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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

intollerable in the Churche The Minor is euident For it is cleane contrary to the manifest Scripture bothe of the olde and newe Testamente It abolisheth the commaundement of Christe Luke 6. Lende looking for nothyng thereby it quencheth faith and all neighbourhoode it ouerthroweth the law of Nature Whiche you would an other man should not doe vnto you doe not offer vnto any it breaketh good ordinaunces in common weales agreable bothe too the lawe of Nature and to the woorde of God it dissolueth humaine soueraintie by vnequall dealyng and finallie it banisheth an especiall parte of the ministerie or Gospell of Christe the preachyng of repentaunce 8. From a necessitie Wee are bounde to obeye the commaundementes of God. But God doeth commaunde vs frely without any hope of lucre for the loane to lende our money or other thynges to our neighbours Therefore his commaundement is to bee obeyed The conclusion is strong For Christians are streightly bounde to obeye God accordyng to that Roma 6. Wee are detters c. 9. From an impossibilitie It is impossible that à man at one and the same tyme should haue faithe and an euill conscience 1. Timothe 1. Roma 14. All Usurers haue an euill conscience Therefore thei wante faithe and by à consequent it is impossible that thei should bee saued as long as wittyngly and willyngly thei perseuer in that synne without repentyng The Minor is manifeste for wittyngly and wilfully thei dooe violate the expresse commaundementes of God Ezech. 18. 10. From the lesser to the greater If theft deserue death Muche more doeth Usurie The consequent is good For Vsurers without neede continuallie without ceassing doe rape scrape ritches together Theeues do the same onely in tyme of necessitie and many tymes driuen thereunto by the crueltie and vnmercifulnesse of them in wealthe whiche haue no pitie on their miserie And therefore doe Vsurers deserue a greater punishment Hence it is that among the Romans Vsurie had a double punishment more than Thefte 11. From a contrarie To helpe and to hurte are twoo thynges cleane contrarie as maie bee Therefore at one and the same tyme thei cannot bee in one and the same persone Therefore that gloriyng of Vsurers that in lendyng to their neighbours in necessitie thei dooe them good is à moste impudente and shamefull vntruthe For it is moste certaine that Vsurie dooeth drawe out one parte of humane societie For Vsurers take more than thei gaue therefore is not Vsurie too bee accounted curtesie or friendship 12. From thinges opposite Onely twoo Kyngdomes there bee of God and of the Deuill a third cannot bee showen But in the kingdome of God no mortall or any synne hath dominion Wherefore sith it hath been proued that Vsurie is à deadlie synne it followeth that all Vsurers are so long in subiection to Sathan vntill by grace thei repent and bee conuerted vnto God. 13. From the nature of relatiues In lending there is no ware Therefore no price should bee paied For he whiche asketh à price and giueth no ware is a damned Vsurer 14. From a contradiction God doth forbid Vsurie Therefore doeth God neither allowe or permit Usurie The consequente is good For it is impossible that twoo contradictories in whiche resteth no ambiguitie should together at one tyme bee either true or false Wherefore sith God hath forbidden Christians too vse the same certainly hee dooeth no waie permit muche lesse allowe it 15. From an inuersion Vsurie is too bee permitted leaste humane societie bee dissolued and men perishe for want of releef Naye therefore it should not be permitted Because by inequality it ouerthroweth all humane societie For whyle one part is made ritch the other cometh to beggery wherby both the poore through greefe and honger doe pine awaie and God is prouoked with greuous plagues to afflict the whole state for this vnmercifull Vsurie 16. From an example Nehemias did well and commendablie in abrogatyng Vsurie Therefore godlie Magistrates whiche by wholesome lawes forbid and by seuere punishemente abolishe Vsurie doe well and commendablie The consequent is good For the reason is like For bothe agree with the commaundemente of God too whiche euery man in his place must bee obedient 17. From the aucthoritie of holie Scripture Neither the Prophetes nor Christe nor the Apostles at any tyme did allowe or permit Vsurie but rather forbid that any thyng should bee taken of Christians and of their brethren more than was lent Therefore in à foolishe and wicked boldnesse doe they violate the Scriptures and greeuouslie offende whosoeuer doe either approue or permit Vsurie or for loane take any more than thei lent The antecedente is confirmed by all the testimonies of Scripture aboue mentioned These argumentes I would haue the greate money-mongers and patrones of Vsurie by testimonie of Scripture to dissolue But if thei cannot let them vnderstande that to the truthe of God thei are poisoned enemies and of an hellishe opinion Deuilishe patrones ¶ The 6. Chapter The iudgement of the Doctors of the pure Church in all ages concerning Vsurie THese being taken out of the Bowels of the holie Scripture