A Sermon of gods fearful threatenings for idolatry, mixing of religion, retaining of Idolatrous remnants, and other wickedness: with a Treatise against Usury. Preached in Paul's Church the xu day of may .1570. being Monday in Whitsun week.  
Written and dedicated to the Magistrates and all the Citizens of London: with a brief table to find out the principal matters contained therein: by Richard Porder.  
¶ Seen and allowed according to the Queen's Injunctions.  EZECHIEL. 3. Thus the Lord God hath spoken whether you hear or hear not. 
Imprinted by Henry Denham.   
ROMANS. 8. If God be on our side, who can be against us? 
 PSALM. 126. Except the Lord keep the City: the watchman waketh but in vain.  

To the Right Honourable Lord Mayor, of the City of London, and to his right worshipful brethren the Aldermen, with Merchants, and Commoners of the same City. Richard Porder Person of Saint Peter'S on Cornchill in London aforesaid: wisheth health and prosperity, with the fear of God, and eternal salvation in Christ.  
BEING THOrowlye persuaded (Right Honourable, worshipful, and dearly beloved in our Saviour Christ) that other Citizens and folk of towns and Countries thorough this whole Realm, do take (as it were) light and instructions at you of this honourable City: I have thought it most meet to direct this my simple work to you, and you to be defenders thereof against the adversary, to the end that those, who take ensample of you, may see, that you do not allow of those things: which are condemned by this work, whereof you are willing patrons.  
And I call you willing patrons of this my work, because that (after I had prepared the same for the Cross, and preached it to you in the Church, by occasion of rain) I was importunately provoked by many worshipful Citizens to writ and put in print the same Sermon, specially that which I had said concerning usury. Which earnest requests of theirs hath drawn me (as it were) to do that: for which the adversaries, perhaps will accuse me both of superfluous folly and rash travail, because after so many great Clerks of old time, and also of late days, hath handled this matter of Usury at large: I take in hand to writ of the same, and make certain trades subject, to the definition of forbidden Usury: which none of those godly and great learned men, hath once mentioned in their writings.  
But to excuse myself from undiscrete folly, in calling that Usury, which so many godly & learned writers make no mention of in their doings: I say either men in their times, and in their countries, have not so openly showed themselves to the world, to be Usurers, nor defended that vile trade to be honest traffic, as men past all shame do at this time: and in this our land. So that I being (as I think) further occasioned, have specially named that: which these men have but in generality condemned.  
And as many of great worship have required me thus to do: so were they content, yea, and (that which is more) my Lord Mayor willingly to be patrons hereof. And my hope is to have more defending members than adversaries in this body politic, seeing I have spoken the truth.  
I know that many have exclaimed and do exclaim against this City for Usury, and I would there were no cause. But when those exclaymers are themselves also Usurers, and will not see it, but colour it by selling of time, they may blush with shame enough, and either first amend themselves, or else cease exclamation. For it is shame for one to rebuke an other of that fault, wherein the rebuker himself is guilty.  
But I speak not this to qualify any vice committed by Citizens, be it Usury, or other: For my earnest desire is to have a redress of faults in City and Country.  
And therefore, as you of this City, are givers of light or darkness to others through this Realm, so I beseech you for God's love, first to begin a redress, and even with all speed shine forth light of good conversation, and honest lawful trade, whereby others may follow your good example, and that God may be glorified. Let every man put to his helping hand, the Magistrate with power, and the inferior with prayer to God. There wanteth but only good william. We have but a short race here to run, and how short god only knoweth, happy is he that runneth a good course to the end. Let us be moved while God doth yet call and beseech us, lest he keep silence & scourge us.  
And though the wicked, who regard not God, will giere, cavil, scoff, slander, kick, and will not be moved with any thing to leave evil: yet I know the godly and wise (for whose sake I have chief done it) will be content with this my travail, and will gladly and thankfully embrace the truth, and endeavour to redress faults without delay. To whom God for Christ's sake give strength: and perfect his work in them, and deliver our Queen, this our City and Realm, from plagues now imminent, and bless and defend the godly inhabitants to the glory of his holy Majesty, and destruction of Satan's kingdom.  
Amen.   

The Preface to the Reader.  
ALBEIT, good Reader, that amongst other vices, I have in this Sermon (as also heretofore in sundry other by me preached at Paul's Cross) inveighed chief against Usury: it was not for that I did or do accounted Usury in itself to be the most horriblest vice beyond all other, but because the same vice in this our time, is so universally committed, that not only money men, Merchant men, and Citizens, be Usurers: but also Noblemen, Courtiers, Gentlemen, Graziers, Farmers, ploughmen and Artificers, yea, I would the Clergy were free.  
So that the vice Usury, amongst the multitude, is accounted no vice, and thought so necessary: that without it men (generally) cannot live. Therefore I thought good (so specially) to reprove the same vice, and to show men (if they will see) this their fault.  
For though Usury be but a part (yet a great part) of extortion and oppression, and extortion and oppression, be but fruits of Covetousness, and ambition, and all these do spring out of infidelity and distrusting God, (which distrust is the root of every wicked act:) yet when such evil fruit shall be so universally eaten, as Usury now is, even with greediness and delight: it is more than time to show the peril thereof, yea, and that with all diligence. And except we should be content willingly to see (as it were) the blind drown himself in the ditch, and the child to play with the Serpent, or eat sweet Kattes bane to his own poisoning and destruction: we cannot omit to show the general abuse in trades, by Usury, and so specially to reprove it, and tell men the danger of it, namely, that Usury being a fruit of infidelity: cannot but poison the receiver.  
Wherefore, that God forbiddeth Usury, I have showed by the Law, by the Prophets, and by the Gospel. Also I have showed how godly men and good Magistrates both Christian and Heathen, have detested the same vice, & him that committed it: & what punishments some people executed upon such offenders. And partly, I have showed (for I think no man can fully declare it) what hurt there groweth by usury to the Church of God, & to the common weal. I have also showed the abuse of trades by that they are generally contracted with usury in this our time: and answered to some objections of the adversaries. And then having given a taste of honest and lawful occupying: I finish that matter.  
But before I begin to speak of usury, I have according to my simple knowledge made plain the text, and gathered thereon such notes, as I thought apt and profitabe for this our time, plainly according to the plain speaking of my Patron and example Sophonie without qualifications. For it is not time to dally or soothe men now in their doings: no more than it was in Sophonies time. And in the latter end of my theme, where it is said, that God will root out and destroy such, as neither seek after God nor regard him: there I take occasion to examine by the doings of men, whether they at this day do seek for God and regard him, or not, for by the fruit the tree is known.  
And so amongst the manifold fruits of infidelity inerplicable: I speak particularly of few, but specially of Usury, for the reason before alleged. Wherein though such method be not observed, as some may think perhaps Art requireth: yet I have kept that course therein, which I have thought most profitable.  
And though in respect of mine own weakness, and the subtlety of the adversaries, I am not easily drawn to set out my simple doings to the world in print: yet by the earnest procurements of sundry worshipful men, with the special requests of many my friends: I have been moved to print the same. And the rather I have been moved so to do, because I would hereby either stop the mouths of the adversaries, and of such as have privately made childish objections to this doctrine, not worthy to be answered: or else stir them to make stronger reasons against it, if they can. And also (if they know another truth herein) to set out their minds in writing to the world, and not mutter in corners. For I would willingly be found a liar: upon condition that so many others might be proved just doers. Which I am persuaded will not be, with all the cunning the adversaries have: not, though they take the Devil to help them.  
Furthermore, though I have not kept the very same words in writing that I used in speaking, because words uttered with gesture will not always fit so well in writing: yet the matter and substance I have observed fully and wholly. With some things added in the former part, which through want of memory were omitted when I preached: and in the latter part I have of purpose added some things touching Usury, which I spoke in my former Sermons, to the end, that my mind in this matter of usury might the more fully appear to them, that are desirous to know it. And if my travail herein shall do any good: I shall think it well bestowed. And the more good it doth, the more shall be my comfort. Let God have the glory for ever: and so good christian reader farewell.   

Sophonias, cap. Primo.  
I Will gather up all things in the land (saith the Lord) I will gather up man and beast, I 
The Text.  will gather up the fowls in the air, and the fish in the waters, and destructions shall be to the wicked, & I will utterly root out the men from of the land, saith the Lord, I will stretch out my hand upon juda, and upon all the indwellers at jerusalem. Thus will I root out the remnants of Baal from this place, and the names of the Chemarims, with the Priests, yea, and such as upon the house tops do worship and bow themselves to the host of heaven: which swear by the Lord, and by their Malchom also. Which start back from the Lord, and neither seek after the Lord, nor regard him.  
WE read in the fourth Book of Kings, & also in the second of the Chronicles, that after the death of good 
4. Reg. ca 21. 2. Paral. ca 33.  Ezechias: wicked Manasses succeeded king of juda & jerusalem, who did evil in the sight of the Lord, as did the heathen whom the Lord cast out before the children of Israeil, for he set up all the abominations which his father put down, as hill altars, Idol groves, & altars unto Baal, as Ahab did, and worshipped that host of heaven. He offered his son in fire, brought an Idol into the lord's temple, and gave heed to witchcraft and sorcery, and maintained workers with spirits, and fortune tellers. Whereby he made juda and the indwellers of jerusalem to err, and to do worse than the Heathen whom the Lord destroyed before them.  
Wherefore the Lord brought him into the hands of the Assyrian Captains his enemies, who bound him in chains, and led him prisoner to Babylon, where he repented and humbled himself before the Lord God. And being restored to his kingdom, he sought a reformation according to the will of 
Afflictions profitable to God's children.  God, whom he learned more exactly to know, by chains and prison: than ever he did before by his crown and sceptre. And after Manasses death, his son Amon was made king in his place, who walked in all the abominations of his father, & did that which was evil in the sight of the Lord. He neither regarded the commandment of God, nor the example of his father's repentance. Wherefore God punished his sin by sin, what time his servants conspired and slew him in his own house.  
After whose death (about. 3312. years from the making of the world, 
In that wicked fathers have good children, and good father's wicked children, it is seen that goodness is not of nature, but of grace.  and. 658. years before the incarnation of Christ, the son of Amon, godly josias, at the age of eight years, was made king over juda and jerusalem. He did that which was right in the sight of the Lord, and walked in the ways of his father David, & neither bowed to the right hand nor to the left. He speedily began to seek the Lord, and in the twelfth year of his reign, he began to purge juda and jerusalem from Idolatry, and so reformed 
Godly Princes do help their neighbours to reform abuses in religion. 2. Paral. 34.  religion, not only in juda and jerusalem, but also amongst his neighbours that were left in Israel, when the most part of them were led away captive by the Assyrians, he destroyed the hill altars, Idol groves, and Images, and burned the bones of the Idolatrous sacrificers upon their own altars, as was prophesied of him above. 350. years 
3. Reg. 13. 2 jeremy. 1.  before.  
In the xiij year of his reign the Prophet jeremy began to prophecy, and the King in the xviij year of his reign, going about to repair the temple, the book of God's law was found, which long time before (through the 
4. Re. 22. 23. 2. Paral. 34. Tyranny and negligence, darkners of truth.  tyranny and Idolatry of Princes, and negligence of the Priests) lay hid and unknown. Now when this good King understood of this book, and had heard it read: he rend his clotheses through remembrance of his father's offences and his own, and sent to ask council of the Lord what was to be done concerning that book. He read this Book 
The godly cease not iceking: till they know Gods will, and when they know it: they do not neglect to do it.  himself unto all the people when he had gathered them together, and made a covenant with the Lord touching the same to govern according to the precise rules thereof.  
In the twenty year of this King's reign, Sophony the Prophet began to speak in the name of the Lord. The beginning 
Sophonie. 1.  of whose prophecy are these words, which first I read unto you.  
The same words do contain, an exceeding terrible or fearful threatening 
Sophony beginneth his Prophecy with threats not as others do.  against the people of juda and jerusalem, for their sins, but specially for Idolatry.  
In handling whereof, I mean to use none other method: than that which the Prophet hath provided for me, who first threateneth a rooting out of Idolaters, and mixers of religion, with the remnants of Idolatry. And then Apostates, and those that neither seek after the Lord nor regard him. And for these offences it is: that God also threateneth to destroy the place, and the provision. And that I may entreat hereof. etc.  
¶ Here the prayer was made.  
I will gather up (or make an end 
The unreasonable creatures shall be destroyed for man's sin, therefore great is God's anger against sin.  of) all things from off the land, saith the Lord, I will gather up (or make an end of) men, and beasts, fowls & fishes. etc.  
IN that God doth threaten here to destroy, not only men, but also unreasonable creatures: we may learn how detestable a thing sin is, in the sight of God, and specially Idolatry, for as we read, though josias had now reformed many abuses, put down Idolatry, and brought in place thereof the true service of God: it is said, that God was yet angry for that people's Idolatry formerly committed, and still secretly maintained, notwithstanding the public reformation. But here two things may seem strange at the first view, th'one, why now in the days of so good a King, who had reformed religion, banished Idolatry, and 
Two things seem strange here.  executed the Idolaters to the uttermost of his power: God doth thus threaten more grievously: than he did in the days of Manasses or Amon, those wicked Kings that had set up idolatry.  
The other, why Sophonie beginneth not his Prophecy or preaching with doctrine as commonly other Prophets and teachers do: but thundereth even at the first these horrible threats.  
Howbeit, by good consideration of that state and time, we shall without difficulty perceive in the one & the other, the just and 
God doth most justly and wisely proceed in his judgements.  holy judgements of God, most wisely & orderly put in execution.  
For though God had now sent these people so good a Prince as had banished Idolatry, executed the Idolaters, and erected the true worship and service of God publicly so much as was in his power both in his own dominions of juda and jerusalem, & also amongst his neighbours the Israelites: yet those 
Causes why God doth threaten so sharply in this good king's reign.  people for the most part played the hypocrites, and secret Idolaters, and kept remnants or relics of Baal, Moloch, or Malchom, and other Idols, they secretly worshipped the host of heaven, and gave heed to Witches and spirits of error as may appear.  
Yea though the Prophet jeremy (by the space of seven years before Sophonie began) had 
Causes why Sophony began his prophecy with threats.  preached to them, showed them their faults, and preached doctrine for their learning (if they would have learned:) yet they neither regarded that great good gift of god, namely so good a King, that truly worshipped God, and defended true religion and justice: nor yet his holy word and calling, sent them under the same king by the Prophet jeremy. And therefore it was, that now God raised up this prophet Sophonie, as it were suddenly to thunder out these threats, for this their great ingratitude and pestilent perseverance in their Idolatry, superstition, and other wickednesses, continued in this time of so gentle calling, good government, and clear light.  
For the greater & better gifts and benefits that men do contemn 
Hebrues. 2.  or neglect, the greater plagues or punishments are deserved and procured by such ingratitude. And certainly amongst all th'external gifts of God in this life, there is none comparable to this, that GOD vouchsafeth to let men have his holy and eternal word preached 
Authority joined with truth, a most excellent blessing in this life.  amongst them, and specially when he joineth therewith the power of good magistrates. And therefore when such treasure is by men neglected or contemned: it is no marvel that GOD doth threaten extreme punishment, as here he doth by this Sophonie.  
And though I contend not with those that do think Sophonie did this by advise and consultation with jeremy: yet I am 
It was not by policy betwixt Jeremy and Sophonie, that Sophonie began with threats, but God's just working upon most apt occasion.  not of their mind, but do feel otherwise of it, even that GOD who ministereth perfit medicine according to men's diseases: did stir up this Prophet Sophonie to go amongst that people, even upon just and most apt occasion, as it were suddenly, thereby, the more to quicken them that were in their dead sleep of Idolatry and iniquity.  
And though it is most true, that this was not a policy or practice between jeremy and Sophonie, but the work of God: yet it is certain that jeremy did 
jeremy not offended with Sophony for beginning 〈◊〉 thr●ates.  not blame Sophonie for using an other order than he had done before him. But contrariwise did well like of his doing, knowing who had sent him. For they could in no wise dissent or jar, being both messengers from God, and governed by one spirit.  
And hereof, those that now do preach the Gospel have a good 
A note for Preachers.  rule, namely, that one blame not the other, though one use sharpness, and an other use mildness in teaching, or that one teach that: which another hath not taught before him, except the doctrine be false and against the truth, or that they preach placentia to the stubborn wicked, and threats and curses to the penitent 
Discretion in doctrine must be observed.  and broken hearted, for therein discretion must be used, or else they are blame worthy.  
Now we may as I said, see by this text and consideration of that state and time, how God doth proceed with them in mercy and judgement, and he is still one and the same God.  
He first sendeth them his word and true service, by the ministry of a good magistrate, and a holy Prophet, he showeth them their 
God first calleth men by fair means.  faults and offereth them pardon, and prayeth them to forsake their lewd ways, and to turn to him, and he will yet receive them.  
When by these gentle callings & great benefits bestowed upon them, they will not be won, but continued in their vices, and utterly thankless for those great benefits: then God doth not yet suddenly destroy them. But first threateneth that unless they do 
Secondly, God threateneth, if men do not regard gentle calling. jonas. 3.  repent: he will scourge, as we read also that God said by jonas yet forty days and Ninive shall be destroyed, and before the flood 
Genesis. 6.  also: yet the days of man shall be a hundredth and twenty years, and I will bring a flood upon the earth. etc.  
If yet neither by gentle calling, nor by threats, they will be reclaimed, than he ceaseth speaking to them, and pulleth away his word and good magistrates, and for their sins he setteth an hypocrite to rule over 
When men regard not gentle calling nor threats: then God punisheth, and keepeth silence.  them, sendeth enemies in upon them, spoileth them of their joy, bringeth them into captivity, and so many ways scurgeth them, that he maketh them know by stripes that which they would never know by fair means: so it came to pass with these people of juda and jerusalem. For neither by gentle callings, nor benefits, nor threats, they would cease from their own ways, as appeareth that within three or four months after the death of this good king josias, 
4. Reg. 23. G  which for their thanklessness was taken away, Idolatry and superstition was erected again, and within less than. thirty. years after this prophecy was fulfilled, 
4. Reg. 25.  they were led away captive to Babylon, where they continued in captivity. lxx. years.  
But though the Lord rooted out from that land as well the people as the provision, in such sort as they could not enjoy it: yet the destruction and ruin was to the wicked, according to this Prophecy. For even in the captivity, no doubt God had his beloved servants, as he said of 
Though God punish generally: yet he loveth his children even in captivity. 2. Samuel. 7. Psalm. 89. Psalm. 132. Acts. 13.  David. If his children forsake my laws, and walk not in my covenant, I will visit their sins with scourges, but I will not take my loving kindness utterly from them, nor suffer my truth to fail. So that though this people were carried captive, and the provision and place destroyed for their sins, yet even herein God showeth love to his servants, in that he bringeth them home, though by stripes, and that he casteth them not away. So that though the punishment in this 
Psalm. 34.  life be general: yet the ruin & 
Though punishments be general, the destruction and ruin is only to the wicked.  destruction is only to the wicked, as David saith: The godly shall be punished, but the wicked shall be destroyed.  
And whereas this good king josias, and the Prophet jeremy, did know that religion should decay, 
4. Regum. 22 2. Paral. 34.  & that god would shortly after rote out the people, & destroy the place and the provision, yet they ceased not each in his calling to do the uttermost that lay in them to erect and teach the pure service and will of GOD, and though they prevailed not, nor 
The godly will not omit their industry in doing good, though they look for small profit to ensue thereof.  had such success as they wished: yet they ceased not to the end they did their duties, and endeavours, & left not God without his witness both to that people, and to all ages after them, and so delivered their own souls, as saith Ezechiel, wherein Magistrates 
Ezechiel. 3.  are taught, and Preachers also, how they aught to deal in their several charges, and if they mind to please God, and have regard to discharge 
Men may not neglect their charge.  their duties, and so deliver their own souls, they will no doubt take pattern and follow the examples of these.  
We see also by that hath been said, how foully they are deceived, that in reformation of religion, think it enough to remove gross idolatry, and superstition, and for policies sake to retain certain (as they count 
A perfit reformation required in god's law.  them) light abuses, which do serve for pleasure, or profit.  
For if this good king with all his power and industry, together with the vehement exhortations of the Prophet jeremy, could not root out the remnants of Idolatry: but that within four months after josias death, all Idolatry and superstition was up again publicly. What continuance may we look for of 
unperfit reformation causeth the adversary to hang in hope.  our half reformation?  
If josias cast down all Idols and monuments of Idolatry, and executed the Idolaters, as far as he could come by the 
If to reform religion all endeavour be not enough: than half endeavour will be much short, but negligence will be much shorter.  the knowledge of them, and yet after his death, idolatry up again in so short space: what may we look for, that want so much of that perfection? Nay, that maintain and defend openly such things as he destroyed. I would our jeremy also were not to slack in these days. But it is to be feared in that he is so slack: that our misery is the nearer at hand.  
Our remnants of idolatry are not sought for to be destroyed, as josias sought for them in his time. But rather maintained, against his example: yet let us mark diligently what God saith by this Prophet Sophonie, to them of juda and jerusalem, for retaining such remnants secretly.  
