A GENERAL DISCOURSE Against the damnable sect of Usurers, grounded upon the word of God, and confirmed by the authority of Doctors both ancient, and new; necessary for all times, but most profitable for these later days, in which, Charity being banished, Covetousness hath gotten the upperhand.  
Whereunto is annexed another Godly Treatise concerning the lawful use of riches.  Psalm. 15. 
Lord, who shall devil in thy Tabernacle, or who shall rest upon thine holy-hill? etc.  
He that hath not given his Money upon Usury: nor taken reward against the innocent.  Luke. 6. be merciful, as your heavenly father is merciful. Ubi charitas, ibi spiritus. 
Seen and allowed according to her majesties injunctions.  
¶ Imprinted at London for Andrew Maunsell in Paul's Churchyard at the sign of the Parrot. 1578.   

TO THE Honourable, and after God his most singular Patron Sir CHRISTOPHER HATTON, etc. One of her majesties most Sacred and Secret Counsel, THOMAS ROGERS wisheth, as he is bound, health of body, comfort of mind, continual favour of his Prince, good will of her people, love of all men, and life everlasting.  
CICERO (as in his second book of Divination appeareth) considering wherein he might best consume his time and study to the profit of the Commonweal, whereof he was a member, findeth at the length, that he could not do better, or bring a greater commodity, than to open certain ways to his fellow Citizens, whereby they might become learned in the knowledge of good things. For my part (honourable and most bountiful Patron.) I see not wherein I can better spend my time, (till it shall please God t'appoînte me too some other purpose) than in bringing such things into a vulgar tongue, whereby the ruder sort of people may learn their duties both towards God, and man: whereby they may know that they are by nature men and not beasts, & by name Christians, not Infidels; and therefore should avoid bestlines and follow reason, and walk in pureness of life, as it becometh Saints, not wallow in wickedness like such as know not God.  
And although I am not ignorant, that among the learned some (as among all sorts there be, which, so themselves do game, care not how many be undone) both think and speak much against the diwlgating of good things into a common tongue: yet sure I am that nothing is more pleasing unto God, more profitable for his church, nothing more t● th'advancing of virtue, or to the rooting out of sin than is the same after the preaching of his word. Foras I grant that VIVA VOX, or (as Saint Hierome said) the lively voice of man doth most forcibly enter into the heart, and effectually persuade, so can it not be denied but that the writings of godly men, through the secret working of the holy spirit, do marvelously move, and many times convert even from dissolute behaviour to honest conversation, and from filthiness of life to the fear of God.  
This can they affirm to be true, which either in time of persecution could not, or in this prosperous and peaceable time of the Gospel, what through the gross ignorance of some, or the too intolerable negligence of other Pastors, cannot be instructed, though greatly they desire, and pay full dearly for the same. This can they affirm also (of any sort, or calling) which make it their delight at idle times, to be conversant in the holy Scripture, and to learn the counsel of the Lord in the writings of good men. And this can they affirm, which be●yng sometime in error, and abhorring the sight of godly Preachers, yet (through the great mercy of God) by reading secretly the works of some, which they could never be alured openly to hear, have been reclaimed to the flock of Christ, and are the very good servants of God at this date. Whereby it is apparent, how injurious they are to their brethren, how ungrateful to their country, how wicked against God, which mislike, speak, inveigh against the bringing either of the word of God, or the works of good men agreeable to his will, into a common tongue. As though that either God could be too much honoured, or godliness of too many practised: as though virtue could be too common, or for some kind of men to be virtuous were not commendable.  
But such dealing of theirs, doth evidently declare of what Religion they be. julian the Emperor did straightly forbidden the works of learned and good men to be perused of any Christian▪ But he was an Apostata, à revolter from the truth, an enemy to the Cross of Christ, a bloody persecutor. The Turks allow no learning but their own: But they are spoilers of good men, and sworn enemies to the truth. If these men were not either against true Religion adversaries; or in conversation, wicked, truly they cold well abide the light of the Gospel to shine over all. For there is no such token of a guilty conscience as to shun the light. And therefore they love darkness, because their deeds are evil. That policy of julian did more abolish the truth, than all his persecution: That practice of the Turks hath destroyed more souls, than any cruelty upon their bodies could have done: This devilish counsel of Satan's limbs hath done more harm to the Church of Christ in England and in other Countries, and may do more, if it should be followed, than any fear, faggot, or force can bring to pass. But that Apostata julian being wounded to the death, could say at the length, Vicisti Galilaee, Christ thou dost prevail: The Turks for all their tyranny have not their will: And in spite of of the devil, the Gospel doth and shall flourish everlastingly. The truth may be oppressed; the mouths of good speakers may be stopped; the best Preachers may be loathed; Wolves and hirelings may come in: nay, though there be, in many places hirelings in stead of true shepherds, and good men (peradventure for their own sins, or for the sins of the people peradventure) be loathed, though the mouths of some through Mammon be stopped, yet will the promise and purpose of God take place, his servants shallbe instructed, his enemies shallbe told their faults, all shall know their duties towards God, their Prince, their betters, their equals, their inferiors, themselves, though not by words of mouth, yet by wrighting: that both the godly may be confirmed in the truth, and the graceless converted in time and be saved. And therefore doth God in these days, more than at any time, and in England (very strangely if it be well considered) stir up, and incense the minds of some to wright, of others to translate: whereby as we enjoy external happiness more than many nations about us, so are we blessed with the riches of the soul more than all the world again.  
Hence it is (right honourable) that as other things I have done, so of late I translated, and now have published this Treatise against Usury. A vice as horrible afore GOD as hurtful to a Commonweal: and therefore as necessary to be known, both of subjects to shun it, and of Magistrates severely to punish it, as may be. A vice which none but infidels will use, and no godly men can abide. And yet a vice which Infidels detest, and Christians, so called, in deed no Christians, delight in. A vice which among the Turks and Indians is not allowed: and so odious among the jews, as they use it not, but towards strangers. A vice so unknown in times past, that to find an Usurer in a City was a wonder: and if any were so devilishly bend as to take Usury, he swore the giver never to descriehym. If but any probable suspicion rose of a man to occupy that filthy trade, he was taken for a devil in the likeness of a man: his house was called the devils house, all that he had was counted the devils: and therefore while he lived of all sorts he was abhorred: the Bays in the streets would not come nigh him, the men would not deal with him, the women feared him, the priests barred him from the holy Supper of the Lord, and when he was dead, he was used like a Dog, he had no Christian burial.  
But good Lord, how is the World changed? That which Infidels can not abide, Gospelers allow. That which the jews take only of strangers, and will not take of their own Countrymen for shame, that do Christians take of their dear friends, and think for so doing they deserve great thanks. That which afore time men durst not use but secretly, that in these da●es is commonly used▪ That which afore time brought men to shame, that in these da●es bringeth men to estimation. That which afore time was used of very few, that in these days is practised almost of all, and made an occupation. I fear me that many occupiers in the world which can not live by their law full trade and bear a countenance, do maintain themselves by Usury. I fear me that many officers whose allowance is but very small, and their living nothing at all beside, are jolly fellows, and that by Usury. I fear me, that many gentlemen whose revenues are but simple, can bring mighty things to pass, & that by Usury.  
I would this were all (although that were intolerable). But I would that among occupieres many, which having good trades whereby they may live well, yet for greediness of more gain, did not leave their lawful callings, and live only by Usury: I would that among such as are called gentlemen, many which have livings, and may keep good houses, did not either cell all, or forsake their home to come into populous towns and live by Usury: I would that many whom God hath blest with riches of this world, whereby they may procure good and commendable trades to live by, refused not them to live by Usury. And when I consider these things, I marvel with myself why such inquiry is made for vagabonds, and none at all for these men, why poor wretches are straightly examined how they do live; and these fellows come not into question: I marvel, and sure I cannot sufficiently marvel, why that Rogues are burnt in the care, and thieves are hanged, and yet these suffer no bodily punishment at all. Rogues leave honest ways of living, and that wilfully, and so do these: Rogues live by idleness, and the sweat of other men's brows, and so do these. And therefore being as bad as Rogues, they well deserve the punishment of Rogues. Yea, but Rogues lack ● dwelling place, which Usurers have, and therefore more intolerable. But Usurers lack some honesty which Rogues have, and therefore more horrible. There is lightly no Rogue, but either his Raiment, or his talk, or his company which he keepeth, or some one thing or other, descerneth him from an honest man: But an Usurer is a Wolf in a lambs skin, a Mermaid with a man's voyc●, à judas among good men, and is seldom known till his bloody purpose taketh place. Again, theft is unlawful, and thieves by good politic laws are put to death by hanging. Usury is thievery (as out of the word of God, and the learned books of good men hereafter shall be proved:) and therefore Usurers like thieves deserve to be hanged. And surely that is to good for them. For if simple thieves, which rob most commonly for need, against their wills, in fear, in out places, secretly, strangers, deserve such à death, how should they be handled, which have no need, and yet will steal, and that impudently without blushing, in famous places, openly, and from their friends? Surely these two are so like, that the one in respect of the other may after a sort, be pardoned.  
And yet I would this were all, I would it rested only in particular men (although it should be in none) I would it stretched not to whole companies, and Parishes. But I certainly believe (so far is the Canker spread) if diligent and secret inquiry were made, that the stock of many Churches would be found out at Usury, and the poor relieved by that shameful gain: and that the common Treasure of some companies doth yearly increase by this devilish trade; and young occupiers, or other honest men fallen in decay, which should according to the wills of well disposed persons freely be holpen, pay dearly for the use thereof. A thing so against reason, and the Religion which we profess, as, almost, nothing can be more.  
But what is the cause of all these mischiefs? Truly nothing else, but (as the honourable now for his authority, always for his virtue, learning, and love of his country honourable Master Doctor Wilson in his excellent discourse upon this matter said) the lack of penal statutes. O that it would please your honour to think here of (as I hope you do, and will) and consider how God hereby is dishonoured; the glory of this country obscured; honest men beggared; rogues and thieves maintained; hospitality hindered; charity extinguished, religion defaced, and withal consider upon some notable punishments for these rotten and unprofitable members, your glory should be greater in bringing that to pass, than ever was the glory of Hercules for killing the Monsters of his tyme.  
It was an old prophesy among the Lacedæmonians, that the love of money should bring the destruction of Sparta: and therefore to preserve that city the better (as Erasmus noteth) they appointed that he should loose his life, that brought any money into that Commonweal. Notwithstanding good laws through wicked Magistrates in time were neglected; good counsel not regarded; covetousness crept in, and Usury was so common, as richmen thereby become beggars, and fre-men bondslaves. The which though many lamented, yet most of all grieved Agesilaus (a noble captain among the Lacedæmonians) and therefore complained unto the King, and by suit obtained that the account, or notory books of Usurers should be openly burnt up: which was brought to pass. A notable punishment for those cormorant Usurers. Cicero thinketh (of whose opinion I am) that it is a prophesy not for Sparta alone, but for all wealth cities & Commonweals: and it may be for certain, that that state is not of continuance, where vice is embraced, and virtue banished; covetousness crept in, and care of godliness cast out; Usury allowed, and lawful trades of living not maintained. Now, Usury being grown to such a perfect ripeness in England, as almost there is no man, but, if he have spare money, out it must, whereby honest men become beggars, and (though not in such sort as they were at Sparta) the virtuous become, in effect, bond slaves, to the veriest slaves by Nature, which thing full many do grievously lament, if it would please your honour (as noble à captain in England, as ever Agesilaus was in Sparta) to procure a redress hereof, I doubt not, but as the realm should be delivered from a marvelous slavery in the time present, so it would be a cause that GOD should bless this land exceedingly in the time to come.  
I wish not (honourable:) not that their books of accounts should be consumed with fire, which the valiant mind of Agesilaus brought to pass; nor that the principal should not be repaid, much less an overplus paid, which punishment Plato did appoint; nor that they should have a double punishment more than thieves had, which the Romans did enjoin them; nor that their goods after their decease should be confiscate to the prince, as they were sometime by King Edward's Laws; nor that their bodies should be banished, as they were out of Asia by Lucullus; out of Cicilia by Cato; by Solon out of Sparta; and out of England by King Edward the first (all which were notable punishments, and prove that Usurers be no members to be cherished in a commonwealth) I prescribe no certain punishment, it were punishable presumption in me, it becometh me not, only I wish that they may be most severely punished, the manner how, I leave unto your wisdom. And that may well be brought to pass, if you once attempt the same: the poor Commons, the zealous Preachers, the better sort of inferior persons will assist you, with their devout prayers unto almighty God; others, like unto yourself, will aid you with godly policy; the noble and famous Earl of Leicester hath been already a favourer of this cause, and no doubt will further it to the uttermost of his power; the honourable Master Secretary Wilson hath most learnedly to the view of the world, and to the great profit of many, depainted these fellows in their lively colours, and would rejoice, I am pers● added, exceedingly to see as fair a riddance of them out of England and the Queen's dominions as, God be thanked, there is of Wolves by the means of King Edgar; finally, her majesty, praised be God therefore, hath been and is vertuoslie inclined, and will graciously allow, what soever your wisdom, with other of her Counsel and Nobility shall think meet to be established for the profit of her people, and the glory of God.  
Now that it ma●e be known, that, as Philosophers through the force of reason; and the Prophets, with other godly men, through the Spirit of God, in all ages have condemned Usury: So the Preachers in these days cannot, and good Protestants will not allow the same, I have been moved once again after many learned and zealous men, to publish this treatise in our English tongue. And besides that the wicked, and obstinate Usurers hereby (knowing both how grievously they offend God, and hurt their Country, and yet persisting in their obstinate impiety without repentance) shall increase their pains in the pit of hell: I doubt not, but as many as have any sparkles, or fire of godliness within them, which shall read this book, even for the only fear of displeasing God, which hath foretold that Usurers shall die (he meaneth they shallbe damned) Ezech. 18; that they shall not devil within his tabernacle (they shallbe excluded from the joys of heaven) Psalm. 15; that they must lend freely, Luke. 6; though no punishment were appointed by the Magistrate, will from their hearts repent them, if they have been Usurers, and utterly abstain from it themselves, and reprove it in others.  
And because many, which delight in Usury, would avoid the same, did they know the lawful use, from the wicked abuse of richesse, I have thought it as necessary for me to declare, how that riches may both virtuously be gotten, and used Christianly, as to show how shamefully they are abused by the impiety of Usurers. For which cause I have annexed hereunto another short discourse, and have entitled the same The Lawful use of riches. The which though it be not a translation altogether, as is the former part concerning Usury, yet have I taken the same in effect (which I think good to acknowledge, that the author may have his deserved praise) out of the learned Commentaries of the famous divine Nicolas Hemingius.  
Which treatises, both to show a public testimony of a grateful mind to your honour ward, by whose encouragement I took them in hand, and what else soever I have, or at any time shall go about: and also of good will to many, I humbly present unto your honour, hoping that you will accept them in as good part, as you have done other things of mine, not generally so profitable.   

TO THE RIGHT Honourable & his very good Lords, the most prudent Consuls and Senators Of the Imperial Cities of high Germany in Nordling, Weissenburg, Thonawert, Giengen and Poptingen, Grace and peace through jesus Christ our Lord.  
GOD requireth of every man in his calling (prudent Senators,) both a knowledge & a setting forth, a confession & a protection of the truth especially because nothing is more excellent than the truth, and nothing more pernicious than falsehood. Wherefore in as much as out of the word of God I have learned, what may be thought of the exacting of Usury, I have laboured for my calling sake diligently to teach, and faithfully too admonish men, that they take heed of the same. For nothing is more hurtful either to our state in this world, or to our souls and bodies for ever; nothing is more against the state of Commonweals, or sooner bringeth them to decay. And for that I perceive, that, in these latter, and most perilous times of the world, in which all things are inclined to devouring and scraping together, men are so blinded, that notwithstanding the wonderful clearness of the Gospel, contrary to so many, and so evident testimonies of holy scripture, contrary to so many sentences of the reverend Doctors, contrary to so many laws both of countries, and of nature, yea & contrary to the opinions of the very Pagans', they allow, exercise, and contend that the profit by Usury is lawful gain: I have proceeded so far in this matter, that in my confession now extant, I have by evident testimonies of the Scriptures, of godly fathers, and of the Law, proved, that Usury as a thing which bringeth to the soul infection, to Commonweals destruction, to mankind the wrath of God, and maketh them subject to the tyranny of Satan, and eternal misery and destruction, is greatly to be reprehended, and to be forbidden. Which my exhortation how it hath been taken, is so well known to all your honours, or at lest to the most of you, that I need not at this time to mention the same. In the defence of which confession (which when time shall serve we will give out) this matter shall more copiously be handled.  
And that all wise, godly & learned men may perceive, that in the reproving and condemning of the most filthy, shameful and pestilent exactions of Usury, I shun not the light (howsoever the judgements of men willbe of this liberty) therefore, as once I published my opinion of Usury in the German tongue, so now I do the same in another language, in the which, either German, or as it is, if any found which doth mislike him, let it only be showed, and we will answer him truly and with Scripture. To reprehend, or, more truly to speak, to cavil is no hard thing, but to show the error, that is troublesome.  
And for that both we aught to profit our country, and the rumour spread of the Confession is well known unto your honours, I have supposed it most expedient to publish the same under your mighty protection, that it may be known unto you, both upon what foundations I stand in this cause of dispraising Usury, and that I fear neither the authority, neither the subtlety of arguments. For the holy Scripture serves me better to victory, than the plausible sentences of all the world. I trust this my dedication willbe gratefully accepted of you all, because it was first begun, and is now finished for the profit of my country, and for the propagation and defence of the truth.  
The discourse of bargaining I have therefore pretermitted, which I would have the discrete reader to understand, especially because this matter of Usury toucheth our profession, which I would take upon me to handle with wisdom, deliberation, and judgement. For, as the learned know, to entreat of bargaining is peculiar to another faculty. Notwithstanding I allow all lawful contracts agreeable to the word of God, according to the laws written, and of nature, instituted, ordained, profitable, and necessary to the conservation and maintenance of this present life. And who shall defend the contrary thereunto, him let all the wise and godly accuse of filthy and damnable heresy. Now if I shall perceive, this my doing to be grateful to your wisdoms, as I hope it will, if by any means when opportunity shall serve, I may pleasure or profit your honours, nothing of my part, God willing, shallbe wanting to the doing of the same. And I do counsel and beseech you in the fear of God, that you have the truth always in great estimation, and that ye abhor, and punish all falsehood and lying, even for his sake which is the author of truth, and the hater and revenger of lies, and opprobrious talk.  
Here I commend your Lordships into the protection of almighty God, whom I beseech to grant you so to repent, and to govern in this life, that hereafter you may reign for ever with Christ in the world to come. At Gotingham in Saxony. Anno. 1569.  
Your honours continually at commandment: M. Philip Caesar,   

Faults escaped in the book of Usury.  
Fol. Pag. Fault Correction. 1 1 Sustantiallie Substantially 3 2 Increase Exercise. 4 1 Brigelt Bridget 4 2 Goodliness Godliness 5 2 Great sin Great some. 6  Arist. Solit. Arist. polit 
In the marge.  9 in contents of the 5. chapter. Estimation Opinion 10 2 sovereignty. Society 14 1 Reap the Reap not then the 21 1 pronoun Pronounce 22 1 I am sure I answer 23 1 gain rising Gayne-cessing 26  For differing. far differing. Same Page  Devour the father Devour the fattest.   

IN THE BOOK OF THE lawful use of riches.  
Fol. Pag. Fault Correction 6 1 as one question as any question 9 1 to know somewhat of thee to borrow somewhat of thee.   

THE PRINCIPAL Chapters of my Doctrine, and Confession concerning Usury.  

1. Areciting of the causes, wherefore Usury is found fault withal and condemned.  
2. A methodical declaration of Usury.  
3. Whether Usury be lawful.  
4. Usury what kind of sin.  
5. A confirmation of the true opinion, that Usury, as a deadly sin, is justly misliked and condemned.  
6. The judgement of the Doctors of the pure Church in all ages concerning Usury.  
7. Of restitution  
8. Of Interest.  
9 A refutation of certain objections.  
10. An exhortation to avoid Usury.    

TO PROVE THAT Usury is unlawful, a learned discourse.  

