Chapter 4

pp. 106–180128 passagespart 1 of 4

Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.

:211p. 106

CHAP. 4.

:212p. 106

And furthermore we beseech you brethren, and exhort you in the Lord lesus, that ye increase more and more, as ye have received of us, how ye ought to walk and to please God. 2. For ye know what commandments we gave you by the Lord Jesus.

ANd furthermore wee beseech you bretheren, and exhort you in the Lord lesus, that ye increase more and more, as yee haue receiued of vs, how ye ought to walke and to please God. 2. For ye knowe what commaundementes we gaue you by the Lord Iesus.

:213p. 106

WE command you not, nor use any force, but entreat you with all patience and meekness, that ye will love your own souls, and think and do those things which please God. You are they to whom the promise was made. God hath called you out of darkness into his marvellous light. He hath not dealt so with every nation, neither have they known his judgements.

WE commaunde you not, nor vse any force, but entreat you with all pacience and méekenesse, that yée wil loue your owne soules, and thinke and doe those thinges which please God. You are they to whom the promise was made. God hath called you out of darkenesse into his maruailous light. He hath not dealt so with euery nation, neither haue they knowen his iudgementes.

:214p. 106–107

We come not to you in our own name. We have charge to preach the gospel to all nations. Therefore we speak unto you in the name of our Lord Jesus Christ. We show you the ⟨p. 107⟩way that you may walk in it: we declare unto you the will of God, that you may be saved. For yet will the Lord wait that he may have

:215p. 107–108

How ye ought to walk and please God. It is not enough, that ye believe: Ye must also walk and live according to knowledge. This is the will of God. For we are his workmanship ¹created in Christ Jesus unto good works, which GOD hath ordained that we should walk in them. For the grace of God hath appeared, ²that bringeth salvation unto all men, & teacheth us that we should live soberly, and righteously, and godly in this life. Looking for the blessed hope, & appearing of the glory of the mighty God, & of our Saviour Jesus Christ. In this sort hath our teaching been among you. That you might show forth your faith ⟨p. 108⟩by your works: That it availeth you nothing to say you have faith, if you have no works, because the faith that hath no works, is dead. This we are taught by the words of our Lord Jesus, he saith, Not every one that sayeth unto ³me, Lord, Lord, shall enter into the kingdom of heaven, but he that doeth my fathers will that is in heaven. Again, Every tree that bringeth not forth good fruit, is hewen down, and cast into the fire. The servant that knoweth his masters will, and doeth it not, shall be beaten with many stripes. Thus hath our Lord commanded us to be like our father which is in heaven: to let our light so shine before men, that they may see our good works. Thus the Apostle taught: Thus the church of God this day teacheth. It requireth faith, as the instrument, and means to apply the merits and passion of Jesus Christ for our salvation: and good works as fruits, and witnesses of our faith. Whosoever learneth aright and believeth the gospel as he ought, groweth, and goeth forward from virtue to virtue. If be were ignorant before, he cometh thereby to knowledge. If he were weak, he groweth in strength. If he were wicked, he turneth unto godliness.

How ye ought to walke and please God. It is not ynough, that ye beléeue: Ye must also walke and liue according to knowledge. This is the wil of God. For we are his workemanship ¹created in Christ Iesus vnto good workes, which GOD hath ordained that wee should walke in them. For the grace of God hath appeared, ²that bringeth saluation vnto al men, & teacheth vs that wee should liue soberly, and righteously, and godly in this life. Looking for the blessed hope, & appearing of the glorie of the mighty God, & of our Sauiour Iesus Christ. In this sort hath our teaching béene among you. That you might shewe foorth your faith ⟨p. 108⟩by your works: That it auaileth you nothing to say you haue faith, if you haue no workes, because the faith that hath no workes, is dead. This we are taught by the words of our Lord Iesus, he sayth, Not euery one that sayeth vnto ³me, Lorde, Lorde, shal enter into the kingdome of heauen, but he that doeth my fathers wil that is in heauen. Againe, Euerie tree that bringeth not foorth good fruite, is hewen downe, and cast into the fire. The seruaunt that knoweth his maisters wil, and doeth it not, shal be beaten with manie stripes. Thus hath our Lorde commaunded vs to be like our father which is in heauen: to let our light so shine before men, that they may sée our good workes. Thus the Apostle taught: Thus the church of God this day teacheth. It requireth faith, as the instrument, and meanes to apply the merites and passion of Iesus Christ for our saluation: and good workes as fruits, and witnesses of our faith. Whosoeuer learneth aright and beléeneth the gospell as he ought, groweth, and goeth forwarde from vertue to vertue. If be were ignorant before, he commeth thereby to knowledge. If hee were weake, he groweth in strength. If hée were wicked, he turneth vnto gedlinesse.

