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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

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

madnesse is it with care of gettyng goodes for the sustentation of this vncertaine life and that by vnlawfull meanes and gaines and an euill conscience procuryng them to consume your selues and in the meane while to neglecte all cogitations of Spirituall riches perteinyng to an happie life and thereby for transitorie trashe to pollute your soules and your selues to subiecte to the curse of God Consider besides the infirmitie of man the notyng whereof ought to bee of sufficient force to extinguishe the flames of couetousnesse For what tongue can shewe foorthe euery peece of our infirmitie whereof Esaie saied verie well All fleshe is grasse and all the glory of the same as the flower of the fielde And the Ethnikes perceiued the same through daiely experience For so did Pindarus saie thereof Men are but for à tyme and shadowes of a dreame and so long florishe as they receiue light from God. And to this purpose saied Simonides rightlie That the chaunge of man was more easie than of à Flie bee it verie swifte For of man the life is shorte and fleetyng the bodie sickly the forme fraile the strength vncertaine the honour vaine the pleasure vile the wisedome small the vertue weake the minde waiward Bee ye moued also in consideryng the subtile snares of the Deuill whiche Peter in excellent woordes doeth painte out The Deuill like à roaryng Lion goeth about seeking whom he maie deuoure Therefore auoide Vsurie leaste while ye are contaminated therewith the Deuill sodainely eate you vp and deuoure bodie and soule Forget not also to conclude that Vsurers are violaters of the lawe of Nature and that thei are odious euen to verie Ethnikes which abhorre vsurie by whose witnes their paines in hell shal be encreased whiche in so greate light of the Gospell haue remained impenitent Therfore if ye thinke and perswade your selues that you are made to the image of God redeemed by the sonne and sanctified by the holy ghost that you might glorifie God if ye like reasonable men thinke that obedience is due to the commaundementes of God and good lawes if ye beleue those thinges whiche are published in the bookes of the Prophetes and Apostles to be true certaine and the will of God not fables If ye thinke that credit should bee giuen to the testimonies of so many lerned men if you suppose the world not to be made of moates as Democritus did but to be gouerned by the prouidence of God as good Christians doe if ye thinke that all sustenance for this life is ministred vnto vs by the liberall hand of almightie God if ye thinke ye are created not for this short life but for an euerlasting if you perswade your selues that eternall tormentes are prepared for all sutche as are impenitent and turne not to the Lorde but wittinglie and willingly perseuere in vngodlines against their conscience and contrariwise that sutche are heires of perpetuall happines and eternall life which are penitent for their sinnes no doubt you will vtterly not onely flie and shunne it your selues but also abhorre it in others and according to your callinges will endeuour to cut of all shamefull exactions lest the godlie bee carried awaye to wickednes by euil example yea and ye wil I am certaine iudge them limmes of Sathan whiche doe either alowe or permit or like or exercise the same to be worthy not only corporall punishment vvith seueritie in this vvorld but euerlasting torments among the damned soules in hell FINIS A GODLIE TREATICE CONCERNING THE lavvfull vse of ritches The principall pointes whereof may bee read in the next Page followyng Psalme 26. ¶ If Ritches encrease set not your hartes thereon 1. Timoth. 6. Charge them that are ritche in this worlde that they bee not high minded and that they truste not in vnconstant ritches but in the liuyng GOD. Ubi Charitas ibi Spiritus ¶ Imprinted at London for Andrew Maunsell 1578. The Chapters of this treatice follovvyng 1. Of ritches and contractes in generall 2. Of the lawfull vse of ritches 3. Of contractes 4. Of Exchange 5. Of bying and sellyng 6. Of lendyng 7. Of Vsurie 8. That Vsurie is forbidden and wherefore 9. The punishmentes of Vsurers 10. The obiections whiche Vsurers allege for themselues 11. The duetie of Preachers in reprouing of Vsurie 12. Necessary admonitions for all dealers in this world 13. Of Almes 14. The kindes of Almes 15. The causes mouyng to mercifulnes 16. Of the affection of the giuer and the manner of dealing almes 17. The