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.

TO PROVE THAT Vsurie is vnlawfull, a lear∣ned discourse.

¶ The 1. Chapter. ¶ A recitall of the causes, vvherfore Vsurie is founde faulte withall, and condemned.

FOr as muche as this case is burdened with greate preiudice, and many both o∣uercome with custome, pric∣ked with the spech of the fro∣ward people, and bewitched with the glorious colours of Vsurie, doe iudge sinisterlie, and wickedly report of suche as set them selues against this Idoll of the worlde: it is both good and necessarie afore wee enter into this dis∣course, to recite the true and weightie causes, whereby plainly and sustantially it may bee proued and showen, that Preachers through a godly and commendable zeale, haue cōdemned Vsury, instructed their auditors earnestly to auoyde it, adhorted vsurers to repentance; and with seueritie of suspension, yea with the Thunderbolt of ex∣communication (thereby to bring them to the acknow∣ledging of their wickednes, and to the doing of penance)

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haue terrefied suche as either wickedly doe vse, or wilful∣ly defende vsurie.

And although the vanitie of these backbiters bee suffi∣ciently knowen and manifest vnto the godly: yet the ho∣nour of our profession is to bee defended, and our fame must bee deliuered from the eger inuasions of these pesti∣ferous* 1.1 sycophants, lest otherwise the simple be offended, and withdrawen from the truthe, fall into their opinion.

The firste is the glory of GOD wherunto, as Paule* 1.2 * 1.3 doth admonishe, all our actions are to bee directed. For God wilbe acknowledged and glorified of vs, euen as he is. And therefore did he make vs accordyng to his owne likenes; therefore would he haue vs to be redeemed with the precious bloud of his onely begotten sunne, and ther∣fore with his holy spirite through the preachyng of the word, and administration of the Sacramentes doth hee il∣luminate our myndes and cogitations, that due and true glorie may be ascribed to hym alone.

Now they, whiche put no a••••iance in the giuer and be∣stower of euery good thyng, but by their owne forecaste and wisedome, yea by vnlawfull trades, neglectyng the meanes whiche bee ordained of God, prouide for them∣selues, attribute that glorie whiche is due vnto God, vnto themselues, and their vsurie. And so contumeliously they deale with God, for whiche thing, because he should not* 1.4 so much as in worde be abused, we reprehende and con∣demne vsurie, that the glorie of God by acknowledgyng of his benefites, and obedience vnto his will, may shine and be seen in vs.

The seconde; The greate, eternall, and straight com∣maundement* 1.5 * 1.6 of God which is giuen and proposed to all the Ministers of the Churche, preache repontaunce. The preaching of repentaunce for that it is against all synnes, it must needes rebuke vsurie.

The thirde; The wofull commination, whereby God* 1.7 doth threaten eternall damnation of all suche as either di∣minishe his commaundementes, or of a set ignorance o∣uerpasse his will in silence; or rashly presume to ad vnto his word; or carelesly neglect their callinges.

An Embassadour of an earthlie prince beeyng sent on busines, if, without the counsaile of his Prince, he alter the forme of his Commission, is iudged to haue doen wicked∣lie, and iustly getteth vnto hymself the anger of his Prince and punishment for his presumption. Then what shall we thinke of those messengers, what displeasure doe they runne into, what iudgement doe they deserue, and what cruell punishment should they haue, which beyng Em∣bassadours of Christ hymself, take suche power and liber∣tie vppon them, contrary to the will of their almighty and* 1.8 euerlasting Prince, that they will chaunge, peruerte and permit at their pleasures, whiche are placed in his worde to be beleeued, and to be obeied? For this controuersie is not about an earthly kingdome, but it concerns the glory of God, and the health of the soule; and respecteth that lyfe, whiche in deede is to be called a lyfe, the losse wher∣of after this lyfe cannot be recouered.

The four••h▪ The consideration of the greate and won∣derfull* 1.9 profite whiche commeth aswell to the teachers as hearers by the reprehension and condemning of Vsurie.

We the ministers of God shall attaine this reward, if as* 1.10 other synnes, so we reprehend vsurie in all places, that, as faithful fulfillers of the wil of our master, we shal haue his fauour, and the testimony of a good conscience, and ioye, and cōfort, and willingnes to praie; yea & in all the race of our life, and before the tribunal seate of the sonne of God, we shall glorie, that we haue been faithfull; & before hym whiche is the knower of all hartes, our very auditors, will they or nil they, shal cōfesse the same, where then we shal

bee adorned with a florishyng crowne of eternall glorie.

And the auditors whiche are tuched with a care of the* 1.11 safetie either of their bodies in this world, or of their sou∣les in the lyfe to come, shall take suche fruite and profite by this preachyng of repentaunce, that, beeyng admoni∣shed of the contagiousnes of this plague whereby their soules are infected and killed, they prouide in tyme a me∣dicine for the creepyng diseases, lest otherwise the whole part be drawen, and leaste the soule polluted with this vice, and defiled with that damnable synne, be cast by the iustice of God into euerlasting tormentes.

The fift; The consent of all the godlie and faithfull prea∣chers* 1.12 in the Churche, from the Apostles tyme vntill this* 1.13 age, hath an especiall force to stirre vp not onely a liberty, but also a cōtinual matter to accuse and condemne vsurie.

The sixth; Because it quencheth charitie, whiche is the* 1.14 principall chaine of humaine societie: it taketh awaie the lawe of nature, from whence the positiue lawes are ta∣ken,* 1.15 whiche also condemne vsurie. The Ethnikes beeyng glorious by this light of naturall discernyng of honest from filthy thinges, haue not feared to pronounce, that vsurie is a thing detestable, and to be abhorred.

For they did rightlie suppose that a theefe with a dou∣ble, but an vsurer with a fourfold punishment should bee* 1.16 afflicted, and that because he is a destroyer of nature. For CAT obeyng demaunded what was vsurie, hauing re∣spect hereunto aunswered, that which murther was.

The seauenth; Because vsurie is heresie. For by the iudge∣ment* 1.17 * 1.18 of all the learned and godly writers, it is called He∣resie, an obstinate errour striuyng against the foundation, that is, the Articles of our faith. The confirmation of this definition is extant in the thirde chapter of the Epistle to Titus in these wordes. After one admonition or two auoid an heretike, &c.

Now let vs applie this doctrine, that it maie bee kno∣wen* 1.19 in what respect vsurie in called heresie. By many te∣stimonies of holy scripture it maie bee proued, that vsurie* 1.20 is a deadly synne, as by that whiche followeth shall ap∣peare. Now if this synne after many admonitions bee de∣fended, and with sondrie colours bee excused & painted, and become pertinacie, then is it no more a simple, but is called an obstinate errour.

Then a question riseth, whether Vsurie bee contrarie to the foundation of the scripture, that is, to the Articles of our faithe; But, the definition of an Article of faithe beeyng considered, the aunswere is easie. An Article of faithe is any parte of Christian doctrine, either in the old or newe Testamente whiche is deliuered vnto vs, and propo∣sed to bee beleeued. For it is the propertie of faithe not to assent to à part, but to all the woorde of GOD whiche is written and giuen out to bee credited, accordyng to that* 1.21 of Dauid, And in the lawe of the Lorde (not in à parte of the lawe) will hee meditate daie and night.

Now many commaundementes whiche forbid the ex∣actions of Vsurie, are aswell in the olde as newe Testa∣mente proposed to bee credited of vs, that accordyng too that rule our life maie bee directed, and conformed by à good conscience in newnesse of life to the honor of God, and profite of our neighbour. Therefore the forbiddyng of Vsurie, is an article of our faithe.

Wherefore thei whiche imbrace this errour of Vsurie, and with an obstinate mynde defende it, and with con∣tentious* 1.22 woordes alowe it, and beyng admonished, or by strong and euident places of scripture conuicted doe cō∣tinue therein, and are vpholders thereof, thei ma••e rightlie bee accounted and proclaimed for Heretikes, as also the Ciuill lawers doe witnesse.

And for that to fall into heresie is verie daungerous,

and beeyng in too come out againe is harde, it were good for all Vsurers to prouide and foresee, leste thei bee spotted with the staine of Heresie, and so by little at the length thei slide into suche à sincke, from whēce fewe can escape and come out. And what needes many woordes? Doeth not Christe and Paule call Coueteousnesse, whiche is worse than Vsurie, as Luther witnesseth, Idolatrie? For* 1.23 Christe saieth, Ye can not serue God and Mammon. And Paule, Knowe this, that euery Fornicator, impure person, or couetous, whiche is an Idolater, hath none inheritaunce in the kingdome of Christ and of God. Let no man deceiue you with vaine woordes. For, for suche the wrathe of God com∣meth vpon the sonnes of vnbeleef. Bee ye not therefore par∣taker of them. Euen as the Manichees horrible heretikes did commende Vsurie, as Augustine writyng of their* 1.24 maners and customes saieth. Thei encrease Vsurie, and o∣penly defende, that to bee an Vsurer is better than to bee an housbandman, because an Usurer dooeth not breake of the members 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 abho∣minable* 1.25 and moste detestable filthinesse thereof, whereby not onely the godlie, but also all whiche haue any reason,* 1.26 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 with∣out 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* 1.27 deceipt and malice, doeth almoste thinke them to bee ve∣rie Diuels. At one woorde, thei are like to vessels full of all* 1.28 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?* 1.29 The holie Ghoste by the Apostle Paule doeth proue the same, where he saieth: They whiche will bee riche, fall into* 1.30 temptation, and snares, and into many foolishe and damna∣ble 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 them∣selues with sundrie sorowes. Finallie, as filthie men thei are horriblie polluted, and with the staines of synne not one∣ly contaminated, but ouercouered; barred frō the kyng∣dome of God and Christe, and driuen from all grace and blessyng of God, and through the displeasure of the al∣mightie 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* 1.31 that the glorie of GOD is to bee spred abrode, preached and protected; and the commaundement of the almigh∣tie, 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 salua∣tion 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 con∣demners 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 Gos∣pell reueled. For the faithfull seruauntes of God take this matter in hande, not driuen thereunto by the writynges* 1.32 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 sou∣les, are compelled thereunto: whereby in the preachyng of Repentaunce, thei rebuke Vsurers as well as other syn∣ners; 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* 1.33 looke to the foūtaines, that the mynd of the searcher maie bee certified of the vndoubted truthe, that in the ex∣plication the iudgement wander not* 1.34 from the true sense. The names of thynges are rightelie called notes, whiche beeyng either altogether vnknowen, or not per∣fectly

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.* 1.35

The worde of God, whereby God hath manifested hymself, is written in Greeke and Hebrue. The begin∣nyng 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 signi∣fieth 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* 1.36 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 world∣ly miserie; and the soule into euerlastyng tormentes. No doubt this name is giuen to Vsurie to shewe the fil∣thinesse, 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,* 1.37 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,* 1.38 whiche is woorthe the notyng, couetousnesse, the mo∣ther of Vsurie, is therefore called Beza. For it commeth of the verbe Boza, whiche signifieth to wounde. For as* 1.39 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 com∣pelled oftentymes through neede to pine awaie.

In the newe Testamente these twoo names of Vsu∣rie* 1.40 are moste common, to wit, Daneismos, and Tokos, the later of whiche deriued frō the verbe T••kto, whiche signifieth to beget, or to bryng foorthe, doeth plainlie shewe foorthe the nature and force of Vsurie: that, con∣trarie to the nature of money, whiche is à thyng barren and frutelesse, it bringeth forthe à child. Thence is it cal∣led in Hebrue Tarbis, and in Latine Foenus, as it were* 1.41 Foetus, the frute of the wombe.

Now consider how greate is the blindenesse, or ra∣ther the madnesse of men in these dotyng daies of this* 1.42 worlde, that to à thyng frutlesse, barren, without seede, without life, will ascribe generation: and contrary too nature and common sense, will make that to engender, whiche beeyng without life by no waie can encrease. And therefore Aristotle an Ethnike, and without all* 1.43 knowledge of Christianitie, for this cause dooeth pro∣nounce Vsurie to bee à thing detestable, and to bee ab∣horred.

