane. H. ij. But < I shall be said to speake in vayne.> < I shall get Iohn Baptists reward, that is, hatred.> < I shall be said to speake I knowe not what.> < Friendes of Usurers doe accuse them of ignorance, which reproue that vice. Iohn. 20.> < Sisyphus trauapie.> < Cicero. lib. 1. Tusc. quest.> < Fayned to be his punish-ment in hell.>
A_sermon_of_gods_fearefull_thr-image-60.png
Transcription: v0
A Sermon preached But when I consider that in all ages sinne hath beene repro- ued, and so already reproued that in substance more cannot be said agaynst it, and yet that the same is continued: also that this vice of vsury in these daies hath more ouerflowed and corrupted than at any tyme heretofore, and still rather increaseth, than ceaseth: and herewithall remember mine owne charge, being called to this office and place, that I must not ceasse to reproue and speake a- gainst sinne, and speciallye that most: which I knowe to be most frequented: I am encouraged and partly driuen for discharge of my dutie, to go on, and proceede in this matter, though I come much short of others that haue gone before me, and short of my desire in Paules Church. 51 desire in the redresse. And though the wicked will not regard me: (for they regard not God) yet Gods children will giue eare to the truth & embrace it. For I am sure that the worde of God is neuer without effectu- all working, it falleth euer on the edge, being more sharpe than any two edged syvorde, and ey- ther cutteth to God or from god, (as Saint Paule sayeth:) bona fragrantia sumus Christi deo. &c. VVe are a svvere sauour of Christ vnto God, both in the[m] that are sa- ued, and also in them that perish. To the one part (are vve) a sauor of lyfe vnto lyfe: and vnto the other part a sauour of death vnto death. Therefore I for my part mynde not to leaue God vout his wit- nesse here, nor his children with- D.iii. out
A_sermon_of_gods_fearefull_thr-image-61.png
Transcription: v0
A Sermon preached out instructions: but mind to dis- charge my soule of this burthen, & to leaue these wicked Usurers without all excuse before God. And though I might with lesse daunger touch and shake a Hoy-54 nets nest, than deale with them, (for so woluish and wise they are growne, that to them the reast are but lambes and fooles) yet hauing the truth on my syde, I feare them not, but commit the successe to God, and thus I say. To lend corne, wine, oyle, mo- ney, or such like, with couenant to receyue the like againe, or iust value thereof, with ouerplus for the lone: that ouerplus, I say, is forbidden vsurie, and such a len- der is an Usurer. This is proued by manye pla- ces in the scriptures as wel in the Lawe in Paules Church. 52 Lawe and Prophetes, as in the Gospell. In the Lawe it is proued, where God sayeth by Moyses: thou shalt not hurt thy brother by vsurie of Money, nor by vsurie of Corne, nor by vsurie of anye thing, whereby thy brother may be hurt: thou shalt not take of thy pore brother vauntage, or in- crease. In the Prophetes it is proued where God sayeth by Ezechiel: The godly man lendeth nothing for vsury, he taketh nothing ouer. In the Gospell it is proued, where our sauiour Christ com- maundeth to lende freely, or loo- king for nothing. Also, thou shalt loue thy neyghbour as thy selfe, and what you vvoulde that men shoulde doe to you, euen so doe you
A_sermon_of_gods_fearefull_thr-image-62.png
Transcription: v0
A Sermon preached you to them. &c. < Usury is in more things then in money.> By all which places is seene, that vsury may be committed as well in other things as in mony (though some thinke it consist in money only) and also, that whatsoeuer is taken for lone more than was lent, that ouerplus is vsurie. < Ouerplus taken for lone is Usury.> If any man doe yet thinke that I wrest [th]e scriptures by this col- lection, let him vnderstande that these learned fathers did so vn- derstand them as I doe. For no man of good and sounde iudge- ment can otherwise collect of those places recited. < Hieron co-mentarijs in Ezecheilem. lib. 6.> First Hierome, he saith, Putant quidam vsurâ esse tantu[m] in pecu- nia. Quod præuidens diuina scrip- tura, omni rei aufert superabunda- tiam, vt plus non recipias quam dedisti. 53 in Paules Church. < Ducplus in any thing (for lone) is vsury.> dedisti. That is: Some men think vsurie to bee onelye in money, vvhich thing the holye Scripture foreseeing, doth take avvay the o- uerplus in all things, so that thou shalt receyue no more than thou didst deliuer. And the same Father further wittnesseth. Alij pro pecunia fo- nerata solent munuscula diuersi generis accipere, & non intelligunt vsuram appellari & superabun- dantiam. &c. < Hieron in Ezechil. li. 6.> That is: Others for money lent vpon vsurie, doe vse to take giftes of diuers kindes, and doe not vnderstand that the scrip- tures call the same vsurye and o- uerplus. &c. < Ambrose de nabo.> Then Ambrose, he saith, to the same purpose, Plerique refugien- tes precepta legis, cum dederint pecuniam negotiatoribus, non in pecunia
A_sermon_of_gods_fearefull_thr-image-63.png
Transcription: v0
A Sermon preached pecunia vsuras exigu[n]t sed in mer- cibus, ideo audeant quid lex di- cat neque (inquit) vsuras escarum accipies neq[ue] omniu[m] aliarum reru[m], igitur esca vsura est, & quicquid sorti accedit, vsura est, & quod ve- lis nomen ei imponas vsura est. Manye (sayth Ambrose) flying the preceptes of the Lavve, vvhen they haue deliuered their monye vnto Marchant men (or to occu- piers) doe not exact vsurie in mo- nye, but in vvares. Therefore let them heare vvhat the lavve sayth, neyther shalt thou take vsurie of meates, nor of anye other thing, therefore meate so taken is vsury: & vvhatsoeuer is aboue the prin- cipall is vsurye, yea, vvhatsoeuer name thou giuest vnto it: it is v- surie. Thirdly Augustine, he sayeth: Si in Paules Church. 54 August. in Psalme. 36. Si foeneraueris homini, id est tuam pecuniam mutuam dederis, à quo aliquid plusquam dedisti expectas accipere, non pecuniam solam, sed aliquid plusquam dedisti, siue illud triticum sit, siue vinum, siue oleu[m], siue quodlibet aliud, si plusquam dedisti expectas accipere, foenera- tor es, & in hoc improbandus non laudandus. That is: If thou lend for aduauntage to a man (that is) thou lendest thy money to him of vvhô thou hopest to receiue more than thou didst deliuer, not mony only, but any thing more tha[n] thou didst deliuer, vvether it be vvheat or vwyne, or oyle, or anye other thinge, if thou expect to receyue more than thou hast deliuered, thou art an Vsurer, & in this not to be praysed, but to be dispraised. Thus you see that these three lear- < For money delyuered to Marchant men no ouer- plus must be take for lone, for such ouer- plus is vsury. Lende freely, or else your borrowing and lending is tur- ned into buy- ing & selling.>
A_sermon_of_gods_fearefull_thr-image-64.png
Transcription: v0
A Sermon preached learned Fathers doe beare mee witnesse that I do not wrest the Scriptures, whereto might be added the iudgement of manye more agreeable to these, but it needeth not, or booteth not: the < The Scriptures are plain touching blury.> Scriptures are playne herein, that blurie is commited, not only in lending of monie, but also in corne, wyne, oyle and wares, if any thing be taken ouerplus, for or in respect of the lone. < In sale of Leases for tymes, if anye greater price be exacted for the lone: that which is consummated for (more) in respect of the tymes is blury and that seller is blurer.> Which being true (as it is proued true) this must needes fol= low thereof, that when there is sold any victuall, wares, or mer= chandize for dayes of payment, and in respect of the time con= tracted and giuen, for the pay= ment there be taken anye more, that more which is taken in con= sideration of the lone: is ouer= plus 55 in Paules Church. plus and forbidden blurie, and that seller is an vlurer. And also when monye is deli= uered by exchange betwixt place and place, as from London to Hamborough. &c. to bee payde two, three, or fower monthes af= ter the deliuerye thereof, and in respect of that time contracted and giuen, any greater or more price be taken vpon the Pound, or hundreth Poundes, than the price is at sight by the market, and more than the deliuerer woulde haue taken to haue had payment with all possible speede at sight (as they call it) that ouer= plus or greater price taken for [th]e times forbearance: is blurie for= bidden, and that deliuerer is an vlurer. < That which is taken for money deliue=red by ex=change for any time more than for sight: is blury, and that deliuerer is an vlurer.> For by the order or nature of true
A_sermon_of_gods_fearefull_thr-image-65.png
Transcription: v0
A Sermon preached in Paules Church. 56 of the thing bought and sold, (I graunt) but of that: which the buyer or taker should haue payd by the order of simple buying and exchaunging. For if sale of a thing bee made for tyme, or dayes of payment, or that money bee deliuered for dayes of payment: the propertie of the thing solde and deliuered, is immediatly in the buyer or taker, and no longer in the seller or deliuerer, as also by auncient course of the law doth appeare. <The nature of simple buying and selling.> <Simple exchaunging betwixt Country & Country, no tyme contracted.> <Example.> As for example, one selleth a quarter of wheate for. 10vj. shillings, and is content to giue to the buyer a moneth, or a yeares day, for payment thereof. Now it is plaine the seller can not iustly, aske againe this corne at the daye: but money hee maye aske,
A_sermon_of_gods_fearefull_thr-image-66.png
Transcription: v0
That which is lent may be asked agayne: but [tha]t which is solde or de= livered by ex= chaunge, can= not be lawfull= ly asked again. A Sermon preached aske, namely, vbi. shillings. Therfore he lent not corne, but money, for that which a man lendeth, he may iustly aske againe, either the thing it selfe that is lent, or else the like thing of the same name, kinde, and equalitie. Even so examine the exchange and it shall be founde that when tyme of payment is giuen: that thing is lent, which the creditor maye by the same name and equalitie demaunde at the day of payment, which is reasonable, and not absurde in nature. But if in respect, and by meanes of this lending and tyme giuen, the seller or deliverer do exact more in the price of that they sell or deliver, than the market is for readie money, and more than the seller or deliuerer would take to in Paules Church. 57 < To exact more in sale of a thing in re= spect of lone: that more is vsury. Luke. 6. Ezechiel. 18.> to haue readie money for it: that more exacted for the loane, is as I sayde, vsury, and forbidden, because it is absurde in nature, and agaynst this rule, lend freely, and it is not the acte of a Godly man, for the godly ma[n] lendeth nothing vpon vsurie, nor taketh any thing ouer. And albeit [tha]t some writers who haue seuerelye enueyed agaynst this vice, are of this mind, that to take ouerplus of the rich for lone is not vsury: yet I see no warrant in Gods worde to approue that their iudgement & distinctio[n]. For though the scripture whereon they builde their opinion doth specially forbid it to bee exacted of poore men: yet in no place is it allowed to bee taken of rich men (except they be heathen rich me[n].) I. 1. We < Their iudge= mentes not to bee allowed that thinke vsury may be taken of rich men. Leuit. 25.>
A_sermon_of_gods_fearefull_thr-image-67.png
Transcription: v0
A Sermon preached in Paules Church. 58 Deutr. 24. Spende all. But if that, last before spoken, do not fully aunswere these men: then I referre them to Saint Ambrose in the place before re= cited, < Ambros. de nabu.> where he condemneth such as did lende for vsurie, to occu= piers generally without excepti= tion. And if neyther (the one an= swere no[ur] the other) will satisfie these men: it is not like that my aunswere shall satisfie them, but yet to keepe my promise, I will not omit mine aunswere. I say (and not I onely) that to lende for vsurie is forbidden. < To lende for vsury is for=bidden, to lend freely com=maunded, as also to gyue almes.> But to lend frely is not forbidden, but commaunded: even as to giue al= mes is commaunded, and to ex= toyt is forbidden. To lende freely, and to giue al= mes as we are commaunded, are I. ii. deedes
