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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
nature_n	law_n	moral_a	precept_n	2,880	5	9.5945	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A08552	The Christian conflict a treatise, shewing the difficulties and duties of this conflict, with the armour, and speciall graces to be exercised by Christian souldiers. Particularly applied to magistrates, ministers, husbands, wives, parents, children, masters, servants. The case of vsury and depopulation, and the errours of antinomists occasionally also discussed. Preached in the lecture of Kettering in the county of Northampton, and with some enlargement published by Ioseph Bentham, rector of the Church of Broughton in the same county.	Bentham, Joseph, 1594?-1671.	1635 (1635)	STC 1887; ESTC S113626	266,437	390

the loyall lawes of nature For this end and purpose 1. As parents should conscionably and continually be carefull to procure honour and esteeme in their children towards them By often and earnest sound and sincere prayer to God for them and for that vertue By due and discreete safe and seasonable correction And by grave and sober carriage and behaviour 2. So that you may procure purchase and preserve this righteous religious and remarkable grace in your selves 1. Ply the throne of grace for and labour incessantly to plant and preserve to compasse and cherish that difficult but divine grace true humility 2. And accurately acquaint your selves with and acquire with all assiduity the knowledge of Gods ordinance and of that authority which parents have from God whose command and charge it is that you should honour your parents First I know that all superiours are meant and called by the name father 1. Both to incitate and intice all inferiours to obedience by a name so sweete and favoury so amiable and authenticall nature having taught to obey fathers 2. As also to give superiours an inkling to behave themselves like fathers and not like raging bedlams Secondly I know that superiours or parents duties are included in that commandement although not expressed as in the fourth precept 1. For superiours are or ought to be observers and keepers of both tables and therfore their duties are implied in each 2. And the enjoyning of duties to inferiours inforceth a charge upon them the law being two edged by the nature of relation they therefore are commanded to honour inferiours although not with reverence yet with good usage Thirdly yet the duties of inferiours of children are rather named and expressed then of superiours and parents 1. Not onely because inferiours and underlings are more skillfull and mindfull of their parents duties then their owne this being a common sin to be skillfull in other mens duties and not our owne 2. Not onely because greater inconveniences may accrew and discommodities grow by neglect of inferiours duties as by their unrulinesse stubbornenesse and rebellion then by the tartnesse and tyranny of superiours 3. But also because inferiours are more hardly and with more difficulty brought either to the knowledge or practise of their offices then superiours 4. Or to teach them precisely to practise and performe their duties diligently to their betters although they should frustrate their expectation and faile in theirs to them 5. As also to manifest and make knowne that all sins committed against fellowes or inferiours equals or underlings are not so noysome and notorious not so great and grievous but farre lesse then against superiours the defacing of whom is a defacing of the image of God the overthrowing and overturning the order and ornament the state and stability of the world Secondly In yeelding obedience unto your parents thus did Isaack Gen. 22. 7 8. thus did Ioseph Gen. 37. 13. thus did the daughters of Revel Exod. 2. 16. thus all wise and vertuous children doe Pro. 13. 1. and thus all of you are bound to doe Pro. 6. 20. 21. 23. ●2 Ephes 6. 1. First Take heed therefore unto your selves That you doe not refuse or despise their instructions That you doe not denie them service and observance Matth. 21. 27. That you rest not in saying without doing Matth. 21. 30. That you doe not obey them unwillingly retchlessely and deceitfully That you do not undertake or enterprize any thing in matters of weight as in marriage without their consent councell advice authority leave and liking Iudg. 14. 2. That you doe not refuse resist or withstand their chastisements and corrections Deut. 21. 18. For in dealing thus undutifully and disobediently 1. To your parents prejudice you should promulgate and proclaime That their example was evill and behaviour bad in the sight of you their children That their lacke of instruction Eccles 30. 2. their lack of correction Eccles 30. from v. 1. to 14. Pro. 29 15 17. and lacke of care and conscience towards you was greate and grievous That their license and over much liberty given and granted to you Eccles 30. 7 9 10 11. their sloth ease and idlenesse and your nice dainty and tender education 1 Sam. 2. 23. 1 King 1. 