Selected quad for the lemma: book_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	canonical_a	holy_a	scripture_n	5,721	5	6.0092	4	true

Text snippets containing the quad

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

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