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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

are moste common to wit Daneismos and Tokos the later of whiche deriued frō the verbe T●kto whiche signifieth to beget or to bryng foorthe doeth plainlie shewe foorthe the nature and force of Vsurie that contrarie to the nature of money whiche is à thyng barren and frutelesse it bringeth forthe à child Thence is it called in Hebrue Tarbis and in Latine Foenus as it were Foetus the frute of the wombe Now consider how greate is the blindenesse or rather the madnesse of men in these dotyng daies of this worlde that to à thyng frutlesse barren without seede without life will ascribe generation and contrary too nature and common sense will make that to engender whiche beeyng without life by no waie can encrease And therefore Aristotle an Ethnike and without all knowledge of Christianitie for this cause dooeth pronounce Vsurie to bee à thing detestable and to bee abhorred His wordes are these By good reason hath Vsurie come into the hatred of man because money is onely reaped and is not referred to the exchange of thynges for whiche cause it was firste inuented For contrarie to the course of nature Vsurie doeth augment and encrease money from whiche it is so called Wherefore in this so excellente and wounderfull clearenesse of the Gospell let Christians bee ashamed to iudge that allowable whiche à prophane Philosopher so highly did condēne Hetherto of the definition of the ●ame Vsurie For I thought to vtter and shewe for the suche names which the Prophetes and Apostles haue especially ascribed vnto the same Vsurie what Exodus 22. If thou lendest thy money to my people whiche are among you in miserie doe not oppresse them neither put Vsurie vpon them Luke 6. Lende looking for nothyng againe By these testimonies out of the old and newe Testament this definition of Vsurie may bee gathered Vsurie is à gaine aboue the principall exacted onely in consideration of the loane Many sortes accordyng to the sundrie kindes of thynges vsed might be declared of Vsurie but I thinke it needelesse to make any subtile distinction when as in that one whereof the scripture dooeth speake all maie bee easely included When to wit in the loane of anythyng either of money or of corne c. wee are contente for the lendyng to receiue more than wee gaue that couenaunte is called Vsurie and is condemned in many places of holie Scripture as hereafter shal bee shewed Whereof Bernard saieth notablie Usurie is à legal thèfe foretellyng afore what he doth mynde afterward to steale The efficient cause of Vsurie is the forcerie and bewitchyng of Sathan For euen humane reason not altogether quenched by the Diuell dooeth detest and abhorre all suche thynges as destroye nature as Vsurie doeth The materiall is money corne wine and any other thyng whiche wee maie consume The formall is the filthie snares whiche are laied for temporall goodes The finall or the ende therof is that Vsurers maie enriche themselues by impouerishing of others and that thei may spend their daies pleasantly in idlenesse without paine that such as stand in neede maie be brought into extreme pouerty miserie yea that multitudes hauing so vndoen themselues may in greif hunger and wretchednes cōsume their daies in this miserable world Vsurie offendeth God and without repentaunce purchaseth his heauie wrathe and eternall damnation it quencheth charitie diminisheth substaunce maketh accursed bryngeth into the greeuous slauery of the vngodlie it is the deuourer of good men the destroyer of all humane societie And therefore Vsurers bee rightly called Noschim that is Oppressors And hence it is that Cato likened Vsurie to à sworde made for the destruction and decaye of life For so beeyng asked What it was to bee an Usurer as reporteth Cicero aunswered That whiche is to bee à Murtherer It is greatly to bee lamented and with vnfained teares to bee bewailed that wee to whom the will of GOD through his vnspeakeable mercie is opened and reueiled wee Christians should bee surpassed of the verie Pagans in godlinesse but without all controuersie in his tyme God by the greeuousnesse of paines will reuenge this impietie The thynges whiche are contrary to Vsurie is the commaundemente of God the duetie and obedience whiche by an immutable order the creature oweth to his creatour the threatnynges of punishemente bothe temporall and eternall the loue of our neighbour the equitie and equalitie ordained for conseruation of humane societie The law of Nature the positiue lawes ¶ The 3. Chapter whether