we wil nowe subioyne the iudgements of the chiefest Diuines both olde and newe in the purest Churches And although faith doth not depend of any humane auctoritie but of the testimonie and word of God yet this rule is to bee obserued That the Churche is so long to be harkened vnto as it vttereth that doctrine whiche is reuealed from God. For the Churche is a witnes of the workes of the Prophetes and Apostles But as a witnes may not alter the narratiō which he should vtter so is it not lawful for the Church to alter the doctrine of those bookes For she hath auctoritie from God whiche addeth notable miracles to confirme the author Therefore the Churche hath her honor neither is the confession of the true Churche to be contemned but this precept must be kept Trie the spirites whether they are of God or no. Now therefore let vs consider what sayinges of the Prophetes and Apostles and what testimonies the Doctors of the Church in al ages haue followed If their iudgements differ from the wrightinges of the Prophetes and Apostles we are to cast them away and cleaue to the worde of God as Paule doth will If an Angell from Heauen teache another Gospell let hym be accursed But sith wee knowe that their opinions aunswere to the doctrine of the Prophetes and Apostles and to bee the auncient and true teachyng of the Church the truth is to bee obeyed and the confession of the wise doth confirme the Godlie myndes So doth Christ saye to his Apostles in the laste of Luke Ye shall be witnesses of these thinges Hee will not haue them to bryng out any newe doctrine but to beare witnes to the doctrine of God. I therefore faithfully recite the iudgements of auncient and late wrighters

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 t● 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 be●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 ▪ 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

of God whiche are in Trees Herbes Aples and frute whiche an housbandman doeth Thei beyng asked then why thei feede of the frute and Aples Aunswere That thei are the verie electe and are illuminated with faithe and by chastitie praier and thankesgiuyng thei purifie their life on this and sende it againe into heauen Finallie the odiousnesse of this synne and the abhominable and moste detestable filthinesse thereof whereby not onely the godlie but also all whiche haue any reason ought to bee terrified from this so beastlie and poysoned wickednesse Thei are called wasters pollers stealers of holie thynges Theeues Murtherers Idolaters cousins to fooles as ill as madde men because contrary to the nature of thynges thei make that too engender whiche cannot fructifie Thei are worse then Pagans whiche are without Religion wicked not beleeuyng there is à God To conclude thei are likened to poysoned serpentes to mad Dogges to greedie Wormes to Wolues Beares and to suche other rauenyng beastes Yea Luther for their deceipt and malice doeth almoste thinke them to bee verie Diuels At one woorde thei are like to vessels full of all stinking carrion and filthe For so doeth S. Brigel wright of them in this maner The wicked are full of ambition and couetousnesse whiche dooe more stincke in the sight of God and his sainctes than any filthe in the eyes of men And what els are all temporall thynges than filthe The holie Ghoste by the Apostle Paule doeth proue the same where he saieth They whiche will bee riche fall into temptation and snares and into many foolishe and damnable desires which tourne men to decaie and destruction For the roote of all euils is coueteousnesse whiche some desiryng haue departed from the faithe and haue wounded themselues with sundrie sorowes Finallie as filthie men thei are horriblie polluted and with the staines of synne not onely contaminated but ouercouered barred frō the kyngdome of God and Christe and driuen from all grace and blessyng of God and through the displeasure of the almightie subiecte to the curse to Sathan to hell fire For what greater miserie can bee to the soule Therefore thei whiche well and christianly doe thinke that the glorie of GOD is to bee spred abrode preached and protected and the commaundement of the almightie the greate kyng and Lorde our heauenly father to be obeied that his threatnynges are to bee trembled at his anger to bee feared the power of Sathan to bee detested the bodily and eternall paines to bee shunned the saluation of the soule to bee greatly esteemed sought for and accounted of the fauour of God and blessednesse to bee loued charitie too bee exercised the lawe of Nature to bee obserued not destroyed the Heathens in honestie of conuersation and goodlinesse to bee excelled heresie too bee detested abhorred and auoyded thy will bee so farre from beeyng displeased with the reprehenders and condemners of Vsurie especially with Preachers and good men whose office driues them to rebuke synne that thei well iudge them moste worthie of good will fauour and commēdation for their faithfulnesse For the plainesse and openesse of those greeuous cases now numbred cannot chuse but bee seen not onely of the godlie but also of the verie wicked especially in suche à cleare light of the Gospell reueled For