I will, saith God, root out from of this land, man and beast, foul and fish. I will stretch out my hand upon juda and upon jerusalem, and so will I root out from this place all the remnants of Baal. etc.  
It is most like that this people was so stubbornelye addicted to Idolatry and superstitions, that when they saw the king to overthrow the idols, & to burn their monuments: they hide from him as many thereof as they could, with this mind, that though the King did what he could, yet he should never root out all, but 
Idolatrous and rebellious stubborn minds.  that they would keep them secret, and worship them secretly. But, saith God, by the Prophet, now, I will. etc. as if God should have said. My servant josias hath taken away (as much as lieth in him) Idolatry and superstition, with such monuments thereof as he was able, even as I willed. My servant jeremy also hath not ceased to call you from those offences. But you against 
Where men will not be well ruled by men, and yet can hide their sin: there  my will, and against your public magistrate, without regard of my goodness, and voice sent amongst you, will maintain 
God will take the matter in hand for he seeth the heart.  your idolatries and superstitions, and retain the remnants of them. My servant josias can not see your rebellious hearts, and secret practices of Idolatry: But I see you thoroughly, and I 
God did fetch Brooms to sweep, or rather fiery flames from Babylon to consume away those things that displeased him when his servant josias could not reform them.  will deal with you accordingly, you shall know that I am able to sweep away your Idols and remnants of idolatry, be they never so secret. For I will sweep you clean from this place, yea, and all the provision of beasts, fowls, and fishes will I gather up from you, and you from them. Thus will I root out the remnants of Baal. Do you think then that you can keep any remnants of Idolatry by you, when I shall thus root out you and all these things from off this land?  
I made beasts, fowls, and fishes to serve your turn, but for this your great and continual ingratitude: I will gather them up from you, with all other provision that I appointed for 
If God will save: none can destroy. If God will destroy no power can save.  you in this land: yea, and I will root you out also, lest you might say, your Idols preserved you. Let see if Baal or your other Idols be able to feed, help, or deliver you.  
You wretched rebels that consider not from whence your help cometh, but ascribe the same to your Idols and Gods of your own making, and wish rather to wallow in that error, than to 
Followers of error, wicked Idolaters, do call light darkness. etc.  come into light, you esteem darkness more than light, error more than truth, and evil more than goodness.  
And this is ever proper to Idolaters and Bellygods, that if they be bridled of their wills, that they cannot have their pleasure, and Idols to worship them. 
Properties of idolaters.  Or that they be brought perforce to hear the true service of God: then they mumur and swell, & this is their sentence commonly: it was merry with us when we knew none of this gear.  
As now in these days our Papists and irreligious bellials have the same manner of grudging and saying: it was merry in England before this Bible and English service came abroad, 
Papists are grudgers, murmurers, and speakers against the truth.  men lived quietly when they had less preaching, when the Mass was up, we had all things pleasant and plentiful.  
But so said this people here under this good king josias in jeremies' 
The Idolaters in jeremies' time murmured.  time, it was merry with us when we served the Queen of heaven. etc.  
The like said the heathen in Cyprians time, which is about 1300. years past, that the Christians by their religion brought in all unquietness and miseries, and that it was well with them 
Idolatrous heathen in Cyprians time murmured.  when they served their heathen Gods, and were not disturbed by the Christians, and so laid all the cause of their miseries to the Christian religion.  
The children of Israel in like manner, murmured against Moses, saying: it was well with them 
Idolatrous israelites in Moses' time murmured.  when they were in Egypt and served Pharaoh. So thankful they were for their deliverance.  
But as Cyprian answered the 
Cypri. contra Demetrianun.  heathen Bellials and Idolaters of his time: so jeremy answered these people under josias, 
jeremy. 44.  saying: did not all these mischiefs happen to you, because you sinned 
Idolatry the cause of miseries.  against the Lord in making such sacrifices to Idols?  
And so doth this Prophet Sophonie threaten, that for this same detestable vice of idolatry, these heavy plagues and miseries shall come upon them, and their provision, even rooting out. 
Levity. 26.   
And Moses in Deuteronomium, showeth also, that negligence, 
Deutero. 4. Deutero. 17. ●7. and 28.  contempt, and Idolatry, is the cause of miseries, for that all the curses of God, in that book, do follow, overtake, and root out such offenders. Whereby is seen plainly, that these Papists and Gatherenites, or beastly Bellials 
Papists and Bellials most pestilent traitors, for they procure God to plague and destroy our land. etc.  in this our time: are no better than murmuring Rebels against God and his doctrine, and traitors to their native Country, and to those nursing Fathers and Mothers, whom God 
Esay. 49.  hath placed in authority, to reform abuses, and conserve his Church in godly peace.  
And for this murmuring rebellion and Idolatrous brood, God doth, as I said, by his Prophet, threaten a general rooting out, both of man and beast.  
The Prophet doth expressly name juda, and jerusalem, to 
juda and jerusalem expressly threatened.  be subject to this plague threatened, which was done by God's providence, lest these people might have thought the prophet had not meant them, for they did know, that jerusalem was called 
The jews trusted that place and parentage made them honest, and should defend them. Psalm. 78.  the holy City: and that there was the Temple of the Lord, whose foundation was laid to endure as the earth, and that they (being of juda) could not decay, what ever they did, for they had in memory what excellent promises both juda and jerusalem had of safety, as of juda it is said. Sceptrum non recedet de 
Genesis. 49. Psalm. 89. Psalm. 132.  juda. etc. The Sceptre shall not be taken from juda till Sylo come. And again, God saith. I have sworn by my holiness, I will not fail David, his seed shall stand fast for ever. And this might be their minds and sayings also, we see the rest of the tribes carried captive, and yet we see juda and jerusalem remain safe, therefore these places cannot decay whatsoever we do, we may do as we list.  
But hereby let us Christian men note and beware, that we make not the merciful promises 
God will surely punish the abusers of his clemency. Romans. 2.  of God, a defence for us to work iniquity by: for God above all things will surely scourge that offence, because naturally God's kindness leadeth men to repentance, and not give boldness to sin, nor licence to continued in sin.  
As here we see the Prophet, (to frustrate the jews of such vain trust) doth expressly name that GOD will stretch out his hand upon juda and jerusalem, and root from those places by name both man and beast. etc.  
And the Prophet jeremy also before pulleth them from that their vain trust, saying. Trust not in lying words: saying, here 
jeremy. 7.  is the temple of the Lord, here is the temple of the Lord, here is the temple of the Lord. Let your deeds be amended, and cease from Idolatry, and so you shall enjoy the place, otherwise do not think it to be my house, which is your thievish den, or that I will preserve a den of thieves, for 
Look upon Silo: and see that place saveth not.  by justice I must punish and root out both den and thieves. Look upon Silo where my name 
1. Reg. 3. 4.  was, and what I did thereto for the faults of the people there committed. etc. but they gave no ear to jeremy, who by doctrine called them, for they persevered in their Idolatry and unrighteousness, the public reformation notwithstanding, and therefore God by this Prophet Sophonie doth threaten by name, both juda and jerusalem, therefore holiness of place is no prerogative for iniquity, 
Holiness of place is no prerogative for the wicked.  but both the offenders and the place shall be destroyed, the place for the offenders sakes, whereto Gregory agreeth where he saith. Si desit spiritus, non adiwat locus. If the spirit of God 
Gregory in Ezech. lib. 1. Homil. 9  be absent: the place helpeth nothing, for Lot was holy amongst the Sodomites, and a sinner in the Mountain.  
And again, the same Gregory saith. Si locus saluare potuisset: Satan de Coelo non cecidisset. If the place could have saved: Satan should not have fallen from heaven, nor our parents from Paradise.  
And Cyrill doth show that neither holiness of place doth 
Cyril. in Leviticus.  purify or defend a sinner, nor vileness of place seclude the love of God from the Saints. But you (saith he) which followest Christ and dost imitate him. If thou abide in God's word and meditate his law day and night, semper in sanctis es: thou art always 
The holy ones: are always in holy places. Yea, though in prison or exile.  in holy places, neither shalt thou at any time departed thereout, for holiness is not to be sought in places, but in life, acts, and purity, which if they be according to the Lord, and consonant to gods commandments, although thou be not in the house of God, yea, though thou be in the Marketten, nay, though thou be in the Theatre, thou art always in holy places.  
Our Saviour Christ tarried his father's calling in Nazareth, which was a place so ignominious amongst the jews: that as 
john. 1.  we read, Nathaniel asked whether any good thing could come out of Nazareth.  
Abraham was beloved of God amongst the idolatrous Chaldees, 
Genesis. 11. 3. Regum. 19 Exodus. 3. 1. Regum. 16. Amos. 1 Math. 4.  Elizeus at the plough, Moses, David, & Amos at the sheepfolds, & the Apostles at their fisher boats. etc.  
Which places and examples do show that place maketh not 
Place doth not make men holy.  holy an ill doer, nor yet doth condemn or defile a good man.  
Whereby we see also the fond and doltish opinion of the Papists touching the holiness of Rome, and other places of pilgrimages, as they accounted Rome caput mundi, and there is the Apostolical sea, the holy see of the holy father, the seat of summus Pontifex. etc. The sum of divinity resteth in his breast because 
Papists affirm that place ministereth holiness, specially Rome.  of the place, the place hath that prerogative, he hath so much of the place, for if he were Bishop many other place, he should want that excellency, Ergo, place ministereth holiness by their saying.  
Yea, and they have an unreasonable strong reason for it, that is, it must needs be so, because Peter'S and Paul's (but specially Peter'S) being present there, did sanctify the place. Well, if they both were there (whereof many doubt) I am sure it was to their cost. For Eusebius sayeth, they 
Euseb. lib. 2. Capit. 25. Dorothe● Synopsis de vitis apostolorum.  suffered death there. And I am sure Rome is as much to be preferred or counted holy for that matter: as jerusalem is for crucifying of Christ, if they were 
Saint Peter and Paul suffered death at Rome, if they were both there.  not further drowned in idolatry and superstition than ever these jews were that dwelled in juda & jerusalem, they would come out of their follies with shame, specially seeing their neighbours round about them, can point at their beastly and palpable folly.  
But the whore hath made them so sleepy drunken with her Aquacomposita 
Papists deadly drunken with the whore of Babylon's Aquacomposita.  & glory, that they cannot awake, for if they could see a whit, they must needs see that Christ's presence at jerusalem was as holy as S. Peter's at Rome, and that jerusalem had more excellent eulogies thorough the Scripture than ever 
jerusalem hath far more excellent eulogies, than ever Rome had.  Rome had. Nay, jerusalem was a figure of God's Church, and Rome being by the learned called Babylon, is a figure of Satan's synagogue, and is in deed the seat of Antichrist. And yet that synagogue or Church must hold the Papists bound in chains, and they must count it holy: even like as they count the Cross holy whereon Christ suffered, because an innocent was hanged thereon. And in that, God 
The Cross holy, because an innocent was hanged thereon.  deferreth to plague Rome, it is a token that he hath prepared the fullness of punishment to be executed eternally upon them after death: Thus much for place.  
These jews also trusted in their parentage, as I noted, but 
Parentage.  as place did not help them, no more doth parentage longer than they continued in their father's steps of faith and honest doings, as Saint Paul noteth, and also our Saviour Christ tells the 
Romans. 2. john. 8.  jews they were of their father the devil, and that it holp them, not that they were of Abraham's seed after the flesh, unless they had the faith, and thereof the deeds that were in Abraham.  
Not more doth it help the Pope to brag of Peter's see, and 
Vain Pope.  that he is his successor, unless he followed Peter's steps, which he abhorreth.  
Not more doth it help these young Roisters and vain frizzled Noddies with bombasted 
Vain boasters & bragger's, vain noddies.  breeches to brag of gentility, good parents, great houses and worthy Countries, when they themselves have not a whit of honest wit in their heads, nor good conditions in their lives. But by these vain claims feed with pride their own fond devices, and so hold up the noddy, and think they may work with more boldness those evils which their naughty nature or lewd affection doth move and instigate them unto.  
Like to Dionysius son that when his father blamed him for committing adultery with one of his Citizens wives, affirming that he had no such example of him, neither by knowledge nor 
A king's son blamed.  hearsay: answered his father in these words: Verum est pater 
A wicked answer and ruffianlyke. Fulgosus. lib. 7. ca 2. Children take pride in their father's riches and honour.  hoc abs te nunquam audivi. etc. True it is Father that I never knew nor heard so much by thee, but that came to pass, because thou hadst not a King to thy father as I have.  
To whom the father's reply was, Nec tu quidem mi fili. etc. Neither 
A sober replication by Dionysius.  thou my son except thou cease from such villainies, shalt ever have King to thy son. Which came to pass, for shortly after when he came to succeed his father, such were his wicked and unworthy acts that he was driven out of his kingdom.  
Macrobius reciteth an example 
Macrob. li. 2. Cap. 5. Satur.  to this purpose, of julia the Daughter of Augustus Caesar, which Damsel being on a time 
julia the daughter of Augustus Cesar.  admonished of her pride and immoderation in apparel, by a friend which wished her to follow the example of her father in moderation and sobriety, answered, 
The answer of a vain and proud mind.  Pater meus obliviscitur. etc. My father forgetteth that he 
A very fine mock of a Gentlewoman.  is Emperor of Rome, but I remember well that I am the emperors Daughter.  
These acts and answers are by all wise men's judgements noted for faults, and thought blameworthy even in the children of Kings and Emperors, 
Vice and vanity are to be blamed in the Children of Emperors and Kings.  and are noted for reproaches to them and that rightly.  
How far then do these Coxcombs and Pumppets in this our time exceed in fault?  
If a King's son be justly blamed for vice, and that his birth and countenance was no excuse for his offence: how shall our lewd Ruffians by a bore name of a base estate, think themselves 
Vain roisters and puppers of far lower estate are in no case tolerable in their excess.  lawless, or without reproach? And if it be a great shame for a King or an emperors daughter wantonly and immoderately to deck herself, or to defend the same by her estate and birth, with how much shame may our Puppets in these days: declare their unconstant minds & variable delights, not only in words: but also by showing themselves in sundry speckled 
Vnshamefastnes & variable delights showed by immoderation in apparel.  colours, and vain ostentations, without all womanly shamefastness? and all under colour of the name of a Gentlewoman, when many of their coats with their furniture, may haps be unpaid for.  
These are of far base estate than either Emperors or yet Earls daughters, many honest 
That which is reproved in the greater cannot be allowed in the inferior.  men do blush in beholding such proud peevish puppets, though their flutish frizzled foreheads do bear them through the matter with Ruffianlike boldness, and have nothing to brag of, but place and parentage, nay many of them have scarcely so much, 
None will sooner boast of worship and worshipful parentage, than they that be of an unknown house.  though they will brag thereof. And yet if they were of great parentage, that were no excuse of immoderation, for we see it reproved in the Emperor's daughter, and that God regardeth not juda nor yet jerusalem for parentage longer than those people continued in his fear & sobriety, for when they thus offend and will not be reclaimed he threateneth their plague and will surely send it.  
It is not place therefore nor 
Wicked children do augment their own shame by boasting of their good parentage.  parentage that can defend us, nay, there is nothing more shameful for wicked successors and posterities, than to brag of godly predecessors and progenitors.  
Sophonie showeth it shall not help them more to brag of parentage, than of place, considering that God will stretch out his hands as well to root out from juda, as from jerusalem, the people that there dwelled for their Idolatry and wickedness.  
God is said to stretch out his 
If God should speak spiritually of spiritual things, we could not understand him.  hand, not that he hath hands, feet or other parts of a visible body: but this speech doth express to our senses and reason, that as a man who hath his sword or rod in his hand, in 
By the hand of God is here meant, the Instruments▪ whereby he punisheth.  stretching out the same hand to strike, doth put strength to his action: so God having his instruments of punishment ready to scourge them for Idolatry, & 
By stretching out his hand is meant power given to those instruments.  contempt of his clemency: will put strength to those weapons, against juda and jerusalem, to root them out, therefore by this word hand, in this place is meant, the instruments whereby God plagueth, and by stretching it out, is meant power, & strength given unto them, and who is able to withstand gods power and strength?  
He that believeth God to be true in his sayings, cannot choose 
He that believeth God will fear him.  but tremble, when he heareth God to say. I will extend punishment upon thee in my power and strength. Alas mortal caitiff what wilt thou do, if God extend his strength in punishing thee? to the wicked no doubt he doth extend this strength, and for iniquity it is that God extendeth it, and in this place he threateneth to extend it, specially for Idolatry, and secret worshipping of Idols, and secret retaining of Idolatrous priests and relics of Idolatry: contrary to God's word, and the public reformation, made by the good Magistrate.  
Thus, saith God, will I root out the remnants of Baal from this place, thus, even by extending my strength against you, and sweeping you quite from this place and land.  
This Baal is thought to be the Idol of the Sidonians, as jerom 
Baal the Idol of the Sidonians.  in his Commentaries upon Osee doth note, and the same that Bell was amongst the babylonians, which Idol was by decree of Semiramis Queen of Babylon, worshipped for a God, from whom 
jerom. in Ose.  the kings of the Sidonians took their beginning, as appeareth in ancient Histories and Poets. Vergill writeth that when Dido 
Virgil in Eneidos lib. 1.  received Aeneas into her Court, she poured wine for him into that cup, whereof Belus and all that came of Bell were wont to drink.  
The first that brought the worship of this Idol amongst god's people, was Ahab king of Israel 
Ahab brought Baal into Israel.  (as it is thought) what time he married jesabel, daughter to the king of Sidon, and so from Israel 
3. Regum. 16.  this Idolatry overflowed juda and jerusalem. Where we may briefly note by the way, 
Ill success of ungodly marriages.  what good cometh of those marriages that are made between the Christians and the Heathen or Papists, or in respect of worldly dignity and against God's law, for by such a match 
3. Regum. 11. 4. Re. 9 &. 10  this Achab become an Idolater, as also Solomon by the like, which tended to the destruction of their houses.  
Also we may note of what weight and uprightness their judgements are: that would have us to agreed with Rome and Spain. etc. & to have Masses again, then say they we should 
We aught not bear the yoke with infidels.  be in quietness and safety. But let us know that Except the Lord 
Psalm. 127.  build the house, their labour is lost that build it. They that will build their safety by committing 
josua. 23. The law of God forbidding true worshippers to look on strange gods.  Idolatry, may look to sit as safely as Ahab, or as these Idolaters that God threateneth destruction unto by this Prophet.  
Now concerning these remnants of Baal, they were no doubt retained secretly, by many that favoured the Idol, who also worshipped him in secret, the public reformation and preaching notwithstanding. Like as in these days, we have a great sort of those that favour the romish Baal, and are secret retainers of his remnants, as 
Relics of the Romish Baal retained.  Masses, Copes, vestments, Crosses, Images, Latin service, numbering of prayers, surplices, Albes, Stoles, Superaltares, and infinite I know not what, and not only these monuments, but also the Priests and worshippers, and favourers or clokers of Baal's religion: are here called remnants of Baal, all which the Lord saith, he will thus root out, even by stretching forth his strength against those that retain them, which must needs be to their utter ruin and destruction, for god is ever one and the same, his judgements are in 
Psalm. 104.  all the world. He must needs smite us if our offences concur with those of juda, and jerusalem, as no doubt they do, and exceed them.  
For although we have public reformation, and God hath sent us a Queen that is a nursing 
Esay. 49.  mother to God's people, so that public authority is joined with the truth: yet we are so 
Our thankless hearts for benefits received: do show that we shall not long enjoy them.  thankless to God for it, and so slack and negligent in the embracing of such benefits, that it cannot be thought we shall long enjoy them.  
Yet I speak now of the better sort. But when I consider what 
The better sort but a remnant in respect of romish remnants.  a remnant of the romish Baal, there is amongst us, (in respect of whom the better sort is but a remnant:) alas what is to be looked for?  
The Prophet addeth to these another sort by name, the Chemarims, which God would also 
Chemarims.  sweep out. Some think these Chemarims, were an under sort of Novices to the Priests of Baal, and that they made hot the censors with fire, whereof it 
Chamar, signifieth too make hot, also to make black or to resound.  is thought they took that name Chemarim, which cometh of the verb Chamar, to make hot. Others think they were so called in respect of their hot zeal, and others think (because Chamar also signifieth to make black) that they had their name of the blackness of their weed, as our black Friars or Monks, for else it is not like that they had it of blackness (unless they were Negroes, or like the black guard through smoke of the fire:) or it might be because Chamar is to resound, that these were Eccos to the Priests. But some think they took that name Chemarim of the Idol Chamos, that was the Idol of the Moabites, whose place and Altar this good king josias destroyed as we read, for 
4. Regum. 23.  in deed these people had many Idols amongst them, not being contented with the true and only God almighty.  
It is known that God did consecrated the Tribe of Levy to himself, whereout his high priest should be taken, and bear chief rule in holy things, which high Priests had always Ministers 
One God, one order of priests. Exod. 27. 28. 29. 30. 40. Levit. 1. 8.  under them serving to the common exercise in religion, & what things soever God appointed in sacrificing and teaching: the same he appointed to be done by the children of Levy.  