A_sermon_of_gods_fearefull_thr-image-68.png
Transcription: v0
A Sermon preached deedes of charitie and compassion: < Tisary not extortion can=not be made honest by any colour.> But to lend for vsury, and to extort, are contrary and forbidden, and cannot bee committed without offence, nor made honest by any colour. To lend freely to the needy: < To lend to the poore is charitie.> that is compassion: but to lend freely to the rich, is no compassion, (though not wicked) but to lend for vsurie eyther to poore or rich is wicked. And if we shoulde looke onely vppon the common wealth, wee shoulde finde, that lending to the riche for vsurie, is a more pestilent mischiefe: than is lending to the poore, and then in this subterfuge of theyres: they doe more foolishlye than those that seeking to escape Sylla, doe fall vppon Charybdis, and shewe them- in Paules Church. 59 < than to the poore.> themselues much like those that flying the shippe to escape daunger, do drovne themselues in the maine sea. For, first they lende for vsurie, which is agaynst the common lawes, then they lend to the riche man, who hauing the money, doth ingrosse the Markets, bringeth heapes of commodities into his owne handes, and so maketh a Monopolion, and dearth without neede. The meaner sort are thereby preuented of theyr markets, and must gleane after the Ingrosser, & take small leauings or sit still, and so remaine meane, or rather become poore: the common sort weepe through the dearth, for the rich wil be sure to make hys common weale to beare out his losse, and paye for that vsurie, and when many are I.iii. beg-
A_sermon_of_gods_fearefull_thr-image-69.png
Transcription: v0
A Sermon preached beggered for euer, one is holpen with a halfepenny, which is the Usurers charitie. Oh, I would a good Orator had this matter in hande, to paint out this mischiefe to some purpose, for here is mat- ter ynough, if a man did respect, as I said, but the common welth onely. But when wee consider the commaundement of god, and his compassion towardes men, and therewith remember howe this Usurer regardeth it, or how he is moued with compassion to- wardes the poore thereby: wee shall see him not onely a sleepe, but starcke deade and senselesse like a blocke touching the one and the other. But in his own de- uice and baine, we shall find him awake, aliue, stoute, and strong, yea so sensible: that if he lose but a in Paules Church. 60 a penny: and that a hundred my- les of: yet hee feeleth that with griefe. God sayth, thou shalt not oppresse thy poore brother wyth Usurie, mary (sayth the Usurer) no more will I, for he gettes no- thing of me, neyther for Usurie, nor withoute, for seeing it is a fault, to take Usurie of the poore: I will lende him nothing. But howe then (I say) doth he regard this commaundement of our Sauiour? Lende freely, or lende looking for nothing. Oh how doth he regard this saying? Loue thy neighbour as thy selfe. Surely to lend upon Usurie we see is forbidden, but not to lende at all when we see our poore bro- thers neede: may seeme to bee a greater fault, by the parable of the Talents, for he which hid his I.iii. money
A_sermon_of_gods_fearefull_thr-image-70.png
Transcription: v0
A Sermon preached in Paules Church. 61 had rather (when we borrow) to borrow freely: than to pay vsu= rie for that we borrowe, though some Vsurers to cloke their con= science will say, that they woulde gladly giue. v. 02. vij. pounde in the hundreth when they neede, and thereby they woulde colour their faultes in taking vsurie, but they bee hypocrites herein, for their owne conscience will styll say, I had rather borrow freely, than for Vsurie, yea though they be riche. And their neede wherof they speake, is, when they might haue. v. 02. v. 1. pound profite by loane of a hundreth pounde. In deede then they woulde giue ten pound in the hundred, rather tha[n] go without it: but yet still it is true that they would rather bor= row freely: yea, & if they were in <They that will not lend at all, being able, shoulde men than the vsurer. John. 3.> <vsurers and mercifesse doe not seele what charitie is, nor howe they should be deueld by o= thers in their neede.> <The vsurers neede: is hyss couctous af= fections in de= sire of gayne.>
A_sermon_of_gods_fearefull_thr-image-71.png
Transcription: v0
A Sermon preached such neede as their poore neigh= bours are: they woulde willingly be holpen by loane, and yet loth to pay any blury for it. But as these are vtterly boyde of compassion, and without re= garde, or feeling of their poore neighbours miserie or want: so are they vtterly without regarde of God, or good lawes, except onelye for a face, and to lyue to serue their turnes. For if they lende to poore and rich vpon vsurie, the poorer man shal pay the dearer price. If they lende not vppon vsurie to the poore, they will lende him no= thing at all, and yet they will be still vsurers: for to the rich they will lende for vsurie. Whereby is seene that the ex= presse will of God is contenned in in Paules Church. 62 in diuers pointes by them. For (as I saye) if they lende to the poore, those shall paye dearer than the rich. If they be blamed or reprooued for that fault, they pull lending quite from them, & giue that which appertaineth to them vnto the riche. Whereby those poorer sort are not onelye defrauded of that charitie that belongeth to them: (though by the compassion and good will of men, for the poore cannot cha= lenge it) but also further oppres= sed by that dearth, which is pur= chased through the greedy ga= therings, of those riche that haue the same credit and money in oc= cuping, which the poore should haue had. And surelye even those riche men that be takers of credite, are not
A_sermon_of_gods_fearefull_thr-image-72.png
Transcription: v0
A Sermon preached not inferiour to the Vsurers in wickednesse. We haue a common Prouerbe in Englishe, if there were no re= ceyuer, there would be no theefe, and it holdeth surer in vsurie, to say, if there were no taker at v= surie, there woulde be no vsurie committed. But these takers at vsurie, and especially the riche, doe take awaye all the credite that apper= tayneth to such as neede credite, and doe maintayne that cursed trade of vsurie, not onelye in ta= king, but also in extreeme deliue= ring. They make a dearth euen in the middest of plentie, by their Monopolion, and so vndoe, not only such from whome they take the common credit, but also ma= ny other poore whome through dearth in Paules Church. 63 dearth made by these takers are not able to liue of their labours, with other extreeme hurts pas= sing explication, to the great de= cay of the common weale. We reade that the breade of the poore, is the life of the poore, and he that defraudeth him thereof is a murtherer. Let these takers vp of poore mens credite consider what they do in this case. Some men haue nothing else to liue on, but by credit, and when he that hath of his owne otherwise to liue, will not onely take awaye this credit simply, but also will buye it away from the needy by vsurie: I cannot thinke him to bee better than a theefe, and a murtherer, and euen as ill as an Vsurer, or woorse, if woorse maye be: yea, surely I think ra= ther
A_sermon_of_gods_fearefull_thr-image-73.png
Transcription: v0
A Sermon preached in Paules Church. 64 ly vsuries, but rather extortions, or oppressions,) so that all these spoile the nedy, and so generally the common welth. For though the playne mony vsurer be iustlye reproched of his vnlawfull trade and gaine: yet I thinke in iudgement hee maye condemne manye of these colourable Vsurers: which cut more depely vnder a cloke and name of lawfull trade. If God condemne him (as doubtlesse he doth) that lendeth mony for vsurie, and taketh but 2. pounde, or. vij. ouerplus: let no man be so madde, as to think, that he shall be allowed of, (but much more condemned) that lendeth for vsurie vnder colour of a contract in sale: and taketh. xx. xxx. or. xl. pounde in the hundreth. Reyther he that vnder the name
A_sermon_of_gods_fearefull_thr-image-74.png
Transcription: v0
A Sermon preached name of exchaunge lendeth for vsurie, & taketh. 16. or. 11. pound in the hundreth. <Bala. 6.> <Bod cannot be mocked, though men can deceyue men and preuent lawes, which yet God will punish.> Bee not deceyued, God is not mocked, men maye bleare the eyes of men, & preuent by fraude the penall lawes (wherein yet they doe offende) but God can= not be deceyued, though this vice be coked and clothed with neuer so many honest names & things, as sometime in buying and sel= ling, somtime in exchauging, sometime in Wooll, in Cloth, in Canuas, in a bale of Fustian, in Silkes and Mercery wares, in Spices and Grocery ware, in Tapistrie. &c. And sometime drowned in Wine and oyle, som= time packed vp with herringes and other victuals, many times eaten in Paules Church. 65 <Bod that most hurteth is the worse man, the greatest doer in these vsurary con=tracts, doth most hurt.> eaten vp in breade and meate, and drunke vp in drinke: to the extreme infecting and vtter poy= soning of our common welth. <Bod that kylleth two men, doth worse than he that kylleth but one. &c.> Hee that most hurteth, is the most vnprofitable member in a common wealth, and most noy= some to the whole body, and the more is taken and deliuered by these vsurarie contractes, the more hurt is done: and hee that most vseth such trade, and ther= with hath greatest doings, doth most hurt, and so consequentlye the worst man. Even as he that killeth two men doth worse than he that killeth but one man, and hee that killeth three men, doth yet worse than he that killed two men, and so the more the worse. I am not ignorant that these Vsurers, haue many obiections R. I. and
A_sermon_of_gods_fearefull_thr-image-75.png
Transcription: v0
A Sermon preached and many colours to paint out their trade in a faire shape, and to approue it necessary and com= modious in a common welth. But as their obiections are frivolous and vayne, so their Id= doll being turned out of his faire cote: maye be seene to want the beautie of a most vgly Ape. And their commodities to be most de= testable poysons to a common wealth. Manye of them cannot, naye, they will not be perswaded, that God forbiddeth it in this order, they imagine that GOD ment thereby some other thing which men cannot vnderstand. For (say they) if it had ben of such weight, it would haue bene forbidden in the law of ten Commaundements. And though this neede no an= swer, in Paules Church. 66 swere, it is so peevish and vaine, that euery childe maye see their ignorance: yet I will still keepe promise with them, and let them see their follie if they will, but they will not. It is sayd in the last commau= dement, Thou shalt not desire a= ny thing that is thy neyghbours: no though he be a riche man, and thou a poore man. If I may not desire ought that is my neighbours contrarpe to his will, much lesse maye I take it agaynst his will. But the Usu= rer spying his neighbours neede, doeth watch occasion to make a gaine to himself of his neighbours neede: and so by a most subtile stealth windeth from him, hys goods or part thereof by Usurie, when he getteth his neighbours R.11. Will
A_sermon_of_gods_fearefull_thr-image-76.png
Transcription: v0
A Sermon preached in Paules Church. 67 commandement blasphemie is not expressly named. But as is aforesayde, the lesse offence being forbidden: the greater can in no wise be allowed of. Others obiect, they haue no trade, but a stocke left them, and if they shoulde not put it out for profite: it would soone be consu= med, and other thing they haue not to liue vpon. To aunswere this obiection, I turne saint Augustine to them, who sayth. The Vsurer dareth speake on this sort. Non habeo a= liud vnde viuam, I haue none o= ther thing vvherby to liue. So may the theefe saye (fayth Augustine) being taken in the deede doing, or house robber, beeing founde brea= king vp the wall, or the Bavyde buying Maides for the Stevves, & also drawe his name for a false wytnesse is blasphemy, and most hev= nous, and yet blasphemy not named in the ten com= mandements. Vsurers ob= iect that they haue none o= ther trade. Theefes, housrobbers, bawdes, wyt= ches and sov= cerers, maye excuse theire trades as wel as vsurers.