the faithfull seruauntes of God take this matter in hande not driuen thereunto by the writynges of man nor through ambition or desire of reuenge but by the straight and seuere commaundemente of GOD and for the saluation of the Churche and their owne soules are compelled thereunto whereby in the preachyng of Repentaunce thei rebuke Vsurers as well as other synners that either thei maie amende or if thei perseuer in their obstinate malice at the leste that the preachers bee not accused for neglect of their duetie nor those limmes of Sathan maie haue any thing wherewith to cloke their impiete ¶ The 2. Chapter A methodicall or orderly discourse of Vsurie INiudgyng of controuersies we must looke to the foūtaines that the mynd of the searcher maie bee certified of the vndoubted truthe that in the explication the iudgement wander not from the true sense The names of thynges are rightelie called notes whiche beeyng either altogether vnknowen or not perfectly vnderstoode it muste needes followe that the thynges themselues bee verie obscure And therefore in the iudgyng of controuersies it is verie necessarie and expediente throughly to vnderstande and knowe the kinde of speche whiche is vsed The worde of God whereby God hath manifested hymself is written in Greeke and Hebrue The beginnyng therefore of the woorde Vsurie is to bee sought especially in these two lāguages In many places of the old Testament the word Neschech is read which signifieth Vsurie it is deriued frō the verbe Noschach which signifieth to bite to gnawe and deuoure as Serpentes mad Dogges and greedie Mise doe For as à venemous Serpent by his bityng doeth instill his deadly poyson in to the bodie whereby the whole bodie is infected and so by and by through the vehemencie and deadlinesse of the poyson life is taken awaie And as à mad Dogge doeth driue the bodie whiche he biteth into madnesse And as à greedie Mouse by gnawyng the bread doeth cause the same oftentymes to bee vnmeete either to bee eaten or vsed so Vsurie by an incredible suddainesse doeth deuoure substance bryng the bodie into worldly miserie and the soule into euerlastyng tormentes No doubt this name is giuen to Vsurie to shewe the filthinesse and force thereof which euery godlie and well disposed person should cōsider diligently with care that so thei maie abhorre that synne more than either Dogge as thei saie or Serpente and with all studie should beware of the same leaste otherwise thei either consume their goodes lamentably or come to them vnlawfullie and so fall into the displeasure of GOD whiche with greeuous paines will eternally tormente them And that the certaintie hereof maie bee knowen I will confirme which I haue said by the words of Lyra who saith As à Serpente bityng secretlie is not senseblie perceiued at the first but afterward swelleth the effect of his little bite cometh into euery part of the body so the hurte by Vsury though it be not knowen at the first yet at length it aspireth to à greate synne and deuoureth the whole substaunce of man. So saieth Lyra. And therefore whiche is woorthe the notyng couetousnesse the mother of Vsurie is therefore called Beza For it commeth of the verbe Boza whiche signifieth to wounde For as thei whiche are wounded through the effusion of their blood and perill of that parte of the bodie whiche is hurte doe fall into sicknesse and daunger of life so men circumuented by the euill dealynges of the couetous are bothe expelled out of house and home and compelled oftentymes through neede to pine awaie In the newe Testamente these twoo names of Vsurie

dicto secundū quid ad dictum simpliciter Those meanes which are allowed by the worde of God not those whiche are expreslie contrarie to the scripture may be vsed Secondly I deny the Minor For manie widowes and Orphanes there be whiche haue no stocke at all now if Vsurie bee à meane to prepare meate and clothyng for widdowes and Orphanes how shall thei dooe whiche lacke money to put out Thei muste needes perishe for hunger Againe this Vsurie is an enemie to our truste whiche wee haue in god For sith God is omnipotent he can easelie without violatyng of his commaundementes if wee by the woo●kyng of the holie Ghoste conceiue à sure hope and confidence of his power he can I saie and will with liberall handes minister all such thynges as are necessarie for the sustentation of this present life according to that I neuer sawe the iuste forsaken nor his seede begging their bread Finallie what à wonderfull companie of widdowes and fatherlesse is there which hauing nothing of their owne and yet are sustained For that God whiche through his vnspeakeable wisedome and goodnes gaue body and soule will of his great clemency and liberalitie prouide foode and nourishment without the crafte of Vsurie Now therfore sith sutch Vsurie is contrarie to Gods commaundement and against the faithe whiche wee should repose in hym no doubt it is vnlawfull for widdowes and Orphanes to vse the same Wee doe not in this place reason of exercising liberalitie and mercie towardes sutch and all poore folkes without help but we shewe what may lawfully be doen. Let suche as are the keepers of Orphanes with their Money if any come vnto them