vnto him that will be a Superintendent of a church which must be vnreprouable desierous of good thinges one that hathe wel ruled his owne house hath obedient children with all reuerence So saieth the apostle Paule A Bishop must be without faulte one that hath well gouerned his owne house hauyng his children in obediēce with all reuerence But if a man can not tell howe to rule his owne house how shall he rule the church of God Moreouer as a bishop must teache not onely with his mouthe but also with his holinesse in life so a magistrate ought not onely to ordeine and appoinct but also in dede to perfourme that whiche is for the common profite For it is a thing to be despised and vncomely to reason of the discipline of good maners or to appoinct a rule of good life if a man be him selfe naughtie and of a vicious liuyng Whom Diogenes Cinicus likeneth vnto a Lute whiche deliteth other wyth the swetenes of her stringes but it selfe heareth nothing But thapostle termeth them a sounding brasse or a tinckelyng Cymball Neither can it be but that citie shalbe kept in verye good order wherein the officer letteth nothinge passe whiche maie appertaine to the honestie of maners or emplantyng of vertue Where he is not only content generallye to decree any thinge or to take any thinge in hande that apperteineth to a ciuill life but is carefull for euery particuler citizen and noteth their trade of life to the ende he maie appoinct a rewarde to the good and set them forthe to all men for the ornament of their vertue and dehort driue bringe the noughtie from their wickednes to vprightnesse of maners and as a maister of life maye shewe to them bothe the communicatynge of vertues and true vse of mannes societie And this it is whereof Marcus Tullius putteth vs in minde vniuersally they that will beare rule in the common weale must obserue two preceptes of Plato One that they so loke vnto the profite of the citezens that they referre all their doinges thereunto forgettyng their owne commodities The other to se to the whole bodie of the cōmon weale that while they loke to one parte they doe not ouerloke the rest And therefore it is the proper duetye of a magistrate to vnderstand that he representeth the state of the whole citie whose dignitie and worship he ought to susteine kepe lawes appoint ordinaunces and remember that they be committed vnto his charge Moreouer a cōmon weale wherein the magistrate doeth as it were frō a watch tower behold the citizens maners and doeth not neglect well to frame the same shall kepe euery poincte that is required in the principall common weale that as Lacedemon was wonte so it may be called a reuerent assemble and repaire of good men the shoppe and marte of al vertues wherevnto all the Philosophers disputacions of vertues of the discipline of maners offices and other prophane treatises must be referred as it hath bene by a maruelous good reason alowed although left in a shadowe and in scholes yet a tradicion worthy to be vttered abroade and to shewe vnto men the vse of the felicitie which it promiseth The argument of the fift Chapter That it is the parte of a wise magistrate conuenientlie to prouide such thinges as be neadefull for the Citezins to liue by without any wrong done to others ALexander surnamed the greate when he had welnere brought the whole world vnder his subiection ledde forthe his armie and being desierous of immortalitie purposed to builde a Citie named after hys owne name and to furnishe the same with inhabitantes Whom Dynocrates a cunnyng builder of Macedonia folowing when he had fashioned the mount Athos after the proporciō of a man in whose left hande he figured the walles of a large citie and in the right a cuppe to receiue the water issuinge out of all the riuers of that Hill and so to conduct theim from it into the Sea Alexander delighted in the fairenes of this purtraiture by and by enquired whether there were anye grounde about to furnishe it with store of corne and findyng that it could not be maintened but by cariage from beyonde the seas saied I do well marke Dynocrates the fine drawing forth of the platte and am delighted therewith but this do I withall marke that if a man would plant any companie of menne in suche a place citie wise the deuise will not bee liked For as a yonge infant can not be nourished wythout his nourses milke so neither can a citie be it neuer so faire encrease and maintaine any number of people without groundes liyng thereunto for the bringynge forthe of fruites yeldyng plenteous prouision for the sustinaunce of the inhabitantes And as I allowe the platteforme so doe I disallowe the place And so leauing this worke vndone he folowed the king into Egypt whiche there perceiuynge an hauen naturallye fortified a goodly marte place the fieldes throughout all Egipte to be of a batfull soyle and the manifolde