¶ The 1. Chapter. ¶ A recital of the causes, wherefore Usury is found fault withal, and condemned.  
FOr as much as this case is burdened with great prejudice, and many both overcome with custom, pricked with the speech of the froward people, and bewitched with the glorious colours of Usury, do judge sinisterly, and wickedly report of such as set themselves against this Idol of the world: it is both good and necessary afore we enter into this discourse, to recite the true and weighty causes, whereby plainly and sustantially it may be proved and shown, that Preachers through a godly and commendable zeal, have condemned Usury, instructed their auditors earnestly to avoid it, adhorted usurers to repentance; and with severity of suspension, yea with the Thunderbolt of excommunication (thereby to bring them to the acknowledging of their wickedness, and to the doing of penance) have terrified such as either wickedly do use, or wilfully defend usury.  
And although the vanity of these backbiters be sufficiently known and manifest unto the godly: yet the honour of our profession is to be defended, and our fame must be delivered from the eager invasions of these pestiferous 
The reason why Usury is found fault withal.  sycophants, jest otherwise the simple be offended, and withdrawn from the truth, fall into their opinion.  
The first is the glory of GOD whereunto, as Paul 
1.  
The glory of God must be ad●a●nced.  doth admonish, all our actions are to be directed. For God willbe acknowledged and glorified of us, even as he is. And therefore did he make us according to his own likeness; therefore would he have us to be redeemed with the precious blood of his only begotten sun, and therefore with his holy spirit through the preaching of the word, and administration of the Sacraments doth he illuminate our minds and cogitations, that due and true glory may be ascribed to him alone.  
Now they, which put no a●●iance in the giver and bestower of every good thing, but by their own forecast and wisdom, yea by unlawful trades, neglecting the means which be ordained of God, provide for themselves, attribute that glory which is due unto God, unto themselves, and their usury. And so contumeliously they deal with God, for which thing, because he should not 
That God may Have his glory, and the wicked their shame, Preachers find fault with Usury.  so much as in word be abused, we reprehend and condemn usury, that the glory of God by acknowledging of his benefits, and obedience unto his will, may shine and be seen in us.  
The second; The great, eternal, and strait commandment 
2.  
Preachers must rebuke ●l sin, and therefore of necessity must adhort Usurers to repent. Luke. 24.  of God which is given and proposed to all the Ministers of the Church, preach repontaunce. The preaching of repentance for that it is against all sins, it must needs rebuke usury.  
The third; The woeful commination, whereby God 
3. ●f Preachers spare to speak the w●ll of the Lord, God will not spare to punish them. Deut. 12. Ezech. 33. Math. 5. Ap●c. 22. If the commandment or message of a earthly Prince must faithfully be done: much mo●e must the will of God.  doth threaten eternal damnation of all such as either diminish his commandments, or of a set ignorance overpass his will in silence; or rashly presume to add unto his word; or carelessly neglect their callings.  
An Ambassador of an earthly prince being sent on business, if, without the counsel of his Prince, he altar the form of his Commission, is judged to have done wickedly, and justly getteth unto himself the anger of his Prince and punishment for his presumption. Then what shall we think of those messengers, what displeasure do they run into, what judgement do they deserve, and what cruel punishment should they have, which being Ambassadors of Christ himself, take such power and liberty upon them, contrary to the will of their almighty and 
The reward of well doing is no temporal thing, but eternal happiness. The punishment of Usurers, if they do not repent, is eternal damnation in the pit of hell.  everlasting Prince, that they will change, pervert and permit at their pleasures, which are placed in his word to be believed, and to be obeyed? For this controversy is not about an earthly kingdom, but it concerns the glory of God, and the health of the soul; and respecteth that life, which in deed is to be called a life, the loss whereof after this life cannot be recovered.  
The four●h▪ The consideration of the great and wonderful 
4.  profit which cometh aswell to the teachers as hearers by the reprehension and condemning of Usury.  
We the ministers of God shall attain this reward, if as 
What profit● Ministers get by inveing against Usury. The fruits of faithful preaching.  other sins, so we reprehend usury in all places, that, as faithful fulfillers of the will of our master, we shall have his favour, and the testimony of a good conscience, and joy, and comfort, and willingness to pray; yea & in all the race of our life, and before the tribunal seat of the son of God, we shall glory, that we have been faithful; & before him which is the knower of all hearts, our very auditors, will they or nil they, shall confess the same, where then we shall be adorned with a flourishing crown of eternal glory.  
And the auditors which are tuched with a care of the 
The profit coming to the well disposed hearers of God's word.  safety either of their bodies in this world, or of their souls in the life to come, shall take such fruit and profit by this preaching of repentance, that, being admonished of the contagiousness of this plague whereby their souls are infected and killed, they provide in time a medicine for the creeping diseases, jest otherwise the whole part be drawn, and least the soul polluted with this vice, and defiled with that damnable sin, be cast by the justice of God into everlasting torments.  
The fift; The consent of all the godly and faithful preachers 
5.  in the Church, from the Apostles time until this 
Usury hath in all ages been found fault withal.  age, hath an especial force to stir up not only a liberty, but also a continual matter to accuse and condemn usury.  
The sixth; Because it quencheth charity, which is the 
●.  principal chain of humane society: it taketh away the law of nature, from whence the positive laws are taken, 
Usurers more severely punished than thieves, among the old ethnics.  which also condemn usury. The ethnics being glorious by this light of natural discerning of honest from filthy things, have not feared to pronounce, that usury is a thing detestable, and to be abhorred.  
For they did rightly suppose that a thief with a double, but an usurer with a fourfold punishment should be 
Cato. To be an Usurer was to be a murderer in C●tos judgement.  afflicted, and that because he is a destroyer of nature. For CAT obeying demanded what was usury, having respect hereunto answered, that which murder was.  
The seventh; Because usury is heresy. For by the judgement 
7.  
Usury is heresy. Heresy what? An obstinate error striving against the Articles of our faith.  of all the learned and godly writers, it is called Heresy, an obstinate error striving against the foundation, that is, the Articles of our faith. The confirmation of this definition is extant in the third chapter of the Epistle to Titus in these words. After one admonition or two avoid an heretic, etc.  
Now let us apply this doctrine, that it may be known 
Why Usury is called Heresy.  in what respect usury in called heresy. By many testimonies of holy scripture it may be proved, that usury 
When Usurers after sundry admonitions to avoid their ill dealing, stand in defence of themselves, they become obstinate Heretics. Whether Usury be contrary to the Articles of our faith or no.  is a deadly sin, as by that which followeth shall appear. Now if this sin after many admonitions be defended, and with sundry colours be excused & painted, and become pertinacy, then is it no more a simple, but is called an obstinate error.  
Then a question riseth, whether Usury be contrary to the foundation of the scripture, that is, to the Articles of our faith; But, the definition of an Article of faith being considered, the answer is easy. An Article of faith is any part of Christian doctrine, either in the old or new Testament which is delivered unto us, and proposed to be believed. For it is the property of faith not to assent to a part, but to all the word of GOD which is written and given out to be credited, according to that 
What is an article of the faith. Psalm. 1.  of David, And in the law of the Lord (not in a part of the law) will he meditate day and night.  
Now many commandments which forbidden the exactions of Usury, are aswell in the old as new Testament proposed to be credited of us, that according too that rule our life may be directed, and conformed by a good conscience in newness of life to the honour of God, and profit of our neighbour. Therefore the forbidding of Usury, is an article of our faith.  
Wherefore they which embrace this error of Usury, and with an obstinate mind defend it, and with contentious 
Obstinate Vs●rers, are to be accounted obstinate Heretics.  words allow it, and being admonished, or by strong and evident places of scripture convicted do continue therein, and are upholders thereof, they ma●e rightly be accounted and proclaimed for Heretics, as also the Civil layers do witness.  
And for that to fall into heresy is very dangerous, and being in too come out again is hard, it were good for all Usurers to provide and foresee, lest they be spotted with the stain of Heresy, and so by little at the length they slide into such a sink, from whence few can escape and come out. And what needs many words? Doth not Christ and Paul call covetousness, which is worse than Usury, as Luther witnesseth, Idolatry? For 
Luther Tom. 7. Gen. pag. 388. fac. 1. 9 4. & fac. 2. 9 1. Math. 6. Ephes. 5.  Christ saith, You can not serve God and Mammon. And Paul, Know this, that every Fornicator, impure person, or covetous, which is an Idolater, hath none inheritance in the kingdom of Christ and of God. Let no man deceive you with vain words. For, for such the wrath of God cometh upon the sons of unbelief. Be ye not therefore partaker of them. Even as the Manichees horrible heretics did commend Usury, as Augustine writing of their 
August in Psal. 132.  manners and customs saith. They increase Usury, and openly defend, that to be an Usurer is better than to be an housbandman, because an Usurer doth not break of the members of God which are in Trees, Herbs, Apples, and fruit which an housbandman doth. They being asked then why they feed of the fruit and Apples, Answer, That they are the very elect, and are illuminated with faith, and by chastity, prayer, and thanksgiving they purify their life on this and send it again into heaven.  
Finally, the odiousness of this sin, and the abominable 
8.  and most detestable filthiness thereof, whereby not only the godly, but also all which have any reason, 
The divers names ascribed to Usurers.  aught to be terrified from this so beastly and poisoned wickedness. They are called wasters, pollers, stealers of holy things, thieves, Murderers, Idolaters, cousins to fools, as ill as mad men, because contrary to the nature of things they make that too engender, which cannot fructify; They are worse than Pagan's, which are without Religion, wicked, not believing there is à God: To conclude, they are likened to poisoned serpents, to mad Dogs, to greedy Worms, to Wolves, Bears, and to such other ravening beasts. Yea Luther for their 
Luther Tom. 7. Gen. 7. pag. 389. fac. 2. Gen. 2.  deceit and malice, doth almost think them to be very Devils. At one word, they are like to vessels full of all 
Brigil Revel. lib. 7. cap. 36.  stinking carrion, and filth. For so doth S. Brigel wright of them in this manner: The wicked are full of ambition, and covetousness, which do more stink in the sight of God, and his saints, than any filth, in the eyes of men.  
And what else are all temporal things, than filth? 
Temporal things in comparison but filth.  The holy Ghost by the Apostle Paul doth prove the same, where he saith: They which will be rich, fall into 
1. Timoth. 6. The dangers which the rich are subject unto.  temptation, and snares, and into many foolish and damnable desires, which turn men to decay and destruction: For the root of all evils is covetousness, which some desiring, have departed from the faith, and have wounded themselves with sundry sorrows. Finally, as filthy men they are horribly polluted, and with the stains of sin not only contaminated, but overcovered; barred from the kingdom of God and Christ, and driven from all grace and blessing of God, and through the displeasure of the almighty subject to the curse, to Satan, to hell fire. For what greater misery can be to the soul?  
Therefore they which well and christianly do think 
The conclusion with a repetition of the forementioned causes.  that the glory of GOD is to be spread abroad, preached and protected; and the commandment of the almighty, the great king, and Lord, our heavenly father to be obeyed; that his threatenings are to be trembled at his anger to be feared; the power of Satan to be detested; the bodily and eternal pains to be shunned, the salvation of the soul to be greatly esteemed, sought for, and accounted of, the favour of God, and blessedness to be loved; charity too be exercised; the law of Nature to be observed, not destroyed; the Heathens in honesty of conversation, and goodliness to be excelled; heresy too be detested, abhorred, and avoided; thy will be so far from being displeased with the reprehenders and condemners of Usury, especially with Preachers and good men, whose office drives them to rebuke sin, that they well judge them most worthy of good will, favour, and commendation for their faithfulness. For the plainness and openness of those grievous cases now numbered, cannot choose but be seen, not only of the godly, but also of the very wicked, especially in such à clear light of the Gospel revealed. For the faithful servants of God take this matter in hand, not driven thereunto by the writings 
Where faults are winked at, horrible sins are accounted virtues.  of man, nor through ambition, or desire of revenge, but, by the strait and severe commandment of GOD, and for the salvation of the Church, and their own souls, are compelled thereunto: whereby in the preaching of Repentance, they rebuke Usurers as well as other sinners; that either they may amend, or, if they persever in their obstinate malice, at the lest that the preachers be not accused for neglect of their duty; nor those limbs of Satan may have any thing, wherewith to cloak their impiety.   

¶ The 2. Chapter. A methodical or orderly discourse of Usury.  
IN iudgyng of controversies we must 
what this word Usury signifieth  look to the fountains, that the mind of the searcher may be certified of the undoubted truth, that in the explication the judgement wander not 
The knowledge of tongues necessary.  from the true sense. The names of things are rightly called notes, which being either altogether unknown, or not perfectly understood, it must needs follow that the things themselves be very obscure. And therefore in the judging of controversies, it is very necessary and expedient thoroughly to understand and know the kind of speech, which is used. 
The word of God written in Greek and Hebrew. Usury what according to the Hebrew word. Neschech usury. Proper similitudes applied to Usury.   
The word of God, whereby God hath manifested himself, is written in Greek and Hebrew. The beginning therefore of the word Usury, is to be sought especially in these two languages. In many places of the old Testament the word Neschech is read which signifieth Usury; it is derived from the verb Noschach, which signifieth to bite, to gnaw, and devour as Serpents, mad Dogs, and greedy Mice do. For as a venomous Serpent by his biting doth instill his deadly poison in 
usurers like. Poisoned Serpents. Mad dogs. Greedy mice.  to the body, whereby the whole body is infected, and so, by and by through the vehemency and deadliness of the poison, life is taken away: And as a mad Dog doth drive the body which he biteth into madness: And as a greedy Mouse by gnawing the bread, doth cause the same oftentimes to be unmeet, either to be eaten, or used: so Usury by an incredible suddenness doth devour substance; bring the body into worldly misery; and the soul into everlasting torments. Not doubt this name is given to Usury to show the filthiness, and force thereof, which every godly and well disposed person should consider diligently & with care, that so they may abhor that sin more than either Dog (as they say) or Serpent; and with all study should beware of the same, least otherwise they either consume their goods lamentably, or come to them unlawfully, and so fall into the displeasure of GOD, which with grievous pains will eternally torment them.  
And that the certainty hereof may be known, I will confirm which I have said, by the words of Lyra, 
Lyra in enarration Cap. 22. Exod.  who saith: As a Serpent biting secretly is not senseblie perceived at the first, but afterward swelleth, & the effect of his little bite cometh into every part of the body: so the hurt by Usury though it be not known at the first, yet at length it aspireth to a great sin, and devoureth the whole substance of man. So saith Lyra. And therefore, 
Usury the daughter of covetousness. Beza.  which is worth the noting, covetousness, the mother of Usury, is therefore called Beza. For it cometh of the verb Boza, which signifieth to wound. For as 
Covetous men are cutters.  they which are wounded through the effusion of their blood, and peril of that part of the body which is hurt, do fall into sickness, and danger of life: so men circumvented by the evil dealings of the covetous, are both expelled out of house and home, and compelled oftentimes through need to pine away.  
In the new Testament these two names of Usury 
Usury what according to the Greek phrase of speech. Daneilmos, Tokos, Usury.  are most common, to wit, Daneismos, and Tokos, the later of which derived from the verb T●kto, which signifieth to beget, or to bring forth, doth plainly show forth the nature and force of Usury: that, contrary to the nature of money, which is a thing barren and fruitless, it bringeth forth a child. Thence is it called in Hebrew Tarbis, and in Latin Foenus, as it were 
Tarbis. Foenus quasi foenus.  Foetus, the fruit of the womb.  
Now consider how great is the blindness, or rather the madness of men in these doting days of this 
Usury contrary to nature.  world, that to à thing frutlesse, barren, without seed, without life, will ascribe generation: and contrary too nature and common sense, will make that to engender, which being without life by no way can increase. And therefore Aristotle an Ethnic, and without all 
Aristotle an Ethnic condementh Usury.  knowledge of Christianity, for this cause doth pronounce Usury to be a thing detestable, and to be abhorred. His words are these: By good reason hath Usury 
Arist. solit. lib. 1. Cap. 7.  come into the hatred of man, because money is only reaped, and is not referred to the exchange of things, for which cause it was first invented. For contrary to the course of nature, Usury doth augment and increase money, from which it is so called. Wherefore in this so excellent and wonderful clearness of the Gospel, let Christians be ashamed to judge that allowable, which a profane Philosopher so highly did condemn Hitherto of the definition of the ●ame Usury. For I thought to utter and show for the such names which the Prophets and Apostles have especially ascribed unto the same.  

Usury what?  
Exodus. 22. If thou lendest thy money to my people which are among you in misery, do not oppress them, neither put Usury upon them. Luke. 6. Lend, looking for nothing again. By these testimonies out of the old and new Testament, this definition of Usury may be gathered. Usury is a gain above the principal, exacted 
Usury what.  only in consideration of the loan.  
Many sorts, according to the sundry kinds of 
The kinds of Usury.  things used, might be declared of Usury, but I think it needless to make any subtle distinction, when as in that one, whereof the scripture doth speak, all may be easily included. When, to wit, in the loan of anything, 
Usury in Corn etc. as well as in Money.  either of money, or of corn, etc. we are content for the lending to receive more than we gave, that covenant is called Usury, and is condemned in many places of holy Scripture, as hereafter shallbe showed. Whereof Bernard saith notably: Usury is a 
Bernardus li. de cura ●ei familiari●.  legal thèfe, foretelling afore what he doth mind afterward to steal. The efficient cause of Usury, is the sorcery 
Efficient.  and bewitching of Satan. For even human reason, not altogether quenched by the Devil, doth detest and abhor all such things as destroy nature, as Usury doth.  
The material is money, corn, wine, and any other thing which we may consume. 
Of usury the cause 

Material.  
Formal.  
Final.     
The formal is the filthy snares, which are laid for temporal goods.  
The final, or the end thereof is, that Usurers may enrich themselves, by impoverishing of others; and that they may spend their days pleasantly in idleness without pain; that such as stand in need, may be brought into extreme poverty & misery, yea, & that multitudes having so undone themselves may in grief, hunger, and wretchedness consume their days in this miserable world.  
Usury offendeth God, and, without repentance, 
Effects of usury.  purchaseth his heavy wrath and eternal damnation; it quencheth charity, diminisheth substance; maketh accursed; bringeth into the grievous slavery of the ungodly; it is the devourer of good men; the destroyer of all human society. And therefore Usurers be rightly called Noschim, that is, Oppressors. 
Nehemeae. 6.   
And hence it is that Cato likened Usury to a sword 
Cato.  made for the destruction and decay of life. For so being 
Cicero Officiorum lib. 2. An Usurer, a murderer.  asked, What it was to be an Usurer (as reporteth Cicero) answered, That which is to be a Murderer. It is greatly to be lamented, and with unfeigned tears to be bewailed, that we, to whom the will of GOD through his unspeakable mercy is opened and revealed, we Christians should be surpassed of the very Pagans' in godliness, but without all controversy in his time, God by the grievousness of pains, will revenge this impiety. 
The things contrary to Usury.   
The things which are contrary to Usury, is the commandment of God; the duty and obedience, which by an immutable order, the creature oweth to his creator; the threatenings of punishment both temporal and eternal; the love of our neighbour; the equity and equality ordained for conservation of human society: The law of Nature, & the positive laws.    

¶ The 3. Chapter. whether Usury be lawful.  
Now, because the matter doth so require, we will encounter with Usurers, and deal with this question whether Usury be lawful, or no?  
Seeing that Usury by the 
The end of man's creation, redemption, and sanctification.  express word of GOD is plainly forbidden, there is no question but it is unlawful. For man is according to the likeness and similitude of God created, by the Sun redeemed, and sanctified by the holy ghost, that in him the knowledge and glory of God may shine, and be seen, that obediently he should serve God, that he should declare and manifest the gratefulness which he oweth to his maker for all the benefits which he hath received.  
That God most straightly and severely hath forbidden 
Usury forbidden by the word of God.  the same, it is apparent by these testimonies which follow, collected out of holy scripture.  
Thou shall not steal. 
Exod. 20.   
If thou lendest thy money to my people which are among 
Exodus. 22.  you in misery, do not oppress them, neither put Usury upon them.  
If thy brother be waxed poor, and fallen into decay 
jevit. 25.  with thee, thou shalt relieve him, both the stranger and the soiorner, that he may live with thee. And thou shalt take no Usury of him, or vantage, but thou shalt fear thy God, that thy brother may live with thee. Thou shalt not give him thy Money upon Usury, nor lend him thy corn for increase.  
Thou shalt not hurt thy brother by usury of Money, 
Deut. 23.  nor by usury of Corn, nor by usury of any thing that he may be hurt withal.  
He that dareth upon usury, and taketh overplus, shall 
Ezech. 18.  this man live? He shall not live.  
He that hath given his money to Usury shall not devil 
Psal. 15.  in the tabernacle of the Lord, nor rest upon his holy hill.  
Lend, looking for nothing thereby When he saith lend, 
Luke. 6.  he biddeth not to give, but he would have the principal to be restored. But he doth forbidden that any thing should be exacted more than was lent And yet borrowing in extreme necessity, the thing borrowed should be repaid.  
Let not covetousness be once named among you, as it 
Ephes. 5.  becometh saints.  
Covetousness of Money is the root of all evil. 
1. Timoth. 6.   
These evident and plain testimonies not only of the old, but also of the new Testament, drawn out of the most clear fountains of Israel, and witnising of the pleasure of God, do approve to all men that Usury is forbidden of God, and therefore unlawful.   

¶ The 4. Chapter. What kind of sin Usury is.  
SIth by so many plain, notable, and evident proofs out of the old and new Testament it is apparent that Usury is unlawful, and forbidden by the mouth of God, usurers will demand whether it be a sin venial or mortal? We, omitting all superfluity of words, in one or two arguments will comprehend the whole state of this question.  
No Idolater shall possess the kingdom of heaven. Every Usurer is an idolater, because he is covetous. But every covetous person, as witnesseth Paul, is an idolater. 
The first argument. Ephes. 5.   
Therefore no Usurer (which per severeth without repenting) shall possess the kingdom of heaven.  

Who soever doth serve Mammon, cannot serve God.  
Every Usurer is the servant of Mammon.  
Therefore he is not the servant of God. The consequent is good.   
For no man can obey two masters commanding sundry things, at one and the same time, as witnesseth Christ.  
Whatsoever is done contrary to the express commandment 
3.  of God, is a mortal sin, according to that, Cursed be he which doth not all things. Again, Math. 5. He which breaketh one of the smallest commandments, and shall so teach men, he shallbe counted the lest in the kingdom of heaven.  
But the express Commandments of both Testaments recited in the Chapter afore do easily prove, that Usury is forbidden of God. Therefore we pronounce according to these testimonies of scripture, that whosoever doth exact any thing more than his own for the lending of his goods is polluted and defiled with deadly sin. And I prove the same out of the word of God: because Ezech. 18. and Psal. 15. eternal damnation is expressly denounced to all which by covenant do exercise the trade of Usury. 
Ambrose lib. de bo●o mortis.  Hence doth Ambrose say, if any take usury, he is a thief, and shall not live.  
Neither may Usurers, or the defenders thereof whosoever they are, strive, or much contend with us. For we are Legates, as Paul saith, and the dispensors of the mysteries of God, called and sent of God to signify his will to all mankind. And for that he hath committed unto us a form or instruction (the writings of the Apostles and Prophets) containing all those things which he would might be shown to the councils and assembles of mankind, it is our duties, as Ministers, neither to omit, nor to add, nor pervert, but faithfully, and diligently to signify whatsoever in Scripture by the singular counsel of God is comprehended, and proposed to us. Let them be deemed hypocrites whosoever do either for idleness, gain, favour, or transitory preferment, either not touch this vice at all, or overpass 
Usury is not to be dispensed withal. Luther super cap. 13. Geneseos.  it slightly. When dispensation should be given, and when not, Luther doth notably show in these words: Know this notwithstanding▪ that these things are spoken of our laws, and of this corporal life, not of the Law of God, of his promises, or Sacraments: for there the words must take place according to this sentence: He which loveth either father or mother more than me, is not fit for me. But in those things which we are commanded to do, there is a charity reserved to moderate the Laws, and all our actions, which ●especially is to be respected. So that with our own laws we may dispense, but not with the laws and ordinances of God. For God will have his decrees to be kept inviolable. And therefore doth he so often by grievous threats of intolerable torments, and by notable examples of the pains of wicked men, terrefic from the same.   

¶ The 5. Chapter. A confirmation of the true estimation, that Usury is unlawful, condemned, and damnable.  

1. From the definition of Usury.  
EVery gain, which, contrary to the 
The mayor.  express commandment of God, in respect of lending is exacted above that which is lent, is unlawful, and to be avoided. Usury is such a gain. 
The minor.  Therefore is Usury unlawful, and 
The conclusion.  to be avoided.  
The mayor, or the former part of this reason is proved by those testimonies of Scriptures above mentioned.  
The minor is manifest by those places taken out of Exod. 22. Levit. 25. Luke. 6. So that the conclusion is strong and good. For if all unlawful gain be forbidden; and Usury be an unlawful gain, it must follow that Usury is forbidden.   

2. From the kinds of Usury.  
No kind of Usury by the word of God is allowed, or 
The antecedent.  granted, especially to the people of the new Testament, according to that of Christ: Luke. 6. Lend, looking for nothing thereby.  
Therefore neither the Usury of ten or five in the hundred, 
The consequent  is, etc.  
The consequent is good. For if all Usury be forbidden: then the gain of five in the hundred, or of one penny, yea of one Barley corn gotten by Usury, is unlawful.   

3. From the signification of the names given to Usury.  
Names are significations of things. 
The mayor.   
These words Neschech, Tarbis, and Techochin, do signify 
The minor.  a thing hurtful and forbidden. For Neschech signifieth biting or gnawing. By Tarbis is meant an ill increase, because Usurers make that to fructify which is fruitless, which by the witness of ethnics is contrary to nature. Techochin noteth that Usurers deal not simply like honest men, but with craft and subtlety.  
Therefore the thing signified by these names, which is 
The conclusion.  Usury, is hurtful and wicked.  
The conclusion is good. For those arguments are most especial, which are taken from the true sense and signification of words.   

4. From coniugates.  
usurers are excluded out of the Tabernacle of the 
The antecedent.  Lord. Psal. 15.  
Therefore is Usury a thing wicked and detestable in 
The consequent  the sight of God.  
The conclusion is good. For the forbidding, condemning, or punishing of a thing by GOD in any person, showeth that the thing itself is wicked and unlawful.   

5. From a division.  
To forbidden that which by the Divine, Human, Civil, 
The Mayor.  and Canon Law, by many ancient and new ordinances of godly Princes is condemned, is necessary, godly, and commendable.  
Usury by all these is forbidden, and condemned. 
The minor.  Therefore the forbidding, and condemning of Usury is 
The conclusion. Though the author doth not sufficiently confirm every part of the minor, yet whosoever will take the pains to overview in M. Docto: wilsons discourse upon this matter, the Orations of Ockerfoe, and the Civilian, shall easily see that it is true. The mayor. The minor.  necessary, godly and commendable. The proof of the minor may be found in Deut. Cap. 22. 23. Levit. 25. Ezech. 18. Psal. 15. etc.   

