Selected quad for the lemma: money_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
money_n	lend_v	poor_a	usury_n	2,214	5	12.0293	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A04199	The celestiall husbandrie: or, The tillage of the soule First, handled in a sermon at Pauls Crosse the 25. of February, 1616. By William Iackson, terme-lecturer at Whittington Colledge in London: and since then much inlarged by the authour, for the profit of the reader: with two tables to the same.	Jackson, William, lecturer at Whittington College.	1616 (1616)	STC 14321; ESTC S107500	126,595	177

to the contrary goe and sinne no more Secondly hee pardons both a poena culpa from the fult and punishment we deny not but that the Church may pardon the punishment but not the fault for that is proper onely to God Thirdly he pardons such as he neuer sawe and cannot tell whether they haue repented them of their sinnes or no whereas pardon is to be granted to such as repent them of their sinnes And to fill vp the measure of his iniquitie Mandanius Angelis quarenus animas omnium accedentium Wee commaund the Angels to carry all the soules of them that come to Rome this yeere out of Purgatory into Paradise Et concedimus cruce signatis vt ad eorum vota duas vel tres animas quas vellent è Purgatorio liberarent And wee grant to all those that haue taken vpon them the holy Crosse to deliuer two or three soules at their pleasure out of Purgatory And surely could it bee prooued that the Pope could forgiue sinnes I would presently turne Papist And here let mee acquaint your vnderstanding with the author of these pardons who as I finde was Gregory the first for hee proclaimed that whosoeuer would come to Rome to visite the Temples should haue cleane remission of sinnes Then came Boniface the 8. and made the yeere of Iubile or grace euery hundred yeeres with the like promises Then after him came Clement the sixt and brought it from an hundred yeeres to fiftie with the same promises Plaenariam indulgentiam full remission of all their sinnes apaena et culpa toties quoties But the thing obseruable is this why so great a benefite as this as they say did sleepe so long before it was knowne either it could not be found or they were very vnmercifull to keepe the people in sinne and might haue freed them of the same But now pardons being found note the manner not a iot without money for no penny no pater-noster And here two things must bee looked vnto first that wee keepe the Popes fauour secondly that wee haue large purses or wee may goe without pardons For conclusion the true Church of God is taught that pardons are not to bee bought with gold and siluer but with the blood of Christ. What should I speake of their pilgremages vnto lying vanities their stewes established by authoritie a hell aboue ground where lust the daughter of idlenesse hath accesse to whoredome or their Masses Cloystered Nunnes single life treasons murthers and a world of the like whereby they are abominable to God odious to man and comparable to the deuill Their Religion damnable their practise blood and crueltie and themselues famous for villany Thus then you see the Papist walke not after the word of righteousnesse no holy Scriptures are reiected and in stead thereof is come darkenesse and darkenesse hath bègot ignorance and ignorance hath begot error and his brethren See these prodigious spirits are they which are contemners of God despisers of his word persecuters of his Saints and sacrificers to the deuill I am glad I am rid of them let them goe but God giue vs grace neuer to followe them 〈◊〉 wee home to our selues and see whether wee can finde any among our selues which walke farre wide from the word of righteousnesse And here first I will beginne with the Vsurer whose arte is crueltie and therefore God did prohibite the same as too barbarous and diabolicall to be in the Church of God Therefore when thou lendest money to the poore thou shalt not bee as a vsurer to them Now if you would knowe what vsury is the text saith it is nashak whereof commeth neshek which signifies to bite or gnawe Well saith the vsurer now I see it is lawfull to take vse so that it be not to the hurt of the borrower whereby to bite him But stay a little and hearken vnto God what hee saith more of this by the Prophet he shall liue for euer which hath not giuen vpon vsury where the word tarbith is vsed which is to encrease and it comes of rabah to multiply So that to bee an vsurer is to take more then hee puts forth and to take encrease is to bite there being no more difference betweene nashak and rabah but this rabah is to take encrease and nashak is the nature of it namely to bite So then you see he which taketh increase for his monty is a biter and so doeth Ambrose obserue Such are the benefites that you rich men bestowe you giue out little and require much againe such is your kindnesse that you vndoe them whom yee helpe This is the nature of vsurie The persons to whom they might not lend vpon vsurie were their brethren And by brethren in this place is ment brethren of nation as Paul saith I haue great heauinesse for my brethren that is for the nation of the Iewes And to these it was not lawfull to lend on vsury not one Iewe to another Iewe. Now by the same rule it is nor lawfull for one English man to lend to another and so of other nations But the chiefe ende why God forbids to lend to their brethren was to shew that in the Church this diabolicall arte should not be vsed As for idolaters and enemies to Religion they might lend to such on vsury and for the rooting out of these wicked ones but among themselues it might not be vsed And this statut-law remaineth still vnrepealed The like I might speake of stage-playes drunkennesse pride adultery swearing lying murdering I haue not yet done with this word of righteousnesse Gods word is called righteous first because of the author which is God Holy men spake as they were mooued by the spirit of God and from God that is perfect there is no euill and filthy thing And for this ende the Prophets cryed the mouth of the Lord the mouth of the Lord to shewe that God was the author thereof which may bee prooued thus 1. Est antiquitas the antiquitie which is before all writing as God is before all creatures 2. Hormonia pulcherima the most sweete hermonie and consent betweene Moyses the Prophets and Apostles which though they liued many yeeres differing yet doe they all agree in one thing 3. the true accomplishing of those things spokē of by them 4. the ouerthrow and downefall of those that haue opposed themselues against their sayings all which doe plainly demonstrate that God is the author of them Secondly they are righteous because they are instruments to bring vs vnto righteousnesse The whole Scripture is giuen vs by inspiration and is profitable to teach to instruct in righteousnesse that the man of God may bee made perfect to euery good worke Now where the effect is holy the cause must needes be righteous Thirdly Gods word must needes be righteous because it teacheth a doctrine which is holy pure righteous c. Is Gods word righteous then well note the blasphemie of

