wayfaring man deliuereth indeede his treasure of his owne accord vnto theeues whiche hee would not doe could hee escape their sworde A Mariner casteth his goodes into the sea and that willingly but from whence proceedeth his will Truelie not from à voluntary election but through feare of making shipwracke For therefore doth he caste his marchandise into the sea leste he and all should perish Wherfore two euils being proposed he choseth willingly that whiche seemeth lesser in his iudgement In like manner the borrower agreeth to pay vsurie and that willingly and yet he would not so doe except necessitie constrained him for the auoyding of à greater inconuenience Moreouer they obiect that families and Common-weales cannot be maintained without Vsurie I graunt the same in this corruption of the worlde where all manlines is excluded But from whence proceedeth that profite whereby you saye that families and Commonweales are maintained From Vsurie Naye For no goodnes in deede can be gotten by Vsurie but rather a sea of discommodities But if happelie any good seemeth to come by Vsurie that should not be ascribed to Vsurie but rather to lending whiche lending if it were doen without Vsurie would more profite families and commonweales But you will say your words are spent in vain in going about to call Vsurers which are idolaters for their mony is their God into the right waie Though it be so for like Adders they stop their eares at the preachyng of Gods worde and heare nothyng with suche indignation as their Vsurie to bee cried out vppon Their profire is so sweete that they had rather forgoe heauen than goe without that And hereof it is that many which might liue well otherwise forsake honest trades of liuing to liue in idlenesse vppon Vsurie to the decaye of manye good houses and hurt of their commonweales though they will not heare I saie yet is it our dueties to admonishe them that at the leaste they may thinke that the daie of the Lorde is at hande and will sodainly come vppon them then at whiche tyme they shall render an accompt to an vpright iudge whiche neither can bee corrupted with any excellencie of person nor deceiued by subtiltie of reason And then they will confesse our counsaile to bee good and bewaile their disobedience to the same ¶ The 11. Chapter The office and duetie of the Preachers in reproouyng Usurie AS it belongeth to the Magistrate to punishe so is it the parte of the preachers to reproue vsurie to lift vp their voyces like Trompets and to blowe abroad the horriblenes of this vice and the hurt it doth vnto commonweales Yet are thei to vse the wisedome of the spirite to their owne comfort the profite of the Church and the better aduauncement of the glorie of God. First the should earnestly inueigh against all vnlawfull and wicked contractes and shewe that no vniuste or cousening bargaine can stande with true religion among such the matter of Vsurie should not most coldly or careleslie bee handled but zelously Afterwarde they should with all diligence beware that rashly they do no reproue all contractes which in their iudgement doe seeme vnlawfull allowed by the magistrate Furthermore let them as muche as they may amend all manifest errours in bargainyng by Ecclesiasticall discipline and that not through any priuate malice or affection but with great counsaile and deliberation lest that vntimely correction do more hurte than profite Then if they cannot reforme all abuses which they shall finde in bargaines let them take heede that they trouble not the Churche ouermuche but commende the cause vnto God and beg of hym that he would set to his helping hand Last of all let them with diligence admonishe the ritch men that they suffer not thēselues to be entangled with the shewe of ritches and that they takeheede lest beyng seduced by the subtile arguments of the seducing flesh they loose their faithe and fall into the snares of Sathan And tell them withall that these wordes of Christ were not spoken in vaine It is an harde thing for à ritch man to enter into the kingdome of heauen Likewise they should now and then tell them what is the true vse of ritches and how that Christ would therfore haue manie of his members to be poore and in respect of others miserable for à triall whether that men loue hym vnfainedly and are willing to obeye his commaundements or no. ¶ The 12. Chapter Profitable admonitions for all dealers and occupiers in this world IT foloweth now finally that wee giue as we promised aboue cap. 7. certaine obseruations whiche beeyng diligentile cōsidered of the vertuous will profite by the helpe of God verie muche The firste Paule saieth 1. Timoth. 1. The ende of the Lawe is loue out of à pure harte à good conscience and from a faith vnfained We saide aboue cap. 8. that Vsurie was therefore forbidden leste charitie among men should be broken This rule of Paule first will that charitie proceede from the pure fountaine of the harte Therefore thou art to take heede lest while outwardly thou pretendest the loue of thy neighbour thine harte inwardly be vncleane and so thy worke be odious and filthie Secondlie it requireth à good conscience that is that before GOD thou maiest truely saie that in all thyne actions thou doest vnfainedly and in deede seeke the glorie of GOD and the profite of thy neighbour Therefore let this rule of Paule bee euermore in mind and serue for à touchstone to examine all our actiōs by The seconde Abstaine from all apparance of euill saieth the Apostle This is à moste necessarie rule For it warneth not onely to auoyde those thynges whiche are euill in deede but also that wee abstaine from al apparance of euill that is that wee shunne from dooyng that whiche hath any showe or likenes of euill Whereby all coloured dealynges are forbidden as well as manifest offendyng The third Let your maners be voide of couetousnesse This precepte of sainct Paule dooeth not onely belong to the mynde that the same bee not prophaned with Idolatrous couetousnesse but also to outward maners For it would haue vs to liue so that no man blame vs for couetousnesse For where maners dooe accuse the harte of couetousnesse there vndoubtedly is neither pitie nor faithe Wherefore it is a godlie praier of kyng Dauid Incline myne harte ô Lorde to thy testimonies not to couetousnesse Here dooeth Dauid set obedience towardes God againste couetousnesse signifiying that suche is their Nature that where one is the other cannot bee If therefore the harte be infected with the contagion of couetousnesse there cannot bee à sincere Religion towardes god If the couetous man shewe any obedience towardes God it is but mere hypocrisie But contrariwise if the harte doe burne and bee inflamed with the loue of God and of his religion couetousnes can haue
A GENERAL DISCOVRSE 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 vpperhande Wherunto is annexed another Godlie Treatise concernyng the lawfull vse of ritches Psalme 15. Lorde who shall dwell in thy Tabernacle or who shall rest vppon thyne holy-hill c. Hee that hath not giuen his Money vppon Vsurie nor taken rewarde against the innocent Luke 6. Bée mercifull as your heauenly father is mercifull Ubi charitas ibi spiritus Seen and allowed accordyng to her Maiesties iniunctions ¶ Imprinted at London for Andrevv Maunsell in Paules Church-yard at the signe of the Parret 1578. TO THE HONOrable and after God his most singular Patron Syr CHRISTOPHER HATTON c. One of her Maiesties most Sacred and Secrete Counsaile THOMAS ROGERS wisheth as hee is bounde helth of body comfort of mynd continuall fauor of his Prince good will of her people loue of all men and life euerlastyng CICERO as in his seconde booke of Diuination appeareth consideryng wherin he might best consume his time and studie to the profite of the Common-weale whereof he was à member findeth at the length that he could not doe better or bryng à greater commoditie than to open certaine waies to his fellowe Citizens wherby thei might become learned in the knowledge of good thynges For my parte honorable and moste bountifull Patron I see not wherein I can better spende my tyme till it shall please God t'appoînte mee too some other purpose than in bringing sutch thinges into à vulgare tongue whereby the ruder sorte of people may learne their dueties both towardes God and man whereby they may know that they are by nature men and not beastes by name Christians not Infidels and therefore should auoyde bestlines and followe reason and walke