endes and fruites of almes giuyng 18. Of commodation 19. Of lettyng forth to hire 20. Of the contract of societie 21. Of Church goodes 22. How hainously they sinne which spoyle the church of her goodes 23. A question about the right vse of Ecclesiasticall ritches THE LAVVFVLL vse of Ritches ¶ The 1. Chapter Of ritches and contractes in generall FORASMVCH AS MANY good men through the blessing of GOD haue greate possessions and the state of mankind cannot bee without contractes it may seem sufficiently euident to anie reasonable man that either to haue ritches or to bargaine in it self is no sinne For it may not be thought that the Gospell doth either breake the lawfull bondes of humane societie or disanull necessarie helpes to the maintenance of man But for that by experience we see that many both in the gettyng possessing and vsing of ritches do offende and muche ill dealing is in contractes it will not be amisse to giue out such lessons wherby the godly disposed person may know both how to attaine ritches commendably without offence to God and beyng attained to vse them vertuously as becommeth à Christian and also to deale so in the contractes now vsed as neither hymselfe shal be troubled with giltines of cōscience nor his neighbour hindred much lesse impouerished by extreme oppression Wherefore first of all this rule of Christe muste carefully bee obserued Seeke ye firste the kingdome of God and his righteousnes and other thinges shal be ministred vnto you This rule containeth twoo thinges to wit à Commaundement of Christe and à promise annexed to the obedience of the saide Commaundement The Commaundement is Seeke ye first the kingdome of God and his righteousnes Whosoeuer obeyeth not this cōmaundement as he is not in the fauour of God so is he à subiect vnto synne à slaue to Sathan whose ende and stipende is eternall destruction Therefore it behoueth vs principally to obeye this commaundement and to haue à care of our saluation The promise is And other thinges shal be ministred vnto you This promise doth require first of all faithe whereby we may certainly perswade our selues that Christe is both true of promise and readie to performe if we obeye his Commaundement and afterward though not expresly that euerie man do through faith diligentlie without Hethenishe and worldly carefulnes sutche thinges as by his calling hee lawfully may For we may not thinke that the promise of Christe doth commende

no place For what agreemente hath the Idoll of couetousnesse with the temple of God Therefore I would haue the godlie to beare in mynde this precepte of sainct Paule Let your maners bee voide of couetousnesse and to praie with Dauid from the harte Incline my harte ô Lorde to thy testimonies and not to couetousnes whiche beyng dooen as it should bee I doubt not but lesse contention will arise about Vsurie The fourthe Paule would haue all Christians so to liue that the Gospell be not euill spoken of among the Gentiles But certaine it is that among the verie Turkes and all prophane people Vsurie is abhorred And therefore what will thei saie of Christians when thei shall heare that wee contende with the moste vngodlie nations vnder the sunne and surpasse them in al vnlawfull dealinges This vndoubtedlie should moue the godlie rather to liue poorely than to cause the name of God and the Gospell of Christ to be blasphemed of the vngodly It would rather become vs through al examples of well doing and godlines to winne them that together with vs they might glorifie God and be saued But alas what is don Vnder the outwarde shew of Christianitie we hide all Turkish yea and diuilish impietie The fifte Paule biddeth vs to auoide offence leste that the weake being offended at our dealinges do fall Neither is it his minde that wee abstaine from thinges euill of themselues but also from thinges lawfull It was lawfull for S. Paule through the libertie of à Christian to eate flesh but what saith hee Afore I will offende my brother I will neuer eate fleshe And therefore such is the duetie of the godly in deede that they will not only beware of defiling themselues by anie spot of sinne but also of geuing any occasion whereby the weake may fall and iudge sinisterly of vs. The sixte We should bring vnto our mindes the excellencie of our calling For certainly the name of à Christian is à glorious name For à man borne of à noble and famous house to go about seruile and base busines is shamefull for so he staineth his house and stock from whence he came muche more shamefull is it for the sonnes of God to defile themselues with