buie ground and the reuenues let them bestowe on the maintenaunce of the Orphanes and Widowes Or if that cannot be doen he whiche will take that same Money and conuert it to his owne vse and reasonablie of his accorde distribute to their sustentation doth like an honest man But if à composition bee made and that be demaunded by couenaunt eche pollute themselues with vsurie I am almost werie in reciting the obiections wherewith Vsurers come against the euident testimonies of Scriptures and other good lawes to excuse their Vsury and to defende their couetousnes But as it is a vaine thing to stop the holes of à Siue so to go aboute to discouer refute and to refell all the cauilations of the vngodly were foolish For the deuill the Monarch and Prince of this world is à wonderfull framer of reprochfull speech and can turne his tale at his pleasure Thence hath he his name And he it is that stirreth and driueth his ministers to inuent sondrie shiftes to cloke and excuse their wickednesse accordyng to that of Syrach Chapt. 33. The wicked man shunneth correction and as he liste inuenteth an excuse Therefore whosoeuer by Sophistrie or subtiltie of argumentes doe studie to obscure put out and extinguishe this clere truthe of the woorde of God to them without many woordes as Paule did to the Iewes I aunswere That the condemnation of suche men is iuste ¶ The. 10. Chapter An exhortation to auoyde Vsurie ALthough at my firste takyng this matter in hand I knewe verie well that my labour would bee greatly misliked of some yet for that Paule in describyng a good and vigilant Bishop doeth require at his handes not onely a knowledge of heauenly doctrine and à zeale and painfulnesse to preache the same but also an habilitie to gainsaie the aduersarie of the truthe I did thinke good in the delicate iudgement of some perhaps more bold than wisely to make this treatise ▪ and to shewe by true and good argumentes that Vsurie is vtterly to bee condemned and cast of whiche thyng I truste is alreadie so doen that it needeth no other demonstration Whiche beeyng so I hartely beseche all gouernours and Subiectes Preachers and hearers and all sortes of men that the truthe beeyng vttered and knowen thei would laye bothe heddes and handes together too the rootyng out more and more of this mischiefe from commonweales But firste I humblie beseche you Magistrates to consider to what purpose GOD hath honested you with his owne name wherby you are called Gods Why is ciuile order called the ordinaunce of God by Saincte Paule Euen for that cause that ye should defende Religion see iustice executed peace maintained and vertue aduaunced Whiche thyng altogether doe Vsurers enemies too all good order as muche as possiblie thei can endeuour to euerte For thei perturbe violate and breake all ordinaunces not onely of man but of God thei doe not onely walke euery where full iocunde and merilie but also goe about to molest the faith●●● ministers of God thei feare nothyng wherein though many shamefull thynges bee contained ▪ yet nothyng is more intolerable than that thei woorke their mischief not by Theeues onely and beggerlie persones but by you thei trouble the good ministers of Christe ▪ and Godlie magistrates thei abuse to the punishyng of the innocent and them whom neither by stones nor by sworde nor by fagot whom neither their force nor power not their strength can bryng to death these doe they thinke by your authoritie by your zeale and iudgementes to oppresse For these beyng throwen out of their places and remoued from their charge and banished out of countries suppose there is an entraunce shewed them to all extortion so that none dare set themselues againste them or controll their desire For who knoweth not that in their wicked attempt they raise sedition against the Lorde himselfe For the word whiche forbiddeth and condemneth Vsurie is not the worde of the ministers but of God committed to the Ministers to be signified to the worlde And fearing not God thinke ye they would reuerence your power and auctoritie if they were able for strength to rebell Nay credite mee they woulde aswell driue you from all gouernment as they are bold to molest the ministers Which thing that it fall not out it standeth you vppon to prouide and see that their greedie mindes bee bridled and that their craftie and wicked conspiracies take no place The which will come to passe if carefully and with all your endeuour you studie that the word of God may be syncerely preached by the faithfull ministers For therefore is peace established that in it the people be instructed in the knowledge of god And if that be doen I doubt not but their bolde speech wil bee suppressed and through the hearing the paynes bothe temporall and eternall whiche they get vnto them selues by vsurie they will returne into the way of truth and by hartie repentaunce conuerted will giue vnto God his due honor to you humble obedience and to euerie man his owne But if for the reprehension of vsurie you shall suffer the Preachers to be troubled tossed and banished your paines shall bee greate and your bondage miserable whiche you shall procure For in breaking the lawe of Nature and of Countries whiche forbid Vsurie they go