Vsurie be lawfull NOwe beecause the matter doth so require wee will encounter with Vsurers and deale with this questiō whether Vsurie be lawfull or no Seeyng that Vsurie by the expresse worde of GOD is plainly forbidden there is no question but it is vnlawfull For man is accordyng to the likenes and similitude of God created by the Sunne redeemed and sanctified by the holy ghost that in him the knowledge and glorie of God may shine and bee seen that obediently he should serue God that he should declare and manifest the gratefulnes whiche hee oweth to his maker for all the benefites whiche he hath receiued That God most straightly and seuerely hath forbidden the same it is apparent by these testimonies which follow collected out of holy scripture Thou shall not steale If thou lendest thy mony to my people which are among you in miserie doe not oppresse them neither put Usurie vppon them If thy brother bee waxed poore and fallen into decaye with thee thou shalt releeue hym both the straunger and the soiorner that hee may liue with thee And thou shalt take no Vsurie of hym or vantage but thou shalt feare thy God that thy brother may liue with thee Thou shalt not giue hym thy Money vppon Vsurie nor lende hym thy corne for encrease Thou shalt not hurt thy brother by vsurie of Money nor by vsurie of Corne nor by vsury of any thing that he may be hurt withall He that lendeth vpon vsurie and taketh ouerplus shall this man liue He shall not liue He that hath giuen his money to Vsurie shall not dwell in the tabernacle of the Lorde nor rest vpon his holie hill Lend looking for nothyng therby When he saith lend he biddeth not to giue but hee would haue the principall to bee restored But he doth forbid that any thyng should be exacted more than was lent And yet borowyng in extreme necessitie the thyng borrowed should be repaied Let not couetousnes bee once named among you as it becometh sainctes Couetousnes of Money is the roote of all euill These euident and plaine testimonies not onely of the olde but also of the new Testament drawen out of the most cleare fountaines of Israell and witnisyng of the pleasure of God doe approue to all men that Vsurie is forbidden of God and therefore vnlawfull ¶ The 4. Chapter What kinde of synne Vsurie is

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

bee noted that Vsurie onely is practized in lendyng and not in lawfull bargainyng For lendyng is one thyng and buiyng is an other In lendyng the Lawe of Nature dooeth require that more than the principall nothyng should bee receiued and if it fortune that thy neighbour bee oppressed with suche pouertie and wretchednesse that he lacketh not onely wherewith to repaie thee but also famisheth for want of relief there the charitie of thy neighbour whereunto wee are called by the law of Nature doeth require that not onely thou remit and forgiue hym his debt but also that thou succour and releiue him bountifully by the aboundaunce of thy other goodes accordyng to that interpretation of Christe Lende looking for nothyng thereby But in buiyng that is counted lawfull which the Ciuill lawes accordyng to reason and equitie doe allowe whiche à godlie man maie vse with à good conscience Hetherto Brentius in the foresaied place The same Brentius in explicat Psal. 15. aedita Anno. 1565. There is another office of à ciuile man whiche is truely à member of the Churche to deale with his neighbour plainly and to aide hym with money without Vsurie The Scripture doeth often and greatly deteste Vsurie yea and Ethnicke writers affirme that it is cōtrary to nature For as one grain in the ground doth bryng forth now thirtie folde now sixtie folde now an hundred fold encrease so doeth one pennie encrease another So Brentius Also the same Brentius in explicat Cap. 6. Lucae Neither is it maruaile though Vsurie of Money be forbidden by written Lawes sith it is contrarie to the nature of Money For one penie cannot by nature bryng out another as can à graine of corne cast into the ground But in Vsurie one penie getteth another and therefore is Vsurie against nature Then because Vsurie agreeth neither with nature nor the written law it is said in the Psal. He whiche hath not giuen his money to Vsurie shall dwell in thy Tabernacle And Ezechiel He whiche taketh not Vsurie nor receiueth ouerplus shall not dye but liue Therefore he that receiueth shall neither dwell in the tabernacle of God nor liue but shall dye For this punishement of Vsurers were tollerable that such ritches as by wicked Vsurie and vnlawfull gaine thei heape together might bee accursed and