in purenesse of life as it becometh Sainctes not wallowe in wickednesse like sutch as knowe not God. And although I am not ignorant that among the learned some as among all sortes there bee whiche so themselues doe game care not howe many bee vndone both thinke and speake muche against the diuulgatyng of good thinges into a common tongue yet sure I am that nothing is more pleasing vnto God more profitable for his church nothing more tâ— th'aduancing of vertue or to the rootyng out of sinne than is the same after the preaching of his woord Foras I graunt that VIVA VOX or as Sainct Hierome saide the liuely voyce of man doth most forceablie enter into the harte and effectually perswade so can it not bee denied but that the wrightinges of godly men through the secrete working of the holy spirite doe maruelously moue and many times conuerte euen from dissolute behauiour to honest conuersation and from filthines of life to the feare of God. This can they affirme to be true which either in tyme of persecution could not or in this prosperous and peaceable tyme of the Gospell what through the grosse ignorance of some or the too intolerable negligence of other Pastors cannot be instructed though greatlie they desire and paie full deerely for the same This can they affirme also of any sorte or calling whiche make it their delight at idle tymes to be conuersant in the holy Scripture and to learn the counsaile of the Lord in the wrightinges of good men And this can they affirme which beâ—yng sometyme in errour and abhorring the sight of godlie Preachers yet through the greate mercie of God by readyng secretlie the workes of some whiche they could neuer bee allured openly to heare haue been reclaimed to the flocke of Christ and are the verie good seruauntes of God at this date Whereby it is apparent how iniurious they are to their brethren how vngratefull to their countrie how wicked against God whiche mislike speake inueigh against the bringing either of the worde of God or the workes of good men agreable to his wil into à common tongue As though that either God could be too muche honored or godlinesse of too many practised as though vertue could bee too common or for some kinde of men to be vertuous were not commendable But sutch dealyng of theirs doth euidently declare of what Religion they be Iulian the Emperour did straightlie forbid the workes of learned and good men to be perused of any Christian â–ª But he was an Apostata à reuolter from the trueth an enimie to the Crosse of Christe à blodie persecutor The Turkes allowe no learning but their owne But they are spoilers of good men and sworne enemies to the truth If these men were not either against true Religion aduersaries or in conuersation wicked truely they colde well abide the light of the Gospell to shine ouer all For there is no suche token of a giltie conscience as to shunne the light And therefore they loue darknesse because their deedes are euill That policie of Iulian did more abolish the truth than all his persecution That practise of the Turkes hath destroyed moe soules than any crueltie vppon their bodies could haue done This deuilish counsaile of Sathans lyms hath doen more harme to the Church of Christ in England and in other Countries and may doe more if it should be followed than any feare fagot or force can bring to passe But that Apostata Iulian being wounded to the death could say at the length Vicisti Galilaee Christe thou doste preuaile The Turkes for all their tyrannie haue not their will And in spight of of the deuill the Gospell doth and shall florish euerlastinglie The truth may be oppressed the mouthes of good speakers may bee stopped the beste Preachers may be lothed Wolues and hirelinges may come in nay though there be in many places hirelinges in stede of true shepherdes and good men peraduenture for their owne synnes or for the sinnes of the people peraduenture bee lothed though the mouthes of some through Mammon be stopped yet will the promise and purpose of God take place his seruauntes shal be instructed his enemies shal bee tolde their faultes all shall knowe their dueties towardes God their Prince their betters their equals their inferiours themselues though not by wordes of mouthe yet by wrighting that both the godly may bee confirmed in the trueth and the graceles conuerted in tyme and be saued And therfore doth God in these daies more than at any time and in Englande verie strangely if it be well considered stir vp and incense the mindes of some to wright of others to translate whereby as wee enioie externall happines more than many nations about vs so are wee blessed with the ritches of the soule more than all the world againe Hence it is right honorable that as other thinges I haue doen so of late I translated and nowe haue published this Treatise against Usurie A vice as horrible afore GOD as hurtefull to à Common-weale and therfore
his will may shine and be seen in vs. The seconde The greate eternall and straight commaundement of God which is giuen and proposed to all the Ministers of the Churche preache repontaunce The preaching of repentaunce for that it is against all synnes it must needes rebuke vsurie The thirde The wofull commination whereby God doth threaten eternall damnation of all suche as either diminishe his commaundementes or of a set ignorance ouerpasse his will in silence or rashly presume to ad vnto his word or carelesly neglect their callinges An Embassadour of an earthlie prince beeyng sent on busines if without the counsaile of his Prince he alter the forme of his Commission is iudged to haue doen wickedlie and iustly getteth vnto hymself the anger of his Prince and punishment for his presumption Then what shall we thinke of those messengers what displeasure doe they runne into what iudgement doe they deserue and what cruell punishment should they haue which beyng Embassadours of Christ hymself take suche power and libertie vppon them contrary to the will of their almighty and euerlasting Prince that they will chaunge peruerte and permit at their pleasures whiche are placed in his worde to be beleeued and to be obeied For this controuersie is not about an earthly kingdome but it concerns the glory of God and the health of the soule and respecteth that lyfe whiche in deede is to be called a lyfe the losse wherof after this lyfe cannot be recouered The fourâ—h â–ª The consideration of the greate and wonderfull profite whiche commeth aswell to the teachers as hearers by the reprehension and condemning of Vsurie We the ministers of God shall attaine this reward if as other synnes so we reprehend vsurie in all places that as faithful fulfillers of the wil of our master we shal haue his fauour and the testimony of a good conscience and ioye and coÌ„fort and willingnes to praie yea in all the race of our life and before the tribunal seate of the sonne of God we shall glorie that we haue been faithfull before hym whiche is the knower of all hartes our very auditors will they or nil they shal coÌ„fesse the same where then we shal bee adorned with a florishyng crowne of eternall glorie And the auditors whiche are tuched with a care of the safetie either of their bodies in this world or of their soules in the lyfe to come shall take suche fruite and profite by this preachyng of repentaunce that beeyng admonished of the contagiousnes of this plague whereby their soules are infected and killed they prouide in tyme a medicine for the creepyng diseases lest otherwise the whole part be drawen and leaste the soule polluted with this vice and defiled with that damnable synne be cast by the iustice of God into euerlasting tormentes The fift The consent of all the godlie and faithfull preachers in the Churche from the Apostles tyme vntill this age hath an especiall force to stirre vp not onely a liberty but also a coÌ„tinual matter to accuse and condemne vsurie The sixth Because it quencheth charitie whiche is the principall chaine of humaine societie it taketh awaie the lawe of nature from whence the positiue lawes are taken whiche also condemne vsurie The Ethnikes beeyng glorious by this light of naturall discernyng of honest from filthy thinges haue not feared to pronounce that vsurie is a thing detestable and to be abhorred For they did rightlie suppose that a theefe with a double but an vsurer with a fourfold punishment should bee afflicted and that because he is a destroyer of nature For CAT obeyng demaunded what was vsurie hauing respect