His wordes are these: By good reason hath Vsu∣rie* 1.44 come into the hatred of man, because money is onely reaped, and is not referred to the exchange of thynges, for whiche cause it was firste inuented. For contrarie to the course of nature, Vsurie doeth augment and encrease money, from whiche it is so called. Wherefore in this so excellente and wounderfull clearenesse of the Gospell, let Christians bee ashamed to iudge that allowable, whiche à prophane Philosopher so highly did condēne Hetherto of the definition of the ••ame Vsurie. For I thought to vtter and shewe for the suche names which the Prophetes and Apostles haue especially ascribed vnto the same.

Vsurie what?

Exodus. 22. If thou lendest thy money to my people whiche are among you in miserie, doe not oppresse them, neither put Vsurie vpon them. Luke. 6. Lende, looking for nothyng againe. By these testimonies out of the old and newe Testament, this definition of Vsurie may bee ga∣thered. Vsurie is à gaine aboue the principall, exacted* 1.45 onely in consideration of the loane.

Many sortes, accordyng to the sundrie kindes of* 1.46 thynges vsed, might be declared of Vsurie, but I thinke it needelesse to make any subtile distinction, when as in that one, whereof the scripture dooeth speake, all maie bee easely included. When, to wit, in the loane of any¦thyng,* 1.47 either of money, or of corne, &c. wee are con∣tente for the lendyng to receiue more than wee gaue, that couenaunte is called Vsurie, and is condemned in many places of holie Scripture, as hereafter shalbee shewed. Whereof Bernard saieth notablie: Usurie is à* 1.48 legal thèfe, foretellyng afore what he doth mynde after∣ward to steale. The efficient cause of Vsurie, is the for∣cerie* 1.49

and bewitchyng of Sathan. For euen humane rea∣son, not altogether quenched by the Diuell, dooeth de∣test and abhorre all suche thynges as destroye nature, as Vsurie doeth.

The materiall is money, corne, wine, and any other thyng whiche wee maie consume.* 1.50

The formall is the filthie snares, whiche are laied for temporall goodes.

The finall, or the ende therof is, that Vsurers maie en∣riche themselues, by impouerishing of others; and that thei may spend their daies pleasantly in idlenesse with∣out paine; that such as stand in neede, maie be brought into extreme pouerty & miserie, yea, & that multitudes hauing so vndoen themselues may in greif, hunger, and wretchednes cōsume their daies in this miserable world.

Vsurie offendeth God, and, without repentaunce,* 1.51 purchaseth his heauie wrathe and eternall damnation; it quencheth charitie, diminisheth substaunce; maketh accursed; bryngeth into the greeuous slauery of the vn∣godlie; it is the deuourer of good men; the destroyer of all humane societie. And therefore Vsurers bee rightly called Noschim, that is, Oppressors.* 1.52

And hence it is that Cato likened Vsurie to à sworde* 1.53 made for the destruction and decaye of life. For so bee∣yng* 1.54 asked, What it was to bee an Usurer (as reporteth Cicero) aunswered, That whiche is to bee à Murtherer. It is greatly to bee lamented, and with vnfained teares to bee bewailed, that wee, to whom the will of GOD through his vnspeakeable mercie is opened and reuei∣led, wee Christians should bee surpassed of the verie Pagans in godlinesse, but without all controuersie in his tyme, God by the greeuousnesse of paines, will re∣uenge this impietie.* 1.55

The thynges whiche are contrary to Vsurie, is the

commaundemente of God; the duetie and obedience, whiche by an immutable order, the creature oweth to his creatour; the threatnynges of punishemente bothe temporall and eternall; the loue of our neighbour; the equitie and equalitie ordained for conseruation of hu∣mane societie: The law of Nature, & the positiue lawes.

¶The 3. Chapter. whether Vsurie be lawfull.

NOwe, beecause the matter doth so require, wee will en∣counter with Vsurers, and deale with this questiō whe∣ther Vsurie be lawfull, or no?

Seeyng that Vsurie by the* 1.56 expresse worde of GOD is plainly forbidden, there is no question but it is vnlaw∣full. For man is accordyng to the likenes and similitude of God created, by the Sunne redeemed, and sanctified by the holy ghost, that in him the knowledge and glo∣rie of God may shine, and bee seen, that obediently he should serue God, that he should declare and manifest the gratefulnes whiche hee oweth to his maker for all the benefites whiche he hath receiued.

That God most straightly and seuerely hath forbid∣den* 1.57 the same, it is apparent by these testimonies which follow, collected out of holy scripture.

Thou shall not steale.* 1.58

If thou lendest thy mony to my people which are among* 1.59 you in miserie, doe not oppresse them, neither put Usurie vppon them.

If thy brother bee waxed poore, and fallen into decaye* 1.60 with thee, thou shalt releeue hym, both the straunger and the soiorner, that hee may liue with thee. And thou shalt take no Vsurie of hym, or vantage, but thou shalt feare thy God, that thy brother may liue with thee. Thou shalt not giue hym thy Money vppon Vsurie, nor lende hym thy corne for encrease.

Thou shalt not hurt thy brother by vsurie of Money,* 1.61 nor by vsurie of Corne, nor by vsury of any thing that he may be hurt withall.

He that lendeth vpon vsurie, and taketh ouerplus, shall* 1.62 this man liue? He shall not liue.

He that hath giuen his money to Vsurie shall not dwell* 1.63 in the tabernacle of the Lorde, nor rest vpon his holie hill.

Lend, looking for nothyng therby When he saith lend,* 1.64 he biddeth not to giue, but hee would haue the princi∣pall to bee restored. But he doth forbid that any thyng should be exacted more than was lent And yet borow∣yng in extreme necessitie, the thyng borrowed should be repaied.

Let not couetousnes bee once named among you, as it* 1.65 becometh sainctes.

Couetousnes of Money is the roote of all euill.* 1.66

These euident and plaine testimonies not onely of the olde, but also of the new Testament, drawen out of the most cleare fountaines of Israell, and witnisyng of the pleasure of God, doe approue to all men that Vsurie is forbidden of God, and therefore vnlawfull.

¶ The 4. Chapter. What kinde of synne Vsurie is.

SIth by so many plain, notable, and euident proofes out of the old and new Testament it is apparent that Vsurie is vnlawfull, and forbidden by the mouth of God, vsurers will demaunde whether it bee a synne veniall or mortall? We, omittyng all superfluitie of vvordes, in one or twoo argumentes will comprehende the whole state of this question.

No Idolater shall possesse the kingdome of heauen. Euery Vsurer is an idolater, because he is couetous. But euerie couetous person, as witnesseth Paule, is an idolater.* 1.67

Therefore no Vsurer (whiche per seuereth without re∣penting) shall possesse the kingdome of heauen.

Who soeuer doth serue Mammon, cannot serue God. Euery Vsurer is the seruaunt of Mammon. Therefore hee is not the seruaunt of God. The consequent is good.

For no man can obey two maisters commaunding son∣dry thinges, at one and the same time, as witnesseth Christ.

Whatsoeuer is doen contrarie to the expresse commaū∣dement* 1.68 of God, is a mortall synne, according to that, Cursed be he which doth not all thinges. Againe, Math. 5. He which breaketh one of the smalest commaundements, and shall so teache men, hee shalbe counted the leste in the kingdome of heauen.

But the expresse Commaundementes of both Testa∣mentes recited in the Chapter afore doe easely proue, that Vsurie is forbidden of God. Therfore we pronoūce accor∣ding to these testimonies of scripture, that whosoeuer doth exact any thing more than his owne for the lending of his goodes is polluted and defiled with deadly synne. And I

proue the same out of the worde of God: because Ezech. 18. and Psal. 15. eternall damnation is expreslie denoun∣ced to all which by couenaunt doe exercise the trade of V∣surie.* 1.69 Hence doth Ambrose saie, if anie take vsurie, he is a theefe, and shall not liue.

Neither may Vsurers, or the defenders thereof who∣soeuer they are, striue, or muche contende with vs. For we are Legates, as Paule saith, and the dispensors of the misteries of God, called and sent of God to signifie his will to all mankind. And for that he hath committed vnto vs a forme or instruction (the wrightinges of the Apostles and Prophetes) containyng all those thinges whiche hee would might be showen to the counciles and assembles of mankinde, it is our dueties, as Mini∣sters, neither to omit, nor to adde, nor peruert, but faith∣fully, and diligently to signifie whatsoeuer in Scripture by the singular counsell of God is comprehended, and proposed to vs. Let them bee deemed hypocrites who∣soeuer do either for idlenes, gaine, fauour, or transitorie prefermēt, either not touch this vice at all, or ouerpasse* 1.70 it slightly. When dispensation should bee giuen, and when not, Luther doth notably showe in these words: Know this notwithstandyng▪ that these thinges are spoken of our lawes, and of this corporall life, not of the Lawe of God, of his promises, or Sacramentes: for there the wor∣des must take place according to this sentence: He which loueth either father or mother more thā mee, is not fit for mee. But in those thinges whiche we are commaunded to doe, there is a charitie reserued to moderate the Lawes, and all our actions, which ••especially is to bee respected. So that with our owne lawes we may dispense, but not with the lawes and ordinances of God. For God will haue his decrees to bee kept inuiolable. And therefore doth he so oftē by greuous threates of intollerable tor∣ments,

and by notable examples of the paynes of wic∣ked men, terrefic from the same.

¶ 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* 1.71 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.* 1.72 Therefore is Vsurie vnlawfull, and* 1.73 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* 1.74 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,* 1.75 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.* 1.76

These wordes Neschech, Tarbis, and Techochin, do si∣gnifie* 1.77 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* 1.78 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* 1.79 Lorde. Psal. 15.

Therefore is Vsurie a thing wicked and detestable in* 1.80 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,* 1.81 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.* 1.82 Therefore the forbidding, and condemning of Vsurie is* 1.83 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.* 1.84

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,* 1.85 cannot bee true, certaine, and sufferable.

That doctrine whiche alloweth Vsurie, hath many ab∣surdities* 1.86 and inconueniences.

Therefore it m••••••e needes bee à false doctrine, and is* 1.87

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* 1.88 God.

But God doeth commaunde vs frely, without any hope* 1.89 of lucre for the loane, to lende our money, or other thynges to our neighbours.

Therefore his commaundement is to bee obeyed.* 1.90

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,* 1.91 should haue faithe, and an euill conscience. 1. Timothe. 1. Roma. 14.

All Usurers haue an euill conscience.* 1.92

Therefore thei wante faithe, and by à consequent it is* 1.93 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* 1.94

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* 1.95 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* 1.96

Deuill, a third cannot bee showen.

But in the kingdome of God no mortall, or any synne* 1.97 hath dominion.

Wherefore, sith it hath been proued that Vsurie is à* 1.98 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.* 1.99

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.* 1.100

Therefore doeth God neither allowe, or permit Usu∣rie.* 1.101 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* 1.102 Vsurie.

Therefore godlie Magistrates, whiche by wholesome* 1.103 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* 1.104 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* 1.105 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.

¶ 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 Scrip∣ture, we wil nowe subioyne the iudgements of the chie∣fest Diuines both olde, and newe, in the purest Chur∣ches.

And although faith doth* 1.106 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* 1.107 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 ad∣deth notable miracles to confirme the author. There∣fore the Churche hath her honor, neither is the confes∣sion of the true Churche to be contemned, but this pre∣cept 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 Prophe∣tes 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 accur∣sed. 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 witnes∣ses of these thinges. Hee will not haue them to bryng out any newe doctrine, but to beare witnes to the do∣ctrine of God.

