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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A17534	A general discourse against the damnable sect of vsurers grounded vppon the vvorde of God, and confirmed by the auctoritie of doctors both auncient, and newe; necessarie for all tymes, but most profitable for these later daies, in which, charitie being banished, couetousnes hath gotten the vpper hande. VVhereunto is annexed another godlie treatise concernyng the lawfull vse of ritches. Seene and allowed accordyng to her Maiesties iniunctions.; Doctrina de usura. English	Caesar, Philipp, d. 1585.; Hemmingsen, Neils, 1513-1600. Commentaria in omnes epistolas Apostolorum.; Rogers, Thomas, d. 1616.	1578 (1578)	STC 4342; ESTC S107129	86,650	150

intollerable in the Churche The Minor is euident For it is cleane contrary to the manifest Scripture bothe of the olde and newe Testamente It abolisheth the commaundement of Christe Luke 6. Lende looking for nothyng thereby it quencheth faith and all neighbourhoode it ouerthroweth the law of Nature Whiche you would an other man should not doe vnto you doe not offer vnto any it breaketh good ordinaunces in common weales agreable bothe too the lawe of Nature and to the woorde of God it dissolueth humaine soueraintie by vnequall dealyng and finallie it banisheth an especiall parte of the ministerie or Gospell of Christe the preachyng of repentaunce 8. From a necessitie Wee are bounde to obeye the commaundementes of God. But God doeth commaunde vs frely without any hope of lucre for the loane to lende our money or other thynges to our neighbours Therefore his commaundement is to bee obeyed The conclusion is strong For Christians are streightly bounde to obeye God accordyng to that Roma 6. Wee are detters c. 9. From an impossibilitie It is impossible that à man at one and the same tyme should haue faithe and an euill conscience 1. Timothe 1. Roma 14. All Usurers haue an euill conscience Therefore thei wante faithe and by à consequent it is impossible that thei should bee saued as long as wittyngly and willyngly thei perseuer in that synne without repentyng The Minor is manifeste for wittyngly and wilfully thei dooe violate the expresse commaundementes of God Ezech. 18. 10. From the lesser to the greater If theft deserue death Muche more doeth Usurie The consequent is good For Vsurers without neede continuallie without ceassing doe rape scrape ritches together Theeues do the same onely in tyme of necessitie and many tymes driuen thereunto by the crueltie and vnmercifulnesse of them in wealthe whiche haue no pitie on their miserie And therefore doe Vsurers deserue a greater punishment Hence it is that among the Romans Vsurie had a double punishment more than Thefte 11. From a contrarie To helpe and to hurte are twoo thynges cleane contrarie as maie bee Therefore at one and the same tyme thei cannot bee in one and the same persone Therefore that gloriyng of Vsurers that in lendyng to their neighbours in necessitie thei dooe them good is à moste impudente and shamefull vntruthe For it is moste certaine that Vsurie dooeth drawe out one parte of humane societie For Vsurers take more than thei gaue therefore is not Vsurie too bee accounted curtesie or friendship 12. From thinges opposite Onely twoo Kyngdomes there bee of God and of the Deuill a third cannot bee showen But in the kingdome of God no mortall or any synne hath dominion Wherefore sith it hath been proued that Vsurie is à deadlie synne it followeth that all Vsurers are so long in subiection to Sathan vntill by grace thei repent and bee conuerted vnto God. 13. From the nature of relatiues In lending there is no ware Therefore no price should bee paied For he whiche asketh à price and giueth no ware is a damned Vsurer 14. From a contradiction God doth forbid Vsurie Therefore doeth God neither allowe or permit Usurie The consequente is good For it is impossible that twoo contradictories in whiche resteth no ambiguitie should together at one tyme bee either true or false Wherefore sith God hath forbidden Christians too vse the same certainly hee dooeth no waie permit muche lesse allowe it 15. From an inuersion Vsurie is too bee permitted leaste humane societie bee dissolued and