A LEARNED AND fruitful Commentary upon the Epistle of james the Apostle, wherein are diligently and profitably entreated all such matters and chief common places of Religion as are touched in the same Epistle:  
Written in Latin by the learned Clerk Nicholas Hemminge, professor of Divinity in the University of Hafnie, and newly translated into English by W. G.  
¶ IMPRINTED AT London by Thomas Woodcock, and Gregory Seton, and are to be sold at the sign of the black Bear in Paul's Churchyard.  
ANNO. 1577.   

To the godly and reverend Father, and faithful Minister of Christ, M. Alexander Nowell, Deane of the Cathedral Church of S. Paul in London, W. Gace wisheth grace and peace from God the father through Christ jesus our Lord.  
GOD FROM THE BEGINNING, hath as in a most clear and evident glass, set forth himself to be beholden and known of us, even in his creatures, & in the orderly course of the world. For when we see and consider the unmeasurable greatness of the world, and the parts thereof to be so framed, as they could not possibly in beauty be fairer, nor for profit better: we understand thereby the omnipotent power of God in creating them, his divine wisdom in ordering and disposing them, his infinite goodness in continually preserving them, that they run not to ruin and utter decay, but are by him upholden, even to the necessary use and sustentation of man's life. Although this creation of the world, and the marvelous ordering and preserving thereof were sufficient whereby men might know God, and worship him being known, or else be without excuse: yet it hath pleased God of his great mercy to give unto us his word, wherein he hath more plainly and fully revealed himself, and his will, to our most singular commodity and comfort. For we through the fall of our first parents being become blind in understanding, corrupt in desiring, and wicked in working, are by the word of God fruitfully of us received, lightened in our minds, reform in our affections, and ordered aright in our doings: in so much as the Princely Prophet David saith, that the means whereby a young man shall cleanse his way, is to rule himself after this word, which word also he pronounceth to be his delight and his counsellor, yea he perceived it to be of such virtue and excellency, that he preferreth it before all worldly treasures whatsoever: I love, saith he, thy commandments above gold and precious stone. Again, thy law is dearer unto me then thousands of gold and silver. But I mind not to enter here into the worthy commendation of this word, or to rehearse the manifold and most singular commodities, which redound to the godly thereby. Only that which I have mentioned out of David may suffice to declare that it is a treasure of all other most precious.  
Forasmuch then as the word of God is a treasure so excellent, what shall we think or say of the true and sincere Preachers and expounders thereof? We acknowledge great friendship in them, by whose means we attain to an earthly commodity, and how shall we be affected toward them, which open to us the way to an heavenly treasure? We think ourselves much beholden to those, which minister unto us the food of this frail life: but what recompense shall we render unto them, by whose means we come to enjoy the food of everlasting life? Wherefore right worshipful, if I should render a reason of my labour bestowed in translating this treatise into the english tongue, I think it were sufficient if I should say no more, but that the word of God is therein sound and sincerely expounded. Although I may descend unto particular points, and show other weighty causes thereof. For you are not ignorant how the Papists both have been and also be grievous enemies to the doctrine of justification by faith only in Christ, pretending for their chief defence the testimony of S. james, where he seemeth to attribute justification to works and not to faith only, whose authority they have wrongfully wrested and misinterpreted. Whereby they have not only erred themselves, but also have caused many other to err. Which false interpretation of theirs is in this treatise very learnedly and thoroughly improved, and the meaning of the Apostle truly and plainly declared.  
Again, your wisdom doth well know, that the mysteries of God are wisely and discreetly to be disposed, and not only the doctrine of faith faithfully to be taught, but also the doctrine of works diligently to be urged, both to stop the slanderous mouths of many prating Papists, and also to remedy many abuses very rife among us. For whereas the sincere preachers of God's word do according to the Scriptures teach, that the blood of Christ is a sufficient salve for the sore of sin, and that we are justified by faith alone in him, without men's merits, works, or satisfactions: many slandering Papists are not ashamed most falsely to affirm, that they are lovers of lusts, preachers of present pleasure, and givers of liberty to all licentious living, and making no store of good works, do cast only faith under men's elbows to lean upon. When as the true preachers have always preached, and all the writings of the godly have most diligently taught, that that faith, which is not lively and fruitful of good works did never profit any but to the increase of their own damnation: and contrariwise, that that faith, whereby alone according to the Scriptures, they teach that we are justified, hath good works necessarily accompanying it, not as causes of our salvation, but as necessary fruits of a lively faith, as is also in this treatise of S. james very learnedly and diligently declared. Whereby not only the Papists are admonished, that they do not open their lying lips so wrongfully to rail upon the true preachers of God's word, but also many other are advertised of their duty, who by profession are Christians, but in life more than profane, who are not ashamed to say: if faith justify without works, then let us work nothing, but let us only believe and do what we list, and so like carnal and careless livers they turn the liberty of the Spirit into wantonness and fleshly liberty. But let these men understand, that such profane profession and careless contempt doth highly displease almighty God, and is diligently detected and sharply reproved of his faithful ministers, both in words and writings, whose wholesome admonitions let them carefully regard, and be advertised and brought thereby to follow in works that which they profess in words, lest they deceive themselves, and at the last reap most bitter fruits of their feigned faith.  
Not only these are in this present treatise admonished of their duty, but many other most profitable points of Christian doctrine and godly instructions are learnedly handled and lively set forth therein, whereby the Christian readers may learn to direct their doings, and order their life according to the prescript rule of God's word. As for them which obstinately refuse, or at the least wise little regard such godly instructions as God hath in these days (his name be highly praised therefore) by his faithful Ministers both by preaching and writing offered unto them: let them remember that they that are of God hear and receive God's word, and if they do the contrary that they are not of God: let them know, if they be now weary of it and come to the loathing of it, that their soul is fallen into a dangerous disease. For as a good appetite to natural food is a token of the health of the body, and to refuse and loath the same is a sure sign of some sickness or disease: so is it likewise in the soul refusing or loathing the heavenly food of God's word. Again let them call to mind, that it was answered to the rich glutton being tormented in hell, when he would have one sent from the dead to admonish his brethren, lest they came into that torment, that his brethren had Moses and the Prophets, whom they ought to hear, if they would avoid the like fiery flames and hellish torments. Let them assure themselves that the day will come, when Christ jesus shall with unspeakable majesty and infinite power come to judge the quick and the dead, when from the furthest corners of the world shall be heard the sound of the trumpet, wherewith all shallbe called to the judgement seat, than the secrets of all hearts shall be laid open, and the doings of every man plainly discovered. Then the ungodly and wicked ones, which have in this life despised the word of God, neglected his commandments and will contained therein, and not repent them of their wickedness, shall in stead of comfort on every side feel extreme dread and horror. If they look behind them they shall see the world consuming with fire, if they look on the right hand, they shall perceive a sinful conscience accusing them, if they turn to the left, there shall be the devil ready to receive them into endless pains, if they look before them, they shall see a terrible and just judge coming to judge them according to their wicked works. Whereas the godly void of all these dreadful terrors, shall see a most loving Saviour, who shall then admit them wholly into the full fruition of eternal joy and blessedness.  
Seeing then the case thus standeth, it is requisite that all men, which mind to be saved, do search the Scriptures which testify of this Saviour, do diligently hear and read the word of God, do use such means as God hath appointed to come to the knowledge thereof, and knowing it, do follow it in their life and conversation, yea and do become most heartily thankful unto God, that it hath pleased him in mercy to send to reign over us, not a tyrannical Herod to oppress us, but a most gracious Princes so in peace and godliness to govern us, that the Gospel of jesus Christ hath not in any age had freer passage, nor hath been more abundantly and truly preached and set forth, which God for his Christ's sake grant long to continued. So far then ought all to be of from despising or neglecting the word and the Preachers and Ministers thereof, that they ought to acknowledge the enjoying of it to be an inestimable benefit of God, and to show themselves thankful for so great a benefit, not only in hearing, reading, and meditating of it, but also according to their ability and power it setting in forth and making it known unto other. Wherefore I, according to that small talon, which God hath bestowed upon me, have employed my travel in translating this treatise into our mother tongue, that those my godly country men, which are ignorant of the Latin tongue may become partakers of such Christian doctrine, wholesome admonitions, and godly instructions as are contained therein: Which treatise, reverend Father, I thought good to publish the rather under the protection of your name, that thereby it might be the more willingly accepted, and the better liked of many, who have of a long time known you to be a learned and faithful preacher of God's word, and an earnest furtherer of all godliness which God grant that you may long be, to the great advancement of his glory, the singular commodity of his Church, and the daily comfort of your own conscience.  
Your worships humbly at commandment, W. Gace.   

¶ Faults escaped in the printing of this treatise gentle reader correct as followeth.  
Fol. 17. pag. 2. lin. 5. for tabernanacle, read, tabernacle.  
Fol. 55. pag. 1. lin. 11.14.16. Pass over this word (part) as being superfluous.  
Fol. 62. pag. 2. lin. 21. for duty, read, benefit.   

The Argument of the Epistle of james the Apostle.  
FOUR THINGS IN MY judgement are diligently to be weighed and considered in the beginning of the exposition of every treatise of the holy Scripture, to wit, who is the author of it, what occasion there was to write it, what is the end and purpose of it, and what is the manner, method, or order of handling it. For these four being aptly and rightly declared are as it were a certain light before the reader to guide him to the entrance of every treatise of the holy Scripture. Of these therefore I will speak in order, whereby the argument of this Epistle may be the better understand.  
The author of this Epistle was james the Apostle, 
The author of this Epistle who & what he was.  who is called the brother of the Lord. He, together with the rest of the Apostles, was not only the space of three years instructed by the voice and spirit of the Lord: but also after the resurrection of Christ with the other Apostles received the holy Ghost, and a commandment to preach the Gospel to all nations, and on the day of Pentecost was again by a visible sign authorized and confirmed in his Apostleship. Hereof it appeareth what is to be judged of this Epistle, to wit, 
Of what authority this Epistle is, and from whence the same authority is taken.  that we must give no less credit to it, then to the voice of God, for the author thereof is the Apostle of jesus Christ, who at the last sealed the Gospel of Christ with his blood. For when he taught Christ to be the conqueror of death, and to sit at the right hand of God in heaven, the jews did cast stones at him, and at the length he kneeling upon his knees, and praying for his persecutors, was slain with a fullers club, and that not long before the city was assaulted by Vespasian. Whether therefore thou considerest the ministery of God, wherein this man did labour, either his life, either his confession, or his end, thou hast a testimony of the infallible truth of his doctrine.  
The occasion which james had to write, seemeth to be double, 
The occasion which moved james to write this Epistle, is of two sorts.  one the persecution of the Church, an other the hypocrisy in many. How great the persecution of the Church was in the time of james, the Ecclesiastical history doth teach at large. For the jews were not only afflicted by being dispersed through the whole world: but also they were even almost overwhelmed with divers temptations of heretics and devils. For as inwardly they were molested by false brethren: so outwardly by tyranes they were provoked to forsake their profession, sometime with threatenings sometime with promises. Hypocrisy also did not a little offend them. For many did profess Christ, and acknowledging him to be a saviour, did extol his benefits, but they lived without a lively faith and repentance. With these troubles was the Church then tossed, with these vexations was the spouse of Christ then afflicted, which when james did see, he took thereupon occasion to write, that by some means he might remedy these evils.  

The end and purpose of the Apostle.  Of this occasion the scope and purpose of james in this Epistle may be easily understand. For all which he here saith, tendeth unto this end, not only to confirm and strengthen Christians and those that be godly in deed, against the offence of affliction, whom he exhorteth unto patience, that they should not, being overcome with temptations, give over their confession, but rather look to the event and end of affliction: but also that he may call back hypocrites from their error, whom as he teacheth how vain the boasting of faith is without a lively confidence in God and the true fruits of faith: so he exhorteth them unto manners worthy of a Christian profession, and dehorteth them from the vices contrary thereunto, except they had rather suffer just punishment for their stubbornness and disobedience. The manner or order of handling is somewhat free and bold, as is want to be in exhorting and reproving, 
The manner and order.  which I will diligently show in the exposition of every chapter.  

The profit & use of this Epistle.  But how necessary this Epistle is in our churches at this day, he may easily understand: which seeth that the most part that will be called Christians, do boast of a vain and a dead faith: Which foolishness our Apostle doth discover and most justly condemn. Again, he which daily beholdeth with how many and sundry vices (discipline more and more decaying) christian people are polluted and defiled, will without all doubt confess, that there is need of some james, who may freely and boldly reprehend and condemn these sins which are so common and rife among us. 
The author of this Epistle is a glass of godliness & why.  Besides all this the author of this Epistle deserveth to be called a glass of godliness. For whether thou considerest his office, either beholdest his life, either thinkest upon the constancy in his confession, or weyest the end of his life, thou hast both whereat greatly to marvel, and also which thou mayest desire to imitate and follow, if thou wilt be counted a true Christian. Thus much concerning the argument, 
Why this Epistle & certain other in the new Testament are called General.  profit, and use of this Epistle. Now it remaineth to declare why it is called General. The Epistles of the Apostles, of Peter two, of john the first, one of Jude, and this of james are called General, because they were not appointed and written to certain cities and persons (as all the Epistles of Paul and the second and third of john were) but were given to all the godly indifferently, dispersed in divers places through the whole world. Some do call these Epistles Canonical, thereby to put a difference between them and the Epistles of Paul, who are in a manifest error. For the Epistles of Paul are no less Canonical than the Epistles of james, the Epistles of Peter, or of john, because that whatsoever we read in the Epistles of the Apostles, we ought to embrace it as a canon or rule of the truth.   


CHAP. 1. ¶ The sum of the first Chapter.  
HE exhorteth Christians that they faint not under the heavy burden of temptations, and that by showing the reward of overcoming tentation. And lest any impute the beginning of tentation to God, he teacheth both from whence tentation proceedeth, and also that all good things are of God, who hath begotten us again by his word.   

The order and parts of the first Chapter.  
THe first part of this chapter is an inscription. 
The parts of this chapter are six, which are here in order rehearsed.  The second a proposition, wherein he persuadeth Christians not to be overcome with temptations. In the third because it may sometime be, that some being seduced with error do yield unto tentation, he admonisheth that wisdom is to be asked of God by faith without wavering. In the fourth, lest any being discouraged with poverty and contempt, do yield unto temptations he exhorteth both rich and poor unto true humility. In the fift is set forth the reward of overcoming tentation, and the beginning thereof is also showed, that the deceits of it may be the better avoided. The sixth is an admonition taken of contraries, that God is not the author of tentation, but rather of all goodness, which he confirmeth as it were by a testimony of the goodness of God, setting forth the benefit of our regeneration. And so this chapter tendeth to one end and purpose, to wit, that we suffer not ourselves to be overwhelmed with the heavy burden of temptations. To this end also serve the rest.   

The exposition of the first chapter with an observation of the Doctrine.  1 james a servant of God, and of the Lord jesus Christ, to the twelve tribes which are scattered abroad, salutation. 
THis inscription containeth three things. For first it hath the name of the author of this Epistle, with a description thereof, and also his office. Secondly, the Apostle maketh mention of them to whom he writeth. Lastly he addeth a salutation. The author of the Epistle is james, who by profession was the servant of God, but by office the servant of jesus Christ, that is, 
To whom the Apostle writeth this Epistle.  an Apostle. He did write to the twelve tribes scattered abroad, and as Peter hath mentioned, dispersed through the world. In histories mention is made of the manifold scattering abroad of the jews. For first the ten tribes were dispersed through the kingdom of Babylon, than the two that remained were lead away into babylonical captivity, and the captivity being ended only the least part of the tribe of juda and Benjamin did return. To these jews therefore dwelling here and there, and converted to the faith of Christ, james doth write, and in the beginning saluteth them, or as it is in the Greek, biddeth them rejoice, signifying that the surest way unto true joy is faith in Christ. The scattering abroad of the jews declareth an exceeding great difference between the kingdom of Christ, and the kingdoms of the world. 
The kingdom of Christ, and the kingdoms of the world do greatly differ.  The kingdom of Christ is not enclosed or compassed with certain bounds in this world, but it consisteth in a good conscience, in righteousness and joy in the holy Ghost, as Paul saith. In this kingdom are all even as many as truly believe in Christ, whether they be near at hand or far of. Again this scattering abroad doth admonish us, that the Church of Christ in this world is not tied (as the Pope thinketh) to any certain place or succession, but rather to the word of God, to the sacraments, and to obedience toward the Gospel.  2 My brethren, count it all joy, when ye fall into divers temptations. 
The proposition of the first exhortation, to wit, that the believing jews be not overcome of temptations. This exhortation is worthily made first unto them, who being driven out of their country, were oppressed with divers injuries of their neighbours. Whereas he saith not simply, be not overcome of temptations, or some such like thing, but count it all, that is, full joy, when you fall into divers temptations: he putteth a difference between the effects of the tentation of the godly and of the ungodly. 
The ends of the tentation of the godly and of the ungodly are divers.  For as the end of the tentation of the ungodly is sorrowfulness and desperation: so the end of the tentation of the godly is joy and victory over tentation. When he saith divers, he signifieth that the believers are not tried with one kind of tentation, but with many and divers, wherefore it becometh Christians to watch, lest that they being compassed about with diversity of temptations, do fall into the hands of the adversary.  3 Knowing that the trying of your faith bringeth forth patience. 
A reason of the proposition taken of the effects of the temptations of the godly. For first tentation is, 
The effects of the tentation of the godly.  as it were a touchstone, whereby the faith of Christians is tried, we have an example in Abraham. For they whose faith is not true, in the time of tentation do departed, according to the parable in the Gospel, Matth. 15. Contrariwise they, whose faith is firm and sure, are made stronger through temptations, for they are upheld by the spirit of God. Moreover, faith being tried worketh patience, that is, maketh that we do patiently suffer affliction, for hope of our deliverance: Whereupon Paul saith, that experience bringeth forth hope, and hope maketh not ashamed, that is, faileth us not, that at the length we should be ashamed in the sight of the son of God.  4 And let patience have her perfect work. 

We must continue constant unto the end. Matth. 10.22.  This is an exhortation to perseverance in suffering, for the Apostle will have the godly to continue constant in patience even unto the end, because he is blessed that endureth to the end. The word patience in this place signifieth constancy and perseverance in patience. The effect therefore of patience is constant perseverance.  That ye may be perfect and entire lacking nothing. 

The final effect of the cross of the godly.  The end and effect of the affliction of the godly is here declared, which is the perfecting of us in Christ. For all our life time we ought to endeavour to come unto this perfection, which is daily polished and fined with affliction as with the instrument of God, until such time as it be fully finished. This place doth admonish us to speak some what of Christian perfection, which james defineth here to be entireness. But because the Papists do but trifle and dally concerning Christian perfection, it is expedient rightly to instruct the godly, that they may know what they ought to think concerning the same. We must understand therefore, 
Two kinds of perfection mentioned in the scripture.  that there is a double perfection commended to us in the Scripture, whereof the one is absolute, and is an imputation of the perfect righteousness and obedience of our Lord jesus Christ. For as Christ by his obedience on the Cross doth make a full satisfaction for sins: so his obedience to the law imputeth righteousness, so that every one that believeth, may appear perfect and righteous in the sight of God through the perfection and righteousness of Christ. We having confidence in this perfection, do look for the glory of immortality. another perfection there is in the regenerate which the word of God commendeth to all the godly: walk before me (saith the Lord unto our father Abraham) and be thou perfect. Christ saith: 
Gen. 17.1.  ye shall therefore be perfect, 
Matth. 5.48.  as your father which is in heaven is perfect. There is no doubt, thou wilt say, concerning the commandment, but it is demanded wherein that perfection doth consist. We must understand that Paul Philip. 3. useth the word of perfection after two sorts. For he saith thus: Not as though I had already attained to it, 
Philip. 3.12.13.14.15.  neither were already perfect: but I follow if I may comprehend that for whose sake also I am comprehended of Christ jesus. Brethren I count not myself that I have attained to it, but one thing I do: I forget that which is behind, and endeavour myself unto that which is before, and follow hard toward the mark, for the price of the high calling of God in Christ jesus. Let us therefore as many as be perfect, be thus minded. In these words of Paul there is a most manifest contradiction, unless we will admit, that there be more kinds of perfection than one. First he saith that he is not perfect, afterward he numbereth himself among them that be perfect. There is therefore a double use of this word, for sometime one is said to be perfect in substance, as we say that a child is a perfect man, that is in substance. Sometimie one is said to be perfect in quantity or degrees, as when we say: no man hath perfect obedience according to the law of God. After the first manner Abraham, David, Paul, the thief on the cross. etc. were perfect. According to the latter manner no man in this life hath been found perfect, beside Christ jesus alone, but that perfection we shall obtain in the life everlasting, where we shall be made like unto Christ. But that the state of grace in this life is perfection after a sort, 
Definitions of christian perfection taken out of the words of Paul.  it may be taught partly by descriptions, partly by examples. Of the words of Paul which I have rehearsed, this definition may be gathered, that Christian perfection is to forsake sin, to rest upon Christ by faith, and to press toward the mark for the price of the high calling of God in Christ jesus. Or as Paul defineth it in the Epistle to Timothe: 
Who may be said to be perfect according to the use of the Scriptures.  Christian perfection is to fight a good fight, to have faith and a good conscience. Whosoever therefore forsaketh sin, renounceth lewd and wicked desires, comforteth himself with confidence & trust in the mediator, and endeavoureth to approve his whole life before God, that his conscience be not defiled: according to the use of the Scripture he is called perfect, and that in substance, not in degrees. For Christ only was perfect both in substance and in degrees. But this may more evidently be perceived by examples. It was said unto Abraham Genes. 17. walk before me and be thou perfect. 
A lively example of christian perfection.  How Abraham obeyed this precept, and how he walked before God and was perfect, it is plainly declared Genes. 22. by the commandment of God, and the obedience of Abraham. But that this may be the better understand, let us annex the words of Moses: 
Gen. 22.2.3.4.6.9.  Behold therefore, saith the Lord to Abraham, 
The commandment of God to Abraham.  take now thine only son Isaac whom thou lovest, and get thee unto the land of Moriah, and offer him there for a burnt offering upon one of the mountains, which I will show thee. Here thou hast the precept, the obedience followeth. 
The obedience of Abraham toward God.  Then Abraham rose up early in the morning, and saddled his Ass, and took two of his servants with him, and Isaac his son, and clove wood for the burnt offering, and rose up and went to the place which God had told him. And a little after: Then Abraham took the wood of the burnt offering, and laid it upon Isaac. And afterward it followeth: And he bond Isaac his son, and laid him on the altar upon the wood, and Abraham stretching forth his hand, took the knife to kill his son. By this example of Abraham it plainly appeareth, what that perfection is, which the Lord requireth of his servants in this life. God commanded that Abraham, who was justified before by faith, should kill his son. Abraham had nothing more dear unto him then this his son, nothing more sweet and pleasant. For he was the only comfort of life to the old man Abraham, and to the most holy matron Sara. What doth Abraham here? He beholdeth and considereth two things, God commanding, and his son, than whom nothing was more dear unto him in this life. But he preferreth the commandment of God before the life of his son. Hereupon therefore I conclude, that the perfection of the Saints in this life is, by faith so to obey God, 
What we must do if we will be counted perfect in this life.  that they prefer obedience toward God before all worldly things, whatsoever. They which are so affected, are by good right counted perfect. But they which at the commandment of God will not kill so much as one of their affections, how can they boast of this perfection? Let us propound an other example out of the new Testament. 
Another example where by perfection and the parts thereof may be perceived. Matth. 19.21.  Christ Matth. 19 saith to the young man of whom he was asked concerning the obtaining of eternal life: If thou wilt be perfect, go, sell that thou hast and give it to the poor, and thou shalt have treasure in heaven, and come and follow me. Christ knew that this rich young man was to much addicted to riches, and that he could not easily turn his mind from them. That therefore this young man may understand how far he is of from the true perfection of obedience toward the law, the Lord biddeth him forsake his riches and follow him. The Lord seemeth here to make two parts of perfection, to wit, to leave and forsake riches, and to follow Christ. But we must know that as it was a personal precept, in the which Abraham was commanded to kill his son: so is this personal which is here given to this young man. Wherefore neither of them particularly is to be transferred to the general definition of perfection, but generally only, otherwise neither Noah, neither David, nor Paul had been perfect. Wherefore we will apply these examples to the general definition after this manner: As Abraham, because by faith he preferred obedience toward God before the life of his most dear and only son, is said to be perfect, and the young man following Christ, if he had preferred poverty and liberality toward the poor before his riches, had been perfect according to the sentence of Christ: 
Who is said to be perfect and who to be unperfect.  so every one which by a true faith preferreth obedience toward God, before all things of this world, is said in the Scripture to be perfect. And on the contrary. They which prefer worldly things, their own affections, honour, glory, pleasures, and divers other deceits, before obedience toward God, are unperfect, yea, they do but in vain glory of the name of Christians. These things agree with those which we have before mentioned out of Paul, of which also we gather this definition of Christian perfection:  

The definition of christian perfection.  Christian perfection is, imperfection being acknowledged, to prefer obedience toward God by faith in Christ before all worldly things, and to make good and allowable the whole life before God. 
Two parts of christian perfection.  Of this christian perfection, Christ maketh two parts, to wit: to follow him, which is done by true conversion: and to prefer obedience toward him, before those things which are even most dear unto us. And hitherto of christian perfection concerning the substance. But we shall then be perfect in degrees when the son of God shall appear, to whom we shall be like, because we shall see him as he is, and every one that hath his hope reposed in him, doth purify himself, even as he is pure.  5 If any of you lack wisdom, let him ask of God, which giveth to all men liberally, and reproacheth no man, and it shall be given him. 
Lest that any man pretend ignorance, whereby he endureth not tentation, 
To what end wisdom is to be asked of God.  the Apostle biddeth that he which hath not wisdom, do ask it of God, and that unto this end, that he may not only understand how to behave himself in temptations, lest that being pressed down with the heavy burden of them, he do faint and be overcome: but also that he may know for what end and purpose God suffereth his to be tried with affliction, lest that he be deprived of the fruit thereof. God (saith he) giveth liberally, for he seeketh not any recompense, but only is liberal of his mere goodness and bounteousness, and doth not after the manner of men, upbraid any with the benefits which he hath bountifully bestowed, 
Wisdom that teacheth to be patiented in affliction consisteth in two points.  so as he continue thankful. If thou demand what wisdom that is, by which we are taught and instructed to bear temptations patiently: I answer that it consisteth in knowledge and sense or feeling, 
The first point  knowledge is to understand by the word of God that in all tentation and affliction both the judgement and mercy of God are to be considered. 
How the judgement of God is to be considered in afflictions. Psalm. 39.11.  The judgement is, that we understand that we are tempted and oppressed with divers afflictions because of our sins. Thou dost chasten man, saith the psalmist, rebuking him for sin. 
What we must know concerning the mercy of God in affliction.  Mercy is that we may know that it is the will of God, that we should be vexed with temptations and afflictions, that we may repent us of our sins, and not perish with the wicked world. For the Apostle speaketh thus, 1. Cor. 11. When we are judged, we are chastened of the Lord, because we should not be condemned with the world. The sense or feeling of wisdom, 
The second point of wisdom in affliction.  is to feel comfort and consolation in the mind, through the holy Ghost, who supporteth us in affliction, that we fall not, and upholdeth us with hope of our deliverance to come, as we see in job, who when he was oppressed with affliction, 
job. 19.25.  did comfort himself with this trust and confidence: I am sure that my redeemer liveth, and that I shall rise out of the earth in the latter day. Hereupon Paul writeth to Timothe: Remember that jesus Christ was raised again from the dead. 
2. Tim. 2.8.   6 But let him ask in faith, and waver not. 
He prescribeth how wisdom is to be asked of God, to wit, in faith without wavering. This place containeth many points of doctrine: 
God the fountain of wisdom and all goodness.  for first it teacheth that God is the fountain of all wisdom, yea and of all goodness. Secondly, it showeth that he is liberal to communicate of the fountain of his goodness to them that do ask. Also it declareth that prayer proceeding from faith, 
How all good things are to be obtained at the hands of God.  is the ordinary mean by which we may obtain and receive good things at the hand of God. Again, it giveth to understand that in prayer is required faith, which resteth upon the goodness of the mediator. Furthermore of this place is gathered, that all doubting is far to be removed from prayer: for he which doubteth or wavereth when he prayeth, doth only pour out words unprofitably, and prayeth not effectually, whereupon this also followeth, that if we must not waver nor doubt in prayer, it is but in vain to make more mediators. 
A vain thing to seek after more mediators.  For they which seek after more mediators, do think that they are not heard for the one and only mediator Christ. Moreover with this saying of james disagreeth the opinion of the Papists, who go about to make faith and doubting to agree together. To these may be added that all things that pertain to the salvation of our souls, are to be asked without any condition. Finally, the opinion of the Stoics is here confuted, concerning the necessity of the falling out of things: for as wisdom is here promised to him that asketh it by faith, so the wisdom whereof mention is here made, is not given to him that doth not ask it.  
For he that wavereth, is like a wave of the sea, tossed of the wind, and carried away.  
7 Neither let that man think that he shall receive any thing of the Lord.  

Our faith must not waver in prayer and why.  This is a reason, why in prayer he requireth faith without wavering: for he which wavereth, saith he, is compared to a wave of the sea, that is, he is unconstant. For as the wave of the sea is driven sometime into this coast, sometime into that, according as the wind and the raging of the sea is: so a man doubting now thinketh this thing, shortly after his mind being changed, he thinketh an other thing, even as he is driven on with erroneous doctrine and blind affections. Such a man prayeth in vain, because he is destitute of true faith. These things ought to admonish us of constancy, both in doctrine and also in godly exercises. 
An objection.  But perhaps some man will object and say: there is doubting in every man therefore there is a firm and constant faith without wavering in no man. 
The answer.  I answer that according to divers principles both may be, both steadfast faith and doubting. For if thou dost respect the spirit in the regenerate, 
Both faith & wavering are in the regenerate in divers respects  faith is a firm consent nothing wavering: But if thou lookest unto the flesh, doubts do oftentimes arise, which are the works of the flesh, against which the works of the spirit do strive. We have an example of either of these in Abraham. Ro. 4.  8 A double minded man is unstable in all his ways. 
He is here said to be a double minded man, 
Who is double minded.  which doubteth of the doctrine or will of God, such a one because he is unconstant in all his doings, therefore hath he no stableness, or constancy in his prayer. 
The foundation of all godly doings.  Let us therefore in this place note that the foundation of all godly actions, yea and of that most excellent work of prayer, is constancy in the doctrine concerning the will of God, & in faith.  
9 Let the brother of low degree rejoice in that he is exalted:  
10 Again, he that is rich, in that he is made low: for as the flower of the grass, shall he vanish away.  
Because both poverty by which all kind of calamity as by a particular or an example, is signified, and also riches, by the name whereof all prosperous success in this life is understand, may minister matter of tentation: he doth very conveniently prevent an objection, and teacheth both, 
The poor man's lesson.  that is, the poor man and also the rich. He teacheth the poor man not to fasten his eyes upon the calamity of this present life, but rather to consider that he is exalted, whereby hereafter he being made the son of God, shall be advanced unto the glory of immortality. 
The rich man's lesson.  He teacheth the rich man to think with himself how frail and deceitful the riches of this world are, which as they do not make him blessed that possesseth them, so do they soon vanish away even as the flower of the herb. What? doth not Paul say, Let him that rejoiceth, 
2. Cor. 10.17. An objection.  rejoice in the Lord? Wherefore then doth james bid him that is poor & of low degree, rejoice in that he is exalted, and him that is rich, in that he is made low.  
The Apostles do nothing disagree the one with the other. 
The answer.  For both of them do place the foundation of true rejoicing in the Lord. Wherefore these exceptions are to be held: first what good thing soever we have, let us acknowledge that we have received it of God, attributing nothing to ourselves. Secondly let us hold fast this foundation that we trust to be saved through the only mercy of God. Finally let us rest in the only author of all goodness: with these exceptions we may rejoice and that godly in every kind of thing that is good.  11 For as when the sun riseth with heat, than the grass withereth, and his flower falleth away, and the goodly shape of it perisheth: even so shall the rich man whither away in all his ways. 
He amplifieth the comparison wherein he compareth the glory of riches to the fading flower, 
The glory of riches fitly compared to the flower that soon fadeth away.  which when the heat of the Sun increaseth, is withered, falleth away and perisheth. As therefore it is a foolish thing to rejoice in vain riches: so the godly man should do preposterously, if he being discouraged with the grievousness of his poverty, should be overcome of tentation.  12 Blessed is the man that endureth tentation: for when he is tried, he shall receive the crown of life, which the Lord hath promised to them that love him. 
Before he willed that christians do rejoice when they shall fall into divers temptations, now having confuted those things, that seemed to be against his purpose, he rendereth a reason of his exhortation. The argument is concluded after this sort: Blessed is the man that endureth tentation, 
The reason why the godly aught to rejoice in temptations.  that is which fainteth not under the burden of tentation: therefore the godly ought with good cause to rejoice, when they fall into divers temptations. The antecedent he proveth by the end of tentation being overcome after this manner: when he that is tempted, is tried, he shall receive a crown of life, 
The blessed end of the temptations of the godly.  therefore he may well be called blessed. The antecedent is grounded upon the promises of God, which crown, saith he, God hath promised to them that love him. 
The Papists abuse of this place, and the confutation thereof.  This place the Papists abuse to confirm their opinion concerning merits of works. But the very circumstance of the place confuteth them. For the Apostle dealeth here with them that are converted, who being justified before by faith, do go thorough divers temptations to the haven of blessedness: Again, it is one thing to speak of the cause of salvation, and another thing to speak of the way, by which we must come unto salvation which is free. Neither is the crown of life a reward due to our fight, but a free recompense of our labour. For we do not deserve a crown by fight, but the father giveth it unto his children of his mere goodness, who considereth not so much what the children do deserve, as what he hath promised them of his fatherly love. Furthermore, if any man object: 
An objection.  the crown of life is promised to them that love, therefore love is a merit or desert of the crown: 
The answer.  We must answer that there is committed a fallation of that which is not the cause as of the cause. For the antecedent doth not contain the cause of the crown, but the quality or manner of crowning. And because there be two principles of things, one that the things be, the other that they may be known what they be, 
The very principles whereby we are justified and saved.  we must understand the concerning God, his mere good will and pleasure, and the redemption which his son hath wrought, and faith concerning ourselves are the very principles, which do justify and save us. But if thou considerest the knowledge of righteousness and salvation, 
The means whereby we are known to be righteous & saved.  the principles thereof are rightly said to be patience under the Cross, love, mercy toward the poor, and other virtues. For these do make that thou mayest be known to be righteous, and saved. Whereupon the Lord saith: 
Matth. 25.35.36.  I was an hungered and ye gave me meat, I was naked and ye clothed me. By these fruits of faith the angels of God and men shall judge the tree in the last day, and thereby shall account the righteousness and salvation of the elect. But here of more in the second chapter, where shall be entreated of a lively and of a dead faith.  13 Let no man say, when he is tempted: I am tempted of God: for God can not be tempted with evil, neither tempteth he any man. 
He being about to entreat of the causes of tentation, first taketh away the error of them which thought God to be the author of tentation, 
God is not the author of tentation, or of sin.  and forbiddeth that any man, when he is tempted (that is, when he is provoked to do evil) say that he is tempted of the Lord. For God will not have sin, therefore he provoketh not to sin, neither is delighted with the perdition of men. Wherefore as God himself is void of tentation: so doth he tempt no man, that is, he doth not move him forwards to sin. This place doth plainly make against those that make God the author of sin.  14 But every man is tempted when he is drawn away by his own concupiscence, and is enticed. 
He showeth the cause and fountain of tentation, that is, 
From whence tentation proceedeth, and the manner how.  of provoking to do evil. This fountain or spring he maketh to be every man's own concupiscence, to the which he attributeth a double effect. For the first, it withdraweth the cogitation of man from that which is good. Secondly, it enticeth the affection of man, and overwhelmeth him unwares. We must therefore strive against the first motions, lest that being enticed by our concupiscence, we fall into sin.  