hereunto aunswered that which murther was The seauenth Because vsurie is heresie For by the iudgement of all the learned and godly writers it is called Heresie an obstinate errour striuyng against the foundation that is the Articles of our faith The confirmation of this definition is extant in the thirde chapter of the Epistle to Titus in these wordes After one admonition or two auoid an heretike c. Now let vs applie this doctrine that it maie bee knowen in what respect vsurie in called heresie By many testimonies of holy scripture it maie bee proued that vsurie is a deadly synne as by that whiche followeth shall appeare Now if this synne after many admonitions bee defended and with sondrie colours bee excused painted and become pertinacie then is it no more a simple but is called an obstinate errour Then a question riseth whether Vsurie bee contrarie to the foundation of the scripture that is to the Articles of our faithe But the definition of an Article of faithe beeyng considered the aunswere is easie An Article of faithe is any parte of Christian doctrine either in the old or newe Testamente whiche is deliuered vnto vs and proposed to bee beleeued For it is the propertie of faithe not to assent to à part but to all the woorde of GOD whiche is written and giuen out to bee credited accordyng to that of Dauid And in the lawe of the Lorde not in à parte of the lawe will hee meditate daie and night Now many commaundementes whiche forbid the exactions of Vsurie are aswell in the olde as newe Testamente proposed to bee credited of vs that accordyng too that rule our life maie bee directed and conformed by à good conscience in newnesse of life to the honor of God and profite of our neighbour Therefore the forbiddyng of Vsurie is an article of our faithe Wherefore thei whiche imbrace this errour of Vsurie and with an obstinate mynde defende it and with contentious woordes alowe it and beyng admonished or by strong and euident places of scripture conuicted doe coÌ„tinue therein and are vpholders thereof thei maâ—e rightlie bee accounted and proclaimed for Heretikes as also the Ciuill lawers doe witnesse And for that to fall into heresie is verie daungerous and beeyng in too come out againe is harde it were good for all Vsurers to prouide and foresee leste thei bee spotted with the staine of Heresie and so by little at the length thei slide into suche à sincke from wheÌ„ce fewe can escape and come out And what needes many woordes Doeth not Christe and Paule call Coueteousnesse whiche is worse than Vsurie as Luther witnesseth Idolatrie For Christe saieth Ye can not serue God and Mammon And Paule Knowe this that euery Fornicator impure person or couetous whiche is an Idolater hath none inheritaunce in the kingdome of Christ and of god Let no man deceiue you with vaine woordes For for suche the wrathe of God commeth vpon the sonnes of vnbeleef Bee ye not therefore partaker of them Euen as the Manichees horrible heretikes did commende Vsurie as Augustine writyng of their maners and customes saieth Thei encrease Vsurie and openly defende that to bee an Vsurer is better than to bee an housbandman because an Usurer dooeth not breake of the members
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
is receiued than was deliuered there is not Arithmeticall proportion obserued whiche continually should be kept in lendings Ezechiel in his 18. chapter saith plainly that he is à iuste man and shall liue that giueth not vpon vsurie and doth not take ouerplus So by à contrarie it followeth that he is an euill man whiche doth exercise vsurie But subtile men seeke many shiftes and boaste that in lendyng vpon Vsurie thei benefite their neighbours and so moste impudently vnder the name of vertue thei cloke their Vsurie and account the same as à charitable deede Thei saie that à poore man is many tymes become riche by the money whiche he borroweth vpon Vsurie But God is not deceiued by Sophistrie neither doeth he allowe wicked cloakes And therefore if thou contemneste the lawe of God and of Charitie thou hast altogether made Shipwracke of thy faithe Wherefore against all the argumentes of suche as countenaunce this wicked dealynges of Vsurers set this rule Of Vsurie wee maie not iudge accordyng to the profite or hurte of hym whiche paieth Vsurie but accordyng to the woorde of God to the Lawe of Nature and to the affection of the takers The woorde of God should bee the rule of our life the same worde calleth the mynde of an Vsurer à Theefe and sheweth that it is voyde of charitie towardes his neighbours Therefore the excuse of man taketh no place here for of synnes wee must iudge accordyng to the woorde of god For accordyng to mannes reason who I beseche you would haue iudged the bâ—tyng of an Apple to haue been such a terrible synne except suche à plague in mankind had ensued And therefore let vs learne that whatsoeuer the Lorde forbiddeth is synne howsoeuer the same maie seme excusable in the iudgemente of men But let vs keepe stedfastlie in mynde the saiyng of Dauid Psalm 14. Lorde who shall dwell in thy Tabernacle and who shall reste in thy holie hille Among other thynges he aunswereth He whiche hath not giuen his money to Vsurie Whereby whosoeuer giueth his money vpon Vsurie is euidently excluded from the Tabernacle of the Lorde The firste proposition of Iustus Ionas Vsurie saieth Iustus Ionas maie bee taken either largelie or strictly 2. Generally taken it signifieth profit or as it were à certaine price and is called à recompensyng Vsurie 3. Strictly vnderstoode it is taken for that gaine which is got by money lent and is called à gainyng Vsurie 4. Now because the holie Scripture doeth will vs to lend and to helpe our neighbour freely 5. And money by Nature is barren 6. And the necessitie of man for the better exchaunge of thynges brought in the same 7. Vsurie strictly taken is worthely condemned by the lawe of God of Nature yea and by the Ciuill lawe 8. Yea in that case where the money receiued is put to honest vse paiyng yeerely or monethly somewhat 9. And Vsurie maie bee asked againe not onely of the Vsurer hym self but also of his heire although it nothyng pertaine vnto hym Hetherto maie bee reduced those positions againste Vsurie handeled in the publike disputation at Witteberge when maister Mordesius proceded Doctor Hetherto also would bee alledged that strong condemnyng of Vsurie by Luther and the wrightynges of the preachers of Mansfelde with other testimonies of late wrighters but to recite them all at this tyme I meane not He which thinketh these not sufficient will neuer bee satisfied Againe here might bee alleged the counsailes of Albert of Blankenberge of Hierome Schurffius in the second Centurie and the excellent discourse of Conradus Paulus of Brunswike wherein he plainlie expoundeth what vsurie is and with strong argumentes condemneth the same whereunto would bee annexed the testimonies of lawe and of countries which witnes that by the light of reason Vsurie is horrible because it is against nature and found out for the destruction of many This can I saye with à good conscience in this place that traueling by that notable Ciuile Lawiers house Doctor Luder toward the Earle of Mansfielde beyng sent for he shewed me in verie many bookes of Lawiers and of Papistes excelleÌ„t and learned places written against vsury of which à great parte I read and so marked that I could not sufficiently maruell at the wickednesse of manie Ciuile Lawiers which doe graunte and allow vsurie and persuaded my self that the very Papistes will at the day of iudgemeÌ„t condemne our patrons of Vsurie Let Protestantes in this light of the Gospell of what calling soeuer they are bee ashamed of their wickednes and securitie wee may well pronoune with S. Paule that their condemnation is iust ¶ The 7. Chapter of Restitution SIth goodes gotten by vsurie be no better than the goodes gotten by theft à question riseth Whether they are to be restored or no Of this question that Rule of Paul is to be obserued Eph. 4. He which hath stolen let hym steale no more And he is à theefe which wittingly and willinglie doth depriue or retaine another mans goodes by violence This being so and confirmed it followeth that à restitution should necessarilie bee made of those goodes whiche are gotten and attained by Vsurie if the Vsurer minde vnfainedly to repente For euerie man whiche retaineth à purpose either to proceede or to perseuere in wickednes against his conscience he doth not truely