But this people not content with one God and his ordinances: would have many gods, of which every one must have his several 
Many Gods, many orders of Priests, with sundry names after their Idols.  service, and ministers accordingly. And hereof it came that they needed, and made for their new Gods, new Priests, with new names after the names of their Idols, as Priests of Baal, Chemarims. etc. of which, God by his Prophet, saith. I will root out also the names of the Chemarims together with the priests.  
This people's heart no doubt (as I have said) was altogether rebellious, for when they could not (for they durst not) openly 
properties of Idolaters and Rebels.  have their Idolatrous services, yet secretly they would, as it were in despite of God and the king, and contrary to public reformation worship and retain not only Baal and his relics: but also Chamos and his relics, yea, Malchom and his relics, with many other more: as the hosts of heaven, the sun, and Moon, and stars, as jeremy the Prophet exclaimeth at this time saying. O juda, look 
jeremy. 11.  how many Cities thou hast and so many Gods hast thou made thee also. etc.  
But this stiffnecked people would have it thus, let God and his magistrate command what they would, they would do as 
Such as neither regard God, nor good Magistrates.  they listed, they kept secret these Priests of Baal, and Chemarims, and by them and those relics maintained their Idolatries, and superstitions.  
Even as at this day amongst us, are maintained and kept secret many remnants of Baal, and morrow Mass Chemarims of the Pope's brood, who not content 
The romish brood not content with one order of priesthood, will have many, as they have many Gods.  with one God, far exceeded in erecting sundry sorts of Idolatry, and of new orders to supply the abundant superstitions by him invented.  
Saint Paul witnesseth that 
Ephesians. 4. 1. Corin. 12.  our Saviour Christ made some Apostles, some Prophets, some Evangelists, some shepherds, and some teachers. And for this only purpose they were ordained 
Those that our saviour ordained: were to further the preaching of the Gospel, and maintain one service of one God.  to serve for the edifying of the body of Christ, that the doctrine of the Gospel might continually be retained, whereby alone the Church is gathered together and conserned.  
But when this one truth, namely, the everlasting Gospel of Christ was neglected, and place given to Idolatry and superstitions: then new & strange worshippings devised, did bring in a necessity of more ministers than Christ did ordain to guide and instruct his Church.  
And of these erections of new worshippings, sprung more orders of officers in the Church, 
The romish orders were to darken the Gospel preached, and to erect strange and sundry worshippings of sundry Idols.  namely, Ostiarij, Lectores, Exorciste, Acolithi, Subdiaconi, Diaconi, & Sacrifici. Whereof though some names were in the primative Church and did then office in God's service, yet now they were drawn with the new invented ones to do Idols service. Whereunto if you add Monks and Monials, Friars, 
Papists have infinite orders: to serve infinite Idols, exceeding both jews, and heathen in Idolatry.  Beguts', Majors, Minors, Eremites, chaste Nuns, and unchaste Nuns (that is common harlots gathered into an order of religion) and moreover the several orders of Monks, 
And every one of these do prefer their own master above christ, as though Christ had not died for them, but Barnarde, Benedict, Francis, or some other of their masters.  Friars, and cannons, as Benedictes, Bernardines, Franciscanes, dominics, Augustine's, and such like. We shall perceive the Pope & his brood to have far exceeded not only these jews in sundry Idolatries and superstitions, but also all other idolatrous nations of heathen folk.  
And in seeing these their abominable 
If the stews were up again and all ruffianage and villainy practised there, as in times past: yet being compared with the life of these, it would appear purity & chastity, in respect thereof. etc.  Idolatries, with also their idleness, whoredom, sodometry, treasons, conspiracies, and other their most horrible villainies, wherein they do continued by dispensation of their Malchom the Pope: if yet we will maintain them, and seek to preserve them, either in corners or openly, we can not escape 
The worse things that men do preseruè: the worse or greater plague they do deserve. 4. Reg, 22. 23 2. Paral. 34.  greater plagues than are threatened to these jews, by as much as we retain more abominable enemies to GOD and to his truth than they did: for we do not read in all josias reign which was. 31. year, that any of those remnants of Baal and Chemarims did cause insurrection in juda: but we have experience 
The Rebellious and traitorous Baalites and Chemarims in josias time: not so ill nor so hurtful as our romish brood at this tyme.  of the Popes Chemarims pestilent practices in this behalf here in our Realm, and dispensations and pardons granted by their means to Rebels, for the same purpose.  
And yet these are saved, and 
Rebellion and Pope's pardon. Deutero. 13. Perilous to lave or maintain such as aught to die.  maintained contrary to God's law, for which no doubt God is displeased with England. For by his law they aught to die, as also we see by this example of execution done by josias, who would not have spared any of them Chemarims, if he could have found them, but would have served them as he served the rest, and as our Chemarims and Baalites aught to be served. And if God's law were our rule, I mean, if we would be ruled thereby: it should not thus continued. 
God's law a most righteous rule to follow.  Alas, what fear of God or zeal in God's religion have we? I say the great Baalites & Chemarims need not to hide themselves here amongst us, for almost no man seeketh for them, or 
Small redress sought.  if they once be talked withal: what cometh thereof? is there any redress of their minds and Idolatries? may they not use their secret service at their will? God grant that as our Prince and Magistrates do allow of josias doings in this point, now in the twelfth year of his reign, even so they may vouchsafe to 
The twelfth year of josias reign, the twelve year of our Queen's reign.  put in practice after his example with like severity, the like execution of Idolaters and Idolatrous remnants, now in the twelve year of our Prince's reign, remembering the perpetual praise that remaineth to and for such an act, as of josias it is said: There was no King like unto 
1. Regum. 23.  him, neither before nor after him, that so wholly turned to GOD with all his heart. etc.  
Surely, there is not this day a greater let of the increase of God's Church, than these Papists & morrow Mass priests are. For, where by preaching abroad in Churches the flock of Christ should be increased and 
Retaining of Papists and morrow Mass Priests, a great hindrance of the Church's increase.  instructed, look what the Preacher buildeth by his doctrine, these domestical Papists do pervert and destroy in most places where they are retained, whereby they draw after them many, and many they make lame in religion, that in continuance they become weary, and the Gospel is loathsome to them, and so at length they grow to be haters of the truth. And though this sentence be always true and infallible, namely, that God 
2. Timot. 2.  knoweth his, and will preserve them: yet no man is thereby discharged of his duty, but each in his office and charge must put to his helping hand to root out 
No man may neglect his charge though God's purpose and election is immutable.  Idolatry and error, or else he shall dearly accounted for that he neglected his charge.  
For God doth make men his instruments, that men shall call men to him, and doth make men ministers of his justice one to another. And therefore man must 
God worketh by men, therefore men may not neglect God's work in their charge  carefully & diligently look to his charge, that he discharge his duty to the uttermost of his power, & let God work the success.  
If Magistrates do not what they can to exterminate these things: they know the peril. I leave them to God. But if they 
Men must do what they can and leave the success to God.  do what they can, and yet cannot prevail: they shall deliver their own souls, and God will finish the work as he seeth good, 
Ezechiel. 3.  like as here, he saith, he will root out the remnants of Baal, and the names of the Chemarims, with the Priests.  
Furthermore, the Lord saith, that he will root out all such as worship and bow on the house tops to the host of heaven. etc.  
Hereby we see that such there were in juda and jerusalem 
Star worshippers in juda.  that did thus worship, we read that this good king josias did put down the horses of the Sun, that the kings of juda had given 
Worshippers of the host of heaven. 4. Reg. 23.  to the son, which showeth that the Sun was worshipped, and it is also written that he destroyed the altars on the top of Ahas parlour, which the kings of juda had made, & the altars that Manasses built in the courts 
4. Regum. 23.  of the Lords house, to the host of heaven, which things were built in high and open places, 
It may appear their houses were built with flat roofs that served to walk upon, and for other uses also.  even in the face of the firmament, of like, to the end, that this host of Sun, and Moon, and Stars might see their service, and the higher they could climb to do their services, so much the nearer their Gods they thought themselves, and therefore their 
Why they offered in the open and high places.  service the more accepted, they used the same by night times also, that the stars might view their actions the better as they thought.  
The Plannettes and Stars are called the host of heaven either for the continual and orderly course which they have kept from the beginning, and in respect of their multitude or number. 
Sun, Moon, and Stars, called the host of heaven: for the multitude or for the continual course, or for power of government thought to be in them.  Or else for that men did attribute to them the power of governance in earthly things, as mighty Gods. And this error came first as it is thought from amongst those of the East parts, and was now received amongst the jews, which caused them so to worship, and to build altars to them.  
The Astrologians of our time are not fully so blockish as to build altars, and to worship the same host of heaven as they did: though they strain a vain out of course, in attributing to 
Astrologians of our time, to much inclined to error this way.  them the power of government. I think them not much inferior in that point to these Idolaters, and therefore I council them, and others, that are to much addicted unto them, and to their knowledges, to beware lest they run over the head into the mire. For I am in fear they are already over the shoes, and up to the hams.  
We see that our Astrologians will take upon them to know by a figure of our birth time, who hath a good fortune, & who contrary: also fortunate days, and unfortunate: also to bring again a 
Bold confidence, predictions and attempts of Astrologians in these days.  thing that is lost or stolen. How long one shall live, of conspiracies, deaths of noble personages, and alterations of kingdoms and states, how long Princes shall live, and religion 
These twirl the world upon their thomme, to prevent God's providence.  shall continued, and such others I cannot tell how many, as plenty and scarceness, fair weather and foul. etc.  
Now if they can do in deed these things which they take upon them (as I am persuaded they cannot) their cunning is for the rareness strange.  
But many godly and sober 
These practices esteemed of the godly, neither godly nor profitable.  men, think it neither godly nor profitable.  
And this is certain, that their calculations and demonstrations are uncertain, what knowledge soever they have.  
If any thing come to pass according 
Calculations of our Astrologians are uncertain.  to their foretelling, I count it but an illusion to nouzell them, and such as seek after 
If any thing chance: it is an illusion.  them, in that vain estimation which they have of their practice, and power of the Stars and Planets, wherein they draw as near to the jews superstition and Idolatry here exclaimed against, as they can: excepting the external offerings which these jews made to them.  
But admit their knowledge were certain, that they could tell how long a man should live, and how fortunate or unfortunate he were: yet what of this? what are they or any man else the better for it? The nature of man is such, that if he did know his 
Man's nature perverse.  days certainly: he would live in all pleasure till he saw his end 
Knowledge of destinies, not fit nor profitable.  at hand, if he knew him fortunate: he would be careless, and if unfortunate: then desperate: for such are the fruits of man's affections commonly by extreme motions.  
Then forasmuch as this knowledge helpeth not, but rather 
Uncertainty spoken for certainty, is deceit.  hurteth if it were certain: what doth it avail, being altogether uncertain? certainly it may be counted rightly, a vain travail 
Astrology judicial a vain study, and irreligions.  of an irreligious brain.  
David was well content, and affirmed that his time and fortune 
Psalm. 31.  were in the hands & knowledge of almighty God, and did not desire to know his end by any other means than by God's word. All the Godly and sober minded have counted GOD the only knower of our days and 
job. 7. 14.  destinies, and have had always this sentence: there is nothing more certain than that we shall 
Godly men content to be ignorant of their days and destinies.  die, nor more uncertain than when we shall die. Whereby we are warned to watch throughout the scriptures: we have not one example that doth allow of these vain searches: but rather reproveth them, and those that sought council at them, for though the prediction fall out: yet it is but an illusion, even as Moses saith. God will prove his people to see if they love him. etc. 
Deutero. 13.   
In the Prophecy of Mychea, we learn that the kingdom of 
Mich. 3. 5 6.  Christ, hath no community with such things.  
We read that wicked kings in Israel and juda, did allow 
3. Regum. 6. 4. Regum. 21.  of such fortune tellers, and such as consulted with Spirits, and that worshipped the host of heaven, as Ahab and Manasses. etc. for which they were said to have done that, which was evil in the sight of the Lord, and for which God by this Prophet Sophonie here now threateneth, plagues to come upon the people that offended therein: and further upon such as swore by the Lord and by their Malchom also.  
These which swore by GOD 
Such as swear by God and by Malchom.  and by Malchom, were such amongst the jews, as had not utterly rejected the true GOD, but would seem to hold him still, for they gloried in the God of their fathers, the God of Abraham, Isaac and Israel, and in their temple and external sacrifices and services. But withal they had gotten & joined to God: new Gods of their own, which were Idols of the heathen, and 
These coupled God and Idols together, by one worship or service. 3. Reg. 18. Oseas. 8. 13.  so mixed religion. Against such, Elias and Osee the Prophets do exclaim, saying, how long will you halt on both the sides, if God be God follow him, or if Baal be God, then follow him.  
Saint Paul saith that the temple 
2. Cor. 6.  of God doth not agreed with Images.  
Our saviour Christ saith, you 
Luke. 16. Mark. 6.  cannot serve god and Mammon. The Ox and the Ass may not be coupled together. A field may not be sowed with mingled seed. 
Deutr. 22.  Garments of Linsey woolsey are forbidden. All which sayings 
God cannot abide a double heart nor mixture in religion. Ezechiel. 20. &. 14.  do plainly set before us, that God can not abide a double heart, nor mixture in religion. For by Ezechiel he saith to such haulters: go serve your Idols go, let me alone.  
And let no man think that God liketh or alloweth better of their service: that in one Country or 
Of such as will hear sermons, and communicate in one place, and will hear Mass, and kneel to Images in an other place.  place will hear sermons and be Communicantes: and when they come into other Countries and places, will hear Masses, and kneel and offer candles thereto, or to any other Idol. These are Vters, that can feign voices: as the Crocodile, and change colours 
Vters of every religion compared to the Dormouse, Crocodile, & chameleon.  with the Chameleon, & like to the back or flittermous, that to deceive one weasel, who loved to eat birds flesh, did show himself a mouse without feathers, and to deceive an other weasel that loveth to eat mice, did show his wings and deny himself to be a mouse and affirmed that he was a Bird as is fabled.  
And while these Uter's endeavour to be of all Religions, to please for advantage, they are in God's sight more detestable than Neuters, who are of no religion, yea, while they endeavour to be more unlike themselves, than 
Vters' worse than Neuters and worse than brute beasts.  beasts are to birds, or birds to beasts: they do show themselves to be in deed worse than beasts, or birds, or any unreasonable creature: for though the Lord do punish beasts. etc. as here is threatened: yet it is not for the offence of the creature, but 
Beasts sin not: it is for man's sin that God destroyeth them.  for the wickedness of these hypocrites and such ungodly. God will not give his glory to any other: God is a jealous God, and will not suffer any other to have his honour with him, nor apart 
Exodus. 20.  from him.  
For as he alone, is altogether just and true, almighty and most 
God will not suffer his honour to be given to others, nor others to be joined with him.  excellent: so is it right and meet that he alone have all and everlasting praise, & thanksgiving. And no reason nor equity that any should be accounted or named comparable to him, neither that his office or Godhead, should be attributed or thought to be in any other, but only in himself.  
While men do believe the almighty to be their god and king, & that their whole help cometh of him only, they are content with that god only, & to him alone they will do worship and service. But those that do think their help & 
While one god is thought able to help: so long one God is thought sufficient of men.  preservation, or part thereof, to come of any other than of God only, those do believe God to be, but apart worker of their health & safety, & therefore they must have an other God to make up their help full, whom they accounted and join equal (in their belief) with almighty God. In which their thoughts, they draw so much trust from the almighty, as they give to any other, which distrust in God, and trust in the other, is 
Distrust in God, is the root whereof all Idolatry springeth.  in deed the root whereof all external Idolatry springeth, and wherein the very worshippings of strange Gods do consist. For look in whom a man hath his chief trust, to him doth that man, reverence and service, such as he thinketh shall please most.  
These sort of jews seemed to 
The jews trusted in god and in Malchom, therefore they swear by God and by Malchom.  trust, partly to God, and partly to Malchom, & therefore they worship GOD, and Malchom, they swear by God and by Malchom, and so make Malchom equal with God. But God will not suffer this mixture and Idolatry, he will root out those that swear by him, and by Malchom also, God will not be coupled. 
4. Regum. 23. Malchom the Idol of the Ammonites, Moloch, Malchom, by interpretation is their king.   
Malchom was the Idol of the Ammonites, and the word Malchom is by interpretation, their king, the Idol (as some think) is the same which in other places is called Moloch, to whom the Prophet giveth this name Malchom the more to reproach them, in that they esteemed and called an Idol their king and defender, as if he should say: God almighty is king over all, and yet your king and preserver most specially: but you think (and will have) Moloch 
God was their king, but they would  also to be your king, for you worship Moloch as God, and so 
have Malchom their king also.  you call him your king, & swear by him even as by God, and thus you make him equal with God, but God will not suffer your Idolatry unpunished.  
It may be that the prophet named this special part of Idolatry, swearing: because their swearing by the Idol was then so 
Why the prophet nameth swearing specially to be idolatry.  commonly known, that if any would have denied and dissembled their Idolatry, and have answered the Prophet that they had been no Idolaters: their own voices would have condemned them, for all the multitude 
To swear by Malehom then, was as common as swearing by the Mass is now.  could have borne witness of their swearing by Malchom.  
Another cause why the Prophet threateneth such swearing by name, may be: for that otherwise those blind wretches would have thought themselves small or none offenders, so long 
another occasion why Sophony nameth this part of Idolatry, namely swearing.  as they utterly rejected not the true God, though with him they worshipped others, or though they swore by their Malchon also.  
And here we are to note and well to consider, that to swear in in the name & truth of god, in cases 
Esay. 19 45. 65.  of need, as to prefer right, and truth, and godly quietness, 
To swear a truth by God, when need requireth: that is a high honour to God.  is a high honour to God, and a chief part of his worship and service. Which we cannot do in the name or truth of any other, without sacrilege and Idolatry 
To swear by any other than God is to commit Idolatry.  committed.  
Almighty God vouchsafeth to let us serve our turns in truth joined with necessity, by the use of his sacred name, and so doth command us to swear by his 
Exod. 3. Deut. 6. &. 10. josua. 23.  name, and when it is alleged in witness whereby justice taketh place to extol right and suppress 
Just swearing by God is a chief part of God's honour & service.  wrong: then no doubt God is highly honoured by that oath, and such swearing is a chief part of God's worship, and those that refuse so to swear, do refuse 
Annabaptists refuse to honour God.  to honour God.  
On the other side, whosoever would bring to pass the ministration of true justice, the extolling 
To swear by any other is to transfer God's worship to that other.  of virtue, or suppressing of vice, by the credit of any other, whose name they swear by: they do (so much as in them is) transfer God's worship to that thing whereby they swear, and so do commit idolatry.  
And forasmuch as this swearing by the Lord and by Malchom also, is here showed plainly to be idolatry: how can the Papists deny themselves to be idolaters, yea, and much worse than these jews? It is well known that not only in swearing, but also in praying, in mediation, and in redemption they either put God quite out of his place, 
The Papists great Idolaters by mixed oaths.  or else they joined with him one Malchom or other. He was not as they thought able to help alone, nor true enough alone, nor merciful enough alone, nor our redeemer alone. And therefore in every one of these things they joined fellow helpers with him, and that no small number. They 
Papists thought not God sufficient alone.  thought God to be over weak alone, & therefore they would put strength to his strength to make him strong. He was and is beholding to them, as much & more than to these Malchomites, and for their service let them look to be rewarded, with such payment as they were, and that double and triple, yea, centuplum. etc.  
Whereas jesus Christ is our 
Matthew. 11. 1. john. 2. 1. Timo. 2. Esay. 63. Papists do couple others with Christ in mediation, & intercession, and therefore Idolaters.  only Mediator and advocate: they have placed with him in that office: aswell the saints of their own canonizing, as also many of the holy Saints mentioned in the Scripture. Whereof they feigned the blessed Virgin to be such a one that they desired her to be (as it were) a stickler in mediation betwixt god the father and the son for them. Where they besought her in these words, Roga patrem, & iube natum. etc. Pray the father, and command the son. etc.  
Likewise in redemption and 
john. 1. 2. Corin. 5. Colloslians. 1. Hebr. 1. 9 10.  remission of sins, where God alone in Christ jesus hath fully accomplished the same to our everlasting stay and comfort, and therefore only is to have the praise for it: these endless Idolaters do join with him in that 
Papists join with Christ: other redeemers, & therein commit Idolatry.  work: the merits of dead Saints, the blood of Martyrs, works of Supererogation, merits of prayers, fastings, alms deeds, Masses, and their own good works, and others infinite.  