I therefore faithfully recite the iudgements of aun∣cient and late wrighters, that they agreeing together of the myndes of so many notable men, and all aunswe∣ryng to Scripture, maie confirme the mindes of well di∣sposed persons. But as was Augustines of the wrightin∣ges* 1.108 of Cyprian, such is myne opinion, I plainly confesse, of all wrightinges and commentaries of all Diuines, be thei auncient or newe. The woordes of Augustine bee* 1.109 these: Wee offer no iniurie to Cyprian, when sometyme we distinguish certaine of his wrightynges from the Canoni∣call authoritie of the holie Scriptures. For with good rea∣son is that profitable rule ordained, whereunto certaine bookes of the Prophetes and Apostles doe pertaine, of whiche in deede wee dare not iudge, and accordyng to whiche wee maie lawfully giue our sentence of any woor∣kes, either of the faithfull, or Infidels. And in the 32. cha. of the same booke: I waie not the authoritie of his Epi∣stle, because I accounte the letters of Cyprian as not Ca∣nonicall, but I consider of them by the Canonicall, and in them whatsoeuer is agreable to the authoritie of holie Scripture, with his praise I receiue it, but that whiche is not agreable, by his leaue I refuse it.

To the same purpose saieth Hierome: Whatsoeuer is* 1.110 spoken without aucthoritie of Scripture, maie as easilie bee despised, as it is alledged. And Cyprian hymself saith:* 1.111 If Christe alone is to bee harkened vnto, wee should not attende what any afore vs hath thought good to bee doen:

but what Christe whiche is afore all did firste; for wee maie not followe the custome of man, but the truthe of God.

Augustine of Vsurie saieth in this maner: If thou* 1.112 hast plaied the Usurer with a man, that is, haste lent hym Money looking to receiue backe againe more than thou gauest, not money onely, but more than thou gauest, whe∣ther it bee Corne, or Wine, or Oile, or any thing els, if thou lookest to receiue more backe than thou deliueredst, thou art an Vsurer, and in that to bee blamed.

Hierome wrighteth thus cōcerning Vsurie: Some are* 1.113 of opinion that Vsurie is onely in money, whiche thing the holie Scripture foreseyng doeth take awaie excesse from euery thing, that thou maiest not receiue backe more than thou gauest: Vsurie, or as the woorde of God doeth call it, excesse, is taken in feeldes of frute, of Corne, of Wine, of oyle, and of other suche like sorte: for example sake, as in Winter wee maie giue tenne bushelles, and in the Haruest receiue fiftene, that is, the one halfe for gaine. He whiche thinketh hymself moste vpright, will take the fourth part more; and thei will reason thus and saie: I gaue one bus∣shell, whiche beyng sowed hath brought tenne bushelles, then is it not reason, that I receiue halfe à bushell more of mine, sith by my liberalitie, he hath got nine bushelles and an halfe? Goe not astraie, saieth the Apostle, God is not mocked. For let this mercifull Usurer make vs aunswere in fewe woordes, whether he gaue the same to hym which had, or to hym whiche wanted? If to hym whiche had, as he should not giue, but he gaue as to hym whiche wanted: Therefore why doeth he exacte ouerplus, as of hym which had afore? Some, for money put for the to Vsurie, vse to take rewardes of sundrie kindes: and thei wote not that Vsurie is called likewise superabundaunce, whatsoeuer it bee if it bee more that is receiued than was giuen.

Ambrose saieth: Many to auoide the commaunde∣mentes* 1.114 of God, when thei haue giuen their money to oc∣cupiers, exacte Vsurie not in money, but of their wares, as though theireape the profite of Vsurie, therefore let them heare what the Lawe doeth saie: Neither, saieth it, shalte thou take the Vsurie of meate, nor of any thing els. There∣fore meate is Vsurie, and a garment is Vsurie; and what¦soeuer is more than that whiche is lent is Vsurie, and whatsoeuer you call the same, it is Usurie.

Chrysostome doth most fitlie compare the pleasure* 1.115 taken of Money receaued by Vsurie, to the byting of an Aspe. For euen as hee whiche is stong by the bit of an Aspe, as it were in pleasure falleth into sleepe, and by the sweetnes of that poysoned slepe passeth out of this world, because in slepe the poyson spreadeth ouer all the partes of the bodie: so hee whiche taketh Money of an Vsurer, at the first as it were greatly pleasured, doth reioyce, but Vsu∣rie running ouer all his substaunce, at the length bringeth it into det.

Basyle also, and Bernarde in the vehemencie of spirit* 1.116 doe inuey against this notable vice, but beecause our desire is to bee shorte, wee will come to the Doctors of our tyme.

D. Philip. Melancth. in Epit. Philoso. mor. aedit. An. 1542.

Vsurie saith Melancthon is a gaine aboue that whiche was lente, exacted onely in respect of lending. This gaine is Vsurie and vnlawfull, whereof we are filled for our curtesie in lending.

In that place hee proueth by three reasons, that to exercise Vsurie is against nature.

The first reason.

It is vnlawfull to exact Money when there is no ex∣chaunge of anything, that is, when for nothing one will exact money.

An Vsurer keeping his stocke doth exact Vsury for no∣thing, beecause his stocke is whole, but onely in respect of lending.

Therefore to exact Vsurie is vnlawfull.

The seconde reason.

A thyng by nature barren is not too bee vsed as if it were frutefull.

But Money is by nature barren.

Therefore nothing is to bee exacted for the same as a price, the stocke remainyng salfe.

The third reason.

The price should not be the ware.

Therefore Money should not bee ware.

The Antecedents proofe. Because at what tyme the price is made ware, there doeth alwaies somethyng aboue the price come to the Vsurer, whereby for nothyng some∣what is gotten, and an inequalitie is done. So doe à fewe Vsurers bryng the wealthe of many Cities to them selues: For the exchaūginges cannot be continual, where no equa∣litie is obserued. Now sith to exercise Usurie is contrarie to Nature, it is forbidden bothe by aunciente Lawes, and godlie preachynges.

Therefore let vs remember this rule: That to exercise Vsurie is vnlawfull: and learne this lesson, That vnreaso∣nable gaines, especially suche as vnder any wicked pre∣tence doe soake and consume other mennes goodes, is high¦ly vnpleasaunt in the eyes of God.

And a little after.

The aunciente lawes of Rome, as Cato saieth, did pu∣nishe an Vsurer with fower folde, but à Theefe onely with à double restitution. Afterward the desire of euill ouer∣came the Lawes, and Vsurers so crept abroade, that men in debte were compelled to giue their bodies into slauerie. Thence at Rome sprange diuerse insurrections; and the Magistrate at Athens by Lawe did forbidde, that for debt or Vsurie any should come into bondage.

Melancthon in his Catechisme, publi∣shed. Anno. 1543.

Is it lawfull to take Vsurie? It is not lawfull. Because Christe saieth: Lende, looking for nothyng thereby. Vsurie then is practised when in lendyng wee are enriched, and receiue for the loane somewhat besides that wee lente. And therefore is Vsurie vnlawfull, because that is taken, whiche is no debte. For he whiche repaieth that whiche he borrowed, oweth nothyng besides, and yet more is exacted for nothyng. So that equalitie is not kepte, and this is the cause wherfore Vsury bringeth florishing commonweales to decay, because Vsurers receiue muche profit, for which thei gaue nothyng. And therefore suche à dealyng toge∣ther cannot bee continuall, because there is no indifferent recompence of eche side.

Melancthon in Philoso. morali aedita. Anno. 1557.

Vsurie is à gaine aboue the principall, exacted onely for the duetie of lendyng. For when à detter hath giuen à cause of losse, if he make a recompence for the hinderance whiche his Creditor is come into by his meanes, suche à

gaine is not Vsurie, or vnlawfull. But that gaine is Usu∣rie and vnlawfull, whiche is gotten onely for the loane of lendyng, when no daunger or hinderaunce is come by the lendyng.

This definition would bee knowen, and rightlie vnder∣stoode, that so the lawes and reasons forbiddyng Usurie, maie the more easely bee perceiued. For thus it is expresly saied: Thou shalte not put thy Money to Vsurie to thy brother. Againe: Thou shalt lende to thy brother without* 1.117 Usurie. Againe in the Psalme: He whiche hath not gi∣uen his money to Vsurie. And Christe saieth, Lende, loo∣king* 1.118 for nothyng therby. For when he saith lende, he com∣maundeth* 1.119 not to giue, but will haue the principall to bee rendred. For otherwise it were no lendyng. And the Go∣spell doeth not take awaie lawfull contractes, but the lawe is there repeated, whiche forbiddeth to aske any thyng a∣boue that whiche is lente, in consideration of the lendyng.

These testimonies do shew, that by the lawe of God the demaunding of Vsurie is forbidden. Now confirmed by sutch auctoritie, let vs consider naturall reason. Generally* 1.120 in all necessarie contractes God will haue equalitie to bee obserued, lest one part beeyng dronke vp and consumed, the other become fat. And for this cause hath God ap∣pointed an equalitie, to warne vs, that in hym likewise iu∣stice or equalitie is. Now in Usurie equalitie is not obser∣ued, beecause that one partie doth receiue a greate deale more than hee gaue, as the giuer doth mutually receaue the principall, and for nothing Vsurie besides, and that of∣tentimes greate Vsurie. Therefore equalite is not kepte, but one parte is dronke out, as the proofe showeth, daylie men are brought to beggerie, and sometime whole Coun∣tries vndoen by sutche extreme exactions. For it falleth out manie times, that when Vsurie is vnreasonablie ex∣acted, one parte is miserablie consumed.

Melancthon in annot. in Math. aeditis. Anno. 1558.

But of lendinge wee spake last of all. Knowe you that this also is the ordinance of God, whiche hee will haue to bee faithfullie obserued both of the Creditor, and of the Detter, that neither the Lender desire vnlawfull gaines inrespecte of his lending, nor the borrower retaine any thing of that whiche is due. And so therefore hath God ordained that both creditor and borrower should bee con∣tained within the bondes that he hath prescribed.

The creditor whiche lendeth should not enriche hym∣selfe by the couenantes of Vsurie, neither demaunde more than he doth lende, nor enrich him selfe by an other mans goodes. For the lawe of God saieth plainlie: Feare God,* 1.121 that thy brother may liue with thee: thou shalt not take vsury of thy brother, neither more than thou gauest. And in the Psalme it is saide: Who shall dwell in thy Taber∣nacle,* 1.122 &c. Hee whiche hath not giuen his Money vpon vsurie. Also in Ezechiel there is a most bitter curse; He* 1.123 which sinneth shall die the death, which is referred to the Vsurer impudently exacting more than he lente. Besides, Christ saieth, Lende, looking for nothing thereby. Whiche* 1.124 saiyng should not so peruerslie or foolishly bee vnderstode, that one might reason thereby, that the principall, or that whiche in lente should not be repaied. For then it were no lending but a giuing, if the Principall might not bee de∣maunded. Therefore this is the proper sence, and true in∣terpretation of those wordes of Christ: So lend that you receiue as much Money backe againe, and for the lending hope for no gaine aboue the principall.

Againe, let hym that borroweth remember, and keepe this Commaundement, Thou shalt not steale. For if he re∣fuse,* 1.125 or do not studie to repaie as muche as he oweth, hee is

à theefe. And therefore must hee faithfully restore which he borrowed, or repaie whiche he tooke. For God hath de∣creed the same, and therefore doth require duetie on both sides, both of lending liberallie without vsurie, and of re∣paiyng faithfullie without detaining anie thing backe. For the cōtract of lending differeth from à gifte, and is to* 1.126 helpe à neighbour by the forbearing of money, Corne, &c but with this condition, that the debter at à daie appoin∣ted restore as much as he receiued. Which if he shall faith∣fullie performe, without hindring of his creditor by brea∣king of daie, it were against reason that the creditor shoud aske or exact more than hee lent, the other receiuing no∣thing whiche should paie the vsurie.

And that finallie in verie deede, and properlie is called* 1.127 Usurie, when a man of his courteous dettour, faithfullie paiyng his det at the appointed tyme, doth shamefullie notwithstanding require somewhat besides his due, and asketh gaine, that for his lending hee may receiue more than he gaue.

Brentius in explicat. Exod. cap. 22. pag. 101. fac. 3. §4.