:226p. 111–112

Defraud not thy brother: he is thy brother, whether he be rich or poor: he is thy brother, and the Son of God. Wilt thou do wrong to thy brother? wilt thou oppress the son of God, and yea even in the sight of god? God is his father, he will not leave it unpunished in thee. If he be simple and unskilful, abuse not his simplicity. God is the God of righteousness. Deal justly, ⟨p. 112⟩that thine own conscience accuse thee not. Teach not thy sons nor thy servants to deceive others, and to gain by wickedness. After they have learned of thee to deceive others, they will deceive thee also. Job prayed daily for his children. Be thou also careful that thy children and servants deceive no man, nor hurt any. Their sins shall be laid to thy charge. Why askest thou of God, that he will feed thee & give thee thy daily bread, & waitest not upon his will, but seedest upon the bread of iniquity? This meat will not nourish thee, this wealth will not stand by thee, for God will not prosper it. The wise man saith, The bread of ¹deceit is sweet to a man, but afterward his mouth shall be filled with gravel. I gotten goods have an il end. God hath said by the prophet Haggai, Ye have sown much, but you ²have brought in little: Ye brought it home, & I did blow upon it. We have examples hereof daily. We have seen great heaps of wealth suddenly blown away, and consumed to nothing: great houses decayed, and the hope of the wicked quite overtone.

Defraud not thy brother: he is thy brother, whether he be rich or poore: he is thy brother, and the sonne of God. Wilt thou do wrong to thy brother? wilt thou oppresse the son of God, and ye euen in ye sight of god? God is his father, he wil not leaue it vnpunished in thée. If he be simple and vnskilful, abuse not his simplicitie. God is the God of righteousnes. Deale iustly, ⟨p. 112⟩that thine owne conscience accuse thée not. Teach not thy sonnes nor thy seruauntes to deceiue others, and to gaine by wickednesse. After they haue learned of thée to deceiue others, they wil deceiue thée also. Iob prayed daily for his children. Be thou also careful that thy children and seruauntes deceiue no man, nor hurt any. Their sinnes shal be layd to thy charge. Why askest thou of God, that hée wil féede thée & giue thée thy daily bread, & waitest not vpon his wil, but séedest vpō the bread of iniquitie? This meate wil not nourish thée, this wealth wil not stande by thée, for God wil not prosper it. The wise man saith, The bread of ¹deceite is sweete to a man, but afterwarde his mouth shal be filled with grauel. I gotten goods haue an il end. God hath said by the prophet Aggeus, Yee haue sowen much, but you ²haue brought in little: Ye brought it home, & I did blowe vpon it. We haue examples hereof daily. We haue séene great heapes of wealth sodainely blowne away, and consumed to nothing: great houses decayed, and the hope of the wicked quite ouert•ne.

1Prou. 20.
2Ag. 1.Agge. 1.

:229p. 113–114

Usury is a kind of lending of money, or corn, or oil, or wine, or of any other thing, wherein, upon covenant and bargain, we receive again the whole principal, which we delivered, and somewhat more, for the use and occupying of the same. As, if I lend 100. pounds, and for it covenant to receive 105. li. or any other sum, greater than was the sum, ⟨p. 114⟩which I did lend. This is that which we call Usury. Such a kind of bargaining as no good man or godly man ever used. Such a kind of bargaining as all men that ever feared Gods judgement have always abhorred, and condemned. It is filthy gains, and a work of darkness. It is a monster in nature: the overthrow of mighty kingdoms, the destruction of flourishing states, the decay of wealthy Cities, the plagues of the world, and the misery of the people. It is thest, it is the murdering of our Brethren, it is the curse of God, and the curse of the people. This is Usury. By these signs and tokens you may know it: for wheresoever it reigneth all those mischiefs ensue. But how and how many ways it may be wrought, I will not declare. It were horrible to hear: and I come now to reprove Usury and not to teach it.