commodities of the great riuer Nilus he commaunded Dynocrates to builde a citie there named Alexandria after his owne name Wherby it is euident that soche as builded tounes did not onely reste vpon the fairenesse of walles and houses but prouided also that thei might be set in soch a fertile place wheras thei should haue plētie of corne abundaunce of victualle the benefite of water and all soche thinges wherwith a citee should be mainteined Likewise who seeth not that his iudgement is to bee misseliked who so therefore thinketh a citee to stande well bicause it is enuironed with walles and trenche garnished with goodly buildynges and situate in soch a place whereas nothing wanteth that can appertein vnto the health of the people if it be not also institute framed and gouerned by such lawes such discipline of maners soche a kinde of rule and that continuallie that there maie bee the mutuall pleasuryng of one an other the societie of life the vse of vertue and that for whose cause the citie is builded I meane the atteining of blessednesse without whiche you shall doe as thei whiche doe paint a toumbe wherewith the lokers on dooe delight their iyes whereas within is none other thing but a stinkyng carcase In whiche thing I appoincted the magistrates office to be that he tender not onelie the florishyng state of the whole citee but also the priuate welth of euery man and the very whole honor of the common weale to be committed vnto hym as by whom it ought to be supported and staied Therefore twoo thinges he shall obserue that whatsoeuer apperteineth vnto the furniture of meate drinke and clothē or thē necessarie passyng ouer of life that maie be easely gotten Secondly that it be well bestowed and emploied to the glorie of God This must be the whole sōme and effecte of good gouernement forasmoche as the Magistrate must trauaile emong the citezeins none otherwise
to bee reuerenzed when thei professe the doctrine of the Gospell truely and so teache it liuyng also in soche sort that their life can not bee reprehended For so shall it come to passe that the whole congregacion well instructed all shall be taught in GOD and loue vertue With so greate faithe doeth he teache that doeth the same and by innocencie of life lighteneth his owne doctrine For it is a meruaile to see how the vertuous conuersacion and vprightnes of life in the preacher doeth moue the hearers and prouoke them to imbrace godlines Here a man maie note that whiche befell to Innocentius the fowerth bishop of Rome whiche by Embassadours moued the greate Prince of Tartarie named Batus to ceasse froÌ„ the cruell persecucion of christians to acknowlege God the creatour of al thinges and to receiue the christian religion Then the Tartarian as thei saie when he had dimissed the Bisshops Embassadours sent his owne to Rome and other citees of Italie to searche the forme of their belief the maners and conuersacion of the christians Whiche at their returne brought hym woorde that thei were an idle people wicked in life and worshipped thei knewe not what Images so moche disagreyng from the doctrine thei did professe that thei appeared rather to bee a flockyng together of beastes then an assemblie of men At whiche reporte the Tartarian streight waie receiued the Saracenes whiche easely perswaded him to neglecte Christ and to receiue into his dominions the abhominable religion of Mahomete as a mistresse of manners a prouoker to warre and full of profite and pleasure Truely as the office of a preacher in the churche is great and commendable so doeth he hainously offend whiche executeth it not purely and â—inceresie but setteth light tâ— neglecte the shâ—â—e whiche he hath vndertaken to feede and leaueth them to the Woulfe or rather the deuill whiche goeth aboute alwaie sekyng subtillie whoÌ„ he maie deuoure Soche be theâ— whiche knowyng the truthe hide it whiche beyng blinded in their owne conceiptes doe preferre vaine fables and Philosophie and the inuencions of menne before the liuely woorde of God Whiche flatter the eares of the superiour powers and dooe not rebuke their vices whiche dooe not lifte vp their voice against fleshe and bloud whiche seeke by all meanes to please men peruertyng the kyngdome of God for their owne bellies sake Whiche if thei fortune to preace Goddes woorde truelie yet in liuyng thei be so vicious so wicked and giue so pernicious an ensample that thei doe not onely nothing edifie but so behaue them selues that good men be therwith greatly offended And soche as lightly fall into this peruersite be either thei whiche haue not atteined vnto the true knowlege of Gods worde or theâ— that stick in Philosophie entangled with dreames of men neither glorifiyng ne yet fearyng GOD whom thei knowe by his creatures To these maye be added suche as euen from their cradles in a maner be not onely admitted to holye