neuer doe good But this punishment is intollerable that by their crueltie thei must leese the ioyes of heauen and bryng them selues to euerlastyng tormentes Vrbanus Rhegius in suis locis communibus Anno 1545. aeditis Luke 10. Euery man whiche is in miserie is our neighbour Therefore saieth Vrbanus Rhegius is it not lawefull to lende to any man vpon Vsurie Luke 6. Lende looking for nothyng thereby giue to all men in neede There is a place in Ezech. chap. 18 A man that lendeth not vppon Usurie and taketh not ouerplus he is vpright and shall liue Therefore if he giue vpon Vsurie he is not iuste Therefore to exercise Vsurie is à synne D. Hieronymus Welleus in Comment supra Psalm 15. aedito anno 1558. Vsurie saieth Wellerus is à gaine whiche is gotten by the thyng lent or when besides our owne wee receiue some what for the lendyng The efficient cause of Vsurie is the couetousnesse crueltie and wickednesse of man For naturall reason dooeth abhorre Vsurie because it is contrary to Nature The finall cause of Vsurie is that Citizens or honest men maie came to extreame pouertie and wretchednesse yea that many maie perishe by the enritchyng of a fewe A Question Is it lawfull for a Christian to exercise vsurie The Aunswere Christe Luke 6. doth plainlie and expresly saie Lend looking for nothing thereby therefore it is vnlawfull Hetherto also doe the like sentences both of the old and newe Testament belong which forbid and condemne Usurie Yea and the Ciuile Lawe and lawe of nature doe forbid the same Therefore in as much as not onely by the lawes politike but also by the expresse commaundement of God Vsurie is forbidden it followeth that à Christian may not vse the same An Obiection The politike Lawes are not abrogated by the doctrine of the Gospell The lawes politike allow Vsurie Therefore Vsurie is not condemned by the doctrine of the Gospell The Aunswere The doctrine of the Gospell doth allowe no politike law or ordinances contrarie to the lawe of God. Vsurie is contrarie to the Lawe of God Therefore doth the doctrine of the gospell allowe no Vsurie And à little after saith the same Wellerus Teachers and Pastors of Congregations are to bee admonished that vehementlie in their Sermons they inueigh against Vsurers and that they laye afore them the greiuous threates of God and shewe how horribly à monster an Vsurer is whiche is worse than any theefe robber or murtherer And hetherto let them aleage that fiction of three-hedded and deuouring Cerberus in whom the Poëtes did paint the Image of an Vsurer For as the Iawes of Cerberus were vnsaciable so the greedie desire of an Vsurer is no way satisfied Also that of Cacus and Hercules For Cacus is the Image of an Vsurer drawing the riches of all the Citizens to hym selfe The Oxen turned backeward and so drawen into the caue signifie Citizens oppressed and brought into miserie by the crueltie of Vsurers Hercules is a patterne of à magistrate or good prince whiche doth deliuer his miserable Citizens from the tyrannie of Cacus the Vsurer and punisheth him So Wellerus Hemingius in suo Enchiridio Theologico Nicolas Hemingius an excellent diuine of Hasfnis in Denmarke saith notablie of Vsurie in this wise It followeth that Vsurie may not bee excused For vsurie is a gaine of anie thing aboue that which was lente exacted in consideration of the loane hence doth Ambrose saie That meate is vsurie apparell is vsurie and whatsoeuer is more than that which was lent is vsury howsoeuer you call the same it is vsurie Neither is any distinction of vsurie to bee made contrarie to the Lawe of Nature and word of god For there be some whiche deuide vsurie after this maner and say that there is an vsurie oppressing the Neighbour and another vsurie pleasuring not hurting and therefore lawfull And this diuision they thinke is confirmed by the Hebrue worde whereby vsury is called Nesec which commeth of biting But for that this is à plaine Grammaticall distinction I aunswere first that vsurie is not onely called Nesec of the Hebrues from byting but also Marbith and Tarbith from profite or gaining Leuit. 25. Thou shalt not giue thy Meate Marbith that is vppon vsurie Also take not of him Nesec and Tarbith that is vsurie and prosite For by the latter worde the former is expounded to wit anie profit or encrease whiche excedeth the principall Secondly I say that the forbiddings of Vsurie are generall And therefore as this distinction is but weake so it cannot excuse or cleare the conscience of an vsurer Therefore muche better did Aristotle thinke who saide That vsury is against nature Againe when more