5 6. hath beene insufferable and intollerable 2. And to your owne disgrace and disadvantage you manifest and make knowne That you too much accommodate your selves to the counsell and company of vile and wicked men And that you shamefully and sinfully wittingly and wilfully erroniously and irreligiously are ignorant of mistaking and mis-understanding the Word of God especially such Scriptures as these Gen. 2. 24. which is meant in regard of cohabitation Luk. 14. 26. which is onely a comparative speech shewing that wee must love them lesse c. 2. And be perswaded in things lawfull to obey your parents 1. Commandements although they may seeme unpleasing and unprofitable you owing your selves much more your service unto them you being in regard of your bodies the goods of your parents Ex. 21. 7. Iob 1. 12 18. And although your parents preferre you above servans yet while you are under age you are in condition as servants and put as directly if not more under your parents as servants are Gal. 4. 1 2. 2. Counsels be content to eate drink weare lodge and bee imployed in any trade of life your parents will for if parents are to order their children concerning their vowes and marriages much more their callings But they are to order their children in marriage Ex. 34. 16. Deut. 7. 3. 1 Cor. 7. 38. so that 1. Parents may in some case command and charge their children to take in marriage parties thus or thus qualified Gē 28. 1 2 2. Yea frustrate and make voide contracts secretly made by children without or against their consent leave or good liking Exod. 22. 17. Numb 30. 6. Deut. 22. 28. 3. And marriages made without or against the same although they are civill are not divine being repugnant to and against Gods commandement Children are to have their choice to their content yet not without parents direction in being their owne carvers for in so doing 1. They oft commit adultery in not being able to waite and expect a good election for lust 2. And they are guilty of rebellion in a high degree 3. And corrections yeelding obedience to the same without rebellion or resistance not standing at the staves end with them Heb. 12. 9. The parties corrected were to lie downe in token of their patience submitting to their deserved chastisements Deut. 25. 2. Children obey therfore your parents 1. Whether they be naturall and you their sons for thus did Saul 1 Sam. 9. 3 4 5. thus did David 1 Sam. 17. 15 20 22 34. and thus did the sons of Rechab Ier. 35. 6. or daughters for thus did Rebekah Gen. 24. 15. and the daughters of Revel Gen. 2. 16 2. Whether they be parents by marriage and you their sonnes For

the sacred sanctifying Word of God do abominate and abhorre as accursed do confute and condemne as execrable do disswade from and denounce judgements against this vicious and unwarrantable way wherein you so unadvisedly and inconsiderately do wander Object 1. Say not therefore pleading perversely for Baal as alas too many do beloved brethren that usury is forbidden onely to the poore not to the rich Exod. 22. 25. Answ But carefully and conscionably consider 1. That in the fore-named place there is a double object the one generall my people the other speciall the poore and that the ingemination of the preposition ETH cannot properly be a qualification of one subject and therefore may well be read thus If thou lend money to any of my people or to the poore by thee 1. For the Lord forbids to take any increase of the poore stranger Lev. 25. 36. 2. Also of any brother Deut. 23. 19. 2. The word used in that place doth not signifie one alwaies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 desiring wanting and extreame needy as pa● Deut. 15. 4 11. doth But such a one who is neither very rich nor extreame poore 1 Chron. 22. 14. I in my poverty have prepared c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. That rich and wealthy men are to be accounted aliens and strangers and not to be esteemed brethren if this cousequence is not criminous and culpable Deut. 23. 19. 4. That this is no good or well grounded inference take not of the poore therefore thou mayest take of the rich for by the same reason we may delude and defraud wrong and oppresse married women children having parents our neighbours and rich men as these following Scriptures do sufficiently shew Exod. 22. 22. You shall not afflict any widow or fatherlesse child Deut. 24. 17. Thou shalt not pervert the judgement of the stranger nor of the fatherlesse nor take a widowes raiment to pledge Deut. 27. 19. Cursed be he that perverteth the judgement of the fatherlesse stranger and widow Prov. 22. 22. Rob not the poore nor oppresse the afflicted Prov. 23. 10. Enter not into the field of the fatherlesse Ier. 22. 3. Do no violence to the stranger fatherlesse and widow Zach. 7. 10. Oppresse not the stranger fatherlesse and widow which sacred injunctions give not the least allowance to wrong and oppresse any at all yet particularly and specially nominates these 1. Because of all others they are most subject to violence and wrong and least able to make resistance 2. Because that oppressing of these is an addition unto and aggravating the miseries of those who are already abundantly miserable 3. Because the good of such is very little if at all regarded or respected 4. Because these cannot set forward and further their owne businesse by bribes and friends 5. Because these cannot acquit and recompence those who favour help and further them Object 2. Say not beloved brethren that biting usury is only forbidden or that usury of mony to buy necessary food or the like is onely prohibited Answ 1. For Marbith and Neshek are Synonima Levit. 