administracion but eueÌ„ as it were thrust them selues in amongest preachers whiche be so farre from shewing any triall of their maners that they knowe not what the name thereof dothe import For they neuer had anie charge on their hande neither priuately nor in the common weale neither hadde they house nor children whom they might wel gouerne and shewe any good hope what ministers they were like to bee wherefore the churche might alowe them These yonge professed churchmen haue many occasions to swarne decline from their function whiche they shoulde with all holines perfourme as in whom there is slippernesse of age inconstancie of life disdain of vertue contempt of good maners lacke of experience in thinges pride lacke of yeres lacke of wisedome whiche wee call daughter of time and finally a minde prone to dronkennesse and all kinde of vice so that of many there is scarce one which can so purge him selfe that he dooe not onely offende the churche but with most filthy meanes stain the same And therfore the Apostle would not in any wise that an yonglynge â–ª and one lately admitted into the christian religion should be a minister in the churche lest he beyng puffed vppe with pride fall into condemnacion of the deuill but such a one as is sober and modest and will kepe hospitalitie no drunkarde apt to teache and one that hathe a good reporte of his behauioure euen of Straungers For howe can he â—diste the churche of Christâ— â–ª whiche is naughty of him selfe whiche leadeth a slaunderous life is suspecte of yll â—â—â—â—anour and noted for a vicious liuer euen in the face of the worlde which either hath not the pure doctrine or doth pollute it with naughtinesse of maners and maketh it serue for no purpose onely feadyng his â—â—â—ly whiche neglectinge his flocke he either preferreth before the Tâ—â—eth or maketh his God not markynge howe daungerous a thing it is in this vocation to offende and to stumble at that stone whiche is laâ—ed for the fall of manye but chieflye for preachers and pastoures of the churche for they â—e but Hirelynges and as sone as thei heare but of a little broyle of persecution â–ª they straight tourne their backes and the flockes which haue most neade of comfort and the ministerie of the worde of God to be ther with armed against the inuasion of their enemie thei driue from their pasture thâ—ustinge them into the wolues â—awes thei in the meane while fedyng the selâ—â—â— and that deinteâ—â— rejecting the crosse and beyng 〈◊〉 â—â— feding y â— floâ—â— coÌ„mitted to their charge but not without punishment For thâ— soules whiche they neglect shall pearishe but the Lorde of reuengement shall require this bloude and deathâ— at their handes For tâ—ey haue charge of soules whose losse iâ— so much the greater the better that life is then deathe whom Ezechiell the Prophete alone myght put in minde of their duetie criyng thus Woe be vnto the Pastours of Israell whiche â—eade them selues be not the flockes fedde by their herdes Ye eate vp their milke ye were cladde with their woule ye slewe that was fatte but ye did not feade my flocke that was feable ye did not strengthen that was weake ye did not heale that was sicke ye did not binde that was broken ye brought not againe that was caste of ye returned not home that went astraie ye sought not that was lost Also Thou shalt heare a worde of my mouthe and thou shalâ— tell it from me If when I saie to the wicked man thou shalâ— dye the death and thou doest not tell it him neither speakest vnto him that he maye tourne from his wicked way and liue the wicked man shall dye in his iniquitie but I wil require his bloud at thy hande But if thou tell the wicked man and he do not turne from his iniquitie and from his wicked way he shall dye in his wickednesse and thou haste deliuered thy Soule You vnderstande howe well they deserue of
dwell but suche as bee vnlearned and vnskilfull yet thei bicause thei bee not so full of people neither occupied with many and intricate affaires maie the better be borne withal But thinges of greater importaunce and soche as must be weighed by the ballaunce of iustice and equitie muste bee referred to the wiser sorte that thei maie be doen by aduisement and euery man by righte maie haue that is due vnto hym There is no companie of menne so small and fewe in namber but thei neade the labour of learned men and of good instructioÌ„ for the obteinyng of that kind of life wherby the true societie and mutuall benefityng of one an other is preserued Whereunto belong al the tradicious of liberall sciences which by the whole discourse of learning absolutely bee receiued and be as it were handmaidens to all disciplines For in theim youth is trained vp and prepared to greater thinges whereby thei maie not so moch profite them selues as their parentes and sometimes their countrie And Socrates iudgeth