6. From the effects.  
Impossible is it that the effect should wholly be worser than the cause.  
The effect of Usury in respect of the giver are poverty, hunger, grief, wretchedness, and beggary, in respect of the receiver be goods gotten by subtlety, or to speak more plainly, heaped together by thievery, the overthrow of Common weals, the vengeance of God, cursings, an evil conscience, subjection to Satan, eternal damnation, and after the death of the scraper of them, a prodigal or tragical wasting of these ill gotten riches.  
Therefore is Usury detestable. 
The conclusion.   
The Minor is easily confirmed, both by authority of scripture: and by daily experience.   

7. From absurdities.  
That doctrine which hath many absurdities and inconveniences, 
The Mayor.  cannot be true, certain, and sufferable.  
That doctrine which alloweth Usury, hath many absurdities 
The minor.  and inconveniences.  
Therefore it m●●●e needs be a false doctrine, and is 
The conclusion.  intolerable in the Church.  
The Minor is evident. For it is clean contrary to the manifest Scripture, both of the old and new Testament. It abolisheth the commandment of Christ. Luke. 6. Lend, looking for nothing thereby; it quencheth faith and all neighbourhood; it overthroweth the law of Nature, Which you would an other man should not do unto you, do not offer unto any; it breaketh good ordinances in common weals, agreeable both too the law of Nature, and to the word of God; it dissolveth humane sovereignty by unequal dealing, and finally it banisheth an especial part of the ministery or Gospel of Christ, the preaching of repentance.   

8. From a necessity.  
We are bound to obey the commandments of 
The mayor.  God.  
But God doth command us freely, without any hope 
The minor.  of lucre for the loan, to lend our money, or other things to our neighbours.  
Therefore his commandment is to be obeyed. 
The conclusion.   
The conclusion is strong. For Christians are straightly bound to obey God, according to that, Roma. 6. We are debtors. etc.   

9 From an impossibility.  
It is impossible that a man at one and the same time, 
The mayor.  should have faith, and an evil conscience. 1. Timothe. 1. Roma. 14.  
All Usurers have an evil conscience. 
The minor.   
Therefore they want faith, and by a consequent it is 
The conclusion.  impossible that they should be saved; as long as wittingly and willingly they persever in that sin without repenting.  
The Minor is manifest, for wittingly and wilfully they do violate the express commandments of God: Ezech. 18.   

10. From the lesser to the greater.  
If theft deserve death 
The antecedent. The consequent   
Much more doth Usury. The consequent is good. For Usurers without need, continually, without ceasing do rape & scrape riches together. thieves do the same only in time of necessity, and many times driven thereunto by the cruelty, and unmercifulness of them in wealth, which have no pity on their misery. And therefore do Usurers deserve a greater punishment. Hence it is that among the Romans Usury had a double punishment more than Theft.   

11. From a contrary.  
To help and to hurt are two things clean contrary 
The antecedent. The consequent  as may be. Therefore at one and the same time they cannot be in one and the same person. Therefore that glorying of Usurers, that in lending to their neighbours in necessity they do them good, is a most impudent and shameful untruth. For it is most certain that Usury doth draw out one part of human society. For Usurers take more than they gave, therefore is not Usury too be accounted courtesy, or friendship.   

12. From things opposite.  
Only two Kingdoms there be, of God and of the 
The mayor.  Devil, a third cannot be shown.  
But in the kingdom of God no mortal, or any sin 
The minor.  hath dominion.  
Wherefore, sith it hath been proved that Usury is a 
The conclusion.  deadly sin: it followeth that all Usurers are so long in subjection to Satan, until by grace they repent, and be converted unto God.   

13. From the nature of relatives.  
In lending there is no ware. 
The antecedent. The consequent   
Therefore no price should be paid. For he which asketh a price and giveth no ware, is a damned Usurer.   

14. From a contradiction.  
God doth forbidden Usury. 
The antecedent   
Therefore doth God neither allow, or permit Usury. 
The consequent  The consequent is good. For it is impossible that two contradictories in which resteth no ambiguity, should together at one time be either true or false. Wherefore, sith God hath forbidden Christians too use the same, certainly he doth no way permit, much less allow it.   

15. From an inversion.  
Usury is too be permitted least human society be dissolved, and men perish for want of relief.  
Nay, therefore it should not be permitted. Because by inequality it overthroweth all human society. For while one part is made rich, the other cometh to beggary, whereby both the poor through grief and hunger do pine away, and God is provoked with grievous plagues to afflict the whole state for this unmerciful Usury.   

16. From an example.  
Nehemias' did well and commendably in abrogating 
The antecedent.  Usury.  
Therefore godly Magistrates, which by wholesome 
The consequent  laws forbidden, and by severe punishment abolish Usury, do well and commendably.  
The consequent is good. For the reason is like. For both agreed with the commandment of God: too which every man in his place must be obedient.   

17. From the authority of holy Scripture.  
Neither the Prophets, nor Christ, nor the Apostles 
The antecedent.  at any time did allow or permit Usury, but rather forbidden that any thing should be taken of Christians, and of their brethren, more than was lent.  
Therefore in a foolish, and wicked boldness do they 
The consequent  violate the Scriptures, and grievously offend, whosoever do either approve or permit Usury, or for loan take any more than they lent.  
The antecedente is confirmed by all the testimonies of Scripture above mentioned.  
These arguments I would have the great money-mongers, and patrons of Usury, by testimony of Scripture, to dissolve. But if they cannot, let them understand that to the truth of God they are poisoned enemies, and of an hellish opinion devilish patrons.    

¶ The 6. Chapter. The judgement of the Doctors of the pure Church in all ages concerning Usury.  
THese being taken out of the Bowels of the holy Scripture, we will now subjoin the judgements of the chiefest Divines both old, and new, in the purest Churches.  
And although faith doth 
The Church when to be hearkened unto.  not depend of any human authority, but of the testimony and word of God: yet this rule is to be observed, That the Church is so long to be hearkened unto, as it uttereth that doctrine which is revealed from God. For the Church is a witness of the 
The Church may not altar the word of God.  works of the Prophets and Apostles. But as a witness may not altar the narration which he should utter: so is it not lawful for the Church to altar the doctrine of those books. For she hath authority from God, which addeth notable miracles to confirm the author. Therefore the Church hath her honour, neither is the confession of the true Church to be contemned, but this precept must be kept: Try the spirits whether they are of God or no.  
Now therefore let us consider what sayings of the Prophets and Apostles, and what testimonies the Doctors of the Church in all ages have followed. If their judgements differ from the writings of the Prophets and Apostles, we are to cast them away, and cleave to the word of God, as Paul doth will: If an Angel from Heaven teach another Gospel, let him be accursed. But sith we know that their opinions answer to the doctrine of the Prophets and Apostles, and to be the ancient and true teaching of the Church, the truth is to be obeyed: and the confession of the wise doth confirm the Godly minds. So doth Christ say to his Apostles in the last of Luke: You shall be witnesses of these things. He will not have them to bring out any new doctrine, but to bear witness to the doctrine of God.  
I therefore faithfully recite the judgements of ancient and late writers, that they agreeing together of the minds of so many notable men, and all answering to Scripture, may confirm the minds of well disposed persons. But as was Augustine's of the writings 
The judgement of the author concerning the works of man.  of Cyprian, such is mine opinion, I plainly confess, of all writings and commentaries of all Divines, be they ancient or new. The words of Augustine be 
Augustinus lib. 2. cap. 31.  these: We offer no injury to Cyprian, when sometime we distinguish certain of his wrightynges from the Canonical authority of the holy Scriptures. For with good reason is that profitable rule ordained, whereunto certain books of the Prophets and Apostles do pertain, of which in deed we dare not judge, and according to which we may lawfully give our sentence of any works, either of the faithful, or Infidels. And in the 32. cha. of the same book: I way not the authority of his Epistle, because I account the letters of Cyprian as not Canonical, but I consider of them by the Canonical, and in them whatsoever is agreeable to the authority of holy Scripture, with his praise I receive it, but that which is not agreeable, by his leave I refuse it.  
To the same purpose saith Hierome: Whatsoever is 
Hierom. in cap. 23. Math.  spoken without authority of Scripture, may as easily be despised, as it is alleged. And Cyprian himself saith: 
Cyprian. Epist. 3 lib. 2.  If Christ alone is to be hearkened unto, we should not attend what any afore us hath thought good to be done: but what Christ which is afore all did first; for we may not follow the custom of man, but the truth of God.  
Augustine of Usury saith in this manner: If thou 
August. in Psal. 3●.  hast played the Usurer with a man, that is, haste lent him Money looking to receive back again more than thou gavest, not money only, but more than thou gavest, whether it be Corn, or Wine, or Oil, or any thing else, if thou lookest to receive more back than thou deliveredst, thou art an Usurer, and in that to be blamed.  
Hierome wrighteth thus concerning Usury: Some are 
Hieron. sup. 18. Ezech. Comment. lib. 6.  of opinion that Usury is only in money, which thing the holy Scripture foreseeing doth take away excess from every thing, that thou mayest not receive back more than thou gavest: Usury, or as the word of God doth call it, excess, is taken in fields of fruit, of Corn, of Wine, of oil, and of other such like sort: for example sake, as in Winter we may give ten bushels, and in the Harvest receive fifteen, that is, the one half for gain. He which thinketh himself most upright, will take the fourth part more; and they will reason thus and say: I gave one bushel, which being sowed hath brought ten bushels, then is it not reason, that I receive half a bushel more of mine, sith by my liberality, he hath got nine bushels and an half? Go not astray, saith the Apostle, God is not mocked. For let this merciful Usurer make us answer in few words, whether he gave the same to him which had, or to him which wanted? If to him which had, as he should not give, but he gave as to him which wanted: Therefore why doth he exact overplus, as of him which had afore? Some, for money put for the to Usury, use to take rewards of sundry kinds: and they wot not that Usury is called likewise superabundaunce, whatsoever it be if it be more that is received than was given.  
Ambrose saith: Many to avoid the commandments 
Ambrose.  of God, when they have given their money to occupiers, exact Usury not in money, but of their wares, as though theireape the profit of Usury, therefore let them hear what the Law doth say: Neither, saith it, shalt thou take the Usury of meat, nor of any thing else. Therefore meat is Usury, and a garment is Usury; and whatsoever is more than that which is lent is Usury, and whatsoever you call the same, it is Usury.  
chrysostom doth most fitly compare the pleasure 
chrysostom cap. 5. Math.  taken of Money received by Usury, to the biting of an Asp. For even as he which is stung by the bit of an Asp, as it were in pleasure falleth into sleep, and by the sweetness of that poisoned sleep passeth out of this world, because in sleep the poison spreadeth over all the parts of the body: so he which taketh Money of an Usurer, at the first as it were greatly pleasured, doth rejoice, but Usury running over all his substance, at the length bringeth it into debt.  
basil also, and Bernarde in the vehemency of spirit 
Basile. Bernarde.  do inveigh against this notable vice, but because our desire is to be short, we will come to the Doctors of our tyme.  

D. Philip. Melancth. in Epit. Philoso. mor. aedit. An. 1542.  
Usury saith Melancthon is a gain above that which was lente, exacted only in respect of lending. This gain is Usury and unlawful, whereof we are filled for our courtesy in lending.  
In that place he proveth by three reasons, that to exercise Usury is against nature.   

The first reason.  
It is unlawful to exact Money when there is no exchange of anything, that is, when for nothing one will exact money.  
An Usurer keeping his stock doth exact Usury for nothing, because his stock is whole, but only in respect of lending.  
Therefore to exact Usury is unlawful.   

The second reason.  
A thing by nature barren is not too be used as if it were fruitful.  
But Money is by nature barren.  
Therefore nothing is to be exacted for the same as a price, the stock remaining self.   

The third reason.  
The price should not be the ware.  
Therefore Money should not be ware.  
The Antecedents proof. Because at what time the price is made ware, there doth always something above the price come to the Usurer, whereby for nothing somewhat is gotten, and an inequality is done. So do a few Usurers bring the wealth of many Cities to themselves: For the exchangings cannot be continual, where no equality is observed. Now sith to exercise Usury is contrary to Nature, it is forbidden both by ancient Laws, and godly preachings.  
Therefore let us remember this rule: That to exercise Usury is unlawful: and learn this lesson, That unreasonable gains, especially such as under any wicked pretence do soak and consume other men's goods, is highly unpleasant in the eyes of God.   

And a little after.  
The ancient laws of Rome, as Cato saith, did punish an Usurer with four fold, but a Thief only with a double restitution. Afterwards the desire of evil overcame the Laws, and Usurers so crept abroad, that men in debt were compelled to give their bodies into slavery. Thence at Rome sprang diverse insurrections; and the Magistrate at Athens by Law did forbid, that for debt or Usury any should come into bondage.   

Melancthon in his Catechism, published. Anno. 1543.  
Is it lawful to take Usury? It is not lawful. Because Christ saith: Lend, looking for nothing thereby. Usury then is practised when in lending we are enriched, and receive for the loan somewhat besides that we lente. And therefore is Usury unlawful, because that is taken, which is no debt. For he which repayeth that which he borrowed, oweth nothing besides, and yet more is exacted for nothing. So that equality is not kept, and this is the cause wherefore Usury bringeth flourishing commonweals to decay, because Usurers receive much profit, for which they gave nothing. And therefore such a dealing together cannot be continual, because there is no indifferent recompense of each side.   

Melancthon in Philoso. morali aedita. Anno. 1557.  
Usury is a gain above the principal, exacted only for the duty of lending. For when a debtor hath given a cause of loss, if he make a recompense for the hindrance which his Creditor is come into by his means, such à gain is not Usury, or unlawful. But that gain is Usury and unlawful, which is gotten only for the loan of lending, when no danger or hindrance is come by the lending.  
This definition would be known, and rightly understood, that so the laws and reasons forbidding Usury, may the more easily be perceived. For thus it is expressly said: Thou shalt not put thy Money to Usury to thy brother. Again: Thou shalt lend to thy brother without 
Deut. 23.  Usury. Again in the Psalm: He which hath not given his money to Usury. And Christ saith, Lend, looking 
Psal. 15.  for nothing thereby. For when he saith lend, he commandeth 
Luke 6. Usury forbidden by the law of God.  not to give, but will have the principal to be rendered. For otherwise it were no lending. And the Gospel doth not take away lawful contracts, but the law is there repeated, which forbiddeth to ask any thing above that which is lente, in consideration of the lending.  
These testimonies do show, that by the law of God the demanding of Usury is forbidden. Now confirmed by such authority, let us consider natural reason. Generally 
Usury unlawful even by natural reason.  in all necessary contracts God will have equality to be observed, jest one part being drunk up and consumed, the other become fat. And for this cause hath God appointed an equality, to warn us, that in him likewise justice or equality is. Now in Usury equality is not observed, because that one party doth receive a great deal more than he gave, as the giver doth mutually receive the principal, and for nothing Usury beside, and that oftentimes great Usury. Therefore equality is not kept, but one part is drunk out, as the proof showeth, daily men are brought to beggary, and sometime whole Countries undone by such extreme exactions. For it falleth out many times, that when Usury is unreasonably exacted, one part is miserably consumed.   

Melancthon in annot. in Math. aeditis. Anno. 1558.  
But of lending we spoke last of all. Know you that this also is the ordinance of God, which he will have to be faithfully observed both of the Creditor, and of the debtor, that neither the Lender desire unlawful gains inrespecte of his lending, nor the borrower retain any thing of that which is due. And so therefore hath God ordained that both creditor and borrower should be contained within the bonds that he hath prescribed.  
The creditor which dareth should not enrich himself by the covenants of Usury, neither demand more than he doth lend, nor enrich himself by an other man's goods. For the law of God saith plainly: Fear God, 
Levit. 25.  that thy brother may live with thee: thou shalt not take usury of thy brother, neither more than thou gavest. And in the Psalm it is said: Who shall devil in thy Tabernacle, 
Psalm. 15.  etc. He which hath not given his Money upon usury. Also in Ezechiel there is a most bitter curse; He 
Ezech. 18.  which sinneth shall die the death, which is referred to the Usurer impudently exacting more than he lente. Besides, Christ saith, Lend, looking for nothing thereby. Which 
Luke. 6.  saying should not so perversely or foolishly be understood, that one might reason thereby, that the principal, or that which in lente should not be repaid. For than it were no lending but a giving, if the Principal might not be demanded. Therefore this is the proper sense, and true interpretation of those words of Christ: So lend that you receive as much Money back again, and for the lending hope for no gain above the principal.  
Again, let him that borroweth remember, and keep this Commandment, Thou shalt not steal. For if he refuse, 
Exod. 2●.  or do not study to repay as much as he oweth, he is a thief. And therefore must he faithfully restore which he borrowed, or repay which he took. For God hath decreed the same, and therefore doth require duty on both sides, both of lending liberally without usury, and of repaiing faithfully without detaining any thing back. For the contract of lending differeth from a gift, and is to 
Lending what.  help a neighbour by the forbearing of money, Corn, etc. but with this condition, that the debtor at a day appointed restore as much as he received. Which if he shall faithfully perform, without hindering of his creditor by breaking of day, it were against reason that the creditor should ask or exact more than he lent, the other receiving nothing which should pay the usury.  
And that finally in very deed, and properly is called 
Usury what.  Usury, when a man of his courteous debtor, faithfully paying his debt at the appointed time, doth shamefully notwithstanding require somewhat besides his due, and asketh gain, that for his lending he may receive more than he gave.   

Brentius in explicat. Exod. cap. 22. pag. 101. fac. 3. §4.  
As strangers, widows, and orphans, saith Brentius, so do poor folk lie every where; and before men there is nothing more contemptible than the poor. Therefore doth God take these also into his own tuition, and maketh a most gentle law for them, and commandeth that the poor be not urged and oppressed with Usury. For the poor also be contained under the name of a neighbour, and the more they are so, the more in misery theiremaine. And therefore as we cherish ourselves, so should we make of them. In duty. à threatening also is added: 
Deut. 15.  least he cry against thee to the Lord, and it turn to thy sin. So Brentius.  
The same Brentius in cap. 25. Levit. pag. 125.  
Also he saith: There is also à contract in lending, of which Moses doth ordain this law: Thy Money shalt thou not give to thy brother upon Usury, neither thy meat too receive more back again. Usury is defined too be a gain which cometh for the lending, or when for the lending something is paid, besides the principal. To exact this gain in lending is against equity: and because money was made for exchange, not that money should increase money, as is done in Usury, therefore 
Usury a kind of theft.  is it well supposed to be contrary to Nature, and to be numbered in the kinds of Theft and Rapine. And 
usurers are the eves, no honest men.  therefore a godly and honest man, will talk aswell of Usury, as of Theft or robberies. Lord, saith the Psalm, Who shall devil in thy tabernacle, or who shall rest in thine holy hill? He which sweareth to his neighbour, and doth not deceive him; which giveth not his money upon Usury. And here must be noted, that Usury only is practised in lending, and not in lawful bargaining. For lending is one thing, and buying is an other. In lending the Law of Nature doth require, that more than the principal nothing should be received: and if it fortune that thy neighbour be oppressed with such poverty and wretchedness, that he lacketh not only wherewith to repay thee, but also famisheth for want of relief, there the charity of thy neighbour, whereunto we are called by the law of Nature, doth require, that not only thou remit and forgive him his debt, but also that thou secure, and relieve him bountifully by the abundance of thy other goods, according to that interpretation of Christ, Lend, looking for nothing thereby. But in buying that is 
Luke. 6.  counted lawful, which the Civil laws according to reason and equity do allow, which a godly man may use with a good conscience.  
Hitherto Brentius in the foresaid place.   

The same Brentius in explicat. Psal. 15. aedita. Anno. 1565.  
There is another office of a civil man, which is truly a member of the Church: to deal with his neighbour plainly, and to aid him with money without Usury. The Scripture doth often, and greatly detest Usury: yea, and Ethnic writers affirm that it is contrary to nature. For as one grain in the ground doth bring forth now thirty fold, now sixty fold, now an hundred fold increase: so doth one penny increase another. So Brentius.   

Also the same Brentius in explicat. Cap. 6. Lucae.  
Neither is it marvel though Usury of Money be forbidden by written Laws, sith it is contrary to the nature of Money. For one penny cannot by nature bring out another, as can a grain of corn cast into the ground. But in Usury one penny getteth another, and therefore is Usury against nature. Then, because Usury agreeth neither with nature, nor the written law, it is said in the Psal. He which hath not given his money to Usury, shall devil in thy Tabernacle. And Ezechiel, He which taketh not Usury, nor receiveth overplus, shall not die, but live. Therefore he that receiveth shall neither devil in the tabernacle of God, nor live, but shall die. For this punishment of Usurers were tolerable, that such riches as by wicked Usury, and unlawful gain they heap together, 
The grievous punishments appointed for Usurers.  might be accursed, and never do good. But this punishment is intolerable, that by their cruelty they must lose the joys of heaven, and bring themselves to everlasting torments.   

Vrbanus Rhegius in suis locis communibus. Anno 1545. aeditis.  
Luke. 10. Every man which is in misery, is our neighbour. Therefore, saith Vrbanus Rhegius, is it not lawful to lend to any man upon Usury. Luke. 6. Lend, looking for nothing thereby; give to all men in need. There is a place in Ezech. chap. 18: A man that dareth not upon Usury, and taketh not overplus, he is upright, and shall live. Therefore if he give upon Usury, he is not just. Therefore to exercise Usury is a sin.   

D. Hieronymus Welleus in Comment. supra Psalm. 15. aedito anno. 1558.  
Usury, saith Wellerus, is a gain, which is gotten by the thing lent, or when beside our own we receive some what for the lending.  
The efficient cause of Usury is the covetousness, cruelty, and wickedness of man. For natural reason doth abhor Usury, because it is contrary to Nature. The final cause of Usury is that Citizens or honest men may came to extreme poverty and wretchedness; yea, that many may perish by the enritching of a few.   


A Question.  
Is it lawful for a Christian to exercise usury?   

The Answer.  
Christ, Luke. 6. doth plainly and expressly say, Lend, looking for nothing thereby, therefore it is unlawful.  
Hitherto also do the like sentences both of the old and new Testament belong, which forbidden and condemn Usury. Yea and the Civil Law, and law of nature do forbidden the same.  
Therefore, in as much as not only by the laws politic, but also by the express commandment of God Usury is forbidden, it followeth that à Christian may not use the same.    


An Objection.  
The politic Laws are not abrogated by the doctrine of the Gospel.  
The laws politic allow Usury.  
Therefore Usury is not condemned by the doctrine of the Gospel.   

The Answer.  
The doctrine of the Gospel doth allow no politic law or ordinances contrary to the law of God.  
Usury is contrary to the Law of God:  
Therefore doth the doctrine of the gospel allow no Usury.    

And a little after saith the same Wellerus.  
Teachers and Pastors of Congregations are to be admonished, that vehemently in their Sermons they inveigh against Usurers, and that they lay afore them the grievous threats of God, and show how horribly a monster an Usurer is, which is worse than any thief, robber, or murderer. And hitherto let them allege that fiction of three-hedded and devouring Cerberus, in whom 
Cerberus.  the Poëtes did paint the Image of an Usurer. For as the jaws of Cerberus were unsatiable: so the greedy desire of an Usurer is no way satisfied. Also that of Cacus and 
Cacus. Hercules.  Hercules. For Cacus is the Image of an Usurer drawing the riches of all the Citizens to himself. The Oxen turned backward and so drawn into the cave, signify Citizens oppressed, and brought into misery by the cruelty of Usurers. Hercules is a pattern of a magistrate, or good prince, which doth deliver his miserable Citizens from the tyranny of Cacus the Usurer, and punisheth him. So Wellerus.   