Furthermore, where our help 
Psalm. 121. Psalm. 124. Esay. 63. jeremy. 29. joel. 2.  and safety standeth only in the Lord, that made both heaven and earth, & he only, to be called upon for help in time of need: these Romanists teach us to call upon saints departed both for help and safety. Sometime utterly 
Papists call for help and safety of others than of God, and often join others with God by invocation, and thereby commit idolatry.  forgetting and excluding God, as when they say, O Lady Queen of heaven help me, speed me, and save me, and sometime joining them fellows with God, as where they say, God and our Lady, God and S. Peter, God and S. Francis, God and S. Anthony, God and S. Loye, save, speed, or help this or that.  
And as in these rehearsed, so do they commit idolatry in this part of God's worship, namely swearing, either by pulling it wholly from God, as when excluding God, they swear by the Mass, the Matins, our Lady, 
Papists swear by Masses. etc. and exclude God.  Saint john. etc. Or else by joining companions with God, as when they swear by God and by the Mass, by God and by the 
Papists swear by God and by their many Malchoms, and so couple them with god.  Matins, God and our Lady, God and Saint john, by God and by the World, and by God and the Devil. etc.  
Thus in every part of God's service, they have made their Mammets, Malchoms, and toys equal with God, by transferring and attributing that glory and praise that belongeth only to God, in, & for these things: 
Papists rob God of that honour, which they give unto their Malchoms.  to those whom they have made fellows and checkmates with God.  
And the continuance of these abominations and filthy mixtures, 
Papists Relics remain yet.  doth not cease to this day, though by writing, preaching, and exhortations, the same have been often reprehended.  
God be thanked that many are reclaimed, and God sand the rest knowledge and feeling. But certainly, these remnants stick so fast in a number, that it is to be feared and looked for, that God by punishing according to this prophecy (or more extremely) must redress these things, and sweep them out. For they be worse 
Romish remnants worse here, than Baal's remnants in juda and jerusalem.  remnants of Idolatry here, than Baal's remnants, or swearing by Malchom, were amongst them of juda and jerusalem.  
A more horrible vice than Idolatry there is not lightly in the sight of God: but flat blasphemy doth far exceed it. And that is 
Blasphemy exceedeth Idolatry.  committed when willingly and wittingly men swear by the mighty name of God, in denying of truth, or affirming of falsehood. For in so doing, they make God a witness to maintain 
Blasphemy is committed when God is called to witness an untruth. john. 8.  and prop up a lie. But Satan is the father of falsehood, and the only maintainer of lies. Therefore whosoever thus offendeth: doth (so much as in him is) put God in Satan's place, and no more thank to that man, than if he had in deed put God in that place, and what greater dishonour can man do to God, than to make him most unlike himself? not only to spoil 
A most cursed crime.  him of his truth and godhead: but also to make him a Devil. O most horrible & cursed crime.  
An endless trembling fear, may that person have that so hath endeavoured himself.  
The commandment of god is, that we shall not name him 
To swear by God in vain: is more than simply to take God's name in vain. Exodus. 20. Deutero. 5.  in vain, but simply to name god, is not to swear by him, and if once to name God in vain be forbidden, than to swear by him when no need is, must be a greater fault.  
To swear a truth when need 
To swear by God in truth when need requireth: is an honour to God.  is, by the name of god, is a true worship of God, but wittingly and willingly to swear an untruth by the name of God, is 
To swear wittingly and willingly by God in untruth: that is blasphemy.  most horrible blasphemy against the spirit.  
The horrible estate of these offenders our saviour Christ hath pronounced. O let us beware of these mixtures, which are beginnings 
Beware of mixtures, the beginning of Idolatry & blasphemy.  of Idolatry, for one mischief bringeth in another, with too too speedy increase. Let us watch and look about us, for seeing that God will punish this mixed swearing, as here he threateneth by the Prophet. We cannot look to escape greater punishments, being more guilty, not only in mixtures of religion, and oaths, but also in continual 
God is not only named in vain amongst us: but sworn by in vain, and for trifles.  using of God's sacred name in vain, yea, and swearing by it without need, in buying, selling, and talk, both in matters of weight and trifles, even for the gain of a halfpenny, god grant it be not untruly used also.  
Some do think (whom I dislike not) that these jews 
Malchom is by interpretation their king some therefore think that these jews swore by God, and by their king.  who swore by the Lord and by their Malchom also, were such as did esteem their king equal with God, and therefore they swore by God and by their king, and because Malchom is by interpretation their king, it is so likely, like as in Egypt where they knew not god: they esteemed 
In Egypt they used to swear by the soul of Pharaoh their king.  their King most, and therefore they swore by the soul of Pharaoh. And if it were so: I doubt not, that they have also numbers of cousin germans in England at this day, that to flatter for their own advantage, will not stick to make the King equal with (yea, & above) god, though 
Belials and Athistes, and Gnatos in these days, do make their king equal with God, but that is flattery only for their own advantage.  (if God should send another Prince afterward, that were contrary in religion and all other dispositions) those same Gnatos and flatterers, would yet have him equal with god to.  
The same estimation & greater, have the Papists of their king with the triple crown. For be he never so vicious and vile a thief, yet whatsoever he commandeth, must be preferred to the commandments of God, and whatsoever he speaketh, must be esteemed equal with (or above) the scripture, and where the Scripture speaketh affirmatively: he hath authority to expound 
The Papists do not less esteem of their Malchom the Pope.  the same negatively, and contrary, if I should prosecute thoroughly the estimation that they have of their king, I should never 
The Pope may correct the Scriptures.  have done, let this serve for a taste: whereby may be felt that they make this their King, not only equal with God, but greater than God, though not so commonly in swearing by him, 
Papists thought the Pope to good to be joined with God in this swearing.  for they thought him to good, to be joined with God in that service, his trash they thought worthy enough in this part, whereby the honour they gave him, appeareth to be the greater, though subteller and more hidden.  
The Prophet Sophonie proceedeth, and saith, that God will also root out those, that draw or 
Starters or drawers back threatened.  turn back behind the Lord, lest they should learn to know him, and follow him.  
Like as in an other place God saith. If man withdraw himself: 
Psalm.  my soul shall have no pleasure in him. Whereby we are taught what peril it is: to withdraw 
Perilous to draw backward. Hebre. 6.  ourselves behind, to be slack, and to detract our coming to God: when by his word he calleth us. This unwilling mind of 
Unwilling minds a token of hard success.  ours to follow God, is a token of hard fortune, & unlikely to have good success, true it is, that no man cometh to salvation unless God by his spirit, draw him. But 
john. 3. 14. 16  when God calleth and men have begun a good way, and then start back, and desire not further to know God nor to follow 
Negligence bringeth loathsomeness: and loathsomeness, and all these bring contempt.  him: it is a shroud token, and specially as I say, after they have once begun in a good way, and then wax weary and sluggish, when zeal dieth in them: for so at length the meditation & hearing of God's word groweth to be loathsome to them, and afterward many such fall to contemn it, we are therefore diligently to 
We must watch and omit no good occasion, for we are weak.  note this matter, and to stand at our watch, & omit none occasion that may help us forward in following of God, knowing how worldly and weak wear of ourselves, and easy to be drawn backward from God, we see and have experience of ourselves: how soon we are weary of holy exercises, how small occasions in our worldly affairs: do draw us from those exercises, we cannot intend to hear or read gods 
We are soon weary of holy exercises.  word, if we have any thing else to do in the world, nay, loath to be long at it, though it be Sunday, 
Exod. 20. 23. 24. 25. Ezechiel. 20.  wherein by the law we may not otherwise work, yet had we rather be occupied in our playing and our own delights, than in meditation of Gods william.  
And what doth all this argue us to be? but drawers back, and not to be of that company that desire to devil in the house of the Lord all the days of their lives, 
Psalm. 23. Psalm. 26. Psalm. 27.  to behold the fair beauty of the Lord. etc. Also far unlike those that have the fountains of all 
Psalm. 87.  their joy and delight in the church of God, or that esteem the prosperity of the Saints and religion 
Psalm. 137.  to be the head of their mirth, nay, rather it showeth us to be such as the Prophet Esay speaketh 
Esay. 53.  of, that see no beauty nor fairness in the Lord, nor in his house, that have no delight in the glory of Zion, and that we make the prosperity of the Saints and religion, the tail of our mirth, or rather no part of our mirth, but grief and loathsomeness.  
Well, forasmuch as the knowledge of God and his will is the 
Knowledge of God's will, a defence from Idolatry.  mean, to keep men from Idolatry, and to lead them after god: those that start back lest they should know God: are entered the way to Idolatry and all kind 
To start back and to be ignorant, is to enter the gate of Idolatry.  of iniquity, and therefore God's judgements are just, in rooting them out.  
Now lastly he saith. That God will also root out, those that neither 
Such as neither seek for God nor regard him, are Athistes and wicked world ling.  seek God, nor regard him. By which sort, I think the Prophet meaneth generally the wicked, that without regard of God, or any religion, did wallow in all worldly delights, let God and religion sink or swim, it was all one with them, they would follow their veins and trades, they passed not for God, and therefore they sought not for him, they sought only to serve their turns for the time.  
I would there were none occasion to reprove a fowl number of this fault in this our time. But if lives and trades of men 
men's doings in these days: do argue the multitude to be Athistes.  be noted: we shall perceive the like or worse Atheism, or Godlessness in the multitude: let them set what face or visor ofreligion or civility they can: we shall see it to be but policy & hypocrisy in them.  
It were an endless work to enter into all the particularities, that would prove them such hypocrites, neither is it my purpose nor in my power to touch all.  
Wherefore leaving the rest, I mind to speak at this time of a few abuses, but specially of one general vice above the rest, 
One general vice amongst many, namely usury.  namely Usury, which is so commonly contracted in men's trades at this time, that the practice thereof will prove the greatest number amongst us, to be as ill as these jews, that neither seek for, nor regard GOD, to which men this Prophet threateneth destruction.  
But forasmuch as I have heretofore in two Sermons at the Cross, said my mind partly therein, according to my simple 
Somewhat said in two former Sermons of usury  knowledge. And also that the learned fathers both of old time and in these our days, have both spoken and written thereof, in much better wise, than I am able, 
Learned have written against usury.  and yet the multitude do continued herein, rather increasing this vice, than ceasing from it, yea, and do accounted it no vice: What profit may I look for to 
What shall I profit?  come, of this my travail? what success? or what redress may I look for?  
If I should herein take upon 
I shall be said to speak arogantly.  me to say more, than the learned have done: I might be counted arrogant and void of discretion.  
If I cannot say more than they have done: (as in deed I cannot say so much by much) than what shall it avail that I speak 
I shall be said to speak in vain.  thereof? seeing those learned, cannot persuade these Usurers that they be faulty?  
And if I shall now say no more, than heretofore I myself have 
I shall be said to be still in one song.  said: I shall be counted like to the Cuckoo, or Stockdove, for being always in one song.  
If I shall touch the quick by 
I shall get john Baptist's reward, that is, hatred.  examination: I am like to win hatred of the multitude, whose faults I reprove.  
And if I shall prove subject the trades of this time, to the definition or corruption of forbidden 
I shall be said to speak I know not what.  Usury, than I shall be counted not to understand what is meant by the definition, and to have spoken I know not what.  
As some have travailed with me, to make me believe, that I 
Friends of Usurers do accuse them of ignorance, which reprove that vice. john. 20.  did not know what usury was, nor wherein it consisted: but I was Didimus therein, as loath to believe them, as they were to be reformed.  
So that all these things with the malice of men considered, and specially seeing I shall speak against such contracts as are counted lawful, and therefore honest: (for so some conclude.)  
If I had not an eye to an other matter from all these things: I 
Sisyphus' travail.  might look to profit as much by mine industry: as Sisyphus, qui 
Cicero. lib. 1. Tusc. quest.  est versans saxum sudans nitendo neque proficit hylum, who (is feigned) tumbling a stone up a 
Feigned to be his punishment in hell.  steep hill, and continually sweeting through that labour: profiteth not the black of a bean.  
But when I consider that in all age's sin hath been reproved, and so already reproved that in substance more cannot be said against it, and yet that the same is continued: also that this vice of usury in these days hath more overflowed and corrupted than 
continual vice, must be continually spoken against, and that most, which is most practised.  at any time heretofore, and still rather increaseth, than ceaseth: and herewithal remember mine own charge, being called to this office and place, that I must not cease to reprove and speak against sin, and specially that most: which I know to be most frequented: I am encouraged and partly driven for discharge 
A Preachers charge to reprove sin.  of my duty, to go on, and proceed in this matter, though I come much short of others that have gone before me, and short of my desire in the redress.  
And though the wicked will 
Oseas. 14. D. Though the wicked will not regard: yet the godly william.  not regard me: (for they regard not God) yet Gods children will give ear to the truth & embrace it. For I am sure that the word of God is never without effectutuall working, it falleth ever on the edge, being more sharp than 
Hebrues. 4. God's word falleth not without effect and fruit, it cutteth to or from God. 2. Cor. 2.  any two edged sword, and either cutteth to God or from god, (as Saint Paul sayeth:) bona fragrantia sumus Christi deo. etc. We are a sweet savour of Christ unto God, both in them that are saved, and also in them that perish. 
Preachers are a sweets savour of Christ to God.  To the one part (are we) a savour of life unto life: and unto the other part a savour of death unto death. Therefore I for my part mind not to leave God with out his witness 
God is never without his witnesses. Romans. 1.  here, nor his children without instructions: but mind to discharge my soul of this burden, 
The wicked without excuse.  & to leave these wicked Usurers without all excuse before God.  
And though I might with less danger touch and shake a Hornets 
A Hornets nest.  nest, than deal with them, (for so wolvish and wise they are 
usurers wise and wolvish.  grown, that to them the rest are but lambs and fools) yet having the truth on my side, I fear them not, but commit the success to God, and thus I say.  
To lend corn, wine, oil, money, 
Definition of usury, & what an Usurer is.  or such like, with covenant to receive the like again, or just value thereof, with overplus for the lone: that overplus, I say, is forbidden usury, and such a lender is an Usurer.  
This is proved by many places in the scriptures aswell in the Law and Prophets, as in the Gospel.  
In the Law it is proved, where God sayeth by Moses: thou shalt not hurt thy brother by usury of Money, nor by usury of Corn, nor by usury of any 
Proof of the definition in the law. Deutr. 23. Levit. 25. Exod. 22.  thing, whereby thy brother may be hurt: thou shalt not take of thy poor brother vantage, or increase.  
In the Prophets it is proved 
Ezech. 18. 22. Proof in the Prophets.  where God sayeth by Ezechiel: The godly man dareth nothing for usury, he taketh nothing over.  
In the Gospel it is proved, where our saviour Christ commandeth to lend freely, or looking 
Proof in the Gospel. Luke. 6. Mark. 12. Math. 7. 22.  for nothing. Also, thou shalt love thy neighbour as thyself, and what you would that men should do to you, even so do you to them. etc.  
By all which places is seen, that usury may be committed as 
Usury is in more things than in money.  well in other things as in money (though some think it consist in money only) and also, that whatsoever is taken for lone more 
Overplus taken for loan is usury.  than was lent, that overplus is usury.  
If any man do yet think that I wrist the scriptures by this collection, let him understand that these learned fathers did so understand them as I do. For no man of good and sound judgement can otherwise collect of those places recited.  
First Hierome, he saith, Putant 
Hieron comentarijs in Ezecheilem. lib. 6.  quidam usuram esse tantum in pecunia. Quod praevidens divina scriptura, omni rei aufert superabundantiam, ut plus non recipias quam dedisti. That is: Some men think usury to be only in money, which thing the holy Scripture 
Overplus in any thing (for lone) is usury.  foreseeing, doth take away the overplus in all things, so that thou shalt receive no more than thou didst deliver.  
And the same Father further witnesseth. Alij pro pecunia foenerata solent munuscula diversi generis accipere, & non intelligunt usuram appellari & superabundantiam. etc. That is: Others for 
Hieron in Ezechil. li. 6.  money lent upon usury, do use to take gifts of divers kinds, and do not understand that the scriptures call the same usury and overplus. etc.  
Then Ambrose, he saith, to the 
Ambrose de nabu.  same purpose, Plerique refugientes precepta legis, cum dederint pecuniam negotiatoribus, non in pecunia usuras exigunt sed in mercibus, ideo audeant quid lex dicat neque (inquit) usuras escarum accipies neque omnium aliarum rerum, igitur esca usura est, & quicquid sorti accedit, usura est, & quod velis nomen ei imponas usura est.  
Many (saith Ambrose) flying the precepts of the Law, when they have delivered their money 
For money delivered to Merchant men no overplus must be taken for lone, for such overplus is usury.  unto Merchant men (or to occupiers) do not exact usury in money, but in wares. Therefore let them hear what the law saith, neither shalt thou take usury of meats, nor of any other thing, therefore meat so taken is usury: 
Lend freely, or else your borrowing and lending is turned into buying & selling.  & whatsoevet is above the principal is usury, yea, whatsoever name thou givest unto it: it is usury.  
Thirdly Augustine, he sayeth: Si foeneraveris homini, id est tuam 
August. in Psalm. 36.  pecuniam mutuam dederis, à quo aliquid plusquam dedisti expectas accipere, non pecuniam solam, sed aliquid plusquam dedisti, sive illud triticum sit, sive vinum, sive oleum, sive quodlibet aliud, si plusquam dedisti expectas accipere, foenerator es, & in hoc improbandus non laudandus. That is: If thou lend for advantage to a man (that is) thou lendest thy money to him of whom thou hopest to receive more than thou didst deliver, not money only, but any thing more than thou didst deliver, whether it be wheat 
He is an Usurer that taketh overplus for any thing that he lendeth.  or wine, or oil, or any other thing, if thou expect to receive more than thou hast delivered, thou art an Usurer, & in this not to be praised, but to be dispraised.  
Thus you see that these three learned Fathers do bear me witness that I do not wrist the Scriptures, whereto might be added the judgement of many more agreeable to these, but it needeth not, or booteth not: the Scriptures are plain herein, 
The scriptures are plain touching usury.  that usury is committed, not only in lending of money, but also in corn, wine, oil and wares, if any thing be taken overplus, for or in respect of the lone.  
Which being true (as it is proved true) this must needs follow thereof, that when there is 
In sale of 〈◊〉 for time, if any greater price be exacted for the lone: that which is covenanted for (more) in respect of the time is usury and that seller an usurer.  sold any victual, wares, or merchandise for days of payment, and in respect of the time contracted and given, for the payment there be taken any more, that more which is taken in consideration of the lone: is overplus and forbidden usury, and that seller is an usurer.  
And also when money is delivered by exchange betwixt place and place, as from London to Hamborough. etc. to be paid two, three, or four months after 
That which is taken for money delivered by exchange for any time more than for sight: is usury, and that deliverer is an usurer.  the delivery thereof, and in respect of that time contracted and given, any greater or more price be taken upon the Pound, or hundredth Pounds, than the price is at sight by the market, and more than the deliverer would have taken to have had payment with all possible speed at sight (as they call it) that overplus or greater price taken for the times forbearance: is usury forbidden, and that deliverer is an Usurer.  
For by the order or nature of true and simple buying and selling, 
The nature of simple buying and selling.  whosoever doth simply buy a thing, aught forthwith to pay ready money for the same, as by the orderly course of the Law is understanded.  
Also when exchange is made 
Simple exchanging betwixt Country & Country, no time contracted.  betwixt Country and Country thus simply, that a price or quantities and qualities, and a place of payment is agreed upon, and no time of payment spoken of: than it is understanded that the taker aught to pay (for that which he hath so taken) even with all possible speed.  
But if in buying and selling or making exchange, any days of payment be contracted for, and 
Days given for payment of things sold or exchanged: is lending of that which must be received.  granted to the buyer or taker: than that time contracted: is in deed borrowing and lending, not of the thing bought and sold, (I grant) but of that: which the buyer or taker should have paid by the order of simple buying and exchanging.  
For if sale of a thing be made for time, or days of payment, or that money be delivered for days of payment: the property 
The property of a thing sold or delivered by exchange: is in the buyer or taker.  of the thing sold and delivered, is immediately in the buyer or taker, and no longer in the seller or deliverer, as also by ancient course of the law doth appear.  
As for example, one selleth a 
Example.  quarter of wheat for. xuj. shillings, and is content to give to the buyer a month, or a years day, for payment thereof.  
Now it is plain the seller can not justly, ask again this corn at the day: but money he may ask, namely. xuj. shillings. Therefore he lent not corn, but money, for that which a man dareth, he may justly ask again, either the thing itself that is lent, or else 
That which is lent may be asked again: but that which is sold or delivered by exchange, cannot be lawfully asked again.  the like thing of the same name, kind, and equality.  
Even so examine the exchange and it shall be found that when time of payment is given: that thing is lent, which the creditor may by the same name and equality demand at the day of payment, which is reasonable, and not absurd in nature.  
But if in respect, and by means of this lending and time given, the seller or deliverer do exact more in the price of that they cell or deliver, than the market is for ready money, and more than the seller or deliverer would take to have ready money for it: that 
To exact more in sale of a thing in respect of lone: that more is usury. Luke. 6. Ezechiel. 18.  more exacted for the loan, is as I said, usury, and forbidden, because it is absurd in nature, and against this rule, lend freely, and it is not the act of a Godly man, for the godly man dareth nothing upon usury, nor taketh any thing over.  