Vsurie is a kinde of lending of money, or corne, or olle, or wine, or of anie other thing, wherein, vpon couenant and bargaine, we rereiue againe the whole principall, which we delivred, and somewhat more, for the vse and occupying of the same. As, if I lend 100. pounds, and for it couenant to receiue 105. li. or anie other sum, greater than was the sum, ⟨p. 114⟩which I did lend. This is that which we call Vsurie. Such a kind of bargaining as no good man or godlie man euer vsed. Such a kinde of bargaining as all men that euer feared Gods iudgement haue alwaies abhorred, and condemned. It is filthie gaines, and a worke of darkenesse. It is a monster in nature: the ouerthrow of mightie kingdoms, the destruction of flourishing states, the decay of wealthy Cities, the plagues of the world, and the misery of the people. It is thest, it is the murthering of our Brethren, it is the curse of God, and the curse of the people. This is Vsurie. By these signes and tokens you may knowe it: for wheresoeuer it raigneth al those mischiefes ensue. But how and how many ways it may be wrought, I wil not declare. It were horrible to heare: and I come now to reprooue Vsurie and not to teach it.

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Whence then springeth Usury? Soon showed: even thence whence theft, murder, adultery, the plagues, and destruction of the people do spring. Al these are the works of the Devil, and the works of the flesh. Christ telleth the Pharisees, You are of your father the ¹Devil, and the lusts of your father you will do. Even so may it truly be said to the Usurer, thou art of thy father the Devil, and the lust of thy father thou wilt do, and therefore thou hast pleasure in his works. The Devil entered into the heart of Judas, and put in him this greediness, and covetousness of gain, for which he was content to sell his master. Judas heart was the shop, the Devil was the foreman to work in it. Saint Paul saith: They ²that will be rich, fall into tentation and snares, and into many foolish and noisome lusts, which drown men into perdition and destruction. For the desire of money is the root of evil. And Saint John saith, Whosoever committeth ³sin is of the Devil. Thus we see, that the Devil is the planter, and the father of Usury.

Whence then springeth Vsurie? Soone shewed: euen thence whence theft, murther, adulterie, the plagues, and destruction of the people doe spring. Al these are the workes of the Diuell, and the workes of the flesh. Christ telleth the Pharises, You are of your father the ¹Diuel, and the lustes of your father you wil do. Euen so may it truely be saide to the Usurer, thou art of thy father the Diuell, and the lust of thy father thou wilt doe, and therefore thou hast pleasure in his workes. The Diuel entred into the heart of Iudas, and put in him this gréedinesse, and couetousnesse of gaine, for which he was content to sell his maister. Iudas heart was the shoppe, the Diuel was the foreman to worke in it. Saint Paul saith: They ²that wil be rich, fal into tentation and snares, and into manie foolish and noisome lustes, which drowne men into perdition and destruction. For the desire of monie is the roote of euil. And Saint Iohn saith, Whosoeuer committeth ³sinne is of the Diuel. Thus we sée, that the Diuel is the planter, and the father of Vsurie.

1Joh. 8.Ioh. 8.
21. Tim. […].1. Tim. 〈…〉.
31. Joh. 3•.1. Ioh. 3•.

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For a thief is driven by extremity and need: the Usurer is rich and hath no need. The thief stealeth in corners, and in places where he may be unknown: the usurer openly and boldly at all times. and in any place. The thief, to relieve his wife and children: the Usurer to spoil his neighbour, and to undo his wife and children. The thief stealeth from the rich, which have enough: the Usurer from the poor that hath nothing. The thief fleeth and will be seen no more: the Usurer standeth by it, continueth, and stealeth still: day & night, sleeping and waking, he always ⟨p. 118⟩stealeth. The thief repenteth of his deed, he knoweth he hath done wrong and is sorry for it: the Usurer thinketh it is his own, that it is well gotten, and never repenteth, nor sorroweth, but defendeth, and maintaineth his sin impudently. The thief, if he escape, many times becometh profitable to his country, and bestoweth him self painfully in some trade of life: the Usurer leaveth his merchandise, forsaketh his husbandry, giveth himself to nothing, whereby his country may have benefit. The thief is satisfied at length: the Usurer hath never enough. The belly of the wicked will never be filled. As the sea is never filled with water, though all the streams of the world run into it: so the greediness of an Usurer is never satisfied, though he gain never so unreasonably. The sea is profitable: the usurer is hurtful and dangerous. By the sea we may pass and come safely to the haven, but no man passeth by usury without less or shipwreck.