Of tentation, and the remedy against it.  
TEntation is a driving forward or persuading of a man to enterprise some thing, that is, either to commit, 
What tentation is.  or to omit. Hereof there are divers sorts, which take their differences of their ends. 
Three kinds of tentation.  For there is one tentation of seducing or beguiling, there is another of presumption, another of trial. Of these three I will speak in order, and show the remedies against every of them. 
Tentation of seducing what it is.  Tentation of seducing, is that, the end whereof is seducing or beguiling. By this man is provoked to enterprise something against the law of God, whereby he being deceived, is miserably excluded out of the family of God, falleth from grace, and becometh guilty of eternal death, until such time as he repent. For faith can not abide and and remain, when man giveth place to such tentation, and knowing and willing doth disobediently despise the commandment of God. 
Two kinds of tentation of seducing.  This tentation of seducing is of two sorts if thou considerest the causes thereof. For it is either outward or inward. I call that inward, 
Inward tentation of seducing.  whose beginning and cause is in man himself, to wit, evil concupiscence: which fighteth together with a domestical tyrant, that is original sin: and driveth a man to offend, that by this means the old man, that is, original sin may obtain the rule in man. But concupiscence in every man is of two sorts, one natural, an other of the flesh. Natural concupiscence is that, 
Natural concupiscence what it is and how far to be approved.  by which we do naturally desire those things, which by the right judgement of reason we judge either honest, either profitable, either pleasant. This by itself is the work of God in man, and by no means to be condemned, as long as it keepeth itself within it own bounds, that is, whiles it desireth those things that are showed by the right judgement of reason, to wit, those things which are in very deed honest, profitable and pleasant, by which nature is not defiled but preserved. Concupiscence of the flesh is, when by the corruption of the flesh we desire those things, which please the flesh and displease God, 
Concupiscence of the flesh, and the description thereof.  as when we covet after any thing, which is forbidden us by the law of God. This of Plato is worthily called a beast with many heads, of which it is spoken proverbially, Concupiscence is the first beginning of all evils. For it is a most fruitful mother of pernicious children: to this Marcus the Eremite did attribute self love. 
The plentiful fruits of fleshly concupiscence.  Of this do spring surfeiting and drunkenness, covetousness, thirst after vain glory. Of this surfeiting come unlawful lusts and all kinds of pernicious pleasures. Of covetousness cometh fraud, guile, injury, lying, violence, manslaughter. Of thirst after vain glory springeth pride, wicked ambition, divers ill practices, briefly contempt of God and of our neighbour. Thou seest what a fruitful mother of all vices the concupiscence of the flesh is, which one hath called, and not unworthily, 
Fleshly concupiscence the root of all mischief.  the fountain of all evil, in asmuch as it is not only the evident cause of all iniquity and hatred of God, but also it calleth men from that which is good and honest. For when men do study upon heavenly things, and meditate upon divine matters, this cometh, and with enticements as with certain cords draweth them back. Wherefore james doth not without good cause affirm, that men are enticed by their own concupiscence. But how shall we overcome the concupiscence of the flesh? This beast is to be bound with singular art and cunning, 
By what means concupiscence of the flesh may be overcome.  and to be mortified: but it is bound, not by man's strength, but by a divine power, that is, by the spirit of faith, which in the man that is regenerate doth engender a certain new concupiscence, which is called the concupiscence of the spirit. This, when it is first conceived by the spirit of faith, 
The flesh in the godly fighteth against the spirit. Gal. 5.17.  setteth itself against the concupisbence of the flesh, whereupon there riseth in all the godly a very sore conflict between the flesh and the spirit. Hereupon is that which Paul saith: The flesh lusteth against the spirit, and the spirit against the flesh. But from whence is that concupisbence of the spirit? 
Concupiscence of the spirit from whence it cometh.  It proceedeth from the virtue of the death, burial, and resurrection of the Lord, which in time past was represented in the old sacrifices which were first bound and then killed, but all the whole virtue is in the Cross of Christ. Therefore to bind the concupisbence of the flesh, is to fasten it to the cross of Christ, that in it it may be mortified, that it be not effectual to work. Wherefore this beast is then bound, when thou dost not those things which it commandeth, it is wholly mortified, when the force thereof is not felt, which cometh not to pass before we have changed this life with death, which is a passage to the true life. To the binding and mortifying of this beast, 
Means to bind and mortify fleshly concupiscence.  all the exercises of godliness must be referred, as prayer, reading meditation, sobriety, diligence in our duty, flying of evil occasions, thinking on the providence of God, consideration of the evil of concupisbence, the glorious end of victory, the shame and dishonesty that accompanieth them, which submit themselves to this beast. 
The outward tentation of seducing, which is of three sorts according to the causes thereof, which are the world, the devil, the things that are about us.  Thus much briefly concerning the inward tentation of seducing or beguiling, and of the remedy against it. The outward tentation of beguiling, is whose beginning and cause is without a man, and this may be distinguished according to the diversity of the causes. Wherefore, seeing that some time the world, sometime the devil, sometime the things that are about us are the causes thereof, 
When and how the world tempteth us.  it cometh to pass that there be three differences of this outward tentation. The world therefore tempteth when it provoketh to sin by it vanity and wickedness. Many are overcome by this kind of tentation. For when they behold the most corrupt manners of men, and see them also unpunished, many are alured by this example. Whereupon it is said that an evil custom is the nourishing of evil. 
Remedies against the tentation of the world.  Against this kind of tentation we must set the glory of the kingdom of Christ, wherewith the vanity of the world being compared is as a smoke soon vanishing away. Secondly let us think upon the shortness of man's life, which although it may be filled with the vanity of the world, yet those continual delights in the kingdom of God are by infinite degrees to be preferred before it. Also let us consider how Christ the Lord, and many of the saints of God despised the vanity and wickedness of the world, looking unto the price that is set before them that run lawfully.  

To what end the devil tempteth us.  The devil tempteth men after divers sorts, and that unto this end, that he may hinder them from being gathered together into the fold of Christ, or that, when they are gathered together, he may cast them out again, that they should not be saved. For there is nothing more pleasant unto him than the destruction of all men. 
The engines of the devil which he useth in tempting the godly.  And for this cause he useth especially three engines to invade the fold of Christ. For either he corrupteth the doctrine, or raiseth up offences, or else giveth occasions of infinite mischiefs, that I may in the mean season say nothing of his hypocrisy, tyranny, and craftiness, which he continually useth to assail the Church of Christ. He entereth into the heart of man, and with speed taketh out the word of God from thence, 
Examples of such as were led with the temptations of the devil.  that a secure contempt of God may follow, as in Rabshakeh: or hatred and wrath against God, as in Saul: or a furious defending of a wicked opinion, as in the Papists. Such were the temptations of Cain, Saul, judas, Samosatenus, Arius, and in our time of servetus, and of very many other, and at this time Satan doth rage much more, than ever he did at any other. For he knoweth that the end of his fury is at hand, 
Why Satan rageth more now then heretofore.  and that the son of God will shortly come, who shall judge him with all his members to everlasting torments. What remedy is here? the adversary is mighty, the company of his warriors is great, we have need therefore of a most strong defence. What I pray you is that? This is the victory, sayeth john, 
1. john. 5.4.  that overcometh the world, even our faith. And Solomon saith: 
Prou. 18.10.  the name of the Lord is a strong tower, the righteous runneth unto it, and is in safeguard. 
How the temptations of Satan may be resisted and overcome.  For seeing there is no other way to overcome this tentation of the devil, than a lively faith in Christ the conqueror of Satan, that this lively faith may be kindled with earnest prayer, let us with exceeding care and study keep the purity of doctrine, whereon faith dependeth. Also against offences and other practices of Satan, let us fortify and strengthen ourselves with the examples of the Saints, and encourage ourselves with the hope of our deliverance, which shall be through jesus Christ, whom we look for to come shortly to judge the quick and the dead. More defences against the assaults of Satan, Paul numbereth up Eph. 6. which ought from thence to be taken.  
The things that are about us, 
Tentation that cometh of the things that are about us.  do above measure also tempt us. Before us death, the judgement of God, hell. Behind us our sins that are past, many things committed and omitted. On our right hand, power, riches, honour. On our left hand perils, persecutions, offences, the most sorrowful state of the Church of God outwardly in this world. 
Remedies prescribed.  These evils jesus Christ only doth remedy, whiles he is possessed by faith. For if thou beholdest those things that are before us, he hath overcome death with life, he hath satisfied the judgement of God, paying the ransom for our sins, he hath spoiled hell. If thou lookest unto those things that are behind us, it is he only, which maketh a full satisfaction for sins. If thou settest the treasures of all good things in him, the power, riches, and honour of the world shall not easily draw thee from Christ, neither shalt thou give over being discouraged with any evils, so as thou possessest him by a lively faith, and desirest his help against all things that do annoy or hurt thee.  

The second kind of tentation which is of presumption.  Tentation of presumption is, when a man is provoked to tempt God by abusing his long sufferance, justice, mercy, liberality, and many other benefits. This tentation truly is dangerous, for if any man be overcome of it, he sinneth more freely and boldly, because he determineth with himself that God is good and merciful, and slow to anger, 
Remedies against the tentation of presumption.  as the Psalm saith. This tentation these things do chief remedy: first, a thinking on the shortness of life: secondly, a consideration of tragical and lamentable examples. For many sinning securely, have been suddenly prevented by the wrath of God, and taken from hence without repentance: thirdly, the very unworthiness itself. For what is a more unworthy thing, than for the child to despise the father, because he is good to him and merciful toward him. Let every one therefore walk carefully in the sight of the Lord, and know that it is a devilish fury and madness, to sin advisedly and of a set purpose, or to defer repentance, because GOD is said to be long suffering, gentle, and merciful. For he is said also to be a just judge, which is angry with sins, and is determined severely to punish the unrepentant.  

The third kind of tentation, which is of trial.  Tentation of trial is, whereby the faith of man toward God is tried, to wit, either when any work is committed to a man heavy and grievous to the flesh, or any affliction cometh to him from God for his trials sake, 
Abraham tried with tentation.  or when any heresy against the articles of our faith is suffered to arise. Abraham receiveth a commandment from God, wherein he is commanded to kill for a burned offering his son Isaac, his only heir, which Sara a free and noble matron brought forth unto him. This commandment without all doubt was heavy and grievous to the flesh: but what doth Abraham here? He preferreth obedience toward God before this his most tender son, than whom nothing was more precious unto him in this world, and prepareth himself to execute the commandment of God, Genes. 22. 
job tried with tentation.  job is oppressed with affliction in his body, and with many other miseries, but in patience he preferreth obedience toward God before his own life and all other things whatsoever. I am sure, saith he, 
job. 19.25.  that my redeemer liveth, & that I shall rise out of the earth in the latter day. Also, 
job. 2.10.  shall we receive good at the hands of God, and not receive evil? The primitive Church was tempted with many and divers heresies, 
The primitive Church tried with tentation.  as we are at this day, but as they did, so let us set the fountain of our saviour against all the cisterns of Heretics full of devilish stinch and filthiness. Of this kind of tentation Moses speaketh, Deut. 13. The Lord your God proveth you, to know whether ye love the Lord your God with all your heart and with all your soul. 
How we must behave ourselves in tentation of trial.  Against this kind of tentation let us strengthen ourselves with two things: with holding fast the purity of the Gospel, and with constant obedience toward God both in prosperity and also in adversity,   
15. Then when lust hath conceived, it bringeth forth sin, and sin when it is finished bringeth forth death. 
In the former verse the Apostle compareth concupiscence to a bait, wherewith the fisher covereth his hook, that he may deceive and catch the fishes: here he compareth the same to a woman that bringeth forth children, that he may thereby signify that it is the mother and fountain of all sins, yea and of all evil. Concupiscence is then said to have conceived, 
When concupiscence conceiveth.  when it possesseth the affection and will, which when it is done, forthwith it bringeth forth actual sin, whereof as it were a certain issue cometh death and damnation. Here therefore is mention made of two kinds of sin, to wit, original and actual. Original sin is signified by the name of concupiscence, 
Original sin.  the proper and next effect thereof. This, although by itself and of it own nature it is a mortal sin, yet in the regenerate it is pardoned, so that it bringeth not death, except first it begin to reign through the evil desires thereof. Whereupon Paul Rom. 6. saith: Let not sin reign therefore in your mortal body, that ye should obey it in the lusts thereof. 
Actual sin.  Actual sin is, when we do voluntarily submit ourselves to concupiscence to obey it, and suffer it to have the whole rule in us.  16 Err not my dear brethren. 

We must in no wise think that God tempteth any man to do evil.  Because that many had persuaded themselves, that men are tempted of God to do that which is evil: he doth again admonish and exhort them, that they suffer not themselves to be entangled with this error, signifying that many absurd things and unworthy of God do follow this opinion. But that they may more attentively and gently here the most strong reason thereof, he doth as it were prepare them, by calling them by the name of brethren, and by a signification of his love, wherewith he embraceth them. For we do more willingly hear them, whose goodwill we perceive toward us, when as contrariwise we fear the deceits of them, whose minds we understand to be estranged from us.  
17 Every good giving and every perfect gift is from above, and cometh down from the Father of lights, with whom is no variableness, neither shadow of turning.  
18 Of his own will begat he us with the word of truth, that we should be as the first fruits of his creatures.  
This is a most strong reason, wherein the Apostle doth confute the error of them, which did contend that God doth tempt men to do evil, yea and that he is the author of sin. But that the parts of this reason may be the better perceived, and the benefits of God toward us may be more manifestly acknowledged, 
Six reasons follow in order, which do most firmly prove that God doth in no case tempt any to do evil.  I will make a resolution of the words, and will divide them into six parts, in every of which I will bring in the proposition of the Apostle, that it may be understand of what great force this reason is to confute the error of the adversaries. First therefore he saith: Every good giving and every perfect gift, (that is, nothing at all counterfeit) is from above. 
The first reason.  By which saying he signifieth that soliciting or moving to do evil is in no wise from above, for how should it agree that good things and evil should flow out of the same fountain? But if any man do except that the evil of punishment is from above, let him again know, that the cause, that is, the evil of offence is in man, which God being just doth justly punish. Wherefore if thou considerest the justice of God, the punishment is not to be called evil but good.  
Secondly he saith: 
The second reason.  Coming down from the Father of lights. As Father here signifieth the author and fountain: so by the word lights is meant all good things, even as by the word darkness calamities of every sort are to be understand. Whereof is made this reason: God is the father of lights, that is, the author of all good things, therefore he is not the author of darkness, that tentation to evil should be attributed to him. Let this testification of the praise of God be marked, which belongeth only unto him, to wit, that he is the fountain and author of all good things, which ought to admonish us of prayer wherein we may ask those things which are good of him who is the fountain of all goodness. We ought hereby also to be admonished of thankfulness, that we may show ourselves thankful towards him. 
The third reason.  Thirdly he addeth: with whom is no variableness. These words seem to be a preventing of an objection. For least any man should say that he is the author both of good things and of evil, he setteth against that his constancy, whereby he is immutable in his doings. Seeing therefore variableness hath not place with God, and that he is manifestly proved to be the author of all goodness, who can without blasphemy attribute unto him those things that be evil? 
The fourth reason.  Fourthly he addeth: or shadow of turning. These words also seem to be a preventing of an objection. We see that the turning and change of the heavenly lights is divers and manifold. For the sun sometime shineth bright & clear, sometime again it being as it were darkened is hidden from us. Lest that any attribute unto God any such shadow, he proveth, that he is free from all shadow of turning. Whereupon it may be gathered seeing he is alway like himself, that nothing but that which is good doth proceed from him. Fiftly he saith: 
The fift reason.  of his own good will begat he us with the word of truth. This he addeth for examples sake. For God when we were by our first nativity the children of wrath and damnation, of his mere fatherly goodwill made us his children by the word of truth, that is, by the Gospel. For he which believeth the Gospel, is made the son of God by the spirit of Christ. Seeing therefore God doth vouchsafe us so great honour, who believeth that he doth provoke any man to do evil? 
The sixth reason.  Sixtly is added an argument of the end of our regeneration when he saith: that we should be as the first fruits of his creatures, that is, that we should be holy. Inasmuch therefore as he hath begat us that we should be holy, it is an absurd thing to think that he maketh us defiled by provoking us to do evil. When as he calleth the saints the first fruits, he alludeth unto the custom of the law, whereby the first fruits were consecrated unto God, whereupon we are admonished continually to meditate on true holiness. 
The Church and the world differ much.  Here also he putteth a difference between the Church and the rest of the world. For as the Church is holy and dedicated to God: so the rest of the world wrapped in it filthiness is profane and wicked. Furthermore, upon this doctrine of regeneration the Apostle maketh these exhortations following: 19 Wherefore my dear brethren, let every man be swift to hear, slow to speak, and slow to wrath. By the example of Christ, Paul, Peter, yea, and of all the Prophets and Apostles, he, by the virtue of regeneration maketh a necessity of living godly and holily, for godliness and holiness is the proper effect of regeneration. 
The circumcision of the ears and lips wherein it consisteth.  And because God requireth a certain circumcision of the ears and of the lips, james urgeth the same, and will have him that is regenerate, swift to hear and learn those things which are good and healthful, but slow to speak. By which saying, he will have first that the tongue do not run before the wit. Secondly, that we do fly trifling, vain, and railing speeches. thirdly, that we speak only things necessary, which tend to edifying and honesty. Herewith very well agreeth the saying: Either speak that which is better than silence, or else altogether keep silence.  20 For the wrath of man doth not accomplish the righteousness of God. 
What kind of wrath is here forbidden, is to be gathered both by the reason which is under annexed, and also by the conclusion, yea, by the whole circumstance of this place. The wrath of man, saith he, doth not accomplish the righteousness of God, that is, it doth not execute that, which God speaketh and prescribeth, 
What kind of wrath the Apostle forbiddeth.  nay it maketh that thou dost in vain hear God speaking. Wherefore wrath in this place is taken for that wrath, which proceedeth of a desire to contend, whereby the audience is hindered. The Apostle therefore will have one to hear another, their affections being appeased and quieted. For where tumults and contentions have place, the righteousness of God is banished, that is, those things are nothing accounted of, which God prescribeth to us, and requireth of us.  21 Wherefore lay apart all filthiness and superfluity of maliciousness, and receive with meekness the word that is graffed in you, which is able to save your souls. 
This is the conclusion of the exhortation, in which he exhorteth us that we be swift to hear without wrath. This place doth very well teach what hearers the word of God requireth. 
A description of the true hearers of the word of God.  First, filthiness and superfluity of maliciousness ought to be away, that is, the affections of the flesh and reason ought to give place to the word of God, that they stir not up contentions, whereupon wrath ariseth. Secondly, meekness ought to be present, which succeedeth in the place of wrath. meekness here is as much as modesty or aptness to learn. Thirdly, the mind being thus ordered & prepared, the word which is graffed in us is to be received, that is, the word is to be received by faith which is graffed & implanted in us by the labour and travel of the Ministers. Fourthly, the effect of the word received is added, 
The effect of the word of God faithfully received.  that by it as by a prick we should be stirred up to hear more diligently: which, saith he, is able to save your souls, and that because faith is conceived by hearing the word of God, whereby man being justified, is enforced to give himself to newness of life, whereupon it followeth: 22 And be ye doers of the word and not hearers only, deceiving your own selves. What kind of hearer the Apostle requireth, he declareth in these words. He will have that we be not only hearers of the word, as the greatest part of men is, but doers also, 
What it is not only to hear the word, but also to do it.  that is, such, as in whom the word being engrafted, doth take root, which cometh to pass when faith is conceived by the word, and our obedience doth witness our faith. This Christ calleth to keep the word, when he saith: Blessed are they that hear the word of God, 
Luk. 11.28.  and keep it. Moreover, we must note, 
Two sorts of doers of the word.  that one is said to be a doer of the word, after two sorts, to wit, according to the rule of the law, and according to the grace of the Gospel. 
A doer of the word according to the law.  According to the rule of the law he is said to be a doer of the word, which doth perfectly fulfil the law, which Paul Rom. 1.2.3. showeth by four most evident reasons, that no man living is able to perform. He is said to be a doer of the word according to grace, 
A doer of the word according to grace.  who by true godliness doth witness his faith conceived by the word, and doth all his life long as much as may be in this corrupt nature, meditate upon true repentance. Although he falleth sometime either knowing or through ignorance, he doth by and by through true repentance return to the Lord, as infinite examples of the Saints do witness. Why he will have men doers of the word, 
The reason why we must be not only hearers, but also doers of the word.  and not hearers only, he showeth when he addeth: deceiving yourselves, that is, beguiling yourselves through deceitful imaginations, or through your own subtlety, as not only hypocrites do, which put trust and confidence in outward works without true repentance: but also many, who under the name of Christians bear a Turkish mind. These always have faith in their mouths, they always glory of the benefits of the mediator although they never think upon true repentance.  
23 For if any hear the word and do it not, he is like unto a man that beholdeth his natural face in a glass.  
24 For when he hath considered himself, he goeth his way, and forgetteth immediately what manner of one he was.  

Why we must not be hearers only he proveth by a worthy similitude.  By a very excellent similitude he rendereth a reason why he will not have a hearer of the word only. The which similitude is thus much in effect: Even as he that beholdeth his image or shape in a glass, doth retain in his mind a knowledge which soon passeth away, and a weak memory of his form, and therefore such a contemplation profiteth nothing: so a hearer of the word only retaineth no firm and sure knowledge. For forthwith after he hath heard it, it vanisheth away, and therefore such knowledge is unprofitable, and nothing availeth the hearer. 
The works of hypocrites fitly compared to an image appearing in a glass  Hypocrisy is very properly and fitly compared to an image appearing in a glass. For as in a glass although there appear a certain similitude, yet it is false, inasmuch as those things are represented in the glass on the left hand, which are in deed on the right, and those that are on the right hand, are showed to be on the left, and by this means there is a counterfeiting of the truth: so in the works of hypocrites although there be a fair show outwardly in the sight of men, yet it is false, for that those things which are ungodly and wicked are counted holy and true. If any man demand how it cometh to pass that there is such a slender knowledge and so weak a memory by the beholding of the glass, let him know that the manner of doing according to the philosophers doth follow the manner of being. For, because the image or shape in a glass doth but only seem to be, & is not in deed, it cometh to pass that it maketh so weak & slender an impression in the mind, as we see to be done in certain dreams also.  25 But who so looketh in the perfect la of liberty, and continueth therein, he not being a forgetful hearer, but a doer of the work, shall be blessed in his deed. 
He declareth who is to be counted a doer of the word, and that, as I admonished before according to grace, 
Why the law is called perfect.  and not according to the rigour of the law. He calleth the law perfect, because it prescribeth a perfect rule to live by: 
Wherefore he calleth it a law of liberty  he calleth it of liberty, because that how much more a man is given and addicted to it, so that he believe in Christ, so much the more he declareth himself to be free. For to serve God is to reign. He that looketh in this law, 
Who is not a forgetful hearer.  to the intent he may thoroughly know it and express it in his life, he, saith the Apostle, is not a forgetful hearer of the word, but a doer of it, who also shall be blessed in his deed. For faith is known by the effects as a tree by the fruits, 
1. Cor. 1.30.  which faith only doth apprehend Christ, who alcne of God is made unto us wisdom, and righteousness, and sanctification, and redemption, that he that rejoiceth should rejoice in the Lord. james therefore speaketh here of the quality of them that are justified, and of the rewards of their obedience, and not of the causes of their justifying. Bernard saith: Good works are not the causes of reigning, but the way to the kingdom.  26 If any man among you seemeth religious and refraineth not his tongue, but deceiveth his own heart, this man's religion is vain. 
He reprehendeth hypocrites which did boast that they did religiously observe the law, and yet in the mean time were given to backbiting and slandering, 
An usual vice among hypocrites.  which vice is common among all hypocrites, as the history of the Gospel doth show in the Pharisee, who gloried of his religion, and in the mean season accused other men with his slanderous tongue. From whence this vice proceedeth he showeth when he addeth: but deceiveth his own heart, that is, is a lover of himself. For he judgeth that he is godly and religious, but his religion is in vain, as is proved by the reason following: 27 Pure religion and undefiled before God even the father, is this, to visit the fatherless and widows in their adversity, and to keep himself unspotted of the world.  
He proveth by certain properties of religion that hypocrites which are given to slandering and evil speaking are not truly religious the concludeth his argument after this sort: 
Certain properties of them that are truly religious  They that are truly religious do keep themselves unspotted of the world, and do show mercy to the afflicted. Hypocrites which will seem to be religious, do not keep themselves unspotted of the world, neither show mercy to the afflicted. Wherefore they are not religious, but rather vain boasters of religion. It was not the purpose of james perfectly to define religion, but only to set down certain properties thereof disagreeing with the vanity of hypocrites. Wherefore they are not to be heard, which here sharply reprove and find fault with james as a man ignorant of true religion. For it is one thing to define a thing and an other to signify or show it by certain signs and tokens. Which, it is an unseemly thing and a shame, for the sharp reprovers and taunters of james not to know. But this is a full and perfect definition of Christian religion: 
A full and perfect definition of christian religion.  Christian religion is a lively faith in jesus Christ, and a confession thereof, whereto is joined a pure study of worshipping God, and sincere charity towards men together with a hope of immortality promised. The substantial parts therefore of Christian religion by nature joined together, are faith, the worship of God, charity toward our neighbour, and hope of salvation promised by Christ.     


Chap. 2. The sum of the second Chapter.  
AS he doth dehort those that are converted from despising and disdaining the poor, and from accepting of persons: so he doth condemn a vain boasting of faith, which is void and destitute of it right and true fruits.   

The order and parts of the second Chapter.  
THere are two parts of this Chapter, the first whereof containeth a dehorting or dissuading. For he doth therein dehort Christians from accepting of persons. This part consisteth of a proposition and a confirmation. The latter part containeth a teaching or instructing. For therein he teacheth that that faith is vain which wanteth works. This part also consisteth of a proposition and a confirmation.   

The exposition of the second Chapter with an observation of the Doctrine.  1 My brethren, have not the faith of our Lord jesus Christ the Lord of glory in respect of persons. 
THis is the first proposition of this Chapter containing a certain hidden reason which is thus to be resolved and made manifest: Brethren do not accept persons. This is the bare proposition. 
To have respect of persons is not agreeable to the christian faith.  The reason of the proposition is this, for that the faith of our Lord jesus Christ and the accepting of persons do so disagree, that they cannot stand together. Why so? Because the glory of Christ requireth, that we reverence all those, in whom Christ dwelleth. So the word of glory, was not added in vain. It is an Hebrew kind of speech, whereby the Genitive cases of nouns appellatives are put oftentimes in the place of Epithets. 
An objection.  What? doth not the Psalm place him among the dwellers in the tabernanacle of the Lord, 
Psal. 15.4.  that is, among the heirs of eternal life, which contemneth a vile person, and honoureth them that fear the Lord? Whether is this accepting of persons or no? 
The answer.  Accepting of persons is properly, when as the true cause, by the which we ought to pronounce of the person, being neglected, we do consider in the persons some other thing without the cause, for which either we pronounce false sentence against the person, or otherwise do accept and favour the person. Wherefore this precept of the Apostle doth not subvert and overthrow the order of God established in the 
The fift according to the division received among us, for all do not divide the commandments alike, which notwithstanding is a thing indifferent: he followeth here the custom of their Churches.  fourth commandment concerning the honour of superiors. But if any man should despise a poor man that is godly, and prefer a rich man that is wicked, he, leaving the true cause should judge amiss, as james showeth when he saith: 
2 For if there come into your company a man with a gold ring, and in goodly apparel, and there come in also a poor man in vile raiment,  
3 And ye have respect to him that weareth the gay clothing, and say unto him, sit thou here in a goodly place, and say unto the poor, stand thou there, or sit here under my footstool:  
4 Are ye not partial in yourselves, and are become judges of evil thoughts?   
By this example he declareth what manner of accepting of persons he condemneth, 
What manner of accepting of persons the Apostle disalloweth.  to wit, that, which followeth a false judgement for a true in judging men. For he which doth that, is not only condemned by the judgement of his own conscience, but also his judgement is perverse and naughty, which taketh riches for a rule of difference. He doth not therefore simply forbid to honour the rich, but he speaketh by the way of comparison, and condemneth him which honoureth wicked rich men with the contempt of godly poor men. Wherefore that accepting of persons is here condemned, which followeth a false difference for a true, which keepeth not a right manner, which erreth from the right end. If any man therefore preferreth a rich man before a poor, because he is rich, his judgement is perverse and corrupt. Again, if thou dost so prefer a rich man before a poor, that thou handle the poor man reproachfully, there is sin in the manner thereof. Finally, if thou prefer a rich man before a poor to win favour thereby, thou hast erred from the right end. For what thing is more unworthy than to despise the poor man which is godly and learned, and honourably to receive and entertain the rich man which is ungodly and unlearned? He which maketh such a difference with himself between the poor man and the rich, is become a judge of evil thoughts, that is, is not rightly affected, but judgeth perversely against the rule of godliness and charity.  5 Hearken my beloved brethren, hath not God chosen the poor of this world that they should be rich in faith, and heirs of the kingdom which he promised to them that love him? 
He doth in a short entrance or preface stir up the hearers to be attentive to the argument which he afterward annexeth. God hath chosen the poor of this world, 
Why the poor of this world are not to be despised.  which are rich in faith, that they should be heirs of the kingdom, which he hath promised to them that love him. Therefore the poor of this world are not to be contemned. 
The order of the restoring again of mankind.  In this argument note the order of our restoring again. In the first place is set election, which is no where else to be sought but in Christ. Ephes. 1. In the second is set faith, whereby general election is applied to the hearers of the Gospel. For God hath chosen on this condition if men be engrafted by faith in his son without whom is no election but mere reprobation. In the third is put inheritance, whereby is signified adoption, by which the believers receive prerogative to be the sons of God. In the fourth is added love, for that is the true fruit of faith, and an affection proper to the sons of God. It is no marvel therefore if God hath promised a kingdom to them that love him. For they by faith have obtained power to be the sons of God, yea and to be called heirs of the heavenly kingdom. For it is manifest out of Paul that love is not the cause of reigning when he saith: 
Rom. 6.23.  The gift of God is eternal life, through jesus Christ our Lord.  