A_sermon_of_gods_fearefull_thr-image-77.png
Transcription: v0
A Sermon preached also the VVitch and Sorcerer, may say so vnto me in the sale of their malicious inchauntmentes, to the hurt of man and beast. &c. Thus we se Augustines minde in answering them, wherevnto this may be added, that he deserueth much greater punishment, who robbeth hauing no neede: than he, that doth it of necessitie. < Be that robbeth hauing no neede: deserueth more punishment, than the theese that stealeth by meere necessitie.> As for example, one man hath a stock, and an other nothing at all: if he that hath no stocke, shoulde steale for his liuing, hee shoulde deserue death by the lawe, but if he that hath the stocke should yet steale: hee were a much worse man. And such are the Usurers: so thankfull they are, that they neuer consider of Gods liberalitie towardes them, in leauing to them: [tha]t which many a one wan= teth, in Paules Church. 68 < Many haue no stock, and yet they may not steale.> teth. They remember not howe many thousands are left without stocke, and yet that they must not liue by stelth. For betwixt a these and an Usurer, I know not any great difference, except in name, no more than Bernarde did, when he sayd: Quid est vsura? venenum patrimonij. Quid est vsura legalis? latro predicens quid intèdit. That is. What thing is Usurie? A poi= son of patrimonie. What is such vsurie as is permitted by lawe? A theefe that before hand giueth warning what he mindeth to do. < Barnardes difference betwene a theefe and an Usurer.> I remember a tale concerning a theefe, that was indyted of fe= lonie, for robbing by the highe wayes syde, and being indyted by the name of Latro, was condem= ned by [th]e name of Fur, for which the theefe quarrelled, and sayde B. iiij. the
A_sermon_of_gods_fearefull_thr-image-78.png
Transcription: v0
A Sermon preached in Paules Church. 69 pleasure the Usurers: I wil not greatlye striue for it, though in deede the Usurer bee rather the woorse man. For the theefe doth rob and runne away: but the Usurer doth rob & tarie by it. The theefe robbeth but in parte, and perhaps is cut off spedily: the Usurer robbeth continually night and daye, and ceaseth not till hee haue all and more to. The theefe is in feare of true men, and of lawes: the Usurer maketh true men afrayde of imprisonment after he hath robbed them, and is not in feare of the lawes, for hee subtillye preuenteth them. The theefe lyeth in Nevogate for hys fault, and the Usurer walketh abrode with no small countenance of honestie: therefore the Usurer the woorse man. Yea the learned < Latro rob= beth by the way side, but fur a theefe robbing in the towne.> < Skeltons difference may be scarcelye made betwene the theefe and the vsurer, for the vsurer is the worse man.> < Psalme. 82. Exod. 22. Judges called Gods in the Scripture.> < We can speake no more ho= nestie of Usu= rers with honestie.> < Comparison of the theefes actes, with the acts of vsurers.> < Usurer rob= beth continu= allye.> < True men in feare [tha]t theues will put them in prison.> < Usurers stu= die not to kepe good lawes, but howe by craft to pre= uent them.> < Little theefe in prison. Great theefe at libertie.>
A_sermon_of_gods_fearefull_thr-image-79.png
Transcription: v0
A Sermon preached ned voyters both Christian men and Heathen, doe compare them also with murderers. Saint Am- brose sayth, Vsuram pettere suffo- care est. To take vsury is to choke a man. Cato. Cicero.lib.2. officio.bruf. lib.2.cap.47. Alphonsus King of Aragon a zealous lover of iustice, conside- ring the trappes and subtiltyes of Vsurers: was woont to saye, Fœnus nihil aliud mihi videtur: quam fu nus animæ. That is: V- surie seemeth to mee nothing else than the death of lyfe. Thus to be short, the Vsurers are compared not in Paules Church. 70 not onely with theeues: but also with murderers, and to many o- ther odious thinges for theyr crueltie. Basill sayth: Canes accipientes mansuescunt. &c. Dogges in re- ceyuing things do become gentle, but as for Vsurers: the more they receyue: the more cruell they be. And therefore Ambrose for theyr rauening, compareth them vnto the Sea, and worse, saying: Om- nes torrentes vadunt in Mare, & Mare non adimpletur. That is, all riuers or brookes doe fall into the Sea, and yet the Sea is not filled. This Sea is Vsury, vvhich suppeth vppe (as a deuouring Gulfe) the goodes, landes, and large patrimo- nies of manye: and yet this Sea it selfe, cannot be filled. Many do vse the Sea for their profite, and there- by
A_sermon_of_gods_fearefull_thr-image-80.png
Transcription: v0
A Sermon preached by many finde profite: but in this sea of Vfurie is shipvracke of all. Most Nations haue so muche abhorred an Usurer, that what punishm[en]t they esteemed a theefe worthie of: they would lay twise so much vpon an Usurer. Licurgus banished out of Sparta all Usurie, and taking of ouer= plus for lone. Lucullus so infringed the liber= tyes of Usurers, that he purged Asia of this wicked trade, which was almost drowned therein. Cato draue them out of Cicilia. Agelilaus Capitaine of the La- cedemonians, perswaded Agis, (who before him was king of the same people,) that the reconning bookes of the Usurers, might be burnt. Which beeing graunted: the sayde Agelilaus to declare his hatred in Paules Church. hatred agaynst the vice and U- surers, entred their houses, fette out theyr bookes, and heaping them togither in the Markette place: set them on fire before the Usurers faces, who departing in heaue cheare: Were derided of [th]e same Agelilaus: who laugh= ing at their sorrow, sayde: that he neuer sawe puriorem ignem, a more purer fire. Claudius, and after him Vespasian, and after him Alexander Se- uerus, made sharpe and bitter lawes agaynst Usurers, which were put in execution acco= dingly. And besides these punishments executed by heathen men, (who had good experience in common weales, what was comodious, and what hurtfull:) we are to re- garde
A_sermon_of_gods_fearefull_thr-image-81.png
Transcription: v0
Punishments of Usurers in the primative Church: A Sermon preached garde with great heede that the primative Church did banishe, & ercommunicate Usurers fro[m] the publike seruice in the Church: and also from perticipation of sa= raments, and after death, their bodies were cast out and not suf= fered to be layde with the deade bodies of such as were esteemed Christenmen. Wherby appeareth playne that Usurers and their practises, were esteemed by the primative Church, worse than the eues and theft, and as ill as murtherers and murther. And in deede it is no maruell, for besydes the extreeme mis= chiefes that they bring vpon the common wealth, (as before is partly shewed) their vsurie is the extreme pulling in sunder of the vnitie in Paules Church. 72 vnitie of the Churche. Chryso= stome calleth it grauissimum ec= clesiæ morbum, the most pesti= lent disease of the Church: for howe can there be an vnitie and loue amongst men, when one cutteth anothers throte by this wicked trade? <There is no loue where one cutteth & scrapeth from another.> If a man will take vsurie for loue, he is voyde of all true loue and compassion, and by his acte procureth hatred to hymselfe: that as he loueth no man, so hee maketh that no man loueth him: but the one against the other, beareth a warrelie and spoyling mind, though it lie subtilly hidde, & be not in open wrath & anger, yet is it in desire to scrape one from another. And in this [th]e war= like hate consisteth, that [th]e one, so he may haue, though to the losse and
A_sermon_of_gods_fearefull_thr-image-82.png
Transcription: v0
A Sermon preached and hurt of the other: he is plea= sed, and glad, whereby selfe loue (but no Christen loue) is main= tained, and therefore the vnitie of the Church to me a sunder hereby. For Christen loue is the perfite bonde and knitting togi= ther of the Church, which vsury desolueth, and placeth selfe loue and common hatred. Surely, if this poynt be noted, and this our time examined by this rule of Christen loue, euen by the vnitie of the Church, wee shall finde that Vsurie hath now playde this hir part at full, and doth still poison more grievously than at any time heretofore. The want of this vnitie in the church, namely, of Christen loue in the multitude, will make men, if they consider their trades, to confesse them= in Paules Church. 73 themselves vsurers, yea, and in= fidels, and voyde of no fault. For what man is he, from the Prince to the prisoner, that of loue or compassion will sell anye thing for dayes of payment, so good cheape as he would sell the same to haue ready money for it? Nay, what man will sell for rea= die money (except the needy) if hee may rayse a more gayne to himselfe by selling for time? or what is he that will deliuer hys money or other things by way of exchaunge for a moneth, two or three, so good cheap: as he would to haue payment for the same, withall possible speede at sight? nay, what is he [tha]t wil deliuer his money or other thinges at sight (except the needie) if he can (by lone thereof for a moneth, two L.s. or
A_sermon_of_gods_fearefull_thr-image-83.png
Transcription: v0
A Sermon preached or three) make himselfe a greater gainer and get ouerplus. Surely verye fewe. Rara auis in terris. < Argument that loue and compassion are extinc. 1. Tim. 3. Iude> Which argueth men generally to be voyde of christian loue and compassion. And yet some there be, that haue left off dealing in that sale of time: God increase the number, for it is a small num= ber. Heathen men detested those that woulde witholde fyre, or the running streame from the < Time more vniversall than fyre or water.> needy, or that would sel the same because fyre and water are gene= rall. But the time is more vniv= ersall, and therfore the sale ther= of more vnnaturall. But nowe I knowe the multitude, who are faultie will cry out and saye, this man meaneth to pull downe all < Exclamation of the multi=> trade and occupying, why? take away the profite that men haue by 74 in Paules Church. by selling and exchaunging of things for time: and take awaye all, for no man can liue without that benifite. Therefore surelye this man must needes be decey= ued, and vnderstandeth not right= ly of Usury. For to sell wares for dayes, and thereby to aduance the price is so generall: that it cannot be Usury, but must nedes be honest trade, for al men occupy it. And for the exchaunge, that is so vncertaine a profite: that there may be disprofite therein. And therefore these thinges can= not be Usurie, for if they shoulde, then al men in maner were Usu= rers. Tulle, this is not possible, why how should men liue? And so they gather infinite absurdi= ties (as they thinke) to follow of this doctrine. &c. L. ii. How=
A_sermon_of_gods_fearefull_thr-image-84.png
Transcription: v0
A Sermon preached Nowbeit, I saye that I am so farre off, from condemning or hindering of all trade and occu= pying: that without trades (as borrowing and lending, bying and selling, and exchaunging) I saye neyther the common wealth can stande, nor men liue togither one with an other. But as I doe allowe and like well of borrowing, lending, buy= ing, selling and exchaunging, in their owne nature, and as they are well vsed, and of the gaines that cometh thereby, ye though it be Centum pro cento: So doe I dislike vtterly, for God forbid= deth that such good trades should be abused: or that anye pennie shoulde be gotten by abuse. And yet it is to lamentable, [tha]t Sathan hath so much preuayled: as
A_sermon_of_gods_fearefull_thr-image-85.png
Transcription: v0
A Sermon preached ting money to paye for him pre- sentlye: desireth to haue a mo- nethes day of payment. The ow- ner of the horse is content to giue a moneth for payment: but than he wil haue, ij. shillings more for the horse: the buyer to serue hys nede, will not striue for two shil- linges, but is content to giue him at the day appoynted fiue pounde two shillings for the horse. Then I say, that the same two shillings taken for the time: is ouerplus, and vsurie, for it is all one: as if the seller had taken fiue pounde out of his owne purse, and said to the buyer, here is fiue pounde take it, and giue me for the same, fiue pounde two shillings a mo- neth hence, and buye this horse nowe of mee for fiue pounde, I haue lent thee fiue pounde in mo- ney in Paules Church. 76 ney to doe it. < Alteration of market no excise for the tyme seller.> Let no man dallye or thinke a difference where none is, or al- leadge varietie of Market, as though perhaps some ma[n] would afterward haue giuen fiue pound two shillings readye money, for the same horse. < Varieties of prizes in one market, chaunceth through the malice of men comonly.> The varietie of prizes in one Market maye chaunce dyuers wayes, but commonly it chaunc- ceth through the malice of men, who spying their neighbors neve doe make gaine thereof to them- selues. < The tyme seller an vsuror, though he sell not so deere, as he might haue done for money.> But howsoeuer the markets doe vary in price of things, if any man doe take the more for lone, and bearing the time, hee is an vsuror: the variety of the mar- ket excuseth him nothing at all, though such an horse as hee solde L.iii. for
