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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

men they haue no neede to borrowe And yet we ought to shew forthe our charitie to all if neede require But if ritche men to maintaine their filthie prodigalitie or rioutousnes will borrowe and others lende them for Vsury ech of them offende Of whiche thyng Pomerane doeth speake after this sort When Princes for their prodigalitie would haue money lente them and require many tymes mightie sommes Here is à double synne The borrower asketh for his filthy pleasure and the giuer lendeth for vnlawfull lucre This lendyng is not freindship but naughtie dealyng For differyng from lawfull loane and greatly swaruyng from honeste contractes because Vsurie is contrarie to Nature for it taketh awaie equalitie and bryngeth one parte too extreame beggerie The lender synneth euen as dooeth à Tauerner whiche for vnlawfull gaine careth not if baudes and whores vse his house at commaundemente so he synneth because against reason he asketh Usurie whiche in deede is Theuerie But poore men thei cannot polle because suche men lacke substaunce And therefore thei set vpon riche men of whiche when some are eaten out of house and home thei deuoure the father So that the word of God muste bee iudge whereby all Vsuries are forbidden and it muste bee harkened vnto without all excuse seme it neuer so reasonable Therefore let iustice be doen and let the worlde come to naught 7. Obiection Whatsoeuer is giuen ought not too bee counted Vsurie Money giuen aboue the principall is à gifte Therefore not to bee accounted for Vsurie The Aunswere I deny the consequent and the reason is because it is à fallacie of the accident For in the Maior is signified à simple gifte in the Minor a gifte per accidens suche à gifte as is giuen against the giuers will driuen thereunto by neede for the keepyng or continewyng of the Vsurers fauour leste by offeryng nothyng he haue not wherwith to sustaine hymself againste future mischief For it is not onely against the lawe of Nature but also contrarie to the common custome among men that à poore and miserable man should reward à riche man or giue vntohym whiche wanteth nothyng 8. Obiection Whatsoeuer wee would or with great desire wishe for that if wee obtaine it is not to bee counted an iniurie Men willyngly and with all their hartes promise and paie suche à somme more than thei tooke Wherefore thei are not iniuried The Aunswere This argumente is à fallacie taken from à thing true in some respecte as though it were generally Therfore I thus aunswere to the Maior He which would à thing simplie and that which is in his owne power is not iniuried but à borrower vppon Vsurie doeth not simplie binde hymself to paie Vsurie for the loane thereof For he had rather keepe that money to hymself but beyng in pouertie he had rather forgoe his gooddes than his life that is to speake like a Logician He doeth promise and offer some peece of money for the lending not absolutelie but in respecte that is in comparison of twoo ●uilles whereof he doeth chuse the lesser and will like à waifa●yng man beset with theeues in à wood rather giue his goodes than leaue his life 9. Obiection Whosoeuer doeth pleasure his neighbour doeth à charitable deede Vsurers by lendyng their money dooe pleasure their neighbours Therefore thei doe à charitable deede The Aunswere I deny the Minor. For it is a fallacie of the phrase of speeche For to receiue more than you gaue is not too pleasure Now Vsurers will haue more than thei gaue and therefore doe rather hurte than profite their neighbour For as à waifaryng man acknowledgeth he is pleasured if Theeues spare his life though thei take his goodes so doeth a poore man if he finde any curtesie at the handes of an Vsurer For it is suche à peece of curtesie as the Poëtes doe recite of Poliphemus which promised Vlysses firste to deuoure his fellowes and afterward hymself To these Hypocrites whiche vnder the colour of aidyng and pleasuryng doe miserablie spoile men of all their substaunce and bryng them to beggerie that bitter complainte of Andromaches whom Menelaus had trecherouslie deceiued doeth well agree O you horrible Sophistes to be hated of all men you deepe dissemblers and maisters of falshod euill come vnto you Luther saith To plaie the Vsurer is not to pleasure but to plague and vndoe the neighbours as theeues and robbers dooe And againe It is no curtesie to benefite à man contrarie to the commaundementes of God. 10. Obiection Whatsoeuer is promised by couenaunte that is too