Of Election.  
THis place doth admonish that I speak something concerning election. For I see not a few to err from the true cause thereof. Paul saith. 1. Cor. 1.26. Brethren you see your calling, how that not many wise men after the flesh, not many mighty, not many noble are called, but God hath chosen the foolish things of the world. etc. And here james saith: God hath chosen the poor of this world. Hereupon some do not rightly gather, 
How far some are deceived in the doctrine of election.  that wise, mighty, noble and rich men are reprobates, & on the contrary, the ignorant, weak, unnoble and poor are chosen. For if wisdom, power, nobleness and riches, which all are the gifts of God, were the cause of reprobation, and contrariwise, foolishness weakness, unnobleness and poverty were the cause of election, it should follow that all rich men are reprobates, and all poor men chosen, but both is false. For not a few rich and noble men are godly, chosen, and saved, and many poor men are ungodly, reprobates, and condemned. Why therefore doth Paul say: Not many wise men, not many mighty, not many noble? Paul doth not speak of the counsel of God, who will that all men shall be saved and come unto the acknowledging of the truth. 1. Timoth. 2. Which would have no man to perish, but would all men to come to repentance. 2. Pet. 3. But he accuseth the naughtiness of men, which abuse the gifts of God to their own destruction. The Gospel calleth all, 
Why so few come, when as God calleth all by his word.  but some pretend one thing, some an other, whereby they do not come. Many being enticed, and as it were made drunken with wisdom, many with might, many with nobleness, many with riches, many also with other things cannot abide the sweet savour of the Gospel. Whereby it cometh to pass that not by the counsel of God, which hath created no man to certain damnation, but by their own fault they are not elect. For God will have all at length to be saved if so be that they do embrace by faith the author of their salvation. They which contemn him, do worthily fall away from salvation. For God will cast away those and condemn them, no otherwise then an earthly father doth cast of and disherit an obstinate and disobedient son, which he would not have done if he had obeyed his father. 
God will have all to be saved, but yet by such means as he hath appointed, which they that refuse, are justly condemned. Matth. 20.16.  If therefore we consider the counsel or purpose of our creation and restoring again by Christ: God in deed will have all men to be saved, but yet by salvation and life, that is by Christ the mediator. But if thou mark the event or end, he will condemn all, which have not obeyed him calling by his Gospel. This is confirmed by the saying of the Lord in Matthew: many be called, but few be chosen. Of this saying there are two parts, 
Many be called, but few be chosen, how it is to be understand.  the first commendeth unto us the goodness of God, which calleth many by his Gospel that they may be saved. For we must not think that God calleth them whom he will not have saved. The latter part is a complaint of the greatest part of men, which contemn the Gospel, and will not live worthy of so noble a calling. Whereof Christ complaineth in Matthew, where he is reprehended which had not a wedding garment, to the which reprehension afterward is joined this complaint of Christ: 
Matth. 22.12.  few are chosen. This complaint he also showeth with tears. Matth. 23. when he saith. How often would I have gathered thy children together, as the hen gathereth the chickens under her wings and ye would not? Behold Christ will, Jerusalem will not. The meaning therefore of the saying of the Lord is: many be called, to wit, to obtain salvation by Christ, so that they will believe the Gospel. But few be chosen, that is, few have the wedding garment, that is, few do believe and are godly in deed. That this is the signification of the word election, it is manifest out of the psalm, where elect and perverse or froward are set one against the other, 
Psal. 18.25.  for he saith thus: with the elect thou shalt be elect, and with the froward thou shalt be froward. Therefore he is said to be elect which is in deed a godly and sincere worshipper of God, keeping faith and a good conscience. Wherefore there is no cause that any man should be troubled with thinking of his election, as though God had appointed some certain men to salvation, and the greatest part of men to certain damnation: but rather let him think, 
Whom God will save and whom he will condemn.  that this is the unmovable will of God, that as he will save without difference all that be penitent: so on the contrary he will condemn all that be impenitent. And these are said not to be elect, because of the event or end. For they have shut from themselves the way of salvation. 
What all they must do which mind and desire to attain salvation through Christ.  Let us therefore obey the Gospel, let us live in true repentance, let us not suffer ourselves to be carried away from Christ with the cares of this world. But rather let us prefer obedience toward the Gospel before all things of the world, whereby we may obtain the salvation promised through our Lord jesus Christ, in whom God hath chosen the believers before the foundations of the world.   
6 But ye have despised the poor. 
By this setting of one contrary against the other, 
The poor in no wise to be contemned.  he showeth the grievousness of the sin. God doth honour the poor that believe, but you do despise the poor. Your sin therefore is grievous and unworthy of the heirs of the kingdom of God.  
Do not the rich oppress you by tyranny, and do they not draw you before the judgement seats?  
7 Do not they blaspheme the worthy name, after which ye be named?  
In these words are contained two plain arguments. It is a foolish thing for men to honour them of whom they are oppressed and tormented, and to contemn them that excel in true godliness. 
ungodly rich men must not be honoured with contempt of godly poor men.  You do that when you do honour your rich men which are tyrants with the reproach and disdain of the poor. The ungodly rich men do blaspheme that worthy name of Christ, whereby you will be named, and whereof you are called Christians, therefore it is an unworthy thing that you should honour them with the contempt of the poor.  
8 But if ye fulfil the royal law according to the Scripture, which saith: Thou shalt love thy neighbour as thyself, ye do well.  
9 But if ye regard the persons, ye commit sin, and are rebuked of the law as transgressors.  
This is a preventing of an objection. For he preventeth the objection of hypocrites, by the which they might excuse themselves, that they did well in honouring rich men, seeing that honour is included in the love which the law doth require toward our neighbour. He answereth by a double condition: If you fulfil (that is, if you endeavour by true faith and integrity of mind to perform it without colouring or hypocrisy. For here the word of fufilling is to be referred not to the degrees, but to the substance of obedience, or to the parts thereof) the royal law, (that is, the law which is like the kings high way, that is, straight and plain, which leadeth the wayfaring man without turnings to the place appointed. But that king's high way is to love our neighbour, and to consider this only in him, that he is our neighbour, and to have respect to no other things in him, ye do well, that is, your defence is just. But if ye regard the person, ye commit sin, but that you regard the person, it is manifest by your deed. For you honour wicked rich men, and despise godly poor men, which truly is not to go in the king's high way to the love of your neighbour.  
10 For whosoever shall keep the whole la and yet faileth in one point, he is guilty of all.  
11 For he that said, thou shalt not commit adultery, said also, Thou shalt not kill. Now though thou dost none adultery, yet if thou killest, thou art a transgressor of the law.  
He doth more forcibly urge the hypocrites, which did flatter themselves when as in one point of the law they had done their duty well, 
He that faileth in one point of the law is guilty of the whole law.  whose hypocrisy he reprehendeth by this argument: he which breaketh some one point of the law, is a transgressor of the law and guilty by the judgement of the law. For he hath broken the whole law. This is declared by propounding an example of the 
The sixth and seventh according to our division.  fift and six commandment. He which of this place doth contend either that all sins are alike, or that the guiltiness of every transgression is equal, doth wrongfully understand and take the words of the Apostle, who in this place doth deal only with hypocrites which did judge the perfection of the law in part, against whom the Apostle setteth transgression in part. 
divers reasons which prove that all sins are not alike, as the Stoics do falsely affirm.  But that sins be not alike or equal, as the Stoics would have them, first it is evident by the causes. For who doth not perceive that it is more grievous to sin of maliciousness, than of infirmity or ignorance. Secondly, the event proveth the same. He which sinneth wittingly and willingly, doth as it were shake of the holy ghost, but he that falleth through weakness, doth not so. Thirdly, the unequality of the punishment, wherewith God the just judge punisheth, doth conclude the unequality of sins. 
Luk. 12.47.  That servant that knew his masters will, and prepared not himself, neither did according to his will, shall be beaten with many stripes. Fourthly, every man's own conscience doth naturally understand the degrees of sins, for they are vexed with some more, with some less. Fiftly, the law of God and all civil laws do acknowledge degrees of sins according to which they do moderate punishments. The arguments of the Stoics have a fair show, but they are grounded on a false foundation, against which let those reasons be set which I have rehearsed.  
12 So speak ye, and so do, as they that shall be judged by the law of liberty.  
13 For there shall be condemnation merciless to him that showeth not mercy, and mercy rejoiceth against judgement.  
He bringeth in a general exhortation to live godly and holily, by an argument taken of the sentence of the last judgement, which is recited Matth. 25. For when as the Apostle saith: as they that shall be judged by the law of liberty, he hath relation to the sentence of the Lord, who when he judgeth the world, shall say unto them on his right hand: Come ye blessed of my father, 
Matth. 25.34. The sentence of the last judgement, and the manner, thereof.  take the inheritance of the kingdom prepared for you from the foundations of the world. For I was an hungered, and ye gave me meat. etc. Contrariwise he shall say to them on the left hand: Depart from me ye cursed into everlasting fire. I was an hungered, and ye gave me no meat. etc. To this pertaineth that saying: john. 5. The hour shall come in the which all that are in the graves, shall hear his voice, 
john. 5.28.  and they shall come forth, that have done good unto the resurrection of life: but they that have done evil unto the resurrection of condemnation. And 2. Cor. 5. We must all appear before the judgement seat of Christ, that every man may receive the things which are done in his body, according to that he hath done whether it be good or evil. That these sayings and such like are to be understand of the quality of them that shall be saved, & not of the causes of salvation, the whole consent of the scripture, yea, the precious blood of Christ doth show, as shortly after I will more distinctly declare. 
Why the Apostle calleth as the law of liberty.  But why doth he call it the law of liberty? That by that name he may show that the fruits of liberty are by good right required of christians. For as he which doth commit sin, is the servant of sin: so he which is delivered by Christ, will be no more bond but free, & therefore will not take upon him the yoke of bondage. He showeth a cause or reason when he saith: for there shall be condemnation merciless to him that showeth not mercy, but he that showeth mercy, is so far of from being condemned, that he shall rejoice against condemnation, triumphing over death, sin, and the devil. These things do teach, how necessary continual repentance and a perpetual study of godliness and righteousness is among Christians, least by their own fault they lose the free benefit of salvation. But because the adversaries of free salvation do abuse this place and such like, and make the causes of salvation of the tokens and qualities of them which shall be saved, I will briefly gather an answer, whereby the godly reader may have, wherewith he may be able thoroughly and truly to answer to this false cavil. Seeing therefore that the Scripture doth expressly say, 
Matth. 16.27.  that the Lord shall give to every man according to his deeds. Or as Paul speaketh to the Corinthians: 
2. Cor. 5.10.  according to that every man hath done whether it be good or evil: First of all, this is to be held, 
How the sentence of the last judgement is to be applied to the wicked, and how to the godly.  that this general sentence which is the very voice of God himself, aught to be applied unto two sorts of men, according to the proportion of faith, that is, to the wicked, according to the law, to the godly, according to the Gospel after this manner: when the Lord giveth unto the wicked according to their deeds, without all doubt he giveth unto them hell and condemnation. For those are the merits of the deeds of ungodliness. But concerning the godly or regenerate, there are more things to be considered. For first it is evident out of the infallible word of God, that eternal life is not the wages of servants, but the inheritance of children, and the free gift of God. Rom. 4.5.6.8. john. 1.3.5. Secondly, the proportion between the heavenvly father and an earthly father is to be considered: for as an earthly father doth give unto his children according to their deeds, that is, inheritance to them that are obedient, and disheriteth them that are disobedient: so God the father promiseth inheritance to his children, but those which of children are made obstinate and enemies, he suffereth not to enjoy the inheritance. But now it is manifest that the children of an earthly father are neither children nor heirs through desert of their works. 
We are heirs not through works but through grace  After the same sort the children of God are neither made children nor heirs because of their works, but through the grace of adoption, which is received by faith alone, notwithstanding either of them doth give unto his children according to their deeds. But that this may yet be more plainly understand, how God shall give to every man according to his deeds, four circumstances are to be weighed of us, the first whereof is, that the rigour of the law is taken away from the godly, according to the saying Galat. 3. Christ hath redeemed us from the curse of the law. The second is, that the person now believing doth by faith please God and is heir of eternal life. john. 1. The third, that God doth not only require obedience of the person that believeth, but also doth promise him a reward, and that not of debt for the worthiness of the work, but of grace for his fatherly promise sake: The fourth, that works so done by faith, are testimonies of faith, as proper effects are most certain tokens of their cause. And therefore it is said that God shall give unto every man according to his deeds, 
Why it is said that every man shall be judged according to his deeds.  both because deeds are the true tokens of the fear of God & of faith, and also that the whole creature may bear witness of the justice of God in judging. This answer is taken from the conferring of the Scripture, which we must of necessity surely hold, lest that with the Papists we attribute salvation to the merits of works, or with the Antinomians and Libertines we lay aside all care and study to do well. This solution is made manifest by an evident example. Mat. 18. where the Lord saith that the kingdom of heaven is likened unto a certain king, that is, that there is the same reason of the spiritual state of the Church, which is between an earthly king and his servants in the affairs of this present life. For even as the king, his servant owing him ten thousand talents, yet when he fell down and besought him, he forgave him the whole debt freely and of his mere liberality: so God the father doth freely forgive them all debts, that is, sins, which fly unto him for secure with trust and confidence in Christ. Hereof it is manifest that remission of sins is free. But even as the king called again unto punishment that servant, being unthankful and cruel toward his fellowservants, and that which before he forgave him when he humbly besought him, now he requireth again of him being stubborn and cruel toward his fellows: So God, after he hath received us being sorry for our sin, into favour, will have us imitate his example in liberality and goodness toward our neighbour. This the Lord teacheth Luke. 7. propounding an example of two debtors, the one whereof ought unto the lender five hundred pence, and the other fifty: who when they had nothing to pay, he forgave them both. Here the Lord asked the Pharisees whether of them will love the lender most, to whom when the Pharisee had made answer, he to whom he forgave most, the Lord said, thou hast truly judged: signifying that God doth require thankfulness of them, whom he hath freely received into favour. Hereof are gathered two things, to wit, both that forgiveness is free, and also that they which have obtained forgiveness, do own thankfulness unto God.  14 What availeth it my brethren though a man saith he hath faith, when he hath no works, can that faith save him? 
Because there were among them to whom the Apostles did write, hypocrites, which when they were touched with no true repentance, yet they did boast that they were saved by faith, when as they had no true and lively faith in deed: 
That faith which bringeth not forth good works, is not true, but vain, and cannot save.  he maketh a confutation of their erroneous opinion, and teacheth that that faith is vain, which doth not bring forth it true fruits. This proposition is diligently to be marked, faith which hath not works is uneffectual and vain, or as james speaketh, cannot save. This only proposition is confirmed even unto the end of the chapter. 
Paul and james speak diversly of faith.  Wherefore they are foully deceived which compare james with Paul, when as james disputeth only of the vain boasting of hypocrites, Paul of a lively faith. And therefore let us diligently mark in this place, what faith the Apostle calleth vain, to wit that, which hath no obedience toward God accompanying it, in asmuch as it neither worshippeth God nor doth well to it neighbour, whereupon it manifestly followeth that james doth not speak of a lively and a right faith, from which the spirit of Christ can not be separate. For where the spirit of Christ is, there are new actions of the new man, although not perfect, yet unperfect, by which the force and virtue of faith is acknowledged and brought forth. What therefore is that vain faith? is it altogether uneffectual? 
What fruits a vain and false faith bringeth forth.  It bringeth forth no good fruits, (for it is void of life) but it bringeth forth the bitter fruits of hell and death. For it is a most fruitful mother of vanity, superstition, and hypocrisy, it is a foolish boasting, it is but an image of faith, it is a stop or let from salvation, it is a guider or leader unto death, briefly it hath it portion with hypocrites and devils.  
15 For if a brother or a sister be naked and destitute of daily food,  
16 And one of you say unto them, depart in peace, warm yourselves, and fill your bellies, notwithstanding ye give them not those things, which are needful to the body, what helpeth it?  
17 Even so the faith, if it have no works, is dead in itself.  

He proveth by a very fit similitude that faith without good works is vain.  He maketh manifest the proposition by a most apt similitude. Even as that speech is vain, wherein it is said to the needy, warm yourselves and fill your bellies, when as helping hands are not also put to: so that faith is vain and dead which is in the mouth without the fruit of works. Note here the name of faith, (which he calleth vain) for when it is called dead, it is compared to a carcase, wherefore it deserveth no better to be called faith, than a carcase deserveth to be called a living creature. This using of one word for another doth sufficiently show that james doth dispute of a vain opinion, which of the hypocrites was called faith, according therefore to the opinion that they had of faith, the Apostle speaketh by a licence of rhetoric.  18 But some man might say, thou hast the faith and I have works: show me thy faith out of thy works, and I will show thee my faith by my works. 

Another reason proving faith which is without good works to be vain.  another reason that faith which is void of it fruits is vain, as if he said: some godly man, O thou hypocrite, may repress thy vanity by objecting thus unto thee: thou hypocrite hast faith, as thou sayest, (for it is a licence of scorning) I have works, thou, if thou can, show me thy faith by thy works, which truly thou canst not do, because thou hast none: I will show thee my faith by my works. Wherefore it is manifest that thy faith is like unto a dead carcase, but that mine is lively, which appeareth by the fruits and lively motion thereof. 
A proper similitude.  For even as the spirit which is inwardly in a living creature quick and lusty doth bewray itself by moving and feeling and by the outward actions: so a lively faith doth show itself by good works. The word faith is here used in divers significations. For in the first place it signifieth a boasting of faith, but in the latter place a lively faith.  19 Thou believest that there is one God: thou dost well: the devils also believe it and tremble. 
He teacheth both what the faith of hyprocrites is, 
Another reason proving the faith of hypocrites to be vain and not able to save.  also how vain it is, yea and that it doth not save. He affirmeth therefore that there faith is only a knowledge of the history. For they believe that there is a God. That this is vain, he proveth by this reason: the faith of the devils doth not save. For the devils are not saved. The boasting of hypocrites is the faith of the devils: for it hath nothing in it, which the faith of the devils hath not. Therefore the boasting of the hypocrites which they falsely call faith, doth not save, and therefore is vain. Whereas the Apostle in this place doth acknowledge no other faith in hypocrites, then is in the devils, it is no marvel, because he taketh from it the power of justifying. 
What kind of faith Paul speaketh of.  But of what sort faith is in the disputations of Paul, it is taught Rom. 4. by a manifest example propounded, to wit, that it is not only a knowledge of the mercy promised, but also a trust and confidence, whereby a man determineth with himself that the promise doth appertain unto him, wherewith is joined as an unseparable companion thankfulness of mind toward God, prayer, patience, mortifying of the old man, 
Fruits of true faith.  stirring up of the new man, and other fruits of the righteousness of faith, which fruits although they do not justify, yet that is the nature of a justifying faith that it always bringeth forth those fruits sometime more, sometime less, even as it hath received increase.  
20 But wilt thou understand, O thou vain man, that the faith which is without works is dead?  
21 Was not Abraham our father justified through works, when he offered Isaac his son upon the altar?  
22 Seest thou not that the faith wrought with his works? and through the works was the faith made perfect.  
23 And the Scripture was fulfilled which saith: Abraham believed God and it was imputed unto him for righteousness: and he was called the friend of God.  
24 Ye see then how that of works a man is justified and not of faith only.  
The sum of this reason is this: Such as the faith of Abraham was, 
That our faith ought to have good works joined with it, it is proved by the example of Abraham.  ought also the faith of other believers to be. (For he is therefore called the father of the believers, because that they that believe aught to imitate and follow his faith): but the faith of Abraham had works joined with it (which is thereby proved, because he did so much esteem obedience toward God, that he would rather kill his only son, than not obey God) Therefore the faith of other also ought to have works joined with it, which if it have not, it is worthily to be accounted vain and dead. 
What james meaneth by this word justified, which the Scholmen have wrested, as it is proved by three firm and strong reasons. The first reason.  This is the sum of the argument. Now let us weigh the words of the Apostle, which are wrested of the Schoolmen against free justification. First the word justified is to be discussed, which is as much, as if he had said, was declared to be just, or was known to be justified and that this is so I prove by three necessary arguments. The first is taken of the scope and end of this present disputation. For james hath not purposed a disputation of the causes of justification, but only doth show by what effects justification may be gathered, and as it were set before the eyes of men. Seeing therefore it is an exceeding great error, of effects to make causes in respect of the same thing, they are by no means to be borne, which forgetting the scope & end of the disputation & proposition that is to be proved, presume very high, & go about to disprove the doctrine of Paul concerning free justification, 
Paul and james are nothing contrary the one to the other, but there is difference only in the purpose of them both.  when as the purpose of Paul was far otherwise than of james. For Paul seeketh the cause of justification: james the effects of the same: Paul descendeth from the causes to the effects: james contrariwise ascendeth from the effects to the causes. Paul seeketh how we are justified: james how we are declared to be justified. Paul excludeth works as causes of justification: james includeth the same, as the effects of justification. Seeing there is so great difference between the purpose of Paul and james, who seeth not the vanity of the Schoolmen, which say that the Apostles are contrary the one to the other. 
The second reason concerning the taking of this word justified  The second necessary argument is taken of the order of the causes and the effects, Genes. 15. Abraham is pronounced to be justified. Abraham believed the Lord, and he counted that to him for righteousness. But this came to pass thirty years at the least, before he received a commandment concerning the offering of his son Isaac. Genes. 22. How therefore can it be that he should be said to be justified by that work, which he did the thirty year after that he was by the voice of God said to be justified. It is necessary therefore that to be justified in james do signify to be declared justified.  
The third necessary argument is taken of the words of the Angel, Genes. 22. 
The third infallible argument concerning the taking of this word justified  After that Abraham had purposed to kill his son at the commandment of God, & was called back from his purpose by the voice of the Angel, he heareth of the Angel: Now I know that thou fearest God, 
Gen. 22.12.  seeing for my sake thou hast not spared thine only son. What other thing, I pray you, do these words mean, than that the voluntary obedience of Abraham was a testimony of the fear of God, & a certain declaration of the justification of Abraham. And thus briefly it is declared, what the word of justification doth signify in this disputation of james. afterward when he saith that the faith wrought with his works, he expresseth the nature of a lively faith, to wit, that it is effectual and full of good works. Seeing that the faith of hypocrites hath not this nature, it is in no case to be judged a true and lively faith. This saying therefore of james doth teach nothing else, but that good works do proceed of faith. That which james addeth: through the works, 
What it meaneth that Abraham's faith was made perfect thorough works.  the faith was made perfect, is nothing else than that the faith of Abraham was declared by his works, not to have been counterfeit or hypocritical, but true and sincere. For if thou dost call that perfect here, which is in it degrees absolute, no mortal man living at any time hath had a perfect faith. Moreover, when he saith that the scripture was fulfilled which saith: Abraham believed God, and it was imputed unto him for righteousness, that is not to be referred unto the cause, but unto the effect. For by that deed Abraham declared that he was in very deed justified before by faith. This fulfilling therefore aught to be referred to the experience of men, and not to the judgement of God.  25 Likewise also was not Rahab the harlot justified through works, when she had received the messengers, and sent them out another way? 

Another example that true faith is not destitute of good works.  He proveth by another example that a true & a lively faith is not without works. Rahab by her deed or works declared herself to be justified by faith, when with the peril of her life she sent away the messengers of the people of God, lest they should come into the hands of them that sought them.  26 For as the body without the spirit is dead: even so the faith without works is dead. 

Hypocrites faith is vain.  By a most apt similitude propounded, he proveth that the faith of hypocrites is vain, in as much as it is like a dead body or carcase, wherein is no lively spirit, and therefore no moving or sense of a living creature is found in it. And thus james by six firm reasons hath proved that a true faith is fruitful in good works, and that the faith of hypocrites, which is void of works, is a vain boasting rather than faith.   

A declaration of the doctrine of repentance.  
WHen as Christ doth define the Gospel to be preaching of repentance and forgiveness of sins in his name: 
The Gospel is the preaching of repentance and forgiveness of sins.  he setteth forth two things unto bs, whereof one is the benefit which the Gospel offereth, the other, the means by which the benefit is applied unto men. The benefit which is offered, is forgiveness of sins. The means is repentance. For they only which repent, are made partakers of the forgiveness of sins, wherewith is joined justification, salvation, and eternal life. Hereof it easily appeareth, that nothing is more necessary for a man in this life, than to understand wherein true repentance consisteth, without the which forgiveness of sins cometh unto no man. Of this wholesome and true repentance I will speak, and will so declare the matter by the word of God, and manifest examples, that every man may acknowledge the truth and plainness thereof.  
The foundation therefore of the preaching of repentance without all doubt is the mercy and grace of God, 
The first foundation of the preaching of repentance. Matth. 3.2.  according to these sayings: Repent, for the kingdom of God is at hand. Now the kingdom of God is the kingdom of grace, in which Christ being a King and Priest doth reign. jerem. 36. Return every man from his evil way, 
jerem. 36.3.  that I may forgive their iniquity and their sins. 
Ezech. 33.11.  Again, I desire not the death of the wicked, return and come again. Also, 
jerem. 3.22.  O ye disobedient children return and I will heal your rebellions. And Christ saith: 
Matth. 9.13.  I am not come to call the righteous, but the sinners to repentance.  
These testimonies do sufficiently prove that mercy through Christ is the foundation of the preaching of repentance. For without all doubt, repent, or as the Prophets speak, return, is not the voice of the law condemning, but of God having mercy, and offering salvation, life and deliverance from the sentence of the law that condemneth. Wherefore there is no doubt but the preaching of repentance is a part of the preaching of the Gospel, especially since it is manifest that the law doth preach unto sinners eternal punishment: and Christ being raised up from the dead, doth affirm that repentance and forgiveness of sins is to be preached in his name. But because there are two things in man which do hinder him that he cannot see his evils, 
Two things there be which hinder repentance in us, whereunto the Lord addeth remedies.  and repent and amend at the voice of the Gospel, to wit, ignorance and dullness or sluggishness. The Lord doth give a remedy for both these evils. 
A remedy against our ignorance.  He remedieth ignorance by the law. For by the preaching of the law he bringeth us to the knowledge of sin, whereof the Gospel biddeth us repent, 
Rom. 3.20.  that we may be saved. By the law, as Paul saith, cometh the knowledge of sin. Dullness or sluggishness he shaketh of by divers means: 
How the Lord driveth away our sluggishness  he setteth forth threatenings of eternal death, he denounceth wrath and displeasure against them that do not amend. He chasteneth the impenitent with corporal punishments, with diseases, and by divers other means, he setteth tragical and lamentable examples before their eyes, as of Cain, judas, Saul, Achitophel, and divers others, which examples Christ doth apply unto all, 
Luke. 13.3.  when he saith: Except ye amend your lives, ye shall all likewise perish. He witnesseth his wrath and displeasure by divers signs in the heaven, the earth, and in the sea, sometime by pestilence, sometime by wars he stirreth us up to obey the voice of the Gospel: he setteth forth the death of his son, which doth witness of the wrath of God against sinners, except they repent, Act. 2. Christ which calleth all that he weary and laden, unto him, that they being converted by repentance, may be eased of their burden, doth send the Lawyer, that doth not acknowledge his evil, unto the law. We have a most excellent and lively example hereof Luk. 15. 
A lively example.  in the prodigal son. He being first pinched with hunger, doth perceive his evil. Then a hope of a better state if he did return to his father, gave to the young man a mind to repent, for he is encouraged by confidence in his father's gentleness, to seek for reconciliation. This example doth teach plainly, that the beginning of repentance is an acknowledging of the mercy of God, which stirreth us up to hope well, which do see and perceive our own evils and perils. For as this young man through trust in his father's clemency, doth return unto his father, after that, he being taught by hunger did perceive his evils: so we with confidence of mercy in Christ, do return unto God, after that by the preaching of the law we have come into the knowledge of ourselves, & by feeling the curse and wrath of God do shake of our dullness and sluggishness.  
Now what wholesome and true repentance is, and of what parres it consisteth, we will declare by testimonies of the Scripture, and by examples. jeremy saith: Let every man return from his evil way, and I will forgive your iniquity and your sins. This saying containeth two things, a commandment and a promise. The commandment is, that the ungodly do return from his evil ways. The promise is of reconciliation and atonement for sin. Hereupon it is gathered, 
What true repentance is  that repentance is a conversion or a turning of man unto God, in the which conversion, he doth departed from evil, he believeth the promise of reconciliation, and studieth to lead a new life according to the will of God.  
Adam having fallen into sin, did hide himself with the leaves which he took of the tree, and did not see his evil, neither as yet did know the promise concerning the seed: 
How Adam by little and little came unto true repentance.  but when he is accused by the voice of God threatening death unto him, he acknowledgeth his sin, which also did exceedingly displease him, so that there was in him a misliking of his fact, but not true repentance. But when he heareth the promise concerning the seed of the woman, which should come, and break the head of the serpent and abolish sin: he returneth unto the Lord with true repentance, he is sorry for his sin, he comforteth himself with the faith of the promise, calleth upon God, and taketh heed lest that again he doth against his conscience offend God. 
David an example wherein the parts of true repentance are lively set forth.  David having fallen into adultery, being as it were lulled a sleep with a certain drowsiness, doth live securely, but when he is reprehended of the Prophet, he beginneth to lament his sin, and there were in him horrible terrors and extreme fear which he himself describeth in the Psalms: 
Psal. 38.3.  There is no rest in my bones because of my sin: for he did fear everlasting punishment. But hearing this voice of the Prophet by the commandment of God: 
2. Sam. 12.13.  Thou shalt not die, the Lord hath put away thy sin: He turneth again unto the Lord and repenteth, he hateth his sin, he flieth unto mercy by faith, 
Psal. 51.1.  saying: Have mercy upon me O God, according to thy loving kindness. He promiseth obedience in time to come: 
vers. 15.  My mouth shall show forth thy praise. 
vers. 13.  Also, I shall teach thy ways unto the wicked, and sinners shall be converted unto thee. In this example also we see what conversion is, what is the foundation and parts thereof. Like unto this were the examples of Manasses, of the sinful woman, of the thief, of Peter, of Paul: which examples when we do apply them to the rule, they do most plainly set before us the lively forms of true repentance. But because the doctrine of repentance is chief in the Church, and because it is very profitable for men to be well instructed concerning it: we will briefly declare by definitions the parts thereof, as they are taught in our Churches out of the word of God and by famous and well known examples. 
The parts of true repentance.  The parts thereof as is said before are contrition, faith, and new obedience.  
Contrition is not a misliking of the fact, 
Contrition the first part of repentance what it is.  as was in judas, but it is the beginning of true repentance, to wit, an extreme fear of conscience for sin, a true hatred of sin, and an avoiding of sin not without hope of pardon, as appeareth in the prodigal son. For a knowledge of mercy must of necessity go before true repentance, according to the saying of Ambrose: No man can repent except first he hopeth for pardon: and that of Augustine. The mercy of God is necessary not only when we do repent, but also that we may repent.  
Faith is a knowledge, consent, 
What faith is, which is the second part of true repentance.  and desire of the promised mercy, and a sure confidence in Christ the mediator. Although the former examples and the fourth chap. to the Rom. do confirm this definition, yet let us add more reasons concerning the properties of faith. Christ pronounceth them saved that believe, therefore it must needs be that faith doth signify a trust in the promise, seeing that no man is saved by knowledge alone. Again, Paul doth sometime call this faith a sure trust or confidence, sometime a persuasion, whereby a man doth certainly persuade himself, that God both will, and also is able to perform that which he hath promised. This therefore is that faith, by which alone without the works of the law the Apostle affirmeth that a man is justified before God. For such a faith only as we have described, doth apprehend Christ and possess him with all his benefits. I will therefore set forth a plain and manifest doctrine concerning this justification which cometh by faith in Christ, and will briefly confute the errors with the which this doctrine both in time past and also in our age, is darkened and made obscure.  

The definition of justification.  justification is a deliverance from sin of the man that doth believe in Christ, an imputation of the righteousness of Christ, and an accepting of him being justified to life everlasting, freely for Christ's sake. In this definition five principal points are to be considered. First faith by which the grace which is offered, 
faith.  is received, whereupon Paul saith: 
Rom. 3.28.  we are justified by faith. For faith is as it were a certain hand, wherewith we receive Christ offered unto us, with his obedience, that it may be our righteousness. 
Deliverance from sin.  The second is a cleansing or deliverance from sin through the satisfaction made by jesus Christ, according to that saying of john: The blood of jesus Christ cleanseth us from all sin. 
1. john. 1.7.  To this also belongeth that saying of David: 
Psal. 32.1.2.  Blessed is he, whose wickedness is forgiven, Also, Blessed is the man unto whom the Lord imputeth not iniquity. What deliverance is, it is to be gathered by the definition of sin. For as sin is a defect or revolting from the law and will of God, with a bond unto eternal death and condemnation: so deliverance is the discharging or setting free of a man from the bond of death and condemnation. But that this deliverance doth come unto him that believeth in Christ, many testimonies do witness. 
john. 3.36. Imputation of righteousness.  He that believeth in the son, hath everlasting life. The third is the imputation of the righteousness of Christ. For his obedience, death, passion, and resurrection are the matter & foundation of our justification. 2. Cor. 5. He hath made him to be sin for us, which knew no sin, that we should be made the righteousness of God in him. This righteousness, which he saith that we are made in him, the Apostle defineth Rom. 5. when he saith: As by one man's disobedience many were made sinners: so by the obedience of one shall many also be made righteous. Christian righteousness therefore is the obedience of Christ imputed to the believer. For faith is imputed to him for righteousness, which believeth in him that justifieth the wicked. Of these this also followeth, 
How we are righteous before God.  that the quality of righteousness is in Christ, but is imputed unto us which is proper unto him. For we are so just before God as Christ was a sinner. As he after a sort took upon him our person, whereby he might be made guilty in our name, and might be judged as a sinner, not for his own sins, but for the sins of other, seeing that he himself was pure and clean from all sin, and might suffer punishment due unto us and not unto him: So we now are just in him, not because we do satisfy the judgement of God with our works, but because we are accounted righteous with the righteousness of Christ, which by faith alone we do put on, that it might be made ours. 
Accepting of us unto eternal life.  The fourth is an accepting of the person unto eternal life. For Paul setteth this degree after justification. Rom. 8. Whom he justified, them be also glorified. To this belongeth the saying of the Lord: He that believeth in me shall not perish, but shall have everlasting life. The fift, freely for Christ's sake: freely that all the merits of men may be excluded: for Christ's sake, that the redemption of the only begotten son of God may be acknowledged to be the merit of so great a treasure.  
Although this doctrine of our Churches is grounded upon the just, sound, and perfit word of God: 
divers errors in the doctrine of justification.  yet there be diverse and sundry errors spread abroad against it. For there be some which place this justification of man in the works done of men: other some will needs have it to consist of faith and works together: some go about to establish a certain essential righteousness. Although these things which we have spoken, 
The first error of them which say that we are justified by works, with a confutation thereof. Psal. 143.2.  do confute the errors of these, yet we will speak somewhat severally of them. They which affirm that man is justified by works, are more easily confuted, seeing that the most manifest oracles of God do cry out against this error. David crieth out openly: Enter not into judgement with thy servant: for in thy sight shall none that liveth be justified. And Paul Rom. 3. Therefore by the works of the law shall no flesh be justified. 
Gal. 3.10.  And to the Galath. As many as are of the works of the law, are under the curse. Again: If righteousness be by the law, 
Gal. 2.21.  than Christ died without a cause. Their opinion therefore is manifestly false, which affirm that a man is justified, that is, made just by works. But we acknowledge with james, that good works are required to the declaring of this justification, that the good tree may be known by it fruits, neither is there any disagreeing between Paul and james. For when Paul saith that a man is not justified by works, he signifieth that he is not made just and without fault before God by works. When james saith that men are justified by works, he meaneth that men are by works declared to be just. 
The second error of them which affirm that we are justified by saith and works together, and the same confuted.  But the saying of them hath somewhat a fairer show, which affirm that the righteousness whereby the wicked man is justified before God, doth consist of faith and works together. For they say that faith is the beginning of righteousness, and works the perfection thereof, whose error S. Paul confuteth by these reasons. Rom. 10. I bear them record that they have the zeal of God, but not according to knowledge. For they being ignorant of the righteousness of God, and going about to stablish their own righteousness, have not submitted themselves to the righteousness of God. For Christ is the end of the law for righteousness unto every one that believeth. Here Paul maketh this to be the cause of the casting of of the jews, for that they would join their own righteousness with the righteousness of God which is by faith, and of both joined together make one form of righteousness. 
Verse. 6.  Also Rom. 11. he reasoneth thus: If it be of grace, it is no more of works, or else were grace no more grace: but if it be of works, it is no more grace, or else were work no more work. Paul here first setteth down two contrary propositions without any mean between them: If election and salvation be of works, it is not of grace: If it be of grace, it is not of works, because that debt and gift are so contrary, that neither of them may rightly be said one of the other, or both of them of any third. Either therefore we are justified and saved by faith alone, or by works: but the testimonies before alleged do prove that no man is justified by works. Again, if christian righteousness did consist of faith and works together, the reasoning of Paul were fond and vain. Rom. 4. To him that worketh, the wages is not counted by favour but by debt: but to him that worketh not, but believeth in him that justifieth the ungodly, his faith is counted for righteousness. Here Paul maketh two sorts of righteousness, which differ the one from the other. For they have contrary causes. For the righteousness of faith, 
Two kinds of righteousness.  by which he that believeth is justified, is imputed and given freely, but the righteousness of works is not free. Furthermore, if one part is to be attributed to faith, the other part to works in the justification of man, two absurdities should follow thereof: one that the promise should be made uncertain which ought to be certain. Another, that the satisfaction of Christ could not suffice, except it were established by our works. Wherefore we embrace the saying of Augustine, which saith: It is grace in no point, except it be free in all points. But the occasion of the error of the Papists was a Philosophical imagination, 
The error concerning justification by faith and works together, from whence it proceeded.  which knoweth no righteousness except it be a certain quality in us. For it understandeth not that a man may be justified by the imputation of the righteousness of another.  
Now let us come to essential righteousness, concerning which first it is to be understand, 
The third error in the doctrine of justification confuted.  that we are in no wise righteous before God by the essential righteousness of God, but in respect of the principal efficient cause. For the formal righteousness, by which we are righteous before God, is no other than the obedience of Christ, as Paul plainly teacheth Rom. 5. By the obedience of one, many shall be made righteous. 
The obedience of Christ is double.  But the obedience of Christ is of two sorts, of the cross, and of the law. By the obedience of the cross (whereby he humbled himself, and became obedient unto the death, even the death of the cross. Philip. 3.) the Lord doth make a full satisfaction for our sin. The obedience of the law he imputeth unto us that believe, that by it we may appear righteous in the sight of God. Paul saith that this righteousness or obedience of Christ is imputed to them that believe, therefore it is neither substance nor quality abiding in them, whereby a man is made righteous formally. Wherefore this affirmance is surely to be held, 
Christian righteousness.  that christian righteousness is the obedience of the son of God imputed to him that believeth. But in the mean season we must also understand this, that the Scripture maketh mention of three kinds of righteousness of man, 
Three kinds of righteousness of man.  whereof one is of faith, by which we stand before God, and this is perfect, as the obedience of Christ is perfect, 
Perfect righteousness in this life.  neither is it diminished or increased by the diminishing or increasing of faith. For the Publican had this full and perfect as well as Peter, although the faith of Peter was much more manifest and known. 
Unperfect righteousness.  Another is the beginning of obedience, which is also called the righteousness of a good conscience. This is not set against the wrath of God, because it is not perfect obedience of the law, yet it is necessary, in as much as it is the proper fruit of faith. An other there is, 
Righteousness perfect and absolute in the life to come.  which is as yet looked for, whereof Paul speaketh Galat. 5. For we through the spirit wait for the hope of righteousness through faith. And 1. john. 3. Dearly beloved, now are we the sons of God, but yet it doth not appear what we shall be: and we know that when we shall appear, we shall be like him: for we shall see him as he is: and every man that hath this hope in him, purgeth himself even as he is pure. This righteousness therefore is a making of us like unto God, a dwelling of God in us, a full fruition of God, an absolute and perfect love. And although we must confess, that the hearts of them that believe are the temples of the holy ghost, and Christ saith john. 14. If any man love me, he will keep my word, and my father will love him, and we will come unto him, and will dwell with him: yet it doth not follow that this dwelling of God in us is the righteousness whereby we stand before God, but it is a divine presence in us, by which we are renewed, do feel comfort, and begin to approach to eternal life. Furthermore, if men were justified here by essential righteousness, there should be no difference between the righteousness by which we are righteous in this life, and that by which we shall be like unto God in all eternity. But Paul putteth a manifest difference between these two. For he saith that we have the righteousness of faith, now here in this life, but that we do look for another righteousness, which john defineth to be a framing or fashioning, whereby we shall be fashioned like unto God, which fashioning shall proceed from hence, in that we shall see him as he is. 
New obedience doth necessarily accompany saith.  New obedience is necessarily joined with faith. For regeneration, which cannot be absent from a justifying faith, doth necessarily bring forth it fruits which are seen in new obedience. For after that a man through the grace of regeneration is made a new tree, he ought to bring forth new, that is, good fruits, which Paul in his Epistle to the Philip. calleth the fruits of the righteousness of faith. james pronounceth in his own peculiar and proper phrase that men are justified by the same, that is, acknowledged and declared just. This new obedience is sometime called sanctification, which consisteth of the mortifying of the flesh, and of the quickening of the spirit. For Paul saith thus: Christ is made unto us wisdom, and righteousness, 
1. Cor. 1.30.  and sanctification, 
How Christ is made our wisdom, righteousness, sanctification. etc.  and redemption. He is made our wisdom in the preaching of the Gospel. He is made our righteousness by the atonement for sin, and imputation of righteousness. He is made our sanctification, when he giveth us the holy ghost, which doth after a sort turn our nature, and make it, that the old man being by little and little mortified, we may live after the spirit, that is, we may give our minds to godliness toward God, charity toward our neighbour, to holiness of life, and diligence in our vocation, briefly, that we may submit ourselves wholly to the rule of the spirit. In what man soever the force and virtue of this regeneration, or of this sanctification is not felt, there of necessity faith cannot be. For a true and a right faith is fervent in spirit, and endeavoureth to bring forth it true fruits, and desireth nothing more than to serve God in spirit, and to abound in all knowledge and understanding. Seeing that this is in very deed the property of a justifying faith and of regeneration: who can bear or abide the saying of them, which with all their might in words and writings do impugn the necessity of good works? which truly we say are necessary, 
How good works are necessary to salvation.  not as merits and causes of salvation. For the saying of Paul is firm and unmovable. Ephe. 2. By grace are ye saved through faith, and that not of yourselves, it is the gift of God, not of works, lest any man should boast himself: but as necessarily accompanying a justifying faith, and as the effects of the spirit which doth regenerate us. Furthermore, that the reason and manner of good works may be the better understand, I will declare in order six questions concerning good works. 
Six questions to be handled concerning good works.  The questions are these. The first, what works are to be taught, and to be done. The second, how they may be done. The third, how they do please. The fourth, what are the causes of good works. The fift, why promises are added to good works. The sixth, because all men have sin, it is not without cause demanded, whose obedience doth please, and whose doth not please. 
The first question what good works are to be taught and done.  When it is inquired what works are to be taught and done, two things are to be weighed of us, who we be, and whom he is unto whom obedience is to be given by works. When we behold ourselves considering our own corruption, we are admonished that we ourselves do not imagine works by which we think to worship God. For by ourselves we do not understand, what either pleaseth or displeaseth God, and the Lord pronounceth that he is worshipped in vain with the commandments of men: Let us therefore certainly think that works, albeit fair and goodly, which have been invented of men, are in no wise good.  
But if we consider God, we are admonished of reverence toward him, whereby it cometh to pass that we think that that only pleaseth him, which he prescribeth in his word. For he only is our law giver. 
Such works are to be taught and done, as God hath commended to us in his word.  Ezechiel comprehendeth both in chap. 20. walk ye not in the ordinances of your fathers, neither observe their manners, nor defile yourselves with their Idols, I am the Lord your God: walk in my statutes, and keep my judgements and do them. Also, 33. I have made thee a watchman unto the house of Israel: therefore thou shalt hear the word at my mouth, and admonish them from me. Hereof therefore it manifestly followeth that no other works are to be taught and done but those which are commended unto us by the word of God.  
After that the mind of the godly man knoweth, 
The second question.  what works are to be done forth with, 
How those works which God hath prescribed, may be done. Heb. 11.6. john. 15.5.  it inquireth how they may be done. The dissolving of this question is to be taken out of two sayings of the Scripture. The Apostle saith to the Hebr. without faith it is unposible to please God. And Christ saith: without me can ye do nothing. Wherefore these things are required in order. First, the knowledge of Christ. Secondly trust and confidence in Christ. Thirdly vivification, whereby Christ doth quicken us by the Gospel, and poureth his holy spirit upon us. Hereunto maketh the saying of Esay, chap. 40. But they that wait upon the Lord shall renew their strength: they shall lift up the wings as the Eagles: they shall run, and not be weary, and they shall walk and not faint. For there can be no love, no obedience, except mercy and reconciliation for the mediators sake be first apprehended. In this consolation the divinity doth dwell in the heart. For the eternal father is effectual in deed by his son which comforteth by the voice of the Gospel, and the holy Ghost is given of the father and the Son which stirreth up in us joy and calling upon God, according to these sayings: 
Zach. 12.10.  I will pour upon them the spirit of grace and compassion, 
john. 14.23.  etc. And in john: We will come unto him and dwell with him. 2. Cor. 3. We beholding the glory of the Lord with open face, are changed into the same image, that is, we beholding the word which is the image of the eternal father, and in consolation doth show the presence and goodness of God, are made like unto his image, the holy Ghost inflaming our hearts.  

