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The Examination of Vsurie, in two Sermons. The first Sermon.
The Examination of Usury, in two Sermons. The First Sermon.
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Psal. 15. vers. 1. & 5. Lord, who shall dwell in thy Tabernacle? Who shall rest in thine holy mountaine? He that giueth not his money to Vsurie.
Psalm 15. vers. 1. & 5. Lord, who shall dwell in thy Tabernacle? Who shall rest in thine holy mountain? He that gives not his money to Usury.
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THese two verses must be considered togither, because one is the question, and the other is the aunswere:
THese two Verses must be considered together, Because one is the question, and the other is the answer:
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Dauid demaunds who shall come to heauen? and God tels him that vsurers shal not come thither: David demands who shall come to heaven? and God tells him that usurers shall not come thither:
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as if he should say, they go to hell.
as if he should say, they go to hell.
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Therefore as Paul taught Timothie to warne them which are rich, as though they had more need to be warned than other:
Therefore as Paul taught Timothy to warn them which Are rich, as though they had more need to be warned than other:
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so this sentence seemeth to be penned for a warning to the rich, because it strikes vpon the rich mans vice. so this sentence seems to be penned for a warning to the rich, Because it strikes upon the rich men vice.
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I haue spoken of Bribery and symonie, and now I must speake of their sister Vsury.
I have spoken of Bribery and simony, and now I must speak of their sister Usury.
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Many times haue I thought to speake of this Theame;
Many times have I Thought to speak of this Theme;
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but the arguments which are alleaged for it, haue made me doubtful what to say in it,
but the Arguments which Are alleged for it, have made me doubtful what to say in it,
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because it hath gone as it were vnder protection.
Because it hath gone as it were under protection.
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At last you see it falleth into my text, and therefore now I cannot bauke it any longer.
At last you see it falls into my text, and Therefore now I cannot bauke it any longer.
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Therefore if any here haue fauoured this occupation before, let him now submit his thoughts vnto Gods thoughts;
Therefore if any Here have favoured this occupation before, let him now submit his thoughts unto God's thoughts;
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for I will alledge nothing against it, but that which is built vpon the rocke.
for I will allege nothing against it, but that which is built upon the rock.
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Vsurie is the sinne which God will trie now whether you loue better than his word:
Usury is the sin which God will try now whither you love better than his word:
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that is, whether you wil leaue it if he forbid it:
that is, whither you will leave it if he forbid it:
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for if he flatly forbid it, and yet you wilfully retain it, then you loue Vsurie better than Gods word.
for if he flatly forbid it, and yet you wilfully retain it, then you love Usury better than God's word.
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Therefore one saith wel that our Vsurers are Heretikes, because after manie admonitions, yet they maintaine their errour, Therefore one Says well that our Usurers Are Heretics, Because After many admonitions, yet they maintain their error,
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& persist in it obstinatly as Papists do in Poperie.
& persist in it obstinately as Papists do in Popery.
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For this cause I am glad that I haue any occasion to griple with this sinne, where it hath made so many spoiles,
For this cause I am glad that I have any occasion to gripple with this sin, where it hath made so many spoils,
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and where it hath so many patrōs:
and where it hath so many Patrons:
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for it is said that there be mo of this profession in this Citie, than there be in all the land beside.
for it is said that there be more of this profession in this city, than there be in all the land beside.
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There be certain sinnes which are like an vnreasonable enimie which will not be reconciled to death,
There be certain Sins which Are like an unreasonable enemy which will not be reconciled to death,
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& this is one of those euerlasting sinnes which liue and die with a man.
& this is one of those everlasting Sins which live and die with a man.
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For when he hath resigned his pride and his enuie and his lust, yet Vsurie remaineth with him,
For when he hath resigned his pride and his envy and his lust, yet Usury remains with him,
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& he saith as Naaman said, Let the Lord be mercifull vnto me in this :
& he Says as Naaman said, Let the Lord be merciful unto me in this:
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let me haue a dispensation for this, as though this were a necessarie sin, & he could not liue without it.
let me have a Dispensation for this, as though this were a necessary since, & he could not live without it.
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There be three sinnes which are coūted no sins, and yet they do more hurt than all their fellowes, There be three Sins which Are counted no Sins, and yet they do more hurt than all their Fellows,
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and those are Bribery, Nonresidencie, & Vsury: these three because they are gainfull are turned from sinnes to occupations.
and those Are Bribery, Non-residency, & Usury: these three Because they Are gainful Are turned from Sins to occupations.
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How many of this citie for all that they are Vsurers, yet would be counted honest men,
How many of this City for all that they Are Usurers, yet would be counted honest men,
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& would faine haue Vsury esteemed as a trade:
& would feign have Usury esteemed as a trade:
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whereas if it were not so gainfull, it would be counted as great a sinne as any other,
whereas if it were not so gainful, it would be counted as great a sin as any other,
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& so it is counted of all but thē which liue by it.
& so it is counted of all but them which live by it.
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This is the nature of pleasure and profite, to make sins seeme no sins if we gaine any thing by thē,
This is the nature of pleasure and profit, to make Sins seem no Sins if we gain any thing by them,
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but the more gainfull a sin is, the more dāgerous it is, & the more gainful vsurie is, the more dangerous it is.
but the more gainful a since is, the more dangerous it is, & the more gainful Usury is, the more dangerous it is.
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I will speake the more of it, because happely you shall not heare of this matter again.
I will speak the more of it, Because happily you shall not hear of this matter again.
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First I will define what vsurie is: Secondly, I will shewe you what vsurie doth signifie: First I will define what Usury is: Secondly, I will show you what Usury does signify:
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Thirdly, I will shew the vnlawfulnes of it: Fourthly: I will shew the kinds of it:
Thirdly, I will show the unlawfulness of it: Fourthly: I will show the Kinds of it:
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Fiftly, I will shew the argumēts which are alledged for it:
Fifty, I will show the Arguments which Are alleged for it:
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Sixtly, I will shew the punishment of it: Seuēthly, I will shew you what opiniō we should hold of thē which do not lend vpō vsurie, but borrow vpō vsury.
Sixty, I will show the punishment of it: Seuēthly, I will show you what opinion we should hold of them which do not lend upon Usury, but borrow upon Usury.
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Lastly, I will shew you what they should do which haue got their riches by vsurie.
Lastly, I will show you what they should do which have god their riches by Usury.
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Touching the first, Vsurie is that gaine which is gottē by lending, for the vse of the thing which a man lendeth, couenanting before with the borrower to receaue more than was borrowed: Touching the First, Usury is that gain which is got by lending, for the use of the thing which a man dares, covenanting before with the borrower to receive more than was borrowed:
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& therefore one calls the vsurer a legall theefe, because before he steale, he tells the partie how much he will steale, & Therefore one calls the usurer a Legal thief, Because before he steal, he tells the party how much he will steal,
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as though he stole by law.
as though he stole by law.
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This word more, comes in like a sixt finger, which makes a monster, because it is more thā should be.
This word more, comes in like a sixt finger, which makes a monster, Because it is more than should be.
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Another defining vsurie, calleth it the Contrarie to charitie :
another defining Usury, calls it the Contrary to charity:
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for Paul saith, Loue seeketh not her owne, but vsurie seeketh anothers which is not her owne:
for Paul Says, Love seeks not her own, but Usury seeks another's which is not her own:
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therfore vsurie is farre from loue, but God is loue, saith Iohn, therefore vsurie is farre from God to.
Therefore Usury is Far from love, but God is love, Says John, Therefore Usury is Far from God to.
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Now, all the Commaundements of God are fulfilled by loue, which Christ noteth when he draweth all the Commaundements to one Cōmaundement, which is, Loue God aboue all things,
Now, all the commandments of God Are fulfilled by love, which christ notes when he draws all the commandments to one Commandment, which is, Love God above all things,
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and thy neighbour as thy selfe :and thy neighbour as thy self:
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as if he should say, he which loueth God, wil keepe all the Commaundements which respect God, as if he should say, he which loves God, will keep all the commandments which respect God,
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& he which loueth his neighbour wil keepe all the cōmādemēts which respect his neighbour, therfore to maintaine loue, God forbiddeth all things which hinder this loue:
& he which loves his neighbour will keep all the Commandments which respect his neighbour, Therefore to maintain love, God forbiddeth all things which hinder this love:
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and among the rest here he forbiddeth Vsurie, as one of her deadliest enemies:
and among the rest Here he forbiddeth Usury, as one of her deadliest enemies:
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for a mā cānot loue and be an Vsurer, because Vsurie is a kinde of crueltie,
for a man cannot love and be an Usurer, Because Usury is a kind of cruelty,
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and a kind of extortion, and a kind of persecution, & therfore the want of loue doth make Vsurers:
and a kind of extortion, and a kind of persecution, & Therefore the want of love does make Usurers:
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for if there were loue there would be no Vsurie, no deceit, no extortiō, no slaundering, no reuenging, no oppression,
for if there were love there would be no Usury, no deceit, no extortion, no slandering, no revenging, no oppression,
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but we should liue in peace, & ioy, and contentment like the Angels; whereby you see that all our sinnes are against our selues:
but we should live in peace, & joy, and contentment like the Angels; whereby you see that all our Sins Are against our selves:
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for if there were no deceit, then we should not be deceiued; if there were no slaunder, thē we should not be slaundered;
for if there were no deceit, then we should not be deceived; if there were no slander, them we should not be slandered;
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if there were no enuie, then we should not be enuied; if there were no extortion, thē we should not be iniuried;
if there were no envy, then we should not be envied; if there were no extortion, them we should not be injuried;
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if there were no Vsury, thē we should not be oppressed. Therfore Gods law had bene better for vs then our owne law:
if there were no Usury, them we should not be oppressed. Therefore God's law had be better for us then our own law:
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for if his law did stand, then we should not be deceiued, nor slaūdered, nor enuied, nor iniuried, nor oppressed.
for if his law did stand, then we should not be deceived, nor slandered, nor envied, nor injuried, nor oppressed.
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God hath commaunded euery man to lend freely, & who would not borrow freely? Therefore they which brought in Vsurie, brought in a law against themselues.
God hath commanded every man to lend freely, & who would not borrow freely? Therefore they which brought in Usury, brought in a law against themselves.
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The first Vsurers which we read of, were the Iewes, which were forbidden to be Vsurers,
The First Usurers which we read of, were the Iewes, which were forbidden to be Usurers,
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yet for want of faith and loue, Ezekiel and Nehemiah doth shew how the Iewes, euen the Iewes which receiued this law from God himself, did swarue from it as they did frō the rest.
yet for want of faith and love, Ezekielem and Nehemiah does show how the Iewes, even the Iewes which received this law from God himself, did swerve from it as they did from the rest.