As straungers, widowes, and orphans, saieth Bren∣tius, so doe poore folke lye euery where; and before men there is nothyng more contemptible than the poore. Ther∣fore doeth God take these also into his owne tuition, and maketh à moste gentle lawe for them, and commaundeth that the poore bee not vrged and oppressed with Usurie. For the poore also be contained vnder the name of à neigh¦bour, and the more thei are so, the more in miserie theire∣maine. And therefore as we cherishe our selues, so should wee make of them. In Deute. à threatnyng also is added:* 1.128 Leaste he crie against thee to the Lorde, and it turne to

thy synne. So Brentius.

The same Brentius in cap. 25. Leuit. pag. 125.

Also he saieth: There is also à contracte in lendyng, of whiche Moses doeth ordaine this lawe: Thy Money shalte thou not giue to thy brother vppon Vsurie, neither thy meate too receiue more backe againe. Vsurie is defi∣ned too bee à gaine whiche commeth for the lendyng, or when for the lendyng somethyng is paied, besides the prin∣cipall. To exacte this gaine in lendyng is against equitie: and because money was made for exchaunge, not that money should encrease money, as is doen in Vsurie, there∣fore* 1.129 is it well supposed to bee contrarie to Nature, and to bee numbred in the kindes of Thefte and Rapine. And* 1.130 therefore à godlie and honest man, will talke aswell of U∣surie, as of Thefte or robberies. Lorde, saieth the Psalme, Who shall dwell in thy tabernacle, or who shall reste in thyne holie hill? He which sweareth to his neighbour, and doeth not deceiue hym; whiche giueth not his money vp∣pon Vsurie. And here muste bee noted, that Vsurie onely is practized in lendyng, and not in lawfull bargainyng. For lendyng is one thyng, and buiyng is an other. In lendyng the Lawe of Nature dooeth require, that more than the principall nothyng should bee receiued: and if it fortune that thy neighbour bee oppressed with suche pouertie and wretchednesse, that he lacketh not onely wherewith to re∣paie thee, but also famisheth for want of relief, there the charitie of thy neighbour, whereunto wee are called by the law of Nature, doeth require, that not onely thou re∣mit and forgiue hym his debt, but also that thou succour, and releiue him bountifully by the aboundaunce of thy o∣ther goodes, accordyng to that interpretation of Christe, Lende, looking for nothyng thereby. But in buiyng that is* 1.131 counted lawfull, which the Ciuill lawes accordyng to rea∣son

and equitie doe allowe, whiche à godlie man maie vse with à good conscience.

Hetherto Brentius in the foresaied place.

The same Brentius in explicat. Psal. 15. aedita. Anno. 1565.

There is another office of à ciuile man, whiche is true∣ly à member of the Churche: to deale with his neighbour plainly, and to aide hym with money without Vsurie. The Scripture doeth often, and greatly deteste Vsurie: yea, and Ethnicke writers affirme that it is cōtrary to nature. For as one grain in the ground doth bryng forth now thir∣tie folde, now sixtie folde, now an hundred fold encrease: so doeth one pennie encrease another. So Brentius.

Also the same Brentius in explicat. Cap. 6. Lucae.

Neither is it maruaile though Vsurie of Money be forbidden by written Lawes, sith it is contrarie to the nature of Money. For one penie cannot by nature bryng out another, as can à graine of corne cast into the ground. But in Vsurie one penie getteth another, and therefore is Vsurie against nature. Then, because Vsurie agreeth nei∣ther with nature, nor the written law, it is said in the Psal. He whiche hath not giuen his money to Vsurie, shall dwell in thy Tabernacle. And Ezechiel, He whiche taketh not Vsurie, nor receiueth ouerplus, shall not dye, but liue. Therefore he that receiueth shall neither dwell in the ta∣bernacle of God, nor liue, but shall dye. For this punishe∣ment of Vsurers were tollerable, that such ritches as by wicked Vsurie, and vnlawfull gaine thei heape together,* 1.132 might bee accursed, and neuer doe good. But this punish∣ment is intollerable, that by their crueltie thei must leese

the ioyes of heauen, and bryng them selues to euerlastyng tormentes.

Vrbanus Rhegius in suis locis communibus. Anno 1545. aeditis.

Luke. 10. Euery man whiche is in miserie, is our neigh∣bour. Therefore, saieth Vrbanus Rhegius, is it not lawe∣full to lende to any man vpon Vsurie. Luke. 6. Lende, loo∣king for nothyng thereby; giue to all men in neede. There is a place in Ezech. chap. 18: A man that lendeth not vp∣pon Usurie, and taketh not ouerplus, he is vpright, and shall liue. Therefore if he giue vpon Vsurie, he is not iuste. Therefore to exercise Vsurie is à synne.

D. Hieronymus Welleus in Comment. supra Psalm. 15. aedito anno. 1558.

Vsurie, saieth Wellerus, is à gaine, whiche is gotten by the thyng lent, or when besides our owne wee receiue some what for the lendyng.

The efficient cause of Vsurie is the couetousnesse, cru∣eltie, and wickednesse of man. For naturall reason dooeth abhorre Vsurie, because it is contrary to Nature. The fi∣nall cause of Vsurie is that Citizens or honest men maie came to extreame pouertie and wretchednesse; yea, that many maie perishe by the enritchyng of a fewe.

A Question.

Is it lawfull for a Christian to exercise vsurie?

The Aunswere.

Christe, Luke. 6. doth plainlie and expresly saie, Lend,

looking for nothing thereby, therefore it is vnlawfull.

Hetherto also doe the like sentences both of the old and newe Testament belong, which forbid and condemne U∣surie. Yea and the Ciuile Lawe, and lawe of nature doe forbid the same.

Therefore, in as much as not onely by the lawes politike, but also by the expresse commaundement of God Vsurie is forbidden, it followeth that à Christian may not vse the same.

An Obiection.

The politike Lawes are not abrogated by the doctrine of the Gospell.

The lawes politike allow Vsurie.

Therefore Vsurie is not condemned by the doctrine of the Gospell.

The Aunswere.

The doctrine of the Gospell doth allowe no politike law or ordinances contrarie to the lawe of God.

Vsurie is contrarie to the Lawe of God:

Therefore doth the doctrine of the gospell allowe no Vsurie.

And à little after saith the same Wellerus.

Teachers and Pastors of Congregations are to bee admonished, that vehementlie in their Sermons they in∣ueigh against Vsurers, and that they laye afore them the greiuous threates of God, and shewe how horribly à mon∣ster an Vsurer is, whiche is worse than any theefe, rob∣ber, or murtherer. And hetherto let them aleage that fi∣ction of three-hedded and deuouring Cerberus, in whom* 1.133 the Poëtes did paint the Image of an Vsurer. For as the Iawes of Cerberus were vnsaciable: so the greedie desire

of an Vsurer is no way satisfied. Also that of Cacus and* 1.134 Hercules. For Cacus is the Image of an Vsurer drawing the riches of all the Citizens to hym selfe. The Oxen tur∣ned backeward and so drawen into the caue, signifie Citi∣zens oppressed, and brought into miserie by the crueltie of Vsurers. Hercules is a patterne of à magistrate, or good prince, whiche doth deliuer his miserable Citizens from the tyrannie of Cacus the Vsurer, and punisheth him. So Wellerus.

Hemingius in suo Enchiridio Theologico.

Nicolas Hemingius an excellent diuine of Hasfnis in Denmarke, saith notablie of Vsurie in this wise: It fol∣loweth that Vsurie may not bee excused. For vsurie is a gaine of anie thing aboue that which was lente, exacted in consideration of the loane: hence doth Ambrose saie: That meate is vsurie, apparell is vsurie, and whatsoeuer is more than that which was lent, is vsury, howsoeuer you call the same, it is vsurie. Neither is any distinction of v∣surie to bee made contrarie to the Lawe of Nature, and word of God. For there be some whiche deuide vsurie af∣ter this maner, and say that there is an vsurie oppressing the Neighbour, and another vsurie pleasuring, not hur∣ting, and therefore lawfull. And this diuision they thinke is confirmed by the Hebrue worde, whereby vsury is cal∣led Nesec, which commeth of biting. But for that this is à plaine Grammaticall distinction, I aunswere first, that v∣surie is not onely called Nesec of the Hebrues from by∣ting, but also Marbith and Tarbith from profite, or gai∣ning. Leuit. 25. Thou shalt not giue thy Meate Mar∣bith, that is, vppon vsurie. Also: take not of him Nesec and Tarbith that is, vsurie and prosite. For by the latter worde the former is expounded, to wit, anie profit or en∣crease, whiche excedeth the principall. Secondly I say, that

the forbiddings of Vsurie are generall. And therefore as this distinction is but weake, so it cannot excuse or cleare the conscience of an vsurer. Therefore muche better did Aristotle thinke, who saide: That vsury is against nature. Againe, when more is receiued than was deliuered, there is not Arithmeticall proportion obserued, whiche conti∣nually should be kept in lendings. Ezechiel in his 18. chap∣ter saith plainly, that he is à iuste man, and shall liue that giueth not vpon vsurie, and doth not take ouerplus. So by à contrarie it followeth: that he is an euill man whiche doth exercise vsurie.

But subtile men seeke many shiftes, and boaste that in lendyng vpon Vsurie, thei benefite their neighbours, and so moste impudently vnder the name of vertue, thei cloke their Vsurie, and account the same as à charitable deede. Thei saie, that à poore man is many tymes become riche by the money whiche he borroweth vpon Vsurie. But God is not deceiued by Sophistrie, neither doeth he allowe wic∣ked cloakes. And therefore if thou contemneste the lawe of God, and of Charitie, thou hast altogether made Ship∣wracke of thy faithe. Wherefore against all the argumen∣tes of suche as countenaunce this wicked dealynges of V∣surers, set this rule: Of Vsurie wee maie not iudge accor∣dyng to the profite or hurte of hym whiche paieth Vsu∣rie, but accordyng to the woorde of God; to the Lawe of Nature; and to the affection of the takers. The woorde of God should bee the rule of our life, the same worde cal∣leth the mynde of an Vsurer à Theefe, and sheweth that it is voyde of charitie towardes his neighbours. Therefore the excuse of man taketh no place here: for of synnes wee must iudge accordyng to the woorde of God. For accor∣dyng to mannes reason, who, I beseche you, would haue iudged the b••tyng of an Apple to haue been such a terrible synne, except suche à plague in mankind had ensued? And

therefore let vs learne, that whatsoeuer the Lorde for∣biddeth, is synne, howsoeuer the same maie seme excusa∣ble in the iudgemente of men. But let vs keepe stedfastlie in mynde the saiyng of Dauid. Psalm. 14. Lorde, who shall dwell in thy Tabernacle, and who shall reste in thy holie hille? Among other thynges he aunswereth: He whiche hath not giuen his money to Vsurie. Whereby whosoeuer giueth his money vpon Vsurie, is euidently excluded from the Tabernacle of the Lorde.

The firste proposition of Iustus Ionas.

Vsurie, saieth Iustus Ionas, maie bee taken either lar∣gelie, or strictly.

2.

Generally taken, it signifieth profit, or as it were à cer∣taine price, and is called à recompensyng Vsurie.

3.

Strictly vnderstoode, it is taken for that gaine which is got by money lent, and is called à gainyng Vsurie.

4.

Now because the holie Scripture doeth will vs to lend, and to helpe our neighbour freely.

5.

And money by Nature is barren.

6.

And the necessitie of man, for the better exchaunge of thynges, brought in the same.

7.

Vsurie strictly taken is worthely condemned by the lawe of God, of Nature, yea, and by the Ciuill lawe.

8.

Yea, in that case, where the money receiued is put to

honest vse, paiyng yeerely or monethly somewhat.

9.

And Vsurie maie bee asked againe, not onely of the V∣surer hym self, but also of his heire, although it nothyng pertaine vnto hym.

Hetherto maie bee reduced those positions againste Vsurie, handeled in the publike disputation at Witte∣berge, when maister Mordesius proceded Doctor.

Hetherto also would bee alledged that strong con∣demnyng of Vsurie by Luther, and the wrightynges of the preachers of Mansfelde, with other testimonies of late wrighters, but to recite them all at this tyme, I meane not. He which thinketh these not sufficient, will neuer bee satisfied.