23. 36. 2. For all usury is biting 1. Not onely in regard of the borrower as these and other Creditor mordet cum exigit quod non debet debitor mordetur cum reddit quod non accepit mordet usura mordetur qui accipit facit mordere qui dat Scriptures demonstrate Psal 72. 14. 89. 22 23. Prov. 22. 7. 2. Not onely in regard of the common-wealth as B. Iewell excellently sheweth 3. But also in regard of the usurer himselfe whose soule and conscience in the end is thereby bitten 3. And as for that distinction of meats c. Deut. 23 19. the Lord doth there flatly forbid all the diverse and distinct kinds of usury of what sort soever Object 3. Say not beloved brethren the Lord allowes of some kinde of usury therefore it is not simply unlawfull Deut. 23. 20. Ans 1. For by this reason usurers make themselves strangers to the Church and people of God of whom they take usury 2. For now this partition wall is broken downe 3. And as for the Lords allowing the Iewes to take usury of strangers they being such whom they were to destroy without shewing them mercy Deut. 7. 2. 20. 17. it neither doth nor can prove usury lawfull against the whole scope and current of the Scripture which doth lively delineate and largely demonstrate the diabolicall deformity of this cursed cruell corroding and Satanicall abomination no more than Gods allowing the Israelites to spoile the Egyptians Exod. 12. 36. can prove theft lawfull or Moses permitting divorce can prove it legitimate I know that some say that divorce and usurie are not alike because that was forbidden before the law whereas usury was not so But let such consider that usury being against the Morall law and the law of nature was forbridden in all ages before Moses as well as since as other kinds of theft murder and adultery are and were forbidden Object 4. Say not beloved brethren that the prohibition of usury was only Mosaicall and Iudaicall not being once named in the New Testament but rather approved by our Saviour himselfe Mat. 25. 27. Mine own with usury Answ 1. For the Scripture brancheth this amongst the breaches of the Morall Law yea amongst most grosse and grievous abominations as murder idolatry incest and such like Ezek. 22. 7 12. 2. The Scripture excludes these offendors out of Gods tabernacle and holy hill Psal 15. therefore is usury a breach of the Morall not of the Iudaicall Law 3. The argument is not accommodate and good which is drawne from one part of Scripture negatively it is sufficient that it is forbidden in the Old Testament and reckoned amongst the dreadfull and most odious transgressions of the Morall Law 4. Vsurie is expressely forbidden in the New Testament namely Matth. 5. 42. From him that would borrow of thee turne thou not away In which words there is a precept of free lending 1. For there needs no command to lend for gaine and advantage men being naturally too prone hereunto 2. The comparing that place in Luke 6. 35. Looke for nothing againe namely for lending manifestly demonstrates as much and that this is the meaning of the place is cleare 1. For if the principall was not to be expected it was giving and not lending 2. For free lending is a fruit of love and mercy which are here enjoyned 3. For if men lend for advantage what thanke have they Do not sinners do not usurers the same Vers 34. 4. For this lending ought to be to all whom we ought to love and do good unto Mat. 21. 12 13. Overthrew the tables of the money-changers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Numulariorum or usurers The same Ioh. 2. 15 16. When Christ scourged them out of the Temple and called them theeves saying you have made it a den of theeves and that money changers are usurers is cleare Mat. 25. 27. Money

most fearefull distresses Isa 38. 3. Remember O Lord how I have walked before thee in truth and with a perfect heart The swaying of the regall Scepter of the common-wealth of the most potent and politike people of the Iewes Gods peculiar people The soveraigne rule and command over a nation which was the most warlike and potent under the cope of heaven The safe conduct of many mighty vigilant constant guarders The advised policie and deliberate counsels of sage Senatours The daily and diligent attendance of heroicall and princely Servitours The art and industry of the most learned and skilfull Phisitians The most curious cates costly garments harmonious musicke sweet perfumes and all other delights of the sonnes of men which do most abound in the Courts of Kings could not solace Hezekiah so on his bed of sicknesse as did the soundnesse and sincerity of his pure and perfect heart Neither are those many judgements inflicted upon the upright tokens of Gods irefull indignation but of his fatherly love and favour Heb. 12. 