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First, they did lend vpon Vsurie to straungers; First, they did lend upon Usury to Strangers;
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after they began to lend vpon Vsurie to their brethren, and now there be no such Vsurers vpon earth,
After they began to lend upon Usury to their brothers, and now there be no such Usurers upon earth,
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as the Iewes which were forbidden to be Vsurers. Whereby you may see how the malice of man hath turned mercie into crueltie.
as the Iewes which were forbidden to be Usurers. Whereby you may see how the malice of man hath turned mercy into cruelty.
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For whereas lending was commaunded for the benefite of men, Vsurie hath turned it to the vndoing of men:
For whereas lending was commanded for the benefit of men, Usury hath turned it to the undoing of men:
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for they take when they seeme to giue; they hurt when they seeme to helpe; they damage whē they seeme to vātage:
for they take when they seem to give; they hurt when they seem to help; they damage when they seem to vantage:
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therfore it is well noted that vsurie hath her name of byting, and she may wel signifie byting:
Therefore it is well noted that Usury hath her name of biting, and she may well signify biting:
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for many haue not onely bene bitten by it, but deuoured by it, that is, consumed all that they haue:
for many have not only be bitten by it, but devoured by it, that is, consumed all that they have:
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therfore as the Apostle saith, If you bite one another, take heede you be not deuoured one of another :
Therefore as the Apostle Says, If you bite one Another, take heed you be not devoured one of Another:
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so I may say if you be vsurers one to another, take heede you be not deuoured one of another, for vsurers are byters.
so I may say if you be usurers one to Another, take heed you be not devoured one of Another, for usurers Are biters.
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As the name of the deuill doth declare what an enemie he is; so the name of vsurie doth declare what an enemie she is.
As the name of the Devil does declare what an enemy he is; so the name of Usury does declare what an enemy she is.
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That you may know vsurie for a byter, her name doth signifie byting. That you may know Usury for a byter, her name does signify biting.
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If there were one byting vsurie, and another healing vsurie, then vsurie should haue two names; If there were one biting Usury, and Another healing Usury, then Usury should have two names;
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one of byting, & another of healing: but all vsurie signifieth byting, to shewe that all vsurie is vnlawfull.
one of biting, & Another of healing: but all Usury signifies biting, to show that all Usury is unlawful.
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Now, you haue heard what vsurie is, & of what it is deriued, you shall heare the vnlawfulnesse of it.
Now, you have herd what Usury is, & of what it is derived, you shall hear the unlawfulness of it.
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First, it is against the law of charitie, because charitie biddeth vs to giue euerie man his owne, First, it is against the law of charity, Because charity bids us to give every man his own,
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and to require no more than our owne; but Vsurie requireth more than her owne, and giues not to other their owne.
and to require no more than our own; but Usury requires more than her own, and gives not to other their own.
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Charitie reioyceth to cōmunicate her goods to other, and Vsurie reioyceth to gather other mens goods to her selfe.
Charity rejoices to communicate her goods to other, and Usury rejoices to gather other men's goods to her self.
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Secondly, it is against the law of Nations;
Secondly, it is against the law of nations;
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for euerie Nation hath some law against Vsurie, and some restraint against Vsurers, as you shall heare whē we speake of the punishment.
for every nation hath Some law against Usury, and Some restraint against Usurers, as you shall hear when we speak of the punishment.
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Thirdly, as it is against the law of Nations, so it is against the law of Nature, that is, the naturall compassion which should be among men.
Thirdly, as it is against the law of nations, so it is against the law of Nature, that is, the natural compassion which should be among men.
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You see a riuer whē it goeth by an emptie place, it will not passe vntill it hath filled that emptie place, You see a river when it Goes by an empty place, it will not pass until it hath filled that empty place,
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& then it goeth forward to another emptie place and filleth it, & so to another emptie place & filleth it, alwayes filling the places which are empty:
& then it Goes forward to Another empty place and fills it, & so to Another empty place & fills it, always filling the places which Are empty:
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so should we, the rich should fill the poore, the full should fill the hūgry, they which abound should fill them which want,
so should we, the rich should fill the poor, the full should fill the hungry, they which abound should fill them which want,
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for the rich are but Gods Amners, & their riches are cōmitted to them of God to distribute and do good as God doth him selfe.
for the rich Are but God's Amners, & their riches Are committed to them of God to distribute and do good as God does him self.
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As the water is charitable after a sort, so is the ayre, for it goeth to emptie places to,
As the water is charitable After a sort, so is the air, for it Goes to empty places to,
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and filleth them as the water doth.
and fills them as the water does.
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Nature cannot abide that any place should be emptie, and therefore the ayre though it be a light body, and so naturally ascendeth vpward:
Nature cannot abide that any place should be empty, and Therefore the air though it be a Light body, and so naturally Ascendeth upward:
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yet rather than any place in the earth should be empty, the ayre will descend as it were from his throne,
yet rather than any place in the earth should be empty, the air will descend as it were from his throne,
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and go into caues, into dennes, and into dūgeons, to fill them.
and go into caves, into dens, and into dungeons, to fill them.
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If the rich were so good to their empty brethrē, as the ayre and water are to other emptie things;
If the rich were so good to their empty brothers, as the air and water Are to other empty things;
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as there is no emptie place in the world, so there should be no emptie person in the world:
as there is no empty place in the world, so there should be no empty person in the world:
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that is, the rich in Israell would fill the poore in Israell, but the rich make the poore to fill them,
that is, the rich in Israel would fill the poor in Israel, but the rich make the poor to fill them,
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for Vsurers feede vpon the poore euen as great fishes deuoure the small. Therefore he which said.
for Usurers feed upon the poor even as great Fish devour the small. Therefore he which said.
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Let there not be a begger in Israell ; sayd to, let there not be an Vsurer in Israell ; Let there not be a beggar in Israel; said to, let there not be an Usurer in Israel;
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for if there be Vsurers in Israell, there will be beggers in <2^PAGES^MISSING> another.
for if there be Usurers in Israel, there will be beggars in <2^PAGES^MISSING> Another.
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For Christ said to his disciples, Loue one another as I haue loued you.
For christ said to his Disciples, Love one Another as I have loved you.
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But it may be said of the Vsurer, see how he hateth other, and loueth himselfe. But it may be said of the Usurer, see how he hates other, and loves himself.
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For when he saith that he lendeth for compassiō, he meaneth for cōpassion of him selfe, that he may gaine by his pitie.
For when he Says that he dares for compassion, he means for compassion of him self, that he may gain by his pity.
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The Vsurer loueth the borrower, as the Iuye loueth the Oke:
The Usurer loves the borrower, as the Ivy loves the Oak:
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The Iuye loueth the Oke to grow vp by it, so the Vsurer loueth the borrower to grow rich by him.
The Ivy loves the Oak to grow up by it, so the Usurer loves the borrower to grow rich by him.
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The Iuye claspeth the Oke like a louer, but it claspeth out all the iuyce and sap, that the Oke cannot thriue after:
The Ivy claspeth the Oak like a lover, but it claspeth out all the juice and sap, that the Oak cannot thrive After:
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So the Vsurer lendeth like a friend, but he couenanteth like an enemie, for he claspeth the borrower with such bands, that euer after he diminisheth,
So the Usurer dares like a friend, but he Covenanteth like an enemy, for he claspeth the borrower with such bans, that ever After he diminisheth,
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as fast as the Vsurer encreaseth.
as fast as the Usurer increases.
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Christ expounding the commandement which forbiddeth to steale, saith, lend freely, shewing that Vsurie, because she lendeth not freely, is a kind of theft, christ expounding the Commandment which forbiddeth to steal, Says, lend freely, showing that Usury, Because she dares not freely, is a kind of theft,
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& the Vsurers a kind of theeues, for else this expositiō were not right.
& the Usurers a kind of thieves, for Else this exposition were not right.
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Therfore Zacheus, as though he had stolne other mens goods, when he began to repent, he restored them agayne foure foulde,
Therefore Zacchaeus, as though he had stolen other men's goods, when he began to Repent, he restored them again foure Fouled,
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euen as theeues are inioyned to restore foure foulde for that which they haue stolne, so Zacheus restored foure fould, as though he had stolne.
even as thieves Are enjoined to restore foure Fouled for that which they have stolen, so Zacchaeus restored foure fouled, as though he had stolen.
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It seemeth that Zacheus was no great theefe, because he restored foure foulde for all that he had gotten wrongfullie, It seems that Zacchaeus was no great thief, Because he restored foure Fouled for all that he had got wrongfully,
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for he got but the fourth part of his goods wrongfullie at the most, or else he could not haue restored foure foulde agayne.
for he god but the fourth part of his goods wrongfully At the most, or Else he could not have restored foure Fouled again.
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But now, if some should restore foure foulde, for all that they haue gotten wrongfullie, they should restore more than they haue,
But now, if Some should restore foure Fouled, for all that they have got wrongfully, they should restore more than they have,
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because all which vsurers get, they get wrongfullie:
Because all which usurers get, they get wrongfully:
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for their occupation is a sinne, and therefore one saith, Because they cannot restore foure foulde here, they shall suffer an hundreth foulde hereafter.
for their occupation is a sin, and Therefore one Says, Because they cannot restore foure Fouled Here, they shall suffer an Hundredth Fouled hereafter.
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Amaziah is forbidden to strengthen himselfe with the armies of Israell, onely because Israell, had offended God; Amaziah is forbidden to strengthen himself with the armies of Israel, only Because Israel, had offended God;
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if Amaziah might not ioyne the armies of Israell with his armies to strengthen him, darest thou ioyne the goods of the poore with thy goods to enrich thee? When God set Adam his worke, he sayd, In the sweate of thy browes shalt thou liue :
if Amaziah might not join the armies of Israel with his armies to strengthen him, Darest thou join the goods of the poor with thy goods to enrich thee? When God Set Adam his work, he said, In the sweat of thy brows shalt thou live:
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not in the sweate of his browes, but in the sweate of thy browes; but the Vsurer liueth in the sweat of his browes, & her browes: not in the sweat of his brows, but in the sweat of thy brows; but the Usurer lives in the sweat of his brows, & her brows:
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that is, by the paines and cares, and labours of another, for he taketh no paines himselfe,
that is, by the pains and Cares, and labours of Another, for he Takes no pains himself,
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but onely expecteth the time when his interest will come in, like the belly which doth no worke,
but only Expects the time when his Interest will come in, like the belly which does not work,
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& yet eateth all the meate.
& yet Eateth all the meat.
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Whē God had finished his creatiō, he said vnto mā, and vnto beasts, and vnto fishes, Increase and multiplie, but he neuer said vnto money, increase and multiplie,
When God had finished his creation, he said unto man, and unto beasts, and unto Fish, Increase and multiply, but he never said unto money, increase and multiply,
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because it is a dead thing which hath no seede, and therefore is not fit to ingender.
Because it is a dead thing which hath no seed, and Therefore is not fit to engender.
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Therefore he which saith to his money, increase & multiply, begetteth a mōstrous birth, like Anah, which deuised a creature which GOD had not created before.