him more profitable to a common weale whiche maketh many fit to rule then he that can well rule hymself Therefore thei doe not well prouide for the common weale whiche like shamelesse and beastlike menne neither will that learned men be called to gouernement neither bee carefull for the trainyng vp and teachyng of others that maie well order thesame The argument of the third Chapiter ¶ That the professours of diuinitie aâ— thei be profitable so thei be nedefull and y t thei neglectinge their vocacion bee a greate slaunder to their profession ROmulus the builder of Rome amoÌ„gest other Lawes published this â–ª the power of all the diuine seruice let it bee vnder the kynges Also let the fathers keepe all Ceremonies whiche the tenne interpretours in the twelue tables more at large declare Go to the Gods â—hastile and therein dse Godlinesse Also let there be two kindes of Priestes One that maâ—e see to diulne-seruice and Ceremonies an other to expounde the darke answeres of Southsaiers and Prophetes soche as the counsaill and people shall allowe Let them deferre straunge signes and tokens if the counsaill so commaunde to the Thuscanes and Southsaiers Whiche Lawe Tullie saieth doeth not onely appertaine to religion but also to the slate of a citee So sateth Valerius Maximus Our auncetours would that customable and solempne Ceremonies should bee expounded by the Bisshops knowledge by the aucthoritie of thinges well doen by the obseruacion of Southsaiers by Appollos propheciynge by the Prophetes bookes by destroiyng of prodigious monsters and by the cunnyng of the Thuscanes So great an opinion hath it been that the wealthe of the common estate is preserued by the customable seruice and Ceremonies wherein if any thing had been misdoen there were certaine meanes of cleansyng to pourge the staine thereof As we see the fashion of processions and other rites vsed of old tyme for corne and grain whiche custome hath partly been in vse euen in our daies Aristotle also permitteth his Bisshops priestes and churche menne touchyng some parte of their callyng to bee holden as parte of the citee that nothyng â—e wantyng that maie further the profityng thereof But soche thinges be to bee considered among the Ethenikes who lurked as it were vnder the shadowe of this blessednesse of man and could not come to that perfection of life whiche thei perswaded them sclues But we to whom the true worshippyng of God is reuealed dooe admit no counterfaictyng of thinges but doe so adourne this our citee that by it wee maie conceiue the hope of the blessed life in heauen In the communion whereof I doe conteine all soche as bee conuersaunte therein not consideryng whether thei bee laie men or of the clergie sence that we be all but the members of one body acknowleging one head which is Christ whom we obeie as our lorde in that we doe obedience to Magistrates for ensample whereof I vsed Moses Neither is that farre out of vse which hath been obserued aswell in the Greke as the Romaine Empire In this place I dooe decide nothing concernyng the Ecclesiasticall weale and her prerogatiue power but appoâ—ct the ciuil according vnto the image of the heauenly whose steppes we in the meane while seke and folowe For we bee all the chosen sorte the princelie priesthode the holie people the gained flocke whiche ones were no people but now be the people of God Therfore must we be subiecte to euerye lawfull ordinaunce of man for the Lorde be he kyng as passyng the rest or be thei his lieutenauntes sent from him to reuenge euil doers and to the praise of soche as do well Wherso with our harte For this is the Psalterie this is the tenstringed Harpe whiche is pleasaunt acceptable to God And therefore it is conuenicut that vertuous men and soche as haue giuen them selues wholy to God be ouersears and guides of this congregacion whiche maie praof that harmonie ariseth whiche Nicholas Cusan a famous Cardinall calleth the catholique concordauÌ„ce and highlie commendeth it vnto vs as the peace of the christians For in our gouernement we doe not onelie seke prosperous successe in thinges and a certaine colour of felicitie but that whiche is heaueÌ„lie and therefore we must cal vpon God in it and in our spirit saie Abba father Whereupon wee muste also agree and continue in praier giuing thankes to the lorde of heauen and our redemer not with our mouthe alone but alie for the people and beare their sinne before the Lorde that it maie be remitted by our propitiatour Iesus Christ vpon whom that we maie fire an hole and firme faithe whiche is the sure foundacion of blessed hope there must neades be some of them to preache vnto vs that euerlastyng woorde open to vs our iniquities and declare vnto vs by whose mediacion thei muste bee forgiuen that beeyng well instructed to Godwarde we maie depart foorthe of this Ciuill life vnto