Hemingius in suo Enchiridio Theologico.  
Nicolas Hemingius an excellent divine of Hasfnis in Denmark, saith notably of Usury in this wise: It followeth that Usury may not be excused. For usury is a gain of any thing above that which was lente, exacted in consideration of the loan: hence doth Ambrose say: That meat is usury, apparel is usury, and whatsoever is more than that which was lent, is usury, howsoever you call the same, it is usury. Neither is any distinction of usury to be made contrary to the Law of Nature, and word of God. For there be some which divide usury after this manner, and say that there is an usury oppressing the Neighbour, and another usury pleasuring, not hurting, and therefore lawful. And this division they think is confirmed by the Hebrew word, whereby usury is called Nesec, which cometh of biting. But for that this is a plain Grammatical distinction, I answer first, that usury is not only called Nesec of the hebrews from biting, but also Marbith and Tarbith from profit, or gaining. Levit. 25. Thou shalt not give thy Meat Marbith, that is, upon usury. Also: take not of him Nesec and Tarbith that is, usury and profit. For by the latter word the former is expounded, to wit, any profit or increase, which exceedeth the principal. Secondly I say, that the forbiddings of Usury are general. And therefore as this distinction is but weak, so it cannot excuse or clear the conscience of an usurer. Therefore much better did Aristotle think, who said: That usury is against nature. Again, when more is received than was delivered, there is not Arithmetical proportion observed, which continually should be kept in lend. Ezechiel in his 18. chapter saith plainly, that he is a just man, and shall live that giveth not upon usury, and doth not take overplus. So by a contrary it followeth: that he is an evil man which doth exercise usury.  
But subtle men seek many shifts, and boast that in lending upon Usury, they benefit their neighbours, and so most impudently under the name of virtue, they cloak their Usury, and accounted the same as a charitable deed. They say, that a poor man is many times become rich by the money which he borroweth upon Usury. But God is not deceived by Sophistry, neither doth he allow wicked cloaks. And therefore if thou contemnest the law of God, and of Charity, thou hast altogether made Shipwreck of thy faith. Wherefore against all the arguments of such as countenance this wicked dealings of Usurers, set this rule: Of Usury we may not judge according to the profit or hurt of him which payeth Usury, but according to the word of God; to the Law of Nature; and to the affection of the takers. The word of God should be the rule of our life, the same word calleth the mind of an Usurer à Thief, and showeth that it is void of charity towards his neighbours. Therefore the excuse of man taketh no place here: for of sins we must judge according to the word of God. For according to man's reason, who, I beseech you, would have judged the b●tyng of an Apple to have been such a terrible sin, except such à plague in mankind had ensued? And therefore let us learn, that whatsoever the Lord forbiddeth, is sin, howsoever the same may seem excusable in the judgement of men. But let us keep steadfastly in mind the saying of David. Psalm. 14. Lord, who shall devil in thy Tabernacle, and who shall rest in thy holy hill? Among other things he answereth: He which hath not given his money to Usury. Whereby whosoever giveth his money upon Usury, is evidently excluded from the Tabernacle of the Lord.   

The first proposition of justus jonas.  
Usury, saith justus jonas, may be taken either largely, or strictly.   

2.  
Generally taken, it signifieth profit, or as it were a certain price, and is called a recompensing Usury.   

3.  
Strictly understood, it is taken for that gain which is got by money lent, and is called a gaining Usury.   

4.  
Now because the holy Scripture doth will us to lend, and to help our neighbour freely.   

5.  
And money by Nature is barren.   

6.  
And the necessity of man, for the better exchange of things, brought in the same.   

7.  
Usury strictly taken is worthily condemned by the law of God, of Nature, yea, and by the Civil law.   

8.  
Yea, in that case, where the money received is put to honest use, paying yearly or monthly somewhat.   

9  
And Usury may be asked again, not only of the Usurer himself, but also of his heir, although it nothing pertain unto him.   

Hitherto may be reduced those positions against Usury, handled in the public disputation at Witteberge, when master Mordesius proceeded Doctor.  
Hitherto also would be alleged that strong condemning of Usury by Luther, and the wrightynges of the preachers of Mansfelde, with other testimonies of late writers, but to recite them all at this time, I mean not. He which thinketh these not sufficient, will never be satisfied.  
Again, here might be alleged the counsels of Albert of Blankenberge, of Hierome Schurffius in the second century, and the excellent discourse of Conradus Paulus of Brunswike, wherein he plainly expoundeth what usury is, and with strong arguments condemneth the same: whereunto would be annexed the testimonies of law, and of countries, which witness that by the light of reason Usury is horrible, because it is against nature, and found out for the destruction of many.  
This can I say with a good conscience in this place, that traveling by that notable Civil lawyers house Doctor Luder, toward the Earl of Mansfielde being sent for, he showed me in very many books of Lawyers, and of Papists excellent, and learned places written against usury, of which a great part I read and so marked, that I could not sufficiently marvel at the wickedness 
The Papists will condemn our patrons of usury in the day of judgement.  of many Civil Lawyers, which do grant and allow usury, and persuaded myself that the very Papists will at the day of judgement condemn our patrons of Usury. Let Protestants in this light of the Gospel, of what calling soever they are, be ashamed of their wickedness and security: we may well pronoun with S. Paul, that their condemnation is just.    

¶ The 7. Chapter. of Restitution.  
SIth goods gotten by usury be no better than the goods gotten by theft, a question riseth, Whether they are to be restored or no?  
Of this question that Rule of Paul is to be observed Eph. 4. He which hath stolen, let him steal no more. And he is a thief which wittingly and willingly doth 
A thief who.  deprive, or retain another man's goods by violence. This being so and confirmed, it followeth that a restitution should necessarily be made of those goods which are gotten and attained by Usury, if the Usurer mind unfeignedly to repent. For every man which 
Who doth unfeignedly repent.  retaineth a purpose either to proceed, or to persevere in wickedness against his conscience, he doth not truly repent. Now will we allege proof.  

Augustanae confessionis apologia.  
Sometime writers, as it is in the Augustane confession, do bring the word of satisfaction from the custom or thing seen, to signify a true mortification. So saith Augustine: True satisfaction is to cut of the causes of sin, 
True satisfaction what.  that is, to mortify the flesh: also to punish the flesh, not thereby to buy out the pains of hell: but that the flesh draw not to offend. So doth Gregory speak of Restitution: That the repentance is feigned, if we do not satisfy them, whose goods we possess. For he doth not repent that he did steal, or theeve, which doth as yet pla●e the thief. For so long is he a thief or stealer, while he is an unjust possessor of an others goods. That civil satisfaction is necessary, because it is written, he that hath stolen let him steal no more.  
Touching restitution I recited the opinion of Luther in his confession written in the German tongue, and therefore at this time I overpass the same, referring the reader either to my confession, or to Luther's works.   

Philip. Melancton in Philoso. morali aedita Anno. 1557.  
Sigh it is unlawful, saith Melancthon, to take usury, it is necessary that restitution should be made, when it may be done: for as long as one wittingly and willingly doth retain another's goods, so long doth he remain a thief, or stealer. And Paul saith, he which hath stolen, let him steal no more. Hence is that rule taken, which rightly understood, is true, concerning making restitution to them which have been damnified:  
A sin is not remitted, except the thing stolen be restored.   

Melancthon in suo Catechismo.  
And again saith Melancthon; is it a true rule; sin is not remitted, except the thing stolen be restored? I answer. This rule is generally true in all such as of set purpose wilfully detain another's goods, and yet have wherewith to repay, or may restore, as Paul doth say, he which hath stolen, hereafter let him steal no more. But he which hath stolen, is so long a thief, as he willingly and wittingly doth detain that which is another man's. Therefore when Paul doth forbidden hereafter not to steal, he will that restitution be made, that so he which had the goods of another's, cease to be a thief. This general rule is to be observed, but the impossibility hath an excuse.   

Contrariwise.  

Satisfaction is not necessary. 
The Mayor.   
Restitution is satisfaction: 
The Minor.   
Therefore restitution is not necessary. 
The conclusion    
I am sure, the Minor is false: because restitution properly and in deed is a part of contrition, and is not that canonical satisfaction, which they define to be works not commanded. An example: as not to forgive him which keepeth another's wife, belongeth to contrition: so to restore another's goods is a part of contrition, because contrition is a grief and sorrow for sin with a purpose afterward not to commit any thing against conscience, and the commandment of God.  
That excellent and learned man, of famous memory, 
Erhardus Schenpfius.  my Master Erhardus Schenpfius, sometime in a Sermon of his did prove that Usurers were worse than JUDAS the traitor. For judas did acknowledge his fault 
usurers worse than judas the Traitor.  and restored the Money: but Usurers cannot be persuaded that usury is a deadly sin, and, to show themselves that they give credit to the testimonies of holy Scripture, no words can move them to make restitution: and yet (as he did plainly affirm) restitution is a part of repentance. And therefore in that much worse than judas the traitor. Of these his words I have many witnesses and those of the better sort.  
Now let these detestable. Usurers, and their favourers of what estate, dignity, or condition soever they be, let them I say cry out with wicked king Achab, that we the ministers of God in condemning Usury, and denying to usurers absolution for their sins, the Sacraments of the lords supper, and other offices of a Christian man, do trouble Israel: but we with Elias the Prophet will answer: We are not the troublers of Israel, but Usurers and their Patrons are they, for that they forsake the Commandments of God, violate the law of Nature and of Countries, depart from the faith of the whole Church, and in a wicked boldness seek after another God which is Mammon.    

¶ The 8. Chapter. Of Interest.  
INterest is called a gain ceasing, 
Interest what.  and a damage rising. Now what the judgements of divers is about Interest, out of the wrightynges of Luther and Melancthon it may easily be seen.  
Luther's opinion of Interest I would have to be read either in his own Tomes, or in my Confession in the German tongue, to bring it in here I have not thought good at this tyme.  

Melancthon in Philoso. morali aedita Anno. 1557.  
May any thing above that which is lent be demanded, saith Melancthon, in consideration of the hindrance had by the lending of the same? I answer: that is called interest which is due to a man, either because he is endamaged▪ or because some gain is indeed lost by the lending. Therefore is interest distinguished: for it riseth either from damage coming▪ or from gain rising. For example: if one is bound to pay me twenty crowns at the kalends of may, and doth not: if I through his disappointing me run into any danger, as if I should have paid the same to another at that very time, here is it meet that equality be observed, in that he gained by mine: but equality is not observed, if he by my lending be made rich, and I by his breaking day be made poor: that is called Interest for the damage arising.  
Also this difference is necessarily to be noted: One damage happeneth before the day appointed for payment; another chanceth when the debtor breaketh day. Therefore let this be the first answer: The true and very Interest indeed, which cometh to the lender, is, when damage ariseth through not keeping day. As if one should pay me twenty Crowns at the kalends of may, and by reason he doth not so, I am damnified. Here the reason of equality doth require that recompense be made.  
In such à case we pronounce that besides the principal as much is due, as the creditor hath lost through the damage arising, although no covenant have passed about the Interest, that is agreeable to the law written, and to natural equity. For he which giveth a cause of loss, aught to make a recompense. And therefore is it equity, that such Interest be paid. By this case it may be seen what is true and good Interest, which the lender may take, because it is due though no covenants be made. For it is manifest that equality is not there observed, where gain is gotten by lending.  
Concerning gain ceasing after delay, that is, when the debtor doth not pay at his time appointed, the same sentence is given▪ that Interest is due, as we said it was by damage arising. But yet in this second case the same is granted only to occupiers: which is good reason, for to hinder the trade of occuping is to give a great cause of hindrance. This doth Melancthon say.  
And let there be such Interest. For, as Luther saith: To recompense a damage is not to give or take more than the principal: but it is an hurt which cometh to the lender contrary to his will, whereby he is compelled to ask a recompense.  
Here do I recite and condemn all vain exactions of Usurers, with what title soever they be cloaked, or coloured, over and beside the above mentioned case.    

¶ The. 9 Chapter. A refutation of certain objections.  
NOw because in this matter of Usury, many things are objected of the ungodly Usurers, ignorant in the Scripture, before I make an end hereof I will by evident and strong reasons confute certain objections. Not that I more way the refutation of these foolish Usurers, than the defence of the cause I have taken in hand: but that the vanity of the doting world being laid open, and the jugglings of usurers full of all impiety and covetousness detected and revealed, the godly with greater care may abhor this monstrous vice, and by the plausible and flattering talk of some may take heed to come from à godly and commendable kind of living to these wicked and horrible exactions of Usury: and the mouth of others may be stopped, and have nothing wherewith their impiety may be excused.  


The first objection.  
Whatsoever policies do permit, is lawful for à Christian. 
The Mayor.   Policies or Common weals permit Usury: 
The Minor.  
Therefore Usury is lawful, and allowed to Christians. 
The conclusion.  The Mayor they prove thus, because the Gospel doth not abolish Civil government, but rather confirm the same.   

The Answer.  
Usury is not a thing politic, but devilish. Therefore we must distinguish between policies. They which remain in the ordinance of God, of them I grant: 
Against the Mayor.  but they which serve from the ordinance of God, in them I utterly deny the Mayor. For the inferior hath no authority over the superior. Now the magistrate is inferior to God, because he is the minister of God, Ro. 13. Therefore he can ordain, allow, or appoint nothing contrary to God, neither is any law of his contrary to God or his word, of any authority, as Symachus the Pope said very well. It is not lawful for the Emperor or for any godly man to presume any thing against the commandments of God, neither to do any thing which may 
Symachus cap. non licet, distinct. 10.  repugn to the rules of the Evangelists, Prophets, or Apostles. And in the Acts, cap. 5. It is better to obey God than man.  
Now I deny the Minor: Because the allowing by 
Against the Minor.  Civil magistrates is not to be understood of Usury, which all laws do find fault withal, but of the contract of redemption.  
If any are not satisfied with this our answer, those I 
Read that excellent and godly Oration of the Civilian in M. Doctor Wilson his discourse upon Usury, and there shall you find very much to this purpose.  refer to the reading of Sessions of the Empire, where no Usury in bore lending for bore courtesy of lending can be proved: and to the Centuries of the famous Lawyer Hierome Schurffius, in them à notable confirmation of this our opinion may easily be found.  
Therefore have I thought good to mention the Centuries of so excellent a man, jest Usurers might think us altogether ignorant of the Law, though we have in this our book alleged but little out of the Laws, which is done upon singular consideration, not for lack of ability. For to what end should testimonies of another faculty be brought forth, when our own hath both their and much stronger proof?    


2. Objection.  
Whatsoever by custom à long time hath been confirmed, that is to be counted for a law.  
The exaction of Usury by custom à great space of time hath been received and used:  
Therefore it is to be accounted for a law.   

The Answer.  
This is a fallacy called according to no cause, as a cause. For custom though it be very old, if it be contrary to God's word, cannot be the cause of a lawful action. For as a law not agreeable to the word of God, or law of nature is to be taken away, and condemned: so wicked custom, contrary to the law of nature and word of God, may and aught to be counted not for a law, but for á destruction, overthrow, and infection of honest laws. And therefore with good cause to be taken away and abolished: for custom cannot overthrow the eternal and immutable will of God.  
Hitherto doth that of Augustine belong: In vain, saith he, do some, being overcome by reason, object custom unto us, as though custom were greater than the truth, or that in spiritual things that should not be followed, which is better revealed by the holy ghost. This is 
Decret. cap. frustra, distinct. 8.  also repeated in the decrees.    


3. Objection.  
Whosoever for the bore courtesy of lending doth exact 
The Mayor.  more than the principal, they are subject to the wrath of God, and eternal damnation.  
The greater part of men for the bore courtesy of lending, 
The Minor.  exact more than they lent:  
Therefore the greater part of men is subject to the 
The conclusion.  wrath of God, and eternal damnation.   

The Answer.  
I grant the whole argument. Because the multitude of heretics is no defence for the error. Which thing the ethnics also did understand, as Plato said: We must judge by the truth, and not by the multitude.  
For as in building the Rule is not to be laid to the 
Against the multitude wickedly dis●●●●d.  stone, but the stone to the Rule: so the word of God is not to be brought to the corrupt opinions of man in excusation of sin, but rather all our actions are to be directed according to the rule of God's word, thereby to retain a good conscience, and to escape punishment. 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 do.    


4. Objection.  
Perils are to be avoided. 
The Mayor.   
Lending is joined with danger of leasing the principal: 
The Minor.   
Therefore if I lend not, I shall avoid that peril. 
The conclusion    

The Answer.  
I answer to the Mayor: Perils are to be distinguished. 
Perils of two sorts.  For some be rash, which may and aught to be avoided with a good conscience. For God will have us to fly, and to fear them. Others are necessary, which God will 
Christians are bound to lend to the needy.  have us to come into, and with a good conscience cannot be avoided, as are the perils of our callings and religion, etc. And such is this danger by lending: and therefore neither aught the same, neither can be altogether shunned. For although Civil ordinances compel no man to lend, yet the commandment of God, the love of our neighbour, the reward which God hath promised for the same, both aught and can drive every honest man to lend to the needy, and to secure the oppressed, and that cheerfully and freely without hope of gain, or condition of recompense. But if any be such an atheist, that he weigheth not the commandments of God, so hard hearted, that no sparkle of the law of nature, or of Christian Charity, or of brotherly affection can appear in him, or at a word so frantitike by a devilish madness, that he imagineth the promises of God to be but à vain word, him without many words we commit to the just judgement of God.    


5. Objection.  
Ingratitude is to be shunned. 
The Mayor.   
He which borroweth gaineth by the money which is lente 
The Minor.  him.  
Therefore is he bound to give Usury for the declaration 
The conclusion.  of his grateful mind toward the lender, if he will avoid the odious name of an ungrateful person.   

The Answer.  
The minor is not generally, or always true. For certain it is that in all dealings commonly, gain is joined with loss. Now if you desire to participate of the gain, it is necessary that you take an equal part of the loss: if any thing hath been, or is received, upon yourself. But for that you only desire to get, and will sustain no loss if any be received, neither yet will forgive any of the principal, though the borrower come to extreme poverty, you may perceive that your words have a poisoned purpose though they be adorned with a fair show.  
A gain, what kind of love is it, not to pleasure thy neighbour frankly without gains, because thereby he reapeth some commodity, when certainly thou oughtest to help thy neighbour not thereby to augment, but to assuage his misery.    


6. Objection.  
Those things which God hath not forbidden, we may 
The Mayor.  salfely do without hurt of conscience.  
To take Usury of rich men God hath not forbidden: 
The Minor.   
Therefore of them lawfully without hurt of conscience 
The conclusion  we may exact Usury for our lending.   

The Answer.  
I denic the minor: For it is plainly said, Luke 6. Lend, looking for nothing thereby. If they be rich men, they have no need to borrow. And yet we aught to show forth our charity to all if need require. But if rich men to maintain their filthy prodigality or rioutousnes, will borrow, and others lend them for Usury, each of them offend.  
Of which thing Pomerane doth speak after this 
Pomera●us in Comment. suo id Deuteron.  sort: When Princes for their prodigality would have money lente them, and require many times mighty sums. Here is a double sin. The borrower asketh for his filthy pleasure, and the giver dareth for unlawful lucre. This lending is not friendship, but naughty dealing. For differing from lawful loan, and greatly swerving from honest contracts, because Usury is contrary to Nature: for it taketh away equality, and bringeth one part too extreme beggary. The lender sinneth, even as doth a Taverner, which for unlawful gain, careth not if bawds and whores use his house at commandment: so he sinneth, because against reason he asketh Usury, which in deed is Theverie. But poor men they cannot poll because such men lack substance. And therefore they set upon rich men, of which when some are eaten out of house and home, they devour the father. So that the word of God must be judge, whereby all Usuries are forbidden, and it must be hearkened unto without all excuse, seem it never so reasonable. Therefore let justice be done, and let the world come to nought.    


7. Objection.  
Whatsoever is given aught not too be counted Usury. 
The Mayor.   
Money given above the principal is a gift: 
The Minor.   
Therefore not to be accounted for Usury. 
The conclusion.    

The Answer.  
I deny the consequent, and the reason is, because it is a fallacy of the accident. For in the Mayor is signified a simple gift, in the Minor a gift per accidens, such à gift as is given against the givers will, driven thereunto by need, for the keeping, or continuing of the usurers favour, lest by offering nothing, he have not wherewith to sustain himself against future mischief. For it is not only against the law of Nature, but also contrary to the common custom among men, that a poor and miserable man should reward a rich man, or give untohym which wanteth nothing.    


8. Objection.  
Whatsoever we would, or with great desire wish for, 
The Mayor.  that, if we obtain it, is not to be counted an injury.  
Men willingly and with all their hearts, promise and 
The Minor.  pay such à some more than they took:  
Wherefore they are not injuried. 
The conclusion.    

The Answer.  
This argument is a fallacy, taken from a thing true in some respect, as though it were generally. Therefore I thus answer to the Mayor. He which would a thing simply, and that which is in his own power, is not injuried, but a borrower upon Usury doth not simply bind himself to pay Usury for the loan thereof. For he had rather keep that money to himself, but being in poverty, he had rather forego his goods, than his life, that is, to speak like a Logician: He doth promise and offer some piece of money for the lending, not absolutely but in respect, that is, in comparison of two ●uilles, whereof he doth choose the lesser, and will, like a waifa●yng man beset with thieves in a wood, rather give his goods, than leave his life.    


9 Objection.  
Whosoever doth pleasure his neighbour, doth a charitable 
The Mayor.  deed.  
Usurers by lending their money, do pleasure their 
The Minor.  neighbours;  
Therefore they do a charitable deed. 
The conclusion.    

The Answer.  
I deny the Minor. For it is a fallacy of the phrase of speech. For to receive more than you gave, is not too pleasure. Now Usurers will have more than they gave, and therefore do rather hurt than profit their neighbour. For as a wayfaring man acknowledgeth he is pleasured if thieves spare his life, though they take his goods: so doth a poor man if he find any courtesy at the hands of an Usurer. For it is such à piece of courtesy, as the Poëtes do recite of Poliphemus, which 
Poliphemus.  promised Ulysses, first to devour his fellows, and afterward himself.  
To these Hypocrites which under the colour of aiding and pleasuring do miserably spoil men of all their substance, and bring them to beggary, that bitter complaint of Andromaches, whom Menelaus had treacherously deceived, doth well agreed. O you horrible sophists, to be hated of all men, you deep dissemblers and masters of falsehood, evil come unto you. Luther saith: 
Luther.  To play the Usurer is not to pleasure, but to plague, and undo the neighbours, as thieves and robbers do. And again, It is no courtesy, to benefit à man contrary to the commandments of God.    


10. Objection.  
Whatsoever is promised by covenant, that is too be performed.  
Usury is promised by covenant:  
Therefore Usury is to be performed, or paid.   

The Answer.  
This is a fallacy called à dicto secundum quid ad dictum simpliciter. Whatsoever is promised by that covenant, which neither violateth Religion, nor hurteth honesty, that is to be performed. But that covenant which is against justice, honesty, & religion, is not to b● observed, according to that common rule: Things 
A rule concerning promises or vows. Things unlawful, are neither to be promised, nor performed. An oath may not be the bond of wickedness. How we aught to promise'.  injust are neither to be promised, nor to be performed, although they be promised. And the Lawyers say well. No covenant of dishonesty can take place. Again: An oath may not be the bond of wickedness. For all oaths and covenants are too be made with two exceptions, that is, We may not vow or promise' any thing contrary either to Religion, or honesty. These common rules should be well remembered of all men, but especially of magistrates, jest being deceived through the religion of an oath, or binding by promise; they compel their subjects to the observing of unlawful oaths, and promises. For all covenants and vows which bind men to sin, are necessarily to be broken. A certain godly man saith, That is honesty, faith, and promise, to obey God, and to believe him. But that is contrary to promise', faith, and honesty of a magistrate, not to break such seals, and to cancel such bonds which are against the religion towards God, and honesty of conversation.    


11. Objection.  
The strength, and maintenance of the world is to be 
The Mayor.  maintained.  
Usury is the strength of the world, for without Usury 
The Minor.  the world cannot continued:  
Therefore Usury is lawful, and not to be forbidden. 
The conclusion.    