Therefore he which Says to his money, increase & multiply, begetteth a monstrous birth, like Anah, which devised a creature which GOD had not created before.
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Christ sayth to his Disciples, If you loue but them which loue you, what are you better than the Publicans, for they loue their brethren :
christ say to his Disciples, If you love but them which love you, what Are you better than the Publicans, for they love their brothers:
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so I may say, if you will lend to none but to them which will pay you Vsurie for it, what are you better than the Iewes ? for the Iewes would lend for Vsurie;
so I may say, if you will lend to none but to them which will pay you Usury for it, what Are you better than the Iewes? for the Iewes would lend for Usury;
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& if you be no better than the Iewes, then you shall speede no better than they:
& if you be no better than the Iewes, then you shall speed no better than they:
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for as Christ said, Except your righteousnesse do exceede the righteousnesse of the Pharisies, your reward shall not exceede the reward of the Pharisies :
for as christ said, Except your righteousness do exceed the righteousness of the Pharisees, your reward shall not exceed the reward of the Pharisees:
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so, except your charitie doe exceede the charitie of the Iewes, your reward shal not exceede the reward of the Iewes. All this doth shew, that the Vsurer is like Esau, of whom God said, Esau haue I hated. Now in the 112. Psalme, you shall see who is like Iacob, of whom God saith, Iacob haue I loued :
so, except your charity do exceed the charity of the Iewes, your reward shall not exceed the reward of the Iewes. All this does show, that the Usurer is like Esau, of whom God said, Esau have I hated. Now in the 112. Psalm, you shall see who is like Iacob, of whom God Says, Iacob have I loved:
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for there Dauid saith, a good man is mercifull, and lendeth, and straight vpō it he setteth this crowne, he shall neuer be moued,
for there David Says, a good man is merciful, and dares, and straight upon it he sets this crown, he shall never be moved,
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but be had in perpetuall remembrance : as if he should say, this is the good mās Vsury, this is his increase,but be had in perpetual remembrance: as if he should say, this is the good men Usury, this is his increase,
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euē a good name, & euerlasting ioy.
even a good name, & everlasting joy.
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Again, in the 23. of Exod. it is said, Lēd vnto him which wanteth without Vsurie, that the Lord may blesse thee :
Again, in the 23. of Exod it is said, Lend unto him which Wants without Usury, that the Lord may bless thee:
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as if he should say, let the Lord pay the increase, feare not to be loosers by doing good,
as if he should say, let the Lord pay the increase, Fear not to be Losers' by doing good,
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for God hath giuen his word to requite it him selfe .
for God hath given his word to requite it him self.
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As he saith to them which were afraide to pay tithes, and offer sacrifice, Trie me if I will not powre downe a blessing vpon you :
As he Says to them which were afraid to pay Tithes, and offer sacrifice, Try me if I will not pour down a blessing upon you:
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so he seemeth to say vnto them which are afrayd to lēd, trie me if I will not powre downe a blessing vpon you.
so he seems to say unto them which Are afraid to lend, try me if I will not pour down a blessing upon you.
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Whō will you trust, if you do not trust your creator, your father, your redeemer, your preseruer, and your Sauiour?
Whom will you trust, if you do not trust your creator, your father, your redeemer, your preserver, and your Saviour?
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Now you haue heard the vnlawfulnes of Vsurie, you shall heare how many kindes there be of it.
Now you have herd the unlawfulness of Usury, you shall hear how many Kinds there be of it.
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As other crafts are called Mysteries, so I may fitly call it, the Mysterie of Vsurie,
As other crafts Are called Mysteres, so I may fitly call it, the Mystery of Usury,
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for they haue deuised mo sorts of Vsurie, thā there be trickes at cardes, I cannot recken halfe,
for they have devised more sorts of Usury, than there be tricks At cards, I cannot reckon half,
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and I am afrayde to shew you all, least I should teach you to be Vsurers,
and I am afraid to show you all, lest I should teach you to be Usurers,
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while I disswade you from Vsurie, yet I will bring forth some; and the same reasons which are alledged against these, shall condemne all the rest.
while I dissuade you from Usury, yet I will bring forth Some; and the same Reasons which Are alleged against these, shall condemn all the rest.
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Some will not take Vsurie, but they wil haue the vse of your pasture, or your land, some will not take Usury, but they will have the use of your pasture, or your land,
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or your orchard, or your teame, or your kine, vntill you pay the money agayne, which in that time will grow to a greater gayne to the Vsurer,
or your orchard, or your term, or your kine, until you pay the money again, which in that time will grow to a greater gain to the Usurer,
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and a greater losse to the borrower, than if he had paide more money than other vsurers are wont to take.
and a greater loss to the borrower, than if he had paid more money than other usurers Are wont to take.
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Some will not take vsurie, but they will take plate, and vessell, and tapistree, and bedding,
some will not take Usury, but they will take plate, and vessel, and tapistree, and bedding,
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and other houshold stuffe, to vse and weare, vntill their money come home, which will lose more in the wearing,
and other household stuff, to use and wear, until their money come home, which will loose more in the wearing,
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than the interest of the money would come to.
than the Interest of the money would come to.
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This vsurie is forbiddē in the 2. of Amos, where God complaineth faying, They lye downe vpon the clothes which are laid to pledge :
This Usury is forbidden in the 2. of Amos, where God Complaineth faying, They lie down upon the clothes which Are laid to pledge:
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shewing, that we should not lye downe vpō such clothes, that is, we should not vse or weare the thing which is laid to pledge.
showing, that we should not lie down upon such clothes, that is, we should not use or wear the thing which is laid to pledge.
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Some will take no Vsurie, but they will take a pawne which is better than the money which they lend,
some will take no Usury, but they will take a pawn which is better than the money which they lend,
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and then they will couenant, that if he bring not the money agayne by such a day, he forfetteth his pawne:
and then they will Covenant, that if he bring not the money again by such a day, he forfetteth his pawn:
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which day the Vsurer knoweth, that the poore man is not able to keepe, and so keepeth the pawne for his money, which is worth twise his money.
which day the Usurer Knoweth, that the poor man is not able to keep, and so Keepeth the pawn for his money, which is worth twice his money.
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This Vsurie is forbidden in Leuit. 25. where it is sayd, Thou shalt not take Vsurie or vantage :
This Usury is forbidden in Levites 25. where it is said, Thou shalt not take Usury or vantage:
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as if he should say, thou shalt not take the forfeiture; for then thou takest vantage, when thou takest more than thou lendest.
as if he should say, thou shalt not take the forfeiture; for then thou Takest vantage, when thou Takest more than thou lendest.
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Some will not take Vsurie, but they will buy some thing at a small price,
some will not take Usury, but they will buy Some thing At a small price,
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and then couenant with the borrower that he buy the same agayne of the same price at such day, which day the vsurer knoweth that the borrower is not able to keepe,
and then Covenant with the borrower that he buy the same again of the same price At such day, which day the usurer Knoweth that the borrower is not able to keep,
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and so he getteth for a little, that which the other might haue sold for much more.
and so he gets for a little, that which the other might have sold for much more.
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This vsurie is condemned in the 1. Thessa. 4. where it is sayd, Let no man defraude or circumuent his brethren in any thing.
This Usury is condemned in the 1. Thessa 4. where it is said, Let no man defraud or circumvent his brothers in any thing.
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Some will not take vsurie, but they will lend out their money to occupiers, vpon condition to be partakers in their gaines, but not in their losses:
some will not take Usury, but they will lend out their money to occupiers, upon condition to be partakers in their gains, but not in their losses:
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so one takes all the paines and abideth all the venture, and the other which takes no paines, reapeth halfe the profit.
so one Takes all the pains and Abideth all the venture, and the other which Takes no pains, reapeth half the profit.
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This vsurie is forbiddē in 2. Thes. 3. 10. where it is sayd, He which will not worke let him not eate.
This Usury is forbidden in 2. Thebes 3. 10. where it is said, He which will not work let him not eat.
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Some will not take Vsurie, but if he be a Labourer, or a Mason, or a Carpēter, which borroweth of him, he wil couenāt with him for so many days work, he shal labour with him so many dayes,
some will not take Usury, but if he be a Labourer, or a Mason, or a Carpenter, which borroweth of him, he will Covenant with him for so many days work, he shall labour with him so many days,
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or so many weekes for no money, but the loane of money.
or so many weeks for no money, but the loan of money.
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This Vsury is condemned in Luke. 10. 7. where it is said, The labourer is worthie of his hire.
This Usury is condemned in Lycia. 10. 7. where it is said, The labourer is worthy of his hire.
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Some will not take Vsurie, but if you haue not presēt money to pay for their wares, they will set a high price of them,
some will not take Usury, but if you have not present money to pay for their wares, they will Set a high price of them,
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for the forbearing of the time, and so they do not onely sell their wares, but they sell time to:
for the forbearing of the time, and so they do not only fell their wares, but they fell time to:
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that is, they do not onely sell their owne, but they sell Gods owne.
that is, they do not only fell their own, but they fell God's own.
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Therefore one saith of these, When he selleth the day, he selleth the light, and when he selleth the night he selleth rest:
Therefore one Says of these, When he Selleth the day, he Selleth the Light, and when he Selleth the night he Selleth rest:
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therefore when he would haue the light of heauen, and the rest of Paradise, it shall be said vnto him that he hath sold both alreadie.
Therefore when he would have the Light of heaven, and the rest of Paradise, it shall be said unto him that he hath sold both already.
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For he sold light when he sold the day, and he sold rest when he sold the night:
For he sold Light when he sold the day, and he sold rest when he sold the night:
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and therefore now he can haue neither light nor rest. Hereafter let not the Londoners say that they giue time, but that they sell time.and Therefore now he can have neither Light nor rest. Hereafter let not the Londoners say that they give time, but that they fell time.
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There be other Vsurers which will not lend themselues, but giue leaue to their wiues,
There be other Usurers which will not lend themselves, but give leave to their wives,
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and they play like hucksters, that is, euerie moneth a peny for a shilling, which is one hundred for another in the yeare.
and they play like hucksters, that is, every Monn a penny for a shilling, which is one hundred for Another in the year.
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But that I was informed of them since this sermon was preached, I had left out our capitall Vsurers, which wil not lend any money,
But that I was informed of them since this sermon was preached, I had left out our capital Usurers, which will not lend any money,
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because they dare not require so much gain as they wold haue, but if you would borrow an hūdred pound, they will giue you wares worth three score pound,
Because they Dare not require so much gain as they would have, but if you would borrow an hūdred pound, they will give you wares worth three score pound,
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and you shall answere them an hundred pound for it. These are the Vsurers generall, which lurke about the the Citie like Rats, & Wesels,
and you shall answer them an hundred pound for it. These Are the Usurers general, which lurk about thee the city like Rats, & Weasels,
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and Fulmers, of whom may be said the same which is said of the diuels, they seeke whom they may deuour.
and Fulmers, of whom may be said the same which is said of the Devils, they seek whom they may devour.