bee performed Vsurie is promised by couenaunte Therefore Vsurie is to bee performed or paied The Aunswere This is à fallacie called à dicto secundum quid ad dictum simpliciter Whatsoeuer is promised by that couenaunte whiche neither violateth Religion nor hurteth honestie that is to bee performed But that couenaunt which is against iustice honesty religion is not to b● obserued accordyng to that common rule Thinges iniuste are neither to bee promised nor to bee performed although thei bee promised And the Lawiers saie well No couenaunte of dishonestie can take place Again An othe maie not bee the bonde of wickednesse For all othes and couenauntes are too bee made with twoo exceptions that is We maie not vowe or promise any thing contrary either to Religion or honestie These common rules should bee well remembred of all men but especiallie of magistrates lest beyng deceaued through the religion of an oth or binding by promise they compell their subiectes to the obseruing of vnlawfull othes and promises For all couenauntes and vowes which binde men to synne are necessarilie to be broken A certaine godly man saith That is honestie faith and promise to obeie God and to beleue him But that is contrarie to promise faith and honestie of à magistrate not to breake sutch seales and to cancell sutch bondes which are against the religion towardes God and honestie of conuersation 11. Obiection The strength and maintenance of the worlde is to bee maintained Vsurie is the strength of the world for without Vsurie the world cannot continue Therefore Vsurie is lawfull and not to bee forbidden The Aunswere I allowe the whole argument being vnderstoode of the world which is the companie of the wicked Certainlie Sathan as muche as lieth in him doth studie to maintaine the same by synne and extortion that so it may be and continue his kingdome In the world certaine it is Vsurie cannot be cut of but in the kingdome and church of Christe it is vnlawfull One saith As neither Iewe nor Gentill so no vsurer is in the kingdome of Christe nor to be accounted any of his Church 12. Obiection The meanes to get liuing be lawfull Vsurie is à meanes to get foode and clothing for Widdowes and Orphanes Therefore they may vse the same The Aunswere I aunswere It is à fallacie called à

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

goodes as many haue erroniously supposed à long tyme But wee muste harken to the holy Fathers whose iudgements haue been right in these matters Gratian alleging the iudgement of Augustine doth witnesse that the Rentes and Ritches of the Churche should be distributed into four partes The first whereof should be giuen to the Bishop and his family not to maintaine pride riot not to buye chaines or ringes of Golde not to keepe greate horses and courtly traines but for à necessarie and honest sustentation and for hospitalitie least that he beeyng deceaued and caried awaie by the vanitie of ritches doe forget his duetie as it is well knowen hath come to passe in this Realme The seconde parte should be conferred on the clergie whereof I make three degrees In the firste are teachers and learners which muste bee maintained leste through neede they forsake their calling In the seconde are weake and olde men which must be releeued becaused they cannot labour In the thirde are suche as by their paynes deserue to be maintained The Thirde should be reserued for the poore suche as are poore in deede and haue liued honestlie as for others they are vnworthy to be nourished with the goods of the Churche Let them beg The fourth should bee employed to the repairing of Churches and houses fallen in decaie This sentence of Augustine is à godly and à true partition of Ecclesiasticall ritches Hee will not haue houndes and harlots to bee maintained hee will not haue idle persons to bee cherished hee will not haue swarmes of Monkes most vnprofitable drones to deuoure vp the welthe hee will not haue trashe and idle wordes to bee solde for the treasure of the godly but he requireth à iuste distribution accordyng to the proportion of Geometrie whiche hath regarde both of the office and also of the labour of assigning stipendes And although I allow this iudgement of Augustine aboute the bestowyng of Churche gooddes yet this I adde vppon good reason Firste because ciuile auctority agreeth not vnto Bishops it is lawfull for godly kings and princes to take to themselues Lordships rule ciuile iurisdiction traines of Bishops so that they conuert them to the maintenaunce of the Church that is godly kinges and princes may enritche