repent Now will we alledge proofe Augustanae confessionis apologia Sometyme wrighters as it is in the Augustane confession do bring the worde of satisfaction from the custome or thing seen to signifie a true mortificatioÌ„ So sayth Augustine True satisfaction is to cut of the causes of sinne that is to mortifie the fleshe also to punish the fleshe not thereby to buie out the paines of hell but that the fleshe drawe not to offend So doth Gregorie speake of Restitution That the repentaunce is fained if we do not satisfie them whose goodes wee possesse For he doth not repent that he did steale or theeue whiche doth as yet plaâ—e the theefe For so long is he a theefe or stealer while he is an vniuste possessor of an others goodes That ciuile satisfaction is necessarie because it is written he that hath stolne let hym steale no more Touching restitution I recited the opinion of Luther in his confession written in the Germaine tongue and therefore at this tyme I ouerpasse the same referryng the reader either to my confession or to Luthers works Philip. Melancton in Philoso morali aedita Anno. 1557. Sith it is vnlawfull saith Melancthon to take vsurie it is necessary that restitution should be made whan it may be doen for as long as one wittingly and willinglie doth retaine anothers goodes so long doth he remaine à theefe or stealer And Paule saieth hee whiche hath stolen let him steale no more Hence is that rule taken which rightly vnderstoode is true concerning making restitution to them which haue been damnified A sinne is not remitted except the thing stolen bee restored Melancthon in suo Catechismo
same The Aunswere Vsurie is not à thing politike but diuilish Therefore we must distinguish betweene pollicies They whiche remaine in the ordinaunce of God of them I graunte but they which swarue from the ordinance of God in them I vtterlie denie the Maior For the inferior hath no auctoritie ouer the superiour Now the magistrate is inferior to God because he is the minister of God Ro. 13. Therefore he can ordaine allowe or appointe nothing contrarie to God neither is any lawe of his contrary to God or his woorde of any auctoritie as Symachus the Pope said very well It is not lawfull for the Emperour or for anie godlie man to presume any thing against the commaundements of God neither to doe any thing which may repugne to the rules of the Euangelistes Prophetes or Apostles And in the Actes cap. 5. It is better to obeie God than man. Now I denie the Minor Because the allowyng by Ciuile magistrates is not to bee vnderstoode of Vsurie which all lawes doe finde fault withall but of the contract of redemption If any are not satisfied with this our aunswere those I refer to the reading of Sessions of the Empire where no Vsurie in bare lending for bare curtesie of lendyng can be proued and to the Centuries of the famous Lawier Hierome Schurffius in them à notable confirmation of this our opinion may easely be founde Therefore haue I thought good to mention the Centuries of so excellent à man lest Vsurers might thinke vs altogether ignoraunt of the Lawe though we haue in this our booke alledged but little out of the Lawes whiche is doen vpon singular consideration not for lacke of habilitie For to what ende should testimonies of another facultie be brought forth when our owne hath both their and mutche stronger proofe 2. Obiection Whatsoeuer by custome à long tyme hath been confirmed that is to be counted for à lawe The exaction of Usurie by custome à greate space of tyme hath been receiued and vsed Therefore it is to be accounted for à lawe The Aunswere This is à fallacie called according to no cause as à cause For custome though it be verie olde if it be contrarie to Gods worde cannot be the cause of a lawfull action For as à law not agreable to the worde of God or lawe of nature is to be taken away and condemned so wicked custome contrarie to the lawe of nature and word of God may and ought to bee counted not for à law but for á destruction ouerthrowe and infection of honest lawes And therefore with good cause to be taken awaie and abolished for custome cannot ouerthrowe the eternall and immutable will of God. Hetherto doth that of Augustine belong In vaine sayth hee do some being ouercome by reason obiect custome vnto vs as though custome were greater than the truth or that in spirituall thinges that should not bee followed whiche is better reuealed by the holy ghost This is also repeated in the decrees 3. Obiection Whosoeuer for the bare curtesie of lending doth exact more than the principall they are subiect to the wrathe of God and eternall damnation The greater parte of men for the bare curtesie of lending exact more than they lent Therefore the greater parte of men is subiect to the wrath of God and eternall damnation The Aunswere I graunt the whole argument Because the multitude of heretikes is no defence for the errour Whiche thing the Ethnikes also did vnderstande as Plato saide Wee must iudge by the truth and not by the multitude For as in building the Rule is not to bee laide to the stone but the stone to the Rule so the woorde of God is not to bee brought to the corrupt opinions of man in excusation of synne but rather all our actions are to be directed according to the rule of Gods word thereby to retaine a good conscience and to escape punishment A learned man saith We must not respect what the multitude or the world doth but rather what is right and what the multitude should doe 4. Obiection Perils are to be auoided Lending is ioined with daunger of leasing the principall Therefore if I lend not I shall auoide that perill The Aunswere I aūswere to the Maior Perils are to be distinguished For some be rashe which may and ought to be auoided with a good conscience For God will haue vs to flie and to feare them Others are necessarie which God wil haue vs to come into and with à good conscience cannot be auoided as are the perils of our callinges and religion c. And such is this daunger by lending and therefore neither ought the same neither can bee altogether shunned For although Ciuile ordinances compell no man to lend yet the commaundement of God the loue of our neighbour the rewarde whiche God hath promised for the same both ought and can driue euery honest man to lende to the needy and to succour the oppressed and that cherefully and freelie without hope of gaine or condition of recompence But if anie be such an atheist that he waieth not the commaundementes of God so hard harted that no sparkle of the lawe of nature or of Christian Charitie or of brotherly affection can appeare in hym or at à worde so frantitike by à diuilish madnes that he imagineth the promises of God to be but à vaine word him without many wordes we commit to the iuste iudgement of God. 5. Obiection Ingratitude is to be shunned He which borroweth gaineth by the money which is lente hym Therefore is he bounde to giue Vsury for the declaration of his gratefull minde towarde the lender if he will auoyd the odious name of an vngratefull person The Aunswere The minor is not generallie or alwaies true For certaine it is that in all dealinges commonlie gaine is ioyned with losse Now if you desire to participate of the gaine it is necessarie that you take an equall parte of the losse if any thing hath been or is receiued vppon your selfe But for that you onelie desire to get and will sustaine no losse if any be receiued neither yet will forgiue any of the principall though the borrower come to extreme pouertie you may perceaue that your wordes haue a poysoned purpose though they be adorned with a faire shewe A gaine what kinde of loue is it not to pleasure thy neighbour frankely without gaines because thereby hee reapeth some commoditie when certainlie thou oughtest to helpe thy neighbour not thereby to augment but to aswage his miserie 6. Obiection Those thinges whiche God hath not forbidden we may salfely doe without hurt of conscience To take Usurie of ritche men God hath not forbidden Therfore of them lawfullie without hurt of conscience we may exact Vsurie for our lending The Aunswere I denic the minor For it is plainly said Luke 6. Lend looking for nothing thereby If they be ritch