that communion whiche the sainctes enioye and attaine the heauenly whiche is the onely blessednesse the onely felicitee Whiche vocacion of preachyng is well committed to theÌ„ that be expounders and professours of the Prophecies of GOD and his holie Gospell whiche bee so moche the more requisit in a common weale the more that the soule excelleth the body and the heauenly life this yearthly Of whom Esaie the Prophete saieth How faire and beautifull aboue the mountaines bee the feete of soche as tell and preache peace of soche as report goodnes soche as preache health saiyng Sion thy God shall reigne The voice of the esâ—ialles thei haue lift vp their voices and shall also giue praise because thei shall see iye to iye when the lorde shall conuerte Sion And the blessed Apostle Paule commendeth Luke to the Corinthiana â—icause of the Gospell wherein stoode his praise wee sent with hym also our brother whose praise is bicause of the Gospell in all churches And soche bee then moste
many be there whiche be at her commaundement or els dooe winke at and beare with those that delite in practising this money trafficque and thereby doe gaine vnmeasurablye whiche was firste deuised that euery manne might for sellyng his ware be recoÌ„pensed for so much in value Wherefore the chiefe magistrates muste bee verye circumspect that this money martyng passe not the limites of honestye and become the groundworke of iniquitye not without further trouble and greate enormitie consideryng in nothinge els there is more alluremente to coueteousnesse in none moe occasions of plague and perdicion then in money But let some meanes be founde that the canker of this couyn and disceipt dooe creepe no further that so euerye manne may seke the true vse of this so profitable an inueÌ„tion The argument of the ninthe Chapter That vsurie is for manie consideracions pestilent in a common weale and that he is the lesse honest man whiche practiseth it most WHat a mischief what a plague vsurie is where so euer it rooteth euerie House euerie Citee can well declare Which at the verye beginning entred into the Romaine common weale makinge the Citizins when thei had ben sacked of al their money to stande bounde neuerthelesse for the yelding of vsurie with so great a licenciousnes that thei were glad to restrayne it by lawe Whereupon it was decreed by the lawe of the twelue tables as Tacitus thinketh or rather as Liuie iudgeth by a lawe made by Marcus Duellius Lucius Menenius tribunes that thinterest should be but an vnce and the tweuth parte in the hundred whiche afterwarde was made but halfe an vnce There was also an other kynde of vsurie named the hundred bicause the surplusage amounted to asmuche as the principall sumnie euery hundreth moneth for the interest was wounâ—e to run from moneth to moneth But when this Vncelawe was made couetousnes cauelled and said that this was onely prouided for Citizins that so she mighte oppresse the fellowes more and more and that vsurie whiche thâ—se close rauenours for feate of lawe mighte not practise vpon the Citizens without all dread they erercised freelye vpon the Latines and the fellowes For the amendement of whiche mischiefe Marcus Sempronius tribune of the people made an ordinaÌ„ce that the same law should extend to al the Latines and Romayne fellowes to whom any money should bee credited But when this kinde of vserie wrought continuallie many inconueniences Iulius Cesar after he had recouered the Citie for al that he held with the people did not take awaye the vsurers tables and obligacions as it was expected but proniding aswell for debttours as creditours decreed that the creditours should be satisfied but after the value and rate of their possessions whiche they had before the ciuile warre deducting all waie that which was payeable agreed vppon in respecte of the lone money and so no manne could haue any more in credite then could be raised vpoÌ„ his goodes as Cornelius Tacitus writeth Wher vpon also they saye that the benefite of yeldyng vp all the goodes that a man had grauÌ„ted vnto the debtours by Cesar had his beginning which in the ciuil lawes is more at large treated of And woulde to god this detestable euill had rested among the Romaines a people which could neuer be satisfied neyther with kingdomes nor wealth and among the Ethnycks and had not entered amonge Christians yea that into the Church it self Where it so raigneth that it is almost counted a vertue to be enryched by vsurie In so muche that the great gayne which the Iewes vsed semeth tollerable in comparison of that which the Christians fayned professours be not ashamed to practise from whence as by a conduite it is coÌ„ueied into the laitie Which be so muche the sooner allured by theyr pernicious ensample the more present occasion they haue to nourishe theyr desires I haue declared al redie howe