Againe, here might bee alleged the counsailes of Al∣bert of Blankenberge, of Hierome Schurffius in the se∣cond Centurie, and the excellent discourse of Conradus Paulus of Brunswike, wherein he plainlie expoundeth what vsurie is, and with strong argumentes condem∣neth the same: whereunto would bee annexed the te∣stimonies of lawe, and of countries, which witnes that by the light of reason Vsurie is horrible, because it is against nature, and found out for the destruction of many.

This can I saye with à good conscience in this place, that traueling by that notable Ciuile Lawiers house Doctor Luder, toward the Earle of Mansfielde beyng sent for, he shewed me in verie many bookes of Lawi∣ers, and of Papistes excellēt, and learned places written against vsury, of which à great parte I read and so mar∣ked, that I could not sufficiently maruell at the wicked∣nesse* 1.135 of manie Ciuile Lawiers, which doe graunte and allow vsurie, and persuaded my self that the very Papi∣stes will at the day of iudgemēt condemne our patrons

of Vsurie. Let Protestantes in this light of the Gospell, of what calling soeuer they are, bee ashamed of their wickednes and securitie: wee may well pronoune with S. Paule, that their condemnation is iust.

¶ The 7. Chapter. of Restitution.

SIth goodes gotten by vsurie be no better than the goodes gotten by theft, à question riseth, Whether they are to be restored or no?

Of this question that Rule of Paul is to be obserued Eph. 4. He which hath stolen, let hym steale no more. And he is à theefe which wittingly and willinglie doth* 1.136 depriue, or retaine another mans goodes by violence. This being so and confirmed, it followeth that à resti∣tution should necessarilie bee made of those goodes whiche are gotten and attained by Vsurie, if the Vsurer minde vnfainedly to repente. For euerie man whiche* 1.137 retaineth à purpose either to proceede, or to perseuere in wickednes against his conscience, he doth not true∣ly repent. Now will we alledge proofe.

Augustanae confessionis apologia.

Sometyme wrighters, as it is in the Augustane confes∣sion, do bring the worde of satisfaction from the custome or thing seen, to signifie a true mortificatiō. So sayth Au∣gustine: True satisfaction is to cut of the causes of sinne,* 1.138 that is, to mortifie the fleshe: also to punish the fleshe, not thereby to buie out the paines of hell: but that the fleshe

drawe not to offend. So doth Gregorie speake of Restitu∣tion: That the repentaunce is fained, if we do not satisfie them, whose goodes wee possesse. For he doth not repent that he did steale, or theeue, whiche doth as yet pla••e the theefe. For so long is he a theefe or stealer, while he is an vniuste possessor of an others goodes. That ciuile satisfa∣ction is necessarie, because it is written, he that hath stolne let hym steale no more.

Touching restitution I recited the opinion of Luther in his confession written in the Germaine tongue, and therefore at this tyme I ouerpasse the same, referryng the reader either to my confession, or to Luthers works.

Philip. Melancton in Philoso. morali aedita Anno. 1557.

Sith it is vnlawfull, saith Melancthon, to take vsurie, it is necessary that restitution should be made, whan it may be doen: for as long as one wittingly and willinglie doth retaine anothers goodes, so long doth he remaine à theefe, or stealer. And Paule saieth, hee whiche hath stolen, let him steale no more. Hence is that rule taken, which rightly vnderstoode, is true, concerning making restitution to them which haue been damnified:

A sinne is not remitted, except the thing stolen bee restored.

Melancthon in suo Catechismo.

And againe saith Melancthon; is it a true rule; sinne is not remitted, except the thing stolen be restored? I aun∣swere. This rule is generallie true in all sutche as of set purpose wilfully detaine anothers goodes, and yet haue wherewith to repaie, or may restore, as Paule doth say, he whiche hath stolen, hereafter let him steale no more. But

he which hath stolen, is so long a theefe, as he willinglie and wittingly doth detaine that which is another mans. Ther∣fore when Paule doth forbid hereafter not to steale, hee will that restitution bee made, that so hee whiche had the goodes of anothers, cease to be a theefe. This general rule is to be obserued, but the impossibilitie hath an excuse.

Contrariwise.

Satisfaction is not necessarie.* 1.139 Restitution is satisfaction:* 1.140 Therefore restitution is not necessarie.* 1.141

I am sure, the Minor is false: because restitution pro∣perlie and in deede is à parte of contrition, and is not that canonicall satisfaction, whiche they define to be woorkes not commaunded. An example: as not to forgiue him which keepeth anothers wife, belongeth to contrition: so to restore anothers goodes is à part of contrition, because contrition is à greefe and sorrowe for sinne with à purpose afterwarde not to commit any thing against conscience, and the commaundement of God.

That excellent and learned man, of famous memo∣rie,* 1.142 my Master Erhardus Schenpfius, sometime in a Ser∣mon of his did proue that Vsurers were worser than IVDAS the traitor. For Iudas did acknowledge his fault* 1.143 and restored the Money: but Vsurers cannot bee per∣swaded that vsury is à deadly sinne, and, to shew them∣selues that they giue credite to the testimonies of holy Scripture, no wordes can moue them to make restitu∣tion: and yet (as he did plainly affirme) restitution is à parte of repentaunce. And therefore in that much wor∣ser than Iudas the traitor. Of these his woordes I haue many witnesses and those of the better sorte.

Now let these detestable. Vsurers, and their fauorers of what estate, dignitie, or condition soeuer they be, let

them I say crie out with wicked king Achab, that wee the ministers of God in condemning Vsurie, and de∣niyng to Vsurers absolution for their sinnes, the Sacra∣mentes of the Lordes supper, and other offices of a Christian man, doe trouble Israell: but wee with Elias the Prophete will aunswere: We are not the troublers of Israell, but Usurers and their Patrons are they, for that they forsake the Commaundementes of God, violate the lawe of Nature and of Countries, departe from the faith of the whole Churche, and in à wicked boldnes seeke after another God whiche is Mammon.

¶ The 8. Chapter. Of Interest.

INterest is called à gaine ces∣sing,* 1.144 and a damage rising. Now what the iudgements of diuers is about Interest, out of the wrightynges of Luther and Melancthon it may easelie be seen.

Luthers opi••••on of Inte∣rest I would haue to be read either in his owne Tomes, or in my Confession in the Germane tongue, to bring it in here I haue not thought good at this tyme.

Melancthon in Philoso. morali aedita Anno. 1557.

May any thing aboue that which is lent be demaunded, saith Melancthon, in consideration of the hinderance had by the lēdyng of the same? I aūswere: that is called interest

which is due to a man, either because he is endamaged▪ or because some gaine is indeede loste by the lendyng. There∣fore is interest distinguished: for it riseth either from da∣mage cōmyng▪ or from gaine risyng. For example: if one is bounde to paie me twentie crounes at the Calendes of Maye, and doth not: if I through his disapointing mee runne into any daunger, as if I should haue paied the same to another at that very tyme, here is it meete that equali∣tie be obserued, in that he gained by mine: but equalitie is not obserued, if he by my lending be made ritche, and I by his breaking daie bee made poore: that is called Interest for the damage arising.

Also this difference is necessarilie to bee noted: One damage happeneth before the day appointed for paiment; another chaunceth when the debtor breaketh daie. Ther∣fore let this be the first aunswere: The true and verie In∣terest indeede, whiche cometh to the lender, is, when da∣mage ariseth through not keeping daie. As if one should paie me twentie Crownes at the Calendes of Maye, and by reason he doth not so, I am damnified. Here the reason of equalitie doth require that recompence be made.

In such à case we pronounce that besides the principall as much is due, as the creditor hath lost through the da∣mage arising, although no couenaunt haue passed aboute the Interest, that is agreable to the lawe written, and to naturall equity. For he which giueth à cause of losse, ought to make a recompence. And therefore is it equitie, that sutch Interest be paide. By this case it may bee seen what is true and good Interest, which the lender may take, be∣cause it is due though no couenauntes bee made. For it is manifest that equalitie is not there obserued, where gaine is gotten by lending.

Cōcerning gaine cessing after delaie, that is, whē the deb∣tor doth not pay at his tyme appointed, the same sentence

is giuen▪ that Interest is due, as we saide it was by damage arising. But yet in this seconde case the same is graunted onely to occupiers: whiche is good reason, for to hinder the trade of occuping is to giue à greate cause of hinderance. This doth Melancthon say.

And let there be sutch Interest. For, as Luther saieth: To recompence à damage is not to giue or take more than the principall: but it is an hurt whiche cometh to the len∣der contrarie to his will, whereby hee is compelled to aske à recompence.

Here do I recite and condemne all vaine exactions of Vsurers, with what title soeuer they be cloaked, or co∣loured, ouer and besides the aboue mentioned case.

¶ The. 9. Chapter. A refutation of certaine obiections.

NOw because in this matter of Vsurie, many thynges are ob∣iected of the vngodlie Vsu∣rers, ignoraunte in the Scrip∣ture, before I make an ende hereof I will by euidente and stronge reasons confute cer∣taine obiections. Not that I more waie the refutation of these foolishe Vsurers, than the defence of the cause I haue taken in hande: but that the vanitie of the dotyng worlde beeyng laied open, and the iuglynges of Vsu∣rers full of all impietie and couetousnesse detected and reueled, the godlie with greater care maie abhorre this monstrous vice, and by the plausible and flatering talke of some maie take heede to come from à godlie and

commendable kind of liuing to these wicked and hor∣rible exactions of Vsurie: and the mouth of others may be stopped, and haue nothyng wherwith their impietie maie bee excused.

The firste obiection.

Whatsoeuer pollicies doe permit, is lawfull for à Chri∣stian.* 1.145

Pollicies or Common weales permit Vsurie:

* 1.146

Therefore Vsury is lawfull, and allowed to Christians.* 1.147 The Maior they proue thus, because the Gospell doth not abolishe Ciuile gouernment, but rather confirme the same.

The Aunswere.

Vsurie is not à thing politike, but diuilish. Therefore we must distinguish betweene pollicies. They whiche remaine in the ordinaunce of God, of them I graunte:* 1.148 but they which swarue from the ordinance of God, in them I vtterlie denie the Maior. For the inferior hath no auctoritie ouer the superiour. Now the magistrate is in∣ferior to God, because he is the minister of God, Ro. 13. Therefore he can ordaine, allowe, or appointe nothing contrarie to God, neither is any lawe of his contrary to God or his woorde, of any auctoritie, as Symachus the Pope said very well. It is not lawfull for the Emperour or for anie godlie man to presume any thing against the com∣maundements of God, neither to doe any thing which may* 1.149 repugne to the rules of the Euangelistes, Prophetes, or A∣postles. And in the Actes, cap. 5. It is better to obeie God than man.

Now I denie the Minor: Because the allowyng by* 1.150 Ciuile magistrates is not to bee vnderstoode of Vsurie,

which all lawes doe finde fault withall, but of the con∣tract of redemption.

If any are not satisfied with this our aunswere, those I* 1.151 refer to the reading of Sessions of the Empire, where no Vsurie in bare lending for bare curtesie of lendyng can be proued: and to the Centuries of the famous Lawier Hierome Schurffius, in them à notable confirmation of this our opinion may easely be founde.

Therefore haue I thought good to mention the Cen∣turies of so excellent à man, lest Vsurers might thinke vs altogether ignoraunt of the Lawe, though we haue in this our booke alledged but little out of the Lawes, whiche is doen vpon singular consideration, not for lacke of habilitie. For to what ende should testimonies of another facultie be brought forth, when our owne hath both their and mutche stronger proofe?

2. Obiection.

Whatsoeuer by custome à long tyme hath been confir∣med, that is to be counted for à lawe.

The exaction of Usurie by custome à greate space of tyme hath been receiued and vsed:

Therefore it is to be accounted for à lawe.

The Aunswere.

This is à fallacie called according to no cause, as à cause. For custome though it be verie olde, if it be con∣trarie to Gods worde, cannot be the cause of a lawfull action. For as à law not agreable to the worde of God, or lawe of nature is to be taken away, and condem∣ned: so wicked custome, contrarie to the lawe of na∣ture and word of God, may and ought to bee counted not for à law, but for á destruction, ouerthrowe, and in∣fection

of honest lawes. And therefore with good cause to be taken awaie and abolished: for custome cannot ouerthrowe the eternall and immutable will of God.