6. And as for the harsh conceits and rash contumelious censorious conclusions of other men they may not dishearten nor cannot dismay an upright man who hath boldnesse towards God when his owne heart doth not condemne him 1 Ioh. 3. 21. 3 And as for those pernicious periclitations proposed against plaine dealing and true speaking they are not reall onely pretended witnesse the common and usuall practises of most men desiring to deale and commerce with such whom they are perswaded will deale truly and plainly Witnesse Gods curse against gaine gotten deceitfully Prov. 20. 17. And Gods many mercifull favours promised to the upright man Psal 1 12. 1 2 3 c. And as for those railing reproaches distrustfull disgraces and virulent upbraidings for vertue and uprightnesse sake they are but as so many radiant and refulgent pearles and garnishing gemms fastly joyned and firmly fixed to our immortall crowne of joy and glory SECT 3. The Christians Brest-plate THe second peece of armour you souldiers of Christ must buckle about you and keepe fast is the brest-plate of righteousnesse or a brest-plate which is righteousnesse that is a study and endeavour to keepe a good conscience and to lead a holy and upright life in the generall calling of Christianity and in your particular vocations This is not righteousnesse of imputation which is by faith but of imitation an excellent fruit flowing from the former consisting in godlinesse towards God innocency of private life neighbourly love and a faithfull performance of particular duties of personall callings Say not beloved brethren that this righteousnesse of imitation Object Answ is needlesse where that of imputation is enjoyed This being a necessary inevitable path-way wherein we must constantly walk to attaine eternall salvation Luk. 1. 75. 1 Cor. 6. 9. No unrighteous person c. This being necessary to testifie our obedience to witnesse our thankfulnesse to evidence our justification and election to manifest our faith and maintaine our cause against contradicters cavills as that is needfull to apply the righteousnesse of Christ and support our selves against our manifold imperfections defections and wants Say not beloved brethren that this righteousnesse is nothing Object worth all our things being but losse and dung Phil. 3. 8. and our righteousnesse as filthy rags Isa 64. 6. For Answ though in it selfe it is defective and opposed to Christs righteousnesse it is but losse Yet as it is a heavenly worke of Gods holy and blessed Spirit as it proceedeth from a regenerate heart purified by a lively faith and as its imperfections are covered with CHRISTS perfect righteousnesse it pleaseth the LORD and profits the Professour Say not my beloved brethren that a man may bee too just or righteous Ecclesiastes 7. 18. Bee not righteous over much Which words may seeme at the first sight to bee A needlesse perswasion in regard of mens cursed corrupt nature neither prone nor apt to wisedome and justice A causelesse admonition righteous men being geason Proverbs 28. 6. A witlesse exhortation in regard of wise mens judgements who so highly commend those vertues of wisdome and righteousnesse A gracelesse and godlesse kind of perswasion or precept in regard of the counsell of the Holy Ghost which so oft and earnestly exhorts perswades and provokes men to the study and practise of wisdome and righteousnesse Yea some strange paradox of a Heathen Philosopher rather than a parable of a holy and heavenly Preacher Yet in truth the words containe a double dehortation from a double extremity in a double vertue inforced by a double reason drawne from a double danger or discommodity depending upon the foresaid extremities There is a double righteousnesse or justice First Theologicall or celestiall which is also 1. Active wrought or infused into us called in the language of holy Writ 1. The justice or righteousnesse of God because he reveals it and imputes it Rom. 3. 21 22. But now the righteousnesse of God 2. The righteousnesse of Christ because he hath merited or deserved it 3. The righteousnesse of faith because faith apprehendeth it and applyeth it to the sinfull soule of such as shall be saved 2. Passive altogether freely bestowed upon us which is called inherent and stiled in the Scripture the righteousnesse of man of workes of the law Both these kinds meeting in one man are sometimes implied in and signified by one word the same which is here used Thus was Noah a just man Genes 6. Iob Chap. 1. 8. Zachariah and Elizabeth Luk. 1. Ioseph Matth. 1. were just men And in this sense a just man a righteous man a religious man a godly and faithfull man are all one Secondly Civill or politicall which only is not here understood but both kinds probably joyntly 1. The words being generall and generally understood they comprehend the speciall 2. Because piety is the ground of all good policy celestiall is the mother of civill justice 3. Because Salomon doth oft confound precepts of piety and policy 4. Because the beginning of that wisdome which Salomon commends unto us in all his bookes is the feare of God Therefore those words are to be understood of that righteousnesse also which reacheth to religion But if so How agree these words with Salomons wisdome Object els where Exhorting perswading and earnestly provoking all men to a continuall and carefull study of wisdome and justice Is Salomon contrary to himselfe Doth hee contradict the whole course of Scripture For who is hee among the Prophets or Apostles Fathers or Philosophers that doth not exhort to a contrary course To grow and increase to studie and strive for perfection both in knowledge and practice of honesty piety and godlinesse Salomon neither crosseth others nor contradicts himselfe in Answ this place For here he disswades Not from the practice of piety nor yet of justice and equity but from the vaine perswasion of them Not from the love and liking of the same but onely from the vaine opinion Not