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There be other Cosins to vsurers, which are not counted vsurers, such as take money for that which they should giue freely: There be other Cousin's to usurers, which Are not counted usurers, such as take money for that which they should give freely:
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such as take as much for a counterfeit as for the best: such as take a fee of a Client & do him no pleasure:
such as take as much for a counterfeit as for the best: such as take a fee of a Client & do him no pleasure:
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such as take money for Masses, & Dirges, and Trentals, and Pardons, & such like drugs, which do no more good thā fire out of the chimney.
such as take money for Masses, & Dirges, and Trentals, and Pardons, & such like drugs, which do no more good than fire out of the chimney.
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This is a kind of vsurie and deceit beside, which one day they will cast away as Iudas did his thirtie pence.
This is a kind of Usury and deceit beside, which one day they will cast away as Iudas did his thirtie pence.
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Now you haue heard the kinds of vsurie, you shall heare the arguments which are deuised for vsurie. Now you have herd the Kinds of Usury, you shall hear the Arguments which Are devised for Usury.
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Sinne is neuer complet vntil it be excused:
Sin is never complete until it be excused:
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this is the vantage which the diuell getteth by euery sinne, whensoeuer he can fasten any temptation vpon vs, we giue him a sinne for it,
this is the vantage which the Devil gets by every sin, whensoever he can fasten any temptation upon us, we give him a sin for it,
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and an excuse to boote as Adam our father did. First he sinned, and then he excused:
and an excuse to boot as Adam our father did. First he sinned, and then he excused:
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so first we sinne, and then we excuse: first an vsurer, and then an excuser.
so First we sin, and then we excuse: First an usurer, and then an excuser.
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Therefore euery vsurer wil defend vsury with his tongue, though he cōdemne it with his conscience.
Therefore every usurer will defend Usury with his tongue, though he condemn it with his conscience.
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If the Image makers of Ephesus had not liued by Images, they would haue spokē for Images, no more than the rest:
If the Image makers of Ephesus had not lived by Images, they would have spoken for Images, no more than the rest:
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for none stood for Images but the Image makers:
for none stood for Images but the Image makers:
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so if the vsurers did not liue by vsury, they would speak for vsurie no more than the rest:
so if the usurers did not live by Usury, they would speak for Usury no more than the rest:
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for none stand for vsurie but vsurers.
for none stand for Usury but usurers.
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It is an easie matter, if a man be disposed, to speak somthing for euerie vice, as some defend the Stewes: some defend treasō; some defend Nonresidēcy:
It is an easy matter, if a man be disposed, to speak something for every vice, as Some defend the Stews: Some defend treason; Some defend Non-residency:
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some defend swearing by my faith: some defend bowling vpon the Sabaoth: and some defend vsurie.
Some defend swearing by my faith: Some defend bowling upon the Sabaoth: and Some defend Usury.
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But, will you pleade for Baal ? (saith Ioash ) that is, will you plead for sinne which wil plead against you? A sinne is a sinne when it is defended:
But, will you plead for Baal? (Says Joash) that is, will you plead for sin which will plead against you? A sin is a sin when it is defended:
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nay, a sinne is two sins, when it is defended:
nay, a sin is two Sins, when it is defended:
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for he which breaketh one of the least commandements (saith Christ) & teacheth others to doe so, is the least in the kingdome of heauen.
for he which breaks one of the least Commandments (Says christ) & Teaches Others to do so, is the least in the Kingdom of heaven.
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A Squire of low degree is a Squire of no degree: so the least in the kingdome of heauen is none of the kingdome of heauen.
A Squire of low degree is a Squire of no degree: so the least in the Kingdom of heaven is none of the Kingdom of heaven.
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Who thē is the least in the kingdome of heauen? not he which breaketh the least of the commandemēts,
Who them is the least in the Kingdom of heaven? not he which breaks the least of the Commandments,
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but he which teacheth others to do so:
but he which Teaches Others to do so:
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that is, he which by defending, and excusing, & minsing, and extenuating his sinne, incourageth others to sinne too.
that is, he which by defending, and excusing, & mincing, and extenuating his sin, Encourageth Others to sin too.
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To defend Vsury, they distinguish vpon it, as they distinguish of lying:
To defend Usury, they distinguish upon it, as they distinguish of lying:
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as they say, there is a pernicious lye, and an officious lye, and a merry lye, and a godly lye:
as they say, there is a pernicious lie, and an officious lie, and a merry lie, and a godly lie:
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so they say, there is the Merchants Vsurie, and the Strangers Vsurie, and the Widdowes Vsurie,
so they say, there is the Merchant's Usury, and the Strangers Usury, and the Widow's Usury,
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and the Orphanes Vsurie, and the poore mans Vsurie, and the biting Vsurie, and the charitable Vsurie, and the necessarie Vsurie.
and the Orphans Usury, and the poor men Usury, and the biting Usury, and the charitable Usury, and the necessary Usury.
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As God said, yee shall dye, and the woman said, peraduenture yee shall dye, and the Serpent said, ye shall not dye ;
As God said, ye shall die, and the woman said, Peradventure ye shall die, and the Serpent said, you shall not die;
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so there be three opinions of Vsurie: so there be three opinions of Usury:
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some say like God, thou shalt dye, they thinke that Vsurie is vtterly vnlawful, because God hath vtterly forbid it:
Some say like God, thou shalt die, they think that Usury is utterly unlawful, Because God hath utterly forbid it:
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some say like the woman, peraduenture thou shalt die, they doubt whether Vsurie be vtterly vnlawfull or no,
Some say like the woman, Peradventure thou shalt die, they doubt whither Usury be utterly unlawful or no,
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because it is so much tollerated: some say like the Serpent, thou shalt not die, they thinke that Vsurie is lawful,
Because it is so much tolerated: Some say like the Serpent, thou shalt not die, they think that Usury is lawful,
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because it is gainfull, as Saul thought that the Idolaters beasts shold not be killed, because they were fat.
Because it is gainful, as Saul Thought that the Idolaters beasts should not be killed, Because they were fat.
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But as he was commanded to kill the fat beast, as well as the leane, so we are commanded to kill fat sinnes as well as leane sinnes;
But as he was commanded to kill the fat beast, as well as the lean, so we Are commanded to kill fat Sins as well as lean Sins;
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gainfull sinnes as well as prodigall sinnes. They which plead for Vsurie, obiect these arguments.
gainful Sins as well as prodigal Sins. They which plead for Usury, Object these Arguments.
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First they say, God doth allow some kinde of Vsurie, for in Deut. 23. it is said of a stranger thou mayest take Vsurie.
First they say, God does allow Some kind of Usury, for in Deuteronomy 23. it is said of a stranger thou Mayest take Usury.
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I perceiue no scripture speaketh for Vsurers. Of a stranger (saith God) thou maist take Vsurie :
I perceive no scripture speaks for Usurers. Of a stranger (Says God) thou Mayest take Usury:
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but thou takest Vsury of thy brother, therfore this cōdemneth thee, because thou vsest thy brother like a stranger.
but thou Takest Usury of thy brother, Therefore this Condemneth thee, Because thou usest thy brother like a stranger.
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Here stranger doth signifie the Iews enimies, whom they were commaunded to destroy: therefore marke how much this maketh against Vsurie, which they obiect for Vsurie.
Here stranger does signify the Iews enemies, whom they were commanded to destroy: Therefore mark how much this makes against Usury, which they Object for Usury.
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God doth not license the Iewes to take Vsurie of any, but their enimies, whom they might kill:
God does not license the Iewes to take Usury of any, but their enemies, whom they might kill:
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They might not be Vsurers vnto any, but to them of whom they might be destroyers, whom they might slay, of thē only they might take vsury:
They might not be Usurers unto any, but to them of whom they might be destroyers, whom they might slay, of them only they might take Usury:
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shewing that Vsury is a kind of punishmēt, and such a kind of punishment, as if we are to kill a man, it were a verie fit punishment for him,
showing that Usury is a kind of punishment, and such a kind of punishment, as if we Are to kill a man, it were a very fit punishment for him,
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and therfore the Iews might take Vsurie of none, but them whom they might kill. I hope Vsurers will alledge this scripture no more.
and Therefore the Iews might take Usury of none, but them whom they might kill. I hope Usurers will allege this scripture no more.
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Secondly, they say that they lend for compassion, & so make Vsurie a work of charitie.
Secondly, they say that they lend for compassion, & so make Usury a work of charity.
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This were charitie not to be partakers in our gaines, but to be partakers in our losses;
This were charity not to be partakers in our gains, but to be partakers in our losses;
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but Vsurers wil be partakers in our gaines, but not in our losses; nay, though we lose, yet they will gaine:
but Usurers will be partakers in our gains, but not in our losses; nay, though we loose, yet they will gain:
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is this charity? it is Vsurers charitie.
is this charity? it is Usurers charity.
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Thirdly, they say, if he gaine and I gaine too, is not this well? may he not consider my friendship,
Thirdly, they say, if he gain and I gain too, is not this well? may he not Consider my friendship,
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and be thankfull? yes, he may be thankfull, but no man is bound to be thankful,
and be thankful? yes, he may be thankful, but no man is bound to be thankful,
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but when he hath receiued a good turne, then he is tried whether he will be thankfull or no:
but when he hath received a good turn, then he is tried whither he will be thankful or no:
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and if he requite thy curtesie, then he is thankfull, but if thou bind him to requite it, then thou art couetous.
and if he requite thy courtesy, then he is thankful, but if thou bind him to requite it, then thou art covetous.
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Fourthly they say, Vsurie is necessarie for Orphans, and Widdowes, and Straungers, which haue no other way to get their liuing,
Fourthly they say, Usury is necessary for Orphans, and Widow's, and Strangers, which have no other Way to get their living,
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and therefore some Vsurie must be tolerated.
and Therefore Some Usury must be tolerated.
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If Vsurie be necessarie for vs, how did the Iewes without it? Did God thinke it good for the state of their common weale to be without Vsurers? and is it good for the state of our common weale to haue Vsurers? this is wisedome against God. Fiftly they say:
If Usury be necessary for us, how did the Iewes without it? Did God think it good for the state of their Common weal to be without Usurers? and is it good for the state of our Common weal to have Usurers? this is Wisdom against God. Fifty they say:
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If I may not gaine by the money which I lend, I will lend no more,
If I may not gain by the money which I lend, I will lend no more,
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but keepe my mony to my selfe:
but keep my money to my self:
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nay, that is as bad to keepe thy money from them which need, as to lend thy mony for Vsurie.
nay, that is as bad to keep thy money from them which need, as to lend thy money for Usury.
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For Christ saith , from him which borroweth turne not away thy face. Therefore thou art bound to lend.
For christ Says, from him which borroweth turn not away thy face. Therefore thou art bound to lend.