Hetherto doth that of Augustine belong: In vaine, sayth hee, do some, being ouercome by reason, obiect cu∣stome vnto vs, as though custome were greater than the truth, or that in spirituall thinges that should not bee fol∣lowed, whiche is better reuealed by the holy ghost. This is* 1.152 also repeated in the decrees.

3. Obiection.

Whosoeuer for the bare curtesie of lending doth exact* 1.153 more than the principall, they are subiect to the wrathe of God, and eternall damnation.

The greater parte of men for the bare curtesie of len∣ding,* 1.154 exact more than they lent:

Therefore the greater parte of men is subiect to the* 1.155 wrath of God, and eternall damnation.

The Aunswere.

I graunt the whole argument. Because the multitude of heretikes is no defence for the errour. Whiche thing the Ethnikes also did vnderstande, as Plato saide: Wee must iudge by the truth, and not by the multitude.

For as in building the Rule is not to bee laide to the* 1.156 stone, but the stone to the Rule: so the woorde of God is not to bee brought to the corrupt opinions of man in excusation of synne, but rather all our actions are to be directed according to the rule of Gods word, there∣by to retaine a good conscience, and to escape punish∣ment. A learned man saith: We must not respect what the multitude or the world doth, but rather what is right, and what the multitude should doe.

4. Obiection.

Perils are to be auoided.* 1.157

Lending is ioined with daunger of leasing the principall:* 1.158

Therefore if I lend not, I shall auoide that perill.* 1.159

The Aunswere.

I aūswere to the Maior: Perils are to be distinguished.* 1.160 For some be rashe, which may and ought to be auoided with a good conscience. For God will haue vs to flie, and to feare them. Others are necessarie, which God wil* 1.161 haue vs to come into, and with à good conscience can∣not be auoided, as are the perils of our callinges and re∣ligion, &c. And such is this daunger by lending: and therefore neither ought the same, neither can bee alto∣gether shunned. For although Ciuile ordinances com∣pell no man to lend, yet the commaundement of God, the loue of our neighbour, the rewarde whiche God hath promised for the same, both ought and can driue euery honest man to lende to the needy, and to succour the oppressed, and that cherefully and freelie without hope of gaine, or condition of recompence. But if anie be such an atheist, that he waieth not the commaunde∣mentes of God, so hard harted, that no sparkle of the lawe of nature, or of Christian Charitie, or of brother∣ly affection can appeare in hym, or at à worde so franti∣tike by à diuilish madnes, that he imagineth the promi∣ses of God to be but à vaine word, him without many wordes we commit to the iuste iudgement of God.

5. Obiection.

Ingratitude is to be shunned.* 1.162

He which borroweth gaineth by the money which is lente* 1.163 hym.

Therefore is he bounde to giue Vsury for the declaration* 1.164 of his gratefull minde towarde the lender, if he will auoyd the odious name of an vngratefull person.

The Aunswere.

The minor is not generallie, or alwaies true. For cer∣taine it is that in all dealinges commonlie, gaine is ioy∣ned with losse. Now if you desire to participate of the gaine, it is necessarie that you take an equall parte of the losse: if any thing hath been, or is receiued, vppon your selfe. But for that you onelie desire to get, and will sustaine no losse if any be receiued, neither yet will for∣giue any of the principall, though the borrower come to extreme pouertie, you may perceaue that your wor∣des haue a poysoned purpose though they be adorned with a faire shewe.

A gaine, what kinde of loue is it, not to pleasure thy neighbour frankely without gaines, because thereby hee reapeth some commoditie, when certainlie thou oughtest to helpe thy neighbour not thereby to aug∣ment, but to aswage his miserie.

6. Obiection.

Those thinges whiche God hath not forbidden, we may* 1.165 salfely doe without hurt of conscience.

To take Usurie of ritche men God hath not forbidden:* 1.166

Therfore of them lawfullie without hurt of conscience* 1.167 we may exact Vsurie for our lending.

The Aunswere.

I denic the minor: For it is plainly said, Luke 6. Lend, looking for nothing thereby. If they be ritch 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 rioutous∣nes, will borrowe, and others lende them for Vsury, ech of them offende.

Of whiche thyng Pomerane doeth speake after this* 1.168 sort: When Princes for their prodigalitie would haue mo∣ney 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 diffe∣ryng from lawfull loane, and greatly swaruyng from ho∣neste 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 bau∣des 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 be∣cause 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 forbid∣den, 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 V∣surie.* 1.169

Money giuen aboue the principall is à gifte:* 1.170

Therefore not to bee accounted for Vsurie.* 1.171

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 there∣unto by neede, for the keepyng, or continewyng of the Vsurers fauour, leste by offeryng nothyng, he haue not wherwith to sustaine hymself againste future mis∣chief. 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,* 1.172 that, if wee obtaine it, is not to bee counted an iniurie.

Men willyngly and with all their hartes, promise and* 1.173 paie suche à somme more than thei tooke:

Wherefore thei are not iniuried.* 1.174

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 in∣iuried, 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 ab∣solutelie 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 cha∣ritable* 1.175 deede.

Vsurers by lendyng their money, dooe pleasure their* 1.176 neighbours;

Therefore thei doe à charitable deede.* 1.177

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 neigh∣bour. 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* 1.178 promised Vlysses, firste to deuoure his fellowes, and af∣terward 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 bit∣ter complainte of Andromaches, whom Menelaus had trecherouslie deceiued, doeth well agree. O you horri∣ble Sophistes, to be hated of all men, you deepe dissemblers and maisters of falshod, euill come vnto you. Luther saith:* 1.179

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 co∣uenaunte, whiche neither violateth Religion, nor hur∣teth honestie, that is to bee performed. But that coue∣naunt which is against iustice, honesty, & religion, is not to b•• obserued, accordyng to that common rule: Thin∣ges* 1.180 iniuste are neither to bee promised, nor to bee perfor∣med, 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 o∣thes and couenauntes are too bee made with twoo ex∣ceptions, 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 espe∣ciallie 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* 1.181 maintained.

Vsurie is the strength of the world, for without Vsurie* 1.182 the world cannot continue:

Therefore Vsurie is lawfull, and not to bee forbidden.* 1.183

The Aunswere.

I allowe the whole argument, being vnderstoode of the world which is the companie of the wicked. Cer∣tainlie, 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 cer∣taine it is, Vsurie cannot be cut of, but in the kingdome and church of Christe it is vnlawfull. One saith, As nei∣ther 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.* 1.184

Vsurie is à meanes to get foode, and clothing for Wid∣dowes,* 1.185 and Orphanes:

Therefore they may vse the same.* 1.186

The Aunswere.

I aunswere: It is à fallacie called à 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 commaunde∣mentes, 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 for∣saken, 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 vnspea∣keable 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 wid∣dowes and Orphanes to vse the same. Wee doe not in this place reason of exercising liberalitie and mercie to∣wardes 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 be∣stowe on the maintenaunce of the Orphanes and Wi∣dowes. 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 sustenta∣tion, doth like an honest man. But if à composition bee made, and that be demaunded by couenaunt, eche pol∣lute

themselues with vsurie.

I am almost werie in reciting the obiections, where∣with 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 shif∣tes 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 extin∣guishe 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.* 1.187

¶ 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 han∣des not onely a knowledge of hea¦uenly 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 iudge∣ment of some perhaps more bold than wisely, to make this treatise▪ and to shewe by true and good argumen∣tes, that Vsurie is vtterly to bee condemned and cast of, whiche thyng I truste is alreadie so doen, that it nee∣deth 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 con∣sider* 1.188 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 Reli∣gion, 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 ordinaun∣ces, 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 thyn∣ges 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 au∣thoritie, by your zeale, and iudgementes to oppresse.

For these beyng throwen out of their places, and re∣moued from their charge, and banished out of coun∣tries, 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 mini∣sters, but of God, committed to the Ministers to be si∣gnified to the worlde.

And fearing not God, thinke ye they would reue∣rence 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 mo∣lest the ministers.

Which thing that it fall not out, it standeth you vp∣pon 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 careful∣ly and with all your endeuour you studie that the word of God may be syncerely preached by the faithfull mi∣nisters. 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 wilbee suppressed, and through the hearing the paynes bothe temporall and eternall whiche they get vnto them sel∣ues 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 Coun∣tries, whiche forbid Vsurie, they go about to cut of the cheife staie of iustice. And because magistracie is the defence of the lawe, who seeth not that Vsurers by lit∣tle and little come to that boldnes and impudencie, that godlines beyng despised, the lawes defaced, and all their strength ouerthrowen, yea and ritches, whiche are the instrumentes wherby any thing is brought to passe, hourded vp in their cofers, they will rule the rost, and gouerne alone.

Finallie, thei disturbe the peace and tranquillitie, while thei require more than thei gaue, by whiche ine∣qualitie one partie is eaten out, and brought into mise∣rie, the other is made fat: and so the publike peace is broken, and humane societie cometh to decaie.

So you see, into what perilles the Churche, your sel∣ues, and the whole Commonweale is like to fall into, if by publike auctoritie this vice of Vsurie bee not spee∣delie abolished.

For the Preachers, without speedie remedie, are like to come in daunger, and bee banished, whiche beeyng gone, how will you learne to knowe God, to praie tru∣ly, to comfort your soules, and to leade an honest life in the sight of God? Your selues and your subiectes are in perill, for the auoidyng whereof godlie Princes haue suffered many, and greeuous troubles sundrie tymes, and the gooddes of many are hazarded, whiche all in auctoritie should see vnto.

Whiche beeyng so, why studie you? why dooe you consulte? why linger ye? and doe not with speede by your auctoritie driue awaie this deadlie plague, and by publike commaundement, wherevnto à seuere execu∣tion

should bee ioyned, banishe it out of your Coun∣tries, out of your dominions. For it pertaineth to the of∣fice of à Ciuill magistrate by lawe and penalties to for∣bid and roote out this scrapyng together. For the Ma∣gistrate is principallie appointed of God to these nota∣ble offices,

Firste, that he sounde hymself the tenne Commaun∣dements,* 1.189 or cause them to be published, inculcated, and* 1.190 repeted in the eares of the people, that men be not go∣uerned by their owne imaginations, but that the lawe of God bee the rule of all counsailes, and actions, ac∣cordyng to whiche all woorkes bothe good and badde maie bee discerned.

Secondlie, that the Magistrate bee à vigilant keeper* 1.191 and executor of the tenne commaundementes, and by the seueritie of punishment maintaine them, that hee correct all Theeues, Pirates, Pollers and Vsurers, and de∣fende the good, leadyng an innocent life according to the prescript words of the lawe.

So Nehemias in the 20. yere of Artaxerxes beyng* 1.192 sent from Babylon to Hierusalem, when he vnderstood* 1.193 that the ritcher sorte did encrease the miserie of the poore by Vsurie, and so by little brought all the welthe to themselues: hee waxed wroth, and greuously rebu∣king the Vsurers he vttered the commaundement of God: Thou shalt lende to thy brother without Usurie. Wherewith the creditors beeyng terrefied, confessed their sinnes, and promised to make restitution of all whiche they by Vsurie had receiued.

And if Constantinus, and Theodosius bee worthe∣ly* 1.194 commended, because thei shutte vp and ouerthrewe the Idolatrous temples, and forbad the publike Sacrifi∣cyng vnto Idols: certainly if you by publike commaun∣demente take awaie this moste abhominable custome

of Vsurie, your praise shall bee no lesse in this worlde, and your glorie as greate in the kyngdome of heauen. For Paule nameth couetousnesse Idolatrie, as well as false doctrine.

Yea, Pagan Princes, euen by the light of reason seeing the hurte and confusion which cometh by the encrease of Vsurie, haue appoincted à certaine measure to Vsu∣rie, as did in the Roman Commonweale Valerius Pub∣licola,* 1.195 Marous Rutilius, Gemnitius, Hortensius, Cicero: and in Athens, Solon.