that in olde tyme thei vsed a kinde of gayne by the ownce halfe ownce hundred and such lyke as occasion serued through the negligence of princes so that euery twentith yere the interest grewe to as muche as the stocke But in our time the excessiuenes of vsurie is so great that the vsurers maie almost choose be their stocke neuer so littell what interest they will take for it Which thing is also practised by them that of right ought to see it reformed So that none will aske how ye come by it but haue it ye must So manie waies so manie conueiaunces bee vsed herein that if you woulde cutte of one there woulde an hundred moe growe out of it as it were out of Hydras heade Whervppon woulde ense we not only the great â—mpâ—â—irishment of Cities but also daunger of their vtter decaye whiche Cato surnamed the elder vnderstanding and knowing further that the wealthe of the olde Romaines stode by husbandrie therfore aunswered as Tully reporteth vnto one that asked him what was the beste poynt of husbandrie to feede well quamâ—â— what the Seconde To feede sufficiently well what the thirde â–ª To cloth wel â–ª what the fourth To Plowe And when as he that moued these questioÌ„s asked him further what it was to put moneye furth to vsurie What is it quam Câ—â—o to kill a man Yf so be that no shame no regarde of honestie â—â— loue of godlines could disâ—â—adâ— these â—â—yâ—ie and â—â—le theeues froÌ„ theyr greedie â—age yâ—tâ—the feare of lawes should doe it especially considering that vsurie is forbidden both by the lawe of God nature and man Sâ— it is wrytten in gods Lawe yf thâ—u lâ—â—dest any Money to my poore people that â–ª dwelleth with thee thou shalte not presse them as an extorcioner â–ª nor oppresse them as an vsurer Agayne 〈…〉 thou shalt take no interest of any Also Ezechiell saith and that man which shall lâ—nde nothinge vppon vsurie neyther receyne anye surplusage whiche shall tuâ—â—e awaie his hande from iniquitie â–ª dealeth trulye shal be holden as iâ—st â–ª All whiche sayinges one precepte of our Sauiour Christ knitteth vp which is doe ye lende trustyng to gayne nothing therby We be also prohibited by nature to enrych our selues with the endamagyng of others Wheruppon the ciuill lawe also is grounded and prescribeth such a meane to get thinges as is iust equall and honest wherby euery man maie gette to serue him self without harmyng anye other neyther abuse the same when he hath gotten it but so temper that which aperteineth to euery man vppoÌ„ this lone that if anie thing be dewe eyther by lawe which is al waies grouÌ„ded vppon reason orelles aboue the stock he maye bothe obtâ—ine the same and that also whiche accrewyth vnto him either by the name of interest or surplusage not in consideracion of vsurie but that one maie not bee permitted to endamage an other by naughtie delaies contrary to his credite or agrement in couenaunt which do originallye procede of nature as though a sharpe
saulâ—â— were â—â—â—test for a sharpâ— sore Wherfore thei are in a meruelous errour which seekyng for some cloked pretence for their vsurie and detestable gaine deny that the ciuill lawe doth forbyd it which in deede mentaineth no wrong no dishonestie no absurditie as a thyng prouided for the bewtiâ—â—yng of honest life Who so euer therfore well liue well amonge good mâ—n lette him beware of this pestilent vsurie which consumeth poore mennes goodes destroyeth soules â–ª and worketh all kinde of miserie amongst men And although he escape the punishement of lawes yet he shal receaue the iudgement which he can not eschewe in that great daye when stealth râ—â—â—erie gayne gotten by vsurie and what so euer we haue done in this our bodie shal be set before our eies and rewarded accordinglye And for the better vnderstandinge of the word I cal that vsurie what so euer aâ—ouÌ„teth aboue the stocke and that which is deâ—e nether doth it consiste in leÌ„ding of money onlie as some by that meanes willing to colour their filthie gayne do alledge but in all thinges that be neadfull to mans life as Corne Wine Butter Milke Cheese Fruites liuinge creatures whether they be bredde on the Earth Ayre or water which for the nourishing of mans gluttonous appetite vse to be demaunded and deliuered aboue the dewe wherwith the poore man is sorer charged then if he shoulde redeme the vsurie with money Nether therby doe I denie but that money opened the waye to couetousnes as Plinie writeth whose wordes be these but money was the first cause of couetousnes by deuise of vsurye an idle kinde of trade and gayne This by litle enkeÌ„dled more and more now not couetousnes but a gredie huÌ„ger of gold Whervpon king Mithridates when he had taken Aquilius a Capitain of an vnsatiable couetousnes powred Golde into his mouth that he might at his death be filled with gold wherwith he could neuer be satisfied in his life time