For a théefe is driuen by extremitie and néede: the Vsurer is rich and hath no néede. The théefe stealeth in corners, and in places where he may be vnknowne: the vsurer openly and boldely at al times. and in anie place. The théefe, to relieue his wife and children: the Vsurer to spoile his neighbour, and to vndoe his wife and children. The théefe stealeth from the rich, which haue inough: the Vsurer from the poore that hath nothing. The théefe fléeth and will be séene no more: the Vsurer standeth by it, continueth, and stealeth still: daie & night, sléeping and waking, he alwaies ⟨p. 118⟩stealeth. The théefe repenteth of his déede, he knoweth he hath done wrong and is sorie for it: the Vsurer thinketh it is his owne, that it is well gotten, and neuer repenteth, nor sorroweth, but defendeth, and maintaineth his sinne impudently. The théefe, if he escape, many times becommeth profitable to his countrey, and bestoweth him selfe painefully in some trade of life: the Vsurer leaueth his marchandise, forsaketh his husbandrie, giueth himselfe to nothing, whereby his countrey maie haue benefite. The théefe is satisfied at length: the Vsurer hath neuer inough. The bellie of the wicked wil neuer be filled. As the sea is neuer filled with water, though al the streams of the world runne into it: so the gréedinesse of an Vsurer is neuer satisfied, though he gaine neuer so vnreasonably. The sea is profitable: the vsurer is hurtfull and dangerous. By the sea we may passe and come safely to the hauen, but no man passeth by vsurie without lesse or shipwracke.

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Ambrose hereof saith, Usur as solvit, qui victu ¹indiget, an quicquam gravius? &c. He that lacketh wherewith to keep life, payeth you Usury. What heavier case may there be? he seeketh to be healed, and you poison him: he asketh you bread, and you give him a knife: he desireth you to set him at liberty, and you bring him to further bondage. And again, Thou Usurer growest wealthy by other mens ²heaviness: thou makest gains of their tears and weeping: thou art fed with their hunger: thou coinest thy money of the skins of those men whom thou destroyest: how thinkest thou thy self to be rich, and yet beggest an alms of him that is poor? And the same Father saith further, Ab hoc Usuram exige, quem non sit crimen occidere. Whomsoever it is lawful to kill, thou mayest lend him thy money to Usury. For he that taketh usury, killeth without a sword. These be holy Fathers, and worthy of credit: they show us, that Usury is as bad as to kill and murder a ⟨p. 124⟩man wilfully.

Ambrose hereof saith, Vsur as solvit, qui victu ¹indiget, an quicquam grauius? &c. Hee that lacketh wherewith to keepe life, payeth you Vsurie. What heauier case may there be? hee seeketh to be healed, and you poison him: he asketh you bread, and you giue him a knife: hee desireth you to set him at libertie, and you bring him to further bondage. And againe, Thou Vsurer growest wealthy by other mens ²heauinesse: thou makest gaines of their teares and weeping: thou art fed with their hunger: thou coinest thy money of the skinnes of those men whome thou destroyest: howe thinkest thou thy selfe to be rich, and yet beggest an almes of hym that is poore? And the same Father saith further, Ab hoc Vsuram exige, quem non sit crimen occidere. Whomsoeuer it is lawful to kill, thou maist lend him thy mony to Vsurie. For he that taketh vsurie, killeth without a sword. These be holy Fathers, and worthie of credite: they shewe vs, that Vsurie is as badde as to kill and murther a ⟨p. 124⟩man wilfully.

1Lib. de To•. cap. 3.
2Ibid. cap. 15.