The third question how good works which are done of us do please God.  After that the mind is taught how good works may be done, it inquireth furthermore how they please, for they are done in vain, except they please. Scipio fighteth for his country, David also fighteth, but the works of both of them do not please God. It is fitly therefore demanded, how good works may please. To the which question we answer in general, that they please in the regenerate. The works of Scipio did not please because he was not regenerate. But the warfare of David did please because David was accepted by faith. But here are three things to be considered in order. First we must certainly think concerning the person, that he is reconciled by faith and just for Christ's sake freely. Then we must confess that the person justified by faith, cannot as yet satisfy the law. For many inward sins do abide and stick even in the Godly. This uncleanness is to be lamented and doubts and evil affections are to be resisted and striven against, and also we ought to pray with true sighs of the heart, that God will not impute unto us this filthiness wherein we are wrapped. Thirdly, although we acknowledge this our filthiness, notwithstanding we must certainly think that God doth require a certain unperfect obedience in us, & that this unperfect obedience doth please for Christ's sake. For so Peter doth plainly teach: Offer up spiritual sacrifices acceptable to God by jesus Christ, which is our reconciliation and now maketh intercession for us. 
How our obedience pleaseth God.  Our obedience therefore doth not please God for the worthiness or perfection thereof. For by itself it is unworthy to come into the sight of God, neither doth it fulfil the law, as it is said, but it pleaseth because of the person reconciled, which for Christ's sake is counted righteous: so also doth he please, although he carry about in the flesh sin and great infirmity. Seing it is evident that a man is in no wise justified by works: 
Three special causes which ought to move us to do good works.  it may fitly also may be demanded, what are the causes of good works by which men ought to be stirred up and pricked forward to work well. There are numbered three most weighty causes, necessity, dignity, and reward.  
Necessity may be made to be of five sorts: 
Five kinds of necessity which ought much to stir us up unto the doing of good works.  of the commandment, of worship, of det, of holding fast the faith, of avoiding punishment, & of conversion or regeveration. Necessity of the commandment is, because God doth seriously and severely command obedience toward his law. Keep mine ordinances saith he, and walk therein, & Paul saith: 
levit. 18.4.  This is the will of God even your sanctification. 
1. Thess. 4.3.  Necessity of debt or duty that we own is declared Rom. 8. We are debtors not to the flesh but to the spirit, for we are not our own, but his that hath redeemed us with his blood. Necessity of holding fast the faith is commanded to us of Paul. 
1. Timo. 5.8.  If there be any that provideth not for his own, and namely for them of his household, he denieth the faith, and is worse than an infidel. 
●. Timo. 1.18.29.  And again: Fight a good fight, having faith and a good conscience, neither of which is kept while we give ourselves to sin. Necessity of avoiding punishment is confirmed by the testimony of David. For iniquity, saith he, thou dost chastise the children of men. Necessity of conversion is affirmed in this saying: 
Ezech. 33.11.  As I live, saith the Lord God, I desire not the death of the wicked, but that the wicked turn from his way and live. When therefore conversion is made, man is also quickened by faith through the holy Ghost. Moreover, unto conversion is joined regeneration, which is a beginning of a new life, a new light, wisdom, righteousness, and a renewing of the image of God in us.  

The second special cause which ought so move us to work well.  The second cause is dignity, which consisteth in this, that the man converted or regenerate, is now the son of God, according to that saying: He gave power to be the sons of God to them that believe in his name. 
john. 1.12.  How great a dignity is it, that they which believe, are the temple of the holy ghost living? that Christ dwelleth in them by faith? that the Father, the Son, and the holy Ghost, do come unto them, and will dwell with them? that they are the members of Christ. On the contrary, weigh what a wickedness it is for the children of God to resemble the image of the enemy: how great a danger it is, that the temple of God should be polluted with the filthiness of Satan, what a cruel thing it is to drive God out of his dwelling place. Wherefore it becometh the children of God to imitate their heavenly father, which saith: 
●. Pet. 1.16.  Be ye holy, for I am holy. Hereupon Paul sayeth that we are called to sanctification, 
The third special cause which ought to stir us up to good works.  and not to uncleanness.  
The third cause is a reward, that is, a recompense of the patience and obedience of them that believe. This reward is not given for the worthiness of the work, but for the promise of grace. Seeing that the good works that are done of the godly, are the bounden duties of servants, 
Five causes wherefore God hath added promises to good works.  and unperfect and defiled: it may be demanded why God hath added promises to good works. And there may be numbered five causes hereof. The first, that they may be testimonies of the providence of God. 
The first.  For God will have it known that good things pertaining to the body, are created of him, and are not spread abroad by chance, but are of him given to the Church, and preserved according to the saying: He is thy life and the length of thy days, in the days of hunger they shall be satisfied, the rich have suffered hunger, but no good thing shall be wanting to him that feareth the Lord. The second, 
The second.  that they may be testimonies, that God will, yea even in this life keep and preserve his Church. Wherefore Paul saith 1. Tim. 4. Godliness hath the promise of the life present, and of that that is to come. Because God will of his infinite goodness gather his Church for his sons sake the mediator, he keepeth this order of nature, he maketh the earth fruitful, that he may feed and nourish his Church even in this life, and because for his Church's sake he doth feed also the rest, it becometh us especially to be thankful. The third, 
The third.  because God will have corporal necessity to be a monishment & warning concerning faith, prayer, hope, giving of thanks: therefore hath he set forth his promises, & will have these good things to be asked & looked for by faith, & by this ask and looking for he will have faith, hope and patience to increase. The fourth, 
The fourth.  that they may be warnings of the promise of grace, because that faith which acknowledgeth the son, and receiveth reconciliation, ought always to go before in the ask of corporal things, and for the sons sake the other promises were set forth and ratified. All these things are comprehended in the saying: 
joh. 15.16.  Whatsoever he shall ask the father in my name, he will give it you. The fift, 
The fift.  because God will have both these things to be known, both that the Church is subject to the cross, and yet notwithstanding that it is marvelously preserved in this life, even among perils and dangers, that all the marvelous preservations of the Church, and all the wonderful deliverances of the same, may be testimonies of the presence of God in his Church, as it is said Num. 14. That the Egyptians may know, that thou, O Lord art among this people. josu. 3. Ye shall know that the Lord God is in the midst of you. 1. Kings. 17. That all the earth may know, that there is a God in Israel. Esay. 37. Now O Lord our God, save thou us out of the hand of Zenacherib, that all the kingdoms of the earth may know, that thou only art the Lord. Seeing that all men have sin, it is rightly demanded, whose obedience doth please, and whose doth not please. To this question I do answer thus: 
Two general sorts of sins  Sins are of two sorts: some are committed of them which know and are willing against their conscience, such sins are not in them that believe. For if he that believeth, doth fall against his conscience, 
What followeth sin against the conscience.  he doth as it were shake of the holy ghost, renounce the faith, and is made guilty of the wrath of God, and except he repenteth, he falleth headlong into eternal punishment. Moreover they, which being deceived by the delusions of the devil, do revolt from the foundation, that is, do renounce and forsake any article of the faith, whether they understand it, or understand it not, do cease to be holy, do shake of the holy ghost, and become guilty of eternal wrath and displeasure, as Cherinthus, Ebion, Arius, Fotinus, 
The sins of the godly.  and such like heretics. Other some sins are not committed against the conscience, as blindness, and ignorance, doubting, many omittings of our duty, and vicious affections, against which evils the godly do strive, and do believe that they are put away for the mediators sake. Although this uncleanness is in the godly, yet they do please God for the mediators sake, receiving by faith forgiveness of their sins, according to that saying: Blessed are they whose sins are covered. 
Psal. 32. ●.  And Paul saith: If ye mortify the deeds of the flesh by the spirit, 
Rom. 8.13.  ye shall live. These things I thought good to speak more at large concerning true and wholesome repentance, and the parts thereof, that the manner of true repentance or turning unto God, may be plainly understand of every one, and the order of the parts of repentance may be considered, that that which is proper to every of them may be given unto it, that we do not confound the properties of the parts, that we may understand that justification and salvation is free, that we may not deprive faith of it properties. Briefly, that we being justified by faith freely for Christ's sake, may give to God his glory and worship, and exercise ourselves in all kinds of good works whiles that we shall be strangers in this life, which a full and perfit redemption through Christ our only saviour shall follow, to whom be praise for ever. Amen.     


Chap. 3. The sum of the third Chapter.  
AS he persuadeth that none do rashly usurp unto himself authority of mastership & government, but rather that he bridle his own tongue: so he requireth that wisdom be showed by modest conversation, rather than by contention and envy, whereof many mischiefs do come.   

The order and parts of the third Chapter.  
THere are two parts of this Chapter: the first concerning mastership not to be rashly usurped over other, but rather that the tongue is to be bridled. The second of the use of wisdom and gifts without envy and contention. Either part hath it reasons by which it is proved.   

The exposition of the third Chapter with an observation of the Doctrine.  1 My brethren be not many masters. 
THe meaning of this proposition considered by itself is doubtful, but if it be restrained, as it needs must be, to the reasons by which the proposition is confirmed, the meaning is easy. Seeing therefore that all the reasons which are afterward added, do contain the discommodities of an intemperate tongue, we must of necessity here take masters for them, which take unto themselves authority to reform and censure others, and do severely and rigorously call other men's deeds unto examination, and in the mean season do not see there own faults. 
What the Apostle condemneth in the former words.  He doth not therefore condemn here brotherly admonition, which proceedeth of faith and love, which hath the commandment of Christ, and is the foundation of Ecclesiastical discipline: but he condemneth the lightness, ambition and pride of them, which do not so much regard edifying, as they do give themselves to slander and backbite. Christ saith: Matth. 23. Be not ye called Rabbi: for one is your master, to wit, Christ, and all ye are brethren And call no man your father upon the earth, for there is but one your father which is in heaven. etc. If any contend upon these words, that it is not lawful for any godly man to take upon him the title of master or teacher: 
The names masters and teachers are not taken away by the words of james.  I object against him the forbidding of the name of a father. For here we are no less prohibited to be called fathers than masters. Wherefore as it is not simply forbidden to be called fathers, but in this or that respect: so neither are we simply forbidden to be called masters or teachers. This meaning therefore is to be considered. Christ doth not esteem by what name or title thou art called, so as thou abidest under his government, and maintainest brotherly concord without ambition and contempt of others. Paul calleth himself the master and teacher of the Gentiles, yet he hath not broken this commandment of Christ, but rather obeyed it. For his mastership did tend unto this end, that he might bring all under the government and rule of Christ. They therefore which either upon the words of james or the prohibition of the Lord do condemn scholastical promotions, do mistake and falsely apply the Scripture, and appair and diminish the profitable government of a common wealth concerning learning. Let ambition be far from us, let us submit ourselves to the mastership and government of Christ, and let us reverently retain and keep scholastical order.  Knowing that we shall receive the greater condemnation. 
The first reason is taken of punishment: they which are ready to condemn others, who notwithstanding themselves, are in the same faults or greater, do provoke the wrath of God against themselves. For seeing that love doth cover a multitude of sins, and they are desirous to discover the sins of others, they do sufficiently declare, that they are void of love.  2 For in many things we sin all. 
The second reason taken of our common imbecility and weakness. For our common infirmity and readiness to sin ought to admonish us that we be not over rigorous against others. 
The greatest causes which move men to sin so often as they do.  The chief causes of our falling into sin are these, 1. Sin dwelling or abiding in us. 2. The manifold crafts and assaults of the devil. 3. The examples of the greatest part of the world, and those exceeding evil. 4. Negligence of governors of manners and discipline, as in parents, ministers of the Gospel and civil rulers.  If any man sin not in word, he is a perfect man, and able to bridle all the body. 
The third reason taken of the profit of a bridled tongue. He that can temper his tongue is a perfect man, that is upright or entire, and endued with many other virtues. Therefore he that doth use his tongue unruly and dishonestly is no whit upright or entire: for he is polluted with many vices. Wherefore we must not rashly take unto us authority to judge and reform the manners of others.  
3 Behold we put bits into the horses mouths, that they should obey us, and we turn about all their body.  
4 Behold also the ships, which though they be so great, and are driven of fierce winds, yet are they turned about with a very small rudder, whithersoever the governor listeth.  
5 Even so the tongue is a little member, and boasteth of great things.  

The tongue is compared to the bit of a bridle, and to the rudder of a ship.  The fourth reason likewise is taken of the profit and commodity of a well ordered tongue. For as a bit put into the horse's mouth, doth turn about all the body of the horse, and as the rudder of a ship doth guide the whole ship: so a well ordered tongue boasteth of great things, that is, it bringeth to pass great matters, and doth as it were direct the whole man into the way of perfection: when as contrariwise a disordered and an unruly tongue is like to a bit that is lewse, and a rudder that is set at liberty.  
Behold how great a thing a little fire kindleth.  
6 And the tongue is a fire, yea a world of wickedness: so is the tongue set among our members, that it defileth the whole body, and setteth on fire the course of nature, and it is set on fire of hell.  
The fift reason taken of the discommodities of an unbridled and an unruly tongue. 
The discommodities which arise of an unruly and an untemperate tongue.  As, saith he, a little fire doth with burning consume the whole wood: so the little tongue is as it were the kindling of many vices, which although it be but small, yet it is a world of iniquity that is, a gathering together or an heap of all wickedness, as therefore in a little fire there is power to kindle the whole wood: so in the small tongue, there is power to defile the whole body of man, and to set on fire the course of nature, when as itself is first set on fire of hell. But what is the course of nature, and what is it for the tongue to be set on fire of hell? As the course of nature is the world itself: so the tongue to be set on fire of hell is asmuch, as to be breathed upon of Satan himself, whereby it is made a sit instrument to stir up all mischief in the world. Hereunto may be referred that saying of Menander: the tongue is the cause of many evils. How true this is the tongue of Mahomet and other heretics doth witness.  
7 For the whole nature of beasts and of birds, and of creeping things, and things of the sea is tamed and hath been tamed of the nature of man:  
8 But the tongue can no man tame, it is an unruly evil  
The sixth reason taken from a comparison: beasts birds, and fishes of the sea may be tamed, 
A hard thing to rule the tongue, and therefore it must be bridled in time.  but the tongue that is unbridled and accustomed to speak ill, can by no means be tamed. It is therefore an exceeding great evil. Wherefore we must most diligently take heed, that we do not give it to much liberty.  
Full of deadly poison.  
9 Therewith bless we God even the father, & therewith curse we men, which are made after the similitude of God.  
10 Out of one mouth proceedeth blessing and cursing.  
The seventh reason taken of the wonderful inconstancy of the venomous tongue. For it feigneth the it blesseth God, and by and by it curseth him in his image, than which wickedness what can be greater?  My brethren, these things ought not so to be. 
The eight reason taken of an inconvenience: this disorder of the tongue and reproachful speaking doth not become Christians, wherefore it is especially to be avoided.  
11 Doth a fountain send forth at one place sweet water and bitter?  
12 Can the fig tree, my brethren, bring forth olives, either a vine figs? so can no fountain make both salt water and sweet.  
The ninth reason taken of that which is unpossible. As it is unpossible that a fountain should be able to send forth at one place sweet water and bitter. 
Unpossible it is for a tongue accustomed to speak ill, to utter that which is good & undefiled.  For that can no more be, than that a fig tree should be able to bring forth olives, or a vine figs: so it can not be, that that tongue which is given to evil speaking and slandering, should be able to bring forth any good thing not defiled with the venom of the tongue & the heart. Wherefore seeing that it is so, let every one apply his tongue only to speak well, which will be counted godly & among the children of God. Wherefore let no man rashly usurp unto himself authority to control and find fault with others.  13 Who is a wise man, and endued with knowledge among you? let him show by good conversation his works, in meekness of wisdom. 
Hitherto he hath beaten down the stateliness of proud controllers of other, and hath with firm reasons bridled the unruliness and sauciness of the tongue. Now because this evil did proceed of an opinion of wisdom, he commendeth the true moderation of wisdom, and teacheth the use thereof in our life and conversation. The proposition is this: 
True wisdom will show itself by honest conversation.  He that is endued with true wisdom and knowledge, let him show it by the works of an honest and meek conversation, as by the true and continual fruits thereof.  14 But if ye have bitter envying and strife in your hearts, rejoice not, neither be liars against the truth. 
The first reason of the proposition taken of disagreeing or contrary effects. 
A man cannot be full of envy and strife, and also wise.  He which is full of bitter envying & contention, doth boast in vain that he is a wise man. For these wicked affections are contrary to the nature of true wisdom, which loveth honesty and meekness. To be a liar against the truth in this place, is falsely to usurp unto himself the name of wisdom.  15 This wisdom descendeth not from above, but is earthly, sensual, and devilish. 
The second reason of contrary causes. 
Contention and true wisdom can not stand together.  Wisdom wherewith bitterness of mind, and desire of contention are joined, is earthly, sensual, and devilish: Therefore it is not true wisdom. For true wisdom is heavenly, spiritual, and divine. james in this place doth not condemn natural wisdom, which is the good gift of God by itself, whereof he maketh here no mention, but he condemneth the wicked affections of men, and the vain boasting of divine wisdom.  16 For where ennying and strife is, there is sedition, and all manner of evil works. 
The third reason of the discommodity of envy and contention, which follow a vain opinion of wisdom. 
Envy & strife open the gate to sedition & wickedness.  Experience doth sufficiently prove, that when men are full of bitter envy, and desirous of contention, the gate is open to them unto sedition and all wickedness, whereof Germany being afflicted at this day, hath to much experience.  17 But the wisdom that is from above, is first pure, then peaceable, gentle, easy to be entreated, full of mercy and good fruits, without judging, and without hypocrisy. 
The fourth reason taken of things annexed or joined unto true and heavenly wisdom. 
An excellent comparing together of earthly and heavenly wisdom, wherein is showed how the one differeth from the other.  Which things we will declare by setting one contrary against the other. Earthly wisdom is corrupted with affections: heavenly wisdom is pure, undefiled, and not polluted with affections. Earthly wisdom is desirous of contention: heavenly wisdom is peaceable, that is, diligent to make peace and quietness among men. Earthly wisdom is rigorous and cruel: heavenly wisdom is gentle, and giveth place to rigour. Earthly wisdom will yield to no man: heavenly wisdom is tractable, and doth easily obey him that commandeth those things that be good and right. Earthly wisdom is unmerciful: heavenly wisdom is merciful, and full of good fruits. Earthly wisdom doth accept persons omitting the cause: heavenly wisdom doth in no case regard the persons, but the causes. Earthly wisdom hath hypocrisy joined with it: heavenly wisdom is void of all hypocrisy.  18 And the fruit of righteousness is sown in peace, of them that make peace. 
The fift reason taken of the fruit, which cometh unto them that use wisdom and other gifts of God peaceably unto edifying, 
The use of wisdom and all other good gifts received of God.  also he teacheth a general rule concerning the use, not only of wisdom, but also of other gifts. For he will have us use both wisdom and other gifts as the fruits of righteousness peaceably unto edifying, which if we shall do, we shall at the length joyfully reap the fruits of our righteousness.    


Chap 4. The sum of the fourth Chapter.  
AS the Apostle exhorteth them, that unlawful lusts from whence contentions do come, and human desires being excluded, they do cleave unto God, and live rather in mourning than in the vain joy of the world: so he doth earnestly admonish them, that laying aside backbiting and speaking evil one of another, they presume to do nothing rashly.   

The order and parts of the fourth Chapter.  
ALthough the scope and drift of this Chapter is one, that the faithful do not any thing covetously, deceitfully and rashly, following their own lusts and desires, yet I make four parts hereof, 
The fourth Chapter consisteth of four Parts.  that the first may be a sharp dehortation from the desire of private things thorough lusts and concupiscence, from whence many mischiefs do spring, whereunto is added a confirmation. In the second is set forth counsel or remedy against the fire of lusts. The third is a dissuasion from the desire of backbiting and condemning other. The fourth is a correction of rash presumption in the purposing and doing of things.   

The exposition of the fourth Chapter with an observation of the Doctrine.  1 From whence are wars and contentions among you? are they not hence, even of your pleasures that fight in your members? 
HE showeth that the lusts of the mind are the fountain of all contention and mischief among men, 
How men are led to sin through the lusts of their own minds.  by the which men are carried to desire those things which they judge acceptable and pleasant unto themselves. When he saith that pleasures do fight in the members, he hath relation to the kingdom of original sin, which is said of the Apostle Paul then to reign, when we do obey it through the lusts thereof, which are as it were certain soldiers of it. These he saith, do fight in the members, because the members of the body are instruments by the which sin that dwelleth in us, doth finish it work, and which also men do use to commit wickedness. The sum of the whole matter is this: The fountain of concupiscence is original sin, passive concupiscence which is unwilling is stirred up and provoked of original sin, and that by the ministery either of the sense or of the complexion, or of the memory. The will is moved to consent, whereof ariseth active concupiscence which is willing. To this now bearing rule the members of the body are obedient, and do prepare themselves to do the work, which when it is done, original sin is said to reign and concupiscence to fight, obeying the tyrant sin, and using the members of the body as instruments in their fight. But that this be not done Paul forbiddeth when he saith. 
Rom. 6.12.  Let not sin reign therefore in your mortal body, that ye should obey it in the lusts thereof.  
2 Ye lust and have not, ye envy and desire immoderately, and cannot obtain: ye fight and war and get nothing, because ye ask not.  
3 Ye ask and receive not, because ye ask amiss, that ye might lay the same out on your pleasures.  
He lively describeth the wicked motions and travail of them, 
The inordinate carefulness of covetous men described.  which endeavour greedily to increase their substance, that they may provide for their pleasures. They lust after those things that are other men's, they envy them which have, they desire immoderately, that is, they do marvelously covet, and are vehemently carried, they do earnestly follow contentions, that by right and wrong they may obtain those things which they desire. Sometime also they call upon God by prayer, but in vain, because they ask amiss, even those things which would turn to their own destruction if they should receive them. We see how aptly he doth here describe the carefulness of covetous men in doing their business.  4 Ye adulterers and adulteresses, know ye not that the amity of the world is the enmity of God? Who soever therefore will be a friend of the world, maketh himself the enemy of God. 
The first reason of the proposition whereby he confuteth the perverse opinion of them, 
We can not serve two masters, we can not please both God and the world.  which would both be godly, and also follow the pleasures of this world: but he showeth that it is unpossible for that to be. For one thing pleaseth God, another thing pleaseth the world, and God and the world do command things clean contrary. Seeing therefore that every one must be either a friend of the world and an enemy of God, or a friend of God, and an enemy of the world, it is meet that every one, which desireth to be a Christian, do renounce the friendship of the world, that is, the wicked lusts thereof, and cleave unto God, and obey him. This place agreeth with that saying of Christ: No man can serve two masters. 
Math. 6.24.  Hereof it is manifest, that many at this day do boast of the name of Christians, which in deed are profane enemies of God, and abominable before God. Tit. 1. They profess that they know God, but by works they deny him, and are abominable and disobedient, and unto every good work reprobate. 
Spiritual adultery.  Finally he calleth here adulterers and adulteresses forsakers of God, in as much as they leaving God, to whom they ought to cleave as unto a husband, do join themselves unto other lovers.  5 Do ye think that the Scripture saith in vain: The spirit that dwelleth in us lusteth after envy? 
He proveth that friendship cannot stand between the world and God, and that by the testimony of the Scripture, which testimony, although in these words it is not found in the Bibles, yet as much as appertaineth to the sense thereof, it cometh very often. For it agreeth with that saying, Genes. .6. God saw that all the imaginations of the thoughts of man's heart were only evil continually. And with that Genes. 8. 
The heart and thoughts of the unregenerate are evil continually.  The imagination of man's heart is evil, even from his youth. By these testimonies is signified, that men which are not regenerate, are carried headlong unto evil, which seeing it is contrary to God, who is most gracious and good, who doth both will and also think those things that be good: it cannot otherwise be, but that there should be a certain enmity of the world and of God.  6 But the Scripture offereth more grace and therefore saith: God resisteth the proud, and giveth grace to the humble. 

To whom God giveth his grace.  The second reason is taken of a reward. God hath promised to the humble, that is to the poor in spirit, and to them that despise the vain lusts of the world, grace, which is better than all the delights and riches of the world. Let Christians therefore seek this rather, than that favour of the world and the pleasures thereof, which the proud do diligently seek after. But as he giveth grace to the humble: so he resisteth the proud as a most sore and grievous enemy.  7 Submit yourselves to God: resist the devil and he will flee from you. 
Now he teacheth remedies against the evil of lust or concupiscence. 
What it is to submit himself to God.  To submit himself to God, is to set before himself the word of God as a rule of his life, and according to it to submit himself in all obedience. 
To resist the devil.  To resist the devil, is to strive against unlawful lusts, which are the instruments of Satan, by the which he draweth men unto destruction. To this he addeth a promise: And he will flee from you, that is, he will not hurt you, he will not overthrow you with his subtleties and delusions.  8 Draw near to God, and he will draw near to you, cleanse you hands, ye sinners, and purge your hearts, ye double minded. 
He commandeth and promiseth. He commandeth that we draw near unto God, to wit, 
Who is said to draw near unto God and who to draw near unto the devil.  by faith and true obedience. For as he is said to departed from God which doth abandon and give himself to the lusts of the world, by which he draweth near unto the devil: so he which departeth from these, is said to draw near unto God. He promiseth when he saith: And he will draw near unto you. This promise is grounded upon the continual love of God towards mankind, whereby he desireth not the death of a sinner. He doth here call them sinners, which exercise manifest impiety, and them double minded, which said in words, that they did worship God, and in the mean season did follow their own lusts and concupiscence.  9 Suffer afflictions and sorrow ye, and weep: Let your laughter be turned into mourning, and your joy into heaviness. 
He setteth this against the pleasures of them, 
We must not rejoice in our own lusts, but be ashamed for our sin.  which follow their own lusts, and laugh and rejoice in them. For it becometh the godly rather to mourn and suffer affliction, and so to be ashamed for the sins which they have committed, that they cast their countenance down to the earth for shame. For that the greek word signifieth, which the Apostle here useth.  10 Cast down yourselves before the Lord, and he will lift you up. 
Because the godly are contemned and despised in the world, 
Though the godly be long cast down, yet the Lord at length will raise them up and comfort them.  the Apostle doth encourage them, & bid them remain in that subjection, whereby they are subject to God in true fear: also he doth comfort them, when he saith, that it will come to pass that God at the length will lift them up, and wipe away the tears from their face. For by the word of lifting up is signified comfort against the sorrow of this present life, and deliverance from all the miseries and troubles of this life.  11 Speak not evil one of an other, brethren. He that speaketh evil of his brother, or he that condemneth his brother, speaketh evil of the la and condemneth the la: & if thou condemnest the la, thou art not an observer of the la, but a judge. 
He doth again repress the intemperance of the tongue in accusing and condemning other, adding a most strong reason taken of the grievousness of the deed. No man ought to speak against the law and condemn it. He that speaketh against his brother and condemneth him, 
We must not be rash to reprove and condemn our brethren.  speaketh against the law, and condemneth it. Therefore no man ought to speak against his brother and condemn him. The Minor or second proposition of the argument he proveth, because he that condemneth the law, is not an observer of the law, 
To condemn the law what it is.  but a judge. Now, to condemn the law, is to reject the authority thereof, and to challenge unto himself that right which is due to the law, and so to pervert the order of things. 
The office of the law  For it is the office of the law to prescribe a rule of life, and to judge of those things that are done. But it is the duty of man to submit himself to the authority of the law, and to observe it. But he which doth the contrary, that is, he that usurpeth authority to judge and censure others, doth with sacrilege challenge that to himself which is proper to the law. 
All judging of our brethren is not condemned of the Apostle  james in this place speaketh only against those, which of a perverse and corrupt judgement speak against their brethren, that they may distain their good name, and get unto themselves an opinion of holiness: he doth not reprehend those which judge of duty, so as they follow the authority and rule of the law in judging. For he that doth this, is to be said not so much to judge himself, as to pronounce the judgement of God, which we see james here often times to have done.  12 There is one la giver which is able to save and to destroy. Who art thou that judgest Turrian other man? 
That which is proper unto God, no man without sacrilege can usurp unto himself. 
Another reason against rash judgers of their brethren.  It is proper unto God to be a Lawgiver and a judge, which hereby is manifest, because he only hath power to save and to destroy. Therefore no man can take upon himself this authority without sacrilege. james speaketh here also, as I admonished before, of rash judgement proceeding from a desire of depraving and slandering.  
13 Go to now ye that say: to day or tomorrow we will go into such a city, and continue there a year, and buy and sell, and get gain,  
14 (And yet ye cannot tell what shall be to morrow. For what is your life? It is even a vapour that appeareth for a little time, and afterward vanisheth away)  
15 For that ye ought to say: If the Lord will, and, if we live, we will do this or that.  
This is a correction of rash presumption in determining upon things to be done, 
Two necessary conditions to be observed in determining and purposing to do things.  and he prescribeth two conditions which he requireth in all deliberations. The first is, that we give place to the will of God, and that we attempt nothing without calling upon him. The cause of this condition is, for that the will of God ought to be unto the godly a rule to work by. The other condition is, that we do always think upon the frailness of our life, which seeing it is like unto a vapour that continueth but a small time: he is unwise, which promiseth unto himself things that are to come and uncertain: Wherefore we are admonished in this place, that we do so behave ourselves in all our doings, that we may be ready whensoever we shall departed from hence.  16 But now ye rejoice in your boastings: all such rejoicing is evil. 
He showeth from whence this presumption in doing things doth come, to wit, of an arrogant rejoicing, which seeing it is evil and always to be avoided: that also which springeth thereof, is not without good cause to be eschewed.  17 Therefore to him that knoweth how to do well, and doth it not, to him it is sin. 
The conclusion directly brought in of that which went before should be this: No man therefore of a vain rejoicing aught rashly to purpose with himself to do any thing, as though the event or falling out thereof did lie in his own hands. But in the place of this conclusion he putteth an exaggerating or amplifying of that sin which he reprehendeth. 
To sin of will is far more grievous then to sin, of ignorance.  He sinneth more grievously, which sinneth willingly and knowing thereof, than he which offendeth of ignorance. Wherefore he cannot be excused, which knoweth what is to be done, and how it is to be done, and yet doth it not.    


Chap. 5. The sum of the fift Chapter.  
AS he forbiddeth a rash oath, and giveth counsel to the afflicted, having first sharply rebuked the rich, and stirred up the poor unto patience: so he requireth pardoning of one another's offences, praying one for another, and diligence in calling back their brethren from going astray.   

The order and parts of the fift Chapter.  
OF this Chapter there are five parts. The first is a sharp rebuking of the rich. The second, an encouraging of the poor unto patience. The third, a forbidding of a rash oath. The fourth, an instruction what is to be done in divers cases. The fift, a commendation of mutual duties.   

The exposition of the fift Chapter, with an observation of the doctrine.  1 Go to now ye rich men: weep and howl for your miseries that shall come upon you. 
HE speaketh not unto all rich men, 
To what rich men the Apostle speaketh  but only unto them, which were unmerciful toward the poor, and either abused their riches covetously, or else spent them lewdly upon delights and pleasures. When he biddeth them weep, he will have them call to mind the miseries which in time to come they shall suffer for their cruelty and covetousness. In these words therefore this proposition is contained: Let not rich men abuse their riches unto their own destruction.  
2 Your riches are corrupt, and your garments are moth eaten.  
3 Your gold and siluerss cankered, and the rust of them shall be a witness against you, and shall eat your flesh as it were fire. Ye have heaped up treasure for the last days.  
These words of the Apostle contain three things. 
The exceeding covetousness of many rich men.  First, he showeth by a sign the unsatiable covetousness of rich men, which had rather that their treasures should be corrupt and perish in their coffers and chests, than that they would bestow any whit of them to supply the need of them that be in misery. Secondly, he declareth their cruelty towards the poor, whom they ought with their riches to cherish and help. Thirdly, 
ungodly richmen at the last shall not escape unpunished.  he threateneth punishment unto them, in as much as they gather unto them selves the treasure of iniquity, covetousness, and cruelty against the day of wrath, who in time to come shall be so eaten of hell fire, that is, they shall be tormented with everlasting flames, as now their treasure is eaten of the rust.  4 Behold, the hire of the labourers which have reaped your fields (which is of you kept back by fraud) crieth, and the cries of them which have reaped, are entered into the ears of the Lord of hosts. 

Pay the true labourer his penny for his pain.  He accuseth the unjustice of rich men, denying labourers their due hire, and threateneth punishment unto them. For by the word of crying he signifieth, that this injury doth as it were sound in the ears of the Lord, and call for vengeance.  5 Ye have lived in pleasure on the earth, and in wantonness. Ye have nourished your hearts, as in a day of slaughter. 
He reprehendeth the pleasures, lasciviousness, and wantonness, wherein the rich men did delicately pamper up themselves. He calleth the day appointed for sumptuous and delicate banquets, the day of slaughter.  6 Ye have condemned and have killed the just, and he hath not resisted you. 
This may be referred both unto cruelty against the poor, whom the rich men are said to have condemned and killed, when as they did not relieve their need with their abundance, whereof is that saying of Augustine: If thou hast not fed, thou hast killed: And also to the rigorous extortion, whereby they have in judgements exacted their debts of their debtors, and have oppressed them with servitude that did not pay.  