thinges vnseemely for thereby they shame their brethren The seuenth we should feare lest our posteritie bee plaged for our couetousnes For whosoeuer heapeth vp ritches for his heires by vnlawfull meanes shall not escape punishment For God either doth take awaye their heires from them that they may see their wickednesse and repent or doth punishe the heires by casting them of suffering them to rushe into sondrie vices that sutch thinges as were vnlawfully gotten may vnthriftely bee consumed to the certaine destruction of the heires Finally Let this cogitation come into minde I see many tymes the children of poore and godly parentes to come to greate honour and that without the helpe of ritches for they had none through the benefite of learning wisedome and vertue Contrariewise I see diuers whiche haue had greate possessions left vnto them by their predecessors and yet are come to extreme pouertie through their owne faulte or as painted tables vnprofitable in à Commonweale like the wooers of Penelope and the Epicures hogs borne to consume the fruite of the earth This cogitation will make the vertuously disposed parentes to leaue their Children rather vertue and qualities than ritches without vertue whiche seldome commeth to good ¶ The. 13. Chapter Of Almes BEfore wee come too the other sortes of ciuile contractes I thinke it not amisse in this place hauyng alreadie spoken both of Godly and also of vnlawfull lendyng to speake somewhat of Almes or free geuing A thing necessarily required of euerie godly man For it pleaseth God as aboue in this booke cap. 2. and in other places we haue often saide to sende the poore among vs to trie whether we loue him like true children and make account of his commaundementes or no. And à nota le argument is it of vnfained pietie if wee take pittie of the poore the verie members of Christe the sonnes of God heires of the ioyes of heauen aswell as we But for that I see many causes as the loue of mony the ignorance of Gods prouidence hethenish mistrust abuse of the blessynges of God to vanitie vnprofirable expences and à lamentable want of naturall affection whereby the poore are not pittied I thinke it good in this place somewhat largely to entreate of Almes both to shewe that we are bounde thereunto and that the more willinglie we may discharge our dueties and see vnto the poore more cherefullie Wherefore I will firste of all shewe how we should begin to deale our almes and what are the kindes thereof Afterwarde I will recite the causes whiche may prouoke the godlie to bestowe their Almes Then I will signifie with what mind one should deale his almes and withall I will prescribe à manner of giuing almes Last of all I will shew what are the endes of true Almes and the commoditie redounding to the mercifull ¶ The 14. Chapter The kindes of Almes HE whiche would bee mercifull ought to deale his almes firste vpon hym-self secondlie vppon others He bestoweth his deuotion vpon him self that repenteth his olde and wicked life and turneth vnto god For no mercie so doeth the woorde almes signifie can bee extended of hym whiche is not as yet vnder the mercie of god Hetherto pertaineth that of Augustine If thou wilt giue thine almes begin with thy selfe For how can he be mercifull vnto others whiche is cruell to hymselfe The mercie or almes whiche we muste giue vnto others is of two sortes spirituall and ciuile The spirituall almes is to reclaime hym whiche wandreth from the flocke of Christe and reduce hym into the right waie to eternall happines No almes is more excellent more profitable or more necessarie than this For as the soule is better than the bodie so the almes whereby the soule is refreshed is fare more excellent than the almes whereby the body is nourished And as euerlastyng ritches are to bee preferred before all the commodities of this life whiche are but for à tyme so the Almes whiche serueth to the attainyng of eternall life is to be more esteemed than the almes seruing but while wee are in this world Sainct Iames doeth generally extoll this almes in these wordes Brethron if any among you haue erred from the truthe and is conuerted by some let hym knowe that whosoeuer hath conuerted à sinner from going astraie shall saue his soule from death and shall couer the multitude of sinnes The ciuile almes belongeth to the bodie or this present life to wit when we being touched with compassion do succour the necessitie of any poore man. To both kindes of mercifulnes Christe by the example of his father doth adhort vs when he saith Be ye mercifull as your heauenly father is