about to cut of the cheife staie of iustice And because magistracie is the defence of the lawe who seeth not that Vsurers by little and little come to that boldnes and impudencie that godlines beyng despised the lawes defaced and all their strength ouerthrowen yea and ritches whiche are the instrumentes wherby any thing is brought to passe hourded vp in their cofers they will rule the rost and gouerne alone Finallie thei disturbe the peace and tranquillitie while thei require more than thei gaue by whiche inequalitie one partie is eaten out and brought into miserie the other is made fat and so the publike peace is broken and humane societie cometh to decaie So you see into what perilles the Churche your selues and the whole Commonweale is like to fall into if by publike auctoritie this vice of Vsurie bee not speedelie abolished For the Preachers without speedie remedie are like to come in daunger and bee banished whiche beeyng gone how will you learne to knowe God to praie truly to comfort your soules and to leade an honest life in the sight of God Your selues and your subiectes are in perill for the auoidyng whereof godlie Princes haue suffered many and greeuous troubles sundrie tymes and the gooddes of many are hazarded whiche all in auctoritie should see vnto Whiche beeyng so why studie you why dooe you consulte why linger ye and doe not with speede by your auctoritie driue awaie this deadlie plague and by publike commaundement wherevnto à seuere execution should bee ioyned banishe it out of your Countries out of your dominions For it pertaineth to the office of à Ciuill magistrate by lawe and penalties to forbid and roote out this scrapyng together For the Magistrate is principallie appointed of God to these notable offices Firste that he sounde hymself the tenne Commaundements or cause them to be published inculcated and repeted in the eares of the people that men be not gouerned by their owne imaginations but that the lawe of God bee the rule of all counsailes and actions accordyng to whiche all woorkes bothe good and badde maie bee discerned Secondlie that the Magistrate bee à vigilant keeper and executor of the tenne commaundementes and by the seueritie of punishment maintaine them that hee correct all Theeues Pirates Pollers and Vsurers and defende the good leadyng an innocent life according to the prescript words of the lawe So Nehemias in the 20. yere of Artaxerxes beyng sent from Babylon to Hierusalem when he vnderstood that the ritcher sorte did encrease the miserie of the poore by Vsurie and so by little brought all the welthe to themselues hee waxed wroth and greuously rebuking the Vsurers he vttered the commaundement of God Thou shalt lende to thy brother without Usurie Wherewith the creditors beeyng terrefied confessed their sinnes and promised to make restitution of all whiche they by Vsurie had receiued And if Constantinus and Theodosius bee worthely commended because thei shutte vp and ouerthrewe the Idolatrous temples and forbad the publike Sacrificyng vnto Idols certainly if you by publike commaundemente take awaie this moste abhominable custome of Vsurie your praise shall bee no lesse in this worlde and your glorie as greate in the kyngdome of heauen For Paule nameth couetousnesse Idolatrie as well as false doctrine Yea Pagan Princes euen by the light of reason seeing the hurte and confusion which cometh by the encrease of Vsurie haue appoincted à certaine measure to Vsurie as did in the Roman Commonweale Valerius Publicola Marous Rutilius Gemnitius Hortensius Cicero and in Athens Solon And if Ethnikes led onely by the profite of this present life haue moderated and abrogated Vsurie howe muche more ought wee altogether to take away the same whiche knowe the will of God forbiddyng the same whose commaundementes if we doe not obeye we are sure to incurre the paines not onely of this present life but eternall CATO saith Our elders punished à theefe with à double but an Vsurer with à fourefolde recompensing by whiche difference of punishment they signified how muche a theefe was better than à vsurer Now to come to you whiche are the gouernours of the Church Whether I may call it ignorance or impietie of them whiche allowe and defende Vsurie I cannot tell If you pretende ignoraunce you are much to be reprehended For it is apparent you neuer haue read ouer the holie Scripture of god And what is more boldnes more vnseemely for the grauitie of à professor of diuinitie than either to iudge amisse or stoutly to defende that whiche he doth not throughlie vnderstande Wee reade that Alphonsus that most famous king of Spaine and of Naples that he read the BIBLE ouer ▪ 40. tymes it may shame vs whiche are by profession Diuines and yet not once haue perused the wrightinges of the Prophetes and Apostles But if suche be your wickednes that for the fauour and profite of greate men you will contrary to the manifest Scripture contrarie to the iudgement of all true preachers and contrarie to your owne conscience allowe and by your auctoritie confirme this vice of Vsurie what worser men than you Greate men which will haue Sermons framed according to their owne fancies you bring to hell a worthy punishment in my iudgement for suche as delight in any rather than in godly preachers The simple people by your assentation you doe miserably seduce and confirme them in obstinate sinnyng And therefore at the length what account will you make of your office before GOD in the daie of iudgement Againe if any of vs whiche would shewe our selues faithful as becommeth the ministers of the word do set our selues against you because we like not of your opinions and behauiour esteemyng rather the glorie of God the commaundement of Christe the edifiyng of the Churche and the testimonie of à good conscience than your good will or fauour then spreade you many slaunders against the truth against well gouerned churches against the faithfull Preachers and against those Commonweales which courteously receiue vs What should pratling contende with pietie and adde besides contumelious detractions of the well disposed But this impietie without all doubt doth highly displease God and all good men Wherefore I desire and for Christes sake I beseche you that knowing accordyng to the foretellyng of Christ that in these latter daies of the world couetousnesse and à desire to heape together the goodes of this life would especially haue dominion that you would with one mynde with vs condemne Vsurie For it is your office if you will bee faithfull to rebuke and reprehende not one or some but all synnes whiche are forbidden by the name of the lawe and pollute the cōscience and so procure the wrathe of God and eternall damnation Neither is there any cause why wee whiche haue procured the hatred of men and are odious to all the worlde for our reprehendyng of Vsurie should therefore blame the magistrates principally or other men for our
ill entreatyng because the cheefest cause thereof commeth from you whiche either bee patrons of Vsurie or els dooe practise thesame your selues For if you would ioyne with vs as you should and so with all your strength beset this Idoll no doubt but wee should lesse bee slaundered lesse iniured and the auctoritie of gouernours the better resisted But sith one alloweth an other condemneth Vsurie what men should like thei knowe not But rather thei suppose that Vsurie is a thyng lawfull and sufferable and that men inueigh against the same either through ambition or enuie or vainglorie or emulation especiallie when thei heare the reproches wherewith the faithfull preachers bee vnworthelie afflicted O shamelesse boldnesse and horrible impietie that man created after the likenesse of God and placed in suche an high estate of dignitie should bee so spoyled of discretion that for transitorie commodities of this life and vncertaine goodes he will reiecte the glorie of his God the admonitions of zealous Preachers their owne yea and others eternall saluation and wilfullie caste them selues and others by their example into perpetuall destruction Now you whiche are the faithfull Ministers of God and fight couragiouslie for the maintenaunce of his truth against the idoll of Mammon you I counsaile and beseeche that ye saint not nor bee ouercome by reuilinges slaunders and afflictions but that you remaine constant and perseuere strengthned by sweete consideration of à good conscience for your faithfulnes made manifest and stirred through an hope of attainyng a crowne of glorie wherewith all which vnder Christ in this spirituall warfare haue fighten in the latter daye of this world shal be adorned Finallie ouerpassyng others with whom my words are of small force either for their auctoritie wherbi any thyng they suppose is lawfull for them