A_sermon_of_gods_fearefull_thr-image-86.png
Transcription: v0
A Sermon preached for fiue pounde two shillings, might within an houre after bee worth by the same Market ten pounde. For he that lendeth and taketh ouerplus in respect of hys lending, is an Usurer. Men that desire to cauill will striue, and question in narrowe poyntes: but in their dealings & trades, no such narrow poyntes or difficulties neede to be questi= oned of: they are so apparantly wicked. As he that lendeth forty shillings, and for the lone there= of taketh .v. shillings a weke. Or he that lendeth a Portiquise, and taketh for lone thereof ten shil= lings a moneth, (which being so eull gotten is often spent thorow Waste.) Or hee that selleth for time, wares, or other, fortie pound (admit but ten pound) in the hun= dred in Paules Church. 77 dred aboue that he can make of the[m] in mony, (though he haue as= said [th]e market a moneth togither and more:) such men neede not to doubt or mooue question, whe= ther their gaine be vsurie or not: and yet euen those bee most apt to cauill, and to striue in narrow points, not to learne, but to drive their gaynesayers to the wall, and so scoffe at them. Which ar= gueth them to bee such as the Prophete Sophonic here threat= neth, namely, that neyther seeke for God, nor regarde him. Nowe for the erchaunge it is true, that to make erchaunges: is by nature good, euen as buy= ing, selling, lending and borrow= ing, are necessarie and good, of themselues being rightly vsed. For one man, one towne, and one
A_sermon_of_gods_fearefull_thr-image-87.png
Transcription: v0
A Sermon preached one country: hath plenty of those thinges, which an other lacketh, and such maye lawfully, buy and sell, borrowe and lende, and ex= chaunge one with another, either ware for ware, or ware for mo= ney, or money for money: accor= ding as time, good occasion, mar= kets, and neede requireth for the commoditie of eche partie. So that in euery of these things men deale: as they woulde bee dealt withall according to Gods lawe, and that Usurie, be vtterly exclu= ded their bargeins. But as in buying, selling, bor= rowing, & lending, so in exchaun= ging it is to too manifest: that this rule of Gods law and chari= tie, is in these dayes vtterly ex= cluded mens bargayns, and U= surie with vncharitablenesse in= cluded, in Paules Church. 78 cluded, to the great dishonour of GOD, flaunder of his Gospell, griefe of the Godlye, hurt of the common weale, and confusion (in the ende) to the offenders. And to prooue that Usurie is committed in exchaunge, I will first put an example by exchaun= ging of corne, as Rie for Wheat. Admit two men meete togi= ther, A. and B. the xvij. day of March. Anno domini. 1570. A. would deliuer here in Eng= land. xx. bushels of Wheate, and for the same hee woulde haue in Flaunders. xiiiij. Bushelles of Rye, deliuered to him at sight, which might be the first of April. B. woulde take this Wheate, and giue. xiiiij. Bushels of Rie for it in Flaunders, but hee can= not paye or make deliuerie of the same
A_sermon_of_gods_fearefull_thr-image-88.png
Transcription: v0
A Sermon preached same Rie, before the first daye of Maye. A. Is content to giue the tyme which is a Moneth longer, but than he will haue a pecke of Rie more for tarying so long, for so is the course of exchaunge, and after that rate (sayth A.) if you will haue it you may take longer time. Take if you will the first daye of Iune, and pay me then, viii, and a halfe bushels of Rie, for I will not giue time, except I haue allowance for loane. B. Why sir, that were blurie? A. No sir, not so, for Rie may bee so plentifull there, within a Moneth or two: that iiij. viii. and halfe Bushelles of Rie, will not then be worth to be deliuered backe into England, viz. bushels of English Wheate, and then I shall in Paules Church. 79 shall lose more by giuing of the tyme: than I take profite for the loane. B. Yea sir, and it is euen as likelye (and more likely) that by that tyme such scarcitie of Rie will be there: that for, xx. Bushels therof, you shall finde men ynwove, will exchaunge wyth you and giue you here. xx. Bushelles of wheat, and then you haue a greater gayne, than the ouerplus certaine that you take for lone: therfore [tha]t is your hazard, by plentie or scarcitie, to gaine or lose. A. Well, choose, whether you will take it or not, for I will haue so much certaine onward, namely, a pecke of Rie vpon the score, for euerye moneths forbearance, or else I will not giue time but be payde at sight. Nowe
A_sermon_of_gods_fearefull_thr-image-89.png
Transcription: v0
A Sermon preached Nowe, B. needing bread come here, doth take this. xx. bushels of Wheate, to paye for the same in Andwarpe the first day of Iune: xxiiij. and a halfe bushels of Rie. A. desireth to haue his Rie deliuered in Andwarp the first day of Iune. 1570, according to bargein, being. xxiiij. bushels & half. B. is disappointed, and must therefore borrowe to pay. A. and so telleth hym, and that he hath none other way of borowing but by exchaunge. A. is content to deliuer the same Rie to B. by exchaunge, and to take wheate for it in England, as the exchaunge goeth the first day of Iuly, which is a moneth after. B. woulde take it according to the rate of exchaunge, and giue him Wheat for it in England the first in Paules Church. 80 first of September. A. No sir? I will deliuer none for that tyme, for then I knowe haruest will be had in, and a bushell of Wheat will then be scarce woorth in price, that a bushell of Rie is nowe worth, euery man will then haue come ynough. &c. But pay me Wheate in England this day twelue moneth, and allowe mee for the tymes forbeareance after the rate of exchaunge, and you shall haue it. B. The exchaunge is now that for euery. xxii. Bushels and a halfe of Rie here deliuered: the taker should pay in England at a Moneth. xx. bushels of Wheate. A. And you knowe that for euerye monethes forbearing of a score of Wheate: the rate of exchaunge yeeldeth a pecke of Rie. Nowe <Neede maketh the olde wyfe trot.> <The debtor disappointed of vnable.> <The creditor content to giue longer credit for more vsury.> <The debtor would take pay of payment for> <his owne aduantage.> <The creditor foreseeth harvest as well as the debtor, and therefore will delyuer none for that tyme.> <The creditor will gyue a yeares day to haue vsury according to the rate of exchaunge.> <A rate of exchaunge for a moneth.>
A_sermon_of_gods_fearefull_thr-image-90.png
Transcription: v0
A Sermon preached in Paules Church. 81 Chels, which is more than after pounde ten shillings in the hundred that I lose by taking it. A. And for that, you haue the occupying thereof aboue. xiii. moneths. B. It was eaten in ten weekes, and so consumed in the vse, and yeelded mee no profite, neyther shoulde you haue had any profite thereof: but that you take a pecke vpon the score for euery moneths forbearaunce, and mee thinketh that is Usurie. Thus you see by this example, that a certaine ouerplus is taken by exchaunge for lone, namely, a pecke of Rie vppon euerye score Bushels of wheate forborne for a moneth. And so you see that a= gainst nature it begetteth vsury, although in the vse it bee consu= med in the vse, which must needes be a miracle. The creditor seleth. 14. months time for. 14. pecks of Wheate, he might syth as good au= thoritie haue soule hym 14. moneths swynde. Wheate yeel= ded the taker no increase: for it was ea= ten vp in ten weekes. A certaine gayne by ex= chaunge, namely a peck of corne taken for twenty bushels for= born a month.
A_sermon_of_gods_fearefull_thr-image-91.png
Transcription: v0
A Sermon preached med as such like thinges be. And thus I haue put here, not to approue that corne is in thys sort exchaunged, but onely for an example to shew a proportion of the exchaunge and certain gaine thereby. And least Marchauntes and such as frequent the exchaunge should be ignorant what I mean herein: I will also expresse it euen in moneyes, wherein their common trade is, and will take for an example, the exchaunge passing betwixt London & And= warpe. Suppose that the exchaunge on the Burse at London for And= warpe this daye is at. ciii. shil= lings. iiii. pence sight, that is, for xx. shillinges sterling deliuered this daye in London: the taker must in Paules Church. 82 must pay. ciii. shillings. iiii. pence Flemish, at the arriuall of his bill in Andwarpe, which commonly is within foure or five dayes af= ter the taking at the farthest. Nowe there is one that hath a hundred pounde to deliuer, and there is another that desireth to take the same, and will paye him Flemish money for it at vzance, which is a iust moneth after the taking. The deliuerer is content to let the taker haue the tyme required which is a Moneth, but for the same tyme hee will haue three pence, or foure pence Flemishe more, vpon euery pound sterling, which the taker knoweth to be a custome, and agreeth to take the hundred pounde so, being glad if he can haue it for a moneth, pay= ing
A_sermon_of_gods_fearefull_thr-image-92.png
Transcription: v0
A Sermon preached in Paules Church. 83 uer it for double v[z]ance (that is two moneths:) hee w[ha]t haue for the lone thereof, at the least, fiftie shillings. And I am sure he that knoweth what vsurie is: cannot denie but this is vsurie, vnlesse he denye [tha]t which he knoweth to be true. For, besides this, that it is a= gainst nature, to make money a Marchaundize: yet when it is made a marchadize, ouerplus is taken for the lone of it. For when by the market a pound sterling is worth. xiii. shillings foure pence flemishe, if any man will bor= row it for a monethes tyme: hee must paye. xiii. shillings seuen pence flemish for it at the least, and if he wil borrow two months tyme for it: hee must pay. xiii. shillings ten pence at the least. M.iii. So
A_sermon_of_gods_fearefull_thr-image-93.png
Transcription: v0
A Sermon preached So that a very certain ouerplus is couenaunted for aforehande, and taken for the lone. Nowe for their obiection tou= ching [th]e vncertainie of gaine by erchaunging, whereby exchaun= gers woulde excuse and deliuer themselues, and the exchaunge from the cryme of Vsurie: it may be seene alreadie to bee nothing: but yet further, I saye, the same obiection is eyther nothing to purpose: or else suche a thing as doth proue this vse, (I shoulde say abuse) of the exchaunge, to be worse than plaine Vsurie, rather than in anye respect qualifie the haynousnesse of the vice, as shall appeare. The obiection is this, that the deliuerer in giuing of a moneth, or two moneths time to the ta= ker in Paules Church. 84 her for payment, may haps lose more than that which hee taketh ouerplus for the same tymes lone: the reason is, that the price of money is so variable, through plentie or scarcitie thereof, that when he shall receyue his. criss. shillings. c. pence. Flemish at the two moneths ende, it is (by rate of exchaunge, as the price then mayhaps to be) not woorth his principall, namely the pounde sterling which hee deliuered at the first, and then the deliuerer getteth nothing but loseth. To this their obiection I aun= swere, that as there is hazarde to haue the market better or worse for the deliuerers turne, when he shall haue giuen time for his money: so there is euer (or most commonly) more like= lyhode
A_sermon_of_gods_fearefull_thr-image-94.png
Transcription: v0
A Sermon preached in Paules Church. 85 on their side, the taker may take his Cap and go take Butterflies for any money he shall take of the[m] how great soeuer his neede be. And in deede the playne vsurer maye obiect thys vncertaintye of gaine, as well as the exchaun= ging vsurer, and as honestlye it serueth his turne. For hee maye saye: I lende my money for sixe Monethes, bee it an hundreth poundes, and for the lone I take but fiue or sixe pound, and before that time (perhaps) there maye chaunce such an abasement of the coyne, that for my ounce of siluer deliuered, I shall receyue per= haps but three quarters, or halfe an ounce, and shall I not then lose 2 p[er] ea, and though this ex= tremitie happen not, yet hee to whom I lende my money maye proue Commonly more gayne by selling tyme ouer and a= bove the cer= tayne coue= naunt, than by deliuering at sight. The deliuerer will not deli= uer for sight, which argu= eth that to de= lyuer for tyme is his more profite. Exchaunge vsurer not lesse prouident to foresee hys owne gayne, than the mo= ney vsurer.