And albeit that some writers who have severely enueyed against 
Their judgements not to be allowed that think usury may be taken of rich men.  this vice, are of this mind, that to take overplus of the rich for loan is not usury: yet I see no warrant in God's word to approve that their judgement & distinction. For though the scripture whereon they build their opinion doth 
Levit. 25.  specially forbidden it to be exacted of poor men: yet in no place is it allowed to be taken of rich men (except they be heathen rich men.)  
We find that God forbiddeth 
Deutr. 24.  to defraud an hired servant that is poor. But if any man would collect hereof: that one might defraud 
Usury and fraud may be used neither by, nor towards rich nor poor.  a rich servant: he should collect amiss, and even so of usury. for as god doth not allow fraud in any man, nor against any man: no more doth he allow of usury to be taken of poor nor of rich, (especially in the Kingdom of Christ.)  
Many in these days do think themselves well discharged (it should seem) in that they can say they lend not to poor men upon 
Many think that they may send to the rich for usury and allege colours of honesty.  usury, but to such as are able to pay for it. Whereby (say they) we live, and they gain, and we have something to give to the poor thereby, which else we should not long have, for we should spend all.  
But if that, last before spoken, do not fully answer these men: then I refer them to Saint Ambrose in the place before recited, 
Ambros. de nabu. Ambrose condemneth such as took usury of occupiers or merchants.  where he condemneth such as did lend for usury, to occupiers generally without exceptition. And if neither (the one answer nor the other) will satisfy these men: it is not like that my answer shall satisfy them, but yet to keep my promise, I will not omit mine answer.  
I say (and not I only) that to 
To lend for usury is forbidden, to lend freely commanded, as also to give alms.  lend for usury is forbidden. But to lend freely is not forbidden, but commanded: even as to give alms is commanded, and to extort is forbidden.  
To lend freely, and to give alms as we are commanded, are deeds of charity and compassion: But to lend for usury, and to extort, are contrary and forbidden, 
Usury nor extortion cannot be made honest by any colour.  and cannot be committed without offence, nor made honest by any colour.  
To lend freely to the needy: 
To lend freely to the poor is charity.  that is compassion: but to lend freely to the rich, is no compassion, (though not wicked) but to 
To lend to the rich, no charity.  lend for usury either to poor or rich is wicked.  
And if we should look only upon the common wealth, we should find, that lending to the rich for usury, is a more pestilent mischief: than is lending to the poor, and then in this subterfuge of theirs: they do 
In respecting the common wealth, it is worse to lend for usury to the rich:  more foolishly than those that seeking to escape Sylla, do fall upon Charybdis, and show themselves much like those that 
than to the poor.  flying the ship to escape danger, do drown themselves in the main sea. For, first they lend for usury, which is against the common laws, than they lend to the rich man, who having the money, 
Sylla and Charybdis.  doth engross the Markets, bringeth heaps of commodities into his own hands, and so maketh 
Rich men having money do engross markets, and the more money they have: the more they engross.  a Monopolion, and dearth without need. The meaner sort are thereby prevented of their markets, and must glean after the Engrosser, & take small leavings or sit still, and so remain mean, or rather become poor: the common sort weep through the dearth, for the rich will be sure to make his common weal to bear out his loss, and pay for that usury, and when many are beggared for ever, one is holpen 
Common weal payth to the engrosser not only gain: but also that which he hath paid for usury.  with a halfpenny, which is the usurers charity. O, I would a good Orator had this matter in hand, to paint out this mischief to some purpose, for here is matter enough, if a man did respect, as I said, but the common wealth only. But when we consider the commandment of god, and his compassion towards men, and therewith remember how this Usurer regardeth it, or how he is moved with compassion towards the poor thereby: we 
God's mercy and kindness moveth not usurers, but a penny loss will move them.  shall see him not only a sleep, but stark dead and senseless like a block touching the one and the other. But in his own device and vain, we shall found him awake, alive, stout, and strong, yea so sensible: that if he loose but a penny: and that a hundred miles of: yet he feeleth that with grief. God saith, thou shalt not oppress thy poor brother with Usury, marry (saith the Usurer) 
usurers will lend nothing to the poor, because they will not oppress them.  no more will I, for he gets nothing of me, neither for Usury, nor without, for seeing it is a fault, to take usury of the poor: I will lend him nothing.  
But how then (I say) doth he regard this commandment of our Saviour? Lend freely, or lend looking for nothing. Or how doth he regard this saying? love thy neighbour as thyself. Surely to lend upon Usury we see is forbidden, but not to lend at all when we see our poor brother's need: may seem to be a greater fault, by the parable of the Talents, for he which hide his money was the worst man. And 
They that will not lend at all, being able, worse men than the usurer. john. 3.  Saint john saith: If any man have this worlds good, & seeth his brother to want, and shutteth up his compassion from him, how dwelleth the love of God in him? can that man be said to love his neighbour as himself? If that man himself were in need: he would be holpen, so well he loveth himself, and if he so loved 
Usurers and merciless do not feel what charm is, nor how they would be done to by others in their need.  his needy brother: he would even so help his brother. If he did as he would be done too: he would relieve his poor brother, even as he himself would be relieved in like case, for we must consider in doing as we would be done to: what we should desire (lawfully) if we ourselves were in necessity. And surely whether we be rich or poor, we had rather (when we borrow) to borrow freely: than to pay usury for that we borrow, though 
Rich and poor: desire when they borrow, rather to borrow freely, than to pay usury.  some Usurers to cloak their conscience will say, that they would gladly give. x. or. xii. pound in the hundredth when they need, and thereby they would colour their faults in taking usury, but they be hypocrites herein, for their own conscience will still say, I had rather borrow freely, than for Usury, yea though they be rich. And their need whereof they speak, is, when they might have. xx. or. thirty. pound profit by 
The usurers need: is his covetous affections in desire of gain.  loan of a hundredth pound. In deed than they would give ten pound in the hundred, rather than go without it: but yet still it is true that they would rather borrow freely: yea, & if they were in such need as their poor neighbours are: they would willingly be holpen by loan, and yet loath to pay any usury for it.  
But as these are utterly void of compassion, and without regard, or feeling of their poor 
Usurers without compassion or regard of god's law.  neighbour's misery or want: so are they utterly without regard of God, or good laws, except only for a face, and to live to serve their turns.  
For if they lend to poor and rich upon usury, the poorer man 
If rich and poor do take at usury: the poor shall pay the greater usury.  shall pay the dearer price. If they lend not upon Usury to the poor, they will lend him nothing at all, and yet they will be still Usurers: for to the rich they will lend for usury.  
Whereby is seen that the express will of God is contemned in divers points by them. For 
God's will expressly contemned by by usurers.  (as I say) if they lend to the poor, those shall pay dearer than the rich. If they be blamed or reproved for that fault, they pull lending quite from them, & give that which appertaineth to them unto the rich. Whereby 
Though rich men be bound to help the poor: yet the poor cannot challenge nor take it from them as of right.  those poorer sort are not only defrauded of that charity that belongeth to them: (though by the compassion and good will of men, for the poor cannot challenge it) but also further oppressed by that dearth, which is purchased 
The lender for usury, in lending to the rich: doth thereby augment the miseries of the poor.  through the greedy gatherings, of those rich that have the same credit and money in occupying, which the poor should have had.  
And surely even those rich 
The rich taker at usury: is worse man than the lender at usury, or fully as ill.  men that be takers of credit, are not inferior to the Usurers in wickedness.  
We have a common Proverb in English, if there were no receiver, there would be no thief, and it holdeth surer in usury, to 
If there were no taker at usury, there could none deliver at usury.  say, if there were no taker at usury, there would be no usury committed.  
But these takers at usury, and especially the rich, do take away all the credit that appertaineth to such as need credit, and do maintain that cursed trade of usury, not only in taking, but also in extreme delivering. 
The rich taker at usury doth it to engross and to make a Monopolion, and dearth in the midst of plenty by taking all into one hand.  They make a dearth even in the midst of plenty, by their Monopolion, and so undo, not only such from whom they take the common credit, but also many other poor whom through dearth made by these takers are not able to live of their labours, with other extreme hurts passing explication, to the great decay of the common weal.  
We read that the bread of the 
Bread of the poor, the life of the poor. Ecclesiasti. 34.  poor, is the life of the poor, and he that defraudeth him thereof is a murderer. Let these takers up of poor men's credit consider what they do in this case. Some 
Many poorer do live only upon credit.  men have nothing else to live on, but by credit, and when he that hath of his own otherwise to live, will not only take away this credit simply, but also will 
The rich taker at usury doth not only take this credit from him: but also buyeth it from him: a cruel act.  buy it away from the needy by usury: I cannot think him to be better than a thief, and a murderer, and even as ill as an Usurer, or worse, if worse may be: yea, surely I think rather worse man than that Usurer 
The rich taker at usury a murderer, and worse than the plain usurer that dareth but his own stock.  who dareth out but his own stock at usury. For this is a sure rule, the rich man that taketh things at usury: will, no doubt deliver for Usury at a more cutting rate. For he will gain even by that he hath taken 
The rich taker at usury: will deliver for usury at a more cutting rate.  at usury. So then he maintaineth the Usurer of whom he taketh: and is himself an Usurer in lending, and a most pestilent spoiler of his common wealth. 
A spoiler of the common wealth.  And such men are those that commit usury in sale of wares, 
Greatest cutting in sale of wares, and other necessaries.  and in making exchange, yea, the Clothier and Stapler in wool and cloth, and the Fermer in corn and other victuals, and Landlords in fines and extreme raising of rents (though fines and rents raised, be not properly usuries, but rather extortions, or oppressions,) so that all these spoil the needy, and so generally the common wealth. For though the plain money Usurer be justly reproached of his unlawful 
The money usurer: ill, the aware seller usurer worse.  trade and gain: yet I think in judgement he may condemn many of these colourable Usurers: which cut more deeply under a cloak and name of lawful trade. If God condemn him (as doubtless he doth) that dareth money for usury, and taketh but x. pound, or. xii. overplus: let no man be so mad, as to think, that he shall be allowed of, (but much more condemned) that dareth for usury under colour of a contract in sale: and taketh. xx. thirty. or. xl. pound in the hundredth. Neither he that under the name of exchange dareth for usury, & taketh. xv. or. xx. pound in the hundredth. 
Gala. 6.   
Be not deceived, God is not 
God cannot be mocked, though men can deceive men and prevent laws, which yet god will punish.  mocked, men may blear the eyes of men, & prevent by fraud the penal laws (wherein yet they do offend) but God cannot be deceived, though this vice be cloaked and clothed with never so many honest names & things, as sometime in buying and selling, sometime in borrowing and lending, sometime in exchanging, sometime in Wool, in Cloth, in Canvas, in a bale of Fustian, in Silks and Mercery wares, 
Usury hath change of apparel, and that costly and divers.  in Spices and Grocery ware, in tapistry. etc. And sometime drowned in Wine and oil, sometime packed up with herrings and other victuals, many times eaten up in bread and meat, 
Usury sometime is drunk up in drink, and eaten in meat, to the poisoning of the receiver.  and drunk up in drink: to the extreme infecting and utter poisoning of our common wealth.  
He that most hurteth, is the most unprofitable member in a common wealth, and most noisome to the whole body, and the 
He that most hurteth is the worse man, the greatest doer in these usurary contracts, doth most hurt.  more is taken and delivered by these usurarie contracts, the more hurt is done: and he that most useth such trade, and therewith hath greatest doings, doth most hurt, and so consequently the worst man. Even as he that killeth two men doth worse than he that killeth but one man, and he that killeth three men, doth 
He that killeth two men, doth worse than he that killeth but one. etc.  yet worse than he that killed two men, and so the more the worse.  
I am not ignorant that these Usurers, have many objections and many colours to paint out 
usurers objections vain, and their colours deceitful.  their trade in a fair shape, and to approve it necessary and commodious in a common wealth.  
But as their objections are 
Usury turned out of his cote: is more ugly than an Ape.  frivolous and vain, so their Idol being turned out of his fair cote: may be seen to want the beauty of a most ugly Ape. And their commodities to be most detestable 
The commodity of Usury is poison.  poisons to a common wealth.  
Many of them cannot, nay, they will not be persuaded, that God forbiddeth it in this order, they imagine that GOD meant thereby some other thing which 
usurers do say that their trade is not forbidden in the ten commandments.  men cannot understand. For (say they) if it had been of such weight, it would have been forbidden in the law of ten Commandments.  
And though this need no answer, it is so peevish and vain, that every child may see their ignorance: yet I will still keep 
An answer.  promise with them, and let them see their folly if they will, but they will not.  
It is said in the last commandment, Thou shalt not desire any 
Deu. 15.  thing that is thy neighbours: not though he be a rich man, and thou a poor man.  
If I may not desire aught that is my neighbours contrary to 
Man may not desire any thing that is his neighbours  his will, much less may I take it against his william. But the Usurer spying his neighbours need, doth watch occasion to make a gain to himself of his neighbours need: and so by a most subtle stealth windeth from him, his 
The usurer spieth his neighbour's need, & thereof maketh his gain most subtly by a constrained, and not by a natural consent.  goods or part thereof by Usury, when he getteth his neighbours Will tied to an extremity, either of need or covetousness, and not naturally or charitably bend to give that, which the Usurer taketh of him. Then conclude: to desire my neighbour's goods is 
Deutr. 5. To desire my neighbour's goods: is against God's law, but to take them, is a further fault, and to steal them by subtle craft, or colour of honesty: is most ill, therefore usury forbidden in the last commandment.  against Gods la, and so a fault, but upon that desire to take them is a further fault, and yet to take them by subtle craft, and under a colour of willing, contract, and honest trade, is more subtlety and greater fault. Wherefore, in as much as the lesser is forbidden, the greater is in no wise tolerable. As in this commandment, thou shalt not name god in vain, and if to name God vainly, be breach of the law: much more is 
To name god in vain: is breach of the law, to swear by him vainly is a greater fault: but to draw his name for a false witness is blasphemy, and most heinous, and yet blasphemy not named in the ten 〈◊〉 commandments.  blasphemy breach thereof. As when men would call God to be a false witness, and yet in that commandment blasphemy is not expressly named. But as is aforesaid, the less offence being forbidden: the greater can in no wise be allowed of.  
Others object, they have no trade, but a stock left them, and if they should not put it out for profit: it would soon be consumed, 
usurers object that they have none other trade.  and other thing they have not to live upon.  
To answer this objection, I turn saint Augustine to them, who saith. The Usurer dareth speak on this sort. Non habeo aliud 
August. in Psal. 128.  unde vivam, I have none other thing whereby to live. So may the thief say (saith Augustine) 
thieves, housrobbers, bawds, witches and sorcerers, may excuse their trades as well as usurers.  being taken in the deed doing, or house robber, being found breaking up the wall, or the Bawd buying Maids for the stews, & also the Witch and Sorcerer, may say so unto me in the sale of their malicious enchantments, to the hurt of man and beast. etc.  
Thus we see Augustine's mind 
He that robbeth having no need: deserveth more punishment, than the thief that stealeth by mere necessity.  in answering them, whereunto this may be added, that he deserveth much greater punishment, who robbeth having no need: than he, that doth it of necessity. As for example, one man hath a stock, and an other nothing at all: 
Example.  if he that hath no stock, should steal for his living, he should deserve death by the law, but if he that hath the stock should yet steal: he were a much worse man. And such are the Usurers: so thankful they are, that they never consider of God's liberality towards them, in leaving to them: that which many a one wanteth. They remember not how many thousands are left without 
Many have no stock, and yet they may not steal.  stock, and yet that they must not live by stealth. For betwixt a thief and an Usurer, I know not any great difference, except in name, no more than Bernarde did, when he said: Quid est usura? venenum patrimonij. Quid est usura legalis? 
barnard's difference between a thief and an usurer.  latro predicens quid intendit. That is. What thing is Usury? A poison of patrimony. What is such usury as is permitted by law? A thief that before hand giveth warning what he mindeth to do.  
I remember a tale concerning a thief, that was indicted of felony, for robbing by the high ways side, and being indicted by the name of Latro, was condemned 
The difference made by Skelton between Fur and Latro.  by the name of Fur, for which the thief quarreled, and said the judge had done him wrong. And when he would not cease exclamation: Master Skelton 
Latro robbeth by the way side, but Fur a thief robbing in the town.  the Poet, being a master of words, and cunning in Grammar, was called to declare the difference between fur and latro: whose answer was, that he saw no great difference between fur and latro, saving this, that fur did 
Skelton's difference may be scarcely made between the thief and the usurer, for the usurer is the worse man.  sit on the bench, and latro stood at the bar. Now if that judge were a briber: than Skelton's answer was to be allowed of: but if he were an upright judge: than Skelton did rashly & wickedly, so to answer those: that 
Psalm. 82. Exod. 22. judges called Gods in the Scripture.  are called Gods, in respect that they have the execution of God's office on earth amongst men.  
If such a distinction as this that master Skelton made, may pleasure the Usurers: I will not 
We can speak no more honesty of Usurers with honesty.  greatly strive for it, though in deed the Usurer be rather the worse man. For the thief doth rob and run away: but the Usurer 
Comparison of the thieves acts, with the acts of usurers.  doth rob & tarry by it. The thief robbeth but in part, and perhaps is cut off speedily: the Usurer robbeth continually night 
Usurer robbeth continually.  and day, and ceaseth not till he have all and more to. The thief is in fear of true men, and of 
True men in fear that thieves will put them in prison.  laws: the Usurer maketh true men afraid of imprisonment after he hath rob them, and is not in fear of the laws, for he 
usurers study not to keep good laws, but how by craft to prevent them.  subtly preventeth them. The thief lieth in Newgate for his fault, and the Usurer walketh abroad with no small countenance 
Little thief in prison. Great thief at liberty.  of honesty: therefore the Usurer the worse man. Yea the learned writers both Christian men and Heathen, do compare them also with murderers. Saint Ambrose 
Usurers compared to murderers, chokers and killers of men.  saith, Vsuram pettere suffocare est. To take usury is to choke a man.  
Cato a Heathen man, being asked 
Cato.  what it was to lend upon Usury: answered interogatively: 
Cicero. lib. 2. officio. brus. lib. 2. cap. 47.  Quid hominem occidere? what is it to kill a man? esteeming the Usurer to commit no less fault than homicide.  
Alphonsus' King of Arragon a 
De reb. gest. Alphonsi, Alphonsus.  zealous lover of justice, considering the traps and subtleties of Usurers: was wont to say, Foenus nihil aliud mihi videtur: 
usury the death of life.  quam fu nus animae. That is: Usury seemeth to me nothing else than the death of life. Thus to be short, the Usurers are compared not only with thieves: but also with murderers, and to many other odious things for their cruelty.  
Basill saith: Canes accipientes 
Basil. in Psal. 15.  mansuescunt. etc. Dogs in receiving things do become gentle, but as for Usurers: the more they receive: the more cruel they be. 
usurers worse than Dogs.  And therefore Ambrose for their ravening, compareth them unto the Sea, and worse, saying: Omnes torrentes vadunt in Mare, & 
usurers worse and more ravenus than the raging Sea.  Mare non adimpletur. That is, all rivers or brooks do fall into the Sea, and yet the Sea is not filled. This Sea is Usury, which suppeth up (as a devouring Gulf) the goods, lands, and large patrimonies 
Usury a devouring gulf.  of many: and yet this Sea itself, cannot be filled. Many do use the Sea for their profit, and thereby many find profit: but in this 
In usury is shipwreck of all that a man hath.  sea of Usury is shipwreck of all.  
Most Nations have so much abhorred an Usurer, that what punishment they esteemed a thief worthy of: they would lay twice 
Well ruled commonwealths have executed upon usurers: double punishments, over that thieves had. Lycurgus. Alex ab Alex de diebus geni. Lucullus. Cato.  so much upon an Usurer.  
Lycurgus banished out of Sparta all Usury, and taking of overplus for lone.  
Lucullus so infringed the liberties of Usurers, that he purged Asia of this wicked trade, which was almost drowned therein.  
Cato drove them out of Cicilia.  
Agesilaus captain of the Lacedæmonians, persuaded Agis, (who before him was king of the same people,) that the reckoning books of the Usurers, might be burnt. Which being granted: the said Agesilaus to declare his hatred against the vice and Usurers, entered their houses, fet 
usurers books burnt under Agis king of Lacedemonia by Agesilaus, who was king afterward.  out their books, and heaping them together in the Market place: set them on fire before the usurers faces, who departing in heavy cheer: were derided of the same Agesilaus: who laughing 
Agesilaus laughed the usurers to scorn in their heaviness.  at their sorrow, said: that he never saw puriorem ignem, a more purer fire.  
Claudius, and after him Vespasian, 
Claudius. Vespasian. Alexander Severus.  and after him Alexander Severus, made sharp and bitter laws against Usurers, which were put in execution accordingly.  