to doe or for their obstinate impietie that they will not repente I turne my speech to you whiche are Citizens and of the common sorte For I doubt not but amongest you there may bee founde many which dailie haue in minde wherefore they are made and brought into the possession of this worlde and are touched with à care of their soules saluation whiche I hope will haue mine exhortation and wordes in some waight The other sorte which hath no feare of God but contrarie to religion iustice and godlines seeke altogether the profite of this present life I commend to the iuste iudgement of God and yet lest they say they had no warnyng I say thus muche vnto them by way of exhortation Our Lorde Christ did foretell that in the latter daies of this world Sathan with all his power should raunge about and by marueilous illusions entāgle all men that if it might be the verie elect should be seduced whereby he counsaileth to praier and watchfulnes And to omit for breuitie sake the rest of Sathans subtilties that practise of his may not lighty be considered whereby at this tyme he doth violentlie inuade and beset the whole world that by a filthy custome of getting and heaping ritches together he may drawe men from godlines and make them subiect to eternall tormentes Wherefore I warne you to take heede and diligently to note and consider what goodnes and truth is in this cause First place before your eyes the straight commaundementes of God forbidding Vsurie which are not idle imaginations proceeding from the braine of Ministers but seuerely proposed of God himselfe for the better direction of our life in this world And what à foolishe boldnes were it to resiste the almightie God and as it were to contende in battaile against hym In a common weale to contemne à Magistrate and good statutes is accounted intolerable presumption and therefore with greate punishment is seuerely looked vnto and then with what paines shall they bee tormented whiche contende with God by contemning his lawes Againe consider that the cheifest parte of our office is to preache repentaunce and that we may not though we would cloake or keepe secret those thinges whiche are contained in the monuments of the Prophetes and Apostles and haue continually by the prouidence of God been obserued and kepte in greate alterations of Empires thereby the better to bee knowen to all mankinde and be witnes of his pleasure Likewise haue in mynde that God will yea and hath straightlie commaunded that we loue our neighbour as ourselues and shewe vnto hym all maner of curtesie which thing he hath promised to recompence as if it had been extended to hym selfe But he whiche occupieth Vsurie doth in deede proue that he loueth not his neighbour And therefore an Vsurer as muche as in hym lieth doth take away and abolish the cheifest bonde of humane societie and the greatest argument and signe of faith The fruite of your well doyng is the fauour of God the quietnes of conscience and vnspeakeable happines whiche how greate the same is iudge you Then how are you bewitched and giuen ouer to wickednesse that will hate and abhorre them worser than à Toade which faithfully execute their office and bring you both eternall and transitorie ritches And as the nomber of them is not small whiche condemne and reprehende Vsurie in these daies as afore we haue declared so doe the learned and godly in and after the Apostles tyme mightely inueigh against the same whiche is an argument of the certaintie of my doctrine and sufficient either for confirmation of the trueth or confutation of the contrarie And therefore bee not ye moued with the ianglyng wordes of Sycophantes which to make our cause odious and to be abhorred crie with open mouthes that certaine obscure and base persons and those verie fewe for nomber pricked with selfeloue ambition and enuie do rayse I know not what tumultes and tragedies onely to be knowne and to get an estimation among men For you se the woorde of God and the witnes of the learned doe easely proue that they be euill dealers and priuie slaunderers Moreouer note I beseche you the inconstancie of Fortune the breuitie of this life whereof the oration of Iacob the Patriarche maie admonishe vs whiche beeyng asked by Pharao how long he had liued aunswered The daies of the yeres of my pilgrimage are 330. yeres fewe and euill haue been the yeres of my life neither haue thei attained vnto the daies of the yeres of my forefathers c. And the man of God Dauid doeth saie The daies of our yeres bee seuentie yeres or at the moste eightie yeres of whiche that which is lefte is greef and labours for we quicklie passe awaie and therefore he saieth afterward Teache vs to knowe the number of our daies that we maie walke wisely And so doeth Cicero à wise man though an Ethnik hauing learned the same by experience exclaime O deceipt full hope of man and fraile Fortune and vaine cogitations of ours whiche oftentymes in the middle are cut of and in the verie course before thei can haue à view of the hauen are drouned And therefore what
he sinneth against God violateth the rule of charitie and is giltie of the decaie of his commonweale Many men flatter themselues and as it were tickle againe for ioye when they can deceiue à man after sutche à sorte but it happeneth to them as to fishes whiche with the baite receiue their bane For the gaine is sweete but caught with the deuils baite their paine shal be greeuous ¶ The 5. Chapter Of bying and selling THat is properly called bying and selling when thinges are changed not for thinges but for mony This kinde of bargainyng is neither the moste auncient nor the most vsed For both it was vnknowen to the first inhabiters of this world and is at this daye in no vse among diuers nations But only necessitie found out the same In this contract hee whiche receiuyng mony doth translate his goodes into the possession of another is saide to sell and the thing translated is called ware Againe he which paying money receiueth ware is said to bye Here wee must regard not so much what the money is worth in it selfe as how it is valued by publike auctoritie custome and estimation For money is valued rather by lawe than by nature And therefore equalitie must here be considered not in the substance of money but in the estimation or common vse therof This contract according to the foundations laid aboue cap. 3. doth require an equalitie without fraude beetwene the byer and the seller Whosoeuer doth of purpose circumuent his brother in bargaining contrarie to the precept of Paule hath violated the equalitie which ought to bee betwene the buyer and the seller And therefore ought good men to take greate heede that thei vse no couen either in ware or price Let the seller name the goodnesse of his ware truely or at the leaste accordyng to his knowledge without dissimulation And let the buier giue his due price that à proportion maie bee obserued betwene the price and the ware But some wil perhaps demaūde what I call à due or lawfull price I aunswere simplie euery price agreed vpon betwene the buyer and seller is not à due or lawfull price but that whiche is either appointed by indifferent and wisemen in aucthoritie or paied according to the common estimation of the thyng at suche tyme as the bargaine is made He therefore whiche to daie buyeth à bushell of Corne accordyng to the common price for three shillynges the same man maie sell the same at another tyme for sixe shillynges if the price bee raised to so muche Contrariwise if after certaine monethes it bee commonly bought for twelue pence ▪ he offendeth that aske three shillynges although he paied three for the same For here à consideration must bee had of time and place also of the plentie or scarsitie of thynges But there bee three sortes of men whiche doe greeuouslie abuse this trade Ingrossers whiche get as many cōmodities as thei can into their priuate handes and so price thinges to their owne fancies Regraters such as hauyng plentie will make no sale excepte either thei maie haue their owne askyng or suche à scaresitie doth happen as thei maie price and receiue money as thei liste In whiche number are thei whiche haue aboundance of Butter Oxen wine Corne and other thynges frō their owne encrease When any shall haue neede to buye of these men thei are enforced will thei nill thei to giue as muche as they doe demaunde Whereby it happeneth many times that the seller where there is no price published by the Magistrate makes other men to paie