Of riches and contracts or bargains.  
seeing that james seemeth in this place to deal somewhat hardly against the rich men of this world, it seemeth unto me a thing worthy the labour to add something hereunto concerning riches and contracts or bargains, which serve to increase our substance, and that unto this end, that the godly may be admonished, how far it is lawful for them to use such stays of their life.  
Forasmuch therefore as some godly men do get riches by the blessing of the Lord, and also the society of man cannot want bargains, it appeareth sufficiently, that neither to have riches, neither to bargain by itself is sin. For we must not think that the Gospel doth either break the lawful bonds of human society or take away those things which are necessary to the maintaining of the life of man. But because it is often times offended in the getting of riches, likewise in the possession and use of them, and also many faults are incident in bargains: it is needful that the godly mind be rightly instructed, whereby it may know, both how to get riches without offence to God, how to use them being gotten, and also how far it may exercise usual bargains with a good conscience.  
Wherefore first of all let this rule of Christ be most surely kept: Seek ye first the kingdom of God and his righteousness, and other things shall be ministered unto you. Matth. 6. This rule of Christ containeth two things, 
The rule of Christ consisteth of two principal points, the first whereof is a commandment.  to wit, a commandment of Christ, and a promise joined with obedience toward the commandment. The commandment is: Seek first the kingdom of God and his righteousness. He which will not obey this commandment, as he is not partaker of the grace of Christ: so he abideth in the kingdom of sin, and serveth Satan, to whom everlasting death is reserved for his stipend. Let therefore obedience toward this commandment of Christ have the principal place, that is, 
The pronise annexed to the commandment.  let the care of our salvation be first and chief. The promise is: And other things shall be ministered unto you. This promise will both have faith, to wit, that we do assure ourselves that Christ is true, and will have a care of us, if we will obey his commandment: and also it secretly requireth, that every one by faith do diligently in the fear of God those things which are agreeable to his calling, Heathenish and profane carefulness being excluded. For we must not think that the promise of Christ doth commend slothfulness unto us. Wherefore let him that is endued with the faith of Christ, know, that it is a part of godliness, without which faith cannot be sound, diligently to do that duty, to the which every man is called. To this pertaineth that saying of the Apostle: 
1 Tim. 5, 8.  He that provideth not for his own, & namely for them of his household, denieth the faith, and is worse than an infidel. The promise therefore of Christ requireth a holy diligence and an earnest labour of every man in his calling. But least that any man doth here by and by as it were in the entry stumble, and doubt whether his calling be lawful or no: 
A lawful calling.  I will briefly touch, what is required to a lawful calling or function. Two things generally are to be considered, to wit, the kind of office, and the execution thereof. Concerning the kind, this rule is to be observed. 
What offices are lawful & to be allowed  Every office that maketh for the maintaining and furnishing of the states ordained of God, as are, the civil state, the state concerning the governing of an house, the ecclesiastical state, is commanded in the first and fourth commandment, as the duty of the ministers of the word, the function of the magistrates, the service of them which help the magistrate, the care and charge of masters of households, the occupations of them whose help is profitable and necessary in the states ordained of God, the traffic of Merchants, which bring in profitable ambergris: briefly, all offices which serve either for the order of the Church of God, or of an house, or of the common weal, are lawful in themselves, and also in the persons, when they are lawfully called unto them. And although it be free for every man to choose any kind of life, to the which he shall feel himself apt: yet we must put a difference between a public and a private office. To a public office is required ordinary authority. For no man may take unto himself a public office either in the Church, or in the common weal, except he be appointed thereunto by ordinary authority, he that doth the contrary, doth sum, and in affliction can have no certain comfort. Wherefore here the godly man will especially take heed, that he do not enter into a public office without a lawful calling. 
How every man may take a private office upon himself.  A private office every man may choose unto himself, yet the authority of parents ought not here to be contemned. He may apply his mind to the trade of ambergris, whom this kind of life doth please: he may follow husbandry, which thinketh that it is commodious for him: he may choose some art or occupation, which is persuaded that it will be profitable unto him. An idle life belongeth not unto a godly man but unto an Epicure rather, wherefore of that I will say nothing.  
In the execution of the office or duty more things are to be considered. 
Most excellent rules to be observed of every man in performing his office and duty.  First let faith & love be rules of the actions. Faith taketh heed that it offendeth not God, & referreth all things to the glory of God. Love admonisheth that there be no injury done to any man, & that the commodities of our neighbour be furthered. Faith desireth God to work with it, & to be it helper. Love embraceth our neighbour in God. Faith keepeth him that worketh, in the fear of God. 
What we must do if God bless us with increase of riches.  Love keepeth him in charity toward his neighbour. Here if riches by the blessing of the Lord come unto him that laboureth in his lawful calling, singular heed is to be taken, that our riches be not made unto us through our own fault, thorns & snares. For they that are rich have instruments both unto virtues & also unto vices, even as their minds are affected which possess them. Therefore Plato in my judgement hath rightly said, the riches without wisdom are blind, but that the same do quickly see when they follow true wisdom. For true is this saying: 
Riches of evil and mischief much  
are ministers with speed:  
Which do also contention  
amongst us often breed.  And for that cause the Lord saith: 
Math. 19.23.  That a rich man shall hardly enter into the kingdom of heaven. For the most part use their riches ill, which they might use well if they would take the counsel of godly wisdom. 
How the rich of the world ought to be affected.  First of all therefore, let the godly man know how he ought to be affected in his riches, this may very well be known both by the words of David and also of Paul. 
Psal. 62.10.  David saith: If riches increase set not your hearts thereon. Paul saith: Charge them that are rich in this world, 
1. Tim. 6.17.  that they be not high minded, and that they trust not in uncertain riches but in the living God. These two sayings do preach both of the mind or affection of a rich man, and also of the use of riches. The mind ought not to be set upon riches, or upon a desire to have, a godly man ought not to measure his felicity with the deceitful measure of riches, but he ought to use them well, lest that he himself layeth snares for himself. Nazianzenus doth very well describe the mind of a godly man toward riches saying: 

The mind of the godly concerning riches.  One drop or little portion,  
of wisdom I wish more:  
Then of riches and worldly wealth,  
abundance and great store.  When as the covetous and ungodly man contrariwise saith: 
How the wicked and covetous are affected toward riches.  
One drop of fortunes pleasant cup,  
I do much rather crave:  
Then great increase, yea even a tun,  
of wisdom for to have.  Whosoever therefore will be godly, 
How the godly man must behave himself concerning his riches.  let him cast away trust & confidence in riches, lest that they be made snares unto him, lest that they do shut from him the passage to the kingdom of heaven. Let a sure hope be reposed in God alone, whether riches be increased or diminished, yea or quite taken away, let us hold fast the true treasure which is Christ jesus. For he that hath him is rich in deed, although with Lazarus he doth beg his bread. Moreover, when thy mind is thus affected toward riches, this care shall come into it, that thou do rightly dispose the riches bestowed upon thee of God, and that thou be a faithful steward of them. Wherefore I will hereunto add a few words concerning the lawful use of riches. Ischomachus in Xenophon being asked concerning the lawful use of riches, answered in these words: I ought with my riches to honour the Gods royally, to help my friends wherein they have need, and to suffer the City to be unadorned in nothing wherein I am able. 
The use of riches divided into three parts.  This man being ignorant of true religion, maketh three parts of the use of riches, the first part he attributeth to the worship of God, the second to his friends being in need, the third to the maintaining and adorning of the common weal, wherein he liveth. But although this sentence of a profane Philosopher is to be praised, and worthy to be commended to the godly: yet I will show more distinctly and plainly the godly and true use of substance and riches, which consisteth in four points.  
The first and principal use of riches ought to be, 
The chief & principal use whereunto riches ought to serve.  that they serve to the maintaining and increasing of the glory of God. This use is confirmed by the end of man. Man was first made, and afterwards regenerate by the holy ghost, that he should glorify God. Therefore what gifts so ever we have, they ought to be referred to this end of our creation and restoring again. 
How the first and principal use of riches is utterly neglected of many.  Here many being miserably deceived, do sin. For there are some which bestow nothing at all to the maintaining of the ministery. There are some which do wickedly take away those things that were appointed of our ancestors for the service of God. There are some which with their riches do increase the power of tyrants, to the oppressing of the church & abolishing of religion, for whom it were better, if they had never been borne. For their portion shall be with the devil whose members they are. Let the godly man therefore unto whom riches have chanced in this world, look unto this end of his creation, and bestow part of his goods upon this use, that he may set forth the glory of God, and maintain true religion. 
Examples of such as have used their riches chief to the glory of God.  Let him set before himself the examples of godly men, as of David, josias, Ezechias, Constantine, Theodosius, john Frederick Duke of Saxony, Christian the third king of Denmark, and other Princes and godly men, which desired nothing more, than according to their ability to set forth the glory of God, to help them which taught and learned religion, to maintain schools, and honest privileges of schools, to defend the teachers of godliness against the cruelty and injury of wicked men, to whom nothing was more pleasant, than to invent divers crafts and ways, whereby they might oppress both teachers and learners, the case of which men I do with all my heart lament. For by their reprobate mind they do more and more plunge themselves in hell.  

The second right & lawful use of riches.  The second true and lawful use of riches ought to be, that we help and adorn the common weals in which we live, according to the measure of our riches. For this cause tributes are enjoined, that by them as by sinews the common weal may be kept and preserved, that is, that they may be ornaments of peace, helps of lawful war, the rewards of them which govern the common weal. But here two kinds of men do not a little offend. 
Two sorts of men do chief offend in the second right use of riches.  For there are some, which although they abound with wealth, renown, and glory in the time of peace: yet when any thing is to be laid out to the use of the common weal, this they craftily put of from themselves to the silly and simple people who are compelled beyond their strength and ability to bestow those things which are required. Here although the simple people do rightly obey: yet these inventors of mischiefs are reserved for their judgement. There are also perhaps some, who being not content with their ordinary rents, do lay new exactions upon the subjects, which are condemned by the testimony of john the Baptist, in as much as they do not bring forth the fruits of repentance. Christ saith: 
Matth. 22.11.  Give to Caesar the things which are Caesar's, and give unto God those things which are Gods. But let Caesar know that there is a certain rule which the laws do prescribe unto him. If he shall offend against this, he is made guilty of the wrath of God. But thou wilt say, 
A question.  is it never therefore lawful for the magistrate to exact of his subjects any thing beside the ordinary tax? 
The answer.  We must put a difference between the times of peace and war. In the time of peace let him be content with his ordinary revenues, lest that he sin against God: In the time of war the subjects do own not only their goods, but also their bodies to the magistrate making just war, and the godly magistrate may exact unaccustomed tributes, and require the help of the Citizens against the enemies. There may also necessities be incident in the time of peace, that ordinary stipends are not sufficient for the magistrate. When this cometh to pass, godly subjects ought to help the present necessities, and the godly magistrate may require so much increase as shall be needful. But they which do thereupon by little and little bring in a custom to oppress subjects, shall as infidels look for their punishment at the hands of the just judge, which knoweth how to bow down the necks of the proud and tyrants.  
The third right and lawful use of riches is, that every man find himself things necessary, & do maintain his family according to the state of his calling. 
The third lawful use of riches, wherein are two things especially to be taken heed of.  But here two vices are to be taken heed of, covetousness or vile fashions, & prodigality. Covetousness or filthy behaviour is unworthy of a man. Prodigality doth rashly waste riches, often times upon bravery altogether unmeet for that state or calling. Wherefore a mean, which in every thing is commended, is here also to be kept. An honest citizen therefore may with his goods maintain that which becometh his estate, let him beware that he take not upon him that honour that belongeth unto another, let him leave to the nobility their nobleness and reputation, so let an honest noble man maintain his state, and leave unto the Princes their magnificence and sumptuousness. After the same sort let teachers of godliness in schools and temples modestly maintain their state. briefly let every one think what is agreeable to his person and condition.  

The fourth & last lawful use of riches.  The fourth and last right and lawful use of riches ought to be, that we should be moved also with the calamity of the needy, 
Why God will have the poor to be among us.  and hold this for most certain, that God doth suffer the poor and needy to be in the midst of us, that he may try of what readiness we are to obey his commandment, (for he doth command us that we should reach forth our hand to the needy) and how merciful we are toward the members of the son of God, which if we do contemn, we do despise also the head. For it cannot be that he should love the head which causeth pain & grief to the members. But of this use more hereafter.   

Of contracts or bargains.  

Mutual society and bargains are very necessary among men.  FOrasmuch therefore as men are so created, that they must of necessity live in society, and their condition is such, that they cannot maintain their state without mutual labour and duties: the life of man truly hath need of contracts or bargains, by which is made a certain interchangeable course of labours and offices. And the society of men among themselves can no more want the commodity of bargains, than water and fire. Wherefore seeing that the godly and ungodly are wont to bargain one with an other, and there is oftentimes no small offence made in bargaining through the naughtiness of men: it is a thing necessary that the godly be instructed whereby they may know how far it is lawful to bargain with a good conscience and without offence to God, that they do not attempt to do any thing, their conscience either doubting, either being deceived, either striving against them. And although a full and absolute doctrine concerning bargaining doth pertain to the lawyers, who of purpose do very often teach of bargains: yet because civil rules often times do not satisfy men's consciences, I will gather a certain brief advertisement which the godly mind may safely follow in bargaining. First therefore I will lay two foundations, upon which all those things which I am about to speak shall depend. Secondly I will declare the chief kinds of bargains, and will show how they agree with the foundation. 
The first foundation of all contracts and bargains.  The first foundation shallbe this, taken from the law of nature: That which thou wilt not have done to thyself, do not thou to another, and contrariwise, that which thou wilt have rightly done to thyself, thou mayst do to another. Nazianzenus uttereth this foundation after this sort: 
To do those things to other men  
see that thou do refrain:  
Which thou thyself unwilling art  
to take of them again.  Upon this foundation Christ will have all duties among men, yea and all actions and bargains to be builded. 
The confirmation of the first foundation of bargains.  For thus he saith: Matth. 7. Whatsoever ye would that men should do to you, even so do ye to them. He addeth the reason of this foundation. This, saith he, is the law and the Prophets, that is, this is the scope and end of the Law and the Prophets, or whatsoever the law and the Prophets do command, it is contained in this common point. And Paul saith: He that loveth another, 
Rom. 13. ●.  hath fulfilled the law. Also: 
1. Tim. 1.5.  The end of the commandment is love out of a pure heart, signifying that all duties among men are to be tried and examined by love as by a touchstone. 
The effects of true love.  This love as it doth not to any other that which it will not have done to itself: so it doth rightly to every man that which it would have done to itself. This foundation as it doth in every bargain require true dealing and exclude deceit: so it will have equality between them that bargain according to the proportion of an Arithmetic, which doth measure, number and weigh all changing equally, and therefore the bargain which is grounded on this foundation is to be accounted equal and lawful. 
Bargains grounded upon the foundation aforesaid are both equal and lawful.  Equal, because an Arithmetical proportion is observed therein. Lawful, because it is agreeable to the law of nature, which a wise lawyer in the doctrine of bargains doth set before his eyes. Whereupon it cometh to pass that it is called lawful also, because it is confirmed either by a law made, or by the decree of wisemen not disagreeing with the ten commandments, which are an abridgement of the law of nature.  

The second foundation of contracts and bargains.  Let the second foundation be this taken from the nature of the Gospel: The Gospel doth approve civil ordinances, which the wise magistrate doth judge to be profitable to his common weal. This is manifest, because the Apostles of Christ did never change the form of civil ordinances, where they taught the Gospel: which without doubt they would have done, if they could not have stand with the Gospel. The Apostle knew that there was a difference to be put between the kingdoms of the world and the kingdom of Christ. They, because they are worldly, are ruled by civil laws and ordinances, this, because it is spiritual, is governed spiritually. Upon this foundation it followeth, that as a godly man may use the civil ordinances of that common weal wherein he liveth: so it is lawful for a wise magistrate to make laws profitable to his common weal, by which bargains and offices of a civil life are governed. But I would have these things so to be taken, that the law giver do not serve from the first foundation, and the ten commandments, that is, that he make no law disagreeing with the love of God and charity towards our neighbours. These two foundations I will have applied to all bargains, as consultations by which it shall be pronounced as often as a question is moved concerning any bargain.  
The kinds of civil bargains, 
He purposeth to speak of six several kinds of bargains.  of which we have determined in this place to speak are these: 1. Exchange of things. 2. Buying and selling. 3. Borrowing. 4. Lending 5. Letting forth and hiring 6. Contracts of society. If there be any other kinds of bargains, let them be learned out of the writings of wise lawyers, whom the godly mind may safely follow, except it seeth them contrary to the love of God and charity toward our neighbour. There are some which make two chief kinds of bargains: one whereby the dominion of a thing together with the use is translated from one's possession to an others, the other, whereby the only use of a thing is granted. Aristotle taught that the exchange of things is divided into three parts The first, whereby things are changed with things, the second, whereby things are changed with money, the third whereby money is changed with money. I confess that either division is learned & perfect, yet I do prefer before others this common division which I have set down, not because it is more perfect or learned, but because it cometh nearer to the capacity of the people, and is more usual. Wherefore I leave both that division of two parts, and also that of three parts of Aristotle to the lawyers and philosophers to be disputed upon, being about to speak in order of those six kinds which I have propounded.   

Of the Exchange of things.  
Changing of one thing for an other before money was invented was most usual and profitable, as without which the society of man could not be maintained. But the use of money being invented, it was not so usual amongst all. 
How exchange of things is made and when it is lawful.  Now exchange of things is then made, when things are changed not with money but with other things, as when wine is changed with corn, or hides with butter. This exchange of things is then lawful, when it doth not departed from those two foundations which we have made concerning every honest bargain. In the changing of things therefore equality is to be kept with out deceit. For deceit may be here committed many ways, 
In changing of things chief three kinds of deceit may be used.  but especially after three sorts, in substance, in quantity, in quality. In substance, if mingled wine be given for pure wine, if grain or corn mingled with cockle or darnel, or with the seed of any such corrupt and naughty weeds, be uttered for good grain. In quantity, if equality be not kept in weight, measure, and number. In quality, when naughty and corrupt things be uttered for pure and sound things. Whosoever useth deceit in these, as he doth overthrow the foundations of justice, so if he do it knowing it and willingly, he sinneth against God, passeth the rule of charity and is made guilty of the breaking of human society. Many men do flatter & as it were tickle themselves, when in exchange of things they do deceive any, but it falleth out with these as with that fishes, which together with the bait devour also the hook. For the gain is pleasant, but they being held fast with the hook of Satan, shall not escape punishment. But I am not ignorant what good men do perhaps speak against these things. For deceitful men have a thousand wills & crafts, by which they do deceive themselves & not God, who equity requireth tempered with sincere charity.   

Of buying and selling.  

Buying and selling neither very ancient nor yet common among all nations.  Buying and selling are properly said to be, as often as things are changed not with things but with money. This kind of bargaining is neither most ancient, nor most common. For both it was unknown to those men that lived in the former ages of the world, and also at this day it is not in use among many nations. But it was brought in among many only through the necessity of man's life, whereupon also it hath the name of money. For it is called in Latin Namus, as it were of the Greek word Nomos, which signifieth a law, because it hath oftentimes it use and value by the judgement, determination, and law of men. 
A seller.  In this kind of bargain he that translateth a thing into the dominion and possession of another receiving money for it, doth sell, and the thing that is translated is ware or merchandise. On the contrary, 
A bier.  he which giving money receiveth ware or marchandi●e, is said to buy. Here we must not regard what the money is worth in itself, but public authority, use, or judgement is to be considered. For the value of the money is by law rather than by nature. Wherefore equality is not here to be considered in the substance of the money, but in the use thereof. This kind of trade according to the foundations before laid, requireth equality without deceit between the bier and the seller: He which here wittingly and willingly doth oppress or defraud his brother in any matter, 
1. Thessal. 4.6.  hath contrary to the precept of Paul broken the equality of justice required in contracts and bargains. 
The office & duty of him that selleth.  Wherefore the godly must take especial heed, that they do use no deceit either in the wares or in the price. Let the ware be said of the seller to be such as it is in deed, or at the least, such as it is thought to be, without falsehood and deceit, let the due price be answerable thereunto, that the proportion of an Arithmetic may be observed. But here it may not without a cause be demanded what the due or reasonable price is. To this I do thus simply answer. 
What is to be observed concerning the price of things.  Every price is not due and reasonable which the bier & the seller do agree upon between themselves by their private judgement: but that which either is named and set of the just and public prisers of things ordained of the magistrate, or which is priced according to the common value of the thing, at that time when the bargain is made. He therefore which to day doth buy a bushel of corn according to the common price for three shillings, may afterward, a certain time being between, sell the same for six shillings, if this than be the common price. Contrariwise, if after certain months it be bought commonly for one shilling, he offendeth which asketh three for it, although he bought it for three. For here regard is to be had of the time and place, and the plenty and scarcity of the things which are sold, is to be considered. 
Three kinds of men especially do offend in buying and selling.  But here three sorts of men do most grievously offend, as they that engross all into their own hands, that no man may sell or gain but they, hucksters commonly called regraters, and they which do first set a price of things according to their own private judgement, that their covetousness may be satisfied. In the number of these are they which have plenty of Butter, Oxen, wine, corn, or other things through the yearly profits of their rents. When as some having need do buy of these they are compelled, whether they will or no, to give so much as is asked: Whereby oftentimes it cometh to pass, that the seller of corn or other things, the common price being not yet set and confirmed, doth sell exceeding dear. Whose example when other also which have plenty of the like things, do follow, it falleth out that a bushel of corn, which perhaps otherwise might be sold for two shillings, is sold for eight. 
An objection.  But thou wilt say, the ware is mine, why is it not lawful for me to sell it as I can? the buyer is free, he may either buy or not buy, what do I therefore offend? 
The answer  Thy sin is exceeding great, cloak it by what name or title soever thou wilt. 
How grievously they sin, which enhance and raise the price of things without cause  For thou dost not so much offend against thy buyer, as against the whole common weal, which thou dost wound worse, than if thou didst invade it with robbery. For through thy covetousness it cometh to pass that many are pined with misery and famine. He which is injurious against one man doth deserve everlasting pains: what shall be thought concerning thee, which killest so many families with hunger, or at the least art the cause that they live in greater misery? Thou mayst excuse thyself before the judgement seat of men, but God doth not esteem such crafty evasions, neither is he deceived with the perverse interpretation of his law. For his judgement seat is just, which doth not regard the person. The buyers also do here oftentimes offend. For it falleth out sometimes that they buy dearer, either because the payment is deferred, or that they may procure the favour of great men, of whom they buy, that the gain which is nothing at all hoped for by the things that are bought, may be recompensed by some other means. Here more things might be said, but these may be sufficient for them that have understanding. For I do look to prevail little with them, 
To love godliness with Ajax, is so long only to be godly while nothing is required of us contrary to our own affections, in which number are too too many at this day.  which love godliness with Ajax. Ajax would seem devout toward God so long as he perceived nothing to be required of him which was contrary to his affections: but when he was commanded to spare Ulysses: In other things, saith he, I will obey thee, but not in this thing. Of this sort is the religion of many at this day, they will be lovers of godliness so that it doth not disagree with their affections, which they will have wholly to be satisfied, yea though God be angry therewithal. What I pray you, is more horrible than to prefer their own affections before the commandment of God? But this is sufficient, for these men will not hear us. The question concerning the redeeming of a bargain, is dissolved out of Leviticus, where the Lord doth commend unto his people the law concerning the redeeming of bargains. 
Redeeming of bargains.  But then only I judge this kind of bargaining to be allowed, when it doth not disagree with the foundation before taught: Do not that to another which thou wilt not have done to thyself. As the conscience of a godly man may trust unto this only foundation in all bargains: so also in that bargain wherein is made a covenant for the redeeming thereof.   

Of Borrowing.  

What borrowing is.  Borrowing is a contract or bargain whereby the dominion of a thing is translated unto an other, no price being put between, but with a covenant that the same thing be restored again in the same kind of sort. But here are two things to be considered of the godly, equality, and a bond. 
Two things to be marked in borrowing.  Equality, if in equal number, measure and weight thou restore that which thou hast received with out deceit: deceit excludeth fault in the substance, quantity, and quality of the thing. To this belongeth that precept of Hesiodus: 
A precept of Hesiodus concerning borrowing and restoring that which is borrowed.  borrow of thy neighbour by right measure, and restore again by the same right measure, and by greater also if thou art able. Where as he saith: & by greater if thou art able, it may appertain unto thankfulness, although the Poet maketh an other cause, to wit this: that thou mayest find thy neighbour ready to lend thee, 
We are bound by a double bond to lend unto others.  if at any other time thou hast need. Let there be a double bond observed, a natural and a christian bond. The natural bond is that, by which we are bound by the law of nature to lend unto others, which do need that thing that is ours. Of this bond the precept of Hesiodus may be understand. The christian bond is, by which the Lord doth bind those that are his to lend all that need, that is, not only them, of whom we hope for the like again, but even those, of whom we look for no such good turn or benefit. 
Luke. 6.35.  Lend, saith Christ looking for nothing again. Christ doth not speak here of free giving or of alms, whereby he which hath borrowed any thing, is bound to restore the same again, without deceit in the same kind or sort: But this commandment of Christ is set against the malice of the jews, and the corrupting of the law of Moses. The law commandeth to lend, 
How the jews corrupted the law concerning lending.  but the jews took it to be spoken with this exception: lend not indifferently to all that have need, but only to them, of whom the like benefit may be looked for again. This error and corrupting of the law of God the Lord doth correct, and commandeth them that be his, not only to lend them which are able to render the like good turn again, but also others, to wit them, of whom they never look for the like benefit again. Let us make this manifest by an example: Some fisher desireth to borrow something of thee, now thou thinkest with thyself, that he may at some time or other pleasure thee again either in the like, or in some other kind of duty. If thou hast lent him with hope of the like benefit again, thou hast offended nothing. For what doth he offend which for a good turn looketh for thankfulness. There cometh another having need, whose state is such that thou mayest look for no recompense at all of him. If thou wilt not lend this man, thou breakest the rule of Christ, following rather the wicked custom of the heathen, than the commandment of Christ, whereby thou showest that thou dost contemn the voice of Christ. 
The meaning of the saying of Christ before mentioned concerning lending.  Wherefore Christ doth not here command that thou shouldest not look that that should be restored which thou hast lent, as some do unwisely interpret this saying, for than it should not be called lending, but alms rather: but he hath regard to the persons, to wit, that the godly do help them by lending, of whom they look for no commodity or benefit again. This my interpretation the circumstances of the place do confirm, for in that place the Lord correcteth the corruptions of the Pharisees, by which they serving their own affections, had maliciously corrupted the law of God. They did interpret the precept concerning lending, as I have also touched before, after this sort. Lend, but lend him which is able to lend thee again when thou dost need, or by some other kind of duty to recompense the benefit and to show thankfulness. This restraint Christ taketh away by this foundation: 
Luke. 6.33. ●4.  If ye do good for them which do good for you what thank shall ye have? and if ye lend to them of whom ye hope to receive, what thank shall ye have? for even the sinners lend to sinners to receive the like, that is, that they may at some other time show the like pleasure to them again, either particularly or generally. The sum therefore of the precept of Christ is, that we do not lend them only which are able to requite the same, but also others of whom we look for no recompense of a benefit bestowed. Hereunto pertaineth the saying of the Psalmist: 
Psal. 112.5.  A good man is merciful and lendeth. Here the Psalmist numbereth the duty of lending among the fruits of the fear of God. 
The lending of the godly and of the ungodly do much differ.  And although the ungodly also do sometimes lend, yet we must diligently put a difference between the lending of the ungodly and of the godly. The ungodly do only regard their own commodity, but the godly do meditate and think upon these things in order. 
What the godly consider and regard in their lending.  First they have regard to the commandment of God, by which they know they are bound, and therefore they lend with a cheerful mind and a ready will, because God hath so commanded, and they judge the duty of lending whereby they do relieve the needy, to be a necessary work and a service which God doth earnestly require of them that be his. Secondly they do adjoin faith by which they behold the promise of God who promiseth recompense of obedience as the Psalmist saith: 
Psal. 15.1.2.  Blessed is the man that feareth the Lord. etc. Also, who shall dwell in thy tabernacle? he that worketh righteousness. Moreover the godly do consider the objects, they weigh with themselves that they are the members of Christ which require their help. Wherefore they do lend them that they may comfort and refresh the members of Christ. By these differences the lending of the godly is distinguished from the lending of the ungodly, who regard only themselves and their own commodity.   

Of Usury.  
THat borrowing is done after two sorts even experience itself doth witness. 
Two sorts of borrowing.  For sometime it is done with a covenant, that so much, equal weight, measure, & number being kept, as was received, be restored, & nothing more. Of which kind of borrowing it hath been hitherto spoken of us. Sometime it is done with a covenant, that somewhat more than the principal, as they call it, be given for the duty of lending. The taking of this excess or overplus is an offence, especially when it cometh for the duty of lending which we own to our neighbour by God's law and by the law of nature. And it is called usury of this, because it cometh to the principal for the use of every thing. 
Wherein Usury consisteth.  Neither must we think that usury hath place in the lending of money only. For in the lending of all things that is said to be usury, which for the bounden duty of lending is given, more than that that was received, as the law doth plainly show, and Ambrose witnesseth, when he saith: Meat is usury, and a garment is usury, & give it what name thou wilt, it is usury. Now I call that the bound duty of lending to the which we are so bound by God's law and by the law of nature, that unless we do lend him that desireth us and doth need in deed, we do sin against God, & violate the charity due to our neighbour. And although it may after a sort be understand by those things which have been said concerning borrowing, what is to be judged of usury: yet for plainer instructions sake I think it meet and expedient to add hereunto something concerning usury. But that there may be a due order of the handling thereof, 
The chief points which he meaneth to handle concerning usury.  we will entreat of these things in order. First we will declare what prohibitions or forbiddings there be of usury, and what be the causes of these prohibitions. Secondly, we will note the punishments of usurers, that the thinking of the punishments may somewhat repress the covetousness of usurers. Then we will make diligent inquisition whether there be any contract or bargain like unto usury in part, which is not forbidden by the law of God. And if there be any such, how far the godly man may use it with a good conscience, and without offence to God. Moreover we will gather certain admonitions, unto which as unto certain consultations, and rules to take counsel by, it shallbe profitable to have regard in every kind of bargains and business. Finally we will admonish how the stewards of the mysteries of God, that is, the preachers of the Gospel may behave themselves in the matter of usury, that they do neither communicate with other men's offences, nor attempt any thing that may turn to their destruction.   

Of the first.  

Four prohibitions of usury.  THe prohibitions or forbiddings of usury are four, into which if we will godly and earnestly look, we shall perceive more clearly than the day what is to be judged concerning this whole trade of usury. Wherefore I will rehearse them distinctly and in order.  

The first prohibition of usury.  The first is said to be natural. For Aristotle without controversy the chief of Philosophers, doth teach that usury is against nature, being moved by this argument: Money by nature cannot bring forth, 
The very heathen Philosophers did disallow usury and affirm it to be contrary to nature.  therefore to take usury of money is contrary to nature. And for this cause usury is thought to be called of the Grecians Tocos, of bringing forth, as though there were a certain birth of money, that even by the very name it may be infamous. Aristophanes calleth usury a beast, which in process of time doth bring forth money in more abundant increase. Plato also doth cast usury out of his common weal. For thus he saith in his fift book of laws: Let it be lawful if any taketh money upon interest, to tender neither the interest, nor the principal. This prohibition of Plato is grounded upon a natural principle, to wit, that that is in no case to be suffered in a city, whatsoever it be, which is against the law of nature and mutual charity, and is the cause of the ruin of families and common weals, which nature biddeth to be preserved and maintained. Plutarch concludeth that usury is contrary to nature by this principle: Of nothing nothing is made. Cicero compareth usury to man slaughter. Wherefore it is manifest that as manslaughter is contrary to nature, so also usury is contrary thereunto. Moreover, 
Other reasons proving usury to be against nature.  inequality in bargaining is against nature. For the work thereof is the destruction of nature. gain therefore that is given for the bounden duty of lending is against nature. For it doth manifestly bring inequality. Finally, seeing that the civil society is especially according to nature, truly it must be that usury is an enemy to nature, inasmuch as it doth appair and diminish human society.  
The second prohibition is divine. For Moses, 
The second prohibition of usury out of the word of God.  the Prophets and the Psalms do forbid and condemn usury. The cause of this forbidding is expressly added in many places, to wit, that our neighbour be not oppressed with usury. Exod. 22. If thou lend money to my people, 
Verse. 25.  that is, to the poor with thee, thou shalt not be as an usurer unto him: thou shalt not oppress him with usury. levit. 25. 
Verse. 37.  Thou shalt not give him thy money to usury, nor lend him thy victuals for increase. The cause of the precept goeth before: that thy brother may live with thee, to wit, not oppressed with usury. 
Verse 19.20.  Deut. 23. Thou shalt not give to usury to thy brother: as usury of money, usury of meat, usury of any thing that is put to usury. Unto a stranger thou mayst lend upon usury, but thou shalt not lend upon usury unto thy brother, that the Lord thy God may bless thee in all that thou settest thine hand to. Moses speaketh here also of the usury that oppresseth our neighbour. For out of the Hebrew text it may thus be translated: Thou mayst bite a stranger with usury, 
Verse. 8.  but thy brother thou shalt not bite. Ezech. 18. He that hath not given forth upon usury, neither hath taken any increase, is just, and shall surely live. Hereupon it followeth in the contrary sense, that he is unjust and shall die which hath given upon usury and taken increase. In the 15. Psalm it is said that he shall dwell in the tabernacle of the Lord which giveth not his money upon usury. And that this Psalm also speaketh of usury which biteth and oppresseth our neighbour, it is manifest. For the Psalmist useth the word Nesec, which hath it name of biting. Again, there is no doubt, but that usury is here prohibited, which before was forbidden in Moses, to wit, that which biteth and oppresseth our neighbour. For the Prophets bring no new doctrine, but only are interpreters of Moses.  

The third prohibition of usury taken from civil ordinances & laws of common weals.  The third prohibition is politic or civil. For among the most ancient Romans there was no manner, no permission of usury, but public cursing and punishing thereof. But in process of time, when together with rule and riches, covetousness and riot did increase, usury began by little & little, and was oftentimes more & more increased, until the matter of usury came unto sedition and discord, for which cause the governors of common weals, because they could not utterly abolish usury, did with laws repress it as much as they could. The city of Athens did commit wholly unto Solon that he should moderate the usury by which the Athenians were almost oppressed. For when there was a sedition risen for the cruelty of usurers, which did compel the sons and daughters of their debtor to be brought into bondage, and to be sold, that the interest might be paid: Solon, the Citizens requesting him, made the first law, that it should not afterward be lawful that any free body should be brought into servitude for debts or usury. 
How Solon did moderate usury among the Athenians  And this measure of usury did Solon ordain, that no more should be demanded than the hundredth part, that is, so much as did countervail the principal in the hundredth moveth, that is, of an hundredth crowns every month one crown. 
The moderation of usury which the ancient Emperors made.  But the Emperors did forbid the hundredth part to be received for interest, except it were in things carried over the sea, but in other lawful trades they did permit the eight part of the hundredth, that is, of an hundred crowns every year eight crowns. But to the Noble men in every contract or bargain they did not permit above the fourth part of the hundredth, that is, every year of an hundredth crowns, four crowns, but to the common people the sixth part of the hundredth was permitted, that is, every year of an hundredth crowns, six crowns. This moderation of the Emperors was highly to be praised, which did both repress the unjust exaction of usury, and also provided that the goods of private men were not wasted by unmeasurable usury.  
The fourth prohibition is ecclesiastical. 
The fourth prohibition of usury which is taken out of the decrees of Synods and the sayings of holy fathers.  Now I call an ecclesiastical prohibition, not the decrees of the Pope, whom we do acknowledge neither the head, nor the tail of the Church, but of holy Synods, by which usury was straightly prohibited. Also the sayings of holy fathers against usury. In the 47. decrees there is mention made of the canons of the Apostle, in which usury is condemned. The Nicene Synod, in which were 318. fathers did also condemn usury. 
Gratianus against usury.  And Gratianus against the usury of Clergy men, doth add these words out of the decrees of the Nicene council. Because many of the clergy for covetousness sake, seeking after filthy lucre, 
Psalm. 15.5.  have forgotten the divine precept, wherein it is said: He that giveth not his money upon usury, this holy council hath decreed, that, if any be found after this decree to take usury, or by any such trade to seek after filthy lucre, etc. he be thrown out of the Clergy, and counted void of all ecclesiastical decree or office. 
Jerome against usury.  Jerome saith: To seek usury, or to defraud or to take violently do nothing differ. Lend to thy brother, and take that that thou hast lent and seek for no overplus, 
Augustine against usury.  because the overplus is counted for usury. Augustine saith: what shall I say of usury, which even the very laws and judges themselves do command to be rendered? whether is he crueler which stealeth or taketh away any thing from a rich man, or he which killeth a poor man with usury? These things verily and such like are possessed ill, and I would that they were restored, but there is none who being judge they shallbe required again. But now let us wisely consider what is written: To a faithful man the whole world is riches, but to an unfaithful man not somuch as a halfpenny. Do we not convince all men, which seem to themselves to rejoice in the goods that they have gotten, and know not how to use them, to possess that which belongeth to an other? For that truly belongeth not to an other which is possessed rightly. But that is possessed rightly which is possessed justly. And that is possessed justly, which is possessed well. Every thing therefore that is possessed ill, belongeth to another. 
Ambrose against usury.  These words saith Augustine. Ambrose saith: Why dost thou turn the industry of nature into deceit? Why dost thou desire that there should be lack of things necessary? Why dost thou make scarcity to be wished for to the poor, and dost lament common plenty. Thou dost espy when there is small increase. Thou callest that industry, which is the practice of subtlety, and that which thou callest a remedy, is a devise of mischief. But may I call usury theft (those are taken for the times of theft, in which thou being a cruel deceiver, dost creep into the bowels of men) unto whom the usury of corn laid up is multiplied? Why dost thou wish evil to all men? thy gain is public loss. The same saith also in an other place: He fighteth without a weapon which exacteth usury: he revengeth himself of his enemy without a sword which is a receiver of usury. Chrysostom saith: 
Chrysostom against usury.  Lend, take greater usury, but lend so, that thou shalt receive there where as is no envy, no accusation, no deceit, no terror. Lend nothing to them that be in need but unto Christ who both suffered need and hunger for thee, and also nourisheth all men. For this usury doth prepare a kingdom, but the other prepareth hell fire: this is a point of godliness and mercy, the other of cruelty and covetousness. The same saith in an other place: there is nothing more filthy than usury, nothing more cruel. An usurer procureth the miseries of others and his lucre maketh the adversity of an other. Such a one doth as it wrre lift up his hand and thrust into shipwreck. The same saith in an other place: 
The money of an usurer very fitly compared to the poison of an Asp  The money of an usurer is like to the sting of an Asp. For he that is stung of an Asp being as it were delighted, doth fall into a sleep and through the soundness of sleep doth die, because then the venom doth privily run through all his members: So he which taketh upon usury, doth for the time feel as it were a benefit, but the usury doth run through all his substance, and converteth all into debt. 
Lactantius against usury.  Lactantius saith: If a man hath lent any money let him not take usury, that the benefit may be safe and perfect, which relieveth necessity, and let him altogether abstain himself from that that is an other man's. For in this kind of duty he ought to be content with his own, whom it behoveth otherwise not to spare that that is his own that he may do good. But to take more than he gave is unjust, which he that doth, doth after a sort practise deceit, that he may get his prey by the necessity of an other. 
Bernard against usury.  Bernard saith: What is usury? the poison of a Patrimony. What is usury according to the law? a thief foretelling what he intendeth, (to wit, to ravine). Luther doth most grievously inveigh against usurers, whose writings, because they are in the hands of many, I will not here make mention of any thing out of them. Hitherto we have spoken of the prohibitions of usury, and of the causes of the prohibitions, of all which this sentence is concluded: 
The chief causes wherefore usury is forbidden.  that usury is therefore forbidden, that by it our neighbour be not hurt, that charity among men be not broken, that human society be not disturbed, that the goods of private men be not wasted to the destruction of families and common weals. As often as therefore we read that usury is prohibited, let us look unto these ends of the prohibition, lest that under a pretence of usury that is forbidden, we do judge to sharply of other contracts and bargains which the laws do allow.   