men perishe for want of releef Naye therefore it should not be permitted Because by inequality it ouerthroweth all humane societie For whyle one part is made ritch the other cometh to beggery wherby both the poore through greefe and honger doe pine awaie and God is prouoked with greuous plagues to afflict the whole state for this vnmercifull Vsurie 16. From an example Nehemias did well and commendablie in abrogatyng Vsurie Therefore godlie Magistrates whiche by wholesome lawes forbid and by seuere punishemente abolishe Vsurie doe well and commendablie The consequent is good For the reason is like For bothe agree with the commaundemente of God too whiche euery man in his place must bee obedient 17. From the aucthoritie of holie Scripture Neither the Prophetes nor Christe nor the Apostles at any tyme did allowe or permit Vsurie but rather forbid that any thyng should bee taken of Christians and of their brethren more than was lent Therefore in à foolishe and wicked boldnesse doe they violate the Scriptures and greeuouslie offende whosoeuer doe either approue or permit Vsurie or for loane take any more than thei lent The antecedente is confirmed by all the testimonies of Scripture aboue mentioned These argumentes I would haue the greate money-mongers and patrones of Vsurie by testimonie of Scripture to dissolue But if thei cannot let them vnderstande that to the truthe of God thei are poisoned enemies and of an hellishe opinion Deuilishe patrones ¶ The 6. Chapter The iudgement of the Doctors of the pure Church in all ages concerning Vsurie THese being taken out of the Bowels of the holie Scripture we wil nowe subioyne the iudgements of the chiefest Diuines both olde and newe in the purest Churches And although faith doth not depend of any humane auctoritie but of the testimonie and word of God yet this rule is to bee obserued That the Churche is so long to be harkened vnto as it vttereth that doctrine whiche is reuealed from God. For the Churche is a witnes of the workes of the Prophetes and Apostles But as a witnes may not alter the narratiō which he should vtter so is it not lawful for the Church to alter the doctrine of those bookes For she hath auctoritie from God whiche addeth notable miracles to confirme the author Therefore the Churche hath her honor neither is the confession of the true Churche to be contemned but this precept must be kept Trie the spirites whether they are of God or no. Now therefore let vs consider what sayinges of the Prophetes and Apostles and what testimonies the Doctors of the Church in al ages haue followed If their iudgements differ from the wrightinges of the Prophetes and Apostles we are to cast them away and cleaue to the worde of God as Paule doth will If an Angell from Heauen teache another Gospell let hym be accursed But sith wee knowe that their opinions aunswere to the doctrine of the Prophetes and Apostles and to bee the auncient and true teachyng of the Church the truth is to bee obeyed and the confession of the wise doth confirme the Godlie myndes So doth Christ saye to his Apostles in the laste of Luke Ye shall be witnesses of these thinges Hee will not haue them to bryng out any newe doctrine but to beare witnes to the doctrine of God. I therefore faithfully recite the iudgements of auncient and late wrighters

that they agreeing together of the myndes of so many notable men and all aunsweryng to Scripture maie confirme the mindes of well disposed persons But as was Augustines of the wrightinges of Cyprian such is myne opinion I plainly confesse of all wrightinges and commentaries of all Diuines be thei auncient or newe The woordes of Augustine bee these Wee offer no iniurie to Cyprian when sometyme we distinguish certaine of his wrightynges from the Canonicall authoritie of the holie Scriptures For with good reason is that profitable rule ordained whereunto certaine bookes of the Prophetes and Apostles doe pertaine of whiche in deede wee dare not iudge and accordyng to whiche wee maie lawfully giue our sentence of any woorkes either of the faithfull or Infidels And in the 32. cha of the same booke I waie not the authoritie of his Epistle because I accounte the letters of Cyprian as not Canonicall but I consider of them by