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As he hath a cursse in Prou. 11. which keepeth his corne, when he should sel it to thē which hunger;
As he hath a curse in Prou. 11. which Keepeth his corn, when he should sell it to them which hunger;
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so he hath a cursse in Eze. 18. which keepeth his mony whē he should lend it to them which want.
so he hath a curse in Ezekiel 18. which Keepeth his money when he should lend it to them which want.
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Sixtly they say, because Vsurie comes of biting, the biting vsurie is onely forbidden, & none but the biting vsurie:
Sixty they say, Because Usury comes of biting, the biting Usury is only forbidden, & none but the biting Usury:
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why then all vsurie is forbidden, for all vsurie commeth of biting, so the wise God hath giuen it a name to condemne it.
why then all Usury is forbidden, for all Usury comes of biting, so the wise God hath given it a name to condemn it.
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Lastly, they alledge the Law of the land for it, and say, the Queenes statute doth allow vs to take vpon vsurie ten in the hundreth.
Lastly, they allege the Law of the land for it, and say, the Queens statute does allow us to take upon Usury ten in the Hundredth.
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These are like the Iewes, which said, We haue a law, and by our law he shall die :
These Are like the Iewes, which said, We have a law, and by our law he shall die:
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whē they could not say by Gods law he shall die, then they said by our law he shall die :
when they could not say by God's law he shall die, then they said by our law he shall die:
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so when they cannot say by Gods law we may take vsurie, they say by mans law we may take vsurie, this is the poorest defence of all the rest:
so when they cannot say by God's law we may take Usury, they say by men law we may take Usury, this is the Poorest defence of all the rest:
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for if Gods law forbid thee, can any law of man excuse thee? As it would not serue Adam to say, the woman bad me ;
for if God's law forbid thee, can any law of man excuse thee? As it would not serve Adam to say, the woman bade me;
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so it will not serue the vsurer to say, the Law doth licence me. But he cannot say the Law doth license me:
so it will not serve the usurer to say, the Law does licence me. But he cannot say the Law does license me:
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for though peraduenture our Law do tollerate more than should be tollerated, yet I would haue you know, that our Law doth not allow ten in the hūdreth,
for though Peradventure our Law do tolerate more than should be tolerated, yet I would have you know, that our Law does not allow ten in the hūdreth,
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nor fiue in the hundreth, nor one in the hundreth, nor any vsurie at all:
nor fiue in the Hundredth, nor one in the Hundredth, nor any Usury At all:
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but there is a restraint in our Law, that no vsurer take aboue tenne in the hundreth, it doth not allow ten in the hundreth,
but there is a restraint in our Law, that no usurer take above tenne in the Hundredth, it does not allow ten in the Hundredth,
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but punisheth that tyrant which exacteth aboue ten in the hundreth. It is much like that tolleration which we reade of diuorces.
but Punisheth that tyrant which exacteth above ten in the Hundredth. It is much like that toleration which we read of divorces.
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For the hardnesse of mens hearts, Christ saith, that Moses did suffer the man and wife to part a sunder:
For the hardness of men's hearts, christ Says, that Moses did suffer the man and wife to part a sunder:
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So for the hardnesse of mens hearts, our Moses our Prince is faine to suffer as it were a kind of vsury,
So for the hardness of men's hearts, our Moses our Prince is feign to suffer as it were a kind of Usury,
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because otherwise no men would lend.
Because otherwise no men would lend.
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These are the best excuses which our Vsurers haue to plead for themselues, against they come before the tribunall of God;
These Are the best excuses which our Usurers have to plead for themselves, against they come before the tribunal of God;
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& if their reasons wil not stand before men nor their owne conscience, how will they stand before the Lord? And yet he which speaketh to these, maketh himselfe a mock.
& if their Reasons will not stand before men nor their own conscience, how will they stand before the Lord? And yet he which speaks to these, makes himself a mock.
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Christ preached many Sermons, and was neuer scorned at any, but when he preached against couetousnesse, thē it is said that he was mocked:
christ preached many Sermons, and was never scorned At any, but when he preached against covetousness, them it is said that he was mocked:
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shewing that these kind of men are most incorrigible and wedded to their sinne till death make them part. showing that these kind of men Are most incorrigible and wedded to their sin till death make them part.
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Yet for their greater condemnation, we are commāded to speak to them which wil not heare:
Yet for their greater condemnation, we Are commanded to speak to them which will not hear:
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of which number is euerie reader of this Sermon if he be a Vsurer after. Now, you long to heare what the Vsurer is like. of which number is every reader of this Sermon if he be a Usurer After. Now, you long to hear what the Usurer is like.
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To what shal I likē this generatiō? They are like a Butlers box: for as all the counters at last come to the Butler;
To what shall I liken this generation? They Are like a Butlers box: for as all the counters At last come to the Butler;
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so all the mony at last commeth to the Vsurer, ten after ten, & ten after ten,
so all the money At last comes to the Usurer, ten After ten, & ten After ten,
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and ten to ten, til at last he receiue not only ten for an hundreth, but an hundreth for ten.
and ten to ten, till At last he receive not only ten for an Hundredth, but an Hundredth for ten.
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This is the onely difference, that the Butler can receiue no more than he deliuered: but the Vsurer receiueth more than he deliuereth. They are like a Moth;
This is the only difference, that the Butler can receive no more than he Delivered: but the Usurer receiveth more than he Delivereth. They Are like a Moth;
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euen as a Moth eateth a hole in cloath, so Vsury eateth a hole in siluer:
even as a Moth Eateth a hold in cloth, so Usury Eateth a hold in silver:
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If you haue a peece of siluer which is as much as an hūdred pounds, in one yeare vsury will eate a hole in it as big as ten pounds:
If you have a piece of silver which is as much as an hūdred pounds, in one year Usury will eat a hold in it as big as ten pounds:
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in two yeares she will eate a hole as big as twentie pounds: in three yeares she wil eate a hole as big as thirty pounds.
in two Years she will eat a hold as big as twentie pounds: in three Years she will eat a hold as big as thirty pounds.
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Nay, now they say, he is but a bad husband which cannot eate a hole as big as fiftie pounds in a yeare:
Nay, now they say, he is but a bad husband which cannot eat a hold as big as fiftie pounds in a year:
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that is, which cannot gain halfe in half:
that is, which cannot gain half in half:
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how many holes haue these Moths eaten in poore mens garments? They are like Nonresidēts, that is, such bad members, that no man speaketh for them but thēselues.
how many holes have these Moths eaten in poor men's garments? They Are like Nonresidents, that is, such bad members, that no man speaks for them but themselves.
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As no mā standeth for Nonresidencie, but he which is a Nonresident, or he which would be a Nōresidēt:
As no man Stands for Non-residency, but he which is a Nonresident, or he which would be a Nonresident:
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so no mā stādeth for Vsurie, but he which is an Vsurer, or he which would be an vsurer.
so no man Stands for Usury, but he which is an Usurer, or he which would be an usurer.
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They are like Iezabel, which said, Let me alone, I haue a way.
They Are like Jezebel, which said, Let me alone, I have a Way.
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If there be no way to liue (saith the false Steward) I know what to do I will deceiue:
If there be no Way to live (Says the false Steward) I know what to do I will deceive:
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so if there be no way to liue (saith the vsurer) I know what to do, I will oppresse:
so if there be no Way to live (Says the usurer) I know what to do, I will oppress:
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If I cannot liue by buying, nor by selling, nor by flattering, nor by labouring, I will liue by oppression. If I cannot live by buying, nor by selling, nor by flattering, nor by labouring, I will live by oppression.
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But as one in his Cōmēt speakes to the false Steward.
But as one in his Comment speaks to the false Steward.
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Thou saiest I know what to do, but doost thou know what thou shalt suffer? So I say to vsurers, you say you know what to do,Thou Sayest I know what to do, but dost thou know what thou shalt suffer? So I say to usurers, you say you know what to do,
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but do you know what you shal suffer? In deed he knoweth not what to do, which knoweth not to do well:
but do you know what you shall suffer? In deed he Knoweth not what to do, which Knoweth not to do well:
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and therefore Christ said of his persecutors, that they knew not what they did. Here I will end the first dayes examination.
and Therefore christ said of his persecutors, that they knew not what they did. Here I will end the First days examination.
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Now I may conclude with Paul, I haue not spoken, but the Lord : & therfore as the Lord said vnto Saul, that he persecuted him;
Now I may conclude with Paul, I have not spoken, but the Lord: & Therefore as the Lord said unto Saul, that he persecuted him;
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so they which resist this doctrin do contemne him, and not me. The end of the first Sermon.
so they which resist this Doctrine do contemn him, and not me. The end of the First Sermon.
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THE EXAMINATION of Vsurie. The second Sermon. IT remaineth that we speake of the vsurers punishment:
THE EXAMINATION of Usury. The second Sermon. IT remains that we speak of the usurers punishment:
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Then, what may be thought of them which doe not take vsurie, but giue vsurie. Lastly, what they should do, which haue got their riches by vsurie.
Then, what may be Thought of them which do not take Usury, but give Usury. Lastly, what they should do, which have god their riches by Usury.
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To begin with the punishment, not onely Gods law, but euen the Cannon law doth so condemne vsurie, that first it doth excommunicate him from the Church, To begin with the punishment, not only God's law, but even the Cannon law does so condemn Usury, that First it does excommunicate him from the Church,
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as though he had no communion with Saints.
as though he had no communion with Saints.
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Secondly, it doth detaine him from the Sacraments, as though he had no communion with Christ.
Secondly, it does detain him from the Sacraments, as though he had no communion with christ.
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Thirdly, it doth depriue him of his Sepulcher, and will not suffer him to be buried,
Thirdly, it does deprive him of his Sepulcher, and will not suffer him to be buried,
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as though he were not worthy to lye in the earth, but to lye in hel.
as though he were not worthy to lie in the earth, but to lie in hell.
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Lastly, it maketh his will to be no will, as though his goods were not his owne:
Lastly, it makes his will to be no will, as though his goods were not his own:
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for nothing is ours but that which we haue rightly got: & therefore we say, It is mine by right, as though it were not ours,
for nothing is ours but that which we have rightly god: & Therefore we say, It is mine by right, as though it were not ours,
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vnles it be ours by right. This is the iudgement of mans law. Now you shall heare the iudgement of Gods law.
unless it be ours by right. This is the judgement of men law. Now you shall hear the judgement of God's law.
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A vsurer doth receiue two Incomes; one of the borrower, and another of the reuēger; of the borrower he lookes for gaine;
A usurer does receive two Incomes; one of the borrower, and Another of the revenger; of the borrower he looks for gain;
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but of the reuenger he lookes for punishment: therefore all the Scripture prophesieth euill vnto him, as Michatah did to Achab. Salomon saith.
but of the revenger he looks for punishment: Therefore all the Scripture Prophesieth evil unto him, as Michatah did to Ahab Solomon Says.
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He which increaseth his riches by Vsury, gathereth for them which will be mercifull to the poore. He which increases his riches by Usury, gathereth for them which will be merciful to the poor.