extremely for his ware Now when other riche men shall followe their example that whiche otherwise perhaps would bee vttered for twelue pence is solde for eight shillynges But one will saie to me the ware is myne why maie I not sell it as I liste Hath not the buyer choise either to buye or not to buye Doe I offende in settyng à price of myne owne Cloake the same by what title you liste your synne is excedyng greate For thou doest not so muche hinder the buyer as thou dooest hurte the Commonweale whiche is in worser case thereby than if thou shouldest like a common theefe inuade the same For by thy couetousnesse many pine awaie in miserie for wāt of foode He which hurteth but one man is in a damnable case what shall bee thought of thee whiche bryngest whole housholdes to their graues or at the leaste art a meanes of their extreame miserie Thou maiest finde shiftes to auoide the daūger of men but assuredly thou shalte not escape the iudgemente of god He cannot bee deceiued by any coulored shifte nor caried awaie by any shewe of person Buyers many-tymes are greatly to be blamed which either in consideration of daies of paiement or to purchase their friendship of whom thei buy wil giue more than à thyng is worthe and get vp their losse by some other shifte whiche couetousnesse can teache The question aboute redeemyng a bargaine is aunswered out of Leuiticus where the Lorde doeth commende vnto his people the Lawe of redeemyng But then I iudge this kinde of bargaining to be good when it agreeth to the foundation aboue declared Doe not vnto another whiche thou wouldest not haue doen to thy self Vppon this foundation the conscience of a godlie man maie depend in this couenaunt of redeemyng and in all other thynges ¶ The 6. Chapter Of Lendyng LEndyng is à contracte whereby one manne giueth his right of à thyng to an other without any price at all but vppon condition that the same thyng in kinde be repaied Herein two thynges should bee considered of the godlie an Equalitie and Obligation Equalitie to restore faithfully without fraude as-muche either in measure weight or goodnesse as was receiued The Obligation is of twoo sortes Naturall and Christian. The naturall is whereby we are bounde by the lawe of nature to lende to sutche as lacke our helpe The Christian Obligation is whereby God doth binde hys to lende to the needie that is not onely to sutch as may doe the like at another tyme but also to them whiche are vnable to requite For he saith Lende looking for nothyng thereby Here Christe doth not speake of liberall giuing or of almes but of lēding wherby the borrower is bounde to restore that whiche was lent hym though not the verie same yet in kind the same faithfully without couen This lawe is contrarie to the malicious myndes of the Iewes and the corrupt interpretyng of Moses lawe The law commaunded to lende but the Iewes tooke the same with this exception Lende but not without respect to all but onely to sutche as maye doe the like againe Therefore Christe doth correct this abuse of the lawe and giueth all his in charge that they lende not to them alone which may lend againe at another tyme But we will make this more plaine with
the seruice of God addicte them selues wholie to synfull gaine For what is it I beseche you if by Vsurie you attaine to the riches of Cresus and yet loose your soules O peruerse opinion Thou haste a marueilous care of this life whiche God knoweth is but shorte but of the life to come whiche is euerlastyng thou haste no care at all I therefore if myne admonition maie dooe any good earnestly beseeche you and as many as thinke there is a righteous God and beleue that a daie of iudgement will come and certainlie perswade themselues of an other life after the leauyng of this that thei will with speede repente that when the Lorde shall come on the sodaine beefore they are aware he maie finde them apparailed with the weddyng garment not with a Diuels weede procured by Vsurie The Ecclesiasticall punishement of Vsurers in olde tyme was this Firste thei were reiected from the solemne Ceremonie of the offeryng Secondlie thei were barred from receiuyng the holie Communion Thirdlie they were excluded out of Christian buriall Which penalties though thei seemed verie greeuous yet were thei verie necessarie For firste as touchyng the Ceremonie of the offeryng or almes to the vse of the Ministers of the Gospell and relief of the poore it is to be knowen that almes receiued of Vsurers is abhominable before god For no Sacrifice and liberalitie rightlie conferred vppon the poore is à kinde of sacrifice can please God but suche as are well gotten and procede from à pure mynde and liuelie saithe For this is moste true that no woorke of man can please God before the mynde dooeth please hym And the mynde cannot please excepte firste by the Spirite of Faithe it humble it self before god And this is confirmed by the saiyng of Esaie To hym will I looke saieth the Lorde whiche is humble and of à lowlie spirite and doeth tremble at my woordes To kill an Oxe without humilitie of spirite is no better than to slaie a man To sacrifice à Sheepe as to cutte à Dogges throate By these to speake in à woord the Prophet doeth signifie that all thinges are vncleane to the vncleane and that nothyng can please God whiche proceadeth not from the feare of hym and is iustly doen of à righteous man. Secondlie the barryng of Vsurers from the holie Supper of the Lorde was grounded vppoÌ„ good reason For what portion haue swine in the body and blod of Christ what haue they to do with the bread of sonnes whiche are bondslaues to Sathan Giue not saieth the Lord that which is holy vnto dogs Cast not Pearls afore swine What I pray you haue they to doe at the table of the Lorde whiche beyng fat with the foode of Sathan that is with Vsurie are euer lustie And therefore these Ministers of God whiche knowing them to bee Vsurers will giue the most blessed bodie and blood of the Lord vnto them doe not only wickedly communicate in their synnes and thereby shall receiue sutch punishment as they doe but also as much as in them is they cast the bodie and blood of our sauiour into à most filthy and detestable sinke for which let them bee assured they shall receiue eternall tormentes in hell Finally the punishment of buriall was verie wisely appointed by our forefathers And that shal he perceiue that will consider the cause wherefore we honour the bodies of good menne with an honest pompe at their buriall But what is that cause The hope of à glorious resurrection For it is meete that suche bodies bee in semelie maner buried which in tyme we hope shall be conformed after the glorious bodie of our Sauiour Christe For in beholdyng the bodies of good men committed too the graue wee lifte vp our myndes too hym whiche one daie after the sounde of the Archangel shall saie Arise ye deade And beeyng risen shall beautifie them with immortall glorie But now seeyng the vngodlie among whom are Vsurers as cheefe and the stipendaries of Sathan firste of all shall rise againe as Daniel witnesseth to shame and eâ—erlastyng confusion what good-man can iudge them worthie to haue buriall like the Sainctes of God In the 15. Psalme hee is noÌ„bred amoÌ„g the godly â–ª Whom his eyes despâ—seth a vile persone and honoureth them that feare the Lorde How therefore can be cause hym to bee buried in à christian and honourable buriall whom he doeth abhoâ—re Iereâ—te foretelleth that à Tyran shal bee buried with the buriall of an Asse and that by the iuste iudgement of God What shall wee decree by the same woorde of God concernyng Vsurers whiche are more cruell than any Tyrannes ¶ The 10. Chapter The obiections whiche Vsurers alledge for them selues BVT what haue I doen what enemies haue I gotten Who will not speake against this seuere discipline of the Churche Who will not find gloses to colour their vsury Many will saie through the suggestion of Sathan their Schoolemaister whiche deceiued our firste parentes that the Lawe of Moses hath long since by the commyng of Christe been cut of abrogated and put awaie and doeth nothyng at all pertaine to the people of God whiche are at libertie and discharged quite from the commaundementes of Moses These maie seme to bee plausible woordes but sure thei are horrible to à good conscience For thei whiche paint their couetuousnesse vnder this colour beeyng deceiued by their domestical Eue their corrupt Nature whiche was miserablie seduced by Sathan wilfully destroy them