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Therefore our saviour saith, Do good, and ¹lend, looking for nothing again. He sayeth not, lend and look not for your principal again. But look for no gain thereby, look not to receive more than thine own for the use and occupying of it. Defraud not another: thou wouldest not an other should defraud thee. Dppresse him not, have pity on his wife and children: thou wouldest not have thy wife and children undone. In Leviticus God saith, If thy brother be impoverished and fallen ²in decay, thou shalt take no Usury of him, nor vantage, but thou shalt fear thy GOD that thy brother may live with thee. GOD saith thou shalt take no Usury. And he hath power and authority to command. And in Exodus, If thou lend money to my people ⟨p. 122⟩³to the poor with thee, thou shalt not be as an Usurer unto him, ye shall not oppress him with Usury. Show them mercy for my sake, they are my people. I can enrich him, I can impoverish thee. I set up, and throw down whom I will. When thy neighbour needeth thy help, and seeketh comfort at thy hands, afflict him not as an enemy, oppress him not like a tyrant.

Therefore our sauiour saith, Doe good, and ¹lende, looking for nothing againe. Hée sayeth not, lende and looke not for your principal againe. But looke for no gaine thereby, looke not to receiue more than thine owne for the vse and occupying of it. Defraud not another: thou wouldest not an other shoulde defraude thée. Dppresse him not, haue pitie on his wife and children: thou wouldest not haue thy wife and children vndoone. In Leuiticus God sayth, If thy brother be impouerished and fallen ²in decay, thou shalt take no Vsurie of him, nor vantage, but thou shalt feare thy GOD that thy brother may liue with thee. GOD saith thou shalt take no Vsurie. And hee hath power and authoritie to commaunde. And in Exodus, If thou lende money to my people ⟨p. 122⟩³to the poore with thee, thou shalt not bee as an Vsurer vnto him, yee shal not oppresse him with Vsurie. Shewe them mercie for my sake, they are my people. I can enrich him, I can impouerish thée. I set vp, and throwe downe whome I will. When thy neighbour néedeth thy helpe, and séeketh comfort at thy handes, afflict him not as an enemie, oppresse him not like a tyrant.

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God said to Saul, Go and strike Amalek, ¹and destroy ye all that pertaineth to them, and have no compassion on them, but slay both man and woman, both infant & suckling, both ox and sheep, both camel, and ass. So strait, and precise was Gods commandment. Forth marcheth Saul, setteth upon his enemies, God assisteth him, and giveth him the victory. When he took Agag prisoner, and saw him to be a goodly tall gentleman, he had pity on him, and saved him alive. And the best and fairest of the sheep, and oxen, and other rattel, he did not destroy, although he knew well, that GOD had commanded him to kill man and beast, every one without exception. Then came Samuel unto him, and said, oh why hast thou not done as thou wert commanded? Here let us mark the wicked answer of Saul, in defence of his wilful disobedience. It had been great pity to have hau• slain Agag so comely, and tall a gentleman. I have taken him, and keep him prisoner. And if I should have destroyed this goodly ⟨p. 126⟩cattle, they had come to nothing. It was better to save them, for the victualling of my soldiers: and the fairest of them may be offered in sacrifice. So brake he the commandment of God under pretence of doing honour to God.

God sayde to Saul, Goe and strike Amalek, ¹and destroy ye al that pertaineth to them, and haue no compassion on them, but slaie both man and woman, both infant & suckling, both oxe and sheepe, both camel, and asse. So strait, and precise was Gods commaundement. Foorth marcheth Saul, setteth vppon his enemies, God assisteth him, and giueth him the victorie. When he tooke Agag prisoner, and sawe him to be a goodly tall gentleman, he had pitie on him, and saued him aliue. And the best and fairest of the sheepe, and oxen, and other rattel, he did not destroy, although hee knewe wel, that GOD had commaunded him to kil man and beast, euerie one without exception. Then came Samuel vnto him, and sayde, oh why hast thou not doone as thou wert commaunded? Here let vs marke the wicked answere of Saul, in defence of his wilfull disobedience. It had béene great pitie to haue hau• slaine Agag so comely, and tall a gentleman. I haue taken him, and keepe him prisoner. And if I shoulde haue destroyed this goodlie ⟨p. 126⟩cattle, they had come to nothing. It was better to saue them, for the vitailing of my souldiours: and the fairest of them may be offered in sacrifice. So brake he the commandement of God vnder pretence of doing h•nor to God.

11. Samu. 15

CHAP. 4.

Reformers309

Puritans1,782

Westminster Assembly24

Evangelicals36

CHAP. 4.