A_sermon_of_gods_fearefull_thr-image-95.png
Transcription: v0
A Sermon preached in Paules Church. 86 But it is past perhaps, that the vniuer is not the lesse an vnivuer though hee make these obiections or a thouldande such lyke. May hap[en] the vniuers debtor may be bankrupte, and then he looseth that waye. May hap[en] the vniuers assurance may be vnivuer and nothing woorth, and then he maye lose that way. It is most likely and common that Marchaunts may be full of money by sale of their com= moditie, when the vniuer shal receyue hys money of the debtor. This reason hath most af= finitie w[i]th the exchaunge vnivuers ob= iection of vn= certaintie. prooue a bankrupt, and so I may lose the principall and all, and though I haue landes bounde in statute or otherwise, yet there maye prooue such a tarre in the title, that when I thinke my selfe most surest of it, the right heires may keepe mee from it, for the worlde is full of starting holes. And though none of these things happen, yet the Merchants may (in that tyme) haue broughte home, and made money of their commodities, and then euerye mans handes may be full of mo= ney: and so shall I haue no mar= ket for my money, but must bee forced to lende it for a trifle, or else let it lye deade on my hande, and therfore my gaine is vncer= taine. So farre the vniuer. But yet all these colours not= with=
A_sermon_of_gods_fearefull_thr-image-96.png
Transcription: v0
A Sermon preached by this, that the taker loseth so much, if he doe continue a taker, that he is sure to become as poxe as Codrus, though before he had bene as riche as Cræslius. And so their obiection of vncertainty (as I sayd) proueth them worse Vsurers than the playne vsurers, rather tha[n] in any respect quallify their crime in such exchaunging. Therefore I councell all the exchaunging Vsurers (whereof the worst sort are such as deliver their money to and fro, vpon this exchaunge, and make it a conti= nual trade to gaine by:) that they no longer flatter themselues in this vnlawfull and vngodly get= ting, vnder such light colours of vncertaintie. For whatsoeuer they saye, to excuse them from fault, and to bleare mens eyes, yet in Paules Church. 87 yet if they haue herein any good iudgement, their owne conscien= ces doe yeelde them guiltie, for they know they walk in the path of sinners. And if they knowing their faultes, will yet continue the same: they stande in the way of sinners, and maintaine sinne. And if they doe not speedily giue eare to God, and come out, they maye looke to become pestilent scorners of God, and deriders of his worde, and then too worth them for euer: for they are such as neyther seeke for God, nor yet regarde him, to whom this Pro= phet Sophonic here threateneth destruction (Euerlasting ruine. And though fooles (as Salo= mon sayth) doe hate to be reproo= ued, and despise correction, and care not for instruction, but in their
A_sermon_of_gods_fearefull_thr-image-97.png
Transcription: v0
A Sermon preached in Paules Church. 88 better than great riches of the vn- godlye. Knowing on the other syde, that those who drawe backward from God, and will continue in their wickeinesse: The Lord shal leade them forth vwith euil doers, and that he shall speake to them in his vwrath, and vexe them in hys heauie anger: also that he hath set his king vpon his holy hill, vvho hath fulnesse of povver vwith hys righteous Scepter, to burst the vn- godlye in peeces, euen as a potter vwith an yron rodde should burst in peeces an earthen potte. And though Townes, Cities, Countryes, and Kingdomes, be so vniuersallye drownd in thys vice, that few or none are free, so that it may seeme a wonder past wonders, if this should be Usu- rie:
A_sermon_of_gods_fearefull_thr-image-98.png
Transcription: v0
A Sermon preached in Paules Church. 89 Gods lawe doth allowe, whiche the Godly will do, and those that will not, but wil continue in their Usuries, and wickednesse: are vngodly, and so may they well be called, though all the cappes and knees in a kingdome should prop vp their estimation. And though they say that men cannot otherwise liue by trade, and that vnlesse this bee vsed all trade must cease, & that there shal be nothing to doe, yea, & though they aske how men shall liue, and more other questions infinit: yet I aunswere and say, that howsoeuer men shall liue, though they be neuer so poore, they may not breake Gods lawes to liue, as to murder, or steale for liuing. For as the Iudge maye iustlye con- demne the theefe or murtherer, because
A_sermon_of_gods_fearefull_thr-image-99.png
Transcription: v0
A Sermon preached bicause he got not his liuing by labour truly: so the high Iudge may say to those that breake hys lawes for their liuing, why didst thou seeke otherwayes to lyue than I commaunded thee? Why hast thou so wickedly aspired and set thy selfe aloft in higher place, than I appoynted thee, by dea= ling in trade which my lawe for= biddeth thee? If fyre had consumed all that thou haddest, or waters ouer= flowed thy dwelling and liuings: yet were it not lawfull for thee to steale or to rob for thy liuing. But if thou haue anye thing to liue on, and yet to climbe higher wylt vse theft or Miserie to main= taine thee aloft and at ease: thou art then a manifold offendor. And in deepe while men are generally in Paules Church. 90 generally so disordred, that with= out regarde of Gods loue or his lawe, they all runne oute of the waye, and for the most part will climbe vp aboue theyr owne pla= ces and degrees, while they will haue large houses, costlye proui= sion, dainty diet, & braue apparel, Chest filled with money, and ser= uauntes proue to worke while they play, and take their ease, and so call that necessitie, whiche is superfluitie, and call that resona= ble spending, which is prodigali= tie, call that comelinesse which is totoo far costly and garish, & that to be moderate dyet, which is ex= cesse, and will maintaine a coun= tenaunce in the world as world= lings: in suche a Chaos and con= fusion (so long as it continueth) there is no redresse to bee looked for.
A_sermon_of_gods_fearefull_thr-image-100.png
Transcription: v0
A Sermon preached for. For such vngodlye and inor= dinate spending: muste needes haue vngodlye and inordinate getting to maintaine it. For God hath not promised to blesse mens labours: vnlesse they keepe them within the limits of his law. But these vngodlye like not of those limits, nor blessing: and therfore they will blesse themselues tyll Gods cursse roote them out. And though the niggard be not such a countenaunce keeper, or so costly a spender: yet he desireth as muche to fill his Coffers, as these desire to maintayne theyr poor & pleasure: so that they may go togither. For the greedinesse of their desyre is such: that they will still feede the same desyre with gaine: be it by stelth, extor= tion, oppression, vsurie, or anye other in Paules Church. 91 other meane, bee it with Gods lawe or agaynst it: followe and feede theyr desyre, they will not of necessitie (let them so conclude as long as they lyse:) but to fulfill their couetous affections and worldly pleasures. And amongst all things, that maye serue theyr turne: there is not one so com= mon and generall for them, at thys tyme (trades being as they are,) as is this vice of Vsurie. Wherin not onely [th]e rich, but also the meane man, yea and the poore (so farre as he can) is a doer, ey= ther by lending or borrowing at Vsurie. And surelye though the poore man may allege neede for his de= fence in borrowing at Vsury: yet I cannot account him cleare of fault therein. For, besides thys, R. iii. that
A_sermon_of_gods_fearefull_thr-image-101.png
Transcription: v0
A Sermon preached that he may be perhaps through his owne negligence or prodiga= litie fallen into that neede: when he is in that neede to go borrowe vpon Usurie: is to make himself more needie, and to maintayne a Usurer in his wicked trade. And if the needie bee not excusable in taking at Usury: much lesse are these excusable that hauing no neede, will take at Usurie. For, those doe it (as before is shewed) for a further mischiefe. And for the better vnderstan= ding hereof: admitte three sortes of takers, and three sortes of de= liuerers at Usurie. Of deliuerers, one sort are such as lend their mony or wares after the rate of. v. or. vii. pounde by the yere, and so content them= selues. An in Paules Church. 92 An other sort do thinke after. v. xx. or. xxx. pound in the hundred to little, which they will cutte out by sale of wares and exchange. The third sort are such as will lende money or wares, or both, and cut that waye as deeply as they can, & get landes and leases for assurance, or Plate in pawne, double or treble the value of that they lende: and in the end scrape all into their owne hands, or else they will fayle of their purpose, though in deliuerance of theyr wares and money: they preten= ded great friendship toward the taker. And theie I doe account the worst sort of Usurers or ex= tortioners. And their friendship is much like the bayte of the ser= pent called Cerastes, which ser= pent hath so lothly a bodye: that D.iii. euery
A_sermon_of_gods_fearefull_thr-image-102.png
Transcription: v0
A Sermon preached euery eie (but specially the Birds eie) doth abhoyre to beholde him. And yet aboue all meate: his de= sire is to eate birdes flesh. But he cannot die, for he is a creeper and hath not wings, and therefore to obtaine his pray or desire, he co= uereth himselfe in sand, al sauing his two lyther hornes that grow in his forehead: which he layeth aboue vpon the sande, like two woures that were comming out of the earth: when the birds esp[ecially] [th]e same like Woures, I suppose to haue foode thereon, they light downe to take them, and so are thereby made foode to the Ser= pent, which they woulde neuer haue beene: if they coulde haue seene the lothly beast. No more think I would such men as take of these worst Usurers: if they sawe in Paules Church. 93 sawe theyr foule and rauening minde towardes them. And of takers at blury, one sort taketh, hauing no neede, but to engrosse markets, I so to make a Monopolion of thinges, and co[n]sequently a dearth in the midst of plentie, and free markets to be bound to his couetous desire: to what hurte of the common weale, a man of meane iudge= ment may partly see. Another sort of takers at vsu= rie, are such as take with one hande, and deliuer it with the o= ther hand out at vsurie to a more cutting rate, eyther money or wares: and these are suche as lacke stocke, and yet will bee oc= cupiers. And though some of these thriue, yet is their stocke accursed: beyng vnhonest gayne. And < The Serpēt Cerasses hornes: lyke two woures, baytes for birdes to their destruction.> < If [th]e poxe ta=ker did know the venomous baytes of vsurers: they would be ware of their byting.> < This taker worse in a common weale than he that runneth away withall, and therefore a vengeaunce honest man.>
A_sermon_of_gods_fearefull_thr-image-103.png
Transcription: v0