But because we measure not auarice and gaine of vsurye by the thing but by the mordinate desire and greadinesse of minde by what meanes or waie soeuer one laieth in waite for anothers goodes because that gaine is filthie vnhonest and prohibited by al lawes it is vsurie and vnworthie an honest man Ambrose meate is vsurie apparell is vsurie and what name so euer ye geue it yet it is vsurie in deede For these be those meanes whereby the pore and neadie be beggered whereupon these glottonous Cormerantes and priuie pickepurses vse to feede but not to satisfie their greadie appetites For howe can it be that where as thou arte permitted after a sorte by custome but yet by no lawe to take for twentie shillinges one in the name of interest thou shalte couenaunt with a poore man for so moche wheate rie oates or other corne as will double thie money twise or thrise aboue the due Howe cannest thou practise this vsury whiche as it is forbidden so it is detestable doest thou not haynouslye transgresse the lawes bothe naturall and ciuill Goe nowe and seke for some thing to hide thâ—â— secrete partes For thou canst not come naked with a safe conscience if thou hast anie into the presence of the Lorde Althoughe thou haste a thousande meanes to coloure the desire of thy minde to couer with other mens feathers thy moste horrible Vsurie and to make it seeme goodlie in the sight of the world here herâ— â–ª it will not auaile thee God is the searcher of the minde whiche entreth into the secretes of â–ª the harte which is not satisfied with trifles and vanities but pacified with an vpright and simple minde that embraceth bothe godlinesse and honestie and that is cleane and vnspotted For dooe not thou thinke that thou canste well serue two maisters Wherefore thou muste forbeare thou must restore that thou haste taken awaie and be reconciled if thou hast beguiled any man moche lesse then shalt thou be alowed to aledge any false pretenced excuse and thereby vainely to delude the almightie For he will not be mocked without reuengment that beholdeth vs from Heauen and searcheth euerie mannes harte whom thou must therefore the more set before thine eies because that vnles thou doest worship him w t a penitent cleane hart he will not forget thine offences but in time will laie them before thee and the longer he forbeareth the sorer he punisheth Wherefore thou must shew forth fruite worthy repentaunce whiche in this crime caÌ„not be done vnlesse thou restorest that which thou hast discâ—itfully gained For the faulte is not forgeuen vnlesse that which is taken awaie be restored Otherwise vsurie and disceite gnawe his Conscience in the verie streates where he walketh and whither so euer he tourneth him selfe he seeth the face of his owne villanie remembringe the saiynge of the Psalmist Lorde who shall dwell in thy Tabernacle or rest in thy holie hill He whiche entereth without spotte and dooeth iustice whiche sweareth to his neighbour and deceaueth him not which hath not geuen his money to vsuric and hath not receiued giftes against the innocent He that dooeth these thinges shall not bee moued for euer Neither will it preuaile for the purgynge of this sowle blemishe as almost euerie manne that hath no good hope in his euill gotten goodes vseth for a cloke of his wickednes to saie that he hath geuen to Churches relieued the poore and employed vppon holye places as thei saie a great parts of this vsurie that he hath by robbinge and stealinge gathered For that were a very lewde excuse manie wales For it is none of thine wherewith thou dooest purpose to climbe vp into heauen and so to colour thy naughtinesse but it apperteineth to an other to whom testitucion must be made Neither dothe it become thee to spoile the pore the orphane and the widowe neither to pull downe one altare to set vp and enriche an other But let vs heare what the Prophete Esaie saieth whie dooe ye offer to me all these Sacrifices saieth the Lorde I am full Dooe not offer anie Sacrifice to me from henceforthe in vaine Your assembles be wicked your handes be ful of bloude washe your selues and be cleane and take awaye the naughtinesse of your thoughtes from mine eies cease from doing ill learne to do wel learne iudgement relieue the oppressed Ye see howe his offeryng is in vaine whose hands are ful of bloud and filthy lucre Ye see he we that we had nede in time to amende to doe well and to deâ—arie from oure einll thoughtes For this is she onely true and commendable Sacrifice wherewith we appease Goddes anger and cause him to accepte our presentes Nowe this is an vnprofitable meanyng to geue those thinges whiche when thou art deade and buried peraduenture in hell can not auaile thee and it is not so harde to offer that to another whiche thou arte not alowed to holde in thine owne possession But thou in thus doing causest the churches