of thee before all married her selfe soule and affections unto thee and wilt thou not love her 5. Thy wife is a good thing Prov. 18. 22. Who so findeth a wife findeth a good thing 6. She is thy companion Mal. 2. 14. yea so as to be flesh of thy flesh and so is not any else yea she is so a companion to thee that without her thou couldst not live but combersomly whereas by her thou art freed from many cares and combers to which thou hast neither skill nor will 7. She hath committed to thee and thy trust her goods person life 8. By her thy infirmity is relieved by her thou hast continuall and constant remedy for a continuall imperfection without whom Satan might abuse concupiscence to damnation and therefore thou mayest say of thy wife as David in another sense of Abigail 1 Sam 25. 33. Blessed be my wife who hath preserved me from filthinesse and fornication Love therefore your wives O husbands as your selves in desiring seeking and procuring in preserving maintaining and defending in delighting joying and taking pleasure in their weale and welfare the health and happinesse of their soules and bodies in their credit countenance and comfort as in your owne Object 1. Say not beloved brethren we are forbidden to love our selves therefore our wives Answ For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is allowed and approved wherein as no man can go too far in liking and loving his neighbour so cannot he love himselfe too much with true love He who makes an idoll of himselfe loves not himselfe He who makes an idoll of his wit loves not his wit He who makes an idoll of his back and belly loves neither He who makes an idoll of his wife loves her not Because in all these men harme and hurt themselves and their wives and so walk contrary to the nature and property of love Rom. 13. 10. 1 Cor. 13. 5. Neither is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 selfe-loue simply either commanded or forbidden save onely as it secludes and separates from the love of God or our neighbour Object 2. Say not beloved brethren many men do preposterously inordinately and immoderately love themselves and must they therefore so dotingly and fondly love their wives Answ For such is rather lust than love rage and indulgence not from the law but lust not from rectified nature or grace but rather from vice and impiety Object 3. Say not beloved brethren we must love our wives more than our selves because Christ loved his Church more than himselfe Answ For Christ in loving of his Church which is his body loved himselfe Object 4. Say not beloved we must love our wives more than servants children and neighbours therefore more than our selves since we must love our neighbours as our selves Answ For although we are to love our neighbours as our selves yet it is onely in regard of the manner of love not in regard of the measure thereof or with a generall love common to all Christians as Christians But we must love our wives as our selves in regard of the measure or with a certaine speciall proper singular and conjugall love 2. Give we to our wives due benevolence 1 Cor. 7. 3. all marriage duties especially bed company for just ends in chast and sober manner expressed by such like phrases in the Booke of God as these To imbrace Eccl. 3. 5. To bruise the brease of virginity Ezek. 23. 3. To sleepe with To lie with 1 Sam. 13. 11. To lie by Gen. 37. 10. To touch a woman Prov. 6. 29. 1 Cor. 7. 1. To know a woman Gen. 4. 1. To humble her Deu. 21. 14. To drink waters Pro. 5. 15. To go in unto Gen. 28 8. To take their fill of love Pro. 7. 18. Which act as it is not at any time to be done by some men and women namely Hermophrodites such who are insufficient and know themselves so to be for generation and conception such who have infections and incurable diseases and such who be mixed and mingled in bloud so neare that Gods Law forbids them marriage So there are times and seasons wherein husbands cannot performe this duty either seemly healthfully and lawfully as there are when they may both seemly healthfully and lawfully Not seemely in the sight or light of others But in secret and by themselves Not healthfully in old age or when impotent weakened wasted or consumed with sicknesse But when they are yong strong and healthfull Not lawfully all the time they be single and not joyned together in lawfull matrimony After consummation when it is with the wife according to the custome of women When they give themselves to prayer and fasting Ioel 2. 