the Canonicall and in them whatsoeuer is agreable to the authoritie of holie Scripture with his praise I receiue it but that whiche is not agreable by his leaue I refuse it To the same purpose saieth Hierome Whatsoeuer is spoken without aucthoritie of Scripture maie as easilie bee despised as it is alledged And Cyprian hymself saith If Christe alone is to bee harkened vnto wee should not attende what any afore vs hath thought good to bee doen but what Christe whiche is afore all did firste for wee maie not followe the custome of man but the truthe of God. Augustine of Vsurie saieth in this maner If thou hast plaied the Usurer with a man that is haste lent hym Money looking to receiue backe againe more than thou gauest not money onely but more than thou gauest whether it bee Corne or Wine or Oile or any thing els if thou lookest to receiue more backe than thou deliueredst thou art an Vsurer and in that to bee blamed Hierome wrighteth thus cōcerning Vsurie Some are of opinion that Vsurie is onely in money whiche thing the holie Scripture foreseyng doeth take awaie excesse from euery thing that thou maiest not receiue backe more than thou gauest Vsurie or as the woorde of God doeth call it excesse is taken in feeldes of frute of Corne of Wine of oyle and of other suche like sorte for example sake as in Winter wee maie giue tenne bushelles and in the Haruest receiue fiftene that is the one halfe for gaine He whiche thinketh hymself moste vpright will take the fourth part more and thei will reason thus and saie I gaue one busshell whiche beyng sowed hath brought tenne bushelles then is it not reason that I receiue halfe à bushell more of mine sith by my liberalitie he hath got nine bushelles and an halfe Goe not astraie saieth the Apostle God is not mocked For let this mercifull Usurer make vs aunswere in fewe woordes whether he gaue the same to hym which had or to hym whiche wanted If to hym whiche had as he should not giue but he gaue as to hym whiche wanted Therefore why doeth he exacte ouerplus as of hym which had afore Some for money put for the to Vsurie vse to take rewardes of sundrie kindes and thei wote not that Vsurie is called likewise superabundaunce whatsoeuer it bee if it bee more that is receiued than was giuen Ambrose saieth Many to auoide the commaundementes of God when thei haue giuen their money to occupiers exacte Vsurie not in money but of their wares as though theireape the profite of Vsurie therefore let them heare what the Lawe doeth saie Neither saieth it shalte thou take the Vsurie of meate nor of any thing els Therefore meate is Vsurie and a garment is Vsurie and whatsoeuer is more than that whiche is lent is Vsurie and whatsoeuer you call the same it is Usurie Chrysostome doth most fitlie compare the pleasure taken of Money receaued by Vsurie to the byting of an Aspe For euen as hee whiche is stong by the bit of an Aspe as it were in pleasure falleth into sleepe and by the sweetnes of that poysoned slepe passeth out of this world because in slepe the poyson spreadeth ouer all the partes of the bodie so hee whiche taketh Money of an Vsurer at the first as it were greatly pleasured doth reioyce but Vsurie running ouer all his substaunce at the length bringeth it into det Basyle also and Bernarde in the vehemencie of spirit doe inuey against this notable vice but beecause our desire is to bee shorte wee will come to the Doctors of our tyme. D. Philip. Melancth in Epit. Philoso mor. aedit An. 1542. Vsurie saith Melancthon is a gaine aboue that whiche was lente exacted onely in respect of lending This gaine is Vsurie and vnlawfull whereof we are filled for our curtesie in lending In that place hee proueth by three reasons that to exercise Vsurie is against nature The first reason It is vnlawfull to exact Money when there is no exchaunge of anything that is when for nothing one will exact money An Vsurer keeping his stocke doth exact Vsury for nothing beecause his stocke is whole but onely in respect of lending Therefore to exact Vsurie is vnlawfull The seconde reason A thyng by nature barren is not too bee vsed as if it were frutefull But Money is by nature barren Therefore nothing is to bee exacted for the same as a price the stocke remainyng salfe The