A Sermon preached And though they thrive, yet it is to the great hurt of the common weale, and therfore better than they and their trade were both cut off. But for the moste parte, they thrive at the three termes (as they say) & become bankruptes. The thirde sort of takers at vsu- rie are such as will take all, (and more to if they coulde come by it) with a minde aforehande neuer to repay that they borrow. And sometime this extreeme taker doeth match with the ex- treeme deliuerer. And being as craftye as the deliuerer, doth so surely espie his Cerasticall lither horns that he pulleth them quite out of his head. For the deliuerer seeing the takers neede: mindeth to take him euen to the harde bones, in Paules Church. 94 bones, yet, to pull out his bow- els, and to make him anotomie. But the taker giueth him sayre wordes minding to requite hys gentlenesse: by running awaye with all, when he seeth his most aduauntage. Surely if euer the Deuill make good cheare, he is at dinner and daunceth for ioye when these two cleane mindes are thus met togither. Nowe in comparing these sortes of Vsu- rers one with another: the plain money Vsurer who occupieth but his owne stocke, shall bee found to doe least hurt, and ther- fore the best of this broode. But there bee lacke of Saintes, where the Deuill beareth the Crosse, and therefore a pure pro- cession. I knowe it will bee sayde that A
A_sermon_of_gods_fearefull_thr-image-104.png
Transcription: v0
A Sermon preached in Paules Church. 95 and holye life. And though the hartes of the wicked bee so har= dened that their eares bee stopped like the deafe Adder, and that they will not turne nor feare God, as Dauid sayth, yea, though all the foundations of the earth be out of course, yet the godlye shall and will regard God, and sigh in de= testation of their faults, and call to GOD for redresse, and they shall be hearde. For as Dauid in another place, sayth: Thou Lord hast prepared their harts, and thine care hath harkened thereto. And once to begin a redresse in trades, and to abolish this vice of vsurie: let the rich giue to the poore liberallye, and lende to the needy freely. For therefore God made him riche. Let the rich buyer buye of the poore
A_sermon_of_gods_fearefull_thr-image-105.png
Transcription: v0
A Sermon preached in Paules Church. 96 of exchaunge. Let the riche men take no credite from the poore: but let the rich liue of their owne stocke. Let no man, poore nor rich lend eyther wares or money, or anye thing else vpon vsurie (that is) to haue more for it by the tyme, than he would take in readie money. Let no man, poore nor riche, take or borrow eyther money or wares, or ought else, vpon vsu= rie, (that is) to paye more for the tyme: then they might haue the same for readie money. For Bar= narde sayth: Doe any flauerie ra= ther than sell thy patrimony: than to borrow at vsurie. Let not him that is minded to buy (or may buy) lands or other things (at aduauntage) though he
A_sermon_of_gods_fearefull_thr-image-106.png
Transcription: v0
A Sermon preached in Paules Church. done to. Thus by a taste you may con= sider howe redresse may be had: and yet no trade destroyed, but rightly maintayned. As the right Marchant men, will beare mee witnesse. For onely agaynst cor= ruption of trades I speake, and cannot doe lesse, vnlesse I should neglect my charge, and so leaue to heauye a burthen vpon myne owne backe. But away therefore this cor= ruption Usurie, and deale fayth= fully, truely, and charitably one with another. Let eche man doe to others: as he would bee done vnto, according as Gods lawe doth limmit, for to such God hath promised his blessing. And rather than such shoulde want thinges conuenient: God will make An= G[od]s, < Thus good trade, not de=stroyed, but mainteyned.> <Corruptions of trades only spoken a=gainst.> <Gods law is our best rule, if that be not regar=ded, no good=nesse can folow.> <Gods blessing foloweth them that re=gard his law,>
A_sermon_of_gods_fearefull_thr-image-107.png
Transcription: v0
A Sermon preached in Paules Church. 98 thine: to the conversion of many, and glory of God also. Let vs pray for this state, for of these we haue yet but a small fellowship. Our Saviour hath taught vs to pray for the encrease of this companie. O let men pray, and strive to bee free of this corporation. For all the rest are yet out of the waye, they are all become abhomynable, there is not one that doeth good: there is no feare of God before their eyes, they neither beleeue God when hee promiseth benifites, nor yet when he threatneth plagues: they neither seeke for God nor regard him, as all their actes do beare witnesse. The riche man of this wicked companie, neither giueth liberally nor lendeth freely: but cleane contrary. He scrapeth all that he can
A_sermon_of_gods_fearefull_thr-image-108.png
Transcription: v0
A Sermon preached in Paules Church. 99 pea, cut his throte, (as it is termed) and he that is most needy, shall pay most (if he trust him) or else hee gettes no credit of him. For comonly he will haue good assurance, either landes or plate, or other pawne, wrapped in couenaunt so: that in the ende hee lightly wypeth the debtors nose of all, and so gettes by extremitie aboue his blurie no small value as many times hath bene seene. And I doe not saye that blurie and oppression is all his fault. For eyther he is a niggard withall, or else a belly god. And besides that, he wanteth no fault, as woulde appeare if hee might doe as him listed. The wicked riche man will be sure: at lest he will thinke himselfe sure by pawne of greater value: or else he gyueth no credit. The meane man of this fellowshippe, he will not bee long meane, but he will flourishe and haue
A_sermon_of_gods_fearefull_thr-image-109.png
Transcription: v0
A Sermon preached in Paules Church. 100 (as Satan fell from heauen) with broken neckes. And manye to shame ynough. They may be compared to Icarus, or to Esopus Crowe, and like to the winglesse fowle, that in flight would con= tend with the Eagle, and ther= fore they are iustly punished. For besides their owne shame and harme: they giue occasion of much slaunder to Gods people, whereof they will seeme to bee. And further they waste, by losse, and expences: other mens goods and monyes, in maintenaunce of their inordinate countenaunce. As by daintie dyet, sumptuous apparell, prodigall spending, royall ventring, softie dealing, and costive housekeeping, past their powers and degrees: and so past order & honestie. Which These often fal with shame, ynough. Icarus and Esopus crow and the wing= lesse fowle. Bankrupts giue occasion of slaunder by the enmies, of religion. The meane man that is wicked: will not be long meane. If many such thine, that co[m]mon welth wringeth. The mo: the worke. Many of these come downe as Satan came from heauen. (as
A_sermon_of_gods_fearefull_thr-image-110.png
Transcription: v0
A Sermon preached in Paules Church. 101 otherwise than they are, one to another. But these men care not for god, for they set more by their painted theath: than by Goddes labor. It is true, that he is a foo= lish man, who vnorderly or vain= ly spendeth all his owne goodes: but hee is a wicked manne that spendeth other mens goodes: Whiche thing Bankruptes doe. Of which occupation (for so it is made in these dayes) the worke are suche as before hande take mens goodes, or moneys, wyth minde to defraude the Creditor: and suche a one is worse than a theefe, and ought to die as well as the theefe. The better sort, or rather such, as are not so p[ar]li (for there are no degrees of goodnes in euill things:) are those that borrow mens money or goodes, at
A_sermon_of_gods_fearefull_thr-image-111.png
Transcription: v0
A Sermon preached at happe hazarde withall, and so make their creditors to beare the aduenture, though vnknowne to the Creditor: till in the ende, that if so proueth. And then if the bankruptes doe pay all, or almost all that is left, to their Creditors they think theselues discharged. And though these men bee not so euill as the other: yet certain= ly they are greatly in fault, and worthye of sharpe punishment, and to be bonds men to their cre= ditor. But if the matter be well considered of: it will appeare that these vsurary contracts and bargains: are the chiefest main= tayners of this occupation of bankruptes. For euery man will give credit nowe: even hee that scarcely hath credit himselfe, be= cause he woulde haue gayne by the
A_sermon_of_gods_fearefull_thr-image-112.png
Transcription: v0
A Sermon preached the Serpent, in laying fault one vpon the other. But that helpeth them not more than it holpe our parentes in Paradise, and the Serpent vpon whome the curse of God came, as it will doe vpon these vnlesse they spedily repent. For they are all coacters in these mischiefs, that is: vsurie and bankrupting. The poore men of this companie which neyther seeke for God nor regarde him: they murmur, they curse, they steale, they lye, they rebell, they flaunder, and care not what they doe agaynst God or man: so they may liue. If they borrow they will neuer repay by theyr willes. And if they had abilitie: they would exceede in vsurie, extortio[n], oppression. &c. These three sortes of men (by which in Paules Church. 103 which vnderstand al the wicked) that neyther seeke for, nor regard God: do abound in euery vnlawfull dealing. They lacke no fault, they will euery one doe theyr endeuour in hys place: to applie Sathans pleasure, and to maintaine his kingdome. Yea and say: that is the best gouernment. For what doe they else: when they say it is better to take vsurie: tha[n] to lende freely: And it is better to scrape all into one hand: than to let it be devided amongst many: And it is better to oppresse: than to lacke prouision: And better to maintaine a port amongst worldlings: (yea though by perjury and colouring of forreyners and straungers goodes) than to abate a iote of their iolitie. But here let no man take me, as
A_sermon_of_gods_fearefull_thr-image-113.png
Transcription: v0
A Sermon preached as though I blamed any man for showing compassion towardes Straungers, that are here nowe for their conscience in religion: for then I shoulde not onely doe yil, but also bee vtterly agaynst my selfe, hauing many tymes ex= hoyted men to extend compassion that way, according as God com= maundeth. But I blame those that wythout regarde of theyr othe taken, and against the prin= ces lawes, doe colour forreyners or Straungers goodes: who are not here for religion: but rather are here to take away the liuings of our owne Citizens and coun= trimen, and to eate by trade the breade out of their mouthes. I will not stande to shewe which way: least I should seeme to bee ouer cunning in mens doyngs. But in Paules Church. 104 But as with the rest of this wic= ked traine, I place suche colou= rers, and blame them: so I with a redresse therein, and in all other matters that are amisse. For god doeth threaten punishments to men, euen rooting out: for these and like offences, and he is true, he cannot deceyue. By the consideration whereof men haue good cause to looke a= bout them; and to bridle theyr owne affections, to pull downe their loftie lookes, and vnlawfull actes: seeing that suche faultes will bee their destruction, if the same bee not left, and speedilye repented. Plinie, noteth that Cranes be= ing naturallye bent to make a creaking as they Aie: will yet (when they shall flye ouer the Mountaynes
A_sermon_of_gods_fearefull_thr-image-114.png
Transcription: v0
A Sermon preached in Paules Church. 105 braynes to much, nor make light of their byces. Lette them not count bices to be vertues, nor be- surie to be honest trade. Saint Augustine sayde in hys tyme, I will not haue you Usurers. And addeth this reason. Et ideo nolo: August. in Psalm. 36. I will not haue you Usurers: because GOD will not. < The Wisdoms and pollicie of Cranes.> < 1. Tim. 4.> Euen so say I, with saint Au- gustine: I will not haue you vs- surers, I will not haue you Id- dolatrers, I will not haue you retayners of Baals remnants, nor supporters, neither yet maintey- ners of the Chemarims, or re- bellious Papistes. I will not haue you minglers of religion, I will not haue you swearers by the Lorde, and by the Masse P.S. your Usurers. Idolatrers. Retayners of Baals rem- nants, or of [th]e Chemarims. Misers of religion. Masse and Malchom.