The Answer.  
I allow the whole argument, being understood of the world which is the company of the wicked. Certainly, Satan as much as lieth in him doth study to maintain the same by sin, and extortion, that so it may be, and continued his kingdom. In the world certain it is, Usury cannot be cut of, but in the kingdom and church of Christ it is unlawful. One saith, As neither jew, nor Gentle, so no usurer is in the kingdom of Christ, nor to be accounted any of his Church.    


12. Objection.  
The means to get living be lawful. 
The Mayor.   
Usury is a means to get food, and clothing for Widows, 
The Minor.  and Orphans:  
Therefore they may use the same. 
The conclusion.    

The Answer.  
I answer: It is a fallacy called à dicto secundum quid ad dictum simpliciter. Those means which are allowed by the word of God, not those which are expressly contrary to the scripture, may be used.  
Secondly, I deny the Minor: For many widows and Orphans there be which have no stock at all: now if Usury be a mean to prepare meat and clothing for widows and Orphans, how shall they do which lack money to put out? They must needs perish for hunger. Again, this Usury is an enemy to our trust, which we have in God. For sith God is omnipotent, he can easily, without violating of his commandments, if we by the working of the holy Ghost, conceive a sure hope and confidence of his power, he can I say and will with liberal hands, minister all such things as are necessary for the sustentation of this present life, according to that: I never saw the just forsaken, nor his seed begging their bread. Finally, what a wonderful company of widows and fatherless is there, which having nothing of their own, and yet are sustained? For that God which through his unspeakable wisdom and goodness gave body and soul, will of his great clemency and liberality provide food and nourishment without the craft of Usury.  
Now therefore sith such Usury is contrary to God's commandment, and against the faith which we should repose in him, no doubt it is unlawful for widows and Orphans to use the same. We do not in this place reason of exercising liberality and mercy towards such and all poor folks without help, but we show what may lawfully be doen. Let such as are the keepers of Orphans with their Money, if any come unto them, buy ground, and the revenues, let them bestow on the maintenance of the Orphans and Widows. Or if that cannot be done, he which will take that same Money and convert it to his own use, and reasonably of his accord distribute to their sustentation, doth like an honest man. But if a composition be made, and that be demanded by covenant, each pollute themselves with usury.  
I am almost weary in reciting the objections, wherewith Usurers come against the evident testimonies of Scriptures, and other good laws to excuse their Usury, and to defend their covetousness.  
But as it is a vain thing to stop the holes of à Sive: so to go about to discover, refute and to refel all the cavillations of the ungodly, were foolish. For the devil the Monarch and Prince of this world is a wonderful framer of reproachful speech, and can turn his tale at his pleasure. Thence hath he his name. And he it is that stirreth and driveth his ministers to invent sundry shifts to cloak and excuse their wickedness, according to that of Syrach. Chapt. 33. The wicked man shunneth correction, and as he list inventeth an excuse.  
Therefore whosoever by Sophistry, or subtlety of arguments do study to obscure, put out, and extinguish this clear truth of the word of God, to them without many words, as Paul did to the jews, I answer: That the condemnation of such men is just. 
Rom. 3.      

¶ The. 10. Chapter. An exhortation to avoid Usury.  
ALthough at my first taking this matter in hand, I knew very well, that my labour would be greatly misliked of some: yet for that Paul in describing a good and vigilant Bishop, doth require at his hands not only a knowledge of heavenly doctrine, and a zeal and painfulness to preach the same, but also an ability to gainsay the adversary of the truth, I did think good, in the delicate judgement of some perhaps more bold than wisely, to make this treatise▪ and to show by true and good arguments, that Usury is utterly to be condemned and cast of, which thing I trust is already so done, that it needeth no other demonstration.  
Which being so, I heartily beseech all governors and Subjects, Preachers and hearers, and all sorts of men, that the truth being uttered and known, they would say both heads and hands together, too the rooting out more and more of this mischief from commonweals.  
But first I humbly beseech you Magistrates, to consider 
An exhortation to magistrates and governors.  to what purpose GOD hath honested you with his own name, whereby you are called Gods? Why is civil order called the ordinance of God, by Saint Paul? Even for that cause that ye should defend Religion, see justice executed, peace maintained, and virtue advanced.  
Which thing altogether do Usurers, enemies too all good order, as much as possibly they can endeavour to evert.  
For they perturb, violate, and break all ordinances, not only of man, but of God: they do not only walk every where full jocund and merrily, but also go about to molest the faithful ministers of God, they fear nothing, wherein though many shameful things be contained▪ yet nothing is more intolerable, than that they work their mischief not by thieves only, and beggarly persons, but by you they trouble the good ministers of Christ▪ and Godly magistrates they abuse to the punishing of the innocent, and them whom neither by stones, nor by sword, nor by faggot, whom neither their force, nor power, not their strength can bring to death, these do they think by your authority, by your zeal, and judgements to oppress.  
For these being thrown out of their places, and removed from their charge, and banished out of countries, suppose there is an entrance showed them to all extortion, so that none dare set themselves against them, or control their desire. For who knoweth not, that in their wicked attempt they raise sedition against the Lord himself? For the word which forbiddeth and condemneth Usury, is not the word of the ministers, but of God, committed to the Ministers to be signified to the world.  
And fearing not God, think ye they would reverence your power and authority if they were able for strength to rebel? Nay credit me they would aswell drive you from all government, as they are bold to molest the ministers.  
Which thing that it fall not out, it standeth you upon to provide and see that their greedy minds be bridled, and that their crafty and wicked conspiracies take no place. The which will come to pass if carefully and with all your endeavour you study that the word of God may be sincerely preached by the faithful ministers. For therefore is peace established that in it the people be instructed in the knowledge of God. And if that be done, I doubt not but their bold speech willbe suppressed, and through the hearing the pains both temporal and eternal which they get unto them selves by usury, they will return into the way of truth, and by hearty repentance converted, will give unto God his due honour, to you humble obedience, and to every man his own.  
But if for the reprehension of usury you shall suffer the Preachers to be troubled, tossed, and banished, your pains shall be great, and your bondage miserable, which you shall procure.  
For in breaking the law of Nature, and of Countries, which forbidden Usury, they go about to cut of the chief stay of justice. And because magistracy is the defence of the law, who seeth not that Usurers by little and little come to that boldness and impudency, that godliness being despised, the laws defaced, and all their strength overthrown, yea and riches, which are the instruments whereby any thing is brought to pass, hoarded up in their coffers, they will rule the roast, and govern alone.  
Finally, they disturb the peace and tranquillity, while they require more than they gave, by which inequality one party is eaten out, and brought into misery, the other is made fat: and so the public peace is broken, and human society cometh to decay.  
So you see, into what perils the Church, your selves, and the whole Commonweal is like to fall into, if by public authority this vice of Usury be not speedily abolished.  
For the Preachers, without speedy remedy, are like to come in danger, and be banished, which being gone, how will you learn to know God, to pray truly, to comfort your souls, and to lead an honest life in the sight of God? Yourselves and your subjects are in peril, for the avoiding whereof godly Princes have suffered many, and grievous troubles sundry times, and the goods of many are hazarded, which all in authority should see unto.  
Which being so, why study you? why do you consult? why linger ye? and do not with speed by your authority drive away this deadly plague, and by public commandment, whereunto a severe execution should be joined, banish it out of your Countries, out of your dominions. For it pertaineth to the office of a Civil magistrate by law and penalties to forbidden and root out this scraping together. For the Magistrate is principally appointed of God to these notable offices,  
first, that he sound himself the ten Commandments, 
1.  or 'cause them to be published, inculcated, and 
The duties of a civil magistrate.  repeated in the ears of the people, that men be not governed by their own imaginations, but that the law of God be the rule of all counsels, and actions, according to which all works both good and bad may be discerned.  
secondly, that the Magistrate be a vigilant keeper 
●.  and executor of the ten commandments, and by the severity of punishment maintain them, that he correct all thieves, Pirates, Pollers and Usurers, and defend the good, leading an innocent life according to the prescript words of the law.  
So Nehemias' in the 20. year of Artaxerxes being 
Nehemias'.  sent from Babylon to Jerusalem, when he understood 
2. Esdras. 5.  that the richer sort did increase the misery of the poor by Usury, and so by little brought all the wealth to themselves: he waxed wroth, and grievously rebuking the Usurers he uttered the commandment of God: Thou shalt lend to thy brother without Usury. Wherewith the creditors being terrified, confessed their sins, and promised to make restitution of all which they by Usury had received.  
And if Constantinus, and Theodosius be worthily 
Constantinus Theodofius.  commended, because they shut up and overthrew the Idolatrous temples, and forbade the public Sacrificing unto Idols: certainly if you by public commandment take away this most abominable custom of Usury, your praise shall be no less in this world, and your glory as great in the kingdom of heaven. For Paul nameth covetousness Idolatry, as well as false doctrine.  
Yea, Pagan Princes, even by the light of reason seeing the hurt and confusion which cometh by the increase of Usury, have appointed a certain measure to Usury, as did in the Roman Commonweal Valerius Publicola, 
Valerius Publicola. Marcus Rutilius Gemnitius. Hortensius. Cicero. Solon.  Marous Rutilius, Gemnitius, Hortensius, Cicero: and in Athens, Solon.  
And if ethnics led only by the profit of this present life have moderated and abrogated Usury, how much more aught we altogether to take away the same, which know the will of God forbidding the same, whose commandments if we do not obey, we are sure to incur the pains not only of this present life, but eternal. CATO saith: Our elders punished a 
Cato lib. de re ●ustica.  thief with a double, but an Usurer with a fourfold recompensing: by which difference of punishment they signified, how much a thief was better than a usurer.  
Now to come to you which are the governors of the Church. Whether I may call it ignorance, or impiety 
Admonition to Churchemen.  of them which allow and defend Usury, I cannot tell.  
If you pretend ignorance, you are much to be reprehended. For it is apparent you never have read over the holy Scripture of God. And what is more boldness, more unseemly for the gravity of a professor of divinity, than either to judge amiss, or stoutly to defend that which he doth not throughlie understand? We read that Alphonsus that most famous king of Spain 
Alphonsus the king of Spain, and of Naples.  and of Naples, that he read the BIBLE over▪ 40. times, it may shame us which are by profession Divines, and yet not once have perused the writings of the Prophets and Apostles.  
But if such be your wickedness, that for the favour and profit of great men, you will, contrary to the manifest Scripture, contrary to the judgement of all true 
God be thanked we hear of no such Preachers in England.  preachers, and contrary to your own conscience, allow, and by your authority confirm this vice of Usury, what worse men than you? Great men, which will have Sermons framed according to their own fancies, you bring to hell: (a worthy punishment, in my judgement, for such as delight in any rather than in godly preachers). The simple people by your assentation you do miserably seduce, and confirm them in obstinate sinning. And therefore at the length what account will you make of your office before GOD in the day of judgement?  
Again if any of us, which would show ourselves faithful as becometh the ministers of the word, do set ourselves against you, because we like not of your opinions and behaviour, esteeming rather the glory of God the commandment of Christ, the edifying of the Church and the testimony of a good conscience, than your good will or favour, then spread you many slanders against the truth against well governed churches, against the faithful Preachers, and against those Commonweals which courteously receive us. What should prattling contend with piety, and add beside contumelious detractions of the well disposed? But this impiety without all doubt doth highly displease God, and all good men.  
Wherefore I desire, and for Christ's sake I beseech you, that knowing, according to the foretelling of Christ, that in these latter days of the world, covetousness, and a desire to heap together the goods of this life, would especially have dominion, that you would with one mind with us condemn Usury. For it is your office, if you will be faithful, to rebuke and reprehend not one, or some, but all sins which are forbidden by the name of the law, and pollute the conscience, and so procure the wrath of God and eternal damnation.  
Neither is there any cause why we, which have procured the hatred of men, and are odious to all the world, for our reprehending of Usury, should therefore blame the magistrates principally, or other men for our ill entreating: because the chiefest cause thereof cometh from you, which either be patrons of Usury, or else do practice the same yourselves. For if you would join with us, as you should, and so with all your strength beset this Idol, no doubt but we should less be slandered, less injured, and the authority of governors the better resisted.  
But sith one alloweth, an other condemneth Usury, what men should like they know not. But rather they suppose that Usury is a thing lawful and sufferable, and that men inveigh against the same, either through ambition, or envy, or vainglory, or emulation, especially when they hear the reproaches, wherewith the faithful preachers be unworthily afflicted.  
O shameless boldness, and horrible impiety, that man created after the likeness of God, and placed in such an high estate of dignity, should be so spoiled of discretion, that for transitory commodities of this life, and uncertain goods, he will reject the glory of his God, the admonitions of zealous Preachers, & their own, yea, and others eternal salvation, and wilfully cast themselves, and others by their example into perpetual destruction.  
Now you which are the faithful Ministers of God and fight courageously for the maintenance of his truth against the idol of Mammon, you I counsel and beseech, that ye saint not, nor be overcome by revilings, slanders, and afflictions, but that you remain constant and persevere, strengthened by sweet consideration of a good conscience for your faithfulness made manifest, and stirred through an hope of attaining a crown of glory, wherewith all which under Christ in this spiritual warfare have fighten, in the latter day of this world shallbe adorned.  
Finally, overpassing others, with whom my words are of small force either for their authority, wherbi any thing they suppose is lawful for them to do, or for their obstinate impiety that they will not repent. I turn my speech to you which are Citizens, and of the 
An exhortation to Citizens.  common sort.  
For I doubt not but amongst you there may be found many which daily have in mind, wherefore they are made, and brought into the possession of this world, and are touched with a care of their soul's salvation, which I hope will have mine exhortation and words in some weight. The other sort, which hath no fear of God, but contrary to religion, justice and godliness seek altogether the profit of this present life, I commend to the just judgement of God: and yet jest they say they had no warning, I say thus much unto them, by way of exhortation.  
Our Lord Christ did foretell, that in the latter days of this world Satan with all his power should range about, and by marvelous illusions entangle all men, that if it might be, the very elect should be seduced, whereby he counseleth to prayer and watchfulness.  
And to omit for brevity sake the rest of Satan's subtleties, that practice of his may not lighty be considered, whereby at this time he doth violently invade and beset the whole world, that by a filthy custom of getting and heaping riches together he may draw men from godliness, and make them subject to eternal torments. Wherefore I warn you to take heed, and diligently to note and consider what goodness and truth is in this cause.  
First place before your eyes the strait commandments of God forbidding Usury, which are not idle imaginations proceeding from the brain of Ministers, but severely proposed of God himself, for the better direction of our life in this world.  
And what a foolish boldness were it to resist the almighty God, and as it were to contend in battle against him? In a common weal to contemn a Magistrate and good statutes, is accounted intolerable presumption, and therefore with great punishment is severely looked unto: and then with what pains shall they be tormented, which contend with God, by contemning his laws?  
Again, consider that the chiefest part of our office is to preach repentance, and that we may not, though we would, cloak, or keep secret those things which are contained in the monuments of the Prophets and Apostles, and have continually by the providence of God been observed and kept in great alterations of Empires, thereby the better to be known to all mankind, and be witness of his pleasure.  
Likewise have in mind, that God will, yea and hath straightly commanded, that we love our neighbour as ourselves, and show unto him all manner of courtesy, which thing he hath promised to recompense as if it had been extended to himself. But he which occupieth Usury, doth in deed prove that he loveth not his neighbour. And therefore an Usurer, as much as in him lieth, doth take away and abolish the chiefest bond of human society, and the greatest argument and sign of faith.  
The fruit of your well doing is the favour of God, the quietness of conscience, and unspeakable happiness, which how great the same is, judge, you.  
Then how are you bewitched, and given over to wickedness, that will hate and abhor them worser than a Toad, which faithfully execute their office, and bring you both eternal and transitory riches?  
And as the number of them is not small which condemn and reprehend Usury in these days (as afore we have declared:) so do the learned and godly in, and after the Apostles time mightily inveigh against the same: which is an argument of the certainty of my doctrine, and sufficient either for confirmation of the truth, or confutation of the contrary.  
And therefore be not ye moved with the jangling words of sycophants, which to make our cause odious and to be abhorred, cry with open mouths, that certain obscure and base persons, and those very few for number pricked with self-love, ambition and envy, do raise I know not what tumults and tragedies, only to be known, and to get an estimation among men. For you see the word of God, and the witness of the learned do easily prove that they be evil dealers and privy slanderers.  
Moreover note, I beseech you, the inconstancy of Fortune, the brevity of this life, whereof the oration of jacob the patriarch may admonish us, which being asked by Pharaoh, how long he had lived, answered: The days of the years of my pilgrimage are 330. years, few and evil have been the years of my life, neither have they attained unto the days of the years of my forefathers, etc.  
And the man of God David doth say: The days 
Psal. 9●.  of our years be seventy years, or at the most eighty years, of which that which is left, is grief, and labours, for we quickly pass away: and therefore he saith afterward, Teach us to know the number of our days, that we may walk wisely.  
And so doth Cicero a wise man though an Ethnik, having learned the same by experience, exclaim: O deceit full hope of man, and frail Fortune, and vain cogitations of ours, which oftentimes in the middle are cut of, and in the very course, before they can have a view of the haven are drowned.  
And therefore what madness is it with care of getting goods for the sustentation of this uncertain life, and that by unlawful means and gains, and an evil conscience procuring them, to consume yourselves, and in the mean while to neglect all cogitations of Spiritual riches pertaining to an happy life, and thereby for transitory trash to pollute your souls, and yourselves to subject to the curse of God?  
Consider beside the infirmity of man, the noting whereof aught to be of sufficient force to extinguish the flames of covetousness. For what tongue can show forth every piece of our infirmity, whereof Esaie said very well: All flesh is grass, and all the glory of the same as the flower of the field. And the ethnics perceived the same through daily experience. For so did Pindarus say thereof: Men are but for a time, 
Pindarus Oda 4. Pithiorum.  and shadows of a dream, and so long flourish, as they receive light from God. And to this purpose said Simonides rightly: That the change of man was more easy than of a Fly, be it very swift. For of man the life is short and fleeting: the body sickly; the form frail; the strength uncertain; the honour vain; the pleasure vile; the wisdom small; the virtue weak: the mind wayward. Be ye moved also in considering the subtle snares of the Devil, which Peter in excellent words doth paint out: The Devil like a roaring Lion goeth about seeking whom he may devour. Therefore avoid Usury, least while ye are contaminated therewith, the Devil suddenly eat you up and devour body and soul. Forget not also to conclude, that Usurers are violaters of the law of Nature, and that they are odious even to very ethnics which abhor usury, by whose witness their pains in hell shallbe increased, which in so great light of the Gospel have remained impenitent.  
Therefore, if ye think and persuade yourselves that you are made to the image of God, redeemed by the son, and sanctified by the holy ghost, that you might glorify God, if ye like reasonable men think that obedience is due to the commandments of God and good laws: if ye believe those things which are published in the books of the Prophets and Apostles to be true, certain; and the will of God not fables: If ye think that credit should be given to the testimonies of so many learned men, if you suppose the world not to be made of moats, as Democritus did, but to be governed by the providence of God, as good Christians do: if ye think that all sustenance for this life is ministered unto us by the liberal hand of almighty God: if ye think ye are created not for this short life, but for an everlasting: if you persuade yourselves that eternal torments are prepared for all such as are impenitent, and turn not to the Lord, but wittingly and willingly persevere in ungodliness against their conscience, and contrariwise, that such are heirs of perpetual happiness, and eternal life which are penitent for their sins, no doubt you will utterly not only fly, and shun it yourselves, but also abhor it in others, and according to your callings will endeavour to cut of all shameful exactions, jest the godly be carried away to wickedness by evil example: yea and ye will, I am certain, judge them limbs of Satan, which do either allow, or permit, or like, or exercise the same, to be worthy not only corporal punishment with severity in this world, but everlasting torments among the damned souls in hell.   
FINIS.   

A GODLY TREATISE CONCERNING THE lawful use of riches.  
The principal points whereof may be read in the next Page following.  Psalm. 26. ¶ If riches increase, set not your hearts thereon. 1. Timoth. 6. Charge them that are rich in this world, that they be not high minded, and that they trust not in unconstant riches, but in the living God. Ubi Charitas, ibi Spiritus. 
¶ Imprinted at London for Andrew Maunsell. 1578.   

The Chapters of this treatise following.  

1. Of riches and contracts in general.  
2. Of the lawful use of riches.  
3. Of contracts.  
4. Of Exchange.  
5. Of buying and selling.  
6. Of lending.  
7. Of Usury.  
8. That Usury is forbidden, and wherefore.  
9 The punishments of Usurers.  
10. The objections which Usurers allege for themselves.  
11. The duty of Preachers in reproving of Usury.  
12. Necessary admonitions for all dealers in this world.  
13. Of Alms.  
14. The kinds of Alms.  
15. The causes moving to mercifulness.  
16. Of the affection of the giver, and the manner of dealing alms.  
17. The ends and fruits of alms giving.  
18. Of commodation.  
19 Of letting forth to hire.  
20. Of the contract of society.  
21. Of Church goods.  
22. How heinously they sin which spoil the church of her goods.  
23. A question about the right use of Ecclesiastical riches.    

THE LAWFUL use of riches.  

¶ The 1. Chapter. Of riches and contracts in general.  
forasmuch AS MANY good men through the blessing of GOD have great possessions, and the state of mankind cannot be without contracts, it may seem sufficiently evident to any reasonable man, that either to have riches, or to bargain, in itself, is no sin. For it may not be thought that the Gospel doth either break the lawful bonds of human society, or disannul necessary helps to the maintenance of man. But, for that by experience we see that many both in the getting, possessing, and using of riches, do offend, and much ill dealing is in contracts: it will not be amiss to give out such lessons, whereby the godly disposed person may know both how to attain riches commendably without offence to God, and being attained to use them virtuously, as becometh à Christian: and also to deal so in the contracts now used, as neither himself shallbe troubled with guiltiness of conscience, nor his neighbour hindered, much less impoverished, by extreme oppression.  
Wherefore first of all this rule of Christ must carefully 
A necessary rule to be observed of all men. Math. 6.  be observed: Seek ye first the kingdom of God and his righteousness, and other things shallbe ministered unto you. This rule containeth two things, to wit, a 
Two things contained in this rule of Christ. 1. The commandment of Christ.  Commandment of Christ, and a promise' annexed to the obedience of the said Commandment. The Commandment is, Seek ye first the kingdom of God, and his righteousness. Whosoever obeyeth not this commandment, as he is not in the favour of God, so is he à subject unto sin, a slave to Satan, whose end, and stipend is eternal destruction. Therefore it behoveth us principally to obey this commandment, and to have a care of our salvation. The promise is, And other things shallbe ministered unto you. This promise doth require 
2. The promise.  first of all, faith, whereby we may certainly persuade ourselves, that Christ is both true of promise, 
Faith.  and ready to perform if we obey his Commandment: and afterward though not expressly, that every man do, through faith, diligently without Hethenishe 
Diligence in our calling.  and worldly carefulness, such things as by his calling he lawfully may. For we may not think that the promise of Christ doth commend idleness unto us. 
Idleness unmeet for a Christian.   
But jest any man should through ignorance doubt, whether his calling be good or not, I will in few words declare what is necessary to a lawful calling. Two 
What are to be considered in a calling. What callings are lawful in a Commonweal.  things generally are to be considered, to wit, the kind of calling, and the discharge of the same. Touching the kind of calling this rule is to be kept in mind. Every calling or office, making to the maintenance or furnishing of the states ordained of God, as are the state of a Commonweal, of an Household, and of the Church, are commanded in the first and fourth Commandment, as is the calling of Ministers, of Magistrates, of Officers under Magistrates, of Householders, of Artificers, of merchants: briefly, all callings which serve to the good ordering of the Church, of an household, or Commonweal, are both in themselves good, and also commendable in such as lawfully are in them. And although it 
A difference between a public and private calling.  be free for every man to choose the kind of life whereunto he feeleth himself inclined, yet aught we to make a difference between a calling private, and a public calling. Unto a public office we must come by ordinary calling. For no man should take upon him a public 
A public office may not be taken without ordinary calling.  office either in the Church or Commonweal, unless he be called thereunto by ordinary authority: he which doth otherwise sinneth against God, and is without all comfort of the holy spirit in time of persecution. Wherefore let every good man beware that he rush not into any public office without lawful calling. The 
Private calling.  private calling, any man, as him liketh, may choose: although in this also the good counsel of Parents aught not to be contemned. He may be a Merchant, an Husbandman, an Artificer; according to his fancy, idle he may not be, if he be à Christian.  
In the discharge of the office or calling, many things 
What are to be considered of every man in the discharge of his calling. The fruits of faith and charity  are to be considered. first faith and charity should be the rules of all our dealings. Faith is wary of displeasing God, and doth refer all things to his glory: charity warneth that no man be injuried, but profited. Faith desireth God to be an assister: charity maketh us to love our neighbour in the Lord. Faith keepeth a worker in the fear of God: Charity keepeth the same man in the love of his neighbour. Thus if a man labouring uprightly in his lawful calling become rich, through the blessing of God, he aught singularly too foresee, that his riches become not snares and thorns unto him, through his own sin. For wealthy men have 
If riches about what then? How rich men should be affected in their wealth.  instruments both to virtue and wickedness, according to their disposition. Wherefore a godly man should first of all know how his mind should be affected in his wealth. And this may notably be learned out of the words 
Psals. 62.  of David, and of Paul: David saith, If riches abound, set not your hearts thereon▪ and Paul saith, 
1. Timoth. 6.  Charge the rich men in this world, that they be not high minded, and that they trust not in uncertain riches, but in the living Lord. These two sentences, put us in mind both of the mind of the rich, and of the use of riches. The mind should not be altogether given to riches, & to covetousness, neither aught a Christian to measure his happiness by the deceitful measure of riches, but aught to use them rightly, jest he lay snares for his own destruction. Now when the mind is thus affected towards riches, it will have a care by and by how to use the riches well which God hath given. Wherefore I will adjoin hereunto somewhat of the lawful use of riches.   

