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.

¶ The 5. Chapter. A confirmation of the true estimation, that Usurie is vnlawfull, condem∣ned, and damnable.

1. From the definition of Vsurie.

EVery gaine, whiche, contrarie to the* 1.1 expresse commaundement of God, in respect of lending is exacted a∣boue that whiche is lent, is vnlaw∣full, and to be auoyded. Usurie is suche a gaine.* 1.2 Therefore is Vsurie vnlawfull, and* 1.3 to bee auoyded.

The maior, or the former parte of this reason is pro∣ued by those testimonies of Scriptures aboue mentio∣ned.

The minor is manifest by those places taken out of Exod. 22. Leuit. 25. Luke. 6. So that the conclusion is strong and good. For if all vnlawfull gaine bee forbid∣den; and Vsurie be an vnlawfull gaine, it muste followe that Vsurie is forbidden.

2. From the kindes of Vsurie.

No kind of Vsurie by the worde of God is allowed, or* 1.4 graunted, especially to the people of the newe Testament, accordyng to that of Christe: Luke. 6. Lende, looking for nothing thereby.

Therfore neither the Vsurie of tenne or fiue in the hun∣dred,* 1.5 is, &c.

The consequent is good. For if all Vsurie be forbid∣den: then the gaine of fiue in the hundred, or of one pennie, yea of one Barly corne gotten by Vsurie, is vn∣lawfull.

3. From the signification of the names giuen to Vsurie.

Names are significations of thinges.* 1.6

These wordes Neschech, Tarbis, and Techochin, do si∣gnifie* 1.7 a thing hurtfull and forbidden. For Neschech signi∣fieth byting or gnawing. By Tarbis is ment an ill encrease, because Vsurers make that to fructisie whiche is fruitles, whiche by the witnes of Ethnikes is contrarie to nature. Techochin noteth that Vsurers deale not simply like honest men, but with craft and subtiltie.

Therefore the thing signified by these names, which is* 1.8 Vsurie, is hurtfull and wicked.

The conclusion is good. For those argumentes are most especiall, which are taken from the true sense and signification of wordes.

4. From coniugates.

Vsurers are excluded out of the Tabernacle of the* 1.9 Lorde. Psal. 15.

Therefore is Vsurie a thing wicked and detestable in* 1.10 the sight of God.

The conclusion is good. For the forbidding, condem∣ning, or punishing of a thing by GOD in anie person, sheweth that the thing it selfe is wicked and vnlawful.

5. From a diuision.

To forbid that whiche by the Diuine, Humane, Ciuile,* 1.11 and Canon Lawe, by many auncient and newe ordinan∣ces of godly Princes is condemned, is necessarie, godly, and commendable.

Vsurie by all these is forbidden, and condemned.* 1.12 Therefore the forbidding, and condemning of Vsurie is* 1.13 necessary, godlie and commendable. The proofe of the mi∣nor may be found in Deut. Cap. 22. 23. Leuit. 25. Ezech. 18. Psal. 15. &c.

6. From the effectes.

Impossible is it that the effect should wholie bee worser than the cause.

The effecte of Vsurie in respect of the giuer are po∣uertie, hunger, griefe, wretchednes, and beggerie, in re∣spect of the receiuer bee goodes gotten by subtiltie, or to speake more plainlie, heaped together by theeuerie, the o∣uerthrowe of Common weales, the vengeaunce of God, cursings, an euill conscience, subiection to Sathan, eter∣nall damnation, and after the death of the scraper of them, a prodigall or tragicall wasting of these ill gotten riches.

Therefore is Vsurie detestable.* 1.14

The Minor is easily confirmed, bothe by authoritie of scripture: and by daiely experience.

7. From absurdities.

That doctrine whiche hath many absurdities and in∣conueniences,* 1.15 cannot bee true, certaine, and sufferable.

That doctrine whiche alloweth Vsurie, hath many ab∣surdities* 1.16 and inconueniences.