A_sermon_of_gods_fearefull_thr-image-115.png
Transcription: v0
A Sermon preached in Paules Church. 106 the Lorde. Therefore God spea= keth and forbiddeth these things. And so I (hauing to doe with such a people as Sophonie prea= ched vnto) may iustly say to you, thus sayth the Lorde. For he is euer one, & the same, and immutable. This doctrine appertayneth to this our time: as well as to the Iewes. For what things soeuer are written: they are for our instruction. Al= mighty God doth send his word to men by men. As before the lawe, and in the law, yea, he be= came man himselfe to teach man. And left his Apostles in the worlde to teache men: and so doth continue forth this order of mans ministerye throughout all ages. Saint Paule was called by miracle: but instructed by the Starres, Planets, Fortune tel= lers, Witches, Coniurers regarded. Apostates. God will not. the Lorde. Therefore God spea= keth and forbiddeth these things. And so I (hauing to doe with such a people as Sophonie prea= ched vnto) may iustly say to you, thus sayth the Lorde. For he is euer one, & the same, and immutable. This doctrine appertayneth to this our time: as well as to the Iewes. For what things soeuer are written: they are for our instruction. Al= mighty God doth send his word to men by men. As before the lawe, and in the law, yea, he be= came man himselfe to teach man. And left his Apostles in the worlde to teache men: and so doth continue forth this order of mans ministerye throughout all ages. Saint Paule was called by miracle: but instructed by the Starres, Planets, Fortune tel= lers, Witches, Coniurers regarded. Apostates. God will not. in Paules Church. 106 the Lorde. Therefore God spea= keth and forbiddeth these things. And so I (hauing to doe with such a people as Sophonie prea= ched vnto) may iustly say to you, thus sayth the Lorde. For he is euer one, & the same, and immutable. This doctrine appertayneth to this our time: as well as to the Iewes. For what things soeuer are written: they are for our instruction. Al= mighty God doth send his word to men by men. As before the lawe, and in the law, yea, he be= came man himselfe to teach man. And left his Apostles in the worlde to teache men: and so doth continue forth this order of mans ministerye throughout all ages. Saint Paule was called by miracle: but instructed by the Starres, Planets, Fortune tel= lers, Witches, Coniurers regarded. Apostates. God will not. in Paules Church. 106 the Lorde. Therefore God spea= keth and forbiddeth these things. And so I (hauing to doe with such a people as Sophonie prea= ched vnto) may iustly say to you, thus sayth the Lorde. For he is euer one, & the same, and immutable. This doctrine appertayneth to this our time: as well as to the Iewes. For what things soeuer are written: they are for our instruction. Al= mighty God doth send his word to men by men. As before the lawe, and in the law, yea, he be= came man himselfe to teach man. And left his Apostles in the worlde to teache men: and so doth continue forth this order of mans ministerye throughout all ages. Saint Paule was called by miracle: but instructed by the Starres, Planets, Fortune tel= lers, Witches, Coniurers regarded. Apostates. God will not. in Paules Church. 106 the Lorde. Therefore God spea= keth and forbiddeth these things. And so I (hauing to doe with such a people as Sophonie prea= ched vnto) may iustly say to you, thus sayth the Lorde. For he is euer one, & the same, and immutable. This doctrine appertayneth to this our time: as well as to the Iewes. For what things soeuer are written: they are for our instruction. Al= mighty God doth send his word to men by men. As before the lawe, and in the law, yea, he be= came man himselfe to teach man. And left his Apostles in the worlde to teache men: and so doth continue forth this order of mans ministerye throughout all ages. Saint Paule was called by miracle: but instructed by the Starres, Planets, Fortune tel= lers, Witches, Coniurers regarded. Apostates. God will not. in Paules Church. 106 the Lorde. Therefore God spea= keth and forbiddeth these things. And so I (hauing to doe with such a people as Sophonie prea= ched vnto) may iustly say to you, thus sayth the Lorde. For he is euer one, & the same, and immutable. This doctrine appertayneth to this our time: as well as to the Iewes. For what things soeuer are written: they are for our instruction. Al= mighty God doth send his word to men by men. As before the lawe, and in the law, yea, he be= came man himselfe to teach man. And left his Apostles in the worlde to teache men: and so doth continue forth this order of mans ministerye throughout all ages. Saint Paule was called by miracle: but instructed by the Starres, Planets, Fortune tel= lers, Witches, Coniurers regarded. Apostates. God will not. in Paules Church. 106 the Lorde. Therefore God spea= keth and forbiddeth these things. And so I (hauing to doe with such a people as Sophonie prea= ched vnto) may iustly say to you, thus sayth the Lorde. For he is euer one, & the same, and immutable. This doctrine appertayneth to this our time: as well as to the Iewes. For what things soeuer are written: they are for our instruction. Al= mighty God doth send his word to men by men. As before the lawe, and in the law, yea, he be= came man himselfe to teach man. And left his Apostles in the worlde to teache men: and so doth continue forth this order of mans ministerye throughout all ages. Saint Paule was called by miracle: but instructed by the Starres, Planets, Fortune tel= lers, Witches, Coniurers regarded. Apostates. God will not. in Paules Church. 106 the Lorde. Therefore God spea= keth and forbiddeth these things. And so I (hauing to doe with such a people as Sophonie prea= ched vnto) may iustly say to you, thus sayth the Lorde. For he is euer one, & the same, and immutable. This doctrine appertayneth to this our time: as well as to the Iewes. For what things soeuer are written: they are for our instruction. Al= mighty God doth send his word to men by men. As before the lawe, and in the law, yea, he be= came man himselfe to teach man. And left his Apostles in the worlde to teache men: and so doth continue forth this order of mans ministerye throughout all ages. Saint Paule was called by miracle: but instructed by the Starres, Planets, Fortune tel= lers, Witches, Coniurers regarded. Apostates. God will not. in Paules Church. 106 the Lorde. Therefore God spea= keth and forbiddeth these things. And so I (hauing to doe with such a people as Sophonie prea= ched vnto) may iustly say to you, thus sayth the Lorde. For he is euer one, & the same, and immutable. This doctrine appertayneth to this our time: as well as to the Iewes. For what things soeuer are written: they are for our instruction. Al= mighty God doth send his word to men by men. As before the lawe, and in the law, yea, he be= came man himselfe to teach man. And left his Apostles in the worlde to teache men: and so doth continue forth this order of mans ministerye throughout all ages. Saint Paule was called by miracle: but instructed by the Starres, Planets, Fortune tel= lers, Witches, Coniurers regarded. Apostates. God will not. in Paules Church. 106 the Lorde. Therefore God spea= keth and forbiddeth these things. And so I (hauing to doe with such a people as Sophonie prea= ched vnto) may iustly say to you, thus sayth the Lorde. For he is euer one, & the same, and immutable. This doctrine appertayneth to this our time: as well as to the Iewes. For what things soeuer are written: they are for our instruction. Al= mighty God doth send his word to men by men. As before the lawe, and in the law, yea, he be= came man himselfe to teach man. And left his Apostles in the worlde to teache men: and so doth continue forth this order of mans ministerye throughout all ages. Saint Paule was called by miracle: but instructed by the Starres, Planets, Fortune tel= lers, Witches, Coniurers regarded. Apostates. God will not. in Paules Church. 106 the Lorde. Therefore God spea= keth and forbiddeth these things. And so I (hauing to doe with such a people as Sophonie prea= ched vnto) may iustly say to you, thus sayth the Lorde. For he is euer one, & the same, and immutable. This doctrine appertayneth to this our time: as well as to the Iewes. For what things soeuer are written: they are for our instruction. Al= mighty God doth send his word to men by men. As before the lawe, and in the law, yea, he be= came man himselfe to teach man. And left his Apostles in the worlde to teache men: and so doth continue forth this order of mans ministerye throughout all ages. Saint Paule was called by miracle: but instructed by the Starres, Planets, Fortune tel= lers, Witches, Coniurers regarded. Apostates. God will not. in Paules Church. 106 the Lorde. Therefore God spea= keth and forbiddeth these things. And so I (hauing to doe with such a people as Sophonie prea= ched vnto) may iustly say to you, thus sayth the Lorde. For he is euer one, & the same, and immutable. This doctrine appertayneth to this our time: as well as to the Iewes. For what things soeuer are written: they are for our instruction. Al= mighty God doth send his word to men by men. As before the lawe, and in the law, yea, he be= came man himselfe to teach man. And left his Apostles in the worlde to teache men: and so doth continue forth this order of mans ministerye throughout all ages. Saint Paule was called by miracle: but instructed by the Starres, Planets, Fortune tel= lers, Witches, Coniurers regarded. Apostates. God will not. in Paules Church. 106 the Lorde. Therefore God spea= keth and forbiddeth these things. And so I (hauing to doe with such a people as Sophonie prea= ched vnto) may iustly say to you, thus sayth the Lorde. For he is euer one, & the same, and immutable. This doctrine appertayneth to this our time: as well as to the Iewes. For what things soeuer are written: they are for our instruction. Al= mighty God doth send his word to men by men. As before the lawe, and in the law, yea, he be= came man himselfe to teach man. And left his Apostles in the worlde to teache men: and so doth continue forth this order of mans ministerye throughout all ages. Saint Paule was called by miracle: but instructed by the Starres, Planets, Fortune tel= lers, Witches, Coniurers regarded. Apostates. God will not. in Paules Church. 106 the Lorde. Therefore God spea= keth and forbiddeth these things. And so I (hauing to doe with such a people as Sophonie prea= ched vnto) may iustly say to you, thus sayth the Lorde. For he is euer one, & the same, and immutable. This doctrine appertayneth to this our time: as well as to the Iewes. For what things soeuer are written: they are for our instruction. Al= mighty God doth send his word to men by men. As before the lawe, and in the law, yea, he be= came man himselfe to teach man. And left his Apostles in the worlde to teache men: and so doth continue forth this order of mans ministerye throughout all ages. Saint Paule was called by miracle: but instructed by the Starres, Planets, Fortune tel= lers, Witches, Coniurers regarded. Apostates. God will not. in Paules Church. 106 the Lorde. Therefore God spea= keth and forbiddeth these things. And so I (hauing to doe with such a people as Sophonie prea= ched vnto) may iustly say to you, thus sayth the Lorde. For he is euer one, & the same, and immutable. This doctrine appertayneth to this our time: as well as to the Iewes. For what things soeuer are written: they are for our instruction. Al= mighty God doth send his word to men by men. As before the lawe, and in the law, yea, he be= came man himselfe to teach man. And left his Apostles in the worlde to teache men: and so doth continue forth this order of mans ministerye throughout all ages. Saint Paule was called by miracle: but instructed by the Starres, Planets, Fortune tel= lers, Witches, Coniurers regarded. Apostates. God will not. in Paules Church. 106 the Lorde. Therefore God spea= keth and forbiddeth these things. And so I (hauing to doe with such a people as Sophonie prea= ched vnto) may iustly say to you, thus sayth the Lorde. For he is euer one, & the same, and immutable. This doctrine appertayneth to this our time: as well as to the Iewes. For what things soeuer are written: they are for our instruction. Al= mighty God doth send his word to men by men. As before the lawe, and in the law, yea, he be= came man himselfe to teach man. And left his Apostles in the worlde to teache men: and so doth continue forth this order of mans ministerye throughout all ages. Saint Paule was called by miracle: but instructed by the Starres, Planets, Fortune tel= lers, Witches, Coniurers regarded. Apostates. God will not. in Paules Church. 106 the Lorde. Therefore God spea= keth and forbiddeth these things. And so I (hauing to doe with such a people as Sophonie prea= ched vnto) may iustly say to you, thus sayth the Lorde. For he is euer one, & the same, and immutable. This doctrine appertayneth to this our time: as well as to the Iewes. For what things soeuer are written: they are for our instruction. Al= mighty God doth send his word to men by men. As before the lawe, and in the law, yea, he be= came man himselfe to teach man. And left his Apostles in the worlde to teache men: and so doth continue forth this order of mans ministerye throughout all ages. Saint Paule was called by miracle: but instructed by the Starres, Planets, Fortune tel= lers, Witches, Coniurers regarded. Apostates. God will not. in Paules Church. 106 the Lorde. Therefore God spea= keth and forbiddeth these things. And so I (hauing to doe with such a people as Sophonie prea= ched vnto) may iustly say to you, thus sayth the Lorde. For he is euer one, & the same, and immutable. This doctrine appertayneth to this our time: as well as to the Iewes.