¶ The 2. Chapter. Of the lawful use of riches.  
Ischomachus, as it is 〈…〉 Xenophon, 
The opinion of Ischomachus about the lawful use of riches.  being asked what was the lawful use of riches, answered on this manner: I aught with my riches to honour the Gods mightily: to secure my friends in extremity: and not too suffer the glory of my country to be defaced, if I may advance the same. This man ignorant of true religiun, maketh a threefold use of riches. One part he ascribeth to the service of God: another to the succurring of his friends in poverty: and the third to the setting forth and adorning of his country. And although this answer of the profane Philosopher be 
riches are to be used to four ends.  good and commendable, yet somewhat more distinctly I will show the true use of riches which is fourfold.  
The first and principal use of riches, should be to 
1. The first, and principal use of riches, is to advance the glory of God, and to maintain the ministery.  maintain religion, and to set forth the glory of God. This use is confirmed by the end of man's creation. For man was at the first made, and afterward regenerated by the holy ghost, to glorify God. And therefore whatsoever gifts we have, we should refer them especially to this end of our creation. Here many being miserably 
The first end why riches are given, little considered.  seduced, offend. For some there be which give nothing at all to the maintenance of the ministery. Others do wickedly pluck away that which devoutly was given to the service of God. And others with their riches, increase the power of tyrants, to the oppressing of the Church, and abolishing of Religion. Which men had been in much better case if they had never been borne. For their portion shallbe with Satan, whose members they are. Therefore a godly man which is blessed with riches in this world, should consider the end of his creation, and bestow a part of his goods to this end that God may be glorified, and true religion maintained. Let him set before his eyes the examples of 
David. josias. Ezechias. Constantinus. Theodosius.  godly men, as of David, josias, Ezechias, Constantinus, Theodosius, etc. and other good princes, & godly men, whose desire was in nothing so much, as in advancing the glory of God, helping preachers and religious men, maintaining schools and good privileges, defending the teachers of godliness against the cruelty of the wicked.  
The second use of riches aught to be, to adorn 
2. The second use of riches, is to maintain the Commonweal.  the Commonweals wherein we are, according to our ability. For this cause tributes are appointed, that by them, as it were by sinews the body of the whole state may be strengthened. But here two sorts of 
The second use of riches not regarded sometime.  men do greatly offend. One sort are some great men, which in the time of peace, when any thing is to be paid for the use of the Commonweal; craftily slip their own necks out of the colour, & make the poorer sort to smart for it, by paying more than oftentimes they well can spare. The other be such, as not content with ordinary paiementes, put new exactions upon their Subjects, which are condemned by the testimony of John Baptist, because they bring not forth the fruits of repentance. Christ saith: give unto Caesar the things which are Caesar's, and give unto GOD, those things which are Gods. But let Caesar 
Math. 22.  know that there is a certain rule which the Laws do prescribe unto him. Which if he shall break, he is subject to the wrath of God. But, you will say, is it not 
Whether a Prince may exact any thing above that which is commonly allotted him to have, or no.  lawful therefore for a Magistrate sometime to exact something of his people besides the ordinary tax? We must put a difference between the time of war, and of peace. In the time of peace let him be content with his ordinary allowance, lest he sin against God: in the time of war his subjects do own unto him not their goods only, but their bodies also, if his war be just. And a godly prince may both demand 
How in the time of peace a king may put his people to extraordinary charges.  unaccustomable Subsidies, and also command their bodies to serve him in the war. Also in the time of peace such occasions may be offered, that his common allowance will not suffi●● him. And then, good subjects aught to help, and godly Princes may, require their aid. But such as bring the same into custom to oppress their subjects, let them look to be punished like infidels of the righteous judge, which also can tell how to yoke the necks of the proud, and tyrants.  
The third good and lawful use of riches is, that every 
3. The third use of riches to maintain ourselves honestly.  man do keep himself according to his power honestly, & maintain his household. But two vices are to be taken heed of, covetousness, and prodigality. Covetousness 
Covetousness. Prodigality.  doth greedily scrape riches together, unseemly for a godly man. Prodigality doth rashly consume wealth sometime upon bravery unmeet for our calling. And therefore a mean, which in every thing is commendable, must be observed here. Let the honest 
In medio virtus.  Citizen leave honour to the Nobility; and let the godly noble man leave royalty unto his Prince. Let Preachers in schools and in Churches defend their state modestly. And let no man go about that, which shallbe for his calling, or condition unseemly.  
The fourth and the last use of riches good and commendable, 
4. The fourth and last use of riches, to relieve the poor.  is to relieve the poor. For certainly God doth suffer the poor among us, to try both how willing we are to obey his Commandments (for he doth bid us to stretch forth our hand to the needy) and what pity we take upon the members of God, the which if we contemn, we despise God. For it cannot be that he should love the head, which punisheth the body. But of this use more hereafter, cap. 13.   

¶ The 3. Chapter. Of Contracts.  
Now sith we are so framed of God, that we must live in company, and our condition is such, that without the assistance and help one of another, our state cannot be maintained, certainly we have 
The necessity of contracts.  great need of contracts, whereby we may after a sort make an exchange of our doings. Neither can 
We can not live without the help one of another.  we be without the commodity of bargains, no more than we can spare either fire or water. Wherefore seeing that both the godly and ungodly are wont to 
Bargaining as necessary as either fire or water.  deal together, and men through the corruption of their own nature offend in bargaining, it will be very necessary to prescribe rules to the godly, whereby they may know how far they may wade without offence, that they may do nothing either contrary to their own conscience, or against the commandments of God. And although fully and at large to discourse of contracts belongeth to Lawyers, which by profession can wisely entreat hereof, yet notwithstanding because politic laws do not always satisfy the consciences of men, I think it good to prescribe a short advertisement which the godly may safely follow in all his bargains. Therefore I will first of all lay two 
The sum of the discourse following.  foundations, out of which all that I mean to speak, shall depend. And afterward I will declare the kinds of the chiefest contracts, and show how they agreed to the foresaid foundations.  
The first foundation shall be this, derived from the 
The first foundation to be laid before any bargain be concluded. 1. Do unto another, as you would be done unto. Do not unto another which you would not should be done to yourself. Math. 7.  law of nature: That which you would another should not do unto you, do not unto another. And contrariwise, That which thou wouldst justly have done to thyself, do unto another. Upon this foundation Christ will have all duties, yea and all dealings and bargains to be builded. For so he saith: Whatsoever ye would that men should do unto you, even so do ye unto them. He addeth a reason of this foundation: This (saith he) is the Law and the Prophets, that is, this is the scope of the Law and Prophets, or whatsoever the Law and the prophets command, is contained in this common rule. This foundation as in every bargain it would have plainness, and excludeth double dealing: so it requireth equality between those which bargain, according to Arithmetical proportion, which doth measure, number, and weigh all charges equally. So such à contract is both equal, and lawful: equal, because it observeth an Arithmetical proportion: and lawful, because it agreeth to the law of nature.  
The second foundation is this, taken from the nature 
2. The Gospel alloweth good politic laws.  of the Gospel. The Gospel doth allow such politic ordinances, as a godly magistrate doth judge profitable for his Commonweal. This is thereby evident, because the Apostles of Christ did, that we can read, never 
The Apostles never set themselves against good ordinances.  change the form of the public ordinances where they preached, which undoubtedly they would have done, had they been contrary to the Gospel. Hence it followeth, that as à godly man may use the civil ordinances of that Commonweal, in which he liveth, so is it lawful for a wise magistrate to make necessary laws for his Commonweal according to which contracts, and the callings of this life may be directed, 
Bargains are commendable as long as they agreed to godly statutes in common weals.  but notwithstanding no law is to be enacted contrary to the law of nature, or commandments of God.  
These two foundations I would have to be applied to all contracts, as it were consultations, which may give sentence as often as one question ariseth about bargaining.  
The kinds of civil contracts, whereof we mind 
The kinds of bargains spoken of in this book.  to speak at this time, are these. 1. Exchange of things. 2. Buying and selling. 3. Lending. 4. Commodation. 5. Letting forth to hire. 6. The contract of society. If there be any other contracts, they may be known in the writings of Lawyers, which may be embraced of a godly mind, as long as they decree nothing either against the love towards God, or charity towards the neighbour.   

¶ The 4. Chapter. Of Exchange.  
Changing of one thing for another 
Changing of things the common trade before money was found out.  before money was found out, was most usual and profitable, as without which society of man could not be maintained. But after money was invented, it become every where to be less used.  
Exchange is made not when things are changed for 
How exchange is made.  money, but for other things: as when for Corn, wine, is changed, and Skins for Butter.  
This changing is then commendable, when it swerveth 
Exchange when lawful.  not from those two foundations, which we have laid for every honest contract. Therefore in the exchange of things an equality is to be observed without fraud.  
Fraud may be used diversly, but chiefly three ways: 
How many ways deceit may be used in exchange.  to wit, in substance, in quantity, in quality. In substance, as if we give mingled wine in stead of pure wine, and corn mixed with Cockle or Darnel instead of simple corn, etc. In quantity, if there be not equality observed of weight, measure, and number. In quality, when for good and sound, naughty and corrupt things are thrust unto a man. Whosoever dealeth deceitfully in these things, as he doth break the foundation of justice, so if he do the same wittingly and of purpose, he sinneth against God, violateth the rule of charity, and is guilty of the decay of his commonweal. Many men flatter themselves, and as it were tickle again for joy, when they can deceive a man after such à sort, but it happeneth to them, as to fishes, which with the bait receive their bane. For the gain is sweet, but caught with the devils bait, their pain shallbe grievous.   

¶ The 5. Chapter. Of buying and selling.  
THat is properly called buying 
Buying and selling what.  and selling, when things are changed not for things, but for money. This kind of bargaining 
Buying and selling is not the most ancient trade of living.  is neither the most ancient, nor the most used. For both it was unknown to the first inhabiters of this 
Buying and selling not used every where.  world, and is, at this day, in no use among divers nations. But only necessity found out the same. In this contract, he which receiving money doth translate his goods into the possession of another, is said to cell, and the thing translated is called 
A seller who? Ware.  ware. Again, he which paying money receiveth ware, is said to buy. Here we must regard not so much what 
A bier.  the money is worth in itself, as how it is valued by public 
The value of money is known not by itself, but by the estimation thereof by magistrates. Equality must be observed between the bier and the seller.  authority, custom, and estimation. For money is valued rather by law, than by nature. And therefore equality must here be considered, not in the substance of money, but in the estimation, or common use thereof. This contract according to the foundations laid above cap. 3. doth require an equality without fraud between the bier and the seller. Whosoever doth of purpose cirumvent his brother in bargaining, contrary to the precept of Paul, hath violated the equality which 
1. Thes. 4.  aught to be between the buyer and the seller. And therefore aught good men to take great heed, that 
The duty of the seller.  they use no coven either in ware or price. Let the seller name the goodness of his ware truly, or at the least according to his knowledge, without dissimulation: 
The duty of the bier.  And let the buyer give his due price: that a proportion may be observed between the price and the ware. But 
What is a lawful price.  some will perhaps demand what I call à due or lawful price? I answer simply, every price agreed upon between the buyer and seller, is not a due or lawful price, but that which is either appointed by indifferent and wisemen in authority, or paid according to the common estimation of the thing, at such time as the bargain is made. He therefore which to day buyeth a bushel of Corn, according to the common price for three shillings, the same man may cell the same at another time for six shillings, if the price be raised to so much. Contrariwise, if after certain months it be commonly bought for twelve pence▪ he offendeth that ask three shillings, although he paid three for the same. For here a consideration must be had of time and place, also of the plenty or scarcity of things.  
But there be three sorts of men which do grievously 
Spoilers of the market who.  abuse this trade: Engrossers, which get as many commodities as they can into their private hands, and so price things to their own fancies: Regraters, & such as having plenty, will make no sale, except either they may have their own asking, or such a scaresitie doth happen as they may price, and receive money as they list. In which number are they which have abundance of Butter, Oxen, wine, Corn, and other things from their own increase. When any shall have need to buy of these men, they are enforced, will they nill they, to give as much as they do demand. Whereby it happeneth many times, that the seller, where there is no price published by the Magistrate, makes other men to pay extremely for his ware. Now when other rich men shall follow their example, that which otherwise perhaps would be uttered for twelve pence, is sold for eight shillings. But one will say to me, the 
Against enha●sers of the price of things.  ware is mine, why may I not cell it as I list? Hath not the buyer choice either to buy, or not to buy? Do I offend in setting a price of mine own? Cloak the same by what title you list, your sin is exceeding great. For thou dost not so much hinder the buyer, as thou doest hurt the Commonweal, which is in worse case thereby, than if thou shouldest like a common thief invade the same. For by thy covetousness many pine away in misery for want of food. He which hurteth but one man, is in a damnable case, what shall be thought of thee, which bringest whole households to their graves, or at the least art a means of their extreme misery? Thou mayest find shifts to avoid the danger of men, but assuredly thou shalt not escape the judgement of God. He cannot be deceived by any coloured shift, nor carried away by any show of person.  
Buyers many-tymes are greatly to be blamed, which 
A fault in buyers.  either in consideration of days of payment, or to purchase their friendship of whom they buy, will give more than a thing is worth, and get up their loss, by some other shift which covetousness can teach.  
The question about redeeming a bargain, is answered 
Redeeming of bargains.  out of Leviticus, where the Lord doth commend unto his people the Law of redeeming. But then I judge this kind of bargaining to be good, when it agreeth to the foundation above declared: Do not unto another, which thou wouldst not have done to thy self. Upon this foundation the conscience of a godly man may depend in this covenant of redeeming, and in all other things.   

¶ The 6. Chapter. Of Lending.  
Lending is à contract, whereby 
Lending what.  one man giveth his right of a thing to an other, without any price at all, but upon condition that the same thing in kind be repaid. Herein two things should 
In lending two things are to be respected.  be considered of the godly, an Equality, and Obligation. Equality, to restore faithfully 
Equality.  without fraud asmuche either in measure, weight, or goodness as was received. The Obligation is of two 
Obligation.  sorts, Natural, and Christian.  
The natural is whereby we are bound by the law 
Nature doth bind us to lend.  of nature to lend to such, as lack our help. The Christian Obligation is whereby God doth bind his 
Our profession doth bind us to lend.  to lend to the needy, that is, not only to such as may do the like at another time, but also to them which are unable to requited. For he saith, Lend, looking for nothing 
Luke. 6.  thereby. Here Christ doth not speak of liberal giving, or of alms, but of lending, whereby the borrower is bound to restore that which was lent him, though not the very same, yet in kind the same faithfully without coven. This law is contrary to the malicious minds 
How the jews would lend.  of the jews, and the corrupt interpreting of Moses law. The law commanded to lend: but the jews took the same with this exception, Lend, but not without respect to all, but only to such as may do the like again. Therefore Christ doth correct this abuse of the law, and giveth all his in charge, that they lend not to them alone which may lend again at another time. But we will make this more plain with an example. There cometh a man to know somewhat of thee, thou thinkest he can do thee as great a pleasure at another time, upon which conceit thou dost lend unto him, and thou dost well. For what doth he offend which for a benefit doth look for gratefulness? There cometh another honest man having need, & craveth thine help, but is unable to requited thy courtesy. If thou lendest not being able, to this man, thou art in opinion à jew, in thy dealing ungodly, and declarest thyself to contemn the commandment of Christ. And theref●●● Christ doth not bid in this place, that 
The interpretation of that saying of Christ in the▪ 6. of Luke, Lend, looking for nothing thereby.  thou shouldest not hope to receive again which thou courteously didst lend, as some foolishly interpret this saying. For than he would not have said Lend, but Give: but Christ hath a respect to the persons, to wit, that the godly lend to such as are not able to recompense them with the like. Which interpretation of mine may easily be confirmed by the circumstance of the place. For there doth Christ correct the gross errors of the pharisees in their malicious interpreting 
The Pharisaical interpretation of the commandment of God.  of the law of God, according to their foolish fancies.  
For as I said above, they interpreted the commandment about lending after this manner: Lend, but only unto him which may lend again when thou haste need, or by some other way requited thy courtesy, and declare his gratefulness. This restraint doth christ take away by this foundation: If ye do good unto them, 
●●ke. 6.  which do good unto you what thank shallye have? And, if ye lend, of whom ye hope to receive, deserve you any thanks? For even sinners do the like unto sinners, to receive the like again, that is, to find the like at another time, either altogether, or in some respect. Therefore the sum of the commandment is, that we should lend not only to them which may do the like at another time, but also to others which are unable to requited. hitherto belongeth that saying in the Psalm, Well shall it be with him that is merciful, and lendeth. 
Psal. 112.   
And although the wicked lend sometime, yet aught 
The difference between the lending of the wicked and of the Godly. How the ungodly do lend, and to what end. The cogitations of the godly when they lend.  we diligently to note the difference between the lending of those, and of the godly. The ungodly in lending respect their own profit altogether, but the godly deal after this manner. first they have regard unto the commandment of God, whereby they know themselves to be bound, and therefore they lend willingly and cheerfully. Secondly by their faith they behold the promise of God, whereby he appointeth a recompense for such obedience, as they see in the 
Psalm 15.  Psalm: Who shall devil in thy tabernacle o Lord? He that worketh righteousness. Last of all, the godly consider the objects, and behold that the needy are the members of Christ, as well as they. And therefore they lend that so they may cherish the members of Christ, whereby is known the difference between the lending of a godly man, and of a wicked, which only respecteth himself, and his own gain.   

¶ The 7. Chapter. Of Usury.  
EXperience itself doth witness that men 
Two s●rtes of l●●●ing.  do commonly lend after two sorts. Sometime with a covenant or condition, that as much & no more in weight, measure, or n●mber be repaid, than was borrowed Of which kind of lending we have spoken in the former chapter. Sometime we lend with a covenant that somewhat more, for the courtesy of lending be given than was received. The taking of which overplus is wicked, because it is taken in respect of lending, whereunto every man both by the law of God, and of nature, is bound. And it is called usury because 
Usury what.  for the use of a thing somewhat cometh to the lender besides the principal. Neither should we think that 
Not Lander of money only are usurers.  the lender's of money only are Usurers. For look whatsoever is lent, if more be received back for the bound duty of lending, than was lent, that same is usury. Even as the law of God doth plainly show, and Ambrose witnesseth in these words: Meat is Usury, and a Garment is Usury, and whatsoever is received more than was was lent, call it what you will, it usury. I call that the bounden duty of lending, whereunto we are so tied both by the law of God and of nature, that unless we lend to such as require our help and stand in need, we offend against God, and break our charity which we own to our neighbour.  
And although by that spoken in the former Chapter, it may be gathered what we think of Usury, yet for the plainer conceiving thereof, we think it very expedient to add somewhat touching the same. And that the more orderly we may entreat hereof, these things shallbe handled.  
first we will show that Usury is forbidden, and 
1. The thinger which are handled in this discourse of Usury. 2.  wherefore.  
Then we will note the punishments of Usurers, that the remembrance of them may somewhat assuage their greediness.  
Afterwards we will show how the dispensers of the 
●.  mysteries of God, that is, the preachers of the Gospel, should behave themselves in this matter of Vsur●e, that so they may neither be partakers of other men's offences, nor go about any thing that may turn to their own destruction.  
Last of all, we will give certain admonitions, the 
4.  marking whereof in all bargains, willbe very profitable.   