vncleannesse This by our Lord is called adultery whose word wee may take for currant and from this kinde of adultery there are few free Many are restrained from the outward acte partly by outward shame and partly sor seare of pumshment This is a secret kind of adultery which no man ees but God For the heart of man is deepe and who kuowes it ani ithouah choker lib yet I the Lord searcheth the bea rt finding out this socret adultery which there seldome stayes but as Lis minimis verbis interdum maxima crescit Of small wordes sometime ariseth great contention Euen so of inward motion ariseth carnall copulation Ex paruo initio res magna oritur From a small biginning ariseth a great matter Secondly it is committed in the behauiour countenance lookes and attire which is so reckoned by the Lord himselfe Thou hast a whorish behauiour Ne dicatis vos habere animos pudices sihabeatis oculot impudicos saith Augustine Say not that you haue modest and chaste affections if you haue vnchaste and wanton eyes Habitus mentis in corporis statu cernitur The condition of the minde is seene in the state of the bodies as Ambrose obserues There is a liuely example of this of Tamer that attired her selfe in some wanton attire whereby she drew Iuda to sinne whereby it appeares that wanton habit is a load-stone to drawe men to lust Geradas of Lacedemonia being demanded of his hoast what paine adulterers suffered at Sparta made this answere O hospes nemo apud nos fit adulter neque fieripotest O hoast there is none adulterer among vs neither can there be any for we neuer come at any Comedies or any other Playes nor in company with any wanton attired persons Hereby shewing that this wanton gefture is a kinde of adultery Sophocles beholding the beautie and behauiour of one was rebuked of Pericles for it in this manner Praetoris est non solum manus a pecuniae lucro sed etiam occulos a libidino so aspectu continentes habere Not onely the bandes of him that is a Pretor ought to refraine from lucre of money but also the eyes to bee continent from wanton lookes Yet this kinde of adultery is common with vs of this land Such painting the face laying out the breasts frisling abroade the haire and casting aside the eye All which wanton trickes are no lesse then the sinne of adultery De adulterio vultiu meditantur adulterium castitatis By the adulterating of the countenance they meditate the adulterating of chastitie saith Ambrose Thirdly adultery is committed by wanton wordes luxurious songs vnchast speeches and filthy ribaldrie whereby the hearers are infected and their owne lust inflamed All which are condemned by the Apostle and from which he much dehorteth Let no corrupt communication proceeds out of your mouthes And in the 3. Ephesians ver 4. he saith the like Neither filthinesse nor foolish talking nor lesting which are things not comely The last branch of this adultery is carnall copulation the highest steppe of this sinne There is yet another field sowne with the seede of vipers Brokers that liue by extortion lending money vpon pawnes whose customes are monstrous and such as to finde among men improbable and I thinke among Christians impossible Onely I suppose among deuils incarnate the like is to bee found I haue heard them called the deuils nearest kinsemen and so as verely I beleeue it The vermine of the earth the corruption of nature and bred like monsters It is not long time since this viperous generation sprung vp I hope authoritie will take an order to cut them downe before it be long If I shou'd report vnto you their common vsurie you would hardly beleeue me And yet if I should not tell you I should offend What I speake is not by relation but by mine owne experience Their accustomed manner in their trading is after a good pawne deliuered to take for interest eight pence a moneth for a pound their bill of sale which is foure perce to them must bee renued euery moneth so that the vse of twentie shillings comes to thirteene shillings by the yeere So after this reckoning an hundred pound comes to threescore and fine pound in the yeere This is monstrous extortion besides this the Register hath a fee which the borrower payes and commonly they lend but halse the worth and gaine the rest to themselues in the forseit of the pawne Are not these then the vipers of the world goawing off the flesh from the poore mans boanes robbe their estates grinde their saces and sucke their bloods No matuell if there bee so many poore in this land when Salirbury-plaine is come so neere I will not accuse them though I shroudly misdoubt them that they are little better then theeues For what difference is betweene them that breake the house and those that receiue the goods the one sort robbes priuately and the other robbes publikely or as I may say the one by craft and the other by violence and force God concluded that the image-maker and the image-worshipper were both as one and I thinke there is no more difference betweene a thiefe and a Broker then as Seneca saith is betweene a lyer and a flatterer both speake an vntrueth To vse the Logitians rule Whatsoeuer is the cause of a cause is also the cause of the thing caused The Broker makes sale of clothes and the thiese seeing such good sale of clothes makes the more hast to steale as the prouerbe is If there were none to receiue there would be none to steale What makes the thiese to steale so sast Because hee can presently put them off to the Broker and the Broker can as quickly metamorphise them into some other fashion And now tell me whether the broker be not a thiese Yes sure though not equally palpable yet equally culpable theeues Hence came that saying A crafty knaue needes no Broker as if a Broker were worse then a knaue Then iudge you what hee is Some of them are gone to Tyborne a fruit of their calling And I wish the rest to giue ouer or amend lest they follow after There is yet another tough piece of fallow ground and much adoe there will beeto plow it vp because it brings such profit as it doth being as it is This fielde is sowen with no lesse then beaten Satten whether merchants or no I cannot tell but I am sure they are Exchange-walkers that walke there for a bootie to exchange their soules for a little of Mammons inheritance that a man may almost with as much case goe thorow Westminster-hall gate in the Terme time as thorow the Exchange betweene the houres of eleuen and twelue on the Sabbaoth day Is this a time to receiue vineyards fields money and garments Is this a time to talke of your 〈◊〉 to hearken after newes exchange commodities and conferre of worldly matters Surely if it be death to steale