And if Ethnikes led onely by the profite of this pre∣sent life haue moderated and abrogated Vsurie, howe muche more ought wee altogether to take away the same, whiche knowe the will of God forbiddyng the same, whose commaundementes if we doe not obeye, we are sure to incurre the paines not onely of this pre∣sent life, but eternall. CATO saith: Our elders punished à* 1.196 theefe with à double, but an Vsurer with à fourefolde re∣compensing: by whiche difference of punishment they signified, how muche a theefe was better than à vsurer.

Now to come to you whiche are the gouernours of the Church. Whether I may call it ignorance, or impie∣tie* 1.197 of them whiche allowe and defende Vsurie, I can∣not tell.

If you pretende ignoraunce, you are much to be re∣prehended. For it is apparent you neuer haue read ouer the holie Scripture of God. And what is more boldnes, more vnseemely for the grauitie of à professor of diui∣nitie, than either to iudge amisse, or stoutly to defende that whiche he doth not throughlie vnderstande? Wee reade that Alphonsus that most famous king of Spaine* 1.198 and of Naples, that he read the BIBLE ouer▪ 40. tymes, it may shame vs whiche are by profession Diuines, and yet not once haue perused the wrightinges of the Pro∣phetes

and Apostles.

But if suche be your wickednes, that for the fauour and profite of greate men, you will, contrary to the ma∣nifest Scripture, contrarie to the iudgement of all true* 1.199 preachers, and contrarie to your owne conscience, al∣lowe, and by your auctoritie confirme this vice of Vsu∣rie, what worser men than you? Greate men, which will haue Sermons framed according to their owne fancies, you bring to hell: (a worthy punishment, in my iudge∣ment, for suche as delight in any rather than in godly preachers). The simple people by your assentation you doe miserably seduce, and confirme them in obstinate sinnyng. And therefore at the length what account will you make of your office before GOD in the daie of iudgement?

Againe if any of vs, whiche would shewe our selues faithful as becommeth the ministers of the word, do set our selues against you, because we like not of your opi∣nions and behauiour, esteemyng rather the glorie of God the commaundement of Christe, the edifiyng of the Churche and the testimonie of à good conscience, than your good will or fauour, then spreade you many slaunders against the truth against well gouerned chur∣ches, against the faithfull Preachers, and against those Commonweales which courteously receiue vs. What should pratling contende with pietie, and adde besides contumelious detractions of the well disposed? But this impietie without all doubt doth highly displease God, and all good men.

Wherefore I desire, and for Christes sake I beseche you, that knowing, accordyng to the foretellyng of Christ, that in these latter daies of the world, couetous∣nesse, and à desire to heape together the goodes of this life, would especially haue dominion, that you would

with one mynde with vs condemne Vsurie. For it is your office, if you will bee faithfull, to rebuke and re∣prehende not one, or some, but all synnes whiche are forbidden by the name of the lawe, and pollute the cō∣science, and so procure the wrathe of God and eternall damnation.

Neither is there any cause why wee, whiche haue procured the hatred of men, and are odious to all the worlde, for our reprehendyng of Vsurie, should there∣fore blame the magistrates principally, or other men for our ill entreatyng: because the cheefest cause thereof commeth from you, whiche either bee patrons of Vsu∣rie, or els dooe practise thesame your selues. For if you would ioyne with vs, as you should, and so with all your strength beset this Idoll, no doubt but wee should lesse bee slaundered, lesse iniured, and the auctoritie of gouernours the better resisted.

But sith one alloweth, an other condemneth Vsurie, what men should like thei knowe not. But rather thei suppose that Vsurie is a thyng lawfull and sufferable, and that men inueigh against the same, either through ambition, or enuie, or vainglorie, or emulation, especi∣allie when thei heare the reproches, wherewith the faithfull preachers bee vnworthelie afflicted.

O shamelesse boldnesse, and horrible impietie, that man created after the likenesse of God, and placed in suche an high estate of dignitie, should bee so spoyled of discretion, that for transitorie commodities of this life, and vncertaine goodes, he will reiecte the glorie of his God, the admonitions of zealous Preachers, & their owne, yea, and others eternall saluation, and wilfullie caste them selues, and others by their example into per∣petuall destruction.

Now you whiche are the faithfull Ministers of God

and fight couragiouslie for the maintenaunce of his truth against the idoll of Mammon, you I counsaile and beseeche, that ye saint not, nor bee ouercome by reui∣linges, slaunders, and afflictions, but that you remaine constant and perseuere, strengthned by sweete conside∣ration of à good conscience for your faithfulnes made manifest, and stirred through an hope of attainyng a crowne of glorie, wherewith all which vnder Christ in this spirituall warfare haue fighten, in the latter daye of this world shalbe adorned.

Finallie, ouerpassyng others, with whom my words are of small force either for their auctoritie, wherbi any thyng they suppose is lawfull for them to doe, or for their obstinate impietie that they will not repente. I turne my speech to you whiche are Citizens, and of the* 1.200 common sorte.

For I doubt not but amongest you there may bee founde many which dailie haue in minde, wherefore they are made, and brought into the possession of this worlde, and are touched with à care of their soules sal∣uation, whiche I hope will haue mine exhortation and wordes in some waight. The other sorte, which hath no feare of God, but contrarie to religion, iustice and god∣lines seeke altogether the profite of this present life, I commend to the iuste iudgement of God: and yet lest they say they had no warnyng, I say thus muche vnto them, by way of exhortation.

Our Lorde Christ did foretell, that in the latter daies of this world Sathan with all his power should raunge about, and by marueilous illusions entāgle all men, that if it might be, the verie elect should be seduced, where∣by he counsaileth to praier and watchfulnes.

And to omit for breuitie sake the rest of Sathans sub∣tilties, that practise of his may not lighty be considered,

whereby at this tyme he doth violentlie inuade and be∣set the whole world, that by a filthy custome of getting and heaping ritches together he may drawe men from godlines, and make them subiect to eternall tormentes. Wherefore I warne you to take heede, and diligently to note and consider what goodnes and truth is in this cause.

First place before your eyes the straight commaun∣dementes of God forbidding Vsurie, which are not idle imaginations proceeding from the braine of Ministers, but seuerely proposed of God himselfe, for the better direction of our life in this world.

And what à foolishe boldnes were it to resiste the almightie God, and as it were to contende in battaile a∣gainst hym? In a common weale to contemne à Magi∣strate and good statutes, is accounted intolerable pre∣sumption, and therefore with greate punishment is se∣uerely looked vnto: and then with what paines shall they bee tormented, whiche contende with God, by contemning his lawes?

Againe, consider that the cheifest parte of our office is to preache repentaunce, and that we may not, though we would, cloake, or keepe secret those thinges whiche are contained in the monuments of the Prophetes and Apostles, and haue continually by the prouidence of God been obserued and kepte in greate alterations of Empires, thereby the better to bee knowen to all man∣kinde, and be witnes of his pleasure.

Likewise haue in mynde, that God will, yea and hath straightlie commaunded, that we loue our neigh∣bour as ourselues, and shewe vnto hym all maner of curtesie, which thing he hath promised to recompence as if it had been extended to hym selfe. But he whiche occupieth Vsurie, doth in deede proue that he loueth

not his neighbour. And therefore an Vsurer, as muche as in hym lieth, doth take away and abolish the cheifest bonde of humane societie, and the greatest argument and signe of faith.

The fruite of your well doyng is the fauour of God, the quietnes of conscience, and vnspeakeable happi∣nes, whiche how greate the same is, iudge, you.

Then how are you bewitched, and giuen ouer to wickednesse, that will hate and abhorre them worser than à Toade, which faithfully execute their office, and bring you both eternall and transitorie ritches?

And as the nomber of them is not small whiche con∣demne and reprehende Vsurie in these daies (as afore we haue declared:) so doe the learned and godly in, and after the Apostles tyme mightely inueigh against the same: whiche is an argument of the certaintie of my doctrine, and sufficient either for confirmation of the trueth, or confutation of the contrarie.

And therefore bee not ye moued with the ianglyng wordes of Sycophantes, which to make our cause odi∣ous and to be abhorred, crie with open mouthes, that certaine obscure and base persons, and those verie fewe for nomber pricked with selfeloue, ambition and enuie, do rayse I know not what tumultes and tragedies, one∣ly to be knowne, and to get an estimation among men. For you se the woorde of God, and the witnes of the learned doe easely proue that they be euill dealers and priuie slaunderers.

Moreouer note, I beseche you, the inconstancie of Fortune, the breuitie of this life, whereof the oration of Iacob the Patriarche maie admonishe vs, whiche bee∣yng asked by Pharao, how long he had liued, aunswe∣red: The daies of the yeres of my pilgrimage are 330. ye∣res, fewe and euill haue been the yeres of my life, neither

haue thei attained vnto the daies of the yeres of my fore∣fathers, &c.

And the man of God Dauid doeth saie: The daies* 1.201 of our yeres bee seuentie yeres, or at the moste eightie ye∣res, of whiche that which is lefte, is greef, and labours, for we quicklie passe awaie: and therefore he saieth after∣ward, Teache vs to knowe the number of our daies, that we maie walke wisely.

And so doeth Cicero à wise man though an Ethnik, hauing learned the same by experience, exclaime: O de∣ceipt full hope of man, and fraile Fortune, and vaine cogi∣tations of ours, whiche oftentymes in the middle are cut of, and in the verie course, before thei can haue à view of the hauen are drouned.

And therefore what madnesse is it with care of get¦tyng goodes for the sustentation of this vncertaine life, and that by vnlawfull meanes and gaines, and an euill conscience procuryng them, to consume your selues, and in the meane while to neglecte all cogitations of Spirituall riches perteinyng to an happie life, and there∣by for transitorie trashe to pollute your soules, and your selues to subiecte to the curse of God?

Consider besides the infirmitie of man, the notyng whereof ought to bee of sufficient force to extinguishe the flames of couetousnesse. For what tongue can shewe foorthe euery peece of our infirmitie, whereof Esaie saied verie well: All fleshe is grasse, and all the glory of the same as the flower of the fielde. And the Ethnikes perceiued the same through daiely experience. For so did Pindarus saie thereof: Men are but for à tyme,* 1.202 and shadowes of a dreame, and so long florishe, as they receiue light from God. And to this purpose saied Simo∣nides rightlie: That the chaunge of man was more easie than of à Flie, bee it verie swifte. For of man the life is

shorte and fleetyng: the bodie sickly; the forme fraile; the strength vncertaine; the honour vaine; the pleasure vile; the wisedome small; the vertue weake: the minde waiward. Bee ye moued also in consideryng the subtile snares of the Deuill, whiche Peter in excellent woordes doeth painte out: The Deuill like à roaryng Lion goeth about seeking whom he maie deuoure. Therefore auoide Vsurie, leaste while ye are contaminated therewith, the Deuill sodainely eate you vp and deuoure bodie and soule. Forget not also to conclude, that Vsurers are vio∣laters of the lawe of Nature, and that thei are odious euen to verie Ethnikes which abhorre vsurie, by whose witnes their paines in hell shalbe encreased, whiche in so greate light of the Gospell haue remained impeni∣tent.

Therfore, if ye thinke and perswade your selues that you are made to the image of God, redeemed by the sonne, and sanctified by the holy ghost, that you might glorifie God, if ye like reasonable men thinke that obe∣dience is due to the commaundementes of God and good lawes: if ye beleue those thinges whiche are pu∣blished in the bookes of the Prophetes and Apostles to be true, certaine; and the will of God not fables: If ye thinke that credit should bee giuen to the testimonies of so many lerned men, if you suppose the world not to be made of moates, as Democritus did, but to be go∣uerned by the prouidence of God, as good Christians doe: if ye thinke that all sustenance for this life is mini∣stred vnto vs by the liberall hand of almightie God: if ye thinke ye are created not for this short life, but for an euerlasting: if you perswade your selues that eternall tormentes are prepared for all sutche as are impenitent, and turne not to the Lorde, but wittinglie and willing∣ly perseuere in vngodlines against their conscience, and

contrariwise, that sutche are heires of perpetuall happi∣nes, and eternall life which are penitent for their sinnes, no doubt you will vtterly not onely flie, and shunne it your selues, but also abhorre it in others, and according to your callinges will endeuour to cut of all shamefull exactions, lest the godlie bee carried awaye to wicked∣nes by euil example: yea and ye wil, I am certaine, iudge them limmes of Sathan, whiche doe either alowe, or permit, or like, or exercise the same, to be worthy not only corporall punishment vvith seueritie in this vvorld, but euerlasting torments among the damned soules in hell.