And besides these punishments executed by heathen men, (who had good experience in common weals, what was commodious, and what hurtful:) we are to regard with great heed that the 
Punishments of usurers in the primative Church.  primative Church did banish, & excommunicate Usurers from the public service in the Church: and also from participation of sacraments, and after death, their bodies were cast out and not suffered to be laid with the dead bodies of such as were esteemed 
Usurers not buried amongst christian men.  Christian men.  
Whereby appeareth plain that Usurers and their practices, were esteemed by the primative Church, worse than the eves and theft, and as ill as murderers and murder.  
And in deed it is no marnell, for besides the extreme mischiefs that they bring upon the common wealth, (as before is partly showed) their usury is the 
Usury the extreme pulling in sunder of unity in the Church.  extreme pulling in sunder of the unity of the Church. Chrysostome calleth it gravissimum ecclesiae morbum, the most pestilent disease of the Church: for how can there be an unity and 
There is no love where one cutteth & scrapeth from another.  love amongst men, when one cutteth another's throat by this wicked trade?  
If a man will take usury for lone, he is void of all true love and compassion, and by his act procureth hatred to himself: that as he loveth no man, so he maketh that no man loveth him: 
He that will take usury is void of compassion.  but the one against the other, beareth a warlike and spoiling mind, though it lie subtly hidden, & be not in open wrath & anger, 
Usury worketh hate, and subtly hidden.  yet is it in desire to scrape one from another. And in this that warlike hate consisteth, that the one, so he may have, though to the loss and hurt of the other: he is pleased, 
2. Timo. 3. Usury a fruit and seed of self-love, and a choker of christian love, also a dissolution of christian love and unity in the Church. 2. Timo. 3. jude.  and glad, whereby self love (but no Christian love) is maintained, and therefore the unity of the Church torn a sunder hereby. For Christian love is the perfit bond and knitting together of the Church, which usury desolveth, and placeth self-love and common hatred.  
Surely, if this point be noted, and this our time examined by 
Not christian love (almost) now: therefore usury played his part.  this rule of Christian love, even by the unity of the Church, we shall find that Usury hath now played this her part at full, and doth still poison more grievously 
Usury seedeth & poisoneth still.  than at any time heretofore. The want of this unity in the church, namely, of Christian love in the 
Want of christian love: a proof of infidelity and usury. etc.  multitude, will make men, if they consider their trades, to confess themselves usurers, yea, and infidels, and void of no fault.  
For what man is he, from the Prince to the prisoner, that of love or compassion will cell any thing for days of payment, so 
No man will cell for time so good cheap as for money.  good cheap as he would cell the same to have ready money for it? Nay, what man will cell for ready money (except the needy) if 
No man will cell for money except the needy: when. etc.  he may raise a more gain to himself by selling for time? or what is he that will deliver his money or other things by way of 
No man will exchange for time so good cheap as for money.  exchange for a month, two or three, so good cheap: as he would to have payment for the same, withal possible speed at sight? 
No man (except that needy) will exchange for sight unless. etc.  nay, what is he that will deliver his money or other things at sight (except the needy) if he can (by lone thereof for a month, two or three) make himself a greater gainer and get overplus? Surely 
Argument that love and compassion are extinct. 2. Tim. 3. Jude  very few. Rara avis in terris. Which argueth men generally to be void of christian love and compassion. And yet some there 
Some (though a small some) have ceased selling of tyme.  be, that have left off dealing in that sale of time: God increase the number, for it is a small number. Heathen men detested those that would withhold fire, or the running stream from the 
Time more universal than fire or water.  needy, or that would sell the same because fire and water are general. But the time is more universal, and therefore the sale thereof more unnatural. But now I know the multitude, who are faulty will cry out and say, this man meaneth to pull down all 
Exclamation of the multitude.  trade and occupying, why? take away the profit that men have by selling and exchanging of things for time: and take away all, for no man can live without 
Pull away abuse and then the Devil is dead.  that benefit. Therefore surely this man must needs be deceived, and understandeth not rightly of Usury. For to cell wares for days, and thereby to advance the price is so general: that it cannot be Usury, but must needs be honest trade, for all men occupy it. And for the exchange, that 
The unruly, desperate, and infidels: think men cannot live, except they do evil to get their living thereby.  is so uncertain a profit: that there may be disprofit therein. And therefore these things cannot be Usury, for if they should, than all men in manner were Usurers. Tush, this is not possible, why how should men live? And so they gather infinite absurdities (as they think) to follow of this doctrine. etc.  
Howbeit, I say that I am so far off, from condemning or hindering of all trade and occupying: that without trades (as borrowing and lending, buying 
Common wealths cannot stand, nor men live with men: without trade  and selling, and exchanging) I say neither the common wealth can stand, nor men live together one with an other.  
But as I do allow and like well of borrowing, lending, buying, selling and exchanging, in 
Buying, selling. etc. allowed, yea to gain and to make of one hundred two hundred: so it be lawfully done.  their own nature, and as they are well used, and of the gains that cometh thereby, ye though it be Centum pro cento: So do I dislike utterly, for God forbiddeth that such good trades should 
Usury and abuse of trades forbidden, and every penny gotten that way wicked.  be abused: or that any penny should be gotten by abuse.  
And yet it is to to lamentable, that Satan hath so much prevailed: as thus to make men count abuse to be a right use, & Usury a lawful 
Right esteemed wrong, & è contra: Satan's subtlety.  gain. As for the uncertainty, that is alleged in the gain, had by the exchange: that I will answer anon God willing, and 
Answer referred for the exchange.  prove such a certain gain thereby as the same gain shall be usury.  
And though there be sufficiently said already to prove, that a greater price taken of things sold for time, than else would have been made of them, is usury: Yet take one example more by the way, and so an end for that matter.  
A man bringeth a horse to the Market, and would cell him for 
An example by a horse that usury is committed when any thing is sold dearer for time than for money.  five pound ready money, and so much the horse is worth by the Market. There is an other man would have the horse, but wanting money to pay for him presently: desireth to have a months day of payment. The owner of the horse is content to give a month for payment: but than he will have. ij. shillings more for the horse: the buyer to serve his need, will not strive for two shillings, 
Horse seller will not forbear five pound for a month, but he will have two shillings more for it.  but is content to give him at the day appointed five pound two shillings for the horse. Then I say, that the same two shillings taken for the time: is overplus, 
He dareth not the horse but the money, for he selleth the horse.  and usury, for it is all one: as if the seller had taken five pound out of his own purse, and said to the buyer, here is five pound take it, and give me for the same, five pound two shillings a month hence, and buy this Horse now of me for five pound, I have lent thee five pound in money to do it.  
Let no man dally or think a difference where none is, or allege variety of Market, as 
Alteration of market no excuse for the time seller.  though perhaps some man would afterward have given five pound two shillings ready money, for the same horse.  
The variety of prizes in one Market may chance divers 
Varieties of prizes in one market, chanceth through the malice of men commonly.  ways, but commonly it chanceth through the malice of men, who spying their neighbours need do make gain thereof to themselves.  
But howsoever the markets do vary in price of things, if any man do take the more for lone, 
The time seller an usurer, though he cell not so dear, as he might have done for money.  and bearing the time, he is an Usurer: the variety of the market excuseth him nothing at all, though such an horse as he sold for five pound two shillings, might within an hour after be worth by the same Market ten pound. For he that dareth and taketh overplus in respect of his lending, is an Usurer.  
Men that desire to cavil will 
Men need not to cavil in narrow points, for their acts are broad and manifest evil.  strive, and question in narrow points: but in their dealings & trades, no such narrow points or difficulties need to be questioned of: they are so apparently wicked. As he that dareth forty shillings, and for the lone thereof taketh. u shillings a week. Or he that dareth a Portiguise, and taketh for lone thereof ten shillings 
These cruel Serpentlike usurers: do most commonly spend their unlawful gain, wastefully.  a month, (which being so evil gotten is often spent thorough Waste.) Or he that selleth for time, wares, or other, forty pound (admit but ten pound) in the hundred above that he can make of them in money, (though he have assayed the market a month together and more:) such men need not to doubt or move question, whether their gain be usury or not: and yet even those be most apt to cavil, and to strive in narrow 
The cruelest usurers are most apt to cavil in narrow points, and to pick quarrels. These are such as regard not god.  points, not to learn, but to drive their gaynesayers to the wall, and so scoff at them. Which argueth them to be such as the Prophet Sophonie here threateneth, namely, that neither seek for God, nor regard him.  
Now for the exchange it is true, that to make exchanges: is by nature good, even as buying, 
To make exchange is in nature lawful.  selling, lending and borrowing, are necessary and good, of themselves being rightly used. For one man, one town, and one country: hath plenty of those things, which an other lacketh, and such may lawfully, buy and 
It is lawful and necessary for countries and men to make exchange of moneys and commodities.  cell, borrow and lend, and exchange one with another, either ware for ware, or ware for money, or money for money: according as time, good occasion, markets, and need requireth for the commodity of each party. So that in every of these things men deal: as they would be dealt 
In all lawful exchanges and bargains: usury and fraud must be excluded.  withal according to God's law, and that Usury, be utterly excluded their bargeins.  
But as in buying, selling, borrowing, & lending, so in exchanging it is to too manifest: that this rule of God's law and charity, 
In these days usury and fraud are included, in exchanges and bargains.  is in these days utterly excluded men's bargayns, and Usury with uncharitableness included, to the great dishonour of GOD, slander of his Gospel, 
The Gospel slandered by unlawful trade in this tyme.  grief of the Godly, hurt of the common weal, and confusion (in the end) to the offenders.  
And to prove that Usury is committed in exchange, I will first put an example by exchanging 
That usury is committed in exchange, a proof by an example of corn.  of corn, as Rye for Wheat.  
Admit two men meet together, A. and B. the xxvij day of March. Anno domini. 1570.  
A. would deliver here in England. xx. bushels of Wheat, and for the same he would have in Flaunders. xxiv. Bushels of Rye, delivered to him at sight, which might be the first of April.  
B. would take this Wheat, and give. xxiv. Bushels of Rye for it in Flaunders, but he cannot pay or make delivery of the same Rye, before the first day of may.  
A. Is content to give the time which is a month longer, but than he will have a peck of Rye 
The deliverer will have a peck more upon a score bushels: for a month's forbearance.  more for tarrying so long, for so is the course of exchange, and after that rate (saith A.) if you will have it you may take longer time. Take if you will the first day of june, and pay me then. xxiv. and a half bushels of Rye, for I will not give time, except I have allowance for loan.  
B. Why sir, that were usury? 
The taker is grieved with his bargains before he have concluded it, and thinketh it usury.   
A. No sir, not so, for Rye may be so plentiful there, within a month or two: that my. xxiv. and half Bushels of Rye, will not then be worth to be delivered back into England. xix. bushels of English Wheat, and then I shall loose more by giving of the 
The deliverers excuse by uncertainty of gain.  time: than I take profit for the loan.  
B. Yea sir, and it is even as likely (and more likely) that by that time such scarcity of Rye will be there: that for. xx. Bushels thereof, you shall find men enough, 
The deliverers objection of uncertain gain answered by the taker.  will exchange with you and give you here. xx. Bushels of wheat, and then you have a greater gain, than the overplus certain that you take for lone: therefore that is your hazard, by plenty or scarcity, to gain or loose.  
A. Well, choose, whether you will take it or not, for I will have so much certain onward, namely, 
Though the exchange usurer do know his gain to be usury: yet he will have it.  a peck of Rye upon the score, for every months forbearance, or else I will not give time but be paid at sight.  
Now, B. needing bread corn here, doth take this. xx. bushels of 
Need maketh the old wife troth.  Wheat, to pay for the same in Andwarpe the first day of june: xxiv. and a half bushels of Rye.  
A. desireth to have his Rye delivered in Andwarp the first day of june. 1570. according to bargain, being. xxiv. bushels & half.  
B. is disappointed, and must therefore borrow to pay. A. and so telleth him, and that he hath 
The debtor disappointed or unable.  none other way of borrowing but by exchange.  
A. is content to deliver the same Rye to B. by exchange, and to take wheat for it in England, as 
The creditor content to give longer credit for more usury.  the exchange goeth the first day of july, which is a month after.  
B. would take it according to the rate of exchange, and give 
The debtor would take day of payment for his own advantage.  him Wheat for it in England the first of September.  
A. No sir? I will deliver none for that time, for than I know harvest will be had in, and a bushel 
The creditor foreseeth harvest as well as the debtor, and therefore will deliver none for that tyme.  of Wheat will then be scarce worth in price, that a bushel of Rye is now worth, every man will then have corn enough. etc. But pay me Wheat in England 
The creditor will give a years day: to have usury according to the rate of exchange.  this day twelve month, and allow me for the times forbearance after the rate of exchange, and you shall have it.  
B. The exchange is now that for every. twenty-three. Bushels and a 
A rate of exchange for a month.  half of Rye here delivered: the taker should pay in England at a month. xx. bushels of Wheat.  
A. And you know that for every months forbearing of a score of Wheat: the rate of exchange yieldeth a peck of Rye. Now I shall forbear it a. xj. Months above usance, which is a. xj. pecks of Rye for the single score of Wheat, which taken out 
The exchange creditor (by the need of the debtor) buyeth with 83. pecks of Rye delivered afore hand: so much Wheat as would have cost him 94. pecks of Rye, if he had then presently received the same Wheat.  of. twenty-three. Bushels and a half, there will remain twenty Bushels, and three pecks of Rye. And if xx. Bushels and three pecks of Rye do yield me. xx. Bushels of Wheat: than. xxiv. Bushels and a half of Rye, will yield me (after that rate) twenty-three. Bushels and almost three pecks of Wheat: which you must pay to me in England this dya. xii. months.  
B. It lacketh more than half a peck, but I will answer you 
Misreconing is to be revewed.  at the day according to the exchange, although I had of you at the first, but. xx. bore Bushels 
Wheat is increased and yet was never sown, but eaten and consumed in the use, which must needs be a miracle.  of Wheat: and you must have of me above. twenty-three. and a half bushels, which is more than after xvij. pound ten shillings in the hundred that I loose by taking it.  
A. And for that, you have the 
The creditor selleth. 14. months' time for. 14. pecks of wheat, he might with as good authority have sold him 14. months wind.  occupying thereof above. xiv. months.  
B. It was eaten in ten weeks, and so consumed in the use, and yielded me no profit, neither should you have had any profit thereof: but that you take a peck upon the score for every months 
Wheat yielded the taker no increase: for it was eaten up in ten weeks.  forbearance, and me thinketh that is Usury.  
Thus you see by this example, that a certain overplus is taken 
A certain gain by exchange, namely a peck of corn taken for twenty bushels forborn a month.  by exchange for lone, namely, a peck of Rye upon every score Bushels of wheat forborn for a month. And so you see that against nature it begetteth usury, although in the use it be consumed as such like things be.  
And this I have put here, not to approve that corn is in this sort exchanged, but only for an 
This, aforesaid, not in use: but an example and lively Image of that exchange corrupted with usury.  example to show a proportion of the exchange and certain gain thereby.  
And lest Merchants and such as frequent the exchange should be ignorant what I mean 
Examination of the thing itself in use.  herein: I will also express it even in moneys, wherein their common trade is, and will take for an example, the exchange passing betwixt London & Andwarpe.  
Suppose that the exchange on the Burse at London for Andwarpe 
Exchange.  this day is at. twenty-three. shillings. iiij. pence sight, that is, for xx. shillings sterling delivered 
Exchange at London, for Andwarp at sight.  this day in London: the taker must pay. twenty-three. shillings. iiij. pence Flemish, at the arrival of his bill in Andwarpe, which commonly is within four or five days after the taking at the farthest.  
Now there is one that hath a hundred pound to deliver, and 
A deliverer meeteth with a taker, the taker requireth usance for payment.  there is another that desireth to take the same, and will pay him Flemish money for it at usance, which is a just month after the taking.  
The deliverer is content to let the taker have the time required 
The deliverer content to grant time to the taker that will pay for it.  which is a month, but for the same time he will have three pence, or four pence Flemishe more, upon every pound sterling, which the taker knoweth to be a custom, and agreeth to take the hundred pound so, being glad if he can have it for a month, paying but three pence more upon every pound: for the poorer sort 
The poorer sort shall pay four pence for that which the rich shall have for three pence.  do commonly pay four pence more upon every pound for a months time, and three pence in a pound is. xxv. shillings in the hundred pound, and if a hundred 
Three pence for a months lone of twenty shillings: is after. xv. pound in the hundred by the year.  pound gain. xxv. shillings in one month, in will gain in. xii. Months after that rate. xv. pound, and this is the easiest loss that commonly the taker doth 
Fifteen pound pro cento per annum is the easiest loss by exchange.  sustain by the exchange.  
And if the taker will have two months day of payment (which is called double usance:) than he shall pay six pence Flemish more 
Double uzans is. ij. months, and for that time the deliverer will have sixth pence upon a pound.  upon every pound at the lest. So that for the lone of a hundred pound for a month: the deliverer will have. xxv. shillings Flemish at the lest. And if he deliver it for double uzance (that is 
A hundred pound at that rate, is. 25. shillings a month, by certain covenant.  two months:) he will have for the lone thereof, at the lest, fifty shillings.  
And I am sure he that knoweth what Usury is: cannot deny but this is Usury, unless he deny that 
Certain covenanting for certain gain for loan is usury.  which he knoweth to be true.  
For, besides this, that it is against nature, to make money a Merchandise: yet when it is 
Against nature, that money should be made a Merchandise to rise & fall: as the pound sterling is bought and sold, sometime dearer, sometime better cheap. etc. and also in respect of time, which is the certain overplus: & usury.  made a merchandise, overplus is taken for the lone of it. For when by the market a pound sterling is worth. twenty-three. shillings four pence Flemishe, if any man will borrow it for a months time: he must pay. twenty-three. shillings seven pence Flemish for it at the lest, and if he will borrow two months' time for it: he must pay. twenty-three. shillings ten pence at the lest. So that a very certain overplus is covenanted for aforehand, and taken for the lone.  
Now for their objection touching the uncertainty of gain by exchanging, whereby exchangers would excuse and deliver 
Exchaungers' objection of uncertainty: is nothing but to prove them worse usurers: than the plain money usurers.  themselves, and the exchange from the crime of Usury: it may be seen already to be nothing: but yet further, I say, the same objection is either nothing to purpose: or else such a thing as doth prove this use, (I should say abuse) of the exchange, to be worse than plain Usury, rather than in any respect qualify the heinousness of the vice, as shall appear.  
The objection is this, that the deliverer in giving of a month, or two months time to the taker for payment, may haps loose 
Perhaps a blind man may catch a Hare.  more than that which he taketh overplus for the same times lone: the reason is, that the price 
Perhaps the sky may fall, and so we may have Larks.  of money is so variable, through plenty or scarcity thereof, that when he shall receive his. twenty-three. shillings. x. pence Flemish at the two months end, it is (by rate 
But in deed it is passed perhaps that (if this exchange usurer do not repent) he may go to the devil.  of exchange, as the price than may haps to be) not worth his principal, namely the pound sterling which he delivered at the first, and then the deliverer getteth nothing but loseth.  
To this their objection I answer, that as there is hazard 
An answer to the objection of uncertainty of gain in the exchange.  to have the market better or worse for the deliverers turn, when he shall have given time for his money: so there is ever (or most commonly) more likelihood of profit to grow to the 
Commonly more gain by selling time over and above the certain covenant, than by delivering at sight.  deliverer by giving of time, than by selling his money for ready money: I mean hazard of more gain, over and above the certain overplus covenanted for, being three pence or four pence in the pound sterling for every months forbearance. As partly is seen in this, that the deliverer will not deliver his money 
The deliverer will not deliver for sight, which argueth that to deliver for time is his more profit.  at sight, but at usance or double usance (as they call it) except he spy a more profit to grow thereby to him, and then the taker gets no money of him at double usance. For note this, that 
Exchange usurer not less provident to foresee his own gain, than the money usurer.  the exchanging Usurer is not less provident to foresee his market: than the plain money Usurer. And except they both foresee good markets to fall out on their side, the taker may take 
If usurers do not foresee a gain by letting their money by exchange, or other: the taker, may take his cap, and go take Butterflies, he gets no money of them.  his Cap and go take Butterflies for any money he shall take of them how great soever his need be.  
And in deed the plain usurer may object this uncertainty of gain, as well as the exchanging usurer, and as honestly it serveth his turn. For he may say: I lend my money for six Months, be it an hundredth 
The plain usurer may object the uncertainty as well as the crafty exchange usurer  pounds, and for the lone I take but five or six pound, and before that time (perhaps) there may chance such an abasement of the coin, that for my ounce of silver 
Perhaps an abasement of the coin: and so perhaps loss that way to the usurer.  delivered, I shall receive perhaps but three quarters, or half an ounce, and shall I not then loose? yea, and though this extremity happen not, yet he to whom I lend my money may prove a bankrupt, and so I may 
May haps the usurers debtor may be bankrupts, and then he looseth that way.  loose the principal and all, and though I have lands bound in statute or otherwise, yet there may prove such a jar in the 
May haps the usurers assurance may be unsure and nothing worth, and then he may loose that way.  title, that when I think myself most surest of it, the right heirs may keep me from it, for the world is full of starting holes. And though none of these things happen, yet the Merchants may 
It is most likely and common that Merchants may be full of money by sale of their commodity, when the usurer shall receive his money of the debtor.  (in that time) have brought home, and made money of their commodities, and then every man's hands may be full of money: and so shall I have no market for my money, but must be forced to lend it for a trifle, or else let it lie dead on my hand, 
This reason hath most affinity with the exchange usurers objection of uncertainty.  and therefore my gain is uncertain. So far the usurer.  