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As if he should say, whē he hath loden himselfe like a cart, he shall be vnloden like a cart againe,
As if he should say, when he hath laden himself like a cart, he shall be vnloden like a cart again,
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and they shall inherite his money for whom he did neuer gather it.
and they shall inherit his money for whom he did never gather it.
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For, he which is vnmercifull to the poore, meaneth not to gather for them which will be mercifull to the poore:
For, he which is unmerciful to the poor, means not to gather for them which will be merciful to the poor:
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but Salomon saith, That they shall be his heires which will be mercifull as he was vnmercifull.
but Solomon Says, That they shall be his Heirs which will be merciful as he was unmerciful.
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Now mark whether this prophecie of Salomon be true, I know not how many in this Citie do increase by vsurie;
Now mark whither this prophecy of Solomon be true, I know not how many in this city do increase by Usury;
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but this prophesie seemeth to be verified of manie:
but this prophesy seems to be verified of many:
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For it is noted, that the riches and lands of Aldermen and Merchants, and other in London, do not last so long,
For it is noted, that the riches and Lands of Aldermen and Merchant's, and other in London, do not last so long,
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nor indure so well, as the riches and lands of others in the countrey, & that their childrē do not proue so wel as others,
nor endure so well, as the riches and Lands of Others in the country, & that their children do not prove so well as Others,
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nor come to that place in the Common weale, which for their welth their parents looked that they should come to, I can giue no reason for it,
nor come to that place in the Common weal, which for their wealth their Parents looked that they should come to, I can give no reason for it,
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but the reason of Salomon, He which increaseth by Vsurie, gathereth for them which will be mercifull to the poore.
but the reason of Solomon, He which increases by Usury, gathereth for them which will be merciful to the poor.
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That is, their riches shall go from their heires to Gods heires, according to that, The riches of the sinner is laid vp for the righteous :
That is, their riches shall go from their Heirs to God's Heirs, according to that, The riches of the sinner is laid up for the righteous:
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that is, the righteous shal inioy that which the wicked gathereth. All riches are vncertaine, but the riches which are euill gotten, are most vncertaine: that is, the righteous shall enjoy that which the wicked gathereth. All riches Are uncertain, but the riches which Are evil got, Are most uncertain:
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They may be called moueable goods, for they are verie moueable, like the clowds which neuer rest till they fall as they climed.
They may be called moveable goods, for they Are very moveable, like the Clouds which never rest till they fallen as they climbed.
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God saith, that he will smite the vsurer with his fist, not with the palme of his hand,
God Says, that he will smite the usurer with his fist, not with the palm of his hand,
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but with his fist, which giueth a greater blow.
but with his fist, which gives a greater blow.
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As his hands were shut against the poore, so Gods hands shall be shut against him, that his punishment may be like his sinne.
As his hands were shut against the poor, so God's hands shall be shut against him, that his punishment may be like his sin.
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But if you will heare their finall sentence, Dauid saith here, That they shall not dwell in Gods temple,
But if you will hear their final sentence, David Says Here, That they shall not dwell in God's temple,
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nor rest in his holy mountain. Thē we wil seeke no moe punishments, for this punishment is all punishmēts.nor rest in his holy mountain. Them we will seek no more punishments, for this punishment is all punishments.
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If they shal not come to heauē, whose thē shal those riches be? Nay, whose then shall the honour be when that day commeth? If he shall not rest in heauen,
If they shall not come to heaven, whose them shall those riches be? Nay, whose then shall the honour be when that day comes? If he shall not rest in heaven,
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then he shal rest in hell where no rest is. Then saith one, the vsurer shall crie vnto his children, Cursed be you my children,
then he shall rest in hell where no rest is. Then Says one, the usurer shall cry unto his children, Cursed be you my children,
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because you were the cause of these torments, for least you should be poore, I was an vsurer,
Because you were the cause of these torments, for lest you should be poor, I was an usurer,
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and robbed other, to leaue riches vnto you.
and robbed other, to leave riches unto you.
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To whom, the children shall reply againe, nay, Cursed be you father, for you were the cause of our torments;
To whom, the children shall reply again, nay, Cursed be you father, for you were the cause of our torments;
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for if you had not left vs other mens goods, we had not kept other mens goods.
for if you had not left us other men's goods, we had not kept other men's goods.
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Thus when they are cursed of God, they shall curse one an other, curse the Lord for condēning thē, curse their sinnes for accusing thē, curse their Parents for begetting them,
Thus when they Are cursed of God, they shall curse one an other, curse the Lord for Condemneth them, curse their Sins for accusing them, curse their Parents for begetting them,
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and curse themselues, because they cannot helpe thēselues:
and curse themselves, Because they cannot help themselves:
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As they which are blessed do nothing but blesse, so they which are cursed, do nothing but curse.
As they which Are blessed do nothing but bless, so they which Are cursed, do nothing but curse.
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This is the secōd Vsury which the Vsurer shal receiue of God, after he hath receiued Vsurie of men,
This is the secōd Usury which the Usurer shall receive of God, After he hath received Usury of men,
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then the name of Vsurie shalbe fulfilled, as it signifieth biting, so when it hath bitten other, it shall bite the Vsurer to, and neuer rest biting;
then the name of Usury shall fulfilled, as it signifies biting, so when it hath bitten other, it shall bite the Usurer to, and never rest biting;
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then they shall wish that they could restore againe as Zacheus did, & shall not restore, because their money is gone.
then they shall wish that they could restore again as Zacchaeus did, & shall not restore, Because their money is gone.
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Therefore if Christ be come to your hearts, as he came to Zacheus house, restore now as Zacheus did, & escape this iudgement.
Therefore if christ be come to your hearts, as he Come to Zacchaeus house, restore now as Zacchaeus did, & escape this judgement.
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This is the end of the vsurer and his money, if they stay together till death,
This is the end of the usurer and his money, if they stay together till death,
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yet at last there shall be a diuision.
yet At last there shall be a division.
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The deuill shall take his soule, the earth shall take his bodie, the strangers shall take his goods, The Devil shall take his soul, the earth shall take his body, the Strangers shall take his goods,
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and the mourners shall reioyce vnder their blackes, and say, wickednesse is come to the graue.
and the mourners shall rejoice under their blacks, and say, wickedness is come to the graven.
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Therefore, if thou wouldest not be counted an Vsurer then, refraine to be an Vsurer now,
Therefore, if thou Wouldst not be counted an Usurer then, refrain to be an Usurer now,
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for they which are Vsurers now, shall be counted Vsurers then. Thus you haue heard the vsurers payment.
for they which Are Usurers now, shall be counted Usurers then. Thus you have herd the usurers payment.
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Now if you will know whether it be vnlawful to giue vsury, as it is vnlawful to take vsurie, I wish that you could resolue your selues, that I might not speak of it: Now if you will know whither it be unlawful to give Usury, as it is unlawful to take Usury, I wish that you could resolve your selves, that I might not speak of it:
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for I haue heard som preachers say, that there be some truthes which they would be loth to preach,
for I have herd Some Preachers say, that there be Some truths which they would be loath to preach,
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& so there be some truthes which I would be loth to preach, because many heare by halues,
& so there be Some truths which I would be loath to preach, Because many hear by halves,
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& some for malice or ignorāce, wil take things otherwise then they are spoken, yet because I haue promised, I will speake some thing of it.
& Some for malice or ignorance, will take things otherwise then they Are spoken, yet Because I have promised, I will speak Some thing of it.
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Wel then, may we neither take vsurie, nor giue vsurie? I know that Ieremie saith, I haue not lent vpon V surie to others,
Well then, may we neither take Usury, nor give Usury? I know that Ieremie Says, I have not lent upon V fury to Others,
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neither haue others lent vpon V surie to me : as though both were vnlawful, not only to take vsury, but to giue vsurie.neither have Others lent upon V fury to me: as though both were unlawful, not only to take Usury, but to give Usury.
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But thereby Ieremie doth signifie, that he was no medler in the world, wherby they shold enuy him like other men,
But thereby Ieremie does signify, that he was no meddler in the world, whereby they should envy him like other men,
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& therefore he cleareth himselfe chiefly from vsury, because vsurers were most enuyed.
& Therefore he cleareth himself chiefly from Usury, Because usurers were most envied.
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And to shew that he was not an vsurer, he saith that he was not a borrower, which is more lawfull thē to be an vsurer,
And to show that he was not an usurer, he Says that he was not a borrower, which is more lawful them to be an usurer,
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like a mā which saith, I do neither hate him nor know him.
like a man which Says, I do neither hate him nor know him.
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Why it was lawfull to know him, but to proue that he did not hate him, he saith, he doth not know him.
Why it was lawful to know him, but to prove that he did not hate him, he Says, he does not know him.
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So Ieremy, to proue that he had not lent vpon vsurie, doth say, that he neuer borrowed vpon vsury, which many will doe that wil not lend.
So Ieremy, to prove that he had not lent upon Usury, does say, that he never borrowed upon Usury, which many will do that will not lend.
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The best expositors giue this sence of it.
The best expositors give this sense of it.
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I know beside, that Christ did cast forth the buyers out of the Temple, as well as the sellers, but that was not for buying,
I know beside, that christ did cast forth the buyers out of the Temple, as well as the sellers, but that was not for buying,
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but for buying in the Temple, where they should not buy, but pray:
but for buying in the Temple, where they should not buy, but pray:
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or else it was as lawfull to buy any thing, as it is lawfull to vse it.
or Else it was as lawful to buy any thing, as it is lawful to use it.
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I know beside, that it is a cōmō saying, if there were no buyers, there would be no sellers,
I know beside, that it is a Common saying, if there were no buyers, there would be no sellers,
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if there were no bribe giuers, there would be no bribe takers.
if there were no bribe givers, there would be no bribe takers.
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But in this case it may be rather sayd, if there were no takers, there would be no giuers,
But in this case it may be rather said, if there were no takers, there would be no givers,
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for the giuer doth not make the receiuer to take, but the receiuer doth make the giuer to giue,
for the giver does not make the receiver to take, but the receiver does make the giver to give,
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because he will not lend vnlesse the other will giue him for the loane: therfore as we say, the receiuer makes the theefe:
Because he will not lend unless the other will give him for the loan: Therefore as we say, the receiver makes the thief:
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so I may say, the receiuer of Vsurie, makes the giuer of Vsurie. Therefore I would be loth to compare thē which are constrained to borrow vpon Vsurie,
so I may say, the receiver of Usury, makes the giver of Usury. Therefore I would be loath to compare them which Are constrained to borrow upon Usury,
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vnto them which did buy in the Temple, and were not constrained more then they which sold in the Temple.
unto them which did buy in the Temple, and were not constrained more then they which sold in the Temple.