themselues with these thinges that they may haue wherwith both to defend their states against their enemies and shewe themselues liberall towardes godly exiles or suche as haue deserued well of the Churche and commonweale That Ciuile gouernment is not meete for Ecclesiasticall persons it may be confirmed by sutche places of Scripture as put à difference betweene the ministerie of the Gospell and ciuile gouernment As my father sent mee saieth Christe so sende I you My kingdome is not of this world The kinges of the Gētiles reigne ouer them but ye shall not doe so The weapons of our warfar are not carnall But the Papistes obiect that certaine prouinces were giuen to the Romane Bishoppe of Constantine If wee graunt this to bee true whiche is moste false yet though that power was giuen to Siluester it was not lawfull for hym to receiue it beyng à spirituall man and to deliuer it to his successors Because euerie one ought to doe the dueties of his calling accordyng to that of Paule Studie to bee quiet and to medle with your owne businesse The Bishoppe ought to preache the Kyng to gouerne and to guide Armies to prouide quietnes for the bodies of his people These thinges therefore are not to be committed to à Pastour but let euerie one in his callyng be mindefull of this rule Looke vnto your owne busines Again Let euerie one walke according to his calling Again do those things faithfully which are cōmitted vnto thee The saiyng therfore but it shall not be so with you should not onely be vnderstoode thus that Christ giueth not ciuile power to the ministers but also that it be not takē or exercised of him that is in the ministerie The Papistes in obiecting the aunswere of Christ to the saying Beholde here are twoo swordes doe sufficiently declare that they deale sophistically and subtilie For when he aunswereth that it is enough he sheweth the complaint concerning the twoo sortes of enemies It is enough that the swordes both of the high Preests and of Pilate are drawen against you Hereof without all controuersie is concluded that Ciuill gouernement is vnmeete for Bishops and Pastors Moreouer where as yet the reuenues of the Church are plentifull and where they are well seen vntoo by them aboue mentioned à godly prince or king like à faithfull stewarde and Nurse of the Churche should haue à consideration of sutch gooddes as remaine and especially prouide that they bee not wasted or possessed by idle fellowes sutche as neither haue neither can nor will do any good to their countrie or Church For as à king is the defendour of other gooddes of his people so ought he be the maintainer of Ecclesiasticall ritches And as it is the duetie of à kyng if à citie doe abuse their common ritches to prouide that they bee more profitablie bestowed so should the same Kynge conuert sutch Churche gooddes whiche were abused in superstition to other good endes But yet let euerie one take heede leste vnder the pretence of godlines he conuert sutche goods of the Churche either vppon vile persons or vnto wicked purposes Which God graunt to whom be all prayse ascribed now and for euermore FINIS ❧ Imprinted at London by Iohn Kyngston for Andrew Maunsell In the marge The reason why Vsurie is founde fault withall 1. The glorie of God must bee ad●a●nced That God may Haue his glorie and the wicked their shame Preachers finde fault with Vsurie 2. Preachers muste rebuke ●l synne and therfore of necessitie must adhort Vsurers to repent Luke 24. 3. ●f Preachers spare to speake the w●ll of the Lorde God will not spare to punishe them Deut. 12. Ezech. 33. Math. 5. Ap●c 22. If the commaūdement or message of a earthly Prince must faithfully bee doen muche mo●e must the will of God. The reward of well doing is no temporal thing but eternal happines The punishment of Vsurers if they doe not repent is eternall damnation in the pit of hell 4. What profit● Ministers get by inueyng agains● Vsurie The fruites of faithfull preachyng The profit commyng to the well disposed hearers of Gods word 5. Vsurie hath in all ages been found fault withall ● ▪ Vsurers more seuerely punished than theeues among the old Ethnikes Cato To be an Vsurer was to bee a murtherer in C●tos iudgement 7. Vsury is heresie Herisie what An obstinate errour striuing against the Articles of our faith VVhy Vsurie is called Heresie V●hen Vsurers after sundry admonitions to auoyde their ill dealing stand in defence of them selues they become obstinat Heretikes VVhether Vsurie be contrarie to the Articles of our faith or no. VVhat is an article of the faith Psalme 1. Obstinate