But yet all these colours notwithstanding, besides a number 
But it is passed perhaps, that the usurer is not the less an usurer though he make these objections or a thousand such like.  more which usurers have: he is not the less an usurer, for in the bargain making he covenanteth for a certain overplus for lone besides his principal, be it after ten or twelve pound in the hundredth by the year.  
And so doth thexchanger take a very certain overplus for lone, 
Not more doth the exchange usurers objections excuse them, but is thereby proved the worse men, in that they take greater usury.  which he covenanteth for aforehand, even as the Usurer doth, saving that where the plain usurer dareth for ten or twelve pound gains in the hundredth, this subtle exchanging usurer will have twenty pound, seventeen pound ten shillings, or. xv. pound at the lest in the hundredth for a years lone. And it is further seen that there groweth a certain gain to the deliverer, by this, that the taker loseth so much, if he do continued a taker, that he is sure to become as poor as Codrus, though before he had 
The takers certain or extreme loss: doth prove that the deliverer hath an extreme and sure gain by exchange.  been as rich as Craessus. And so their objection of uncertainty (as I said) proveth them worse Usurers than the plain usurers, rather than in any respect qualify their crime in such exchanging.  
Therefore I council all the exchanging Usurers (whereof the worst sort are such as deliver their money to and fro, upon this exchange, and make it a continual trade to gain by:) that they 
The worst usurers by exchange, be such as deliver money to and fro, and make a trade thereof to gain by.  no longer flatter themselves in this unlawful and ungodly getting, under such light colours of uncertainty. For whatsoever they say, to excuse them from fault, and to blear men's eyes, yet if they have herein any good 
Let not usurers by exchange flatter (or think) themselves as none offenders, because of these colours of uncertain gain. Psalm. 1.  judgement, their own consciences do yield them guilty, for they know they walk in the path of sinners. And if they knowing their faults, will yet continued the same: they stand in the way of sinners, and maintain sin. And if they do not speedily give ear to God, and come out, they 
When men have knowledge of their faults, and yet will continue therein: they may look for ill success.  may look to become pestilent scorners of God, and deriders of his word, and then woe worth them for ever: for they are such as neither seek for God, nor yet regard him, to whom this Prophet Sophonie here threateneth destruction & everlasting ruin.  
And though fools (as Solomon 
Proverb. 12. Proverb. 15.  saith) do hate to be reproved, and despise correction, and care not for instruction, but in their foolish rage (as David witnesseth) 
Psalm. 2. Though fools and godless will not regard: yet the godly will cease from their faults.  would break all honest bonds, and cast aside far from them the cords that should bind them, in loving and christian obedience: yet the godly will consider with regard of God, and will come out from amongst them, by ceasing from such wicked trades. Knowing that it is better to be a door keeper in the house 
Psalm. 84.  of GOD: than to devil in the glorious tents of the ungodly: and that God loveth the very gates 
Psalm. 87.  or entries of Zion: more than he loveth all the gorgeous dwellings of jacob beside. Knowing also that God careth for his children, 
God careth for the righteous. Psalm. 84.  and that no good thing shall be withheld from them that live a godly life, and that a small thing that the righteous hath, is 
The godly shall have things sufficient, and shall not want that which is good for them.  better than great riches of the ungodly.  
Knowing on the other side, that those who draw backward from God, and will continued in their wickedness: The Lord shall 
Psalm. 122. Psalm. 2. God shall lead forth the wicked, with evil doers, and vex them in his wrath, and burst them in pieces Psalm. 45.  lead them forth with evil doers, and that he shall speak to them in his wrath, and vex them in his heavy anger: also that he hath set his king upon his holy hill, who hath fullness of power with his righteous Sceptre, to burst the ungodly in pieces, even as a potter with an iron rod should burst in pieces an earthen pot.  
And though Towns, Cities, Countries, and Kingdoms, be 
No nation free from usury at this time.  so universally drowned in this vice, that few or none are free, so that it may seem a wonder past wonders, if this should be Usury: how so wicked a thing should 
Though all the world were Usurers: yet that were no excuse sufficient for any one to continued in taking usury.  so overflow, that the vice should come to be accounted honest trade as now it is thought to be: yet let the godly not marvel so much hereat, as to consider how all Christendom was for a long 
Not so great a marvel that usury is counted honest trade: as that Idolatry was counted the pure service of God.  time drowned in Idolatry, and the same Idolatry thought and accounted to be the pure service of God.  
For if in religion, men were so deceived generally through christendom: it is not so great marvel 
Heathen as great doings in trades: as christians have.  to see common trades corrupted, wherein the ungodly and heathen, have had as great exercise & doing as Christians have.  
The way is to come out from 
2. Tessa. 3. apocalypse 18. Numbers. 16.  amongst them by ceasing from their wicked trade, and to buy, cell, and exchange, according as God's law doth allow, which the Godly will do, and those that 
Those that will not cease from usury are wicked.  will not, but will continued in their Usuries, and wickedness: are ungodly, and so may they well be called, though all the caps and 
Caps or knees, or other reverence done to usurers: cannot make them honest men.  knees in a kingdom should prop up their estimation.  
And though they say that men cannot otherwise live by trade, and that unless this be used all trade must cease, & that there shall 
The usurers think all is marred, when they must leave their wickedness.  be nothing to do, yea, & though they ask how men shall live, and move other questions infinite: yet I answer and say, that howsoever men shall live, though they be never so poor, they may not 
Howsoever men live: they may not break God's law to live, no more than a man may steal for his living.  break God's laws to live, as to murder, or steal for living. For as the judge may justly condemn the thief or murderer, because he got not his living by labour truly: so the high judge may say to those that break his laws for their living, why didst thou seek otherways to live than I commanded thee? Why hast thou so wickedly aspired and set thyself aloft in higher place, than I appointed thee, by dealing in trade which my law forbiddeth thee?  
If fire had consumed all that 
Though all our goods were lost by fire or water: yet might we not steal for living.  thou hadst, or waters overflowed thy dwelling and livings: yet were it not lawful for thee to steal or to rob for thy living.  
But if thou have any thing to 
When men have something and yet will steal or commit usury: they are more guilty than the needful thief.  live on, and yet to climb higher wilt use theft or Usury to maintain thee aloft and at ease: thou art then a manifold offender.  
And in deed while men are generally so disordered, that without regard of God's love or his law, they all run out of the 
Unlawful port & countenance will have unlawful means to gain for the maintenance thereof.  way, and for the most part will climb up above their own places and degrees, while they will have large houses, costly provision, dainty diet, & brave apparel, Chest filled with money, and servants enough to work while they play, and take their ease, and so call that necessity, which is superfluity, and call that reasonable spending, which is prodigality, call that comeliness which is 
Lofty minds, and costly provision: are forerunners of man's desiruction.  too-too far costly and garish, & that to be moderate diet, which is excess, and will maintain a countenance in the world as worldlings: in such a Chaos and confusion 
Chaos.  (so long as it continueth) there is no redress to be looked for. For such ungodly and inordinate spending: must needs have ungodly and inordinate getting to maintain it. For God 
The ungodly like not of god's blessing: and therefore will bless themselves in the devils name.  hath not promised to bless men's labours: unless they keep them within the limits of his law. But these ungodly like not of those limits, nor blessing: and therefore they will bless themselves till God's curse root them out.  
And though the niggard be not such a countenance keeper, or so costly a spender: yet he desireth 
The niggard and the prodigal or vain man: will feed their desires by hook and crook, and tush for God's law. etc.  as much to fill his Coffers, as these desire to maintain their port & pleasure: so that they may go together. For the greediness of their desire is such: that they will still feed the same desire with gain: be it by stealth, extortion, oppression, usury, or any other mean, be it with God's law or against it: follow and feed their desire, they will not of necessity (let them so conclude as long as they list:) but to fulfil their covetous affections and 
Usury in common trade at this time the fittest, & greatest maintainer of vain ostentation and pride.  worldly pleasures. And amongst all things, that may serve their turn: there is not one so common and general for them, at this time (trades being as they are,) as is this vice of Usury. Wherein not only the rich, but also the mean man, yea and the poor 
Rich men and poor: faulty in usury.  (so far as he can) is a doer, either by lending or borrowing at Usury.  
And surely though the poor man may allege need for his defence in borrowing at Usury: yet I cannot accounted him clear of fault therein. For, besides this, that he may be perhaps through 
The poor man doth not well in taking at usury.  his own negligence or prodigality fallen into that need: when he is in that need to go borrow upon Usury: is to make himself more needy, and to maintain a Usurer in his wicked trade. And if the needy be not excusable in 
The rich man doth worse in taking at usury.  taking at Usury: much less are these excusable that having no need, will take at usury. For, those do it (as before is showed) for a further mischief.  
And for the better understanding 
Three sorts of takers, and three sorts of deliverers at usury.  hereof: admit three sorts of takers, and three sorts of deliverers at Usury.  
Of deliverers, one sort are such as lend their money or wares after the rate of. x. or. xii. pound by the year, and so content themselves.  
Another sort do think after. xv. xx. or. thirty. pound in the hundred to little, which they will cut out by sale of wares and exchange.  
The third sort are such as will lend money or wares, or both, and cut that way as deeply as they can, & get lands and leases for assurance, or Plate in pawn, double or triple the value of that they lend: and in the end scrape all into their own hands, or else 
The worst usurer.  they will fail of their purpose, though in deliverance of their wares and money: they pretended great friendship toward the 
usurers friendship like the Serpent Cerastes vait. Isidor. lib. 12.  taker. And these I do accounted the worst sort of Usurers or extortioners. And their friendship is much like the bait of the serpent called Cerastes, which serpent hath so loathly a body: that every eye (but specially the Birds eye) doth abhor to behold him. And yet above all meat: his desire is to eat birds flesh. But he 
The Serpent Cerastes horns: like two worms, baits for birds to their destruction.  cannot fly, for he is a creeper and hath not wings, and therefore to obtain his prey or desire, he covereth himself in sand, all saving his two lither horns that grow in his forehead: which he layeth above upon the sand, like two worms that were coming out of the earth: when the birds espy the same like Worms, & suppose to have food thereon, they light down to take them, and so are thereby made food to the Serpent, which they would never 
If the poor taker did know the venomous baits of usurers: they would beware of their biting.  have been: if they could have seen the loathly beast. Not more think I would such men as take of these worst Usurers: if they saw their foul and ravening minds towards them.  
And of takers at usury, one sort taketh, having no need, but to engross markets, & so to make a Monopolion of things, and consequently a dearth in the midst of plenty, and free markets to 
This taker worse in a common weal than he that runneth away withal, and therefore a vengeance honest man.  be bound to his covetous desire: to what hurt of the common weal, a man of mean judgement may partly see.  
Another sort of takers at usury, are such as take with one hand, and deliver it with the other hand out at usury to a more cutting rate, either money or wares: and these are such as lack stock, and yet will be occupiers. And though some of 
He that thriveth mosts after this sort: is the worst in a common weal.  these thrive, yet is their stock accursed: being unhonest gain. And though they thrive, yet it is to the great hurt of the common weal, and therefore better than they and their trade were both cut off.  
But for the most part, they thrive at the three terms (as they say) & become bankruptes. The third sort of takers at usury 
The purse taker maketh speed. Psalm. 36.  are such as will take all, (and more to if they could come by it) with a mind aforehand never to repay that they borrow.  
And sometime this extreme taker doth match with the extreme deliverer. And being as crafty as the deliverer, doth so 
Courtly courtesy, and gay greeting.  surely espy his Cerasticall lither horns that he pulleth them quite out of his head. For the deliverer 
Like unto like quoth the devil to his darling.  seeing the takers need: mindeth to rake him even to the hard bones, yea, to pull out his bowels, and to make him anatomy. But the taker giveth him fair words minding to requited his gentleness: by running away 
One friendship asketh an other.  with all, when he seeth his most advantage. Surely if ever the 
One thief robbeth an other.  Devil make good cheer, he is at dinner and danceth for joy 
The Devil at dinner with his guests.  when these two clean minds are thus met together. Now in comparing these sorts of Usurers 
Comparison of usurers.  one with another: the plain money Usurer who occupieth but his own stock, shall be found to do lest hurt, and therefore the best of this brood. But there be lack of Saintes, 
Lack of saints where the devil beareth the Cross.  where the Devil beareth the Cross, and therefore a pure procession.  
I know it will be said that a fault is easily found, but to 
A fault more easily found than amended.  bring a redress herein, may seem unpossible, unless all trade should be taken away.  
Howbeit, I am not ignorant, that if mercy, or compassion, did possess rich men's hearts, and 
If men would be honest: faults were soon amended.  truth and fidelity the hearts of the poorer: a redress were soon had of these mischievous abuses.  
And though some rich men will never regard God nor his law, 
Psal. 28. Though the ungodly, rich nor poor will never regard God: yet all men may not so continue in evils with them.  nor compassion, nor though some poor men will never be trusty nor honest: shall all rich and all poor men therefore go on still in evils with them? Nay, God's word must be regarded above life: much more than must it be 
God's word must be regarded above life.  regarded above our affections. God by his word doth call men from their evils to repentance and holy life. And though the hearts of the wicked be so hardened that their ears be stopped 
Psal. 81. Math. 3. Psal. 58. God by his word doth call men from sin. Psal. 11. 82. 74. &. 109. The wicked will not turn. God prepareth the hearts of the godly. Psal. 33. 10.  like the deaf Adder, and that they will not turn nor fear God, as David saith, yea, though all the foundations of the earth be out of course, yet the godly shall and will regard God, and sigh in detestation of their faults, and call to GOD for redress, and they shall be heard. For as David in another place, saith: Thou Lord hast prepared their hearts, and thine ear hath hearkened thereto.  
And once to begin a redress in trades, and to abolish this vice of usury: let the rich give to the 
The amendment of abuses: in occupying.  poor liberally, and lend to the needy freely. For therefore God made him rich.  
Let the rich buyer buy of the poor seller, and give him his 
Let rich men lend to poor men, and yet freely.  money without cutting him.  
Let the rich seller cell to the poor buyer, and give him time as good cheap as if the buyer 
Men are made rich: to help the poor.  had paid ready money.  
Let the needy that can get free 
Let poor men take no credit by giving usury.  credit take it, and use it in God's fear, whether it be wares or money. And if God bless his labours with increase: let him 
Let poor men pay their creditors truly, and reward them if they be able.  thankfully consider his creditor (though he look not for it) with some of the gain, for he was Gods good steward in lending 
The rich man is God's steward.  to him and helping him in his need.  
Let the rich deliverer by exchange: deliver his money to 
Exchaunger must not post his money to and fro like a hackney horse.  the needy for a month or two, as good cheap as for sight, and let no man make a hackney horse of exchange. Let the rich men 
Rich aught to take no credit, but live of their own.  take no credit from the poor: but let the rich live of their own stock.  
Let no man, poor nor rich lend 
Rich nor poor aught not to lend upon usury.  either wares or money, or any thing else upon usury (that is) to have more for it by the time, than he would take in ready money.  
Let no man, poor nor rich, 
Rich nor poor aught not to take at usury.  take or borrow either money or wares, or aught else, upon usury, (that is) to pay more for the time: then they might have the same for ready money. For Barnarde saith: Do any slavery rather 
Sel patrimony rather than borrow at usury.  than cell thy patrimony: but yet rather cell thy patrimony: than to borrow at usury.  
Let not him that is minded to buy (or may buy) land's or other things (at advantage) though he see to have them: borrow at usury to compass such bargeins. For I think such a bargain is 
Though gain be seen aforehand: yet that gain doth not belong to him that without taking at usury: cannot attain it.  not allotted to him by God's allowance: unless he have of his own to buy the same. For besides that, we see the hurt in breaking God's law by usury: we also see commonly, what civil discommodity groweth by such doing: 
If patrimony must be sold, rather than for need to take at usury: then men aught not to take at usury to buy patrimony lands or other.  namely, that he who taketh money upon usury, to buy and compass the same: is forced to raise it upon his poor tenants by extortion, or upon the common weal otherways, or else undo himself at usury. Either else he hath craftily caught from his neighbour 
Men that make a gain of their neighbour's need or folly: do not as they would be done to.  in spying his need: a thing that was much better than the money he paid for it, and so done otherwise than he would be done to.  
Thus by a taste you may consider 
Thus good trade, not destroyed, but maintained.  how redress may be had: and yet no trade destroyed, but rightly maintained. As the right Merchant men, will bear me witness. For only against corruption of trades I speak, and 
Corruptions of trades only spoken against.  cannot do less, unless I should neglect my charge, and so leave to heavy a burden upon mine own back.  
Put away therefore this corruption Usury, and deal faithfully, truly, and charitably one 
God's law is our best rule, if that be not regarded, no goodness can follow.  with another. Let each man do to others: as he would be done unto, according as God's law doth limit, for to such God hath promised his blessing. And rather 
God's blessing followeth them that regard his law,  than such should want things convenient: God will make Angels, & men, yea enemies, & fowls 
Angels and fowls shall feed them before they shall want things convenient.  of the air to minister to them.  
And this upright charitable dealing betwixt man and man: shall increase love amongst them. Men shall live with men quietly 
Upright dealing as God's law requireth: doth increase christian love and quietness.  and comfortably. Honest trade shall be augmented: and corrupt trade diminished. The unity of the Church shall be reestablished: 
It increaseth unity in the Church and Christian obedience. etc.  and christian obedience and other spiritual virtues, shall be increased. The rich shall have quiet consciences: and the poor shall 
It maketh merry hearts and quiet consciences.  have merry hearts. The peace of God shall possess men: and the mouths of the wicked shall be 
It stoppeth the mouths of slanderers.  stopped. And so God's glory. and praise shall be joyfully sung out, 
It praiseth and extolleth God's goodness and increaseth all virtue.  and blown abroad: by the congregation of christian men, whose good conversation as a light shall shine: to the conversion of many, and glory of God also. Let us 
A small company of just dealers.  pray for this state, for of these we have yet but a small fellowship. Our Saviour hath taught us to pray for the increase of this company. O let men pray, and strive 
Men aught to strive for, and pray for, to be of the good company.  to be free of this corporation. For all the rest are yet out of the way, they are all become abominable, there is not one that 
Those that are out of the company of God's children are out of the way and abominable. Psalm. 53.  doth good: there is no fear of God before their eyes, they neither believe God when he promiseth benefits, nor yet when he threateneth plagues: they neither seek for God nor regard him, as all their acts do bear witness.  
The rich man of this wicked company, neither giveth liberally nor dareth freely: but clean contrary. He scrapeth all that he can by right or wrong into his 
The wicked rich man's greedy mind and covetous actions.  own hands, it grieveth him that any man's coffers should fill so fast as his. He regards neither rich nor poor, King nor subject, kindred 
He regards nothing in respect of his gain.  nor common weal, not not God in respect or comparison of his own private gain. Only he keepeth an outward face of civility, 
If he keep any measure: it is not willingly but through hypocrisy.  (wherein yet he is holden by law, fear and corrupt affection) and through hypocrisy perhaps to get him a good name, or to flatter himself, he giveth a mess of 
Fear, or corrupt affections.  pottage to a poor neighbour, or a penny to a vagabond.  
But if he lend to the rich, either 
He dareth nothing, but selleth time, which he hath no more right to cell: than to cell the wind or the sun shine.  money or wares, or by exchange: he will cut that way for lone as far as he can. If he lend to the poor needy or inferior, he will cut much deeper, yea, cut his throat, (as it is termed) and he that is most needy, shall pay most (if he trust him) or else he gets no credit of him. For commonly he will have good assurance, either lands or plate, 
The wicked rich man will be sure: at jest he will think himself sure by pawn of greater valour: or else he giveth no credit.  or other pawn, wrapped in covenant so: that in the end he lightly wipeth the debtor nose of all, and so gets by extremity above his usury no small valour as many times hath been seen. And I do not say that usury and oppression is all his fault. For either he is a niggard withal, or else a belly god. And besides 
Usury is not all the fault, that wicked rich men have.  that, he wanteth no fault, as would appear if he might do as him listed.  