16. 1 Cor. 7. 5. When either of them shall be legally and lawfully separated from the other 3. Give honour to your wives as to the weaker vessels 1 Pet. 3. 7. By an honest care and respectfull regard of them and for them according to your conditions and callings 1. In defending delivering safe-keeping safe-conducting protecting and preserving them You therefore are called the vale of their eyes Gen. 20. 16. And the wings of your garments are to be their covering shadow and shelter Ruth 3. 9. 2. In procuring providently and cheerefully for them and allowing them all manner of necessaries comforts and conveniences Exod. 21 10. Isa 4 1. 1 Sam. 1. 8. No goods are so well spent or more to the comfort and contentation of good men than those which are bestowed upon and imployed for the supply and support of loyall and loving wives Whereas those who rigidly restraine them are little better than theeves depriving the right owners of Gods blessings and benefits Granting and giving their honest right and reasonable requests Ester 7. 2 3. 1 King 1. 29. Allowing and approving of their vowes if godly Numb 30. 7 8 9. 3. In bearing with and tolerating their infirmities and Epist lib. 10. Ep. 8● imperfections She is unfit for wedlocke saith S. Ambrose who deserves chiding they being such as may be winked at and so that you be not cause of sin to your selves or others For you must be apt and able to rule and regulate their affections and not sinfully and shamefully yeeld to them els many inconveniences will unfortunately follow In reprehending their infirmities looke not on them without a sight of your owne and your wives vertues and do not delightfully blaze abroad your wives faults and frailties for in so doing you conspire against Numb 30. 7 8. 13. Iob 2 10. 1 Cor. 11. 3 7. 14. 35. Eph. 5. 23. 1 P●t 3. 7. your owne houses 4. You ought to guide and governe instruct and direct them in all actions and affaires not childishly fondly and indiscreetly behaving your selves with them toyishly as with babies nor basely and bitterly currishly and churlishly with harshnesse and rigour You must therefore behave your selves as well fatherly as familiarly towards your wives governing and guiding your houses especially your wives as preachers of piety

detestable And our last law allowing 8 in the 100 is called a law against usury For Authors produced as patrons of usury 4. I have searched with a carefull sedulity some of those Authors of greatest note of whom usurers are so glad whereof they so much glory on whom they rely as upon a safe and sure refuge and to whom they have recourse as to an impregnable rampart and receptacle neither can I finde them fautors favourers and furtherers of this fraternity D. Ames saith all usury is not unlawfull yet he also saith that An 〈…〉 de conscient lib. 5. ●e contract● usu 〈…〉 such kind of usury which Vsurers ordinarily practise is justly condemned by all Then shewing what usury he thinkes is lawfull hee sets downe these cautions and conditions which give no allowance or incouragement to Vsurers 1. Nothing saith he must be taken of poore men more then the principall but they must be lent to freely 2. Every man must take heed that through hope of gaine hee doth not hinder any and therefore that he doth not neglect to lend and give freely 3. A man must shun excesse and therefore it is safest not to take so much as is permitted by the lawes or custome of a place 4. He must have respect to the party of whom he taketh that he brings not losse but profit to him 5. Hee must observe the rule of equity and charity so that he takes no more of another then he would willingly give in such cases himselfe 6. He must take heed that he gives no offence Mr. Perkins is alledged as a favourer of usury yet Mr. Perkins defining usury to be a gaine exacted by covenant above Perk. on Com. 8. the principall onely in lieu and recompence of the lending saith it is quite contrary to Gods Word and in the place alledged namely Matth. 5. 42. He onely alloweth of taking increase for lending of curtesie 1 In way of thankfullnesse 2 When a man sustaineth dammage by his lending 3 And when a man is contented to hazard his principall How justly they deale with this author all men may judge Amandus Pol●nus is pressed as a patron of usury He saith Polan in Psal 15. there are three kindes of usury First Compensatory is that which is given to recompence the just losse which the creditor hath or doth sustaine for want of the money lent This is saith he lawfull 1. Because it is not gaine exacted above the principall for the office of lending 2. Because it is agreeable with the office of humanity which command●th thee so to helpe another that thou save thy selfe harmelesse 3. Because it is permitted by the constitutions of Christian Emperours 4 Because common necessity and the commodity of traffique requireth it 5. Because it recompenceth the losse of the creditour which no reason prohibiteth Secondly Punitory is that which is inflicted by man or by law for a paine not for the gaine of them that desire it but for the delay of them that pay it not which cannot bee disallowed 