¶ The. 8. Chapter. That Usury is forbidden, and wherefore.  
THe prohibitions of Usury are ●oure, which being carefully and christianly 
How many ways Usury is forbidden.  considered of us, we shall plainly perceiu● what may be thought of Usury in general. Wherefore I will orderly and distinctly recite them.  
The first prohibition is natural. For first even by the 
1. Nature condemneth usury. Philosophers inveigh against Usury. Aristotle.  only light of reason Philosophers have condemned the same. Aristotle the chief among Philosophers, teacheth that Usury is against nature, moved thereunto by this argument: Money by nature can not bring forth. Therefore to take Usury by Money is unlawful▪ And therefore Usury is called of the Grecians Tokos from bringing forth, as though there were a certain birth of Money, that even by the very name it might become odious. Aristophanes calleth Usury a beast, 
Aristophanes.  which in process of time bringeth forth Money, and is every day more fruitful than others. Plato doth banish 
Plato.  Usury out of his Commonweal. For he saith in his fift de legibus: It shall be lawful for any man which borroweth upon Usury, neither to pay the Usury, nor to repay the principal. Plutarch by this argument doth 
Plutarchy.  conclude that Usury is against nature: Of nothing can be made nothing. Cicero doth compare Usury to manslaughter. 
Cicero.  And therefore as it is against nature to kill a man, so is it to take Usury.  
Besides inequality in bargaining is against nature. 
Another reason why Usury is against nature.  For it destroyeth nature. And therefore the gain gotten for due office of lending, must of necessity be against nature.  
last of all, for that a civil society is most agreeable 
A third reason.  to Nature, Usury must of force be enemy to Nature, because it overthroweth human society.  
The second prohibition is divine. For God in his 
2. The word of God condemneth usury.  holy Scripture doth forbidden the same▪ Exod. 22. If thou lendest to my people being in poverty, which dwelleth with you, thou shalt not trouble him with exaction, nor oppress him with Usury. Levit. 25. Thou shalt not give him thy money upon Usury, nor lend him fruit for increase. The cause of this commandment goeth before, That thy brother ma●● live with thee, to wit, not oppressed with Usury. Deut. 23. Thou shalt not exact of thy brother Usury either of Money▪ or of Meat, o● of any thing else, etc. Ezech 18. He that hath not given forth upon Usury, neither hath taken increase is just, and shall surely live. Hereup●on it followeth in the contrary sense, that he is unjust and shall die which hath given upon Usury and taken increase. And it is said in the 15. Psalms, That he shall not devil in the tabernacle of the Lord, which giveth out his money upon Usury.  
The third prohibition is Political. The ancient Romans 
3. Politic laws forbidden usury. Romans.  neither used, nor allowed, but altogether abhorred, and punished Usury. But in process of time their covetousness increasing with their good success, by little and little usury crept in, and so grew on till a● length it raised sedition in the Commonweal. For which cause Usury though it could not be utterly abolished; yet was it by laws repressed. The city of Athens 
Athenians. Solon.  gave Solon in commission to moderate the Usury wherewith the Athenians were grievously oppressed▪ For sedition did arise because of the cruelty of Usurers, which compelled the sons and daughters of their debtors either to be sold, or become their slaves, to satisfy the Usury: Solon at the request of the people made a law, that from that time no free man should become a slave either for Debt or Usury. And appointed this measure unto Usury, that for an hundred crowns lent for à month, but one crown should be paid.  
The Emperors have appointed to adventurers but 
Emperors.  twelve in the hundred, to other lawful occupiers but eight, to noble men ●oure, and to the common people ●●xe in the hundred.  
The last is Ecclesiastical. I call the Ecclesiastical 
4. Godly fathers condemn Usury.  prohibition not by the decrees of the Pope, whom we acknowledge to be neither the head, nor tail, nor any part of the Church, but by Statutes of holy Synods, and by the sayings of godly Fathers, which vehemently forbidden Usury. In the 47. Decrees there is mention made of the Canons of the Apostles, which condemn Usury. The Counsel at Nice, at which were 
The counsel at Nice. Gratian.  ●18. Fathers, did also condemn Usury. And Gratian against the Usury among Clergy men, doth allege this out of the Decrees of the Nice●e Counsel: Because many Churchemen through covetousness, following filthy lucre, have utterly forgotten the commandment of God, which saith, he which hath not given his money upon usury; this holy Counsel hath s●● doun●▪ that if any man after this determination be found to take Usury, or by any such trade to seek filthy gain, etc. he shallbe cast out of the Clergy, and removed from all Ecclesiastical living. Hierome saith▪ To lend upon Usury, 
Hierome against Usury.  to cousin, and to steal, do nothing differ. Lend to thy brother, and receive that which thou gavest, but take 
Augustine against Usury.  no overplus, because to take overplus is Usury. Augustine saith: What shall I speak of Usury, which even the very Laws and judges themselves command to be restored? Who is the worse man, he which taketh something from a rich man by theft, or he which taketh a poor man's life fro● him by Usury? These and such like are ill possessed. And I would they should be restored, 
Ambrose against Usury.  etc. Ambrose saith: Why dost thou convert the industry of Nature into deceit? Why dost thou desire to make men miserable? Why dost thou make à dearth to be wished for of the poor; and doest lament the common plenty▪ Thou dost inquire where sear●iti● i●▪ Thou callest that industry, which is the subtlety of Satan, and that which thou callest a remedy, is the policy of mischief. May I call Usury thievery (the times of Theft is sought for, whereby like a cr●●ll deceiver thou creepest into the bowels of men) which maketh Corn laid up in store to increase by Usury? Why dost thou wish evil unto 
Ambrose in another place.  all men? Thy private gain is the public hindrance. And in another place: He lighteth without a sword, which ex●ct●th vsuri●● he doth revenge himself without a sword▪ 
chrysostom for and against Usury. Here I ouerpass● somewhat for brevity sake, referring the reader to the former part of this book, where this point hath been more amply handled cap. 6. Pag. 13. b. The sum of this chapter.  which i● an Usurer. chrysostom saith: Lend, take Usury, lend to receive again where no envy is, no accusation, no snares, no terror. Lend not upon Usury to the poor, but to Christ, which for thy sake was in poverty▪ hungry, & nourisheth all men. This Usury prepareth a kingdom, but the other▪ bringeth to hell: this doth proceed from godliness and pity, the other cometh from co●etousnes and cruelty.  
Hethero we have shown how many ways Usury is forbidden, and wherefore, the some where of is that Usury is therefore prohibited, because our neighbour should not be damnified; charity among men not quenched; human society violated; the goods of private men devoured, both to the destruction of good houses, and the decay of Commonweals. As often therefore as we read that Usury is forbidden, let us look upon these ends of the prohibition, least otherwise under the pretence of unlawful Usury, we judge unwisely of lawful contracts.   

¶ The 9 Chapter. The punishment of Usurers.  
I Find that the punishments 
Three kinds of punishments for Usurers.  of Usurers is of three kinds, that is to say, Political, 
●. How the Romans punished and conceived of Usurers.  Spiritual, and Ecclesiastical. The Political punishment for Usurers among the Romans, as Cato witnesseth, was that thieves should make a double restitution, but Usurers should restore four times as much. By which sentence no doubt the ancient Romans did sufficiently enough declare, that they conceived worser of Usurers, than of common thieves. And for that cause they barred them from honour and public offices in the Commonweal. But alas, so corrupt are the manners of Christians at this presence day, that such as profane people accounted odrous, and more to be detested than thieves, they among Christians are preferred too 
The spiritual punishment of Usurers. 2.  honour, and sitto bear authority.  
The Spiritual punishment of Usurers, although in deed it be most intolerable, yet many do but laugh thereat. For he which exerciseth Usury, is no doubt excluded from the family of God, and congregation of true Christians. For how can he be a member of Christ, which is a killer of Christ in his members? How can he be of the household of God, which is a slave to Satan? Which maketh a scoff at the word of God? Now they which are not of the body of Christ shall have no portion in the treasure of Saints, which is more precious than all the riches of this world. What treasure more excellent than to possess Christ? What riches better than the inheritance of heaven? This treasure, and these riches hath poor Lazarus full of sores, yet the servant of God, but the rich glutton shall lack them for ever, and with him as many as casting of the service of God, addict themselves wholly to sinful gain. For what is it I beseech you, if by Usury you attain to the riches of Croesus, and yet lose your souls? O perverse opinion! Thou haste a marvelous care of this life, which God knoweth is but short, but of the life to come, which is everlasting, thou haste no care at all. I therefore, if mine admonition may do any good, earnestly beseech you, and as many as think there is a righteous God, and believe that a day of judgement will come, and certainly persuade themselves of an other life after the leaving of this, that they will with speed repent, that when the Lord shall come on the sudden before they are ware, he may find them appareled with the wedding garment, not with a devils weed procured by Usury.  
The Ecclesiastical punishment of Usurers in old 
3. The Ecclesiastical punishing▪ of Usurers.  time was this. first, they were rejected from the solemn Ceremony of the offering. secondly, they were barred from receiving the holy Communion. thirdly, they were excluded out of Christian burial. Which penalties though they seemed very grievous, yet were they very necessary. For, first as touching the Ceremony 
usurers might not offer as other honest men did.  of the offering, or alms to the use of the Ministers of the Gospel, and relief of the poor, it is to be known, that alms received of Usurers is abominable 
The alms of an usurer is abomination before the Lord.  before God. For no Sacrifice (and liberality rightly conferred upon the poor, is a kind of sacrifice) can please God, but such as are well gotten, and proceed 
Liberality a kind of sacrifice.  from a pure mind, and lively saith. For this is most true, that no work of man can please God, before the mind doth please him. And the mind cannot 
What sacrifices please God.  please, except first by the Spirit of Faith, it humble itself before God. And this is confirmed by the saying 
Our mind must please God, before any work of ours can please him. How it may be known when the mind doth please God. ●●aie. 66.  of Esaie: To him will I look, saith the Lord, which is humble and of a lowly spirit, and doth tremble at my words. To kill an Ox (without humility of spirit) is no better than to slay a man: To sacrifice a Sheep, as to cut a dogs throat. By these, to speak in a word, the Prophet doth signify that all things are unclean to the unclean, and that nothing can please God, which proceedeth not from the fear of him, and is justly done of a righteous man.  
secondly, the barring of Usurers from the holy 
2. Usurers excluded from receiving the holy communion.  Supper of the Lord, was grounded upon good reason. For what portion have swine in the body and blood of Christ? what have they to do with the bread of sons, which are bondslaves to Satan? Give not, saith the 
Math. 7.  Lord, that which is holy unto dogs. Cast not Pearls afore swine. What, I pray you, have they to do at the table of the Lord, which being fat with the food of Satan, that is, with Usury, are ever lusty? And therefore these Ministers of God which knowing them to be Usurers, will give the most blessed body and blood of the Lord unto them, do not only wickedly communicate in their sins, and thereby shall receive such punishment as they do, but also as much as in them is, they cast the body and blood of our saviour into a most filthy and detestable sink, for which let them be assured they shall receive eternal torments in hell.  
Finally, the punishment of burial was very wisely 
3. Usurers had 〈◊〉 christian burial.  appointed by our forefathers. And that shall he perceive that will consider the cause, wherefore we honour the bodies of good men with an honest pomp, at their burial. But what is that cause? The hope of a glorious 
Of burial.  resurrection For it is meet, that such bodies be in seemly manner buried which in time we hope shall be conformed after the glorious body of our Saviour Christ. For in beholding the bodies of good men 
Why Usurers are not to be buried like Christians.  committed too the grave, we lift up our minds too him, which one day, after the sound of the Archangel shall say: Arise ye dead. And being risen shall beautify them with immortal glory. But now seeing the ungodly, among whom are Usurers as chief, and the stipendaries of Satan, first of all shall rise again, as Daniel witnesseth, to shame and e●erlastyng confusion, what goodman can judge them worthy to have burial like the Saints of God? In the 15. Psalm he is numbered among the godly▪ Whom his eyes despiseth a vile person, and honoureth them that fear the Lord How therefore can be cause him to be buried in à christian, and honourable burial whom he doth abhor? Iere●te 
Iere●. ●●.  foretelleth, that a Tyrant shallbe buried with the burial of an Ass, and that by the just judgement of God: What shall we decree by the same word of God concerning Usurers, which are more cruel than any tyrants?   

¶ The 10. Chapter. The objections which Usurers allege for themselves.  
BUT what have I done? what enemies have I gotten? Who will not speak against this severe discipline of the Church? Who will not found gloss to colour their usury? Many will say (through the suggestion of Satan their Schoolmaster, which deceived our first parents) that the Law of Moses hath long since, by the coming of Christ, been 
The first objection of usurers.  cut of, abrogated, and put away, and doth nothing at all pertain to the people of God, which are at liberty, and discharged quite from the commandments of Moses.  
These may seem to be plausible words, but sure 
The answer.  they are horrible to a good conscience. For they which paint their covetousness under this colour, being deceived by their domestical Eve, their corrupt Nature which was miserably seduced by Satan, wilfully destroy themselves, and by their own Sophistry are deceived. For they do not rightly consider the commandment of Moses, neither do they, as it would beseem them, reduce the prohibition of Usury, to the Law of Charity, which if they would, they should plainly perceive that if Usury be established, Charity is banished, 
Where Usury is established, charity is banished.  which God will have to continued for ever. Now therefore in asmuch as Charity neither in this life, nor hereafter shallbe put away, as much as pertaineth too the 
The law of charity hath been from the beginning, and shall continued for ever.  precept and will of God, and obedience evermore due to the same, who seeth not that Usury, which is clean contrary to Charity, is condemned? But for answer this shall suffice, and the rather, because above Cap. 8. entreating of the causes wherefore Usury is unlawful, we handled this matter. And therefore without all controversy, they shallbe very naked which bring this leaf to hide their filthiness.  
But they will perhaps except again and say, No injury 
A second objection.  is done to him that is willing. He which humbly doth request to borrow money of an Usurer, doth promise to pay Usury, not compelled thereunto but of his own accord, and therefore the Usurer which helpeth such a man can not be said too violate the Law of Charity.  
The principle from whence this reason is taken, is 
The answer.  doubtful, because it respecteth two meanings, whereof one is true, and the other fall. For every will is not voluntary, and of itself, as it may be easily confirmed by examples. A wayfaring man, delivereth indeed his 
Every voluntary action is not without constraint.  treasure of his own accord unto thieves, which he would not do could he escape their sword. A Mariner casteth his goods into the sea, and that willingly, but from whence proceedeth his will? Truly not from a voluntary election, but through fear of making shipwreck. For therefore doth he cast his merchandise into the sea, lest he and all should perish. Wherefore two evils being proposed, he chooseth willingly that which seemeth lesser in his judgement. In like manner the borrower agreeth to pay usury and that willingly, and yet he would not so do, except necessity constrained him for the avoiding of a greater inconvenience.  
Moreover they object that families and Commonweals 
A third objection.  cannot be maintained without Usury.  
I grant the same in this corruption of the world, 
The answer.  where all manliness is excluded. But from whence proceedeth that profit, whereby you say that families and Commonweals are maintained? From Usury? Nay. For no goodness in deed can be gotten by Usury, 
Other objections you shall find in the former part of this book cap. 9 pa. 23. b.  but rather a sea of discommodities. But if happily any good seemeth to come by Usury, that should not be ascribed to Usury, but rather to lending, which lending, if it were done without Usury, would more profit families and commonweals.  
But you will say, your words are spent in vain, in going 
An objection for all.  about to call Usurers, which are idolaters (for their money is their God) into the right way. Though it be so (for like 
The answer.  Adders they stop their ears at the preaching of God's word, and hear nothing with such indignation as their Usury to be cried out upon. Their profire is so sweet, that they had rather forego heaven, than go without that. And hereof it is, that many which might live well otherwise, forsake honest trades of living to live in idleness upon Usury to the decay of many good houses, and hurt of their commonweals) though they will not hear, I say, yet is it our duties to admonish them, that at the least they may think that the day of the Lord is at hand, and will suddenly come 
Remember the day of judgement o ye worldlings.  upon them then, at which time they shall tender an account to an upright judge, which neither can be corrupted with any excellency of person, nor deceived by subtlety of reason. And then they will confess our counsel to be good, and bewail their disobedience to the same.   

¶ The 11. Chapter. The office and duty of the Preachers in reproving Usury.  
AS it belongeth to the Magistrate 
Preachers are to use the judgement of the spirit in all their doings.  to punish, so is it the part of the preachers to reprove usury: to lift up their voices like trumpets, and to blow abroad the horribleness of this vice, and the hurt it doth unto commonweals. Yet are they to use the wisdom of the spirit to their own comfort, the profit of the Church, and the better advancement of the glory of God.  
First the should earnestly inveigh against all unlawful 
1. All unlawful contracts are to be found fault withal. The Gospel favoureth no unlawful, or cozening contract.  and wicked contracts, and show that no unjust or cozening bargain can stand with true religion: among such the matter of Usury should not most coldly or carelessly be handled, but zealously.  
afterward they should with all diligence beware that rashly they do no reprove all contracts, which in 
2. All contracts which may seem at the first unlawful, are not rashly to be reprehended.  their judgement do seem unlawful, allowed by the magistrate.  
Furthermore, let them, as much as they may, amend all manifest errors in bargaining by Ecclesiastical discipline, and that not through any private malice, 
3. Preachers must not reprehend through malice, but through the zeal of God.  or affection, but with great counsel and deliberation, jest that untimely correction do more hurt than profit.  
Then, if they cannot reform all abuses, which they 
4. What Preachers should do when public reprehension can take no place.  shall find in bargains, let them take heed that they trouble not the Church overmuch, but commend the cause unto God, and beg of him that he would set to his helping hand.  
Last of all, let them with diligence admonish the 
●.  rich men, that they suffer not themselves to be entangled 
How Preachers should deal with rich men.  with the show of riches, and that they takeheede, jest being seduced by the subtle arguments of the seducing flesh, they lose their faith, and fall into the snares of Satan. And tell them withal that these words of Christ were not spoken in vain: It is an hard thing for 
An hard thing for a rich man to be saved.  a rich man to enter into the kingdom of heaven. Likewise they should now and then tell them what is the true use of riches, and how that Christ would therefore have many of his members to be poor, and in respect of others, miserable, for a trial whether that men love him unfeignedly, and are willing to obey his commandments, or no.   

¶ The 12. Chapter. Profitable admonitions for all dealers and occupiers in this world.  
IT followeth now finally, that we give (as we promised above, cap. 7.) certain observations, which being diligentile considered of the virtuous, will profit, by the help of God, very much.  
The first, Paul saith, 1. 
1. The first admonition for occupiers in the world.  Timoth. 1 The end of the Law is love, out of a pure heart, a good conscience, and from a faith unfeigned. We said above (cap. 8.) that Usury was therefore forbidden, lest charity among men should be broken. This rule of Paul, first, will that charity 
The tutchstone of our outward actions.  proceed from the pure fountain of the heart. Therefore thou art to take heed, jest while outwardly thou pretendest the love of thy neighbour, thine heart inwardly be unclean, and so thy work be odious and filthy. secondly, it requireth a good conscience, that is, that before GOD thou mayest truly say, that in all thine actions thou dost unfeignedly, and in deed seek the glory of GOD, and the profit of thy neighbour. Therefore let this rule of Paul be evermore in mind, and serve for a touchstone to examine all our actions by.  
The second: Abstain from all appearance of evil, 
2. 1. Thes. 5.  saith the Apostle. This is a most necessary rule. For it warneth not only to avoid those things which are evil in deed, but also that we abstain from all appearance of evil, that is, that we shun from doing that, which hath any show or likeness of evil. Whereby all coloured dealings are forbidden, as well as manifest offending.  
The third: Let your manners be void of covetousness 
3. Heb. 13.  This precept of saint Paul doth not only belong to the mind, that the same be not profaned with Idolatrous covetousness, but also to outward manners. For it would have us to live so, that no man blame us 
No piety towards God, where their is no charity towards our neighbour.  for covetousness. For where manners do accuse the heart of covetousness, there undoubtedly is neither pity, nor faith. Wherefore it is a godly prayer of king David: Incline mine heart o Lord to thy testimonies, & 
Psal. 119.  not to covetousness. Here doth David set obedience towards God against covetousness, signifiying that 
He which loveth mammon, little careth for religion.  such is their Nature, that where one is, the other cannot be. If therefore the heart be infected with the contagion of covetousness, there cannot be a sincere Religion towards God. If the covetous man show any 
The covetous Protestant, as but a dissembling protestant  obedience towards God, it is but mere hypocrisy. But contrariwise, if the heart do burn, and be inflamed with the love of God, and of his religion, covetousness can have no place. For what agreement hath the Idol of covetousness, with the temple of God? Therefore I would have the godly to bear in mind this precept of saint Paul: Let your manners be void of covetousness: and to pray with David from the heart, Incline my heart o Lord to thy testimonies, and not to covetousness, which being done, as it should be, I doubt not but less contention will arise about Usury.  
The fourth: Paul would have all Christians so to 
4. A shame for Gospelers to excel the very Pagans' in all wicked and unlawful dealings.  live, that the Gospel be not evil spoken of among the Gentiles. But certain it is, that among the very Turks and all profane people, Usury is abhorred. And therefore what will they say of Christians, when they shall hear that we contend with the most ungodly nations under the sun, and surpass them in all unlawful dealings? This undoubtedly should move the godly 
A good Christian had rather all his life time to live in extreme poverty, than to obscure the glory of his profession.  rather to live poorly, than to 'cause the name of God, and the Gospel of Christ to be blasphemed of the ungodly. It would rather become us, through all examples of well doing, and godliness to win them, that together with us they might glorify God, and be saved. But alas what is done? Under the outward show of Christianity, we hide all Turkish, yea and devilish impiety.  
The fift: Paul biddeth us to avoid offence, lest 
5. We may not offend the weak consciences of any.  that the weak being offended at our dealings, do fall. Neither is it his mind that we abstain from things evil of themselves, but also from things lawful. It was lawful for S. Paul through the liberty of à Christian to eat flesh, but what saith he? Afore I will offend my brother, I will never eat flesh. And therefore such is the duty of the godly in deed, that they will not only beware of defiling themselves by any spot of sin, but also of giving any occasion, whereby the weak may fall, and judge sinisterly of us.  
The sixth: We should bring unto our minds the excellency 
6. The name of a Christian a glorious name.  of our calling. For certainly the name of à Christian is a glorious name. For a man borne of a noble and famous house to go about servile and base business, is shameful; for so he staineth his house and stock from whence he came: much more shameful is it for the sons of God to defile themselves with things unseemly, for thereby they shame their brethren.  
The seventh: we should fear jest our posterity be 
7. The children of the covetous commonly prospero not.  plagued for our covetousness. For whosoever heapeth up riches for his heirs by unlawful means, shall not escape punishment. For God, either doth take away their heirs from them, that they may see their wickedness 
Covetous Parents have poodigall children.  and repent: or doth punish the heirs by casting them of, suffering them to rush into sundry vices, that such things as were unlawfully gotten, may unthriftily be consumed, to the certain destruction of the heirs.  
Finally: Let this cogitation come into mind: I see 
●.  many times the children of poor and godly parents to come to great honour, and that without the help of riches, for they had none, through the benefit of learning, wisdom, and virtue. Contrariwise, I see divers which have had great possessions left unto them by their predecessors, and yet are come to extreme poverty, through their own fault: or, as painted tables, unprofitable in a Commonweal, like the wooers of Penelope, and the Epicures hogs, borne to consume the fruit of the earth. This cogitation will make the virtuously disposed parents to leave their Children rather virtue and qualities, than riches without virtue, which seldom cometh to good.   

¶ The. 13. Chapter. Of Alms.  
BEfore we come too the other sorts of civil contracts, I think it not amiss in this place, having already spoken both of Godly, and also of unlawful lending, to speak somewhat of Alms or free giving. A thing necessarily required of every godly man. For it pleaseth 
Be merciful, as your heavenly father is merciful.  God (as above in this book cap. 2. and in other places we have often said) to send the poor among us, to try whether we love him like true children, and make account of his commandments or no. And, à nota le argument is it of unfeigned piety, if we take pity of the poor, the very members of Christ, the sons of God, heirs of the joys of heaven aswell as we. But for that I see many causes, as the love of money, the ignorance of God's providence, heathenish mistrust, abuse of the blessings of God to vanity, unprofirable expenses, and a lamentable want of natural affection, whereby the poor are not pitied, I think it good in this place somewhat largely to entreat of Alms, both to show that we are bound thereunto, and that the more willingly we may discharge our duties, and see unto the poor more cheerfully. Wherefore I will first 
1. Things to be considered in this treatise of alms.  of all show how we should begin to deal our alms, and what are the kinds thereof. afterward I will recite the causes, which may provoke the godly to bestow 
2.  their Alms. Then I will signify with what mind 
3.  one should deal his alms, and withal I will prescribe a manner of giving alms. Last of all, I will show what 
4.  are the ends of true Alms, and the commodity redounding to the merciful.   

¶ The 14. Chapter. The kinds of Alms.  
HE which would be merciful, 
How a man dealeth his alms upon himself.  aught to deal his alms first upon himself: secondly upon others. He bestoweth his devotion upon himself, that repenteth his old and wicked life, and turneth unto God. For no mercy (so doth the word alms signify) can be extended of him, which is not as yet under the mercy of God. Hitherto pertaineth that of Augustine: If thou wilt give thine alms begin with thyself. For how can he be merciful unto others, which is cruel to himself?  
The mercy, or alms which we must give unto others, 
How we must bestow our alms upon others.  is of two sorts, spiritual and civil. The spiritual alms is to reclaim him which wandereth from the 
The spiritual giving of alms.  flock of Christ, and reduce him into the right way to eternal happiness. Not alms is more excellent, more profitable, or more necessary than this. For as the soul is better than the body, so the alms whereby the soul is refreshed, is far more excellent than the alms, whereby the body is nourished. And as everlasting riches are to be preferred before all the commodities of this life, which are but for a time: so the Alms which serveth to the attaining of eternal life, is to be more esteemed than the alms serving but while we are in this world. Saint james doth generally extol 
james. 5.  this alms in these words: Brethron, if any among you have erred from the truth, and is converted by some, let him know that whosoever hath converted a sinner from going astray, shall save his soul from death, and shall cover the multitude of sins.  
The civil alms belongeth to the body, or this present 
A civil giving of alms.  life, to wit, when we being touched with compassion, do secure the necessity of any poor man.  
To both kinds of mercifulness Christ by the example 
We are bound to cherish and comfort both soul and body of the poor. Luke. 6.  of his father doth adhort us, when he saith, Be ye merciful, as your heavenly father is merciful. Let every one bear this in mind, which thinketh God to be his father.   