The mean man of this fellowship, he will not be long mean, but he will flourish and have a countenance with the proudest. And to maintain that 
The mean man that is wicked: will not be long mean.  usurped countenance, he will borrow at usury other men's money and wares: (for his own stock will not bear this) and taking in with the one hand at usury: he must needs deliver out with the other hand at usury, 
He will borrow at usury, and up aloft with other men's money, and will deliver at usury to more cutting rate.  for a greater price: or else what shall his borrowing at usury profit him? Now, if he thrive by such trade; who seeth not that he hath rob his common wealth? and taken from others 
If many such thrive, that common wealth wringeth.  by extreme occupying that which he counteth lawful and honest gains? And therefore the more that thrive by this trade: the 
The more: the worse. Many of these come down as Satan came from heaven.  worse it is to the common wealth. But many such that climb so high do come down tumbling (as Satan fell from heaven) 
These often fall with shame enough.  with broken necks. And many with shame enough. They may be compared to Icarus, or to Esopus 
Icarus and Esopus crow and the winglesse fowl.  crow, and like to the winglesse fowl, that in flight would contend with the Eagle, and therefore they are justly punished. For besides their own shame and harm: they give occasion of much slander to God's people, 
Bankrupts give occasion of slander by the enemies, of religion.  whereof they will seem to be. And further they waste, by loss, and expenses: other men's goods and moneys, in maintenance of their inordinate countenance. As by dainty diet, sumptuous 
Mean men that be wicked: will keep countenance with the greatest worldlings.  apparel, prodigal spending, royal venturing, lofty dealing, and costly housekeeping, past their powers and degrees: and so past order & honesty. Which God will punish either by shame 
Their shame and punishments are just  in this world: or else eternally in the world to come, or perhaps both (except they repent.)  
If such men would soberly have occupied their own stocks, and cut their garments according 
God's blessing preventeth and followeth those that regard him.  to their cloth with regard of God's law: the blessing of God should have gone with them according to his promise.  
But for that they will run out of rule, to maintain their wicked aspired state and countenaunte: 
God hath not promised to bless their travail: that travail for glory, pleasures & bragging in this life.  they have no promise to be holpen at God's hand, but contrary, that is: to be supplanted and rooted out. For GOD will not maintain superfluity: under the name of necessity. Certainly God doth not allow, that men should dissemble, and show themselves otherwise than they are, one to 
God detesteth that men do show themselves otherwise one to an other, than they are in deed.  another. But these men care not for god, for they set more by their painted sheath: than by God's law. It is true, that he is a foolish man, who unorderly or vainly spendeth all his own goods: 
He is a fool that wasteth his own goods: but he is wicked that wasteth an other man's.  but he is a wicked man that spendeth other men's goods: Which thing Bankruptes do. Of which occupation (for so it is made in these days) the worst are such as before hand take 
Bankrupts spend other men's goods, and make an occupation of banckrupting  men's goods, or moneys, with mind to defraud the Creditor: and such a one is worse than a thief, and aught to die as well as the thief. The better sort, or 
Bankrupts aught to die as well as the thief.  rather such, as are not so ill (for there are no degrees of goodness in evil things:) are those that borrow men's money or goods, at hap hazard withal, and so 
One sort of bankruptes, not so ill as an other, though never a good.  make their creditors to bear the adventure, though unknown to the Creditor: till in the end, that it so proveth. And then if the 
Borrowers aught to show their creditors what adventure they bear by lending to them.  bankruptes do pay all, or almost all that is left, to their Creditors they think themselves discharged.  
And though these men be not so evil as the other: yet certainly 
Though the bankrupt do pay all that is left: yet he is faulty, and aught to be a bond man to his creditors.  they are greatly in fault, and worthy of sharp punishment, and to be bond men to their creditor. But if the matter be well considered of: it will appear that these usurary contracts and bargains: are the chiefest maintainers of this occupation of 
Usury and usurarie, contracts are baits to make bankrupts and to maintain that occupation.  bankrupts. For every man will give credit now: even he that scarcely hath credit himself, because he would have gain by the lone. Whereby to much credit is amongst men: though none lawfully.  
And by this much unlawful 
Not lawful credit, but to much unlawful credit in these days.  crediting: the bankrupt hath opportunity to take much, and play his part. Yea, and the same taking (as before is said) at Usury doth in continuance eat 
Whereby bankrupts do breed.  out the taker, that of force he must be bankrupt.  
And then he complaineth of the creditors lending at usury: for that he hath consumed him by dear peniworthes. And the 
Man's natural property in his corruption is: for his own excuse to accuse an other.  creditor may haps cry out upon the Broker, as though the fault were there. And the Broker exclaimeth against the straightness of the retailer: that commonly doth buy in shifts for money. And so they play Adam and Eve, and 
Genesis. 3.  the Serpent, in laying fault one upon the other. But that helpeth them not more than it holp our parents in Paradise, and the 
Adam, Eva, and the Serpent.  Serpent upon whom the curse of God came, as it will do upon these unless they speedily repent. For they are all coacters in these mischiefs, that is: usury and bankrupting.  
The poor men of this company which neither seek for God 
The poor man that is wicked lacketh no fault: but ability to work his wickedness. Whereby gods goodness and holy judgements are seen: in shortening by poverty the power of such.  nor regard him: they murmur, they curse, they steal, they lie, they rebel, they slander, and care not what they do against God or man: so they may live. If they borrow they will never repay by their wills. And if they had ability: they would exceed in usury, extortion, oppression. etc.  
These three forts of men (by which understand all the wicked) that neither seek for, nor regard God: do abound in every unlawful dealing. They lack no fault, they will every one do their endeavour in his place: to apply 
Rich, mean, and poor, being wicked, do endeavour to set up Satan's kingdom, and to annoy, and pull down the kingdom of christ, though they will deny it.  Satan's pleasure, and to maintain his kingdom. Yea and say: that is the best government. For what do they else: when they say it is better to take usury: than to lend freely? And it is better to scrape all into one hand: than to let it be divided amongst many? And it is better to oppress: than to lack provision? And better to maintain a port amongst worldlings: (yea though by perjury and colouring of foreigners 
Conlouring of strangers goods and perjury.  and strangers goods) then to abate a jot of their jollity.  
But here let no man take me, as though I blamed any man for showing compassion towards 
No compassion toward strangers spoken against but colouring & perjury. etc.  strangers, that are here now for their conscience in religion: for than I should not only do ill, but also be utterly against myself, having many times exhorted men to extend compassion 
Exodus. 22. Levit. 19  that way, according as God commandeth. But I blame those that without regard of their oath taken, and against the prince's laws, do colour foreigners or strangers goods: who are 
Colourers of strangers goods, do hurt the Citizens, deceive the prince, and perjure themselves.  not here for religion: but rather are here to take away the livings of our own Citizens and countrymen, and to eat by trade the bread out of their months. I will not stand to show which way: lest I should seem to be over cunning in men's doings. But as with the rest of this wicked train, I place such colourers, and blame them: so I wish a redress therein, and in all other matters that are amiss. For god doth threaten punishments to 
3. Esdras. 8. john. 3. romans. 3.  men, even rooting out: for these and like offences, and he is true, he cannot deceive.  
By the consideration whereof men have good cause to look about 
Not obstinate sinner shall continue unpunished, except he repent and cease from his wicked ways.  them, and to bridle their own affections, to pull down their lofty looks, and unlawful acts: seeing that such faults will be their destruction, if the same be not left, and speedily repented.  
Pliny, noteth that Cranes being naturally bend to make a creaking as they fly: will yet (when they shall fly over the Mountains of Phenitia) take little stones in their mouths to 
The wisdom and policy of Cranes.  bridle their natural inclination, lest by their noise: the Eagles should be awaked, and take them for their prey. It is wonder that unreasonable fowls should be 
In the creation man was the wisest of all God's creatures, but as he is corrupted, he may learn at the creatures.  more provident and careful for safeguard of their bodies: than reasonable men are for their souls, for men will not bridle their earthly affections to escape damnation, so great is our corruption: and many men's hearts are seared or marked with the hot Iron, whereof saint Paul to Timothe 
1. Tim. 4.  speaketh.  
Well, to conclude: let us look about us, and not make a mock and a trifle of our iniquities, and Gods threats.  
Let not men trust their subtle brains to much, nor make light of their vices. Let them not count vices to be virtues, nor usury to be honest trade. Saint Augustine said in his time, I will not have you Usurers. And addeth this reason. Et ideo nolo: 
August. in Psalm. 36.  quia Deus non vult. That is, therefore I will not have you Usurers: because GOD will not.  
Even so say I, with saint Augustine: 
Usurers. Idolaters. Recayners of Baal's remnants, or of the Chemarims.  I will not have you usurers, I will not have you Idolaters, I will not have you retainers of Baal's remnants, nor supporters, neither yet maintainers of the Chemarims, or rebellious Papists. I will not 
Mixers of religion. Mass and Malchom.  have you minglers of religion, I will not have you swearers by the Lord, and by the Mass your Malchom also, I will not have you to trust in places or parentage, 
Stars, Planets, Fortune tellers, Witches, Conjurers regarded.  I will not have you to put confidence in Stars and Planets, nor to regard fortune tellers, Witches, nor Conjurers. I will not have you starters back from God, I will not have you 
Careless.  to be resisters of godly reformation made by the Magistrate: neither will I have you to be neglecters and careless, nor such 
Apostates.  as neither seek for the Lord nor regard him.  
And I will not have you to be 
God will not.  such, because (as Augustine said) God will not. And that God will not: this Prophet Sophonie doth plainly prove by this: that God threateneth a destruction and rooting out of such offenders.  
For Sophonie saith: Thus saith the Lord. Therefore God speaketh and forbiddeth these things. And so I (having to do with such a people as Sophonie preached unto) may justly say to you, thus saith the Lord.  
For he is ever one, & the same, and immutable. This doctrine 
Numeri. 23. Malachi. 3. james. 1.  appertaineth to this our time: as well as to the jews. For what things soever are written: 
Romans. 15. 1. Cor. 10.  they are for our instruction. Almighty God doth sand his word 
God by man's ministery hath in all ages instructed men. Math. 1. 6. 7. etc.  to men by men. As before the law, and in the law, yea, he become man himself to teach man. And left his Apostles in the world to teach men: and so 
Acts. 1.  doth continued forth this order of man's ministry throughout all ages. Saint Paul was called 
Acts. 8.  by miracle: but instructed by man's ministery. The eunuch did read the Prophet Esay: but 
Acts. 9  God provided Philip to teach him the meaning. And though God sent an Angel to Cornelius the Centurion: yet the Angel did not instruct in doctrine, but said, & nunc mitte viros joppen. 
Acts. 10.  etc. And now send men to joppa for Simon Peter: that Peter might instruct him, and so by man's ministery be brought to the knowledge of GOD. And though the ungodly do still deride and mock at the Preachers, and do despise and resist both messengers and the message: yet 
Math. 10. Luke. 10. john. 13. 1. Tessa. 4.  let them know that they resist not men, but God, who sendeth them.  
Such mockers there were in the Apostles time, that would say, ubi est policiatio adventus eius. 
2. Peter. 3.  etc. Where is the accomplishment of his coming as he hath promised. etc. And others said the Apostles were full of new 
Acts. 2.  wine. And here in jeremies' time they said: come on, let us imagine 
jeremy. 12.  some thing against this jeremy. etc. come let us smite him with the tongue, and let us not mark all his words. etc. There hath been no age without some such, and no small some. As at this day, there are to many by a 
Blasphemous mockers in these times.  fowl sort, that blasphemously mock against the spirit of God in man's ministry: despising the ministery 
These grieved David more than all his troubles: and grieved Christ more than his cross.  because the ministers are men. As is seen by these their derisions, he is of the spirit, he is currant and of the right stamp, he is of the new cut, and steel to the back: you may smell the smoke of the Gospel hanging 
These are the most horriblest tyrants of all, & shall not escape their punishments.  on his clotheses: and he is inspired with the holy ghost, the devil is within him: which is, most horrible to hear.  
To these mockers and such 
Sweet meat require sour sauce.  wicked ones: Sophonie here threateneth rooting out, ruin and destuction. And useth (the more to terrify them) these words: 
Esay. 1. jeremy. 1. 2. Peter. 1.  thus saith the Lord. The Prophets Esay and jeremy used the same words, or like words.  
Saint Peter saith also: Non enim voluntate hominis allata est olim 
The holy ghost is author of the holy scriptures.  prophesia. etc. That is: Prophesy in time past came not of the will of man: but holy men of GOD spoke, as they were moved by the holy ghost. 
Math. 22. Mark. 12.   
Our saviour Christ affirmeth the same of David. Nam ipse David 
Psal. 110.  dixit afflatus spiritu sancto. etc. For David himself inspired with the holy ghost said: The Lord said unto my Lord. etc.  
Saint Paul saith, that the Scripture is given by inspiration 
2. Tim. 3.  of God.  
Saint Peter affirmeth that he and the other Apostles taught nothing, 
2. Peter. 1.  but that which they had learned of the Lord Christ, and out of the Scriptures of the Prophets. etc.  
And Paul in an other place 
2. Cor. 4.  sayeth: Habemus autem thesaurum istum in vasis fictilibus. etc. We have this treasure in earthen vessels: that the excellency of the glory might be Gods, and not ours. And now we are messengers, in the room of Christ: even 
2. Cor. 5.  as if God did beseech you by us.  
By all which places, it doth plainly appear that the ministery 
The excellency of preaching the word of God, is set forth by these places.  of the word of God: is the message sent from God, and the minister is God's Messenger, in the room of Christ.  
Therefore whosoever despiseth or derideth this ministery, doth not despise poor earthly men: but 
Wisdom. 5.  the almighty GOD, who sent them, and then woe worth such 
Galat. 6.  despisers. For God will not be mocked, but will punish, whip, rote 
Men may mock themselves, but God cannot be mocked because all things are naked and bore before his eyes as in a Sea of Glass.  out, and destroy the wicked: for thus saith the Lord here, by this Prophet Sophonie.  
And here to make an end for this time, having troubled you almost iij. hours, I say with S. Paul, for that we have this excellent message to bring to you, namely, that you have peace with God, and salvation by Christ, (if ye repent 
Mark. 16. Acts. 3.  and believe) and that everlasting torments do abide the 
Math. 16. Romans. 2.  impenitent: we in Christ's stead, even as though GOD did beseech 
2. Cor. 5.  you by us: do beseech you, to cease from, and detest all iniquity: and so to be at one with GOD, by the means of jesus Christ our Lord. To whom in unity of the holy ghost, three persons and one almighty God: be all honour, praise, and glory, world without end.  
Amen.   

 

   

¶ A Table containing the chief and principal matters in this Book. And note whereas thou findest this letter (a) it signifieth the first side, and (b) the second.  

AFflictious profitable to God's children. Fol. 1. b  
josias did help to reform religion among his neighbours, destroyed  
Idols, executed Idolaters, and exactly followed the book of God's law. 2. a  
Goodness cometh not of nature, but of grace. 2. b  
Godly Princes help their neighbours to reform abuses in religion. 2. b  
tryanny & negligence, darkners of that truth. 2. b  
A note for Preachers. 6. b  
The properties of Idolaters in all ages, how they slander the truth, and how they may be answered. 12. b  
juda and jerusalem specially threatened, that men should not trust to place or parentage. 14. a  
Papists affirm, that place ministereth holiness, but specially Rome. 17. b  
Vain men and women of our time, no less boasters and bragger's, of place and parentage, than the jews and Papists. 19 a  
What is meant by stretching out God's hand, & why he will stretch it out. 20. a  
What Baal was, & who brought him first to be worshipped, among the lords people. 23. a  
jews, and English Idolaters, agreed in retaining the remnants of Idolatry, notwithstanding the reformation of religion offered by godly princes. 24. b  
What the Chemarims were, and from what Hebrew verb they were derived. 25. b  
One God, one order of Priests, the worshipping of many Gods, brought in many priests which the true God never ordained. 26. b  
The Papists have infinite orders of priests, which Christ never ordained: to supply the abundant superstitions by them invented. 27. b  
The popish Chemarims of our time, more worthy to die, than the Jews Chemarims, because they are not only Idolaters: but also rebels. 29. a  
Star worshippers in juda. 31. b  
Astrologians of our time, and of their unlawful dealing, and unprofitable practices. 33. a  
What they were that did swear by the Lord, and by their Malchom also, and how thereby they mingled religion. 35. b  
They that both hear mass and receive the communion, mingle religion, and so swear by the Lord: and by their Malchom. 36. b  
Distrust in God, the root of Idolatry. 38. a  
What Malchom was. 38. b  
To swear rightly is to honour God. 39 b  
Papists can not deny themselves to be Idolaters in coupling God and his Christ: with so many Malchomes. 40. b  
Papists sometime seclude God, and sometime couple him with other. 42. a  
Blasphemy exceedeth Idolatry. 43. a  
Malchom by interpretation their king. 44. b  
Starters back threatened. 46. a  
Those that neither seek after the Lord nor regard him, are Atheists and wicked worldlings. 48. a  
Among infinite vices common at this time, none doth more argue the multitude to be Atheists than Usury. 48. b  
The definition of usury, and what an Usurer is. 51. b  
Usury is in more things than in money. 52. b  
He that selleth wares dearer for days, then ready money, is an Usurer. 54. b  
He that delivereth money by exchange dearer for usance, or double usance, than at sight, is an Usurer, and the overplus taken in respect of time, is forbidden usury. 55. a  
By the true nature of buying, selling, and exchanging, men in lending do not lend that which they deliver, but that which they shall receive, and may lawfully ask at their day of payment. 55. b.  
Their judgements not to be allowed, which think that usury may be taken of rich men. 57 a  
In respect of the common wealth, it is worse to lend for usury to the rich, than to the poor. 58. b  
usurers will lend nothing unto the poor, because they will not oppress them. 60. a  
He that dareth unto the rich for usury, augmenteth the misery of the poor. 62. a  
The rich borrower at usury, is worse than the lender at usury. 62. a  
The rich taker at usury, robbeth the poor of his bread. 63. a  
The greatest cutting is, in sale of wares. 63. b  
Usury hath change of apparel. 64. b  
usurers objections vain, and their colours deceitful. 65. b  
The usurer maketh his gain, when he getteth his neighbours Will tied to an extremity, either of need or of covetousness. 66. a  
thieves, houserobbers, bawds, witches, and sorcerers, may excuse their trades as well as usurers. 67. a  
Barnard's difference between theft & usury. 68 a  
Skelton's difference between fur & latro. 68 a  
A comparison of thieves to usurers. 69. a  
Usurers compared unto many extreme and cruel things. 69. b  
usurers abhorred and punished by Heathen men and Christians. 70. b  
Unity of the Church torn a sunder by usury. 72. a  
All sellers will cell time, except the needy. 73. a  
Usurers will not be persuaded that their trade is ill, because it is so general. 73. b  
Honest trade commended, and the gain lawful, though centum pro cento. 74. b  
An example by the sale of a Horse, that usury is in sale of things for tyme. 75. a  
The greatest Usurers, cavil in narrowest points. 75. b  
Exchange of things by nature lawful, honest, and necessary. 77. a  
An example by Wheat exchanged for Rye: that usury is used in exchange at this time. 78. a  
A proof that usury is committed in the exchange of moneys. 81. b  
The exchange usurers objection of uncertain gain answered. 83. b  
The exchange usurer, as provident to foresee his gain, as the plain usurer. 84. b  
The plain usurer may allege uncertain gain: as well as the exchanger. 85. a  
The exchanging usurer taketh greater usury, (and that certain) than the money usurer, and therefore the worse man. 86. a  
The worst exchanger posteth his money to and fro, and maketh it a trade of gain, against the nature thereof. 86. b  
An admonition to usurers, that they leave their trades. 87. a  
Usury in trades and exchange is not good, because it is so general: no more than Idolatry was the true service of God, when it was much more general. 88 a  
All that will continue usurers are wicked, what authority soever they have. 89. a  
Men may not break God's law to live. 89. a  
Unlawful port and countenance, require unlawful means to gain by, for the maintenance thereof. 90 a  
The niggard. 90. b  
The poor man to be blamed that borroweth at usury. 91. a  
Three sorts of takers at usury, and three sorts of deliverers at usury, consider of them all, and consider which is worst. 93. b  
The Devil at dinner with his guests. 94. a  
Lack of Saints where the Devil beareth the the Cross. 94. a  
If men would be honest, a redress were soon had of usury. 94. b  
A redress of abuses in occupying. 95. a  
Purchasers may not borrow at usury to compass their matters. 96. a  
Good trades maintained, corruption of trades spoken against. 97. a  
The rich man of the wicked company of usurers. 98. a  
The mean man of that company of usurers. 99 a  
The condition of bankrupts, and what they deserve. 100 b  
Borowers aught to show their creditors, what adventure they bear by lending to them. 101. a  
Adam, Eva, and the Serpent dispute. 102. a  
The ungooly poor. 102. a  
Colouring of strangers goods. 103. a  
Not obstinate sinner shall escape unpunished, except he repent. 104. a  
A worthy saying of saint Augustine. 105. a  
God in all ages hath instructed men by man's ministry. 106. a  
The mockers of our time worse Tyrants, and more blasphemous than those that persecute to death. 107. a  
The holy ghost author of that scriptures. 107. b  
The despisers, despise God: & not men. 108. b   
FINIS.   

Imprinted at London by Henry Denham, dwelling in Pater noster row, at the sign of the Star.  
Cum privilegio ad imprimendum solum. Anno Domini. 1570.