1. Because it recompenseth the losse which the creditour hath sustained for that the money was not payd at the appointed time 2. Because it is a just punishment of the delay which is counted for a fault worthily therefore inflicted on the debtor Thirdly Lucratory is that which maketh gaine by the m●ere office of lending against the nature of a contract a kind whereof is usury of usuries which even by the Gentiles opinion is infamous also all usury which oppresseth poore men or makes men peore This kinde of usury he saith is unlawfull 1. Because this is forbidden by God 2 Because it is against the office of humanity which forbiddeth to exact a reward for that which is to be done freely 3. Because it is not a lawfull meanes of getting wealth approved by the law of nations or by the eivill law but an Art altogether disallowed by consent of all people seeing it is a gaine made of another man without a just cause 4. Because it is against the nature of lending which ought to be free 5. Because it is against the nature of indifferent use of money which was sound to helpe the difficulties of exchange not to make a gaine or be hired for reward 6. Because it is an unjust thing seeing thereby the Vsurer seeketh gaine out of that thing the losse and perill whereof belongeth not to him but to the debtor They have great need of Patrons who flye for protection and patronage to such who do so sharply and peremptorily condemne them Hemingius on Iames the fift is alledged In that place hee propundeth this question whether it is lawfull to covenant for part of the gaine And answereth that a man may indeed doe so so that hee likewise take part of the danger upon himselfe A man may demand 5 l for an 100 l by the yeare as part of the gaine so that in like manner hee bee contented to abate 5 l of the 100 l principall if losse bee made for hee which bargaineth for so much with condition of gaine and would suffer no losse doth indeed commit usury He speakes also of thankefullnesse and making good the losse the creditour suffers by delay of payment But what is this to justifie usury Zanchy on Ephes 4. 29. is as they thinke an impregnable bulwarke and an invincible fortification yet he there brings usury amongst the kinds of theft True it is he doth reject the ordinary definition of usury and alloweth of some kinde of usury But little to the comfort and incouragement of usurers He saith usury condemned is a gaine which is exacted or taken above the principall with the dammage of the debtor for the money lent But that which is without dammage he thinks is lawfull and to this purpose he hath eight reasons Then he answereth this question whether it bee lawfull to agree upon a certaine summe affirming it to bee lawfull provided that if a man doth certainely finde that the debtor hath made little or no gaine and that not by his owne fault or negligence but by evill successe or because God would not blesse his labour then the creditor must take little or lesse then was b●●gained for otherwise the gaine is a defrauding of the debtour and it cannot bee taken without his losse and so is not lawfull usury And if the debtour not onely make no gaine but also receiveth losse then the creditor must suffer with him some part of the losse for equity and charity requireth this Then setting downe certaine circumstances to be observed these are three 1. The mony ought to bee to his profit that receiveth it and not to his hurt 2. Gratitude must be observed by the borrower 3. And charity must be present on both sides Then he saith it floweth from three fountaines that men lend unto others 1. From covetousnesse by which wicked men are led 2. From naturall humanity conjoyned with equity by which civell honest men lend 3.

From meere charity for Gods sake by which Christians and meere godly men are led And then hee saith seeing it is a part of humanity and equity to requite benefit for benefit and it is no common benefit that I have lent thee my money whereof thou hast made great gaine Christ condemneth not this If thou takest part of that gaine and communicates the same to the benefactor in t●ken of a thankefull minde and of equity But the maine is M Calvin a man of peerelesse guifts profound judgement and holy life He is alledged as a protector of these pernicious practises But how justly let all men judge He saith in a well ordered Common-wealth no usury is tolerable Calvin in Ezek. 18. 