Of the second.  

Three kinds of punishment of usurers.  I Find that the punishment of usurers is of three sorts, to wit, civil, spiritual, and ecclesiastical. The civil punishment according to the ancient laws of the Romans, as Cato witnesseth, 
How the ancient Romans punished usurers and what they judged of them  was, that usurers should be punished with paying four times as much, thieves with paying only twice as much. Surely the ancients did sufficiently declare by this sentence, that they did judge usurers to be worse and more hurtful than common thieves. And for this cause they were not suffered to come to public dignities and offices as men unworthy of them. 
The corruption of our time is great.  But, alas, so great at this day is the corruption of christian manners, that they which were infamous among the profane nations, and counted worse than thieves, are judged worthy of very high honour, yea and that among Christians. I remember being a child when there were only two usurers in this realm which were commonly known: of whom one being one of the common sort did dwell in Morea in Denmark. 
An example worthy to be noted of all, but specially of ungodly, usurers.  This man although he was exceeding rich through usury, yet after his death his children which he left were brought unto such poverty, that we have seen in this city a certain daughter of his, not only in a torn and filthy garment, and that scarce covering those parts of the body which nature biddeth to be covered: but also following, in the sight of many, a most filthy trade, whereby notwithstanding she could not keep herself from beggary. There was an other which came of a better family, 
Another example of an usurer.  unto whom no small substance had come by inheritance. This man, greedy desire of money pricking him forward, doth apply his mind to usury, and by little and little doth so heap up gain gotten by usury, that he became exceeding rich in money. But what cometh here to pass? riches unjustly heaped up went partly to the kings exchequer, I cannot tell for what causes, and partly do yet serve to maintain gluttony and riot. Whereby it is easy to conjecture, what the end of them will be, which as yet do enjoy any of those riches, unless they do in time repent.  
But thou wilt say, what do these things pertain to civil punishment? very much in every respect. For this is the order of the justice of God, 
Though usurers are not punished of men, yet they shall not escape the punishment of God.  when the civil magistrate doth negligently execute the office committed unto him, God, as the chief monarch and prince is wont to put to his hand, and to punish even civil transgressions with corporal punishments, that men may think that they shall not therefore escape their due punishments, either because their doings are hid from the civil magistrate, or because the magistrate himself either through fear, or slothfulness, or ignorance, or to much partiality doth not his office, nor calleth all offences to diligent examination.  
Let not men therefore hereupon promise themselves to escape unpunished, because they seem that they can easily avoid the hands of the civil magistrate, neither hereupon, because punishments do not straight way follow their deeds, God himself not punishing by and by, but deferring the punishment by his wise counsel. 
Though punishment be deferred, yet it is not therefore taken away.  For punishment is not therefore taken away because it is deferred, sith that the Lord is wont with slowness of vengeance to recompense the grievousness of punishment. God doth oftentimes mitigate the punishment for repentance sake, yet so, that he leaveth evident testimonies of his judgement.  

A profitable admonition to ungodly usurers.  Wherefore I do admonish all Usurers that they do speedily repent, and rather follow penitent Zachaeus, whose repentance the Gospel commendeth unto us, than judas, who by his theft was at the last brought to hang himself. Although they do little fear the judgement of God themselves, yet at the least let them take pity upon their children, lest that the poison of Usury which the parents do gather, be deadly unto the very children. Let them know that it is a most true saying: 
The riches that with wrong are got,  
to the third heir continue not.   

The spiritual punishment of usurers though little esteemed of many, yet truly exceeding grievous.  The spiritual punishment of Usurers although it be most grievous, yet many do contemn it as ridiculous. For whosoever doth practise Usury, he is without all doubt, out of the family of God, out of the body of Christ. For how can he be the member of Christ, which with Usury killeth Christ in his members? How can he be counted to be of the family of God, 
Note.  which fighteth under Satan? which mocketh and scorneth at the word of God? Now they that are not of the body of Christ have nothing to do with the treasure of the Saints, which is far more precious than all the riches of this world. What treasure can be greater than to possess Christ? What riches more excellent than the inheritance of the kingdom of God? These treasures, these riches hath Lazarus being full of sores, & poor, but fearing God, which the rich glutton shall want for ever, and with him, as many as casting aside the fear of God do seek after unjust gain. What, I pray thee, is it, if thou be able with thy usury to gain the riches of Croesus, and in the mean season to lose thine own soul? O perverse judgement. Thou hast exceeding great care of this time which shall shortly come to an end, but there doth not so much as a thought come into thy mind concerning the time to come, whereof there shall be no end. I therefore, if my admonition may any thing prevail, do exhort all them which do think verily that there is a God, which do acknowledge God to be a just judge, and which do believe that there is any life remaining after these ashes, that they do speedily repent, that when the Lord shall come sooner than they think for, he may find them appareled with a wedding garment, and not with an hellish garment which they have got unto themselves by their usury.  
Ecclesiastical punishment against usurers was in time passed of this sort: 
How usurers were punished heretofore according to the censure of the Church.  First they were not admitted to the solemn ceremony of the offering. Also they were put back from the communion of the body and blood of the Lord. Moreover, they were excluded from Christian burial. This punishment against Usurers was most grievous, nevertheless, most just. 
Usurers were very justly prohibited from the ceremony of offering.  For first concerning the ceremony of the offering, or the alms given to the use of the ministers of the Gospel, or to the relieving of the poor, we must understand that alms given of goods gotten by Usury is abominable to God. For no sacrifices (for liberality toward the poor being rightly done, is a certain kind of sacrifice) can please God, but those which being justly gotten, do come from a pure mind and right will, faith shining before. For this is most true, that no man's work can please God, before that the mind doth please him, but the mind doth in no wise please except it doth before in the spirit of faith humble itself before God. Both of them is confirmed by this saying of Esay. chap. 66. To him will I look (saith the Lord) that is humble and of a contrite spirit, and trembleth at my words. He that killeth a bullock (to wit, without humility of spirit) is as if he slew a man, he that sacrificeth a sheep, as if he cut of a dogs neck. By these words (that I may speak briefly) the Prophet signifieth, that to the unclean all things are unclean, and that nothing doth please God, but that which proceeding from the true fear of God, is done justly and of them that be just. But I see what is objected against me: 
An objection.  Usurers, say some, do profess one Christian faith with us, why therefore is it not lawful for them to communicate with the godly in outward things only? I grant in deed that Usurers do profess the Christian faith with us, 
The answer  but they do that only in words, and in the mean season they do most wickedly deny it in their deeds, whereby it cometh to pass, that both their profession is abominable before God, and also they themselves, such is their obstinacy and disobedience, are reprobate unto every good work. 
Usurers were in time passed put back from the holy communion, and that for most weighty causes & reasons.  Again, where as Usurers were put back from the holy supper of the Lord, it was most just reason: For what participation have swine with the body and blood of Christ? what have they to do with the meat of the children of God, which are the bond slaves of Satan? 
Matth. 7.6.  Give ye not, saith the Lord, that which is holy to dogs, neither cast ye your pearls before swine. How, I pray you, is the table of the Lord meet for them, who being filled with the food of the devil, that is, 
An admonition to the ministers of the Gospel.  with Usury, do excessively abound? Wherefore the Ministers of the Gospel whosoever they be, that knowing and prive thereunto, do offer the most holy body and blood of the Lord unto Usurers, do not only wickedly communicate with other men's sins, whereof they shall also at the length suffer the punishment: But also as much as in them is, they do with sacrilege cast the body and blood of the Lord, into a most vile and filthy sink of Satan, of which wickedness they shall in no wise avoid the punishment. But thou wilt say, many which are as evil as Usurers do come to the supper of the Lord. I believe this truly. For even judas also the brother of Usurers did come to the table of the Lord, but what did it profit him? did he not together with the bread swallow the spirit of Satan, and that not through the fault of him that offered, but through his own proper fault receiving it? The Lord truly offered salvation, but he infected with the venom of covetousness, did wickedly refuse that which the Lord offered, and all that Satan gave, he swallowed quite up.  
But concerning the punishment of Burial, 

Usurers in time past were excluded from christian burial, and that by the just censure of the Church.  
Why we solemnize the burials of holy men.   the censure and judgement of our ancestors did not want most just reason. But this he shall best understand, which shall perceive the cause why we do solemnize the funerals of saints and holy men with ceremonies and obsequies. But what is the cause? The hope of a glorious resurrection. For it is a most worthy thing that we should bestow honest burial upon those bodies, which we hope in time to come shall be made like to the glorious body of Christ. For when we see the bodies of the faints to be committed to the dust, we do lift up our minds to him, which in time to come, the voice of the Archangel going before, shall say: Arise ye dead. And to the dead being raised up he shall give the glory of immortality. But now seeing that the ungodly, 
Reasons and testimonies wherefore usurers have been excluded from christian burial.  among whom are usurers as the chief soldiers and hirelings of Satan occupying the first place shall rise again, as Daniel witnesseth, to everlasting ignominy and confusion, what godly man will judge them worthy of the honour of Christian burial? The 15. Psalm numbereth him among the godly Who in his eyes despiseth a vile person, and honoureth them that fear the Lord: How therefore shall he cause him to be buried in glorious and honourable burial whom he doth abhor? jeremy foretelleth that a tyrant shall be buried with the burial of an Ass, 
Ier●. 22.19.  and that by the just judgement of God: What shall we determine by the same judgement of God concerning Usurers, which are crueler than any tyrants? I do not pass or esteem though some champion do falsely attribute unto himself the spirit of prophecy and say, that it may come to pass, that many which are the enemies of Usurers may be buried with the burial of an Ass, and in the mean time Usurers may be brought to burial with great pomp, the bells ringing and torches carried light before them. I will make no other answer to these, but that even as in the sight of the Lord the death of his saints is precious: 
Psal. 116.15.  so is their burial also honourable before God. Wherefore that which we have witnessed concerning the honest burial of the Saints doth pertain to Ecclesiastical discipline, and not to the judgement of God whose ways are unsearchable. What will here come to pass? whom shall I not have resisters and strivers against this most just censure and judgement of the Church? surely they will not be wanting which with their colours and fair gloss will mitigate the evil of Usury. Many will cry (the Serpent which deceived our first parents, 
With what fair gloss some will seek to diminish the heinousness of usury.  being their master) that the law of Moses many years ago by the coming of Christ was repealed, made void, and abolished, and doth nothing pertain to christian people, who enjoy their liberty, & do not suffer themselves to be straightly bound with the prohibition of Moses. This speech truly is plausible, but it is reproved by the testimony of the conscience. For they which paint their covetousness with this colour, being deceived of their 
* Their own natural corruption.  domestical Eve, which was miserably seduced by the serpent, do fall headlong into their own destruction, and deceive themselves by their own subtlety. For these men do not weigh aright the prohibition of Moses, neither do they confer the forbidding of Usury with the law of charity as they should do, which if they did, they should plainly see that usury being established, 
Where usury is established, there charity is overthrown  the rule of charity is overthrown, which God will have to be perpetual. Seeing therefore that charity shall be abolished neither in this life nor in the life to come as much as pertaineth to the commandment and will of God and obedience perpetually due to the same: who doth not see that Usury, which is quite contrary to charity, is condemned? But of this thing sufficient. For before it was showed of us at large when we did entreat of the causes of forbidding Usury, that the forbidding of Usury did proceed from the law of charity. Wherefore without all doubt they shallbe found naked before God the judge, which use this leaf already pierced through, to hide their filthiness.  
Perhaps some will yet except and say: 
An objection in the behalf of usurers.  There is no injury done to him that is willing. He which doth humbly desire to borrow money of an Usurer, doth covenant to pay Usury, not compelled thereunto, but willingly, therefore an Usurer which helpeth a man that humbly entreateth him, is not to be said to do against charity. 
The answer.  The principle from whence this reason is taken, is doubtful, in as much as it faileth in two parts, of which one is true, the other false. 
Every will is not without constraint, as it is showed by examples.  For every will is not without constraint and of itself, which we may easily see in examples. The wayfaring man doth willingly deliver his treasure to the thief, which he would not do, if he did not fear the sword of the thief. The mariner doth make loss of his merchandise and that willingly when shipwreck is at hand, but from whence I pray you, doth that will come? truly not of election or choice without constraint, but of fear of the shipwreck which is at hand. For the mariner doth therefore cast away his merchandise willingly least that he himself perish together with his merchandise. Wherefore, two evils being set before him, he will willingly choose that evil which seemeth to be the less. After the same manner is the will of him that borroweth money upon Usury, affected concerning the covenant and promise to pay interest, which truly he promiseth willingly, which he would not do, if he were not constrained by poverty, thereby to avoid a greater evil.  

Another objection in the behalf of usurers.  Furthermore where as some do object that families and common weals cannot stand without Usury: this surely I confess to be true in this corruption of the world and in the banishment of manly virtue which was in our ancestors. 
The answer.  But from whence I pray you, cometh that commodity by which thou criest that families & common weals are maintained? doth it come of Usury? no truly. For no good thing can come of Usury by itself, but rather a sea of evils. Now if perhaps any good seem to come of Usury, that is not to be attributed to usury, but to the lending, which lending if it were done without Usury, it would more profit families & common weals. 
usurers are Idolaters, and why.  But thou wilt say, thou losest labour in speaking which goest about to call Usurers, being Idolaters (for Usurers in steed of God do worship riches as God) into the right way. But be it so, inasmuch as they as adders are deaf at the word of the Lord. For they hear nothing with so great indignation of mind as that their Usury is condemned. That most filthy lucre is more pleasant unto them than that they would want it even with any peril set before them. And surely hereupon it is, that not a few, which might live wealthily enough for the manner of their calling, of the profits of their own land, 
Usury which some affirm to be the upholding of families and common weals, is in deed in the end oft times the utter ruin of them.  do sell their inheritance, that a certain sum of money being scraped together and put out to Usury, they may live idly upon their Usury, and invent divers subtle devices, by which they may hold their debtors not without usury upon usury, until they have utterly undone them, not without the exceeding great loss of families and common weals. But although these perhaps will not allow of our sentence, yet it is our duty to admonish them, that at the least they think that the day will come unlooked for, in which they shall render an account to the just judge, who as he is corrupted with no accepting of persons, so is he deceived with no sophistry or subtlety. And then at the length Usurers shall perceive that we did advertise them of good and profitable things, and that that heathen Poet Hesiodus did say true, who being no vain Poet writeth after this sort: 
Use not ill means to gain for gain ill got  
from very loss and damage differeth not.   
From whence had Hesiodus this: had he it out of the word of God which Usurers do contemn? no truly. For that silly man did not see at any time the writings either of the Prophets or of the Apostles. From whence therefore had he it? experience and nature being his teachers he set forth in writing this most true oracle very well agreeing with the voice of the Prophets and Apostles. With Hesiodus agreeth Pindarus that most ancient Poet of the Thebans, whom for his singular wisdom Alexander the great is said to have embraced: for he saith thus much in effect: 
The minds of men are readier,  
to praise deceitful gain:  
Then justice to embrace and eke,  
true dealing to maintain:  
Although they creep to that sharp day,  
their life being nigh spent:  
When for unjustice done they shall,  
receive due punishment.   
That day, which shall follow the delights and pleasures that the ungodly take of their unjust gain, Pindarus calleth a day appointed for punishment. For as in the next day after the festival days (in which the most part do more freely without consideration give over themselves to all kind of pleasures and delights) men are wont to call to remembrance wherein they did offend more licentiously through drunkenness: so the day of death and of the last judgement shall be to Usurers as the next day after festival days, in which they do at the last repent them of their sins, but in vain. For he is by no means thought truly to repent, which abstaineth from sin against his will. These things I thought good to write somewhat more at large, that I might advertise Usurers of the wrath of God and of the punishment that hangeth over their heads, 
What usurers ought to do, to whom God hath given grace to repent and to forsake so detestable a sin.  which they shall no way escape, except they do repent in time, and for a testimony of their repentance do justly restore again, if they shall be able, that which they have unjustly taken. But if they shall not be able, let them at the least do what they can, let them crave of God pardon of their fault, let them ask them whom they have hurt with their usury, forgiveness of the injury that they have done, and let them be reconciled to the Church by public satisfaction, lest that their portion be with judas. But if any shall contemn and deride these our counsels and admonitions, which I doubt not but it will come to pass, it maketh no matter to me. I seek the salvation of wretched men, I tell out the truth which he that will not obey, shall in his time find a just judge who will most justly punish both his contempt and the contempt of his favourers.   

Of the third.  
AFter we have now spoken of the prohibitions of Usury and of the causes thereof, and also of the punishments of them, who despising the law both of God and of man do practise Usury which is prohibited: the place requireth that we see whether there be any contract or bargain like unto Usury in part, yet not disagreeing with the charity toward our neighbour, and if there be any such, how far a godly man may use the same with a good conscience and without offence to God. First of all this is to be held as most certain that Usury condemned by the word of God, is therefore unlawful, prohibited and condemned because it is contrary to the foundation which proceedeth from the law of charity: that which thou wilt not have done to thyself do not thou to an other. But that this our foundation is unmovable we have declared before, where we have laid the foundations of contracts and bargains. For there we showed that charity is the scope and end of all duties in this human society. 
No bargain is disallowed, which is not contrary to charity.  Of this foundation an unmovable consequent is concluded, that no contract is condemned which is not repugnant to the charity toward our neighbour. Wherefore if any such can be showed, it shallbe without doubt accounted lawful, although it shall appear much like unto Usury. For it is not just and meet that we do condemn all profitable contracts and bargains in a common weal under a pretence of Usury, because of the likeness. And although many such contracts are wisely condemned of the lawyers, yet we will speak of them of which the greatest controversy is, especially in this realm. But that we may judge of these contracts without error, and find out that which with a good conscience and without offending God it is lawful to follow: it shall be needful to speak of divers sorts of men, that it may be understand to whom we are bound to lend, and to whom we are not, for there Usury is properly committed. Here the laws of magistrates may determine of those things, which they shall wisely know to be good and profitable for their common weal. 
A profitable rule concerning bargains  For this is to be marked as a profitable rule in the society of man: that bargains allowed by the laws and by the authority of the magistrate, that is, of a good and wise judge or lawyer, are permitted to a christian man. For it is lawful for a christian to use civil ordinances, & these ordinances are of force not only for reason's sake, but also because of the authority of the magistrate. Let a christian man therefore so instruct his conscience, that it may understand that these things are permitted, because God doth allow laws and magistrates, and will have us to use civil ordinances, and in bargains let him be content with that mean, with that equality, that the laws and the magistrates do appoint, except they do plainly vary from the ten commandments and from the law of nature. This rule doth first admonish us, that we do judge reverently of the laws and ordinances of a good magistrate. Secondly that we judge not rashly & too sharply of the bargains which the laws do approve. Now, as we have purposed let us see the orders and states of men. In the first state may be the poor and beggars, which being hindered with old age, or grieved with sickness, or otherwise with some great calamity oppressed, are not able to live without the alms of other, 
The duty of charity which we own to the poor and impotent.  no nor to make any gain. To these we do by bond own the duties of charity and alms. Wherefore we must give unto these without all expectation of recompense or duty again, for the commandments sake of God, and for charity's sake, which by nature we own one to an other. And this det is so necessary, that he that doth refuse to pay it, doth obstinately violate the commandment of God, doth ungodly refuse to obey the precept of Christ, doth cruelly oppress the members of Christ, doth wickedly reject the law of charity, and purchaseth unto himself certain destruction. hereupon therefore it may easily be known, how necessary a duty it is to give alms, and to relieve with his ability those that do in very deed stand in need. 
divers causes which hinder men that they are so slack in the necessary duty of giving alms.  But because I see that there are many causes by which the most part are hindered, whereby they are not occupied in this necessary and dutiful office, as in many there is a study of covetousness, ignorance of the providence of God, heathenish diffidence, riot, abuse of things, to much folly, much unprofitable spending, and (alas) cruel unmercifulness in the most part, whereby it cometh to pass that they are not moved with the need of them that be in misery: I will here somewhat at large handle the place of alms and that for this purpose, that both the necessity of our duty, 
Why he purposeth to entreat of alms more at large.  whereby we are bound to them that need in deed, may be understand, and also we being admonished, may more willingly and readily do our duty, and be made more liberal toward the poor.  
First therefore I will show where alms is to be given and what are the kinds thereof. 
What chief points he meaneth to handle concerning alms   
Secondly I will rehearse the causes, with which the godly aught to be stirred up to give alms.  
Thirdly I will note the affection of him that giveth alms, and I will also prescribe a manner and measure to be observed in giving alms.  
Lastly I will entreat of the ends of alms which is godly bestowed, and of the fruit that cometh unto them, that give alms with a cheerful mind according to the commandment of Christ.   

Of Alms.  
WHo soever hath determined to give alms, let him give his alms in this order. First of all, 
We must bestow the first alms upon ourselves.  let him be merciful to himself, that is, let him give the first alms to himself, which then is done when a man leaving his own evil ways, doth turn himself unto the Lord by true repentance. For no mercy (for so the word alms doth signify) can be showed of him, which as yet is not under the mercy of God. Wherefore jesus the son of sirach doth well admonish when he saith, Chap. 30. Have mercy on thine own soul pleasing God, 
Wherein the mercy consisteth which we ought to show first to our own selves.  and comfort thine heart: drive sorrow far from thee. When he saith: Have mercy on thy soul pleasing God, he showeth in what thing that mercy doth consist, which we ought to show to ourselves, to wit, in turning unto God, and in faith, without which it is unpossible to please God. After this sort Abraham did begin his alms, according to whose example all the rest of the godly have begun their alms at themselves. To this pertaineth that saying of Augustine: If thou wilt give alms, begin at thyself. For how can he be merciful to another which is cruel to himself? He that hath begun his alms after this manner, will forthwith turn himself to his neighbour, and will show mercy unto him. 
The first distinction of alms.  Hereupon riseth the first distinction of alms, that there is one kind of alms which every one bestoweth upon himself, which is by nature the former, another which every man giveth to other, which is by nature the latter. 
Two kinds of alms which is bestowed upon other.  Now this latter may also be made to be of two sorts, one spiritual, another civil. That which is spiritual, pertaineth to the spirit, which he bestoweth, which calleth him into the right way that erreth from the fold of Christ, 
Spiritual alms what it is, how divine and passing all other kinds of alms.  and bringeth him into Christ's sheepfold. There is no alms more divine than this, none more profitable, finally, none more necessary. For as the soul doth excel the body, so alms whereby the soul is refreshed, is by many degrees to be preferred before the alms with which the necessities of this frail body are relieved, and as eternal good things are more to be esteemed than all the commodities of this life which continue but a short time: so the alms which helpeth to the attaining of eternal life, is more to be esteemed, than the alms that serveth for this frail life. There is great commendation hereof in james the Apostle, who saith: Brethren, 
jam. 5.19.20.  if any of you hath erred from the truth, and some man hath converted him, let him know that he which hath converted the sinner from going astray out of his way, shall save a soul from death, 
Civil alms what it is.  & shall hide a multitude of sins. Civil alms doth belong to this present life, to wit, when we being touched with pity, do secure the need of the poor. To either kind of mercy Christ doth exhort us by the example of his father, when he saith: 
Luke. 6.36  Be ye merciful, as your heavenly father also is merciful. Let every one remember this precept, which acknowledgeth Christ for his master.  
The causes with which the godly aught to be stirred up to give alms, are very many, among which these are the chief. The first cause is Christianity itself, 
The first cause yea and that most weighty which ought to stir up all christians to be diligent in giving alms.  or the profession of Christian religion. For this doth require, that we abound in every good work, and that we embrace and cherish one another as the members of one body, the head whereof is Christ. When this is done of faith in Christ, we do, in the fear of God practise true christianity, that is, we do truly imitate the divine nature. For seeing God, whom christianity biddeth us follow, is rich in mercy, we by following his mercy are after a sort said to be followers of the divine nature. But they that are not occupied in this following, do falsely attribute to themselves a christian name. Furthermore they are not counted the lawful sons of God but bastards rather. For God acknowledgeth none among his sons, but whom he seeth at the least to endeavour to imitate his father's virtues. To this pertaineth that saying of the Lord in the Prophet. If I be a father where is mine honour? 
Malac. 1.6.  But the chiefest part of honour, which children can do to their parents, is to imitate their virtues. Whosoever earnestly looketh for the glory of christianity, let him set before himself this cause of showing mercy to his neighbour, and let him not suffer himself to be led away with evil examples from this necessary and due worship of God.  
The second cause is the commandment of God, 
The second cause which ought to move us to the giving of alms.  unto which all creatures ought to obey. Of this cause jesus the son of Sirach maketh mention. chap. 29: Help the poor for the commandments sake, and turn him not away because of his poverty. And a little after: Bestow thy treasure after the commandment of the most high, and it shall bring thee more profit then Gold. Our treasure that doth never fail we must lay up and keep in heaven, but yet it is in this life bestowed upon the poor, upon whom the benefits that be bestowed the Lord so accepteth as if we had bestowed them upon himself. All the testimonies of the Scripture which do commend unto us the love of our neighbour, do require especially liberality toward the needy. For this is the chief part of true love. Hereunto belongeth that saying of the Lord, Deut. 15. I command thee, saying, 
He cannot rightly fear the Lord which is not merciful to the poor. 1. john. 3.17.  thou shalt open thine hand unto thy brother that is needy. He that contemneth this precept of the Lord, how can he love God? how can he fear him? for thus saith john: Whosoever hath this worlds good, and seeth his brother have need, and shutteth up his compassion from him, how dwelleth the love of God in him? And job 6. He that taketh away mercy from his neighbour, hath forsaken the fear of the Lord. Whosoever therefore determineth to love God and to fear him from his heart, let him think that he doth owe obedience to God commanding. Of which thing Micheas speaketh after this sort: I will show thee, O man, what is good, and what the Lord requireth of thee, surely to do justly, and to love mercy and to humble thyself to walk with thy God.  

The third cause which ought to provoke us to be liberal in giving alms.  The third cause is the imitation of examples, of Christ our Lord first, and then of his members. Christ was made poor for us, that he might enrich us. What therefore do we again, own to the members of Christ: especially seeing he witnesseth that that is done to himself whatsoever we do to the least of his members. Matth. 25. The holy father's desired nothing more than to relieve the poor Saints. Abraham doth reverence strangers, and biddeth them to eat with him, that he may show liberality unto them. Lot desired the Angels to come into his house, whom he thought to be poor strangers. Cornelius the courtier is written to have given himself to continual prayer and alms, which the scripture witnesseth to have come up into remembrance before God.  
The fourth cause is the dignity and estimation of alms godly bestowed before God. Proverb. 21. 
The fourth cause which ought to stir us up diligently to distribute our alms to the poor.  To do mercy and judgement is more acceptable to the Lord than sacrifice. Christ saith Matth. 9 I will have mercy and not sacrifice. Heb. 13. To do good and to distribute forget not: for with such sacrifice God is pleased. So great dignity, so great estimation is there before God, 
Alms rightly bestowed is a thing much accepted and esteemed before God.  of the alms godly bestowed. It is preferred before sacrifice: God is said to be singularly moved and delighted therewith. This dignity ought worthily to admonish them which abound in this worlds good, that they endeavour, according to the counsel of Paul, to be rich in good works.  
The fift cause is our neighbour himself. 
The fift cause of giving alms.  But that every man is neighbour one to another, the Parable of the Samaritane doth teach, although this neighbourhood is greater with some than with other some. 
A triple bond wherewith all men are joined in neighbourhood one with another.  Every man both godly and also ungodly is neighbour unto me, and that first by reason of our creation. Secondly for likeness sake. Thirdly in respect of our common life and human society. And although this triple bond wherewith men are bound among themselves, is a great cause wherefore men ought to do good unto men: nevertheless there is yet a far greater bond wherewith Christians are knit together with Christians. 
Other exceeding near bonds wherewith Christians are knit together, which also ought not a little to move us unto liberal alms toward our needy brethren.  For first one vocation is common to all Christians, whereby we are called to the unity of spirit in the bond of peace. Again, by the same spirit we are begotten again to be the sons of God, whereby it cometh to pass that both we have one father which is God, and also we are brethren among ourselves. Moreover, we are members of the same mystical body, the head whereof is Christ. Finally, we have the same hope of the glory to come, for we are heirs of eternal life in Christ jesus our Lord. If we do earnestly think upon this fift cause of mercy toward our neighbour, there is none that doth not acknowledge how necessarily liberality is to be showed to them that be in need. I do not make mention of that bond by which all men in this world are debtor one to another. Who will seem to be a contemner of the unity of the spirit, whereunto the Gospel calleth us? Who can abide to hear that he is a denier of spiritual brotherhood? Who dare so despise the members of Christ, that he will suffer them to be tormented with cold, hunger, and nakedness? Who will not worthily suffer him to be partaker with him of the things of this world which soon fade away, whom he assuredly thinketh shall be heir with him of the heavenly treasures? If this cause of liberality and mercy were esteemed of many according to the worthiness thereof, they would not set their minds so much upon deceit and unjust gain, they would not so much spoil and rob the needy members of Christ, and they would think more of cherishing and making much of their own flesh. As often as we see any that is in misery craving our help and succour, let us, 
Esay. 58.7.  I pray you, remember the saying of Esay: Hid not thyself from thine own flesh.  