third reason The price should not be the ware Therefore Money should not bee ware The Antecedents proofe Because at what tyme the price is made ware there doeth alwaies somethyng aboue the price come to the Vsurer whereby for nothyng somewhat is gotten and an inequalitie is done So doe à fewe Vsurers bryng the wealthe of many Cities to them selues For the exchaūginges cannot be continual where no equalitie is obserued Now sith to exercise Usurie is contrarie to Nature it is forbidden bothe by aunciente Lawes and godlie preachynges Therefore let vs remember this rule That to exercise Vsurie is vnlawfull and learne this lesson That vnreasonable gaines especially suche as vnder any wicked pretence doe soake and consume other mennes goodes is highly vnpleasaunt in the eyes of God. And a little after The aunciente lawes of Rome as Cato saieth did punishe an Vsurer with fower folde but à Theefe onely with à double restitution Afterward the desire of euill ouercame the Lawes and Vsurers so crept abroade that men in debte were compelled to giue their bodies into slauerie Thence at Rome sprange diuerse insurrections and the Magistrate at Athens by Lawe did forbidde that for debt or Vsurie any should come into bondage Melancthon in his Catechisme published Anno. 1543. Is it lawfull to take Vsurie It is not lawfull Because Christe saieth Lende looking for nothyng thereby Vsurie then is practised when in lendyng wee are enriched and receiue for the loane somewhat besides that wee lente And therefore is Vsurie vnlawfull because that is taken whiche is no debte

Vs●rers are to bee accompted obstinate Heretikes Luther Tom. 7. Gen. pag. 388. fac 1. 9. 4. fac 2. 9. 1. Math. 6. Ephes. 5. August in Psal. 132. 8. The diuers names ascribed to Vsurers Luther Tom. 7. Gen. 7. pag. 389. fac 2. Gen. 2. Brigil Reuel lib. 7. cap. 36. Temporall thinges in comparison but filth 1. Timoth. 6. The daungers whiche the rich are subiect vnto The conclusion with a repetition of the fore mentioned causes VVhere faultes are winked at horrible sinnes are accounted vertues what this word Vsurie signifieth The knowledge of tongues necessarie The word of God written in Greeke and Hebrue Vsurie what according to the Hebrue worde Neschech vsury Proper similitudes applied to Vsurie Vsurers like Poysoned Serpentes Madde dogs Greedy Myse Lyra in enarratione Cap. 22. Exod. Vsury the daughter of couetousnes Beza Couetous men are cutters Vsurie what according to the Greeke phrase of speech Daneilmos Tokos Vsurie Tarbis Foenus quasi foenus Vsurie contrary to nature Aristotle an Ethnike condementh Vsury Arist. solit lib. 1. Cap. 7. Vsurie what The kindes of Vsurie Vsurie in Corne c. as well as in Money Bernardus li. de cura ●ei familiari● Efficient Of vsurie the cause Material Formal Final Effectes of vsurie Nehemeae 6. Cato Cicero Officiorum lib. 2. An Vsurer a murtherer The thinges contrarie to Vsurie The ende of mans creation redemption and sanctification Vsurie forbidden by the word of God. Exod. 20. Exodus 22. Ieuit. 25. Deut. 23. Ezech. 18. Psal. 15. Luke 6. Ephes. 5. 1. Timoth. 6. The first argument Ephes. 5. 3. Ambrosius lib. de bo●o mortis Vsurie is not to be dispensed withall Luther super cap. 13. Geneseos The maior The minor The conclusion The antecedent The consequent The maior The minor The conclusion The antecedent The consequent The Maior The minor The conclusion Though the author doth not sufficiently confirme euerie parte of the minor yet whosoeuer will take the paines to oueruewe in M. Docto wilsons discourse vpon this matter the Orations of Ockerfoe and the Ciuilian shall easelie see that it is true The maior The minor The conclusion The Maior The minor The conclusion The maior The minor The conclusion The maior The minor The conclusion The antecedent The consequent The antecedent The consequent The maior The minor The conclusion The antecedent The consequent The antecedent The consequent The antecedent The consequent The anteceden● The consequent The Churche when to be harkened vnto The Churche may not alter the woorde of God. The iudgement of the author concerning the workes of man. Augustinus lib. 2. cap. 31. Hierom. in cap. 23. Math. Cyprian Epist. 