8. That usury is an illiberall and dishonest gaine unbeseeming as well a godly as an honest man He saith that an Vsurer is a murderer and a theefe he saith it is scarce possible that he which taketh usury should not damnifie his brother In his epistle concerning Calv. Epist usury he saith It were to be wished that all Vsurers and the name of them were banished out of the world That commonly when money is put forth to usury cruel●y innumerable d●ceits circumventions accompany the same That amongst the practises of Godly men this is one He hath not given his mon●y to usury In D●ut 2● That it is more then rare that the same man should bee an honest man and an Vsurer On Deut. 23 He saith it can hardly bee avoided but that Vsurers like horseleeches will sucke the peoples blood That since prophane writers have reckoned the practise of usury amongst filthy gaines much lesse is it tolerable amongst the sonnes of God On the 15. Psalme He saith In Psal 15. It can hardly be that in the world there can bee found an Vsurer which is not ravenous and not given to filthy and unjust gaine He saith it is against reason that while husbandmen handy-crafts m●n c. labour and offer themselves to many troubles for the common good only these should reape gaine by the fruites of all sorts of men If Vsurers rightly reade Calvin they will not thinke themselves much beholding to him Ob. But Calvin alloweth of usury and affirmeth it to bee lawfull Answ 1. Did Calvin doe so indeed I should thinke that exc●llent men have their errours least we should make them more then men and too much depend upon them 2. True it is in some sort he doth 1. Provided that the lender doth not make a common or perpetuall practise of this kinde of lending but onely for some spare money wherewith he hath pleasured his friend being able and willing to shew himselfe thankefull doth for the present accept of his thankefullnesse and requitall 2. Provided that nothing be taken above the principall of men in need and necessity or in any calamity 3. Provided that none be so cautelous about the safety of his money as not to lend to the poore 4. Provided that nothing be received that is not agreeable with naturall equity according to that rule whatsoever you would c. 5. Provided that the borrower should gaine as much or more then the lender 3. Whereas he names lawfull and unlawfull usury hee no whit contradicts that which the strictest opposites to usury teach and affirme for That which they call partnership recompence for dammage and thankfullnesse he calleth lawfull usury taking the word in a larger sense then they doe not accounting these any usury at all That which they tearme usury he calleth unlawfull usury So that Calvin is with us and not against us Religions condemning usury 5. All sorts of religions concordantly condemne usury both heathenish hereticall and orthodoxe For Heathens it is well knowne and usually alledged Tul. offi● lib. 2. cap ul●im that Cato heing demanded what it was to take usury asked what it was to kill a man as if hee had said it is cruelty Lib. 2. de re rust Arist pol. 1. cap. 6 7. Polit. 4. cap. 1. yea very murder And the same Cato said our Auncestours punished a theefe twofold and an Vsurer fourefold Also those usuall places of Aristotle in the first booke of his politikes Chap. 6. and 7. condemning usury as an execrable vice as also his reckoning Vsurers in the ranke of notoriously naughty men doe sufficiently shew his detestation of the same Agis his burning all Vsurers bonds and Agesilaus saying he never saw a clearer fire Ciceroes saying that usury is more against nature then death and that Vsurers are as those who kill a man doe manifest how Philosophers and other Heathens did abominate and abhorre this trade of usury To these I will add the Mahumetans who are so direct and downe-right that their Alcaron saith Those who De soenore viventes non-nist quasi Daemoniac● resurgent Alcaron Azoara 4. live of usury shall rise like men possessed of divels and that every one who feareth God must especially take heed that he doth not live by usury Omni timenti Deum summè cavendum est ne de foenore vivet Azoara 6. For Papists it is well knowne that they condemne usury as Bellarmine in divers places on the eight Commandement Bel. Tom. 2. lib. 2. de monach Bel. explic Christianae doct cap. 18. Gerson de contract cap. 21 22 23 24 25. B 〈…〉 li● 3. dist 37. Tollet l●b 5. cap 28. Lumbard lib. 3. dist 37. N 〈…〉 ol de or●el dist 15. q. 111. N●v●r Man in lege o●ta● the seventh with him speaking of thefts forbidden in the Commandement in the second place hee nameth all usury Gerson hath divers Chapters against usury wherein hee affirmes it to bee a mortall sin unlawfull Bonaventure speaking of the second Table saith heere also usury is forbidden Tollet affirmeth usury to bee a mortall sinne Lumbard saith usury is forbidden in the eight Commandement Nicolaus de Orbellis handling many things about restitution and usury propounds this question What doe you thinke of those lawes which permit usury and answereth they are of no force because they are against the divine law they are against the law of nature and they are abrogated by the Canon law Petrus Alogius hath divers questions about usury and restitution commending the one as necessary condemning the other as unlawfull Cent. 4. Cap. 6. Cent. 12. Cap. 3 The Orthodoxe primitive Christians accounted usury unlawfull an Vsurer worse then the divell because the divell useth his owne talent to doe mischiefe the Vsurer not his owne but Gods Luther saith thus Vsurers are the cruell devourers of the Luther tom 7. de usur Vsurar●j sunt immanes totius orbis voratores dederunt se Diabolo n 〈…〉 qui●quam morantur nostros clamores quantum vis sonoros d● his locutus sum quòd si●t t●m vivi quam mortui tra●end● Satan● nam ejus esse volunt ●ec quicquam Christiani commercij cum illis habendum Dic Paroche tibi esse inter●ictum à Deo ne