The sixth cause that ought to move us to give alms, is the sundry punishments which shall light upon them that are unmerciful toward the poor.  The sixth cause is the punishment, yea and that manifold of them which are hard toward the poor. The first is the wrath of God, Ecclesiasticus 4. Turn not thine eyes aside from the poor, because of anger. The second is the curse. In the same place it is said: For if the curse thee in the bitterness of his soul, his prayer shall be heard of him that made him. The third is the refusing of thy prayer which thou makest in thy necessity. Proverb. 21. He that stoppeth his ear at the crying of the poor, he shall also cry and not be heard. A horrible punishment truly, than which none can be more grievous: and it is no marvel that he is not heard of God, which doth not hear the Son of God crying in his members. The fourth is a depriving them of their gifts. For it is written: 
Matth. 25.23.  From him that hath not, even that he hath shallbe taken away. But he is said not to have, which doth not use his gifts and goods to the glory of God, and the relieving of them that be in misery. To this pertaineth that saying, Proverb. 3. He that despiseth the prayer of the poor shall suffer poverty. The fift is the begging of their children, or their most wicked life which is far more grievous than all need and poverty. I have spoken of the punishments of them that are cruel toward the poor, and that not out of philosophy which may err, but out of the very oracles of God, which cannot deceive or lie. He that shall contemn these, shall in short time find a just judge. Now we will speak of affection, of what sort we require it to be in him which hath purposed to give alms, and of the due and convenient manner of alms. 
Two things diligently to be taken heed of in giving alms.  Christ will have two vices to be excluded from alms Matth. 6. which are hypocrisy and vain glory. For these two do as pernicious poisons, infect whatsoever they touch. Neither is that any marvel. For where hypocrisy is, there is no faith: where vain glory is, there is no love of God, no fear of God. Let therefore pharisaical Hypocrisy and foolish boasting be far of from our alms. 
What affections ought to be in him that bestoweth alms.  What affections then do you require in alms? love of God, charity of our neighbour, sincere gentleness and cheerfulness. For with these affections as with a certain heavenly salt, our alms ought to be sprinkled, whereby it ought to be a sacrifice acceptable to God. Furthermore, with alms faith is to be joined, by which we do not only assure ourselves that our alms doth please God, but also that he hath a care over our whole life, that he doth furnish us with necessary defence and living. And because he requireth that we should help others, and hath promised rewards, we shall for God's sake bestow benefits, and again by faith look for the help of God. 
Quantity in alms how to be considered.  In the manner of our alms we shall consider the quantity, according to the counsel of Tobias, who saith: 
Tob. 4.9.  If thou hast much, give plenteously, if thou hast little, do thy diligence gladly to give of that little: Equality, 
Equality in alms.  that thou of bounden duty do bestow thy alms on the needy, 
Readiness and cheerfulness in giving alms.  and he again with a thankful mind receive it and wish well unto thee: Readiness of mind, according to that saying of Paul. 2. Cor. 8. If there be a willing mind, it is accepted according to that a man hath, and not according to that he hath not. 
Upon whom especially alms is to be bestowed.  Difference of strangers and them that be of the household of faith, according to the counsel of Paul Gal. 6. While we have time, let us do good unto all men, but especially unto them, which are of the household of faith, that is, them which by faith are in the same family of God that we be: 
prover. 5.16.  Possession, according to the saying of Solomon: Let thy fountains flow forth, but be thou master of them.  
Now it remaineth that we speak of the ends of godly alms, and of the fruit thereof. And although both the ends, and also the fruit of holy alms may easily be gathered of those things which go before, yet that I may the more stir up the godly reader to this necessary, holy, and dutiful office, I will add somewhat of the ends and fruits of alms godly bestowed. 
The ends of godly alms are four.  The ends are four: The first, the relieving of our needy neighbour, and the refreshing of the members of Christ. The second, the provoking of others to liberality toward the poor, according to that saying: 2. Cor. 9 Your zeal hath provoked many. The third, the witnessing of our faith and of the fear of God. For the duties of charity are directed unto this end, that by them we do witness that we fear God, whose commandment we obey. The fourth, the glory of God. divers and manifold fruits do follow liberality towards the poor. 
●. Cor. 9.8.  Paul witnesseth that it will come to pass that they which have been liberal and bountiful toward the poor, shall abound in every good work. For so it pleaseth the Lord to recompense obedience toward him with new graces. And this is it which the Lord saith Matth. 6. The Lord shall reward thee openly. And Psal.. Blessed is he that judgeth wisely of the poor: 
Psal. 41.1.  the Lord shall deliver him in the time of trouble. Solomon: He that hath mercy upon the poor, dareth unto the Lord. 
prover. 19.17.  Paul saith: He that soweth liberally shall reap also liberally. Esay. 58. If thou pour out thy soul to the hungry, and refresh the troubled soul: then shall thy light spring out in the darkness, and thy darkness shall be as the noon day. Ecclesiasticus. 29. Lay up thine alms in thy secret chambers, and it shall keep thee from all affliction, it shall fight for thee against thine enemy, better than the shield of a strong man, or spear of the mighty. Here the wise man calleth the necessities of our neighbours secret chambers, in which benefits are to be laid up and kept, whereupon one of the holy fathers hath said elegantly and well: the hand of the poor is a treasure house of Christ. Then the wise man addeth the exceeding great fruit of the bounteousness laid up in those secret chambers to be deliverance from evils, and a most strong fortress and defence against our enemies. For a man can by nothing be more defended & protected against perils, than by bounteousness & mercy. But I speak of the alms which proceedeth of faith, as it sufficiently appeareth by those things that I have before spoken, lest that any man think that I agree with the Papists, which value their alms without Christ, and without faith. These things concerning liberal and godly alms, I thought therefore to add, that I might admonish especially them that are of the richer sort, of their duty, that they may understand that they are bound by the law of God to bestow part of their substance upon the poor, and that freely for the commandments sake of God, and for many other causes which I have rehearsed. Furthermore that, if they shall refuse to obey the commandment of God, they may know that they are guilty of disobedience toward God. Of these things that is plainly concluded which I propounded, to wit, that none may without great sacrilege take gain of this 
* That is, such as either through poverty, age, or for some other cause are not able to help themselves.  first kind of men. In the second order or state of men I place artificers, and those which get their living with the labour of their hands. To these, according to the precept of Christ, we must lend, and look for nothing again. For as the Apostle forbiddeth to give unto these freely when he saith: He that laboureth let him eat. As charity doth not require that we should give of our goods freely to them that are strong and able to labour: 
How we must behave ourselves in lending to artificers and labourers.  so if necessity urging them, they desire to borrow any thing of thee, obey the rule of Christ and lend without looking for a recompense in the like or in any other kind of duty. The reason of the rule is, because that they, which in the sweat of their brows and in the labour of their hands do get their living, are wont to gain little more than their living and their clothing. If such therefore should be grieved with Usury, they should be plainly oppressed, not without the great hurt of common weals and families, and so the foundation of the contracts and bargains which we have laid before, should be utterly overthrown. But I cannot with silence pass over what I judge most justly to be found fault with in this kind of men. 
Three great faults in many artificers and labourers.  For beside that many of this sort of men do seem to have cast aside the fear of God, judge three most grievous vices to be restrained in them, which are: more than barbarous drinking, excess of apparel altogether unmeet for this kind of men, and fraud and false dealing in their workmanship and labour. 
The first fault found in artificers and workmen.  Many artificers & workmen, whatsoever they gain the whole week, this on the holy days they spend in drinking, having no regard of their silly wives or of their poor children. Whereby it falleth out, that artificers and workmen do more often want, and are more often constrained to borrow. If such were restrained by laws and by punishment, it should be better provided not only for them but also for the common weal. If any thing be remaining more than will suffice for their drinking, 
The second fault.  this they turn into excess of apparel. 
He speaketh not of our country England, but of his own country Denmark, whether the same may be said of our country, that I leave to the judgement of others.  For a man may see often times a peltmonger or a shoemaker or some other crafts man to be more finely apparelled, than a Knight hath been when I was a child, when as yet the noble virtue of our ancestors was in any estimation. They are not contented with common cloth, which was very much set by among our elders, but they imitating noble men and princes, do seek for garments of silk. And they whose ability doth not permit that do guard the hems of their sleeves and skirts of their garments with clean silk, that as by a certain sign or token they may bewray the pride of their mind. Here I judge the magistrate to offend most grievously which doth not restrain this lightness with laws and punishment. 
An objection.  Here perhaps will rise up against me some prating workman & will except after this sort: What? is it not lawful for me to use my own things as it shall please me? am I not master of mine own things? 
The answer.  A seemliness is to be kept in every kind of life, wherefore it is in no wise lawful for thee to abuse thy things contrary to that which beseemeth thee, which if thou shalt do, it is the duty of the magistrate, that he do correct thee & teach thee what kind of apparel doth become a shoemaker or a peltmonger. Thou thinkest that thou art made more trim and commendable before men with thy ornaments of silk: but wise men do judge far otherwise of thee. For of the excess of apparel they do gather an excessive and a riotous mind. 
The third fault in many artificers and workmen.  What shall I say of the fraud and false dealing of workmen? what of their new colours, wherewith they do paint and set forth their works? who doth not complain of the deceit of artificers and workmen? Let me speak somewhat more freely what I think. In every kind of trade they have a gods name, their overseers after the manner of the ancient Athenians. But what I pray you, do these overseers? there are perhaps some among them, which, that they may receive part of the gain or may get of them those things that are necessary for them at a lower price: will wink at many faults of the workmen (which they ought to correct, if they would rightly execute the office of overseers) having little regard of the health of the body, that is of the common weal. It is the duty therefore of wise governors, that they bring into order both the artificers themselves and also their overseers or assistants. That which I have said of shoemakers and peltmongers, I will have to be understand of all workmen and labourers whose occupation and practice is necessary in the common weal.  
In the third order or state of men may husbandmen be placed, who also do get their living with the labours of their hands. If these did there duty in the fear of God, and tilled the earth diligently, truly they should less stand in need, especially they which have but small fields. For the earth which they labour doth render with increase that which it receiveth, 
Very unjust usury practised among husbandmen.  so as the labour of the husband man be watered with the fear of the Lord. Among this kind of men most unjust Usury is used, and such Usury truly as the Turks and other profane heathen would without doubt abhor. Some man peradventure borroweth a quarter of grain in the time of sowing, but with a covenant, that either he restore the same double at the years end to him of whom he borrowed it, or else that he sow of his own charges freely so much as he borrowed. I speak not of the usury of money, which is far more unjust than the former. It behoveth the godly magistrate to correct this unjustice, and it is the duty of godly pastors to provoke the husbandmen to do pleasures and good turns one to another without all usury in the fear of the Lord, and to paint out that cursed usury in it colours, that they may learn to eschew it as a certain plague or pestilence. I would wish also in this state of men both excess of apparel to be restrained, and also unprofitable expenses at marriages, and at the birth of their children. For it is wont oftentimes to come to pass that they are destitute of things necessary, which forgetting the manner of their state, do not keep a mean.  
In the fourth state of men may be placed nice and delicate young men, of whom Horace writeth in this manner: 
Nice and delicate young men.  
The young man not yet ripe in years,  
from keeper once set free:  
Doth set delight in horse and dogs,  
and in green field to be:  
Soon led to vice, is sharp to them  
that warn him as his friends:  
For profit slowly doth provide,  
in waste his money spends.  
Is lofty eke and covetous,  
and soon doth that forsake:  
Which he once loved, and wherein  
his pleasure he did take.   
To this order therefore I thought good to add the wealthier young men, which are not yet married, whether they be noble, or the sons of citizens, who being now set free from their tutors & governors of their manners, are carried more freely according to the lust of their mind. It often falleth out with these, that by reason of their prodigal spending of things (for it is wont to come to pass for the most part, that they which are borne unto wealth, or come easily by it, are more wasteful of their things) do desire to borrow money of others. But how we must deal with these I will declare, when I shall first show what I find wanting in them, & what I would have to be reform in them. Although I fear that the same will happen to me, which in time passed chanced to the Hares that gave laws to the lions, 
Ill bringing up is a cause of marring many, which are of a good towardness and wit.  nevertheless the truth is to be preferred before all peril. First not a few which are of good towardness are marred with evil bringing up, & get those vices from their tender years, which all their age after do for the most part accompany them. For when parents do either too much cocker their children, or by their own example allure them to naughtiness, or neglect due instruction, what other thing, 
An apt similitude.  I pray you, can come to pass, than which we see in trees, which from the beginning being neglected, become crooked and unfruitful. Contrariwise, they that are pruned, erected and watered with the hand and cunning of the husband man, are made straight, fertile, and fruitful. 
How much bringing up prevaileth either unto virtue or vice it is declared by an excellent example.  But how much it skilleth to accustom from tender years, Lycurgus taught his Lacedæmonians by this example: he took in hand to bring up two whelps which came of the same sire and dam, of which one he suffered to be pampered and well fed, the other he applied to hunting. These thus brought up, he brought unto the common theatre or stage of the Lacedæmonians, and placed them in the midst thereof, and together in the sight of the whelps he set a pot of flesh and a live Hare. This being done, he let them both lose, the Lacedæmonians beholding him, of which the one with great vehemency runneth after the Hare, the other thrusteth his head into the flesh pot. But when the Lacedimonians marveled, what this sight did mean, Lycurgus answereth: both these whelps came of the same sire and dam, but you see the one given to the belly, the other to be delighted with hunting. This divers disposition is long of the bringing up. Know ye therefore, O ye Lacedæmonians, that the manner of life, education, and custom, are of great importance to virtue. The ancient Crates also ascending the highest part of the city did wisely cry out: whither are ye carried O ye citizens? is it meet that you should be wholly occupied in getting riches, and to be nothing careful for your children, for whose sake riches are gotten? Believe me, saith he, 
Good education a most profitable patrimony.  there can none more precious and better heritage be left unto your children, them if they be well brought up from their tender age, and be rightly instructed unto virtue from their infancy. This patrimony remaineth with them continually nothing at all subject to the storms and troubles of fortune. 
Two things which much hinder good education.  But I see two especial causes why certain parents do more negligently provide that their children be instructed, to much cockering and nigardship.  
In cockering mothers do more often offend, and especially those which have not very many children. 
A very apt similitude.  These do like as if some husbandman should refuse to till his field because he hath but one only. Who could suffer this man's folly and perverseness of judgement? is it not much more to be tilled because it is only one? It is so truly, that the profit and increase of one may recompense the want of many: 
The fewer the children the more diligently to be cared for that they be well brought up.  After the same sort I judge it to be the duty of mothers, so much more diligently to bring up their children, by how much they are fewer. But I see what doth let mothers, they love their children more dearly than that they can suffer them to be an hour out of their sight, but it is cruel love so to love their children, 
Cruel love in many mothers that think themselves to love their children most dearly.  that they should be as it were given over of their mothers unto all naughtiness, of which perverse and cruel love, not a few shall suffer the just punishment, which with great grief of mind and with tears shall be compelled to see the unbridled wantonness and ungraciousness of their children, unto which they do now all to late go about to provide a remedy.  
On the other side niggardship is oftentimes greater, 
The second cause which hindereth good education.  than that parents will bestow the cost. Whatsoever is spent upon horse breakers, or horse keepers, fools, minstrels, dogs, etc. that they think well bestowed, but if they see any thing to be spent about instructing their children, they think all that ill bestowed, and are much more careful that an horse be well framed to vaunting and leaping, than that their child be well instructed to virtue. Plutarch declareth a very goodly history making hereunto: Aristippus, 
The discommodity of evil bringing up is properly showed.  saith he, being demanded of a certain foolish father how great a reward he would ask for instructing his son, answered, a thousand groats. This answer being heard, the father with indignation crieth out: O good God, saith he, I can buy a bondman or slave for a thousand groats, to whom Aristippus: buy, saith he, a bondman, and so thou shalt have two bondmen, both the servant whom thou hast bought, and the child whom thou hast begot: signifying that the minds of children, honest discipline being neglected, do become servile, and open unto all naughtiness. For the Poet truly saith: 
The untilled and neglected field,  
the fruitless fern for fruit doth yield.   
For so it is altogether, if thou leave a field untilled, thou shalt find it to have plentifully brought forth fern and thistles: after the same sort, if thou shalt leave the wites of children unlooked unto and unexercised, thou shalt reap most abundant fruit of wantonness and ungraciousness. We have what be the beginnings of unbridled and wanton youth, whereunto afterward come the very evil examples of them which are taught after the same manner. What other thing I pray you, can be looked for here, then that which is reported of a certain kind of chalky clay, which as Pliny saith, hath so great affinity with the fire, that the flame doth pass unto it from what place soever it be seen: for whatsoever vice is in others whose acquaintance they use, this cometh upon them as a certain flame, and if there be any virtue left, it consumeth it, so great a nourishing of all naughtiness and unbridled sensuality is the acquaintance and conversation of evil men. In this fellowship, virtue being banished they begin to strive who shall pass other in pleasure. 
Contending who shall pass one an other in quaffing and drunkenness.  Here it is a goodly thing to contend in drinking and to overcome. It is thought to be greater glory not to be overcome in quaffing, then valiantly to drive back the enemy. They that overcome in this striving are no less praised them Achilles was in time past, because he overcame Hector in a singular combat. Briefly, according to the saying of Esay, they show themselves men in drunkenness, and so they carry away the spoils of Sarmacis without blood and sweat. There is also an other kind of striving wherein one contendeth to overcome an other in vanity, in strangeness, 
Contending in vanity and excess of apparel.  in price and excess of apparel. Here when none willbe the last, O good God, what unprofitable expenses are made? as this striving is exceeding gainful to merchants: so is it a most ready way to empty the purses of unwise men. I say nothing of other strivings not worthy to be remembered, unto which there are no small charges required. What at the last will here come to pass? their purses being emptied, they run unto their friends, they desire to borrow money, that nothing may be wanting to the soldiers of Epicure. 
How we must behave ourselves in lending to them which are prodigal and riotous.  Here if any deny that which is asked, he getteth unto himself an enemy, if he lend, he addeth oil to fire. What, I pray you, must a godly man do here? aught he to give money freely unto these, or ought he to lend it them? No wise man will give it freely, because alms is due not to riot, not to drinking, not to dice, etc. but to necessity. Parents and kinsmen which will seem here to be more liberal, 
To lend a prodigal man money is to reach a sword in to a mad man's hand.  and do minister money which is the instrument of naughtiness, to them that ask it, do as it were reach a sword unto a mad man. Ought they to lend these any thing? No truly. For thou art bound by no law neither of God, nor of nature nor of man to lend money to them, 
We must not lend money to prodigal persons.  which abuse it to their own destruction, yea thou dost not a little offend if thou do it. For he that hath given an occasion of loss, seemeth to have given the loss, wherefore he is made guilty of an other man's fault, as though his own proper burden were not enough for him. For when these nice and delicate young men do find where they may readily borrow money upon Usury, they spend more prodigally, till their substance being quite wasted they be brought unto poverty not without shame and reproach to the family whereof they come. Wherefore since it is profitable also to the common weal that honest and especially noble and ancient families be maintained, he doth not a little offend against the common weal, who by lending doth give occasion of utter decay of honest families. Wherefore let a wise and godly man be nothing moved with the offence of these light men, neither let him communicate with other men's faults, neither let him give occasion of greater spending, but let him fear God rather and help them by lending unto them, whom the Lord commandeth to be helped.  
Unto the first order or sort of men they may be referred, which are come to their full and perfect age, whose study of life the Poet describeth in these verses.  
The manly mind and age now ripe,  
old studies doth forsake:  
And friendship, wealth and honour eke,  
to get it means doth make.  

What men of full and perfect age are most commonly inclined unto.  These leaving the fond toys of youth, as the Poet witnesseth, are occupied with new studies: they seek riches, they desire friendship, they are tickled with honour. Who if they would enter into a just trade of life, and call their liberty to an account, they should have sufficient to maintain their state. But they being not contented with their mean state do seek after higher matters, and having no regard of the means of their calling they strain themselves to do greater things than their ability doth bear. Such therefore when as they are destitute of feathers, nevertheless they enterprise to strive with the eagle in flying: they had need some otherwhere to borrow feathers, which they themselves have not at home. What I pray you, is more fond or foolish than these? what is more unadvised or rash? they see other much richer than themselves to wear costly garments. What do our country men hear? that they may not seem less noble than they, they desire to borrow money upon Usury, that they may have whereby they may maintain and increase their bravery. They marvel at the sumptuous houses of others, in which thing when they will not give place to them that are of the richer sort, they must by all means seek to get money whereby they may build the like houses. 
We must not presume above our ability.  Should they not do much better if measuring themselves by their own foot, they did prepare a nest fit and agreeable for themselves and for their chickens? Were it not a ridiculous thing if the Lark seeing the nest of the Swan, should make an account that the like were to be prepared for herself. 
A worthy saying of Frances King of the frenchmen, wherein is showed that we must not go beyond the limits of our state  There is reported a very pretty saying of Frances King of the Frenchmen concerning the house of a certain noble man builded and set forth sumptuously and after a princely sort. For when as the King was brought into the house, and the noble man did look for the kings voice concerning the sumptuousness of the building: at the last the King being asked his judgement of the house, answered, that all things were fair and sumptuous, but that it was to great a nest for so little a bird. The King did very well truly and sufficient wittily in few words reprehend the folly of the man, and also by his answer admonished, that it behoveth every man to abide within the limits of his state and calling, beyond or beside which nothing can well consist.  

He describeth at large the presumptuous prodigality of divers of his own country men the Danes, but all other whosoever that be in the same fault, may be thereby also admonished.  They do furthermore behold others to wear great chains of gold as tokens of their nobility and authority to whom if they be not made like even in this thing, they think that there honour is ill provided for. What must they needs do hear? their ability is more slender then that it doth suffice to buy so costly and great chains: wherefore they must seek to borrow gold some other where, for which either their fermes are to be mortgaged, or money is to be borrowed upon usury. For no man giveth unto them freely, no man ought to lend them for nought. For free lending, as Christ witnesseth is due only to them that need. Ecclesiasticus. 29. Lend unto thy neighbour in the time of his need. Here the wise man doth plainly restrain the duty of lending unto the time of need. Hereupon it falleth out that sometimes their rents are scarce sufficient to pay the usury. The husband first wearing a chain doth in vain desire the friendly countenance of his wife, before she also be adorned with chains and other innumerable ornaments. Then the daughters seeking to have the like trimming and decking that their mother hath, do not cease to provoke their father by entreaty, till they also wear chains.  
They see moreover in the families of great personages noble and honourable furniture, in which thing they do not suffer themselves to be the last. Here gilded cups, costly wines, precious hangings of houses and sumptuous ornaments must be gotten. These things being gotten, great feasts are made that this excellency and bravery may be known unto others. There are also in this sort of men who being not content with their fermes and fields whereupon they might live honestly enough according to their state, do think of the buying of other men's fields and fearmes, that they may leave their children a greater patrimony, but when these also do want ability they must seek money some where or other, that they may have wherewith to suffice their avarice. What shall he do here which hath money, wherewith he is able to satisfy their desire? Perhaps it will be an uncivil thing to deny, and to give freely or to lend, neither the law of God, nor the rule of charity doth compel thee. What therefore wilt thou say, shall I do? He knoweth that I have money, which if he shall not receive, he will cry out that he is forsaken of his friend, and so by denying that which is asked, for a friend I get to myself an enemy. Is it lawful therefore for me, for the benefit of lending to covenant for usury, especially seeing that I do not owe to him that asketh neither by God's law nor by the law of nature, that which he asketh? I own alms to the poor by the law of God and of nature. To him that needeth, but is strong and able to thrive with that he borroweth, I ought to lend by God's law and by the law of nature. Here if I do not render that which I own, I do offend, and if I ask a reward for my bounden duty, I break the rule of Christ, and pervert the law of nature. But here I am not bound neither by God's law nor by the law of nature. 
All taking of more than the principal is not condemned, neither properly to be called usury.  Wherefore if here I show any benefit which is not due, what forbiddeth that I may not bargain to have a reward for my benefit? and according to the received custom, to receive five of the hundred every year? I say that Usury is not here properly committed, because that this benefit was free, whereunto thou wast not bound neither by the law of God nor of nature. For Usury condemned by the word of God is properly committed, when for the lending which thou owest freely by the law of God and of nature, thou requirest some thing more than the principal for the bounden duty of lending. Hereunto pertaineth the rule of Gerson: 
When it is usury to take more than the principal, and when it is not usury.  Every contract or bargain, which by it own kind, or by the circumstances ought to be free, if a covenant of receiving more than the principal, cometh between, it is named Usury, and properly such only is named Usury. Of this rule of Gerson it followeth, that it is not a bargain of Usury, which by the circumstances ought not to be free. Wherefore if I take any thing according to the appointment and limitation of the laws, for the benefit of lending which is not due, that there may be equality, I do not commit Usury. I own alms to the poor, I ought to lend to the needy. Wherefore? Because the ordinance of God and the law of nature doth require this. But to him that needeth not I ought of duty by no law to lend. If therefore I deal or bargain with him, a covenant being made between us concerning receiving somewhat more than the principal, Usury is not properly committed, especially if the equality be kept which the Magistrate hath appointed. Wherefore in this kind of dealing I allow the sentence of D. Aepinus, who writing upon the 15. Psalm, rehearseth three sorts of men, to wit, of beggars, of them that do in very deed stand in need (who notwithstanding are able to thrive with the money that they borrow) and of them which are wealthy, and have whereupon they might live honestly with their family so that they were content with their mean. Of these three kinds of men Aepinus doth learnedly dispute, and at length concludeth, that in the third kind Usury is not committed, so that otherwise there be no departing from equality. 
It is natural equity to render one good turn for another.  Now it is natural equity that for a benefit, which by right we do not owe, a benefit be rendered, that there may be equality. Concerning this equality, the determination of the Magistrate is to be heard. The King of most commendable memory Christian the third, did provide by a law, that no man should receive above five every year of the hundred. These limits and bonds he that doth pass, departeth from equality. But I would have the godly always to have certain sure advertisements in their sight, which a little after I will annex.  
In the sixth order of men I place merchants, to wi● them, which have not so great substance whereby they are able to maintain themselves honestly, but do live by trade of merchandise, and do get gain by the changing, carrying out and bringing in of things, whereby often times they do not a little gain. It falleth out often with these, that they seek to borrow money, without which they cannot exercise their mean trade of ambergris. Here it is demanded whether it be lawful for the creditor to covenant for usury. I answer plainly that it is not lawful. For both by the law of God and of nature thou dost owe to thy brother being in need the duty of lending. For when he doth in deed stand in need, and thou art able without thy certain hindrance to help him, thou dost offend if thou do not help him, and thou dost also offend, if thou take any thing more than the principal for the bounden duty of lending. But here are four observations to be marked. The first concerneth merchants that are not content with their mean. The second pertaineth unto society. The third to the inheritance of wards. The fourth is referred to the interest. Now as concerning the first observation, we must understand, that no man ought by the law of God and of nature to lend unto a very rich merchant, whose great wealth and substance is well known. For that which is lent is due to necessity, and ought not to serve unsatiable covetousness. Wherefore we may deal with this kind of men, according to the rule which we gave when we entreated of the fift sort of men. The second observation, which we said to pertain unto society, is after this sort: a merchant borroweth money of thee, 
How we may lawfully covenant for part of the gain of that which we lend.  and thou dost agree with him for part of the gain upon this condition, if he shall get any gain by thy money. Here it is demanded, whether it be lawful for thee to covenant for part of the gain. I answer, it is lawful so that thou wilt take part of the peril upon thyself. For when this is done it doth not become usury. Thou mayest therefore for a year require five of the hundred as part of the gain, so that thou again wilt suffer five of the hundred to be abated of the principal, if he suffer damage. For he that covenanteth only with condition of the gain and willbe free from the loss, doth in very deed commit Usury. Wherefore he is found guilty by the law of God and of nature. But as concerning wards, 
How Guardians may lend the money of the wards committed unto them.  the Guardians of the wards, that the inheritance wherewith they are put in trust be not by little and little wasted, may lend the money of the wards to them that desire it especially to them that are of the richer sort, and for the benefit of lending and the use of the money require that which is reasonable, that is, according to the limitation of the magistrate, five of the hundred every year. This kind of dealing is not to be counted usury. For neither Guardians are bound to lend of that which is another man's, neither they which borrow, when as neither divine nor natural bond or debt went before, can justly refuse to be thankful for a benefit received. The observation which pertaineth to the interest, doth also hinder the manner of usury. For if by deferring the payment of that which is borrowed the creditor be endamaged, 
Interest whereof it is said to come.  equity doth require that the debtor make a recompense for the damage. And this they call the interest which they say doth arise, either because of the loss that cometh or because of the gain that ceaseth. For if the debtor shall not pay that which he borrowed, at the time appointed for the payment, natural equity requireth, that the debtor make recompense for the loss that came to the creditor thereby. The like is to be said of the gain ceasing. But here let the lender beware that he use not deceitful balances. 
Charity most necessary in all kinds of bargains.  Wherefore charity is to be added, which is the most just rule of all contracts and bargains. This if it be sincere, will easily find equality. If other sorts of men be offered beside those that are rehearsed, it shall not be hard by the former rules to judge, what is to be determined concerning them. For there shall easily be found some likeness in them with the former kinds, which may dissolve the question.   

Of the fourth.  
IT followeth that we speak of the fourth member of our partition, which shall contain certain admonitions, which may be unto the godly as certain consultations not only in this trade concerning usury, whereof we have spoken now sufficiently: but also in every kind of contract or bargain shall keep us in our duty, so that we will give godly ears unto them.  
The first, Paul. 1. Tim. 1. faith: 
The first rule whereby we ought to examine our doings.  The end of the commandment is love out of a pure heart, and of a good conscience, and of faith unfeigned. We said before that usury is therefore forbidden by the word of God, that charity may not be hurt among men. 
What things are required in love that it may be true and sincere.  Now this rule of Paul willeth, that charity proceed from a pure fountain of the heart. Thou must take heed therefore, lest that while thou dost outwardly pretend charity toward thy neighbour, thy heart be unclean, with the filthiness whereof the duty is defiled, which thou seemest to perform to thy neighbour. Charity moreover requireth a good conscience, to wit, that thou mayst truly witness before God, that in all thy actions thou seekest the glory of God, and the profit of thy neighbour without falsehood or dissimulation. For whereas falsehood and dissimulation is, there charity is banished, the conscience is spoiled, and faith perisheth. Whereupon it followeth, that nothing is well done. Let this rule therefore of Paul be always in our sight, whereby we may try all our doings, as examined with a touchstone.  
The second, Abstain, saith the Apostle, 1. Thess. 5. 
The second rule of our actions.  from all appearance of evil. This rule is exceeding necessary. For it admonisheth that we do fly not only those things that are evil in very deed, but also that we abstain altogether from the appearance of evil, that is, that we avoid whatsoever pretendeth any outward show of evil. Let this rule admonish the godly, that they do abstain not only from those bargains which are in deed evil and unlawful: but also from those which have any appearance of evil.  

The third admonition concerning our doings.  The third, Paul. Hebr. 13. saith: Let your conversation be without covetousness. This precept doth not belong only to the mind, to wit, that the mind be not profaned with the most filthy idol of covetousness: 
Our mind must in no wi●e be profaned with the filthy Idol of avarice.  but also to outward manners. For he will have us so to live, that no man may lay upon us the fault of covetousness. For when the conversation beareth witness of the covetousness of the heart, godliness and faith without all doubt are banished. Wherefore it is not without good advisement which David prayeth when he saith: 
Psal. 119.36.  Incline my heart unto thy testimonies, and not unto covetousness. 
The fear of God and covetousness can not agree together.  Here David setteth obedience toward God and covetousness one against the other, signifying that their condition is such, that where the one is the other cannot be. If therefore the heart be infected with the vice of covetousness, sincere religion toward God can in no wise be there. If a covetous man doth sometime pretend some obedience toward God, it is mere hypocrisy. But contrariwise, if the heart be servant in the love of God and in his religion, covetousness hath no place there. For what agreement hath the idol of avarice with the temple of God? Furthermore because the most holy King David desireth of the Lord that his heart may be inclined to the testimonies of God, and not unto covetousness, 
Our heart of itself is prone unto covetousness.  he doth manifestly show, that the heart of it own accord is carried to covetousness, and cannot deliver itself from covetousness except God putteth to his hand. The precept therefore of Paul: Let your conversation be without covetousness, I would have the godly to have alway before their eyes, and this prayer of David: Incline my heart to thy testimonies and not to covetousness. I would have earnestly to be made, which if it were done, there would be less striving among the godly about usury.  
The fourth, Paul will have Christians so to live, 
The fourth admonition concerning our actions specially in bargaining.  that our commodity be not evil spoken of among the heathen. Now it is certain, that the trade of usury is infamous among the Turks, and all profane nations. What therefore will they say of Christians, if they shall hear that we do contend with the most profane nations, and exceed them in unjust bargains? These things truly ought worthily to admonish all godly men, that they would rather live after a meaner sort, then that they would give occasion that the name of God and the Gospel of Christ should be evil spoken of among profane men. We ought with all examples of godliness & honesty to allure and provoke them, that they would together with us worship Christ and be saved, but, O good God, what is done? under a Christian name in many lurketh a Turkish heart.  
The fift, Paul commandeth us to avoid offence, 
The fift admonition.  lest that the weak being offended at our doings do stumble. And he will not have this only that we abstain from things that are evil by themselves, but also from things lawful. It was lawful for Paul by christian liberty to eat flesh, but what saith he? 
1. Cor. 8.13.  before I will offend my brother, I will not eat flesh while the world standeth. So far doth the duty of those which are godly in deed extend, not only to beware that they do not defile themselves with any spot of sin, but also that they be not by any means a cause to other of falling, whereby they may have occasion not to judge so well of us.  
The sixth, 
The sixth admonition which ought to move us to deal truly & to do well.  let the dignity of a Christian name come into our mind. Which name ought truly not without most just cause to be holy among Christians. 
to move us to deal truly & to do well.  It is a shameful and an unseemly thing for a man that is borne of a noble and famous house to follow trades that are servile and contemptible, lest that he doth any whit distain the nobility of the house whereof he cometh: much more unseemly is it that the children of God do defile themselves with any blemish which afterward may spread over the whole family of God.  

The seventh admonition which ought to fear us from doing unjustly.  The seventh, punishment in the heirs is to be feared. For if any man by unjust gain heapeth up much goods for his heirs, he shall not escape punishment. For God doth either in the sight of them take out of the world them who they hoped should have been their heirs, that they may see their own vanity and amend, or else he punisheth the heirs by forsaking them, suffering them to run headlong into sundry vices, that those things which were unjustly gotten may most dishonestly be dispersed and perish, unto the certain destruction of the heirs.  

The eight admonition which ought to withdraw us from wrongful getting of riches.  The eight, let this cogitation come into the mind: that oftentimes the children of poor and honest parents have come unto very great dignities, & that not by the means of riches, which they had not, but by the benefit of excellent sciences of honesty, of wisdom, of prudence. I could name even domestical examples, but because they are known, I let them pass. But contrariwise that many, to whom great riches were left of their forefathers, have been either brought unto extreme poverty through their own fault, or else have been as painted tables profitable to nothing in the common weal, altogether like to the wooers of Penelope and the swine of Epicure, borne to consume the fruit of the earth. Let this cogitation admonish the godly, that they do rather leave unto their children virtue and a good name, then without virtue many riches, which children are seldom wont to use but to their own destruction. This saying of Cicero is worthy of remembrance: 
The glory of virtue on excellent patrimony.  the best inheritance which is given of fathers to their children, and more excellent than every patrimony, is the glory of virtue and noble acts. And again: a father can leave no monument more notable or famous, than a son which is the image of his manners, of his virtue, constancy, godliness and wit. I hope that I have profitably added these admonitions to the disputation of usury, now I desire the godly reader that he will weigh them godly, and take them into his counsel in all his business.   

Of the fift.  
IT remaineth, which in the last place we propounded, 
Advertisements to the ministers of God's word, what they ought to do concerning usury and bargains.  to speak of the office of the ministers of the word, whose duty is in the stead of God, as Preachers sent of him, to lift up their voice as a trumpet, and to accuse the sins of men having no regard of persons: yet not without spiritual wisdom, which taketh heed that nothing be done unseemly or amiss. First therefore let the Ministers of the word earnestly and sharply condemn every unjust bargain, yea and that usury which is condemned by the word of God, and let them show that no unjust bargain can stand with true godliness. Then let them diligently see, that they judge not too rashly or too sharply of bargains which the magistrate approveth. Let them put a difference between those bargains which God in his manifest word hath prohibited, and those which the laws do wisely ordain for the maintaining of human society, 
It is the ministers duty as much as they are a●le rightly to reform manifest errors in contracts and bargains.  and let them not under a pretence of usury condemn those bargains in which in deed there is no usury. Moreover let them reform as much as they can, manifest errors in bargains, by Ecclesiastical discipline, and that not of any private affection, but with sage and wise counsel, lest that correction out of due season doth hurt more than profit. Furthermore, although the Preachers of God can not correct all faults in bargains, 
The Church must be troubled as little as may be.  yet let them not trouble the Church, but commend the thing unto God, and pray that he will put to his hand. For where there is any peril of schism, the sentence of excommunication being already pronounced against many, I judge that they ought altogether to abstain from excommunication. The tars truly are to be rooted out (as Augustine saith) so that the wheat be not pulled up together with them. 
A moderation to be observed of godly ministers in reforming manners.  Wherefore in amending manners let them follow this moderation: let them correct the horrible sins of many, not with might, but with counsel, let them reform them not with threatening but with admonishing. But contrariwise, let them chastise the sins of a few with severity, lest that they take force and invade the multitude. Which when it is done, they are more hardly corrected. 
How the ministers of God ought to admonish concerning the right use of riches.  Finally, let them most diligently admonish the rich men that they suffer not themselves to be deceived by their riches, and that they take heed lest that they being beguiled by the deceitful reasons of the foolish flesh, do lose the faith, and fall into the snares of Satan. Let them admonish also that the Lord did not say in vain: that it is an hard thing for a rich man to enter into the kingdom of heaven. Let them now and then commend the true use of riches unto them: Let them show that Christ would therefore have in his Church certain needy and naked members of his body, that he might try the rich men whether they did by a true faith love him in his members or no. These advertisements we have given to the Ministers of the Gospel which are of the simpler sort, the other, especially they that are more exercised in the ministery, do easily understand by themselves how the word of God is to be decided and applied.   

Of Lending.  
LEnding doth follow, 
Lending what it is.  which doth not alienate a thing into the proper possession of the receiver, as it is done in the former bargains, but doth only alienate the use of the thing, and that for a time, that the very same thing in due time may be restored again. This contract hath the name of the use of it, because the things that we borrow, do bring unto us some commodity and profit. Let this kind of contract be without deceit both in the lender and also in the borrower, and let it be subject to the law of charity.   

Of hiring and letting out.  
LEt the bargains of hiring and letting out be subject to the custom and condition of the time and place, 
What is to be observed in hiring and letting out.  yet so, that there be no departing from the law of charity. He therefore which letteth out the use of his thing or his labour, according to the custom of the Realm, and other circumstances, may require a price or reward of him that hireth it. He which will not pay it, is unjust. Hereunto me thinketh pertaineth the bargain which the Lawyers call emphuteusis, that is, planting or graffing, therefore so called, because they that in times past did hire barren fields, did make them better by planting and graffing, that is, by good ordering and usage, and did pay to the owners a certain yearly rend for the use of the fields, the right nevertheless of the possession remaining in the letter of them out. This particular was afterward translated to a general, that is, to the letting out of all fields and houses. This contract therefore concerning tilling and planting, consisteth in the dealing with the ground and land only, wherein fruit cometh to him that hireth, by tilling and due ordering: but the letter of it out doth remain the true owner of the land, and therefore according to the laws and customs of countries, he doth justly receive part of the fruit by the bargain.   

Of the contract of society.  

The contract of society wherein it consisteth.  IN that which they call the contract of society, that is, whereas one bestoweth money only, and another only labour, or one bestoweth money and labour, another only money or labour, or both bestow money and labour, but not equally: we must follow the foundation without deceit: do not that to an other which thou wilt not have done to thyself. He which contrary to this foundation shall deceive his fellow is unjust, and hath broken the laws of brotherly society. These things I thought good to add concerning contracts and bargains that I might herein have consideration of the consciences of the godly. A full and perfect doctrine of bargains may be taken out of the writings of the lawyers, who of purpose as cunning and skilful in these matters, do write of them most copiously, neither is there any cause, that any man should think that the ordinances or decrees of wise governors concerning bargains or other offices profitable in the life of man, are against the Gospel. For, as before we have witnessed, the Gospel doth not abolish civil ordinances. 
joh. 18.36.  For the Lord saith: My kingdom is not of this world. The Gospel therefore leaveth to every nation the laws thereof, which varying not from the ten commandments do tend to the maintaining of common weals and families. 
A rule which the godly may safely follow in all kinds of bargains.  Wherefore the godly may most safely follow this rule: All bargains approved of the lawful magistrate, which hath the chief government, are lawful unto Christians, so as they do not plainly disagree with the law of nature and the ten commandments. And therefore the godly may use them freely with a good conscience without offending God, no otherwise then these elements, which are common both to the godly and ungodly.   

A Question concerning the goods of the Church.  
Whether it be lawful for heirs to require again the goods, which their forefathers have bestowed upon the Church for the celebrating of Masses: the Masses now ceasing, ye being quite abolished.   