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Much lesse may I compare them which giue Vsurie vnto thē which take Vsurie: for there is as great ods betweene thē, as there is between giuing and taking,
Much less may I compare them which give Usury unto them which take Usury: for there is as great ods between them, as there is between giving and taking,
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or betweene couetousnesse and necessitie, for one is couetousnesse, and the other is necessitie.
or between covetousness and necessity, for one is covetousness, and the other is necessity.
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He which lendeth for vsurie, lendeth for couetousnesse, but he which borroweth vpon vsurie, borroweth for necessitie.
He which dares for Usury, dares for covetousness, but he which borroweth upon Usury, borroweth for necessity.
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Now, for necessitie God hath allowed many things, as for necessity it was lawfull for Adams sonnes to marie with Adās daughters,
Now, for necessity God hath allowed many things, as for necessity it was lawful for Adams Sons to marry with Adans daughters,
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because there were no other women.
Because there were no other women.
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For necessitie it was lawfull for Dauid to eate the shewbread, because he had no other foode.
For necessity it was lawful for David to eat the shewbread, Because he had no other food.
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For necessitie it was lawfull to worke, and heale, & fight vpō the Saboth, which was not lawfull, but for necessitie.
For necessity it was lawful to work, and heal, & fight upon the Sabbath, which was not lawful, but for necessity.
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Therefore for necessitie why may not a man pay more then he borrowed, seeing no Scripture doth forbid vs to pay more thā we borrowed, Therefore for necessity why may not a man pay more then he borrowed, seeing no Scripture does forbid us to pay more than we borrowed,
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but to require more thē we lēd.
but to require more them we lend.
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Some do thinke, that as God did vse the ambition of Absalon, and the malice of Pharao, and the trecherie of Iudas vnto good:
some do think, that as God did use the ambition of Absalom, and the malice of Pharaoh, and the treachery of Iudas unto good:
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so men may vse the couetousnes of vsurers vnto good, that is, to helpe at a need whē a mā is like to be vndone,
so men may use the covetousness of usurers unto good, that is, to help At a need when a man is like to be undone,
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& his childrē cast away, & his lease forfeited, & many incōueniences beside like to ensue, which you know better than I,
& his children cast away, & his lease forfeited, & many inconveniences beside like to ensue, which you know better than I,
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vnlesse he haue present money at somtime to preuēt a mischief.
unless he have present money At sometime to prevent a mischief.
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For example hereof, I may alledge how Iacob did vse the sin of Laban. Labā did euil in swearing by Idols,
For Exampl hereof, I may allege how Iacob did use the since of Laban. Labā did evil in swearing by Idols,
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but Iacob did not euill in receiuing such an oth of him though it was an vnlawfull oth.
but Iacob did not evil in receiving such an oath of him though it was an unlawful oath.
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So, though the vsurer do euill in taking vsurie, yet a mā doth not euill in giuing vsurie.
So, though the usurer do evil in taking Usury, yet a man does not evil in giving Usury.
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Beside, I may alledge the example of Abrahā & Abimilech : Abraham made a couenant with Abimilech :
Beside, I may allege the Exampl of Abrahā & Abimelech: Abraham made a Covenant with Abimelech:
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to confirme this couenant Abraham sware, and Abimilech sware, Abraham sware by the true God,
to confirm this Covenant Abraham sware, and Abimelech sware, Abraham sware by the true God,
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but Abimelech sware by his false Gods, and yet Abraham did receiue this oth and sinned not.
but Abimelech sware by his false God's, and yet Abraham did receive this oath and sinned not.
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So if her Maiestie and the Turke should make a couenant the Turke would not sweare as the Queene would sweare;
So if her Majesty and the Turk should make a Covenant the Turk would not swear as the Queen would swear;
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for the Queene would sweare by the Lord, but the Turke would sweare by Mahomet:
for the Queen would swear by the Lord, but the Turk would swear by Mahomet:
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if it be lawfull then to receiue such an oth, though it be an vnlawful oth,
if it be lawful then to receive such an oath, though it be an unlawful oath,
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why may it not be lawfull for me to giue more than I borrowed, though it be vnlawfull for the Vsurer to take more then he lended? Beside, a Prince may not pardon a wilfull murtherer,
why may it not be lawful for me to give more than I borrowed, though it be unlawful for the Usurer to take more then he lended? Beside, a Prince may not pardon a wilful murderer,
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yet I thinke that no man will say in hast, that he which hath cōmitted murther may not take a pardon.
yet I think that no man will say in haste, that he which hath committed murder may not take a pardon.
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As this vnlawful giuing doth not make the taking vnlawfull; so the other vnlawfull taking doth not make the giuing vnlawfull.
As this unlawful giving does not make the taking unlawful; so the other unlawful taking does not make the giving unlawful.
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Beside, it is lawfull to suffer iniurie, though it be vnlawful to offer iniurie: it is lawful to suffer iniurie, as Christ payd tribute, which was iniurie;
Beside, it is lawful to suffer injury, though it be unlawful to offer injury: it is lawful to suffer injury, as christ paid tribute, which was injury;
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but, it is not lawfull to offer iniurie, because there are sixe Commandements against it. Now, to take vsury, is as it were to offer iniurie:
but, it is not lawful to offer injury, Because there Are sixe commandments against it. Now, to take Usury, is as it were to offer injury:
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but to giue vsury, is as it were to suffer iniury, therfore though I may not take more than I borrowed,
but to give Usury, is as it were to suffer injury, Therefore though I may not take more than I borrowed,
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yet I may giue more than I borrowed. Moreouer, I may cōpare giuing of vsury to swearing;
yet I may give more than I borrowed. Moreover, I may compare giving of Usury to swearing;
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if a mā sweare without cause, he sinneth, but if he sweare as the word teacheth him to sweare, he sinneth not:
if a man swear without cause, he Sinneth, but if he swear as the word Teaches him to swear, he Sinneth not:
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so, if a man borrow vpō vsurie, and borrow without cause, he sinneth, because he feedeth the vsurer:
so, if a man borrow upon Usury, and borrow without cause, he Sinneth, Because he feeds the usurer:
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but else, as a man may sweare in some case, so in some case a man may borrow vpon vsurie, that is, in case of necessitie,
but Else, as a man may swear in Some case, so in Some case a man may borrow upon Usury, that is, in case of necessity,
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when a man must needs borrow, and can borrow of none but of vsurers.
when a man must needs borrow, and can borrow of none but of usurers.
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Lastly, I may alledge that vsurie and vsurer, are neuer read in the Scripture, but they signifie him that takes vsurie, not him which giues vsurie:
Lastly, I may allege that Usury and usurer, Are never read in the Scripture, but they signify him that Takes Usury, not him which gives Usury:
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and therefore the Scripture seemeth to forbid taking, but not giuing.
and Therefore the Scripture seems to forbid taking, but not giving.
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Many reasōs more are alledged which I cānot refute, & therfore I will not cōtradict them:
Many Reasons more Are alleged which I cannot refute, & Therefore I will not contradict them:
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yet I meane not to decide the questiō, because I will not bemistakē;
yet I mean not to decide the question, Because I will not bemistaken;
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but if some should come vnto me in that necessitie & extremitie which I cā imagine, & aske;
but if Some should come unto me in that necessity & extremity which I can imagine, & ask;
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may I borrow money of these vsurers to saue my life, or my credite, or my liuing, seeing no mā will lend me freely? I would answer him as the Prophet answered Naaman, neither do,
may I borrow money of these usurers to save my life, or my credit, or my living, seeing no man will lend me freely? I would answer him as the Prophet answered Naaman, neither doe,
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nor do not, but go in peace. I will not forbid thee, nor I wil not condēne thee,
nor do not, but go in peace. I will not forbid thee, nor I will not condemn thee,
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but if thy consciēce condēne thee not, I thinke thy sinne one of the least sinnes;
but if thy conscience condemn thee not, I think thy sin one of the least Sins;
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and as Naaman prayed, Lord be mercifull vnto me in this : so I thinke the Lord will be mercifull vnto thee in this:
and as Naaman prayed, Lord be merciful unto me in this: so I think the Lord will be merciful unto thee in this:
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but if thy conscience go against it:
but if thy conscience go against it:
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then do it not, for it is sinne to thee, though it be free for another,
then do it not, for it is sin to thee, though it be free for Another,
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because whatsoeuer is not done of faith is sinne.
Because whatsoever is not done of faith is sin.
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I charge you in the feare of God, that you do not mistake that which is sayd, I charge you in the Fear of God, that you do not mistake that which is said,
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for I know no learned Preacher, nor learned writer of other mind.
for I know no learned Preacher, nor learned writer of other mind.
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Yet least you shuld mistake the matter, as I distinguished of lēders, so I will distinguish of borrowers.
Yet lest you should mistake the matter, as I distinguished of lenders, so I will distinguish of borrowers.
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If some may borrow vpon vsurie, it doth not follow that all may borrow vpon vsurie, If Some may borrow upon Usury, it does not follow that all may borrow upon Usury,
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because all haue not the like cause:
Because all have not the like cause:
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therefore do not say that I teach you to borrow vpon vsury, for I thinke that the most in this citie which borrow vpon vsurie, should not borrow as they do,
Therefore do not say that I teach you to borrow upon Usury, for I think that the most in this City which borrow upon Usury, should not borrow as they do,
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because they rather maintaine vsurie, then supplie their necessitie. Some I know borrow for meere necessity;
Because they rather maintain Usury, then supply their necessity. some I know borrow for mere necessity;
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if any may be allowed, those are they:
if any may be allowed, those Are they:
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but there is a kinde of borrowers in this Citie, which feede Vsurers as the bellowes kindle the fire,
but there is a kind of borrowers in this city, which feed Usurers as the bellows kindle the fire,
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for they haue no need to borrow, but because they would be rich, and richer, & richest of all:
for they have no need to borrow, but Because they would be rich, and Richer, & Richest of all:
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therfore they will imploy all the money which they cā borrow, thinking to get more by the vse of it, thē the vsurie of it doth come to.
Therefore they will employ all the money which they can borrow, thinking to get more by the use of it, them the Usury of it does come to.
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This maketh them sell their wares so deare, because they must not onelie gaine the price but the interest beside,
This makes them fell their wares so deer, Because they must not only gain the price but the Interest beside,
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& more than the interest to, or else they gaine nothing.
& more than the Interest to, or Else they gain nothing.
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These borrowers are in another predicament than those which borrow for necessitie, & therfore if they be not old enough to answer for thēselues, I am to young to answer for them.
These borrowers Are in Another predicament than those which borrow for necessity, & Therefore if they be not old enough to answer for themselves, I am to young to answer for them.
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There are other borrowers as I haue heard, which for some secret cause wold seeme barer & needier than they are, either because they would not be charged deepely with Subsidies,
There Are other borrowers as I have herd, which for Some secret cause would seem barer & needier than they Are, either Because they would not be charged deeply with Subsidies,
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or else because they would compound with their Creditors for a litle:
or Else Because they would compound with their Creditors for a little:
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therfore they will haue alwayes some thing for vsurie, that their creditors may thinke them bare of money,
Therefore they will have always Some thing for Usury, that their creditors may think them bore of money,
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or that other may pitie them in their charges.
or that other may pity them in their charges.