FINIS.

Notes

• * 1.1

  The reason why Vsurie is founde fault withall.
• * 1.2

  1.
• * 1.3

  The glorie of God must bee ad••a••nced.
• * 1.4

  That God may Haue his glorie, and the wicked their shame, Preachers finde fault with Vsu∣rie.
• * 1.5

  2.
• * 1.6

  Preachers muste rebuke ••l synne, and therfore of necessitie must adhort Vsurers to repent. Luke. 24.
• * 1.7

  3. ••f Preachers spare to speake the w••ll of the Lorde, God will not spare to pu∣nishe them. Deut. 12. Ezech. 33. Math. 5. Ap••c. 22. If the commaū∣dement or mes∣sage of a earth∣ly Prince must faithfully bee doen: muche mo••e must the will of God.
• * 1.8

  The reward of well doing is no temporal thing, but eternal hap∣pines. The punishment of Vsurers, if they doe not re∣pent, is eternall damnation in the pit of hell.
• * 1.9

  4.
• * 1.10

  What profit•• Ministers get by inueyng agains•• Vsurie. The fruites of faithfull prea∣chyng.
• * 1.11

  The profit com∣myng to the well disposed hearers of Gods word.
• * 1.12

  5.
• * 1.13

  Vsurie hath in all ages been found fault withall.
• * 1.14

  ••▪
• * 1.15

  Vsurers more seuerely puni∣shed than thee∣ues, among the old Ethnikes.
• * 1.16

  Cato. To be an Vsurer was to bee a murtherer in C••tos iudge∣ment.
• * 1.17

  7.
• * 1.18

  Vsury is heresie. Herisie what? An obstinate er∣rour striuing a∣gainst the Ar∣ticles of our faith.
• * 1.19

  VVhy Vsurie is called Heresie.
• * 1.20

  V••hen Vsurers after sundry ad∣monitions to auoyde their ill dealing, stand in defence of them selues, they be∣come obstinat Heretikes. VVhether Vsu∣rie be contrarie to the Articles of our faith or no.
• * 1.21

  VVhat is an ar∣ticle of the faith. Psalme. 1.
• * 1.22

  Obstinate Vs••∣rers, are to bee accompted ob∣stinate Hereti∣kes.
• * 1.23

  Luther Tom. 7. Gen. pag. 388. fac. 1. 9. 4. & fac. 2. 9. 1. Math. 6. Ephes. 5.
• * 1.24

  August in Psal. 132.
• * 1.25

  8.
• * 1.26

  The diuers na∣mes ascribed to Vsurers.
• * 1.27

  Luther Tom. 7. Gen. 7. pag. 389. fac. 2. Gen. 2.
• * 1.28

  Brigil Reuel. lib. 7. cap. 36.
• * 1.29

  Temporall thin∣ges in compari∣son but filth.
• * 1.30

  1. Timoth. 6. The daungers whiche the rich are subiect vnto.
• * 1.31

  The conclusion with a repetiti∣on of the fore mentioned cau∣ses.
• * 1.32

  VVhere faultes are winked at, horrible sinnes are accounted vertues.
• * 1.33

  what this word Vsurie signifieth
• * 1.34

  The knowledge of tongues ne∣cessarie.
• * 1.35

  The word of God written in Greeke and He∣brue. Vsurie what ac∣cording to the Hebrue worde. Neschech vsury. Proper simili∣tudes applied to Vsurie.
• * 1.36

  Vsu∣rers like. Poyso∣ned Ser∣pentes. Madde dogs. Greedy Myse.
• * 1.37

  Lyra in enarra∣tione Cap. 22. Exod.
• * 1.38

  Vsury the daughter of co∣uetousnes. Beza.
• * 1.39

  Couetous men are cutters.
• * 1.40

  Vsurie what ac∣cording to the Greeke phrase of speech. Daneilmos, Tokos, Vsurie.
• * 1.41

  Tarbis. Foenus quasi foenus.
• * 1.42

  Vsurie contrary to nature.
• * 1.43

  Aristotle an Ethnike con∣dementh Vsury.
• * 1.44

  Arist. solit. lib. 1. Cap. 7.
• * 1.45

  Vsurie what.
• * 1.46

  The kindes of Vsurie.
• * 1.47

  Vsurie in Corne &c. as well as in Money.
• * 1.48

  Bernardus li. de cura ••ei familia∣ri••.
• * 1.49

  Efficient.
• * 1.50

  Of v∣surie the cause

  • Mate∣rial.
  • For∣mal.
  • Final.
• * 1.51

  Effectes of vsu∣rie.
• * 1.52

  Nehemeae. 6.
• * 1.53

  Cato.
• * 1.54

  Cicero Officio∣rum lib. 2. An Vsurer, a murtherer.
• * 1.55

  The thinges contrarie to V∣surie.
• * 1.56

  The ende of mans creation, redemption, and sanctification.
• * 1.57

  Vsurie forbid∣den by the word of God.
• * 1.58

  Exod. 20.
• * 1.59

  Exodus. 22.
• * 1.60

  Ieuit. 25.
• * 1.61

  Deut. 23.
• * 1.62

  Ezech. 18.
• * 1.63

  Psal. 15.
• * 1.64

  Luke. 6.
• * 1.65

  Ephes. 5.
• * 1.66

  1. Timoth. 6.
• * 1.67

  The first argu∣ment. Ephes. 5.
• * 1.68

  3.
• * 1.69

  Ambrosius lib. de bo••o mortis.
• * 1.70

  Vsurie is not to be dispensed withall. Luther super cap. 13. Gene∣seos.
• * 1.71

  The maior.
• * 1.72

  The minor.
• * 1.73

  The conclusion.
• * 1.74

  The antecedent.
• * 1.75

  The consequent
• * 1.76

  The maior.
• * 1.77

  The minor.
• * 1.78

  The conclusion.
• * 1.79

  The antecedent.
• * 1.80

  The consequent
• * 1.81

  The Maior.
• * 1.82

  The minor.
• * 1.83

  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.
• * 1.84

  The conclusion.
• * 1.85

  The Maior.
• * 1.86

  The minor.
• * 1.87

  The conclusion.
• * 1.88

  The maior.
• * 1.89

  The minor.
• * 1.90

  The conclusion.
• * 1.91

  The maior.
• * 1.92

  The minor.
• * 1.93

  The conclusion.
• * 1.94

  The antecedent. The consequent
• * 1.95

  The antecedent. The consequent
• * 1.96

  The maior.
• * 1.97

  The minor.
• * 1.98

  The conclusion.
• * 1.99

  The antecedent. The consequent
• * 1.100

  The antecedent
• * 1.101

  The consequent
• * 1.102

  The antecedent.
• * 1.103

  The consequent
• * 1.104

  The anteceden••.
• * 1.105

  The consequent
• * 1.106

  The Churche when to be har∣kened vnto.
• * 1.107

  The Churche may not alter the woorde of God.
• * 1.108

  The iudgement of the author concerning the workes of man.
• * 1.109

  Augustinus lib. 2. cap. 31.
• * 1.110

  Hierom. in cap. 23. Math.
• * 1.111

  Cyprian. Epist. 3 lib. 2.
• * 1.112

  August. in Psal. 3••.
• * 1.113

  Hieron. sup. 18. Ezech. Cōment. lib. 6.
• * 1.114

  Ambrose.
• * 1.115

  Chrysostome cap. 5. Math.
• * 1.116

  Basile. Bernarde.
• * 1.117

  Deut. 23.
• * 1.118

  Psal. 15.
• * 1.119

  Luke 6. Vsurie forbid∣den by the lawe of God.
• * 1.120

  Vsurie vnlawful euen by naturall reason.
• * 1.121

  Leuit. 25.
• * 1.122

  Psalme. 15.
• * 1.123

  Ezech. 18.
• * 1.124

  Luke. 6.
• * 1.125

  Exod. 2••▪
• * 1.126

  Lending what.
• * 1.127

  Vsurie what.
• * 1.128

  Deut. 15.
• * 1.129

  Vsurie a kinde of theft.
• * 1.130

  Vsurers are the eues, no honest men.
• * 1.131

  Luke. 6.
• * 1.132

  The greeuous punishmentes appointed for Vsurers.
• * 1.133

  Cerberus.
• * 1.134

  Cacus. Hercules.
• * 1.135

  The Papistes will condemne our patrones of vsurie in the daie of iudge∣ment.
• * 1.136

  A theefe who.
• * 1.137

  VVho doth vn∣fainedly repent.
• * 1.138

  True satisfacti∣on what.
• * 1.139

  The Maior.
• * 1.140

  The Minor.
• * 1.141

  The conclusion
• * 1.142

  Erhardus Schenpfius.
• * 1.143

  Vsurers worser then Iudas the Traitor.
• * 1.144

  Interest what.
• * 1.145

  The Maior.
• * 1.146

  The Minor.
• * 1.147

  The conclusion.
• * 1.148

  Against the Maior.
• * 1.149

  Symachus cap. non licet, di∣stinct. 10.
• * 1.150

  Against the Minor.
• * 1.151

  Reade that ex∣cellent and godly Oration of the C••uilian in M. Doctor VVilson his dis∣course vpon V∣surie, and there shall you finde verie muche to this purpose.
• * 1.152

  Decret. cap. fru∣stra, distinct. 8.
• * 1.153

  The Maior.
• * 1.154

  The Minor.
• * 1.155

  The conclusion.
• * 1.156

  Against the multitude wic∣kedlie dis••••••••d.
• * 1.157

  The Maior.
• * 1.158

  The Minor.
• * 1.159

  The conclusion
• * 1.160

  Perils of twoo sortes.
• * 1.161

  Christians are bound to lende to the needie.
• * 1.162

  The Maior.
• * 1.163

  The Minor.
• * 1.164

  The conclusion.
• * 1.165

  The Maior.
• * 1.166

  The Minor.
• * 1.167

  The conclusion
• * 1.168

  Pomera••us in Comment. suo id Deuteron.
• * 1.169

  The Maior.
• * 1.170

  The Minor.
• * 1.171

  The conclusion.
• * 1.172

  The Maior.
• * 1.173

  The Minor.
• * 1.174

  The conclusion.
• * 1.175

  The Maior.
• * 1.176

  The Minor.
• * 1.177

  The conclusion.
• * 1.178

  Poliphemus.
• * 1.179

  Luther.
• * 1.180

  A rule concer∣ning promises or vowes. Things vnlaw∣full, are neither to be promised, nor performed. An othe may not be the bond of wickednes. How we ough•• to promise.
• * 1.181

  The Maior.
• * 1.182

  The Minor.
• * 1.183

  The conclusion.
• * 1.184

  The Maior.
• * 1.185

  The Minor.
• * 1.186

  The conclusion.
• * 1.187

  Rom. 3.
• * 1.188

  An exhortation to magistrates and gouernors.
• * 1.189

  1.
• * 1.190

  The dueties of à ciuile magi∣strate.
• * 1.191

  ••.
• * 1.192

  Nehemias.
• * 1.193

  2. Esdras. 5.
• * 1.194

  Constantinus Theodofius.
• * 1.195

  Valerius Publi∣cola. Marcus Rutilius Gemnitius. Hortensius. Cicero. Solon.
• * 1.196

  Cato lib. de re ••ustica.
• * 1.197

  Admonition to Churchemen.
• * 1.198

  Alphonsus the king of Spaine, and of Naples.
• * 1.199

  God be than∣ked we heare of no such Prea∣chers in Eng∣land.
• * 1.200

  An exhortation to Citizens.
• * 1.201

  Psal. 9••.
• * 1.202

  Pindarus Oda 4. Pithiorum.