Therefore it m••••••e needes bee à false doctrine, and is* 1.17

intollerable in the Churche.

The Minor is euident. For it is cleane contrary to the manifest Scripture, bothe of the olde and newe Testa∣mente. 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 or∣dinaunces in common weales, agreable bothe too the lawe of Nature, and to the woorde of God; it dissol∣ueth humaine soueraintie by vnequall dealyng, and fi∣nallie 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* 1.18 God.

But God doeth commaunde vs frely, without any hope* 1.19 of lucre for the loane, to lende our money, or other thynges to our neighbours.

Therefore his commaundement is to bee obeyed.* 1.20

The conclusion is strong. For Christians are streigh∣tly 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,* 1.21 should haue faithe, and an euill conscience. 1. Timothe. 1. Roma. 14.

All Usurers haue an euill conscience.* 1.22

Therefore thei wante faithe, and by à consequent it is* 1.23 impossible that thei should bee saued; as long as wittyngly

and willyngly thei perseuer in that synne without repen∣tyng.

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* 1.24

Muche more doeth Usurie. The consequent is good. For Vsurers without neede, continuallie, without ceas∣sing doe rape & scrape ritches together. Theeues do the same onely in tyme of necessitie, and many tymes dri∣uen thereunto by the crueltie, and vnmercifulnesse of them in wealthe, whiche haue no pitie on their miserie. And therefore doe Vsurers deserue a greater punish∣ment. 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 contra∣rie* 1.25 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 Vsu∣rers 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* 1.26

Deuill, a third cannot bee showen.

But in the kingdome of God no mortall, or any synne* 1.27 hath dominion.

Wherefore, sith it hath been proued that Vsurie is à* 1.28 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.* 1.29

Therefore no price should bee paied. For he whiche as∣keth à price and giueth no ware, is a damned Vsurer.

14. From a contradiction.

God doth forbid Vsurie.* 1.30

Therefore doeth God neither allowe, or permit Usu∣rie.* 1.31 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, wher∣by both the poore through greefe and honger doe pine a∣waie, 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* 1.32 Vsurie.

Therefore godlie Magistrates, whiche by wholesome* 1.33 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* 1.34 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* 1.35 violate the Scriptures, and greeuouslie offende, whosoe∣uer 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 vnder∣stande that to the truthe of God thei are poisoned ene∣mies, and of an hellishe opinion Deuilishe patrones.

Notes

• * 1.1

  The maior.
• * 1.2

  The minor.
• * 1.3

  The conclusion.
• * 1.4

  The antecedent.
• * 1.5

  The consequent
• * 1.6

  The maior.
• * 1.7

  The minor.
• * 1.8

  The conclusion.
• * 1.9

  The antecedent.
• * 1.10

  The consequent
• * 1.11

  The Maior.
• * 1.12

  The minor.
• * 1.13

  The conclusion. Though the au∣thor doth not sufficiently con∣firme euerie parte of the minor, yet who∣soeuer will take the paines to o∣ueruewe in M. Docto: wilsons discourse vpon this matter, the Orations of Oc∣kerfoe, and the Ciuilian, shall easelie see that it is true. The maior. The minor.
• * 1.14

  The conclusion.
• * 1.15

  The Maior.
• * 1.16

  The minor.
• * 1.17

  The conclusion.
• * 1.18

  The maior.
• * 1.19

  The minor.
• * 1.20

  The conclusion.
• * 1.21

  The maior.
• * 1.22

  The minor.
• * 1.23

  The conclusion.
• * 1.24

  The antecedent. The consequent
• * 1.25

  The antecedent. The consequent
• * 1.26

  The maior.
• * 1.27

  The minor.
• * 1.28

  The conclusion.
• * 1.29

  The antecedent. The consequent
• * 1.30

  The antecedent
• * 1.31

  The consequent
• * 1.32

  The antecedent.
• * 1.33

  The consequent
• * 1.34

  The anteceden••.
• * 1.35

  The consequent