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These are like those foxes which haue wealth enough to pay their debts, & yet lye in prison because they would defraude their creditors.
These Are like those foxes which have wealth enough to pay their debts, & yet lie in prison Because they would defraud their creditors.
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I doubt not but there be more sorts thē I know, I cānot hunt euery corner because I wāt experience:
I doubt not but there be more sorts them I know, I cannot hunt every corner Because I want experience:
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but this is my conclusion, I would haue no man pay interest vnto vsurers but for necessitie, but this is my conclusion, I would have no man pay Interest unto usurers but for necessity,
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euen as a trauailer giueth his purse to a theefe, because he cannot chuse.
even as a traveler gives his purse to a thief, Because he cannot choose.
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Thus you haue heard what I can say of thē which take vsurie, and them which giue vsurie.
Thus you have herd what I can say of them which take Usury, and them which give Usury.
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Now you would vnderstand the last question. Now you would understand the last question.
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If you haue bene Vsurers alreadie, what you should doe with that money which you haue gained by vsurie? Surelie euen as Zacheus did, restore it agayne.
If you have be Usurers already, what you should do with that money which you have gained by Usury? Surely even as Zacchaeus did, restore it again.
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If you cannot say as Samuell sayd, whose goods haue I taken? then you must say as Zacheus sayd, whose goods haue I kept? The best thing is to doe no man wrong,
If you cannot say as Samuel said, whose goods have I taken? then you must say as Zacchaeus said, whose goods have I kept? The best thing is to do no man wrong,
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but the next to that is, to make him amends. This God signifieth when he sayth.
but the next to that is, to make him amends. This God signifies when he say.
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Put away the execrable thing from you, that is, let no vnlawfull thing stay in your handes, Put away the execrable thing from you, that is, let no unlawful thing stay in your hands,
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like the wedge of Achā, which he had got by sin.
like the wedge of Achā, which he had god by since.
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The same law serueth for all which is got wrongfully, which was instituted against theeues, Restore it again :
The same law serveth for all which is god wrongfully, which was instituted against thieves, Restore it again:
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the reason of this law is, because the sin is not remitted, vntill the debt be restored, the reason of this law is, Because the since is not remitted, until the debt be restored,
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for as humilitie is the repentance of pride, & abstinence is the repētance of surfet,
for as humility is the Repentance of pride, & abstinence is the Repentance of surfeit,
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and almes is the repētance of couetousnes, and forgiuenesse is the repentāce of malice, so restitution is the repētance of vsury;
and alms is the Repentance of covetousness, and forgiveness is the Repentance of malice, so restitution is the Repentance of Usury;
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as he which is not hūble doth not repent his pride, he which doth not abstaine, doth not repent his gluttonie, he which doth not forgiue, doth not repēt his malice,
as he which is not humble does not Repent his pride, he which does not abstain, does not Repent his gluttony, he which does not forgive, does not Repent his malice,
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so he which doth not restore, doth not repent his vsurie.
so he which does not restore, does not Repent his Usury.
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For how cā he be said to repent for his vsury, which liueth by vsurie still.
For how can he be said to Repent for his Usury, which lives by Usury still.
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Therefore Daniell saith to Nabuchadnezzar, breake off thy sinnes by righteousnes, shewing, that nothing but rightuousnesse cā breake vnrighteousnes.
Therefore Daniell Says to Nebuchadnezzar, break off thy Sins by righteousness, showing, that nothing but righteousness can break unrighteousness.
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As diseases are healed by the cōtrarie, so pride is healed by humilitie, gluttonie by abstinence, malice by forgiuenesse, couetousnesse by almes, & vsurie by restoring.
As diseases Are healed by the contrary, so pride is healed by humility, gluttony by abstinence, malice by forgiveness, covetousness by alms, & Usury by restoring.
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This Paule calleth, The reuenge of a Christian, whē he takes reuenge vpon his sinnes,
This Paul calls, The revenge of a Christian, when he Takes revenge upon his Sins,
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& punisheth his lustes, so that he maketh thē do contrarie to that which they would doe.
& Punisheth his lusts, so that he makes them do contrary to that which they would do.
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Therfore you must restore that which you haue got by vsurie, or else you doe not repent of your vsurie.
Therefore you must restore that which you have god by Usury, or Else you do not Repent of your Usury.
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As a Camell whē he comes home casteth of his burthē at the doore, that he may enter into his stable,
As a Camel when he comes home Cast of his burden At the door, that he may enter into his stable,
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so they which are laden with other mēs goods, when they go to heauē, must leaue their burthen where they had it,
so they which Are laden with other men's goods, when they go to heaven, must leave their burden where they had it,
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least they be to grose to get in at the narrow gate.
lest they be to grose to get in At the narrow gate.
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But as the disciples of Christ sayd, This is a hard speach, so to thē which haue got most that they haue by vnlawfull meanes, this is a hard speach, to bid thē restore it againe, there be two great rubs in the way.
But as the Disciples of christ said, This is a hard speech, so to them which have god most that they have by unlawful means, this is a hard speech, to bid them restore it again, there be two great rubs in the Way.
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First, the losse which they shall sustaine, if they restore agayne all which they haue got vniustly. First, the loss which they shall sustain, if they restore again all which they have god unjustly.
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Then the difficultie to restore it agayne to the right parties.
Then the difficulty to restore it again to the right parties.
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If you aske me, as Amaziah asked the Prophet, How shall we do for those hundreth tallents? How shall I liue when all is gone that I haue got wrongfully? I can say no more than the Prophet sayd to him, The Lord is able to giue thee more then this.
If you ask me, as Amaziah asked the Prophet, How shall we do for those Hundredth Talents? How shall I live when all is gone that I have god wrongfully? I can say no more than the Prophet said to him, The Lord is able to give thee more then this.
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Zacheus did not feare how he should liue, but Zacheus did feare to offende: Zacchaeus did not Fear how he should live, but Zacchaeus did Fear to offend:
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so thou shouldest not feare to restore other mens goods, but thou shouldest feare to keepe other mens goods:
so thou Shouldst not Fear to restore other men's goods, but thou Shouldst Fear to keep other men's goods:
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and as Zacheus liued when he had restored, so thou shalt liue when thou hast restored.
and as Zacchaeus lived when he had restored, so thou shalt live when thou hast restored.
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He which sayth, Trie me if I will not powre downe a blessing, trie him whether he will not powre downe a blessing;
He which say, Try me if I will not pour down a blessing, try him whither he will not pour down a blessing;
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for he hath promised to blesse the lender as well as the Sacrificer. He which is the Lord of all, can giue thee more thā thou needest:
for he hath promised to bless the lender as well as the Sacrificer. He which is the Lord of all, can give thee more than thou Needest:
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but if you cannot restore to the owner, nor to his heires, then giue it to the poore, but if you cannot restore to the owner, nor to his Heirs, then give it to the poor,
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for they are the next heires, and repent that thou hast kept it so lōg:
for they Are the next Heirs, and Repent that thou hast kept it so long:
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but in no wise thou mayst keepe it to thy selfe, because it is none of thine.
but in no wise thou Mayest keep it to thy self, Because it is none of thine.
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When Hezekiah was like to dye, Esay sayd vnto him, Set thy things in order before thou dye.
When Hezekiah was like to die, Isaiah said unto him, Set thy things in order before thou die.
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That which he aduised him, he aduiseth all; set your things in order before you dye.
That which he advised him, he adviseth all; Set your things in order before you die.
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What is this to set things in order, but to restore vnto euerie one his owne? When thou bequeathest thy bodie to the earth,
What is this to Set things in order, but to restore unto every one his own? When thou bequeathest thy body to the earth,
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then thy bodie is set in order: when thou bequeathest thy soule to God, then thy soule is set in order:
then thy body is Set in order: when thou bequeathest thy soul to God, then thy soul is Set in order:
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when thou bequeathest thy goods to the owners, thē thy goods are set in order:
when thou bequeathest thy goods to the owners, them thy goods Are Set in order:
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therefore if thou dye with other mens goods in thy hand, then thou dyest before thou hast set things in order,
Therefore if thou die with other men's goods in thy hand, then thou Dies before thou hast Set things in order,
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and then thou dyest in thy sinnes, and then no promise in all the Scripture appertaineth vnto thee,
and then thou Dies in thy Sins, and then no promise in all the Scripture appertaineth unto thee,
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because nothing is promised vnto sinners, but vnto penitent sinners.
Because nothing is promised unto Sinners, but unto penitent Sinners.
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Therfore that you may not dye in your sinnes, it is necessarie to make restitution before you dye,
Therefore that you may not die in your Sins, it is necessary to make restitution before you die,
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or else you dye in your sinne, and are crossed out of all the ioyes of heauen.
or Else you die in your sin, and Are crossed out of all the Joys of heaven.
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Wherefore as Abner said to Ioab, Knowest thou not that it will be bitternesse in the latter end? So remember whether this course will be sweete or bitter in the end.
Wherefore as Abner said to Ioab, Knowest thou not that it will be bitterness in the latter end? So Remember whither this course will be sweet or bitter in the end.
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If they be condemned which giue not their owne goods to them which neede, like the rich glutton,
If they be condemned which give not their own goods to them which need, like the rich glutton,
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how can they be saued which draw other mens goods from them, that haue more neede of theirs?
how can they be saved which draw other men's goods from them, that have more need of theirs?
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Thus you haue heard the definition of vsurie, & the deriuation of it, and the vnlawfulnesse of it,
Thus you have herd the definition of Usury, & the derivation of it, and the unlawfulness of it,
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and the kinds of it, and the punishment of it, and the arguments which are alledged for it,
and the Kinds of it, and the punishment of it, and the Arguments which Are alleged for it,
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& what may be thought of them which do not take vsurie but giue vsurie, & what they should do which haue got their liuing by vsurie.
& what may be Thought of them which do not take Usury but give Usury, & what they should do which have god their living by Usury.
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Now, seing you may not be vsurers to men, let euery man hereafter be an vsurer to God, which promiseth;
Now, sing you may not be usurers to men, let every man hereafter be an usurer to God, which promises;
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If thou leaue father, or mother, or wife, or children, or house, or land for him, not ten in the hūdreth, but an hundreth for ten;
If thou leave father, or mother, or wife, or children, or house, or land for him, not ten in the hūdreth, but an Hundredth for ten;
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may an hundred for one, & in the world to come, life euerlasting: that is, a thousand for one.
may an hundred for one, & in the world to come, life everlasting: that is, a thousand for one.
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That we may receiue this vsurie, let vs pray that the words which we haue heard out of this Psalme, may dwell with vs till we dwell in heauen. That we may receive this Usury, let us pray that the words which we have herd out of this Psalm, may dwell with us till we dwell in heaven.
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