The Answer.  
A Difference must be put between the next end of the giving and the last end. 
Two ends to be considered in the giving of goods to the celebrating of masses. etc.  The next end of the giving was the celebrating of the Mass, which, seeing it is ungodly, they do well, which abolish the custom thereof. The last end was the maintaining of the worship and service of God. To this end, because it is good and holy, ought all the goods to be referred, which in time past were given to the celebrating of Masses.   

An objection.  
They object, that in many of their deeds of gift this clause is expressed: If such custom of celebrating Mass or of singing shall cease, let the heirs have power to receive again those goods which their forefathers have given to the celebrating of Masses. etc.   

The Answer.  
THey that bestowed those goods upon the Church, did err in the particular, and not in the general. The particular is the celebration of the Mass. The general is the worship and service of God. The heirs therefore being better instructed, aught to correct the faults of their forefathers, and convert that to the true worship of God, which was appointed for the profaning of the supper of the Lord. 
Flora an harlot of Rome how she bequeathed her goods and to what end they were afterward employed.  Yea I think that this is rather the office of the godly magistrate, that these goods be not suffered to serve the avarice of private men. Flora an harlot of Rome bestowed the substance that she had, which was very great, to the maintaining of a yearly pageant or play at Rome. When the most grave censor Cato thought good that this play should be abolished for the dishonesty thereof, and for the filthy gestures and behaviour of harlots, the heirs of Flora, the plays of Flora being abolished, do require again the goods that Flora had given. But the Senate of Rome did most wisely judge, that these goods ought not to return to the heirs, but that the purpose of Flora which gave them was to be considered, whose last will was, that the goods which she had given should serve the common weal of Rome. For Flora although she erred in the particular, yet did she not err in the general. Wherefore that the general might be kept, the Senate of Rome did most rightly judge that those goods which Flora had given should not be restored to the heirs which required them, because the plays of Flora were abolished. After the same manner those goods that are given to the maintaining of masses, ought not to be restored to the heirs, 
How such goods ought to be bestowod which in times past have been given to the maintaining of superstition The judgement of Bartolus a singular lawyer.  the masses ceasing, but are to be converted to the general end, that they may serve the Church of God, that is, that they may be given to them that teach, to them that learn, to them that have deserved, to them that are keepers and defenders of the Church. They ought not to serve the pleasures of men, but the necessities of the Church. So also doth Bartolus a most excellent lawyer judge, which toucheth this very case concerning masses, in his commentaries upon the law. Of that which is given to the city. The words of Bartolus are these: If he that maketh his last will and testament hath left an hundred pounds for singing masses, which masses cannot be song because of the commandment to the contrary, that which was left aught to be converted to an other use. The same Bartolus doth a little before set down the general sentence: If, saith he, he that maketh his last will, addeth a manner or condition which is unpossible (to wit by reason of the prohibition) for some lawful and honest end, then if it can not be fulfilled after that sort, which he hath said, it is converted to some other lawful use.   

The grievousness of the sin of them which covetously and greedily get into their hands the goods of the Church.  
THey which covetously and greedily get into their hands the goods of the Church, 
They which wrongfully enjoy the goods of the church are guilty of both tables.  do violate both tables. For they are both ungodly against God, and also cruel toward the Church and the members thereof. Inasmuch as they do both with sacrilege usurp unto themselves those things that are given to the worship of God, & also do spoil the needy members of the Church of their living. Cicero affirmeth that he doth more grievously offend, which wrongfully taketh any thing out of the common treasury, than he which stealeth the treasure of a private men. Wherefore it is certain that they do far more grievously sin which wrongfully possess the goods of the Church. The Lord condemneth them, which do not bestow somewhat upon the poor of that substance which they have: how shall we think that they shall escape the judgement of God, which greedily get unto themselves those things that belong to others? He is reproved by the voice of God, which doth not suffer injury with a patiented mind: how may it be that he should scape unpunished which doth injury to the members of Christ? God is not deceived with subtlety, he doth not receive unjust excuses. Wheresoever these covetous and greedy getters into their hands of the goods of the church do turn themselves they cannot avoid but that they are guilty of the 
* Note that he followeth not the same division of the commandments which we commonly do  seventh precept. For when the Lord saith: Thou shalt not steal, he forbiddeth us by any pretence of right to challenge to ourselves unjustly any thing which belongeth to an other. But although many at this day wrongfully possessing the goods of the Church, do seem pleasantly to enjoy them, yet they carry about with them their conscience as a witness, which although it being as it were seared with an hot iron, doth for a time rest securely: nevertheless at length, and that at the point of death, 
The testimony of a man's own conscience against himself a thing most grievous.  being as it were raised out of a dead sleep, it shall be in stead of a thousand witnesses, and shall more grievously afflict the heart, than any renting or tearing of the body can vex and torment the body. Then they shall truly perceive, that it was not for nothing which in time past was said of Esay. chap. 33. woe to thee that spoilest, and wast not spoiled: and dost wickedly and they did not wickedly against thee: when thou shalt cease to spoil, thou shalt be spoiled: when thou shalt make an end of doing wickedly, they shall do wickedly against thee. They shall at length perceive that these words of the Prophet do not vanish away into the aer. These men think that there is no danger, because they do not feel the present hand of God, whom notwithstanding the history of the jewish people doth sufficiently teach, that the punishment of them that commit sacrilege is not taken away although it be deferred for a time for their sakes, whom the Lord by his goodness doth call unto repentance. 
Sacrilege shall not escape unpunished with out earnest and hearty repentance.  The jewish people contemned the voice of the Prophets, but at the last, the measure of their sins being filled up, they came to utter destruction. At this day the voice of the Lord doth sound in our ears, and we sleep securely on either side without repentance, but our sins being come to the full, the Lord will pour out his wrath also upon us, and so that will come to pass which jeremy hath foretold: As a thief that is taken with the deed cometh to shame: even so shalt thou come to confusion. By which word the spirit of God doth signify, 
God will in his time justly punish the scorners and despisers of his word.  that it will come to pass, that they at length shall suffer due punishment, which mocking and scorning at the word of God, do think that all things are lawful unto them which the lust and sensuality of the mind doth persuade.   

A Question of the right use of the goods of the Church  
BEcause the goods of the Church have been a long time in great abuse, it is with good cause inquired, what is the true and lawful use of the goods of the Church, and upon whom these goods ought to be bestowed. For one doth not therefore by good right possess the goods of the Church either because he weareth a hood, or because his voice soundeth in the church, ye or because he understandeth the Latin tongue, in which error many have hitherto been: But here the holy fathers are to be heard, which can judge with a sincere judgement. 
The sentence of Augustine concerning the right distribution of the goods of the Church.  Gratian rehearsing the sentence of Augustine, doth witness that the stipends of the Church, that is, the yearly revenues and gifts, aught to be distributed into four parts. Whereof the first ought to be given to the Bishop and his family, for maintaining his office and hospitality, 
The first part of the Church goods.  not to maintain riot, pride, chains of gold, rings of gold, not to feed palfreys, not to keep a courtly rout: but to necessary and honest sustentation, lest that he being deceived and carried away with the riches of this world, do forget his duty, as it is sufficiently known to have come to pass in this realm in time past. 
The second part of the goods of the Church, how it ought to be bestowed.  The second part aught to be given to the clergy, whereof I make three orders or sorts. In the first are they which teach and learn in the church, to whom stipends and exhibition is due, lest that being compelled with poverty they forsake their office. In the second are they which in time past have served the Church, but now either grieved with sickness or wasted with old age, not able to execute their office. To these liberal sustentation of the goods of the Church is due. In the third order or sort are they, which do deserve it by their labour and travail in the studies which are profitable to the Church, these aught as soldiers to be maintained to the use of the Church. 
The right bestowing of the third part of the goods of the Church.  The third part ought to be bestowed upon the poor, which are such in deed, whose life past hath been honest. For they that have spent their goods in hunting and companying with harlots, are unworthy to be nourished or maintained with the goods of the Church. 
The fourth part of the goods of the Church how to be employed.  Let these beg for their living. The fourth part ought to be reserved for the building and repairing of temples and houses. This sentence of Augustine is a godly and a true partition of the goods of the Church. That holy man will not have dogs and harlots to be maintained with the goods of the Church, 
Abuses of the goods of the Church.  he will not have idle bellies and sluggish drones to become fat by the goods of the Church. He will not have swarms of Monks, most unprofitable lumps of earth, to live delicately of the goods of the Church, he will not have smoke and vain sounds of words to be sold for the treasure of the Church, but he requireth a just distribution according to the proportion of Geometry, which hath regard both of the office and also of the labour in assigning stipends. And although I allow this sentence of Augustine, concerning the partition of the goods of the Church, nevertheless, this with good reason I add: First, because civil government is not meet for Bishops, it is lawful for godly Kings and Princes to transfer government, rule, civil jurisdiction, furniture and riches of Bishops unto themselves, so that they convert them to the preserving of the Church of God, that is, it is lawful for godly Kings and Princes to fence and fortify themselves with these goods, that they may have wherewith they may defend the Church against enemies, and whereby they may be bountiful toward the godly exiles and others that have well deserved of the Church and of the common weal. 
Civil government not meet for the ministery.  But that we do rightly say that civil government is not meet for Bishops, those sayings do sufficiently show, which put a difference between the ministery of the Gospel and civil government. 
joh. 20.21. ● 18.36.  As my father sent me (saith the Lord) so send I you. My kingdom is not of this world. The kings of the Gentiles reign over them, 
Luke. 22.25.  but ye shall not be so. 
2. Cor. 10.4.  The weapons of our warfare are not carnal. But the Papists object that certain Provinces were given to the Roman Bishop of Constantine. If we grant this to be true, though it be most false, yet though that power was given to Sylvester, it was not lawful for him to receive it in that function in which he was, and to deliver it to his successors. Because every one ought to do the duties of his vocation, according to the saying: Study to be quiet, 
1. Thess. 4.11.  and to meddle with your own business. The Bishop ought to teach, the King to govern and oversee armies, stipends, wars, the peace of the bodies. These things therefore are not to be committed to a pastor, 
Every one must meddle with his own business.  but let every one in his calling be mindful of his rule: Do your own business. Again, let every one walk as God hath called him. Again, do those things devoutly which God hath commanded thee. The saying therefore, but it shall not be so with you, may not only be understand thus, that Christ doth not give civil power with the ministery of the Gospel, but also that it be not taken or exercised of him that is in the ministery. When as the Papists object the answer of the Lord to the saying: Behold here are two sword, they do sufficiently declare that they deal Sophistically and subtly. For when he answereth that it is enough, he signifieth the complaint concerning the two sorts of enemies. It is enough that the swords both of the high Priests and also of Pilate are drawn against you. Hereof without all doubt is concluded that civil government is not meet for Bishops and Pastors. Wherefore Christian the third, king of Denmark, did well and godly, when he transferred the dominion and rule of Bishops unto himself, to preserve and maintain the studies necessary to the Church, and to repress the enemies of the Gospel. Moreover, wheresoever the revenues of the Church are as yet more plentiful, as where it is well looked unto them, of whom it is said, a godly King or Prince ought as a steward and nourisher of the Church, to have regard of the goods that remain, and especially to take heed that the goods of the Church be not possessed of idle bellies, which neither have served the Church at any time, neither do serve it, neither are able to serve either it or the common weal. For as the Lord above is the defender of other public goods: so is he also the defender of the goods of the Church. And as it belongeth to the king, if a city do bestow the goods of the treasure ill and amiss, to provide and see that they be more diligently and profitably bestowed: so also doth it belong to Kings and Princes to have a care of the goods of the Church, that those things which have hitherto served superstition, may now be applied to their true uses. But in the mean season let every one take heed, lest that under a pretence of godliness he convert the goods of the Church to riot and profane uses.   
7 Be patient therefore, brethren, unto the coming of the Lord. 
Upon the rebuking of rich men he bringeth in an exhortation to godly poor men, 
An exhortation to the poor to be patient.  that when they see what kind of end there shall be of them, which abuse their riches in this life, they may rather patiently bear the present miseries, then that they will desire the riches of rich men with peril of their salvation. And this is the proposition of the exhortation. 
Behold the husbandman waiteth for the precious fruit of the earth, and hath long patience for it, until he receive the early and the latter rain.  
8 Be ye also patient therefore, and settle your hearts: for the coming of the Lord draweth near.  The first reason of the proposition is taken of the example of husbandmen. 
The first reason of the exhortation to patience.  Even as husbandmen labouring in tilling and sowing their fields, do patiently look for fruit: so the godly aught by patience to look for the end of faith, 
The end of our faith.  which is the salvation of their souls. That is called former rain, which falleth in the Spring time, the seed being now newly cast into the earth. That is called latter rain, which falleth in the Autumn, when the ears of corn are full, whereby the grains do swell and are made bigger. The reason of the calling thereof is, because the whole time that the seed is in the ground, is compared to one day, the beginning whereof is the Spring time and the end the Autumn. 9 Grudge not one against an other, brethren, lest ye be condemned: behold, the judge standeth before the door. The second reason taken from the punishment of impatience. 
The second reason of the exhortation to patience.  By the name of grudging is signified an inward complaint, which proceedeth from impatience. To stand before the door, is to be near at hand. 10 Take, my brethren, the Prophets for an ensample of suffering adversity, and of long patience, which have spoken in the name of the Lord. The third reason of the example of the Prophets, 
The third reason of the exhortation to patience.  who though they did supply the place of the Lord in preaching the word, yet they were not free from affliction, wherein they declared exceeding great patience. See the 11. Chap. of the Epistle to the hebrews. 11 Behold we count them blessed which endure. The fourth reason taken from things that are adjacent or adjoined one to an other. 
The fourth reason of the exhortation to patience.  They are said to be blessed which suffer, Matth. 5. Therefore it behoveth us patiently to suffer present afflictions. But they are blessed two manner of ways, by feeling and by the event or end. By feeling, because they do in deed under the Cross feel the presence of God comforting them. By event or end, because they shall in deed be delivered, according to the promise of Christ, Matth. 5. Ye have heard of the patience of job, and have known what end the Lord made. The fift reason taken of the end of present remedies, 
The fift reason of the exhortation to patience.  which he showeth by propounding the famous example of holy job. job was afflicted above measure, but the end which the Lord gave was most joyful. For the time of affliction being overcome, he received comfort, and was gloriously delivered from all his afflictions. And so in our present troubles and miseries, our eyes are to be fastened not so much upon these miseries, as upon the joyful end of them. For the Lord is very pitiful and merciful. The confirmation of the fift reason taken from the affection of God toward them, which do bear afflictions patiently in faith. Because oftentimes mention is made in the Scripture of the mercy of God and that for most just cause, 
How God is merciful and how he showeth mercy.  and God is said to be merciful, and to show mercy and compassion. (He is merciful inasmuch as he is in deed moved with our miseries, and doth as it were suffer with us. He showeth mercy and compassion because he reacheth his hand to us being in misery, and delivereth us out of misery) I will briefly rehearse what things ought to come into our mind, 
Most worthy cogitations which ought to come into our minds as often as we hear the mercy of God toward us mentioned.  as often as mention is made of the mercy of God toward us. First the object of mercy is to be thought upon, which is the misery of mankind whereby the whole race of mankind is in itself most miserably lost, subject to the tyranny of the devil, in danger of all calamities, spiritual & corporal. Secondly, the cause of this misery is to be considered, which is sin, the most horrible and most filthy thing of all things, 
The second cogitation. The third cogitation.  the most just punishment whereof is everlasting torment of souls & bodies. Thirdly, the infinite love of God toward mankind is to be revolved in the mind, that God hath not utterly cast away mankind for so great filthiness and uncleanness. 
The fourth.  Fourthly let the sacrifice of the son of God be thought upon, whereby he helpeth our misery, and maketh a full satisfaction for sin. By thinking upon this sacrifice the holy fathers have comforted themselves in their sacrifices. To this sacrifice David hath regard, as often as in the Psalms he earnestly desireth the mercy of God, which psalm 51. doth sufficiently show, where he maketh his prayer in these words: Have mercy on me, O Lord, according to thy loving kindness, according unto the multitude of thy mercies wipe away my wickedness. When he saith, wipe away, he hath respect unto the blood of the mediator as he doth more plainly show in the seventh verse, where he maketh mention of the satisfaction for sin, for so he saith: Purge thou me with hyssop and I shall be clean Fiftly, 
The fift cogitation concerning the mercy of God  repentance or conversiion is here required, without which we are not made partakers of this unspeakable price, of the sacrifice of the son of God. Hereunto pertain many sayings of the Prophets. 2. Paral. 30. The Lord your God is gracious and merciful, and will not turn away his face from you, if ye convert unto him. jere. 3. Turn again ye children, and so shall I hear your backturnings. Again chap. 18. Let every man turn from his evil way, and take upon him the thing that is good and right, and your iniquity shall not turn to your destruction: To this conversion the Gospel calleth us: Repent, for the kingdom of God is at hand. And Christ himself saith: I came no to call the just but sinners to repentance. Sixtly, 
The sixth cogitation or rather meditation.  a continual thankfulness in our whole life with extolling and setting forth the glory of God is required, and a certain holy carefulness is to be had in governing our manners that we may seem in heart, mouth, tongue, and in our whole conversation to extol the mercy of God. seventhly, 
The seventh cogitation.  because our weakness is great, which is increased by thinking sometime upon our particularity, sometime upon our unworthiness, we must think that the mercy of God is not contained within narrow bounds, 
The Lord is most abundant and rich in mercy.  neither that the greatness of our sins do exceed it, but that it is extended to all the ends of the world, and doth by infinite means abound above sin. The blessed Virgin saith: 
Luke. 1.50.  The mercy of God is from generation to generation on them that fear him. And Peter saith: 
2. Pet. 3.9.  The Lord is patiented toward us, and would have no man to perish, but would all men to come to repentance. Of this most rich mercy of God S. cyril writeth in this manner. The mount of Olives doth signify the height and abundance of the divine mercy plentifully showed unto us by the coming of the son of God in the flesh. 
Why the mercy of God is in the scripture compared to oil.  The mercy of God is often times in the Scriptures expressed by the name of oil, because the nature of oil doth agree with the manner and condition thereof. For oil is carried above other liquors and swimmeth above them, so the mercy of God is above all his works, and doth more appear unto men than the rest. For mercy exceedeth judgement: and, his mercy is over all his works. Moreover, oil doth mitigate the griefs of wounds, and doth heal swellings and sores: but the mercy of God doth heal the sores of our souls, and driveth away all faintness of sin, as the Prophet saith: 
Psal. 103.3.4.  Who forgiveth all thy wickedness and healeth all thine infirmities, who satisfieth thy mouth with good things, and crowneth thee with mercy and loving kindness. Finally they that should come into the place of wrestling or striving, did come forth into the midst being anointed with oil, whereby their bodies might be more pliable and fit for that kind of exercise: so the Lord showeth unto them his mercy which are about to strive against the airy powers, with it he preventeth us and giveth us strength, whereby we being fortified in so hard a fight with his help, may at the last go away conquerors. 
Psal. 18.28.  In thee saith the Prophet, I shall be delivered from tentation, and with the help of my God I shall leap over the wall, And again: 
Psal. 27.1.5.  God is my light and salvation, whom then shall I fear? God is the strength of my life, of whom then shall I be afraid? Though an host of men were laid in camp against me, yet shall not mine heart be afraid: and though there rose up war against me, yet I will put my trust in him. Lastly in another place: My strength will I ascribe unto thee: 
Psal. 59.9.10.  for thou art the God of my refuge. My merciful God will prevent me.  
Augustine in a certain sermon saith: 
A description of the great mercy of God toward man.  His mercy is most abundant, and his benevolence large, which hath redeemed us with the blood of his son, when because of our sins we were nothing. For he did some great thing, when he created man to his own image and similitude. But because we would be made nothing by sinning, and took the issue of mortality of our parents, & were made a mass of sin (a mass of wrath) nevertheless it pleased him by his mercy to redeem us with so great a price, he gave for us the blood of his only son innocently borne, innocently living, innocently dying, who hath redeemed us with so great a price. He will not have them perish whom he hath bought, he hath not bought them whom he will destroy, but he hath bought them whom he will quicken & make alive. 12 But before all things, my brethren, swear not, neither by heaven, nor by earth, nor by any other oath: but let you yea be yea, and your nay, nay, lest ye fall into condemnation. As he condemneth a rash custom of swearing, setting down the punishment thereof: so he prescribeth a manner of affirming and denying, when he saith: Let your yea be yea, and your nay, nay, that is, that which is to be affirmed simply and without an oath, affirm, and that which is simply to be denied, deny.   

Of an Oath.  
Because the anabaptists abuse this saying to abolish every oath, I judge it expedient to declare this place more at large, that it may be evident how far it is lawful to swear and how far not, and that I may keep a certain manner in the handling hereof, I will speak of these things in order. 
What points he meaneth to entreat of concerning an oath.  First I will generally show that it is lawful sometime to swear. Then I will inquire out those things, which are required to a lawful oath, that it may appear which is lawful, and which is unlawful. Moreover, whom we must believe when they have sworn, for we must not believe every one that hath sworn. In the last place I will refel the arguments of the Anabaptists.   

Of the first.  

Six firm reasons that it is lawful sometime to take an oath.  THat oaths are sometime lawful, it is taught by the six arguments following. The first, the second precept of the ten commandments, doth manifestly require the religion or right using of an oath. For when it forbiddeth the abuse of the name of God, it requireth the lawful use thereof, to wit, invocation of God, part whereof is a religious oath. The second, the declaration of the 
* They divide not the commandments after the same manner that we do, which nevertheless is a thing indifferent.  second precept Deut. 6. doth prove the same, for there Moses saith: Thou shalt swear by his name, this saying doth both witness that an oath is lawful, and also doth show a manner of swearing. For God will not have, that the Israelites swear by the names of Devils, after the manner of the Gentiles, but by his name. The third, Exod. 22. The commandment of the Lord is this, when there is controversy concerning a thing committed to another to keep, if the thing be taken away, God hath commanded, that he to whom it was committed to keep, do purge himself with an oath. The fourth, the many examples of saints and holy men, as of Abraham, Isaac, jacob, and of many others, who in no case would have either sworn themselves or required oaths of other, except they had thought that it had been lawful to swear. But the oaths of them do make a rule of a lawful oath, as I will afterward declare. The fift, the example of Christ and of the Apostles in the new testament. How often doth Christ use this manner of swearing? Verily, verily. etc. How often doth Paul swear, and also the other Apostles. These things the Apostles had in no wise done, and much less Christ, if every oath had been unlawful. The sixth, the end of an oath, Heb. 6. And an oath, saith he, for confirmation is among men an end of all strife. We have firm reasons, by which it is plainly showed that every oath is not unlawful, as the anabaptists cry out: Now let us go to that which we propounded in the second place.   

Of the second.  
IN an oath which is an affirming or denying of some thing, with a calling to witness of the name of God, 
What an oath is.  or of some other thing, which ought to be unto us sacred and univolate, four things are required, 
Four things to be considered in an oath.  which are diligently to be considered in every oath: as the parts of the oath, the causes, the affection of him that sweareth, and the end of swearing. The parts are two, 
The first part of an oath.  the one is the calling of God to witness about the thing which we affirm or deny. For he that sweareth, when he hath no other witnesses, appealeth to God, from whom nothing is hid, and desireth his testimony, and confirmeth by an oath that that which he saith proceedeth from God as a witness. Hereupon it followeth, that we must not fly to the divine testimony, but when as both other witnesses can not be had, and the matter is so known to him that sweareth, that he knoweth that he doth not rashly appeal to so great a witness. 
The second part of an oath.  The other is the condition of the vengeance of God against him which sweareth and deceiveth in swearing. For if he doth not escape punishment, which doth falsely allege the testimony of an earthly king, what shall be done to him which maketh God a liar? This condition ought to call back all men not only from perjury, 
Two principal causes of an oath.  but also from lightness of swearing. The causes of swearing are two, the former is the ignorance of the thing which is in hand, the latter the weyghtines thereof. For in trifling matters, and of none or small importance, we must not fly to an oath. For the name of God ought to be more sacred and holy unto us, than that we should fly unto it by swearing, except exceeding great necessity doth urge us. 
The affections which ought to be in him that sweareth.  The affection of him that sweareth aught to be double, for he ought to be moved thereunto both with hatred of a lie, and with the love of the truth. Wheresoever this affection is not, the name of God is taken in vain. The end of swearing is also double, 
Two ends of swearing.  one, that the truth may be known, another, that God may be honoured, by whom it is sworn. Of these four rightly conferred together, it shall easily appear, when it is lawful to swear, and when not. Certayne do allow this distinction, that a public oath only, that is, required of the lawful magistrate, is lawful, but not a private oath, that is, which one maketh of his own accord, either in his own or in another man's cause. But because many examples do prove even private oaths, 
The definition of a lawful oath.  I do not receive this distinction. Now I define that to be a lawful oath which is taken in the fear of God to confirm the truth of that thing, the ignorance whereof would either hinder the glory of God, or hurt the safeguard or good name of our neighbours.   

Of the third.  
NOw is to be declared whom we must believe, when they have sworn. 
The oaths of wicked men are vain and not to be believed.  For we must not believe every one, no though he have sworn. The Poet Menander saith: writ the oath of wicked men in the water. He signifieth therefore by this sign, that it is vain that wicked men swear. For he which doth plainly transgress the other commandments of God, as with idolatry, unjustice, tyranny, drunkenness, adultery, haunting the company of harlots, and with such like: he will easily also contemn God with swearing. Wherefore let neither the godly magistrate nor any other easily approve such men having sworn. Paul swearing in these words: 
Rom. 1.9.  God is my witness. Forthwith addeth, Whom I serve in my spirit, 
Whom we must believe when they swear.  signifying that we must believe them that fear God if they shall swear concerning any thing. For they that being void of faith can not worship God, how are they to be thought to worship him with the religion or right using of an oath? How wilt thou give part to him, from whom thou hast taken the whole?   

Of the fourth.  
NOw let us see what foundations the Anabaptists rest upon. 
The foundations which the Anabaptists lean unto in taking away all oaths and swearing.  First they bring the saying of the Lord Matth. 5. I say unto you, swear not at all. Secondly they urge the words of james: Swear not my brethren, neither by heaven, nor by earth, nor by any other oath. Let, saith the Lord, your communication be yea, yea: Nay, nay. For whatsoever is more than these, cometh of evil. These foundations the Anabaptists lean unto, to whom I would yield, 
A declaration of the saying of Christ, wherein the anabaptists affirm that he doth forbid all kind of swearing.  if that the former reasons did not better instruct me. But that it may be understand what the prohibition of the Lord meaneth, which seemeth to be universal, we must mark the purpose of Christ in this whole sermon of works. It is not the purpose of the Lord to correct the law of his father, but to disclose and reprove the errors of the interpreters of the law. The law of the father is: thou shalt swear by my name. This law the Lord doth not abolish, but doth rather maintain it, whiles that he reprehendeth the corrupting thereof. The Pharisees of this law concluded after this sort: 
How the Pharisees corrupted the law of God concerning swearing.  God hath commanded that we swear by his name, therefore we may swear for every cause and after every sort. This erroneous consequent the Lord reprehendeth when he saith: Thou shalt not forswear thyself, but shalt perform thine oaths to the Lord. But I say unto you, swear not at all, neither by heaven. etc. The general word at all aught to be referred to the manner of swearing then received, to wit, to swear for every cause and after every sort according to the manner of profane men. Here therefore Christ prohibiteth his Disciples and them that truly fear the Lord to swear rashly for every cause and after every sort. For he will have the name of God to be reverenced and worshipped more religiously than that it be taken in vain. james likewise doth not abolish the commandment of God concerning the religion or right using of an oath, 
How james is to be understand when he forbiddeth swearing.  but he doth only correct the custom of swearing rashly and after every sort. For the lawful manner of swearing is reckoned among the promises of the Gospel: Jere, 4. Thou shalt swear, The Lord liveth, in truth, in equity, and righteousness. This is not a saying of commanding but of promising, that the true Israel may become a true worshipper of God, and that the Gentiles may embrace the true religion of God. A proof whereof shall be, that they shall swear after this manner: the Lord liveth, and not after this: Baal, Saturn or jupiter liveth, But that which is said Osee. 4. 
The saying of Osee expounded wherein he seemeth to forbid swearing.  Neither shall ye swear the Lord liveth: is a voice of threatening. For he threateneth the unthankful jews, that their country shall be made desolate for their stubbornness and disobedience against God, that in the place of the true worship of God shall be set the worship of Idols, whereupon it shall come to pass, that they shall not swear any more: the Lord liveth, but Baal liveth, etc. The Anabaptists urge the form prescribed of the Lord: Let your communication be yea, yea: nay, nay. What meaneth the Lord by these words? that in stead of a rash oath they use constant & advised talk. The Lord therefore requireth constancy in our sayings, that our yea be yea, and our nay be nay. He doth not forbid but that it is lawful for us to fly to a religious oath, when the weightiness of the cause doth so require: but they do more forcibly urge that which followeth. For, saith Christ, Whatsoever is added more than these cometh of evil, That is, that which is rashly added more than a simple affirming or denying, no weighty cause requiring, it cometh of evil, that is, of an evil affection of the mind, or of an evil conscience, or of the devil himself. He saith not that a lawful oath cometh of evil, 
A rash oath  but a rash oath only which is taken with a certain lightness, of an evil custom, and for every light cause. Again, it may sometime fall out that an oath cometh not of the evil of him that sweareth but of him that doth not believe a bare and simple affirmation, which when it cometh to pass a religious oath shall not therefore be evil. For every thing is not evil which cometh of evil, in asmuch as it falleth out often times, that those things that are evil are the occasions of those things that are good: as when we say, that good laws do come of evil manners and conditions, to wit, by occasion not by effect.   
13 Is any among you afflicted, let him pray. 
Brief admonitions are annexed, and first that he which is afflicted and suffereth persecution, do pray. 
Prayer a special remedy in affliction.  For there is no more present remedy against the miseries of this world than prayer proceeding from faith. Whatsoever saith the Lord, ye desire when ye pray, 
Mar. 11.24.  believe that ye shall have it, and it shall be done unto you. And the reason thereof is very well noted in the book of judith chap. 9 where the most holy woman doth thus say in her prayer: In the prayer of the humble and meek hath thy pleasure been evermore. And Psalm. 49: Call upon me in the day of trouble and I will deliver thee. Is any merry? let him sing. He counseleth him that is in prosperity, to sing: by which counsel the Apostle teacheth three things. 
What it is to sing when we are merry and in prosperity.  For first, when he biddeth us sing, he will have us acknowledge God to be the author of our prosperity. Secondly, he will have us extol and praise him, giving him thanks for his benefits. Thirdly that we do not with the world abuse our prosperity to the contempt of God, but that we do rather rest in the author thereof singing unto him, and not attributing any thing to ourselves. But the world doth contrary: for it neither acknowledgeth God to be the author of the felicity which it enjoyeth, neither is it thankful to him, so far is it of that it singeth unto God, yea it doth rather furiously triumph with profane joy and gladness. 
14 Is any sick among you? Let him call for the elders of the Church, and let them pray for him, and anoint him with oil in the name of the Lord:  
15 And the prayer of faith shall save the sick, and the Lord shall raise him up: and if he have committed sins, they shallbe forgiven him.  He counseleth him that is sick, what he must do. First let him send for the elders as Physicians of his soul. Then let the elders being called pray for the sick and anoint him with oil, not that he may die, but that he may miraculously be restored to health, as the Apostle here plainly speaketh. 
Why anointing the sick with oil is not now used, but taken away.  But seeing that oil was an outward sign of the gift of healing, which gift continued for a time to confirm the doctrine in the primitive Church, and now the Church hath not that gift: It were fond and foolish to keep still the sign without the thing signified by the sign. That I may in the mean season say nothing concerning the idolatrous adjurations and trust in the anointing, wherein was thought to be a most sure aid and defence against the devil, which kind of things they do retain as yet in the papacy. Wherefore let us leave to the papists their colour wherewith they may sinere their dead to be sent into hell. Moreover this place doth most manifestly confute the opinion of the Navatians, which denied them returning to grace that had fallen after they knew the truth. Wherefore this testimony of james is especially to be marked. For he saith plainly: If they have committed sins, that is, (if they have committed any thing against their conscience) they shallbe forgiven them. 16 Acknowledge your faults one to an other. another brief admonition concerning pardoning one an others faults that happened among them. 
We must pardon one another's offences.  For it cannot otherwise be, but that in this weakness of nature and in this most corrupt and as it were doting old age of the world, many offences be incident, which the Apostle will that we both acknowledge, & also pardon one an other. 
Auricular confession falsely gathered of the Papists.  The Papists interpret this place of the confession and rehearsal of our sins, which is made to the Priest, which feigned devise of theirs is not only contrary to the custom of the Church, in the Apostles time (for such kind of confession was unknown to james and the other Apostles) but also it is plainly confuted by the words of james, who saith: Acknowledge your faults one to an other. For if the interpretation of the Papists were good, than not only the lay man should confess his sins to the priest, but also the priest should confess his sins to the lay man, which their priestly dignity can in no case away with. And pray one for another that ye may be healed. Another brief admonition concerning mutual prayers. 
We must pray one for another, and why.  For he biddeth us pray one for another that we may be healed, that is, that there may be as few offences amongst us as may be. For I refer this to the health of the minds and affections, which being sick, many times offences do as it were certain little sores burst forth. For the prayer of a righteous man availeth much, if it be fervent. A reason of that which went before, taken of the effect of godly prayer. And note that as he requireth one thing in him that prayeth: so he requireth an other in the prayer itself. 
What the Apostle requireth in him that prayeth.  In him that prayeth, he requireth righteousness: wherefore Paul also biddeth us lift up pure hands. This righteousness consists in two things, to wit, that he which is about to pray, doth fully persuade himself that his sin is forgiven him, and that he cast of all purpose of sinning. For he that doth not this, 
What is required in the prayer of the righteous.  doth lose his labour. In the prayer he requireth efficacy, that is, a singular ferventness which proceedeth from faith, whereby a man determineth that he is heard through the merit and intercession of the Lord his mediator. 
17 Helias was a man underinfirmities even as we are, and he prayed earnestly that it might not rain, and it rained not on the earth by the space of three years, and six months.  
18 And he prayed again, and the heaven gave rain, and the earth brought forth her fruit.  A confirmation of the last reason by an example: 
A reason confirming the prayer of the righteous to be effectual.  
Helias prayed effectually.  
Helias was righteous,  
Therefore the prayer of the righteous is effectual.  In stead of the Mayor or first proposition of this argument the confirmation thereof is set down, whereof read 17. Chap. lib. 3 of Kings. But least any man except and say that that was done because of the singular holiness and merits of the man, he preventeth them and saith that he was subject to like passions as we are, inasmuch as he was subject to the same affections and infirmities of the corrupt nature, that we are. 
19 Brethren, if any of you hath erred from the truth, and some man hath converted him.  
20 Let him know that he which hath converted the sinner from going astray out of his way, shall save a soul from death, and shall hide a multitude of sins.  Diligence in furthering the salvation of their brethren is commended to the godly, 
We must as much as in us is, call our brethren from error both of doctrine and life.  that one call another from the error of his way, that is, of doctrine and of life. Which he that doth, first saveth the soul of him that did err: secondly, hideth a multitude of sins, in as much as a sinner being converted by his admonition is reconciled to God, and his sins are covered with God and are thoroughly forgotten. 
How a man may save the soul of a man.  But how can a man save the soul of a man from death? And how shall he hide a multitude of sins? By the ministery, and not by his own proper power. So Paul saith that he did beget the Galathians, and writing unto Timothe he saith: 
1. Tim. 4.16.  In doing this thou shalt both save thyself and them that hear thee. Although it belongeth to God only to save, yet he adjoineth us unto him as it were associates, and ascribeth unto us for the ministries sake, that, which in very deed belongeth only unto himself. This aught to make the dignity of the ministery of the word more commendable unto us, when we hear that we in procuring the salvation of men, are workers together with God, to whom he doth impart also divine honour after a sort. How a man doth hide a multitude of sins I have now declared: he doth it not by power, 
How a man hideth a multitude of sins.  but by doctrine and pardon. By doctrine he causeth the sinner to turn himself unto God, who only cleanseth sin: by pardon while he hideth the faults of his brother. Hereunto pertaineth that saying: 
1. Pet. 4. ●.  Love covereth the multitude of sins. The Papists, which of this saying do gather, that man by his love doth merit remission of sins, are deceived, as the setting of one contrary against the other 〈…〉 for there hatred 〈…〉 against another, as contrary causes 〈…〉 Hatred (saith he) stirreth up strifes: 〈…〉 hereth the multitude of sins. For as ha● is the cause of contentions among men, so love covereth faults, either by reforming them, or by winking at them.    
FINIS.