¶ The 15. Chapter. The causes moving to mercifulness.  
THE causes which may incense the godly to pitt●c towards the poor be many, especially these.  
The first is Christianity 
1.  itself, or the profession of Christian religion. For this doth require that we excel in all good works, and that we make of, and cherish one another as the members of one body whose head is Christ. When this 
Good children will imitate the virtues of their fathers.  is done through faith in Christ, we study for Christianity in the fear of God, that is, to imitate the nature of God in deed. For because God, whom by our profession 
How we are said to be imitators of God.  we are bound to imitate, is rich in mercy, we imitating his mercy, are said after a sort to be the imitaters of God himself. But as many as are not exercised in 
Who are ●h●sonnes of God.  this imitation, they are Christians only in name, Bastards, and no sons of God. For none are the sons of God, but such as imitate the virtues of their father. 
Malach. 1.  Hitherto belongeth that saying of the Prophet: If I be a father, where is mine honour? But the chiefest part of honour, which children can do to their Parents, is to imitate their virtues. Whosoever desireth to be glorified with the honour of à Christian, let him place before his eyes this cause of mercifulness and liberality, and take heed that he be not carried away through examples of wicked men from this necessary, and due service of God.  
The second is the commandment of God, whereunto 
2.  all creatures must be obedient. jesus the son of 
Eccles. 29.  Sirach maketh mention of this cause, saying: Help the poor for the commandment sake, and turn him not away because of his poverty. And a little after: Bestow thy treasure according to the commandment of the highest, and it shall profit thee more than Gold. All the 
Liberality the chiefest part of charity.  testimonies of scripture, which commend unto us the love of our neighbour, do above all require liberality towards the needy. For this is the chiefest part of true charity. Hitherto belongeth that of the Lord: I command 
Deut. 15.  thee that thou open thy hand unto thy needy brother. He which contemneth this commandment, 
Whosoever giveth not unto the poor, loveth not God. john. 3.  how can he love God? how can he fear him? For so saith john: whosoever hath the goods of this world, and seeth his needy brother, and shutteth his compassion from him, how abideth the love of God in him? And job: He 
job. 6.  which taketh away compassion from his neighbour, hath cast away the fear of the Lord. Whosoever therefore 
The duty of ● Christian man.  doth purpose from his heart to serve and fear God, let him think that he oweth obedience to God commanding. Of the which Micheas spoke after this manner: I will show thee, o man, what is good, and what the Lord requireth of thee, namely to deal justly, and to love mercy, and to humble thyself to walk with thy God.  
The third may be the examples both of Christ, 
3. The mercy of Christ towards us miserable wretches.  and his members. Christ become poor too make us rich. And then again, what do we own to the members of Christ? especially when he doth witness himself that what soever is done to the lest of his members, 
Math. 25. How ready the holy fathers were to relieve the poor.  is done to himself? The holy fathers delighted in nothing so much, as in cherishing the saints of God. Abraham doth humbly entreat strangers to abide, the better to extend forth his liberality. Lot inviteth 
Abraham. Lot. Cornelius. A notable example for courtiers to imitate.  Angels, supposing them to be poor travailers. Cornelius the Courtier is said to have spent his time in prayer, and giving of alms, which ascended into the heavens, as the Scripture witnesseth.  
The fourth is the dignity and account which God 
4. The account which God maketh of alms devoutly bestowed. Matth. 9 Heb. 13.  maketh of our alms devoutly conferred. Proverb. 21. To do mercy and judgement, is more grateful to the Lord, than sacrifice. Christ himself saith: I will mercy and not sacrifice. The Apostle adhorteth that we forget not to be liberal, and beneficial: for in such sacrifices he saith, God delighteth. Such is the excellency, such is the account before God of alms godly bestowed. It 
Alms better than sacrifice.  is preferred afore sacrifice: God is said to be singularly delighted therewith. This account which God maketh 
God is delighted with the alms given by his servants.  of our alms, aught much to move the rich men of this world, that they endeavour, according to the counsel of saint Paul, too be rich in good works.  
The fift is our neighbour himself. Every man as 
5. Who is our neighbour.  well the wicked as the godly is my neighbour, and that first by reason of creation: secondly, because of likeness: 
1. 2. 3. How many ways christians are linked together in ●igh●●● or neighberhode.  thirdly in respect of human society. And although this triple bond, whereby all men are tied together, is a great cause, why one should benefit an other: yet is there a greater coupling together of Christians. For there is a common calling of all Christians, whereby we are called to the unity of the spirit in the 
1.  bond of peace. secondly, by the same Spirit of Christ 
3.  we are regenerate into the sons of God: whereby we have all one Father which is God, and therefore are all brethren. thirdly, we are members of the same 
2.  mystical body, whose head is Christ. last of all, we 
4. All men are debtors unto God▪ and every one oweth a duc●●● to another.  have one and the same hope of everlasting life, and are all heirs of eternal happiness in Christ our Lord. I say nothing of that bond, whereby all men in this world are debtor one to an other. If this cause of liberality and mercifulness were considered of many as it should be, they would use less cozening, and unlawful gain, they would not so much spoil the poor members of Christ, but make of, and cherish their own flesh. And therefore as often as we see any through misery craving our aid, let us I beseech you, remember that saying of Esaie: Despise not thine own 
Esaie. 5●.  flesh.  
The sixth cause, is the sundry punishments for 
6. The punishments of the unmerciful. 1. Eccles. 4. 2,  such as be hard hearted. The first is the wrath of God, Turn not away thine eyes from the poor, because of displeasure. The second is cursing: In the same chapter of Ecclesi. it is thus written: The prayer of him whi●h● curseth thee in the bitterness of his heart shallbe heard, and he will hear him that made him. The third is 
3.  to be rejected when thou prayest being in need thyself. He that stoppeth his ears at the cry of the poor, 
Proverb. 21.  shall cry himself and not be heard●. An horrible punishment truly as may be: and no marvel though God hear not him, because he heareth not the sun of God crying in his members. The fourth is, to lose that 
4.  wherewith God hath blessed thee. For it is written: From him which hath not, shallbe taken away even that 
Matth. 25.  which he hath. And he is said not to have, which useth not his gifts and riches to the glory of God, and relief of the poor. Hitherto belongeth that saying: He 
Proverb. 3.  which despiseth the prayer of the poor, shall suffer poverty. The fift is the beggary which the children of 
5.  the covetous come unto, or their filthy and wicked life which is more miserable than beggary.   

¶ The 16. Chapter. Of the mind of the giver, and the manner of giving alms.  
I Have spoken of the punishment of them which are cruel towards the poor, and that not out of Philosophy, which may err, but out of the word of God, which can not deceive. He which shall contemn these, shall fall, ere long be, into the severe judgement of God Now are we to speak of the affection or mind of him which giveth alms, and of the manner how he should bestow the sa●●e.  
A giver of alms should avoid two vices, as Christ 
1.  
A giver of alms must take heed of Hypocrisy.  willeth, Math. 6. and they are Hypocrisy, and Vain glory. For these two vices like the Plague, or poison are 
2.  very infectious. Where hypocrisy is, there is no faith: 
Vainglory.  where vainglory is, there can be no love, or fear of 
There is no faith, where hypocrisy is. There is no fear of God, where vainglory doth abide. The affections that aught to be in à giver of alms.  God. Therefore we should in giving of alms carry with us a love of GOD, charity towards our neighbour, simplicity and cheerfulness. For these affections, as it were with a celestial salt, do make our alms to savour most sweetly before the Lord. Besides, a merciful man should not be destitute of faith, whereby he knoweth that his alms do please God, and also persuadeth himself that the care of God is such over his chosen servants, that he will not suffer them to want things necessary for this life. And because he requireth at our hands that we help others, and hath promised â reward, we aught even for God's sake to do good, and again to look for help from God through faith.  
In the manner of giving our alms, we should consider 
1. In the manner of giving alms what 〈◊〉 to be respected. Tob. 4.  first the quantity, according to the counsel of Tobias, which saith: If thou haste much, give plentifully: if thou hast little, distribute cheerfully: Secondly, Equality, that thou of duty bestow thy alms on the 
2. The poor when they are relieved must be thankful. 3.  poor, and that he thankfully receive the same, with wishing well unto thee: Thirdly, cheerfulness of mind, as it is in the 2. Cor. 8: If thou haste à willing mind, it is accepted, according to that à man hath, not according to that he hath not: fourthly, a difference must be put between 
4.  strangers, and those of the household of faith, as the counsel of Paul is: While we have time let us 
Gal. 6.  do good unto all, but especially unto them which are of the household of faith, that is, to them which by faith are the servants of God: finally possession, according to the saying of Solomon: Let thy fountains run out, 
5. Proverb. 5.  but be thou master of them.   

¶ The 17. Chapter. The ends, and fruit of almesgiving.  
THE last thing that we promised too speak of in this treatise of alms, was concerning the fruit and ends of seeing to the poor. And although both the ends and fruit of alms devoutly conferred, may easily be seen by those things which have been said, yet the better to stir up the minds of the well disposed readers to this necessary, good, and holy work, I will allege somewhat concerning the ends and fruits of such alms.  
The ends are four. The first is to relieve our needy 
1.  neighbour, and to refresh the members of Christ. The 
The ends wherefore we should bestow our alms.  second, to provoke others to mercifulness towards the poor, according to that of Paul: your zeal hath provoked 
2.  many. The third, to testify our faith, and fear of 
2. Corinth. 9  God. For the works of charity are witnesses that we 
3.  fear God, whose commandment we obey. The 
4.  fourth to glorify God.  
divers and manifold is the fruit coming by liberality 
The manifold fruit which cometh by liberality towards the poor. 2. Corinth. 9  towards the poor. Paul witnesseth, that it will come to pass that such as have been liberal, and relieved the poor, shall prospero in every good work. For so it pleaseth the Lord, to recompense obedience towards him with new graces. And this it is which the Lord saith, God will reward thee openly. 
Matth. 6.   
David saith: Blessed is he which considereth the poor 
Psalm. 41.  and needy, in the evil day God shall deliver him.  
Solomon saith: He which hath mercy upon the poor▪ 
Proverb. 19  dareth unto the Lord.  
Paul saith: He which soweth pentifullie, shall reap plenty.  
Esaie saith: If thou pour out thy soul to the hungry, 
Esaie. 5●.  and dost replenish the troubled spirit, then shall thy light spring out in the darkness, and thy darkness shallbe as the noon day.  
The Preacher saith: Say up thine alms in the bosom 
Eccles. 29.  of the poor, and it shall deliver thee from all affliction, etc. It shall fight for thee against thine enemies, better than the shield of a Giant, or Spear of the mighty.  
All which places, together with this my discourse, as myself have noted, and I wish the discreet reader diligently to mark, are to be understood of such alms as proceed from an unfeigned faith in the merits of Christ, otherwise it may be thought (which is farthest from my mind) that I agreed with the Papists which make alms meritorious without Christ, and without faith, which is an error.   

¶ The 18. Chapter. Of Commodation.  
COmmodation followeth, which is 
Commodation what.  a kind of lending whereby a thing lent is not his own properly for ever that hath borrowed it, but for a time, and is afterward restored again. It is called Commodation, 
Wherefore called Commodation.  because the thing borrowed doth bring some commodity unto him which borrowed the same. This kind of contract should be without fraud, as well in the lender, as in the receiver, and should agreed with the rule of charity.   

¶ The 19 Chapter. Of letting forth to hire.  
THE contract of hiring, and letting 
What is to be considered in hiring and letting out.  out for money, should be ordered according to the custom of time and place, but so that it serve not from the law of charity. He therefore which letteth out the use of his goods, or his labour, according to the cunstome of the realm, and other circumstances, may lawfully ask a recompense of him which hireth it. And he which will not pay, dealeth injuriously.  
hitherto me thinketh belongeth that contract 
Implantation.  which the civilians call Implantation, because they which hire barren fields are bound too make them better by their labour, and pay to the Lords a certain yearly rend for them, the title for all that remaining to the letter of them out.   

¶ The 20. Chapter. Of the contract of society.  
IN the contract, which men call, of 
The contract of society what.  society, that is, where one layeth out money only, another bestoweth only his labour: or one money and labour, another either money or labour, or both put their labour and money but not a like, this foundation must be diligently maintained, Do not that unto another, which thou wouldst another should not do unto thee. He which contrary to this foundation will deceive his partner, is unjust, and a breaker of the laws of brotherhood.  
Therefore to conclude, the godly in this, and in all other 
A rule to be observed in all honest contracts and bargains.  bargains may safely follow this rule: Every contract allowed by the lawful magistrate, which hath the chief authority, is to be used of Christians, if so be it be not contrary to the law of nature, or commandments of God. And therefore the godly may as well without any offence of God deal in them, as they may enjoy the elements which are common to all, good and bad.   

¶ The 21. Chapter. ¶ Of Church goods.  
IS it lawful for heirs to demand 
A question.  again the goods which their forefathers bestowed upon the church, fro the celebrating of Masses, the Masses being not used, but altogether abolished? We 
The answer.  must aswell respect the mind, as the words of the testator. The last words were that his goods or lands should serve to the maintenance of Masses, which being wicked, are to the great commendation of godly Princes, cut of. The mind was to maintain the service of God. According therefore to the mind of the testator▪ which was good▪ and devout, the goods should be transferred to the true service of GOD, which afore were given to the celebration of the Mass.  
But they object, that In many of their deeds, this 
An objection.  clause is expressed: If such custom of Massing or Singing shall cease, let the heirs have authority to take away those goods, or possessions which their ancestors have given to the maintenance of Masses, etc.  
They which gave such goods to the Church erred 
The answer.  in the particular, and not in the general. The particular is the celebration of the Mass: the general is the honour of God. The heirs therefore having learned a better lesson, aught to amend the faults of their progenitors, and convert that thing to the due honour of God, which was bestowed to the profanation of his divine service. Yea; rather I think it the part of magistrates to do so, for the better avoiding the insatiable covetousness of particular men.  
Flora a notable strumpet of Rome, bequeathed her 
Flora.  substance (which was very great) to the maintaining of a goodly show every year at Rome. But the same being abolished through the great wisdom of Cato 
Cato.  the Censor, which could not abide the filthy behaviour and unseemly gestures used in the same, the heirs of Flora demanded again the goods which Flora had bestowed. But the Senate of Rome did most wisely answer, that those goods aught not to return to the heirs, but the mind of Flora should be respected whose last will was, that her goods bequeathed, should serve to the benefit of the Roman Commonweal. For Flora erred not in the general, though she did in the particular. And therefore to observe the general, the Senate of Rome did most wisely decree, that the goods should not be restored to the heirs demanding them, though those plays were not used. In like manner Legacies bequeathed to the celebration of Masses, are not to be restored to the heirs of the givers, though Massing do cease, but are to be converted to the general, to maintain the Church of God, that is, to help the Preachers, the Poor, the keepers and defenders of the Church. They should not serve to the pleasure of men, but to the necessities of the Church. And that is the judgement also of Bartolus, 
The judgement of Bartolus an excellent Civilian upon this question.  an excellent Lawyer, which in his Commentaries concerning Masses, upon the law, About that which is bequeathed to a City, hath these words in effect: If a Testator have left an hundred pounds for the singing of Masses, which Masses cannot be song because of some prohibition, that thing given aught to be converted to some other use. The general sentence he set down a little afore, in these words: If the Testator add a manner, or condition which is impossible (by reason of the prohibition) for some lawful and honest end, then if it may not be fulfilled according to his words, it is to be converted to some other lawful use.   

¶ The 22. Chapter. The grievousness of their sinning which take away the goods of the Church.  
THey which spoil the Church of 
Spoilers of the Church are breakers of both tables.  her goods, do violate both the commandments of God. For they are against God, wicked, and against the Church and the members thereof unmerciful. For they both sacrilegiously usurp which was given to the service of God, and cruelly bereave the poor Christians of living. Cicero affirmeth that he doth more grievously offend that robbeth the common treasure-house, than he which stealeth the goods of a private man. By which reason they are proved most heinously to sin, which occupy the goods of the Church against all justice. The Lord doth condemn all them, which give not of their own to the poor: and shall we think that such can escape, which take from the poor? He is damned by the word of God which doth not patiently suffer an injury, then can he avoid a plague which doth offer injury to the Church of Christ? God is not deceived by Sophistry, nor will receive any wicked excuse. Howsoever these church-robbers 
An exposition of the eight commandment.  turn themselves, they can never escape from guilt of the eight commandment. For God in saying, Thou shalt not steal, doth forbidden that we take any thing from any person by violence under the pretence of equity. And although many at this day do by violence 
Church robbers scape not scotfree in this life.  enjoy Ecclesiastical livings, and possess them sweetly as they suppose, yet they carry about them a conscience, which notwithstanding it remain without any sense securely, as it were seared with an iron, yet one day for all that, in the hour of death awaked, as it were 
A guilty conscience as good as a thousand witnesses.  out of sleep, it shallbe in stead of a thousand witnesses, and shall more grievously afflict the heart, than any torment outwardly can do. Then they shall well perceive that Esaie said not in vain: Woe be to thee which spoilest, 
Esaie. 33.  shalt not thou be spoiled thyself? and to thee which despisest, shalt not thou be despised thyself? when thou hast made an end of doing wickedly, evil shall come to thee.  
These fellows think they are out of Danger, because they presently feel not the heavy hand of God, 
The punishment of the jews.  & yet they might by the example of the jews, learn, that the lord will punish their sacrilege at the length, though he suffer them a while, for their amendment. The people of Israel contemned the words of the Prophets, but the measure of their sins being full, they were utterly destroyed: In these days the word of God 
The longer the Lord for beareth from punishing, the more intolerable is the punishment when it cometh.  doth sound in all our ears, & yet notwithstanding we sleep securely without repenting, but our sins being ripe, the Lord will also pour out his heavy displeasure upon us, and then it will come to pass which jeremy did foretell: Like a theofe taken in theft shalt thou be confounded. Whereby the spirit of God doth signify, that it will fall out, that such shall sustain everlasting torments, which, making but a sport at the preaching of the word, think all things lawful which the lust of the flesh doth like of.   

¶ The. 23. Chapter. A question about the right use of Ecclesiastical riches.  
BEcause Ecclesiastical riches have been a long while abused, it is upon good consideration demanded, what is the true and lawful use of them, and upon whom they are to be conferred? For every one which weareth an hood, & can buzz out a base in the Church, or can understand the Latin tongue, is not worthy too enjoy such goods, as many have erroneously supposed a long time. But we must hearken to the holy Fathers, whose judgements have been right in these matters. 
The judgement of Gratian concerning the right use of Ecclesiastical riches.  Gratian alleging the judgement of Augustine, doth witness, that the Rents and riches of the Church should be distributed into four parts.  

The first whereof should be given to the Bishop and his 
1.  family, not to maintain pride & riot, not to buy chains, or rings of Gold, not to keep great horses, and courtly trains, but for a necessary and honest sustentation, and for hospitality, lest that he being deceived and carried away by the vanity of riches, do forget his duty, as it is well known hath come to pass in this Realm.  
The second part should be conferred on the clergy, 
2.  whereof I make three degrees. In the first are teachers and learners, which must be maintained lest through need they forsake their calling. In the second are weak and old men, which must be relieved because they cannot labour. In the third, are such as by their pains deserve to be maintained.  
The third should be reserved for the poor, such as 
3.  are poor in deed, and have lived honestly, as for others they are unworthy to be nourished with the goods of the Church. Let them beg.  
The fourth should be employed to the repairing of 
4.  Churches, and houses fallen in decay.   
This sentence of Augustine is a godly and a true partition of Ecclesiastical riches. He will not have hounds and harlots to be maintained; he will not have idle persons to be cherished; he will not have swarms of Monks, most unprofitable drones, to devour up the wealth; he will not have trash and idle words to be sold for the treasure of the godly, but he requireth a just distribution according to the proportion of Geometry, which hath regard both of the office, and also of the labour of assigning stipends.  
And although I allow this judgement of Augustine 
Civil authority belongeth not unto spiritual men.  about the bestowing of Church goods, yet this I add upon good reason. first, because civil authority agreeth not unto Bishops, it is lawful for godly kings and princes to take to themselves Lordships, rule, civil jurisdiction, trains of Bishops, so that they convert them to the maintenance of the Church: that is, godly kings and princes may enrich themselves with these things, that they may have wherewith both to defend their states against their enemies, and show themselves liberal towards godly exiles, or such as have deserved well of the Church and commonweal.  
That Civil government is not meet for Ecclesiastical persons, it may be confirmed by such places of Scripture as put a difference between the ministery of the Gospel and civil government. As my father sent 
john. 20.  me (saith Christ) so send I you. My kingdom is not 
Luke. 22.  of this world. The kings of the Gentiles reign over them, but ye shall not do so. The weapons of our warfare are not 
2. Cor. 10.  carnal. But the Papists object that certain provinces 
An objection of the Papists. The answer.  were given to the Roman Bishop of Constantine. If we grant this to be true, which is most false, yet though that power was given to Silvester, it was not lawful for him to receive it being a spiritual man, and to deliver it to his successors. Because every one aught to do the duties of his calling, according to that of Paul: Study to be quiet, and to meddle with your own 
1. Thes. 4.  business.  
The Bishop aught to preach, the King to govern, 
The duty of a Bishop. The office of a King.  and to guide Armies, to provide quietness for the bodies of his people. These things therefore are not to be committed to a Pastor, but let every one in his 
Necessary rules to be remembered of all men.  calling be mindful of this rule: Look unto your own business. Again, Let every one walk according to his calling. Again: do those things faithfully which are committed unto thee. The saying therefore, but it shall not be so with you, should not only be understood thus, that Christ giveth not civil power to the ministers, but also that it be not taken or exercised of him that is in the ministery.  
The Papists in objecting the answer of Christ to 
An answer to an objection of the Papists.  the saying: Behold, here are two sword, do sufficiently declare that they deal sophistically, and subtly. For when he answereth that it is enough, he showeth the complaint concerning the two sorts of enemies. It is enough that the sword both of the high Priests and of Pilate are drawn against you. Hereof without all controversy is concluded, that Civil government is unmeet for Bishops and Pastors.  
Moreover, where as yet the revenues of the Church are plentiful, and where they are well seen unto by them above mentioned, a godly prince or king like a 
A godly Prince will not spoil, but maintain the Church.  faithful steward and Nurse of the Church, should have a consideration of such goods as remain, and especially provide, that they be not wasted, or possessed by idle fellows, such as neither have, neither can, nor will do any good to their country, or Church. For as a king is the defender of other goods of his people, so aught he be the maintainer of Ecclesiastical riches. And as it is the duty of a king, if a city do abuse their common riches, to provide that they be more profitably bestowed: so should the same King convert such Church goods which were abused in superstition, to other good ends. But yet let every one take heed, lest, under the pretence of godliness, he convert such goods of the Church either upon vile persons, or unto wicked purposes. Which God grant, to whom be all praise ascribed now and for evermore.   
FINIS.   

❧ Imprinted at London by john Kyngston, for Andrew Maunsell.