A_sermon_of_gods_fearefull_thr-image-116.png
Transcription: v0
A Sermon preached mans ministerie. The Enuche < Actes. 9.> did reade the Prophet Esay: but God prouided Philip to teache him the meaning. And though God sent an Aungell to Corneli- us the Centurion: yet the Aun- gell did not instruct in doctrine, < Actes. 10.> but sayd, & nunc mitte viros lop- pen. &c. And nowe sende men to Ioppa for Simon Peter: that Peter might instructe him, and so by mans ministerie bee brought to the knowledge of GOD. And though the vngodlye doe still de- ride and mock at the Preachers, and doe despise and resist both messengers and the message: yet let them knowe that they resist not men, but God, who sendeth them. < Math. 10. Luke. 10. Iohn. 13. 1. Tessa. 4.> Such mockers there were in the Apostles time, that woulde say, in Paules Church. 107 < 2. Peter. 3.> say, vbi est policiatio aduentus e- ius. &c. VVhere is the accom- plishm[en]t of his co[m]ming as he hath promised. &c. And others sayde < Actes. 2.> the Apostles were full of nevve vvine. And here in Ieremies (une they sayde: come on, let vs ima- gine some thing against this Iere- mie. &c. come let vs smyte him vwith the tongue, and let vs not marke all his vvordes. &c. There hath bene no age without some suche, and no small some. As at this day, there are to many by a fowle sort, that blasphemouslye mock against the spirit of God in mans ministery: despising [th]e mi- nisterie because the ministers are men. As is seene by these their derisions, he is of the spirit, he is currant and of the right stampe, he is of the newe cut, and steele P. iii. to
A_sermon_of_gods_fearefull_thr-image-117.png
Transcription: v0
A Sermon preached to the backe: you maye smell the smoke of the Gospell hanging on his clothes: and he is inspired with the holy ghost, the deuill is wythin him: which is, most hor- rible to heare. To these mockers and such wicked ones: Sophonic here threatneth rooting out, ruine and destruction. And bseth (the more to terrifie them) these wordes: thus sayth the Lorde. The Pro- phets Esay and Ieremie vsed the same wordes, or lyke wordes. Saint Peter sayth also: Non enim voluntate hominis allata est olim prophesia. &c. That is: Pro- phesie in time past came not of the vwill of manne: but holye men of GOD spake, as they were moo- ued by the holy ghost. Our sauiour Christ affirmeth the in Paules Church. 108 the same of Dauid. Nam ipse Da- uid dixit afflatus spiritu facto. &c. For Dauid himselfe inspired vwith the holy ghost sayde: The Lorde sayde vnto my Lorde. &c. Saint Paule sayth, that the Scripture is giuen by inspiration of God. Saint Peter affirmeth that he and the other Apostles taught no- thinge, but that vvhiche they had learned of the Lorde Christ, and out of the Scriptures of the Pro- phetes. &c. And Paule in an other place sayeth: Habemus autem the sau- rum istum in vasis fictilibus. &c. VVe haue this treasure in earthen vessels: that the excellencie of the glorie might bee Gods, and not oures. And novve vve are messen- gers, in the rovm of Christ: euen Psal. 110. 2. Tim. 3. 2. Peter. 1. 2. Col. 4. 2. Cor. 5.
A_sermon_of_gods_fearefull_thr-image-118.png
Transcription: v0
A Sermon preached as if God did beseech you by vs. By all which places, it doeth planly appeare that the ministe= rie of the worde of God: is the message sent from God, and the minister is Gods Messenger, in the rowme of Christ. Therfore whosoeuer dispiseth or derideth this ministerie, doeth not dispise poore earthly men: but the almightie GOD, who sent them, and then wo woorth suche dispisers. For God will not bee mocked, but will punishe, whip, rote out, and destroy the wicked: for thus sayth the Lo[rd]s here, by this Prophete Sophonic. And here to make an end for this time, hauing troubled you almost iii. houres, I say with S. Paule, for that wee haue this excellent message to bring to you, namely, and in Paules Church. 109 that you haue peace with God, and saluation by Christ, (if ye re= pent and beleue) and that ever= lasting tormentes doe abyde the impenitent: we in Christes stede, euen as thoughe GOD did be= seeche you by vs; doe beseeche you, to cease from, and detest all iniquitie: and so to be at one with GOD, by the meanes of Iesus Christ our Lorde. To whom in vnitie of the holye ghost, three persons and one almightye God: be all honor, prayse, and glorie, worlde withoutende. Amen.
A_sermon_of_gods_fearefull_thr-image-119.png
Transcription: v0
A Table contayning the chiefe and principall matters in thys Booke. And note wheras thou fin- dest this letter (a) it signi- fieth the first side, and (b) the se- conde. I Fflictions profitable to Gods chil- dren. Fol. 1.b Iosias did helpe to reforme religion among his neyghbours, destroyed Idoles, executed Idolaters, and exactly fo- lowed the booke of Gods lawe. 2.a Goodnesse commeth not of nature, but of grace. 2.b Godly Princes helpe their neyghbours to re- forme abuses in religion. 2.b Tiranie & negligence, darkners of [th]e truth. 2.b A note for Preachers. 6.b The properties of Idolaters in all ages, how they slaunder the truth, and how they may be aunswered. 12.b Iuda and Ierusalem specially threatned, that men shoulde not trust to place o[ur] paren- tage. 14.a Papistes affirme, that place mynistreth holy- nesse, but specially Rome. 17.b Wayne men and women of our tyme, no lesse boasters and braggers, of place and paren- tage, than the Iewes and Papistes. 19.a What The Table. What is ment by stretching out Gods hande, & why he will stretch it out. 20.a What Baall was, & who brought him first to be worshipped, among the Iowds people. 23.a Iewes, and Englishe Idolaters, agree in re- tayning [th]e remnaunts of Idolatry, notwith- standing the reformation of religion offered by godly princes. 24.b What the Chemarins were, and from what Hebrue verbe they were derpyed. 25.b One God, one order of Priests, the worshipp- ing, of many Gods, brought in many priests which the true God neuer ordayned. 26.b The Papists haue infinite orders of priests, which Christ neuer ordayned: to supply the abundant superstitions by the inuented. 27.b The popishe Chemarins of our tyme, more woythye to die, than [th]e Iewes Chemarins, because they are not onely Idolaters: but also rebels. 29.a Starre worshippers in Iuda. 31.b Astrologians of our tyme, and of their vnlaw- full dealing, and vnprofitable practises. 33.a What they were that did sweare by the Lord, and by their Malchom also, and how therby they mingled religion. 35.b They that both heare masse and receyue the communion, mingle religion, and so sweare by the Lord: and by their Malchom. 36.b Distrust in God, the roote of Idolatry. 38.a What Malchom was. 38.b To sweare rightly is to honor God. 39.b Papists can not denie themselues to be Ido- laters in coupling God and his Christ: with so
A_sermon_of_gods_fearefull_thr-image-121.png
Transcription: v0
The Table. Exchaunge of things by nature lawful, honest, and necessary. 77.a An example by wheate exchaunged for Rie: [th]e vsury is vsed in exchange at this time. 78.a A poore that vsury is committed in the ex= chaunge of moneys. 81.b The exchaunge vsurers obiection of vncertain gayne aunswered. 83.b The exchaunge vsurer, as prouydent to fore= see hys gayne, as the playne vsurer. 84.b The playne vsurer maye alledge vncertayne gayne: as well as the exchaunger. 85.a The exchaunging vsurer taketh greater vsury, (and that certaine) than [th]e mony vsurer, and therfore the worse man. 86.a The woorst exchaunger posseth his money to and fro, and maketh it a trade of gayne, a= gainst the nature thereof. 86.b An admonition to vsurers, that they leaus their trades. 87.a Vsury in trades and exchaunge is not good, because it is so generall: no more than Ido= latry was the true seruice of God, when it was much more generall. 88.a All that woyll contynue vsurers are wicked, what authoritie soeuer they haue. 89.a Men may not breake Gods law to liue. 89.a Unlawfull poxt and countenance, require vn= lawfull meanes to gayne vp, for the mainte= naunce thereof. 90.a The niggard. 90.b The poore man to be blamed that boroweth at vsury. 91.a Three sortes of takers at vsurye, and three sortes The Table. sortes of delyuerers at vsurye, consider of them all, and consider which is worst. 93.b The Deuill at dinner with his Guestes. 94.a Lack of Saints where the Deuill beareth the the Crosse. 94.a If men would be honest, a redyesse were soone had of vsury. 94.b A redyesse of abuses in occupying. 95.a Purchasers may not borow at vsury to com= passe their matters. 96.a Good trades maintayned, corruption of trades spoken agaynst. 97.a The riche manne of the wicked company of vsurers. 98.a The meane man of [th]e company of vsurers. 99.a The condition of bankrupts, and what they deserue. 100.b Borowers ought to shewe their creditours, what aduenture they beare by lending to them. 101.a Adam, Eua, and the Serpent dispute. 102.a The vngooly pooze. 102.a Colouring of straungers goodes. 103.a No obstinate sinner shall escape vnpunished, except he repent. 104.a A worthy saying of saint Augustine. 105.a God in all ages hath instructed men by mans ministery. 106.a The mockers of our time woorse Tyrants, and more blasphemous then those that per= secute to death. 107.a The holy ghost author of [th]e scriptures. 107.b The dispisers, dispise God: & not men. 108.b FINIS.
A_sermon_of_gods_fearefull_thr-image-122.png
Transcription: v0
Imprinted at London by Henrie Denham, dwelling in Pater noster Rowe, at the signe of the Starre. Cum priuilegio ad impri- mendum solum. Anno Domini. 1570.