3 lib. 2. August in Psal. 3● Hieron sup 18. Ezech. Cōment lib. 6. Ambrose Chrysostome cap. 5. Math. Basile Bernarde Deut. 23. Psal. 15. Luke 6. Vsurie forbidden by the lawe of God. Vsurie vnlawful euen by naturall reason Leuit. 25. Psalme 15. Ezech. 18. Luke 6. Exod. 2● ▪ Lending what Vsurie what Deut. 15. Vsurie a kinde of theft Vsurers are the eues no honest men Luke 6. The greeuous punishmentes appointed for Vsurers Cerberus Cacus Hercules The Papistes will condemne our patrones of vsurie in the daie of iudgement A theefe who VVho doth vnfainedly repent True satisfaction what The Maior The Minor. The conclusion Erhardus Schenpfius Vsurers worser then Iudas the Traitor Interest what The Maior The Minor. The conclusion Against the Maior Symachus cap. non licet distinct 10. Against the Minor. Reade that excellent and godly Oration of the C●uilian in M. Doctor VVilson his discourse vpon Vsurie and there shall you finde verie muche to this purpose Decret cap. frustra distinct 8. The Maior The Minor. The conclusion Against the multitude wickedlie dis●●●●d The Maior The Minor. The conclusion Perils of twoo sortes Christians are bound to lende to the needie The Maior The Minor. The conclusion The Maior The Minor. The conclusion Pomera●us in Comment suo id Deuteron The Maior The Minor. The conclusion The Maior The Minor. The conclusion The Maior The Minor. The conclusion Poliphemus Luther A rule concerning promises or vowes Things vnlawfull are neither to be promised nor performed An othe may not be the bond of wickednes How we ough● to promise The Maior The Minor. The conclusion The Maior The Minor. The conclusion Rom. 3. An exhortation to magistrates and gouernors 1. The dueties of à ciuile magistrate ● Nehemias 2. Esdras 5. Constantinus Theodofius Valerius Publicola Marcus Rutilius Gemnitius Hortensius Cicero Solon Cato lib. de re ●ustica Admonition to Churchemen Alphonsus the king of Spaine and of Naples God be thanked we heare of no such Preachers in England An exhortation to Citizens Psal. 9● Pindarus Oda 4. Pithiorum A necessarie rule to be obserued of al men Math. 6. Two thinges contained in this rule of Christe 1. The commaundemēt of Christ. 2. The promise Faith. Diligence in our calling Idlenes vnmete for a Christian. VVhat are to be considered in à calling VVhat callinges are lawfull in à Commonweale A difference betwene à publike and priuate calling A publike office maie not bee taken without ordinarie calling Priuate calling VVhat are to be considered of euerie man in the discharge of his calling The fruites of faithe and ch●riti● If ritches aboud what then How ritch men should be affected in their wealth Psals 62. 1. Timoth. 6. The opinion of Ischomachus aboute the lawfull vse of ritches Ritches are to be vsed to foure endes 1. The first and principa●l vse of ritches is to aduaunce the glorie of God and to maintaine the ministerie The firste ende why ritches are giuen little cōsidered Dauid Iosias Ezechias Constantinus Theodosius 2. The second vse of ritches is to maintaine the Commonweale The second vse of ritches not regarded sometyme Math. 22. VVhether a Prince may exact any thing aboue that which is commonlie alotted hym to haue or no. Howe in the tyme of peace a king may put his people to extraordinarie charges 3. The third vse of ritches to maintaine our selues honestlie Couetousnes Prodigalitie In medio virtus 4. The fourth and last vse of ritches to relei●● the poore The necessity of contractes VVe can not liue without the helpe one of another Bargaining as necessarie as either fire or water The summe of the discourse following The first foundation to be laide before any bargaine bee concluded 1. Doe vnto another as you would be doen vnto Doe not vnto another whiche you would not should be doen to your selfe Math. 7. 2. The Gospell alloweth good politike lawes The Apostles neuer set themselues againste good ordinaunces Bargaines are commendable as long as they agree to godly statutes in common weales The kindes of bargaines spoken of in this booke Chaunging of thinges the cōmon trade before money was found out How exchange is made Exchange when lawfull How many waies deceipt may be vsed in exchange Bying and selling what Bying and selling is not the moste auncient trade of liuing Bying and selling not