selues and by their owne Sophistrie are deceiued For thei doe not rightlie consider the commauÌ„dement of Moses neither doe thei as it would beseme them reduce the prohibition of Vsurie to the Lawe of Charitie whiche if thei would thei should plainly perceiue that if Vsurie be established Charity is banished whiche God will haue to continue for euer Now therfore in asmuche as Charitie neither in this life nor hereafter shal bee put awaie as muche as pertaineth too the precept and will of God and obedience euermore due to the same who seeth not that Vsurie whiche is cleane contrarie to Charitie is condemned But for aunswere this shall suffice and the rather because aboue Cap. 8. entreatyng of the causes wherefore Vsurie is vnlawfull wee handeled this matter And therefore without all controuersie thei shal be verie naked whiche bring this leafe to hide their filthinesse But they will perhaps except againe and saye No iniurie is doen to hym that is willing Hee whiche humblie doth request to borrowe mony of an Vsurer doth promise to paye Vsurie not compelled thereunto but of his owne accorde and therefore the Vsurer whiche helpeth sutche à man can not bee saide too violate the Lawe of Charitie The principle from whence this reason is taken is doubtfull because it respecteth two meaninges whereof one is true and the other falle For euerie will is not voluntarie and of it selfe as it may be easely confirmed by examples A
vsed euerie where A seller who VVare A byer The value of money is knowen not by it selfe but by the estimation therof by magistrates Equalitie muste be obserued betwene the byer and the seller 1. Thes. 4. The duetie of the seller The duetie of the byer VVhat is a lawfull price Spoylers of the market who Against enhaâ—sers of the price of thinges A fault in byers Redeeming of bargaines Lending what In lending two thinges are to be respected Equalitie Obligation Nature doth binde vs to lende Our profession doth binde vs to lende Luke 6. How the Iewes would lende The interpretation of that saiyng of Christe in the â–ª 6. of Luke Lend looking for nothing thereby The Pharisaicall interpretation of the commaundement of God. â—â—ke 6. Psal. 112. The difference betweene the lending of the wicked and of the Godlie How the vngodly do lende and to what ende The cogitations of the godly when thei lend Psalme 15. Twoo sâ—rtes of lâ—â—â—ing Vsurie what Not Landers of money onely are vsurers 1. The thingeâ— which are handled in this discourse of Vsury 2. â— 4 â–ª How many waies Vsurie is forbidden 1. Nature condemneth vsurie Philosophers inueigh against Vsurie Aristotle Aristophanes Plato Plutarchâ— Cicero Another reason why Vsurie is against nature A thirde reason 2. The worde of God condemneth vsurie 3. Politike lawes forbid vsurie Romans Athenianâ— Solon Emperours 4. Godly fathers condemne Vsurie The counsaile at Nice Gratian. Hierome against Vsurie Augustine against Vsurie Ambrose against Vsurie Ambrose in another place Chrysostome for and against Vsurie Here I ouerpassâ— somewhat for breuitie sake referring the reader to the former parte of this booke where this point hath been more amplie handled cap. 6. Pag. 13. b. The summe of this chapter Three kindes of punishmentes for Vsurers â— How the Romans punished and conceaued of Vsurers The spirituall punishment of Vsurers 2. 3. The Ecclesiasticall punishyng â–ª of Vsurers â–ª Vsurers might not offer as other honest men did The almes of an vsurer is abhomination before the Lorde Liberalitie a kinde of sacrifice VVhat sacrifices please God. Our mind muste please God before any worke of ours can please him How it may bee knowen when the minde doth please god â—â—aie 66. 2. Vsurers excluded from receiuing the holie communion Math. 7. 3. Vsurers had 〈◊〉 christian burial Of buriall VVhy Vsurers are not to be buried like Christians Iereâ— â—â— â–ª The first obiection of vsurers The aunswere VVhere Vsurie is established charitie is banished The law of charitie hath been from the beginning and shall continue for euer A second obiection The aunswere Euerie voluntarie action is not without constraint A third obiection The aunswere Other obiectioÌ„s you shall finde in the former parte of this booke cap. 9. pa. 23. b. An obiection for all The aunswere Remember the daie of iudgement ô ye worldlinges Preachers are to vse the iudgement of the spirite in all their doinges 1. All vnlawfull contractes are to be founde fault withall The Gospell fauoureth no vnlawfull or cousening contract 2. All contractes whiche may seeme at the first vnlawfull are not rashly to be reprehended 3. Preachers muste not reprehende through malice but through the zeale of God. 4. VVhat Preachers should do when publike reprehension can take no place â— How Preachers should deale with ritch men An hard thing for a ritch man to be saued 1. The first admonition for occupiers in the world The tutchstone of our outward actions 2. 1. Thes. 5. 3. Heb. 13. No pietie towardes God where their is no charitie towardes our neighbour Psal. 119. He whiche loueth mammon little careth for religion The couetous Protestant as but à dissembling protestant 4. A shame for Gospellers to excell the verie Pagans in all wicked and vnlawful dealings A good Christian had rather al his life time to liue in extreame pouertie than to obscure the glorie of his profession 5. VVe may not offende the weake consciences of any 6. The name of a Christian à glorious name 7. The children of the couetous commonly prosper not Couetous Parents haue poodigall children â— Be mercifull as your heauenly father is mercifull 1. Thinges to be considered in this treatise of almes 2. 3. 4. How a man dealeth his almes vpon hymselfe How we must bestowe our almes vppon others The spirituall giuing of almes Iames. 5. A ciuile giuyng of almes VVe are bounde to cherishe and comforte both soule and bodie of the poore Luke 6. 1. Good children will imitate the vertues of their fathers How we are said to be imitators of God. VVho are â—hâ—sonnes of God. Malach. 1. 2. Eccles. 29. Liberalitie the cheifest parte of charitie Deut. 15. VVhosoeuer giueth not vnto the poore loueth not god Iohn 3. Iob. 6. The duetie of â— Christian man. 3. The mercie of Christ towards vs miserable wretches Math. 25. How redie the holy fathers were to relieue the poore Abraham Lot. Cornelius A notable example for courtiers to imitate 4. The account which God maketh of almes deuoutlie bestowed Matth. 9. Heb. 13. Almes better than sacrifice God is delighted with the almes giuen by his seruauntes 5. VVho is our neighbour 1. 2. 3. How many waies christians are linked together in â—ighâ—â—â— or neighberhode 1. 3. 2. 4. Al men are detters vnto God â–ª and euerie one oweth a ducâ—â—â— to another Esaie 5â— 6. The punishements of the vnmercifull 1. Eccles. 4. 2 3. Proueâ—b 21. 4. Matth. 25. Prouerb 3. 5. 1. A giuer of almes must take heede of Hypocrysie 2. Vainglory There is no faith where hypocrisie is There is no fear of God where vaineglorie doth abide The affections that ought to be in à giuer of almes 1. In the manner of giuing almes what 〈◊〉 to bee respected Tob. 4. 2. The poore wheÌ„ they are releiued must be thankefull 3. 4. Gal. 6. 5. Prouerb 5. 1. The endes wherfore wee should bestowe our almes 2. 2. Corinth 9. 3. 4. The manifolde fruite whiche cometh by liberalitie towards the poore 2. Corinth 9. Matth. 6. Psalm 41. Prouerb 19. Esaie 5â— Eccles. 29. Commodation what VVherefore called Commodation VVhat is to be considered in hiring and lettyng out Implantation The contract of societie what A rule to be obserued in all honest contractes and bargaines A question â–ª The aunswere An obiection The aunswere Flora. Cato The iudgement of Bartolus an excellent Ciuilian vpon this question Spoylers of the Churche are breakers of both tables An exposition of the eight commaundement Church robbers scape not scotâ—ree in this life A giltie conscience as good as a thousande witnesses Esaie 33. The punishment of the Iewes The longer the Lord for beareth from punishing the more intollerable is the punishment when it cometh The iudgement of Gratian concernyng the right vse of Ecclesiasticall ritches 1. 2. 3. 4. Ciuile auctority belongeth not vnto spirituall men Iohn 20. Luke 22. 2. Cor. 10. An obiection of the Papistes The aunswere 1. Thes. 4. The duetie of a Bishop The office of a Kyng Necessarie rules to be remembred of all men An aunswere to an obiection of the Papistes A godly Prince will not spoyle but maintaine the Churche